¶ A catechism containing the sum of Christian Religion, giving a most excellent light to all those that seek to enter the pathway to salvation: Newly set forth by G. G. Preacher of God's word at Malden in Essex.  Psalm. 19.8. The Statutes of the Lord are right, and rejoice the heart: the commandment of the Lord is pure and giveth light unto the eyes. 
¶ Imprinted at London at the three Cranes in the vintry by Thomas Dawson. 1583.   decorative compartment of Thomas Dawson, featuring his initials (not in McKerrow) 
T D   

To the Reader.  
I Know right well, that many men of good judgement in the truth are of this mind, that they would have but one, or as few catechisms as might be: and in as brief and few words, as with any light the necessary points of doctrine may be comprised. Wherefore I cannot escape some blame, not only for setting forth this of mine after so many: but also for being so large. I should be of the same mind, were it not that our Church doth consist of divers sorts of men: and that I have learned by experience, that the multitude of Catechisms doth not hinder, but bring furtherance unto the better sort. If all were as the Prophet saith, as Infants new weaned from the breast, that in teaching there must be line unto line, precept unto precept, a little here, a little there: then I confess, that some one brief form were best. If to rest in the words or sentences, when a man can repeat them, were so sure a way, as to search into the matter itself, which is better, and with more judgement attained unto by many, then by one: I should also think it best. Finally, if all needful points were handled in any one, than might it seem a vain travel, and lost labour. This therefore being my purpose to write of some things which are not handled in the rest, I hold myself satisfied, If not to profit all, yet to be a furtherance unto some. I crave no more but this of him, whom it cannot further: that he will give it gentle passage to such as it is sent.  
George Gyffard.   

A short Catechism, containing the Sum of Christian Religion.  
Question. ARe there any greater matters for men to be busied about, than the affairs & state of this life?  
A. There be far greater things to be looked unto, than these which be present. For the things which are seen, be temporal, but those which are not seen, be eternal. 
a 2. Cor. 4.18 .  
Q. Ought not the care and diligence then for things eternal, to be doubled and multiplied so far above the care for things temporal, as the things themselves do exceed each other?  
A. I hold him a very sot which will deny that point. For common reason doth teach that diligence and care is to be measured in proportion, to be aunsweareable unto the weightiness of the affairs.  
Q. Declare this more plainly: and in particulars.  
A. Look how much the endless damnation of hell is more miserable than poverty, or sickness, or dangers of life: so much more wary and sly ought men to be for falling into that, then into these 
b. Mat. 10.28. : On the other side, the glory of the world to come, and the treasures of heaven, are as far to be preferred in the care and desire of the mind, as they excel the riches of the earth 
c. Mat. 6.33. john. 6.27. .  
Q. Our travel and industry doth help us unto such things as we need here: but heaven, and heavenly things are far above our reach: we must commit them to God.  
A. So say the earth worms, whose eyes are daubed up with clay, that they cannot see. But the truth is that our travel for worldly things is in vain, unless God bless it 
d. Psal. 127.1 : And likewise, although it be in God's hand alone to lead us in the way to heaven, yet we are earnestly called upon to seek it 
e. Mat. 7.13. Luke. 13.24. .  
Q. Where are we to seek?  
A. In the holy Scriptures: they are given by inspiration from God to teach us, and to be the light to guide us in the way 
f. Psal. 119.106. 2. Tim. 3.16. . They are able to save our souls 
g. jam. 1.21. : for in them God hath so perfectly revealed his will that there is no want 
h. 2. Tim. 3.17. . He doth instruct us how to believe, how to repent and obey him, and how to call upon him.  
Q. Have we the sum of these drawn into few words?  
A. We have the brief sum of these.  
Q. Where have we the sum of the doctrine of faith?  
A. In the articles of our belief. For there are gathered together the principal points of the Gospel.  
Q. Into how many parts do ye divide the articles?  
A. We may divide them into four parts: first of God the father, the second, of God the son, the third of God the holy Ghost: the last, concerning the Church, and the benefits bestowed thereon.  
Q. Ye do acknowledge God the father, God the son, and God the holy Ghost. Are there more than one God?  
A. Holy scripture doth teach, that there is but one God 
i. 1. Cor. 8.6. Deut. 4.32.39 .  
Q. Wherefore do ye then acknowledge three?  
A. I do acknowledge three persons in the Godhead: and every person to be God, & yet but one God.  
Q. Doth the word teach that Christ is God?  
A. It doth in sundry places most plainly affirm that jesus Christ is God 
k. john. 1.1. & 20.28. Rom. 9.5. 1. Tim. 3.16. .  
Q. How can ye prove that the holy Ghost is GOD: seeing the Scriptures do not so manifestly name him God?  
A. Although the Scriptures do not so manifestly speak as to say, the holy ghost is God: yet by collection it may be proved that they call him God. 
l Act. 5.3.4.  Moreover, the holy Scriptures do ascribe unto him those things which belong unto none but God. He searcheth the deep things of God 
m 1. Cor. 2. ●0. . He doth distribute all heavenly gifts where it pleaseth him 
n 1. Cor. 12.11. . He did send forth the Apostles, and appoint them their work 
o Act. 13.2. : the sin committed against him, shall never be pardoned 
p mat. 12.31. .  
Q. There is but one God, and every one of these is that one God. Do ye affirm them, that the Father is the son, or the son the holy Ghost?  
A. I do not affirm that the father is the son, or the son the holy Ghost, for that is a damnable error, which the holy scriptures do condemn, by teaching the distinction of persons.  
Q. Are the three persons distinguished the one from the other by the word of God?  
A. The Scripture doth so distinguish them, that it calleth them three. There be three which bear record in heaven, the father, the word, and the holy Ghost 
q joh. 5.7.  we are baptized in the name of the father, the son, and the holy Ghost 
r Mat. 28. : It is said of Christ, the word was with God, and the word was God 
s joh. 1.1. , and when he was in the shape of God, he thought it no robbery to be equal with God 
t Phil. 2.6. . The holy Ghost doth proceed from the father and the son 
v joh. 15.26 .  
Q. Proceed unto the words of the articles: which is the first part?  
A. I believe in God the father almighty, maker of heaven and earth.  
Q. In what sense is here mention of the almighty power of GOD: and that he is the maker of Heaven and earth?  
A. This is expressed to show that our faith is in the true God. For the Gods that made not heaven and earth, shall perish from under heaven 
w jer, 10. 1● , and this God is the Father of our Lord jesus Christ 
x. Ephe. 1.3. .  
Q. The builder must have stuff or else he can set up no frame. Of what stuff did God make heaven and earth?  
A. He made them of nothing 
y. Heb. 11.3.  For he only was without beginning & of himself: and herein God doth most wonderfully excel all creatures, which are not able to make so much as an hair of nothing.  
Q. When God had created all other creatures, than it is said that he made man. Whereof made he him?  
A. He made the body of man of clay, or as Moses saith, Of the dust of the earth, 
z. Gen. 2.7  Of the soul it is said, God breathed in his face the breath of life 
a. Gene. 2.7. .  
Q. It is said that God made man in his own likeness 
b. Gen. 1.26. . What meaneth that?  
A. It is not meant that there was any resemblance of proportion or shape: for so neither the body nor soul of man was the image or likeness of God. But in gifts and qualities of the body and mind, he did resemble God, and therein he did far excel all the creatures here below, in dignity and happiness, for none of them were like God.  
Q. What are those qualities & gifts in which he did resemble God?  
A. A pure & clear understanding in the knowledge of God 
c. Col. 3.100. , true holiness, & righteousness 
d. Ephe. 4.24 : for the law of God was written in his heart, as in a pure book, and he did perfectly both understand it & keep it.  
Q. How is it to be proved that he had the law which we now have?  
A. It is manifest by the knowledge of the law which is naturally in the hearts of all his children, which we call the law of nature: for the Gentiles which showed (as the Apostle calleth it) the work of the law written in their hearts 
Rom. 2. e : had never the law written, but that which was in them, was from Adam.  
Q. Ye do affirm then that God created all things good. Show how men became sinners?  
A. It could not be otherwise, for how could evil come from him which is goodness itself: or darkness out of the most pure light: again how should God be an enemy unto evil, to hate & punish it, if he had brought it forth. But our first parents sinned & fell from God, and by that means we are all become sinners.  
Q. By what means did they fall from the dignity of their creation?  
A. The Devil in the Serpent did seduce the woman, persuading her that their estate should be bettered by eating of the fruit forbidden: she enticed the man and so they sinned 
f Gen. 3. .  
Q. Were the Devils which brought sin into the world, created by God?  
A. God created them, yet he created them not devils but holy Angels.  
Q. When were they created, and how fell they?  
A. For the time of their creation it is not to be doubted, but they were created when the other creatures were: because it is said that in six days GOD made heaven and earth, the Sea, and all that in them is 
Exod. 20. . For the manner of their fall, we are to be curious no further than the Scriptures do teach. It is said that God spared not the Angels that sinned, but cast them down into 〈◊〉: it is also said they kept not their first habitations. 
2. Pet. 2.4. Jude ver. 6.   
Q. What moved the Devils to seek the destruction of man?  
A. Malice and hatred both against God and man. For seeing they were cast down into misery from a blessed estate, and no hope of recovery left, they did burn in fury against God, and sought to deface his glory. Also they did envy the happy estate of man, and sought his decay.  
Q. How long was it after the creation that this fall was?  
A. It is not expressed in the scriptures, how long it was after the creation. But it is to be thought that they stood a very few days: because there be great reasons for that, and none to the contrary.  
Q. Show some one reason to prove it?  
A. The ignorance of the woman in the state of the beasts; that she did not perceive the Serpent's tongue to have a further skill than his own: doth show a small time of conversation. Also there was no generation between the man and the woman before the fall.  
Q. When ye confess that GOD made heaven & earth, do ye therein also mean that he doth govern both in heaven and earth.  
A. That is most certain, for he that made all, doth govern all. He did not only show his power in making all things: but also he doth exercise the same in governing and preserving them 
k Heb. 1. . And this is the providence of God, which leaveth no place unto fortune or chance, no not in the smallest things: as the hairs of a man's head, or falling of a sparrow upon the ground 
l Mat. 10. .  
Q. If ye take it, that this providence of God should extend itself, so far as unto all motions and actions whatsoever: then what say ye to all the evil and wicked deeds which are wrought by the devils & by wicked men: is there any further providence of God than a sufferance?  
A. There is more than sufferance, for our God is in heaven, and doth whatsoever he will 
m. Psal. 115. : there is nothing done against his will: & his power providence and will go together.  
Q. This seemeth to charge God to be the author of evil, which is a most horrible blasphemy: For no evil can come from the Almighty.  
A. It may seem so to those, which be of weak understanding, but in truth the matter is not so. For although the providence, power and will of God, are joined in those actions which are most sinful, yet God is clear from all blame: The actions of themselves, as they come from God, are good: the sin which is in them, is to be laid upon the instruments which God doth use, as the devils and wicked men.  
Q This then is the sum of your answer, that in the self same actions God worketh, the devil & the wicked work, whom he useth as his instruments: & that the action as it is Gods, is holy, & good, as it is theirs, it is sinful & wicked. Show this by some examples out of the scriptures?  
A. The scriptures are plentiful in this point: but a few examples may suffice in this behalf. joseph was sold into Egypt by a wicked hatred of his brethren 
n. Gen. 37.28 , & yet the holy Ghost saith God sent him thither 
o. Psa. 105.17 : and he saith to his brethren, you meant evil against me, but God meant it for good 
p. Gene. 50.  God in a righteous judgement, to punish David for his murder and adultery, threatened to raise up the sword in David's house, and also, that he would take David's wives, and give them to his neighbours: He addeth, thou didst this secretly, but I will do it openly, in the sight of Israel, and in the sight of the sun 
q. 2. Sam. 12 9.10.11.12. . All this was good, as God did it, but most abominable in Absalon and Achitophel, which were the instruments. God appointed his son jesus Christ to be crucified, a most glorious work of God: The heigh priests, with Pilate did nothing but that which was the determinate counsel of God 
r Act. 4.28. , and yet they did commit a most horrible sin: and are justly damned for it.  
Q. All the doubt is not yet taken away, for when we affirm that the will of God is executed by those wicked instruments in such actions as he hath in his law, (which is his express will) flatly forbidden, it may seem that he should have a double will, one secret, & another revealed, which is a thing far disagreeing from the nature of God.  
A. That it seemeth there should be two wills in God because of this, it is to be ascribed to the weakness and imperfection of our understanding, for look how a dazzled & disturbed eye sight, doth suppose, there be two candles when there is but one: even so fareth our mind when it looketh upon the will of God.  
Q. Ye conclude then, that not only the motions of things without life, or without understanding, are guided by God as storms, tempests, & sicknesses, wars, & famines, but also the actions of the devil and all the wicked, are measured and directed by his providence, to proceed so far as he doth appoint.  
A. Or else it were wide with us: for how evil were our case, if the Devils could go any further than God letteth out the chain in which he hath tied them: or the wicked could put in practise any more, than he doth let loose the bridle with which he doth restrain them.  
Q. The common opinion is, that the devil doth raise up great winds with tempests and thunders.  
A. It is the common opinion, but is contrary unto the faith, which we must have in God's providence and government, and the Devil doth deal craftily in the matter. For to the end that he would make men believe that he doth bear a great stroke, when the Lord doth send any strange and wonderful tempest, he doth convey himself into it, and come with it, that so they may think it is his.  
Q. Proceed unto the second part of our belief, & first what is the sum of it in general?  
A. The sum of it in general is, how our Lord jesus Christ hath redeemed us from destruction, & brought us home again to God.  
Q. We cannot perceive how great and wonderful this grace of redemption is, until we know the grievousness of our fall and decay.  
A. By the fall & disobedience of our first parents, we were all utterly cast away. For we have not only lost the glory and happiness of our first creation: but also we are become by nature the children of wrath 
s. Ephe. 2.3 , which is no less then to be the very children of hell and destruction. Q. Was the decay so great, that there was no help at all left in us?  
A. It was an utter downfall, & a perfect breach: For although there remained some little sparks of light, as it were some little pieces of a sumptuous building pulled down, should be found in the dust: yet the same are no further available, then to make men void of all excuse 
t. Rom. 10.1 . Q. Then ye affirm that it is not in the power of man to recover himself out of this misery?  
A. I do not only affirm that, but also that man is not able so much as to help to recover himself: nor once to move towards it.  
Q. That seemeth much, seeing ye confess, that in the decayed estate of man, there remain some sparks of light, and of excellent gifts.  
A. I confess so much: but yet those do not avail so far as to give him any help to recover, or any motion: but he doth so choke and pervert this light, that it thrusteth him further from God, because it lifteth him up in pride: and this is the cause why the scripture doth set forth the inwards of man, which seem most gay, to be so corrupt, that it doth not afford him a good thought 
v. Gen. 6.5. . When all the thoughts of his heart are only evil from his youth, how could he have any motion to help himself? Q. This point is hard to persuade some men in: and therefore needeth a more manifest declaration and proof.  
A. To set forth the depth of our misery, the scripture doth not only affirm, that we are dead in our sins, but also shut up & enclosed under the dominion of the prince of darkness 
w. Ephe. 2.12 Rom. 11.32. Gal. 3.22. . We are then far from any motion of life, not only because we are dead, & dead men can not stir, but also that we are held under by the power of the devil. For this cause the holy scripture saith, no man can enter into the kingdom of God, except he be borne again 
x. john. 3.3. . Likewise it affirmeth a new creation 
y. 1. Cor. 5. 1● , and that we must be raised from the dead 
z. Col. 3.1. . None of these speeches could be used, if there had been any thing at all to help, left in man.  
Q. How may this be said of the soul which never dieth?  
A. In respect of the true life, which is called the life of God 
a Eph. 4.18. , the soul is dead, being separated from God. The soul by nature hath still a kind of life in it: as the devils and damned, shall live for ever, but their life is no more but a continual death, a man hath no life in him until he be partaker of the spirit of life.  
Q. You seem to make the work of God in bringing men to salvation, to be even as a Carpenter worketh upon a block.  
A. Not so, for men differ from blocks because they have reason, will and affections, which God frameth, for they be all against God, until he frame them: so they feel the work of God, and are moved to put to their consent and endeavour.  
Q. Now ye have set forth the fall and decay, show the recovery?  
A. The recovery is only by our Lord jesus Christ.  
Q. All were cast away in Adam, shall all be saved by Christ?  
A. All that believe in him shallbe saved, 
b joh. 3.15. , those which do not believe in him are already condemned, because they believe not the testimony which God giveth of his son 
c john 3.18. .  
Q. What do the names signify in our tongue?  
A. jesus is a Saviour, and Christ is anointed. For he alone doth save us from our sins, and he is our anointed king, Prophet and Priest.  
Q. Is every one which confesseth that jesus Christ is come in the flesh, of god?  
A. Every one which doth rightly confess him, is of God. And S. john saith, that every spirit which confesseth, that jesus Christ is come in the flesh, is of God 
d. 1. john. 4.2 .  
Q. Then it doth seem, that every man which doth believe, that jesus is Christ, is of God, and shall be saved.  
A. This needeth exposition: where S. john saith, that every spirit which confesseth, that jesus Christ is come in the flesh, it is the doctrine, which he calleth the spirit, & not the men: for that doctrine which doth set forth Christ is of god, although the man which uttereth it should be a reprobate. And where he speaketh of the men, and saith, that every one which believeth, that jesus is the Christ, is borne of God 
e 1. john. 5.1. : He speaketh of a far other thing, than a bare opinion.  
Q. Do ye then confess, that the doctrine of the Papists is of God, for they confess jesus Christ?  
A. So far as the doctrine of the Papists, or any other do confess jesus Christ, so far it is of God. But the matter doth not consist in the bare titles or names: for if a man deny any thing, either in the person or office of Christ, he denieth Christ. For it is but a vain thing to confess in words, and to deny the effect and truth of the matter. And therefore besides others, the Papists also, as most wicked and rank Heretics do deny Christ.  
Q Sehw how both others and they deny Christ?  
A. Some, as concerning his person have denied him to be GOD, and some have denied him to be man. The Papists confessing the truth in these, have yet committed sacrilege, and spoiled him in his office. For he being our great Prophet which hath perfectly revealed the will of his Father 
f. Heb. 1.1 : yet they take authority over his word, and say it dependeth upon them. They challenge power to disannul what they will, and to make laws, which they say, are of as high authority as his. He is our Lord and king, which hath power to save and destroy: they ascribe the same to the Pope. He is our Priest, which offered himself a Sacrifice to God, to cleanse our sins, and is our only Mediator to make intercession for us. They spoil him of all this, when they ascribe the purging of sins to the blood of Martyrs, and to other things. Also when we are bid to come boldly unto the throne of grace, because he is there our high Priest, they pray to Saints and Angels, and so deny him to be a merciful high Priest.  
Q. Then you confess jesus Christ our Lord the only son of God, to be the whole and perfect saviour. Is it then of necessity, that we confess him to be both God and man?  
A. If he were not God, he could not have been able to save us: If he were not man, we could not come nigh him, to lay hold of life. For eternal life by the Godhead is in the Manhood of Christ: and from the manhood of Christ it is conveyed into us.  
Q. Why is it mentioned, that he was conceived by the holy ghost?  
A. This is to show, that he was brought forth a pure man without sin. For although the Virgin mary was a sinner, yet he took flesh of her, without all spot or infection of sin: Not being begotten of her by the natural generation: but conceived by the holy Ghost, who from the very moment of her conception, did sanctify his human nature.  
Q. Was it requisite that he should be without sin?  
A. How could the most glorious godhead be cupled with sinful flesh, to make one person? How could a sinner be accepted to make the atonement, and to be the sacrifice to purge sin? finally, how could he be the sanctifier of others: 
g. Heb. 2, 11. & 10.9.10.  unless he had been most pure and holy? For all the whole lump of manne-kind being wholly infected and defiled with sin, he took one portion thereof, and did perfectly sanctify it, and out of it doth convey and spread perfect holiness, upon his whole Church.  
Q. Did Christ then take our flesh?  
A. He took our flesh, or else we are never the near. The holy Ghost saith, he took not the Angels, but he took the seed of Abraham 
h. Heb. 2.16 . He was made of the seed of David, according to the flesh.  
Q. What say ye then unto those, which hold, that Christ did but pass through the Virgin mary, and not take flesh of her, but brought his flesh from heaven?  
A. Those are mad beasts, which do root up the whole faith, and take away all our comfort, and deny the flat testimonies of Scriptures, which affirm, that he was made of a Woman 
i. Gala. 4.4. , and that he was the seed of the Woman 
k. Gene. 3.15. : and therefore he was called the Son of man. 
l. Mat. 17.22. & 20.18.   
Q. How do ye answer unto those Scriptures, by which they would prove this error? which are these and such like: no man ascendeth into heaven, but he which came down from heaven, even the Son of man, which is in heaven 
m. john. 3.13 . Also saint Paul sayeth, the first man is of the earth, earthly, the second man, is of the Lord from heaven, heavenly 
n. 1. Co. 15. 4● .  
A. These places must so be taken, that they deny not that which is most flatly and manifestly expressed in the Scriptures, before noted: but we must acknowledge such a sense in them, as agreeth with the other.  
It is not the purpose therefore and meaning of the holy Ghost, to teach that Christ brought his manhood from heaven, when he saith the second man from heaven, or the Son of man came down from heaven: but beccause Christ God and Man is but one, he ascribeth that to the Manhood, which did belong to the Godhead. Which appeareth most plainly in this, that although in the Manhood he was at that time only in earth: yet he said the son of Man, which is in heaven, because in his godhead he was there.  
Q. Had Christ both the body and soul of man together with his divine nature? or was only the body cupled to the Godhead?  
A. He was a perfect man, both with soul and body: he suffered in both, being to redeem our souls and bodies. And for this cause he said, My soul is heavy unto death 
o. Mat. 26.38 .  
Q. Was the Godhead of Christ turned into man, or the manhood into God?  
A. No, in no wise: for the Godhead did retain still the properties of the divine nature: and the Manhood did keep still the human qualities. And yet they are so joined together, that even as the body and soul do make but one man, so God and man do make but one Christ. And for this it is said, the word was made flesh 
p. john. 1.14 .  
Q. Then ye believe that the manhood did retain this nature still, to be passable, or to feel the bitterness of pain and grief. And likewise, that the glorious Godhead remained still impassable, and not subject to any suffering.  
A. I do most constantly believe so: and they be detestable Heretics which believe otherwise.  
Q. Wherefore is it expressed, that he was borne of the Virgin mary?  
A. This is to show, that he is the true Messiah, which was promised of old: which should come of the seed of David, of whose lineage Mary was 
q. Luke. 2.4 : and also should be borne of a Virgin: as the Prophet saith, behold a virgin shall conceive, and shall bring forth a son 
r. isaiah. 7.14. .  
Q. What followeth next?  
A. He suffered under Pontius Pilate: was crucified, dead and buried, descended into hell.  
Q. What is the sum of all this?  
A. Hear are contained all his sufferings, how far he did abase himself to deliver us.  
Q. What was the extremity and depth of these sufferings?  
A. It was even the whole burden which was to be laid upon us for our sins. For in all this he set himself in our place.  
Q. The holy Scriptures do teach, that the punishment for sin, besides all the miseries of this life, is everlasting torment in hell. Then if Christ took our place, and bare that which we should have borne, he suffered the pains of hell.  
A. The holy scriptures do teach, that we should all be arraigned before the high throne of God, and receive the sentence of condemnation, proceeding upon us from the just judge. He submitted himself and was arraigned before the judge Pilate: and although the judge himself did pronounce him innocent, yet he did pronounce upon him the sentence of condemnation unto death. This sentence of Pilate was ratified by God, in as much as nothing was done, but by his determinate council 
s. Act. 2.23. , and the execution followed from him, as if it had been from his own seat. Also where the scriptures do teach, that God's anger and curse, and the bitter pains and torments of hell were due for our sins: they do also teach that he took all these upon him. For under this condition he did offer himself unto his father hanging upon the cross: that with whatsoever the justice of his father could charge us, he should charge him, and to strike him as deeply with his wrath, as we were to be stricken.  
Q. This is a great point of our faith, and therefore ye must confirm it by manifest proof of the word?  
A. The word of God doth plentifully declare this matter: for it doth affirm that he bore our sins in his body upon the tree 
t. Pet. 1.2.2. , to deliver us from the curse, he himself was made the curse 
v. Ga. 3.13. . He was made sin for us, which knew no sin 
w. 2. Co. 5.21 .  
Q. Is it a sufficient proof that he descended into hell, or did endure there the torments of condemnation, when it is said he bore our sins, he was made the curse, and that he was made sin?  
A. It is a most sufficient and perfect proof thereof. For what is it to bear sin but to bear the torment of it? What is it to be made sin, but to have the guiltiness thereof put upon him, not to defile him, but to torment him? What is it to be made the curse, but to have the bitter anguish of God's wrath in his soul and body: which is the fire that shall never be quenched.  
Q. Is there any outward appearance given in the sufferings of Christ, whereby it is evident that he suffered condemnation?  
A. There is most clear and evident appearance of this thing. First, in his agony before he was apprehended, where there appeareth a most wonderful horror, by the manner of his prayer, by his strong crying and tears, and by his sweat which was as drops of blood. Who can be so simple as to think that this could be in the son of God, for fear of the bodily death 
x. Luke. 22.44 , then when he did hang upon the cross, & cried out with a loud voice, My God, my God, why hast thou forsaken me 
y. Mat. 27.46. . Shall we not see, that there was an unspeakable torment which caused him, which had all fullness and perfection of faith, to cry out as a man condemned and forsaken?  
Q. Then ye affirm that our Lord jesus Christ, did endure and suffer pains and torments, which we are not able to conceive, nor to utter: seeing all the sins of Gods elect were laid upon him and stricken in him: how could a man be able to endure such a thing?  
A. If he had been no more but a man, he could never have endured it, although he had had the strength of all the angels in heaven. For how can a creature stand under the burden of the wrath of the Almighty? But he was also God, and so by that power he was sustained, and made able to hold out until he had made full satisfaction, & so overcame it.  
Q. You believe and confess that thus Christ is said to have descended into hell, because he was in this state and condition: but ye do not believe that his soul went down unto the place of the damned either to preach, or to fetch out souls from thence?  
A. I believe so far as the holy scriptures do teach: I renounce that fable of heretics and Papists, which affirm that after his death he went to fetch out souls, or to preach there: Because it is contrary to the doctrine of the scriptures.  
Q. What Scriptures do ye allege?  
A. Moses and Elias did appear unto Christ in glory 
z. Mat. 17.3.4  before he suffered his passion, shall we suppose they were fetched out of hell, and that they returned thither? Christ teacheth that Lazarus died and was carried by the Angels, not into hell, but into Abraham's bosom: where he was in joy and comfort. 
a. Luk. 16.22.23, .  
Q. They say this doth confirm the matter, for Abraham's bosom was a border of hell, which appeareth by the speech that passed between the rich glutton and Abraham?  
A. This Divinity of the Papists is as sound as can be found among the Poets. How blind are they to make abrahams' bosom and hell to be so nigh, as though there were but an hedge between them, when as it is expressed, that there was so great distance, that those which would pass from the one to the other could not: and to gather it by the conference of speech, is very gross, when it is manifest that our Saviour Christ doth therein, but as it were borrow his speeches from outward things in the world, to set forth unto us things spiritual, not that the souls did speak one to another. For than it may as well be gathered, that souls have eyes, tongues and fingers.  
Q. If the speeches of Christ be but in parables, than ye can bring no certain proof out of this place, that the souls of the godly before Christ were in joy.  
A. If all his speeches were in Parables we might say so. But that there is hell and torments in it, where the rich man was, is no parable. Abraham the father of the faithful, and the place of joy, and the souls carried thither by the angels, are no Parables.  
Q. But it seemeth by S. Peter that his soul went down into hell and preached unto the souls there 
b. 1. Pe. 3.19. ?  
A. They do wrest and abuse that place of Peter, when they would prove by it that the soul of Christ went down into hell and preached there to the souls, because he saith, he suffered in the flesh, but was quickened in the spirit, in which he went and preached unto the spirits in prison. For this spirit in which he went and preached; was not his soul but the Godhead, which did quicken him, or raise him from the dead. For the words are, that he went and preached in that spirit which did quicken him. It was not the soul of Christ that did quicken & raise him to life. Further it is said, that he went to the spirits which are in prison, which were disobedient in the time of Noah. If he had gone down into hell, to what purpose should those few of the damned be mentioned, which did live in the days of Noah, and not rather all the whole multitude, and especially the godly? It is manifest therefore that Christ in his eternal Godhead, did preach in Noah, unto spirits that are now in prison, which were men living upon the earth, when they were preached unto.  
Q. How prove ye that the Apostle doth call them spirits, because they were so then, when he wrote, and not when they were preached unto?  
A. It is plainly proved by the like speech of the same Apostle, when he saith, the Gospel was preached unto the dead 
c. 1. Pet. 4.6. . It is most manifest that he calleth them the dead, not because they were dead when they were preached unto, but when he wrote. For can this be fulfilled in dead men, when he saith, it was, that they might be condemned according to men in the flesh, but might live according to God in the spirit, are the dead called to repentance?  
Q. Is satisfaction of Christ, a full & perfect discharge for all sin, and is it the only way to discharge us from it?  
A. It is the full and perfect discharge of all the sins which God will pardon, and there is no other thing which is able to make satisfaction and to discharge sin: and therefore the Papists deface the glory of Christ's death, when they set up any thing with it, to be of that strength to take away, or to have any part of this glory, when he is called the lamb of God, which taketh away the sins of the world 
d. john. 1.29 . They have so many things to take away sin, that by such time as all are served, there remaineth little unto Christ.  
Q. Do ye then account the papists heretics in this part of the articles of our belieefe?  
A. They are in this matter most detestable heretics.  
Q. Shall all have pardon and remission of sins, which do acknowledge Christ curcified?  
A. All those shall have pardon and remission of sins which believe a right in Christ crucified.  
Q. What mean ye by believing aright in Christ crucified?  
A. It is not enough to believe that by the offering of himself upon the cross, he hath satisfied the justice of God, and appeased his anger: unless a man do so believe, that he be also crucified with him: for to believe in Christ crucified, is to be crucified with him.  
Q. Declare your meaning in this point?  
A. Saint Paul saith, that our old man is crucified with him, that the body of sin might be destroyed: that hence forth we should not serve sin, for he that is dead is freed from sin 
e. Rom. 6.6.7.8. . Also Saint Peter doth infer upon this, that Christ hath suffered fro us in the flesh: we should arm ourselves with the same mind, that he which hath suffered in the flesh, hath ceased from sin 
f. 1. Pet. 4.1.2. : The thing is this, Christ upon the cross did slay sin and abolish it: not his own, for he had none, but the sin of those which are coupled unto him by faith.  
Q. What reason is there to be showed, that the power of the death of Christ, which was long sithence, should be in us?  
A. The power of his death in slaying sin doth continue: and all those which are in him, must needs feel the same spread upon them. There is nothing in the world besides this, which is able to slay sin, or to rid us of it.  
Q. What followeth next?  
A. The third day he rose again from the dead.  
Q. What do ye gather of this?  
A. This is so principal an article of our faith, that the Apostle saith, the preaching of the Gospel were in vain, and our faith were in vain, without it 
g. 1. Cor. 15.14. .  
Q. Show the cause of this?  
A. If he had not risen again, it must needs have followed that he had been overcome. But in that he rose, he declared himself to be a most mighty conqueror, & to have spoiled and led captive all the mighty enemies. And this victory is most glorious, being accomplished by a man in our flesh. For as the Devil did bring us all into thraldom and captivity by overcoming a man: so also a man entered even into the very castle and privy chambers of death, that by death he might destroy him which had the power of death, that is, the Devil 
h Heb. 2.14. , and set us at liberty again.  
Q. How doth this appear, that such a conquest is made for us, seeing we be still subject unto death?  
A. That is no hiderance at all, because the dominion of death and the Devil are abolished: the bitterness and terror of it are taken away, in as much as our death is but a passage unto life: and we be assured by the resurrection of Christ, that we shall rise again 
i. 1. Cor. 15.16.   
Q. Is there any further thing to be considered in this article?  
A. Yea that there is, for as the Scripture doth teach that we are crucified with Christ, so also we must while we live here, be raised up with him. And for this cause it is said that they be blessed which have their part in the first resurrection, for the second death shall not hurt them 
k. reve. 20.6. .  
Q. Express your mind more fully and plainly.  
A. As the death of Christ doth mortify and kill sin in us, so also we are quickened by the power of his resurrection unto holiness and newness of life. Therefore the Apostle saith, If ye be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. Set your affections upon things which are above, 
l. Col. 3.1.2.  and not upon things which are upon earth.  
Q. What is then the true faith in the resurrection of Christ?  
A. To be partaker of the power of his resurrection, and to be raised with him. Therefore the blessed Apostle did still covet to know him, and the power of his resurrection 
m. Phil. 3.10 .  
Q. Do ye conclude upon this, that such do not believe the resurrection of Christ, as are not endued with true holiness?  
A. It is without all controversy, that those be flat infidels, which feel not the power of the resurrection of Christ. All is in vain which they hold of Christ: for if they were partakers of his death, to be grafted with him in the similitude of his death, they should also be grafted to the similitude of his resurrection 
n. Rom. 6.5. .  
Q. What say ye to that which followeth?  
A. I do believe that this Christ, in his body is ascended into heaven.  
Q. What benefit and comfort is there in this article?  
A. Very great, if we consider it well. For he being our great high Priest, is entered into the most holy place, even unto the throne of glory, there to present us, and to deal for us: for so long as he is there, and doth make intercession for us, it cannot but go well with us: Because we may now come boldly thither, and present ourselves & our prayers: and we are accepted, because god is well pleased with him 
o. Heb. 4.16. .  
Q. Is there no more but this, in his ascension into heaven?  
A. Yes, he is there exalted, and set at the right hand of God. For as he is there our Priest, so also he is our Lord and king, having the highest rule and power committed into his hands.  
Q. How do you gather that?  
A. Because it is said, that he sitteth at the right hand of God 
p. Ephe. 1.20. , which is as much in effect as to say, as that God doth by him govern and administer all things both in heaven and earth.  
Q. Is this thing set forth plainly in the word?  
A. It is expressed most plainly. For he said, all power is given unto me in heaven and earth 
q. Mat. 28.18 . The Apostle saith, that he is exalted far above principalities and powers, and above every name that is named, not only in this world, but also in the world to come 
r. Ephe. 1.21. : Also he saith, that God exalted him, and gave him a name which is above all names, that in the name of jesus every knee should bow, of things in heaven, things in earth, and things under the earth 
s. Phi. 2.10. .  
Q. What say ye further as concerning his glory?  
A. His authority and glory is such: that he shall come at the last day to judge the whole world, both the quick and the dead.  
Q. What is the sense of the words?  
A. He shall come down from heaven, where he sitteth at the right hand of God, with so great power and glory, that at his commandment, the dead shall be raised up. The devils and all the rebels shallbe forced by his might to come before him, and to receive their doom: he shall have power in his hand to cast them into hell, and to execute judgement: and on the other side, to bring those which obey him unto eternal glory 
t. Mat. 25.34.41. Heb. 5.9. .  
Q. Proceed unto the third part of our belief.  
A. I believe in the holy ghost.  
Q. It hath been proved that the holy ghost is the same God with the father and the son, so that he can, if we respect the Godhead be no more a spirit, nor no more holy, than the father and the son. Tell me therefore in what respect he is thus called, & distinguished from them?  
A. He is distinguished from the father and the son by these names not in respect, of that which he is in himself: but in respect of his operation & work, which he worketh in men, whom he doth inspire & sanctify.  
Q. This must be opened more fully, being so great an article of our faith?  
A. The father hath given his son for the redemption of the world: the son hath humbled himself in obedience unto death, & so hath performed the same: but the holy ghost doth make us partakers of it, or else we are never the near.  
Q. What is then the work of the holy ghost?  
A. He openeth the heart, and giveth faith in the gospel. He doth couple us unto Christ, and make us members of his body: he doth wash us with the blood of Christ, he doth regenerate us, by mortifying in us, all carnal affections, by making us feel the power of the death of Christ: he doth give us all heavenly virtues and good desires, by the power of the resurrection of Christ: he doth seal up the faith of the promises in our hearts, and testify unto our spirits the we are the children of god: he doth teach us all truth. Finally, it is he which doth teach us to pray and to call upon God 
v. Rom. 8.16.26. .  
Q. Do none believe in the holy Ghost but those that have this?  
A. The truth is, that none believe in the holy Ghost, neither are they partakers of Christ, unless they be endued with the holy Ghost. For whosoever hath not the spirit of Christ is none of his 
w. Rom. 8.9. .  
Q. Do those then which are abominable sinners, declare themselves to be infidels?  
A. What can be more manifest? For how can that man commit sin, and have it reign in him, which is led by the holy Ghost.  
Q. Are ye then of their mind, which affirm, that after they have once received the spirit, they sin no more? For as they say, he is a perfect spirit, and because he is most holy he cannot dwell in sinful flesh?  
A. I am far from the mind of such abominable heretics, although I confess, that the power of the holy ghost is such in all those whom he doth sanctify, that he doth mortify and kill sin in them, so far that albeit it trouble and vex them, yet it doth not reign over them, neither do they willingly obey it. They fall into this devilish error, because they do not put difference between the essence of the spirit, and his gifts and graces. For it is most true, that if the essence and substance of the holy Ghost should be in men, they must needs be perfect, for every such man should be a God: but we receive the working, and graces of the spirit, not in full perfection, but in such measure, as that we may still increase.  
Q. Can ye show by the scriptures that those which were endued with the spirit, were also burdened with infirmities and sins?  
A. I could show that at large, by many examples, but one testimony of the Apostle is sufficient, where he saith to the godly, that the flesh lusteth against the spirit, and the spirit against the flesh, so that ye cannot do the things which ye would 
x. Gala. 5.17. .  
Q. What followeth next?  
A. The fourth part of the Articles of our faith, yet remaineth: the holy Catholic Church, the Communion of Saints, etc.  
Q. What is it, which ye call the Church?  
A. The whole company of those, whom God hath chosen unto life everlasting.  
Q. Wherefore do ye call it the holy Church?  
A. Because every member of it is holy, being sanctified by the holy Ghost: for whosoever hath not the spirit of Christ, is none of Christ's 
y. Rom. 8.9. .  
Q. Do ye affirm, that such men, as be ungodly and wicked be not of the Church?  
A. Whosoever they be which hold, that although men live an unholy and an unclean life, yet they be Christians, and of the Church, they deny this article in this point, that we believe the Church is holy. For if a covetous man, a drunkard, and an adulterer, or one that liveth in any such vice, shall affirm, that he is of the church, them he must say, that he believeth the unholy church.  
Q. In what respect do ye call the Church Catholic?  
A. In that it is universal, for Catholic is that which goeth through out the hole.  
Q. Hath it respect unto time or place?  
A. It respecteth both, for the Church hath been alway in the world from the beginning, and shallbe to end: and in all places of the world, while it pleaseth God, to call any.  
Q. Then that is not the Catholic Church, which is but in some countries, and at some time?  
A. It is but a company of Heretics and Schismatics, how many soever they be, or how long soever they continue. For those which be of the Catholic Church, are such as are coupled unto that Mother Church, which hath been from the beginning.  
Q. What say ye to the Church of Rome, which doth challenge this title, to be called the Catholic Church?  
A. They do falsely usurp the name: both because their faith is new, and such as Moses, and the Prophets never did know: For they cannot show, that the holy patriarchs, Abraham and the rest did believe as they do. They teach doctrine quite contrary to Christ and his Apostles: and also, because many nations of the world, where the Gospel hath been taught, have never acknowledged their Pope, nor obeyed their doctrine. Therefore it doth follow, that seeing they be thus departed from the true Church, they be but a swarm of wasps, and a rout of Heretics.  
Q. By what reasons can ye show that we be of the true catholic Church? For they call us Heretics?  
A. We hold that doctrine and faith, which is most ancient and old, taught by Moses and the Prophets, and also by the Apostles: we believe it in every point, and none other: and therefore being joined with them in the unity of faith, we be also of the same body that they be: and therefore of the Catholic Church.  
Q. Ye say that the Church is Catholic, because it hath been at all times in the world, although at some time in small number, as in the days of Noah: than it followeth, that those be not of the Catholic Church, of whom it may be said, that there was a time, when their Church was not in the world.  
A. That is out of controversy, that there hath never been so much as one day, in the which the true Church hath not been in the world, although at many times, in very small number.  
Q. The Papists do demand, where our Church was an hundred years ago, and so for the space of five or six hundred years before.  
A. At such time as the Man of sin was exalted, and did sit in the Temple of God 
z 2. The. 2.3. , and all kindreds, and people, and tongues did wonder and worship the beast 
a. reve. 13.8 , than the woman persecuted by the Dragon, which is the Church, was driven into the wilderness, and was secret, but yet not altogether destroyed: For the remnant of her seed, which had the testimony of jesus, were persecuted 
b. Revel. 12. . This therefore I answer, that our Church, which is the true Catholic Church, did lie, as it were buried and hid in the Papacy, even as a few wheat Corns in a great heap of Chaff: Yet some of them did ever appear, and were persecuted by the Beast, and the Dragon.  
Q. What proof have ye of the word to confirm all this?  
A. Even those places which I have already recited. antichrist should sit in the Temple of GOD, and there bear such rule, that he should boast himself to be God, by taking that power and authority, which doth belong only to God: yet it remaineth still the temple of God, which could not be, unless the Church were there still.  
Q. Yea, but you must show that the Catholic Church, should at any time be without a visible government.  
A. The place cited doth most plainly prove it: for the woman driven into the desert, and yet her seed remaining, doth show that the outward face of the Church was gone, while the glorious trim whore was got into her place. And yet she could not be destroyed: for the remnant of her seed could never be rooted out.  
Q. How do ye understand the next words? the Communion of saints?  
A. This clause is added as a declaration of the other: in this wise: I believe there is an holy Catholic Church, which is the Communion of Saints.  
Q. In what sense is the Church called a Communion?  
A. As there is one head jesus Christ, so are all the faithful knit together by one spirit, and made one body in him. This is the cause, that there is such a Communion and fellowship among them, one with an other, as there is between the members of the natural body.  
Q. What is the effect of this Communion or fellowship?  
A. The entire love and sincere affection which they bear one towards an other, even as the members of the same body. And out of this also doth spring the making common of all good things, which they have, and the care to defend each other. For look what good thing any member of the body hath, it doth willingly employ it to the benefit of all the rest: and the love is such, that every member doth cheerfully apply itself to relieve the rest, and no one of them doth hurt or seek to destroy an other. Even so is it in this Communion of saints, which are all the members of one body 
c. Cor. 12.12 14. .  
Q. Do ye mean, that no one doth possess any thing by himself, but the possession in common, when ye say they make all good things common among them?  
A. That were absurd, the possession is private, the use of the good things, which they enjoy, is made common, while every one doth know he possesseth them not for his own private commodity alone, but for the benefit of all other. This thing is clearly to be discerned in the members of the body: For the eye alone doth possess the sight, and yet it doth see for the whole body.  
Q. Do ye take it to be an infallible proof, that a man is endued with the spirit of God, and is a true member of the Church, when he doth love the godly?  
A. It is a perfect proof. Hereby we know that we be translated out of darkness into light, if we love the brethren 
d. 1. joh. 3.14 . It is also a perfect argument, that a man is not of that fellowship and body, when he doth hate and stomach them so, that he cannot brook them. For if he were of them, he should love them, although he but hear of them.  
Q. Are all the true Children of the Church saints, while they be in this life: or is the Church called the Communion of saints, because they shallbe Saints in the life to come?  
A. All that shall be saved, are sanctified in this life. For except a man be regenerate, or borne again, he shall not enter into the kingdom of heaven 
e. john. 3.3. . For this cause the scriptures both in the old and new Testament do call the children of God saints, even while they be here in earth 
f. Psal. 16.3 Pilip. 1.1. . And every one which maketh account to be of that number, must behave himself as a Saint: and do the things which become Saints 
g. Ephe. 5.3. .  
Q. What say ye then unto those, which hold stiffly, that none are Saints, while they live?  
A. They do deny an article of our faith, and that very grossly.  
Q. But they do it of humility, because they dare not presume to take themselves to be Saints.  
A. If it be humility to deny the faith, they may then be commended. But let them not, because themselves be unholy, deny the graces of God in others. This is no humility, when they mock at the faith: and when in disdain they reproach men on this wise: you be holy men, you be Saints. They say they be christians: why? because they can say their Creed: and yet they flatly deny that, which they profess.  
Q. While men live here among men, must they not fashion themselves like unto other men?  
A. We must consider our high calling, and walk worthy of it 
h. Ephe. 4.1.2 . We must have no fellowship with the unfruitful works of darkness 
i. Ephe. 5.11. , having fellowship with GOD, and with his Son jesus Christ 
k. 1. joh. 1.3. , and being called to be saints 
l. Rom. 1.7. , we must keep ourselves unspotted of the world 
m. jam. 1.27. . We are commanded to separate ourselves, and to come out from among the wicked 
n. 2. Co. 6.17 : because there can be no fellowship between light and darkness.  
Q. Wherefore is there joined unto this article, the forgiveness of sins?  
A. Because there is no pardon, but unto those which be of the Church. For as there is no condemnation to those, which are in Christ 
o. Rom. 8.1. : because they be so in him, that they be members of his body, and called Christ 
p. 1. Cor. 12.12. . God cannot be angry with Christ, nor condemn him, and therefore he cannot condemn them. So contrariwise there is nothing but condemnation to all that be not in him, because there is no pardon or forgiveness of sins but in him.  
Q. Can there be no salvation, but in the forgiveness of sins?  
A. Our blessedness is only in the covering of our sins, and pardon of our iniquities 
q. Psal. 32.1. . Without this there is nothing but misery: because God doth so abhor sin.  
For there is no fowl Toad so loathsome unto us: nor the most stinking carrion is not so abhorred of us, as the sinner is loathsome and abominable unto God: there can no unclean thing stand before him, but he must needs remove it away with detestation and curse.  
Q. Do ye deny the satisfaction for sins?  
Q. Those which hold, that men must make satisfaction for their sins, do deny this Article of our faith: For these two things be quite contrary, to make satisfaction, and to have pardon. If a man should say unto his debtor, ye own me such a sum of money, I will forgive it, but ye shall work so many days, and earn it out, this were ridiculous. The Papists therefore, which affirm that they believe the forgiveness of sins: and yet teach that Christ hath taken away Original sin, and for actual sin, men must make satisfaction: are not only ridiculous, but also rank Heretics, because they deny so great an article of the faith, concerning which the Scripture saith, the blood of jesus Christ his Son cleanseth us from all sin 
r. 1. john. 1.7 .  
Q. What is required in us to obtain pardon?  
A. True repentance, which consisteth in the mortification of sin, and putting on true holiness. For the penitent sinner, who only shall be saved, hath a wounded and bleeding heart for his sins, and doth hate the filthiness of them: and the graces of the spirit, to replenish him with virtues, are as a most precious oil, to refresh his weary soul.  
Q. Doth not a man believe the forgiveness of sins aright, unless he know his sins be forgiven?  
A. To believe that there is pardon for sin, is little: but for a man to have assurance that his sins are forgiven, that is the thing.  
Q. Ye speak of a matter which seemeth to be far beyond a man's reach, for to hope that his sins are forgiven he may: but to know it for certainty, that seemeth unpossible.  
Q. A man which hath true and unfeigned repentance; doth know for certainty that he hath it, and then he must needs know also for certainty that he is forgiven, unless he will doubt of the truth of God. A man which hath not repentance, or but an halting repentance, hath but a doubting opinion that he is forgiven, which is not agreeing to the nature of faith. It is no marvel though they waver, and be uncertain, whether sins be forgiven them, which have no repentance: For they may be sure they are not. He therefore which would be glad to be pardoned, let him believe the forgiveness of sins.  
Q. How shall a man know, when he hath true repentance?  
A. He cannot but know when he hath it, by the working of God's spirit in renewing his heart. For if he feel his heart changed, and the lusts of sin killed in him, so that he doth hate evil, and shun it: and love and delight in that which is good, than he hath repentance.  
Q. There is no man so renewed, but that he doth abide in some sins: and therefore may seem not to have repent.  
A. I confess repentance is not in full perfection in any, nor yet so great, but that they may go a great way further: Nevertheless it is unfeigned repentance, when a man hath a full and settled purpose of heart, to strive and labour, to come out of his sins, and when the remnants of sins, which in time past he thought marvelous sweet, do now stink as a dead carrion, that should lie and rot in him.  
For the godly mind is as much annoyed with the stink of the dead carcase of sin, which is slain in a man: as the body is with the stink of dead carrion, when it cometh where it is, and for this cause it doth vex him, when he seethe it in other.  
Q. What followeth?  
A. The resurrection of the body: and life everlasting.  
Q. Do ye believe that all men shall rise again at the last day?  
A. I do believe that all, both small and great, good and bad, shall rise again, & come before the judge 
s. reve. 20. 1● .  
Q. The bodies of such as died many hundredth years agone are consumed to nothing, that we can see. Some have been eaten and devoured by fowls, and some by fishes, and their flesh carried, who can tell whether: is it possible that these should rise again?  
A. There is nothing unpossible with GOD: It is as easy for him to raise the dead bodies out of the dust, as it was to create all of nothing. And howsoever the substance of men's bodies be dispersed, and mingled together we know not where, yet they remain in his knowledge, and in his hand, to dissever them, and to give every one his own?  
Q. Do ye then believe that every one shall stand up with the same bones and flesh, which he lived in here, or shall God give new bodies?  
A. It shall be the very same flesh and the same bones: otherwise how should we be said to rise again: Yea what wonder should the Resurrection be? With what justice should GOD make new bodies, which had never sinned, and cast them into hell? It is the very same flesh which hath sinned here, that shall be cast into hell. And the same flesh which hath in this life glorified God, and suffered for the Gospel, shallbe raised up, and be glorified for ever.  
Q. Saint Paul writing of the resurrection, doth make great difference between the bodies of men here, and those which shall rise again. But especially in this, that he saith, it is sown a natural body, but it shall rise a spiritual body 
t. 1. Cor. 15.4.   
A. The difference which Saint Paul maketh is in the qualities, and not in the substance. And when he sayeth, it shall rise a spiritual body, he doth not mean but that it shall be flesh and bones: For else how should be call it a body? But it shall live not by the power of the soul, with outward helps: as meat, sleep, and such like: but by the spirit, as it were a spiritual life.  
Q. Then the resurrection of the body unto life eternal, is the end of our faith?  
A. It is even the drift and end of all our faith, and the eyes of the faithful mind are fixed upon this, even as upon the finishing and shutting up of all.  
Q. What is the meaning of the scripture, where it saith, we be justified by faith, and not by the works of the law? Is it not contrary unto this, when we say that we are justified by Christ? And doth it not overthrow good works?  
A. The Scripture saith, we be justified by Christ 
v. Act. 13.21 39 . and it saith, we be justified only by faith 
w. Rom. 3.28. , and no contrariety at al. For our sins being reckoned to Christ, and laid upon him, he only was able to bear them, in him we have our discharge: also his innocency and holiness, or perfect obedience, being given unto us, we are found righteous in full perfection. So the matter is only in Christ. Now because we be coupled unto Christ by faith, it is said, that faith doth justify, not as the matter, but as the instrument, and hand which layeth hold of Christ.  
Q. Ye have not yet answered unto every part of the question. What say ye further?  
A. I say that to be justified by faith, & to be justified by works are so flat contrary, that the one doth overturn the other. For the one doth fix righteousness in ourselves, and the other goeth out of ourselves, and doth fetch it from Christ 
x. 1. Cor. 1.30 : but yet this doth not overthrow good works: for those which are in Christ be new creatures 
y. 2. Cor. 5 17. : created unto good works 
z. Ephe. 2.10 . They be regenerate by the holy Ghost 
a. john. 3 : and led by him 
b. Rom. 8.14 . And therefore he being so holy, they cannot but be holy, in hating sin and loving goodness.  
Q. Are all good works then excluded from justifying: both those which go before faith, and those which follow?  
A. All are excluded. For before a man be in Christ, and made alive by his spirit, although he seem to have good things in him: yet God which hath the just weights, doth not afford him so much as a good thought 
c. Gen. 6.5 . After he is in Christ, regenerate in the highest degree that any come unto in this life, because the remnants of sin abide in him 
d. Rom. 7 : And all his best works be mingled and spotted with some sin 
e. Esay. 64.6 : he can not be justified by them: But must needs confess that none which liveth, can be justified in his sight 
f. Psal. 143.1 Rom. 3.20 .  
Q. How can the good graces of the holy Ghost be mingled with any sin or be unperfect? Seeing he is most perfect.  
A. In themselves they be not, but we do mingle them. For look how sweet wine put into a fusty barrel, doth taste of the vessel, when it is drawn forth: even so fareth it with us, for the graces which are put into us: we cause them to savour of the flesh.  
Q. Do ye hold then that a man cannot be saved without good works? and yet, they do not justify and save him?  
A. I do hold that most constantly: For a man cannot be saved, unless he be in Christ: and it is unpossible for that man which is in Christ to be unfruitful in good works. The Spirit of Christ doth mortify and kill his carnal lusts. So that he doth not walk in the flesh, to fulfil the lusts, & to commit the deeds of the flesh 
g. Rom. 8.1 . Also the same spirit doth quicken him, and fill him with heavenly virtues: and so lead him unto all good works. If a man therefore be void of the fruits of the spirit, and commit the deeds of the flesh, it is certain, that man is the child of death, and hath no part in Christ, because he is not led by the spirit of Christ 
h. Rom. 8.13. .  
Q. Ye affirm a necessity of good works, although they do not nor cannot save us, being spotted: for if a man will stand to claim life at God's hand for his own deserts: the Lord needeth not to lay to his charge, his adulteries, thefts, murders and such like: but he may find sin enough in his prayers and alms deeds, and other his best works, to cast him into hell. Doth not this imperfection, as it overthroweth all merit, so also overthrow all reward?  
A. It doth not overthrow reward, for God hath promised and bound himself, of his free grace, to cover the imperfection of the good works of his servants, and to reward with eternal glory that which is good in them 
Heb. 6.10. .  
Q. Let us see then to what use good works are?  
A. God is glorified by the good works of his servants 
k. Phil. 1.9.10 11. : The Gospel is adorned by them 
l. Titus. 2.10.  They be profitable unto men 
m. Tit. 3.8. : Men receive commodity by good deeds done unto them, both for this bodily life: and also they which are ignorant of the truth, are drawn to love the gospel, when they see the pure and holy conversation of those which profess it 
n. 1. Pe. 3.1. . By the fruits of the spirit man doth also know that he is called and chosen of God 
o. 1. joh. 4.1 Gal. 5.22.23 . Finally, there is no good work which a man doth, but it shallbe crowned with eternal glory.  
Q. Which is the rule of good works, which we are to walk after, to show our repentance, and fruits of faith, in true obedience?  
A. The ten precepts of the law are a full and perfect rule: for in them is commanded every good work, which God doth require of man to be performed, either towards his majesty, or towards men: and there is no evil but it is by the same condemned.  
Q. How do ye prove that there is such full perfection in the law, when as it is expressed in so few words?  
A. Although the Lord hath compact it of few words, yet the same do contain all righteousness. Which is manifest both by the sum of the law, which is, thou shalt love the Lord thy God with all thy heart, with all thy mind, with all thy strength, and thy neighbour as thyself 
p. Mat. 22.37. ●9. , For there can be no sin where this is: And also because the law doth promise life unto those which perform it, which cannot be without perfection: for no unperfect thing, or that hath sin in it, can enter into life.  
Q. Doth the law contain in it such perfection of righteousness, that if a man could fulfil it, he should be as righteous as God?  
A. It is an abominable heresy to think so: for the holiness of God is infinite: which cannot be in any creature. The righteousness of the law which is the full perfection of that which God requireth of man, is but a little stream derived from the main fountain. the blessed Angels in heaven are perfect in that holiness, which is required of them: but if they be compared with God, it shallbe found which the scripture saith, he hath put folly in his angels 
q. job. 4.18 . The angels are not able to comprehend nor behold the unsearchable holiness & majesty of our great God: & therefore they be brought in of the Prophet covering their faces 
r. Esay. 6.2 .  
Q. Have we any thing to do with the law, being under the Gospel?  
A. I hold him accursed which doth separate the law and the Gospel, or that saith we have nothing to do with the law: or that the law is not to be opened and preached.  
Q. S. Paul seemeth not only to separate them, but also to make them quite contrary the one to the other, & wholly to set us free from the law.  
A. Whatsoever Saint Paul seemeth to do, this is most certain, that if he be rightly understood, it doth agree with this that he saith, Do we make the law of none effect, therefore through faith God forbidden, nay we establish the law 
s. Rom. 3.31. .  
Q. Wherein is that contrariety them between the law, and the Gospel, that they cannot stand together?  
A. There is no contrariety at all in themselves, for they come both from the self same God which is unchangeable 
t. Mal. 3.6 jam. 1.17  The righteousness which they offer, if we consider it in itself is the same. For the righteousness of our Lord jesus Christ, is the perfect obedience unto the law which was in him. But now the contrariety is when it cometh unto us, in this wise: to fix righteousness in ourselves, by our own deeds in the law, (for the righteousness of the law saith, do this, and thou shalt live) and to fetch righteousness out of an other by faith, being destitute of it in ourselves, for the Gospel saith, Believe and thou shalt be saved 
v. Rom. 10.9. joh. 3.15.16. . These than be the contraries, to be righteous and just in ourselves, by our own deeds: and to be made righteous by the merits of Christ, which we obtain by faith, ye see these are so contrary, they cannot stand together.  
Q. If there be no contrariety at all between the law and the Gospel, how doth the Scripture teach that the old Testament is abolished, of which the law of the commandments, is a part?  
A. We must wisely understand the mind of the holy ghost, when he doth teach that the old Testament ceaseth. For many by mistaking it do fall into very wicked errors. The old Testament in substance of matter is all one with the new: for the fathers in the time of the law had Christ, & the Sacraments of Christ 
w. 1. Cor. 10.1. . And we see that the doctrine of the old Testament is alleged for to confirm the new. Those therefore are foolish which say, that is in the old Testament, but show it in the new: for if they will overthrow the one, they overthrow the other. But herein is the matter wherein the old testament is abolished, for the form & manner of dispensation, they had the promises of the Gospel 
x. Heb. 11. : We have them performed: they had figures and ceremonies which did shadow out Christ, we have him manifested in the flesh, and those shadows cease 
y. Col. 2.16.17. Heb. 10.1. .  
Q. But the Apostle speaketh not of ceremonies when he saith, We are not under that law, but under grace 
z. Rom. 6.14. : And that the law is not given to a righteous man. For he speaketh of the ten commandments, which are the moral law 
a. 1. Tim. 1.9 .  
A. It is very true that the Apostle speaketh of the moral law, when he saith, We are not under the law. And that the law is not given to a righteous man. But this is not to be taken simply, but for some respects. For we are bound still to this which the law requireth, that we love the Lord our God, with all our heart: and our neighbour as ourself: and therefore we may not commit idolatry, abuse God's name, nor murder, or such like.  
Q. Which then are those respects which are to be had?  
A. In the one place where he saith, The law is not given for a just man, the sense is this: that it is not given against him which consenteth with it. In the other place, we are not under the law, but under grace: is to be restrained unto this, that we are not under the law as it is the strength of sin 
b. 1. Cor 15.56. . And so the Apostle coupleth them together: sin shall not have dominion over ye, for ye are not under the law but under grace.  
Q. How is that to be understood?  
A. Saint Paul compareth the law to the husband, our corrupt nature to the wife, the affections of sins which are brought forth between them unto the children 
c. Rom. 7. .  
Q. Do ye not charge and accuse the law, and blame it, when ye make it to be the strength of sin, and to bring forth sin.  
A. The Apostle showeth that there is no blame at all to be laid upon the law: for the law (saith he) is holy, & the commandment is good: but our corrupt nature taketh occasion by the law to bring forth evil 
d. Rom. 7.8 . For the law showing & manifesting sin, & giving no power to rid us from it, is called the dead letter which killeth 
e. 2. Cor. 3.6. : and the heat of sin being kindled by it, to become more sinful, it is called the strength of sin. But when a man is under grace: that is to say, regenerate & led by the spirit, then doth he consent unto the law, & his nature doth not take occasion any longer by the law to bring forth sin.  
Q. If we be not freed from the law, but in such sort, then do those wickedly which would not have the law opened?  
A. Doubtless they do it of a very wicked mind: even because they love to walk at liberty, & to fulfil the lusts of the flesh, which the law sharply rebuketh. Their doctrine is liberty to the flesh, when as they only speak of redemption in Christ: let sin abound, so they hold that.  
Q. Ye say we cannot be justified by the law, because we are of a corrupt nature, and cannot fulfil it: to what purpose then should it be preached, seeing it doth but curse and condemn us?  
A. There is great cause why the law should be severely & sharply preached even to that end, that men may see themselves to be accursed and condemned in themselves and so be forced and driven to seek help else where: for look how a man careth not for the Physician so long as he feareth no dangerous disease: even so no man feeleth the sweetness of Christ and his Gospel, until he feel himself, by the knowledge of the law to be utterly lost and condemned. This is the cause why Christ said, The hole need not the Physician, but the sick: I came not to call the righteous but sinners to repentance 
f. Mat. 9.13.14. Mark. 2.17. Luk. 5.31.32. . Likewise he calleth none unto him, but such as travel and be heavy laden 
g. Mat. 11.28. . Those which understand not the law, think themselves jolly fellows and in good health, and care little to know the Gospel.  
Q. This use of the law is chiefly before a man be in Christ, but to what purpose is it when we know and believe the gospel?  
A. When a man doth know and believe the gospel, then is he called by repentance unto true holiness, & godliness of life: even so far that he ought to strive hard for perfection, & to endeavour himself to come as nigh it as he can 
h. Phil. 3.13.13. . And therefore now he is deeply to search into the law, which doth contain the perfect doctrine of obedience.  
Q. Ye have showed the use of the law unto those whom God doth convert, but is it for any purpose to the reprobate?  
A. It is to this purpose in them, that it maketh them void of all excuse: for whereas they cannot perform any part of it, they are hardened, and sin doth more abound in them 
i. Rom. 1.20. & 5.20. & 7.9. .  
Q. Ye confess that those whom God leaveth unto themselves, have no power at all, to perform any part of the law. The law being spiritual, & they carnal, altogether sold under sin 
k. Rom. 7.14. . How can they then be justly condemned unto eternal fire? Shall they be cast away for breaking those laws, which they were not able to keep? If the prince should command a subject under pain of death to do a thing unpossible, as to remove a mountain: and then put him to execution for not doing the same: who would not say this were extreme tyranny? it is as possible for a man to remove a mountain, as to keep the law. And yet God doth damn him both body and soul for breaking it.  
A. The answer unto this is easy, God doth justly require at man's hand, the perfect obedience unto his law, because in his first creation, he made him perfect, & gave him power to fulfil it. We must not consider what we have now, but what was given us in our first parents.  
Q. Our first parents in whom we were created, & with whose flesh we are clothed: did lose all, we cannot do with it. We be unclean before we are borne, & are cast into a necessity of sinning: and so it may seem still great rigour to condemn where there is a necessity of transgression?  
A. The necessity doth not excuse, because man cast himself into the bands thereof. And because men do willingly & with a glad consent commit sin, before they be regenerate: if it did grieve him, if he did hate uncleanness, & struggle against it, there were some pity to be had. But when he doth joy & take delight in it: & greedily swallow it up, even as a sweet poison, what compassion is to be showed?  
Q. Let us proceed unto the words of the law, how do ye divide it?  
A. The whole law of the ten precepts was delivered unto Moses, written in two tables of stone 
l. Exod. 31.18 : the one table in 4. commandments containing all duties which are required towards god himself: And the other in 6. commandments, all things towards men.  
Q. Do ye affirm that God never required any duty of man save that which he requireth in the ten commandments?  
A. God hath never required more of any man, then to walk in those duties which are contained in these commandments.  
Q. How say ye then unto those precepts, which were given unto certain persons, as to Abraham to slay his son 
m. Gen. 22.2.3 : To the Israelites to rob the Egyptians 
n Exod. 3.22 : to the young man which came unto Christ to sell away all that he had, & to give to the poor 
o. Mat. 19. 2● 21.22 .  
A. There was no more commanded unto any of these, but that which the law did bind them to show their obedience in.  
Q. The law is given generally unto all men: and therefore, if the law did bind Abraham, it bindeth others: if the law did bind the young man to sell all, and to give to the poor, it bindeth all others.  
A. This is contained in the law, that a man shall love the Lord with all his heart, and all his strength, and therefore the law doth bind him to do whatsoever God doth command him, whether it be a general precept, or a particular precept only to him, as these former were. If God should give the same commandment to any which he gave to Abraham, to the Israelites, or that Christ gave to the rich man, he is bound by the law to obey God therein. Because the Lord is to lay what particular commandment he will upon any man.  
Q. Then the law may seem to contain things contrary in it: Because God doth forbid to kill or to steal?  
A. There is no show of things contrary in the law, if we consider how generally we are bound by the same to obey God: & what sovereign authority god hath to command. For thereby we shall see, that although the things commanded be such as be not in the law: yet our obedience unto god in the law, bindeth us to perform the same. God hath forbidden to kill or to steal, & therefore when he commanded Abraham, to kill his son, and that Israelites to rob the Egyptians: these things were not in the law: but yet the obedience unto them, was in the law. A man is most straightly bound by the precepts of the Law, to hear the doctrine of the Gospel preached, and to give credit unto it: but yet it doth not follow, that the Gospel and faith are therefore contained in the law.  
Q. Proceed unto the words of the law: which is the first Commandment.  
A. I am the Lord thy God, which brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have none other Gods before my face.  
Q. Wherefore are these words put in, that he brought them out of the land of Egypt?  
A. In delivering them out of Egypt, with so mighty a hand, with signs & wonders, and a stretched out arm, he declared himself to be the only true God, in heaven and earth 
p. Deut. 4.39. , and also to be the God of Abraham, Isaake and jacob. For this cause they are forbidden, to have any other Gods.  
Q. Do those then perform all obedience required in this precept, which do verily think in their heart, that there is but one only God, which made all?  
A. There is a far deeper matter required then so: for he doth not say, thou shalt think there is none other: but thou shalt have none other.  
Q. How can men think there is but one, and yet have other?  
A. When they give away that to other things, which doth only beelonge unto God. As namely, when a man giveth his heart to any thing, he maketh it his God. The heart is to be given unto God, and therefore he complaineth: that the people did draw near him with their mouth, and honour him with their lips, but their heart was far from him 
q. isaiah. 29.13. , & that he was near in their mouth, but far from their rains 
r. jere. 12.2. .  
Q. Declare then by particulars, how men break this Commandment, and depart from the true God.  
A. When they give away the inward affections of the mind. As for example, the man which setteth his care to seek riches, more than he seeketh God: and doth rest and stay upon them, as the maintainers of his life: maketh money his God, because his heart goeth after it. He which delighteth and joyeth with greater pleasure in worldly and fleshly lusts, than he doth in the holy doctrine of God: & like an outlaw followeth his own appetites, to fill himself with them: little caring for the other, where GOD is to be sought: maketh his belly, and the very Devil his GOD: for where his love is set, there is his God.  
Q. It seemeth hard, that any should be thought, to worship and honour the Devil for God.  
A. It will not seem hard, if we consider the doctrine of God's word, which as it termeth Covetousness, Idolatry 
s. Ephe. 5.5 Col. 3.5. : because the covetous worldly man setteth money in that place of his heart, where he should set God: and so maketh it an Idol or a false GOD, and saith that some make their belly their God. So also it termeth the Devil the GOD of the world 
t. 2. Cor. 4. ● .  
Q. How can he be GOD unto those, which in their heart defy him?  
A. They are foolishly blinded: for so long as they love that which he loveth, and show obedience unto his will, and perform his lusts: although they suppose and say, that GOD is their father: yet Christ saith, ye are of your father the devil 
v. john. 8.44 . He that committeth sin, is of the devil 
w. 1. joh. 3.8 .  
Q. Are there any other ways, by which men break this law?  
A. Some pray to saints, and Angels, and so give that unto them, which belongeth unto God: some fear men more than GOD: when they will rather sin against God, then offend men. They say they cannot bear the displeasure of men: whether God be pleased or displeased they weigh not, and so men are lifted up, and god is set at nought: contrary to that which Christ commandeth: Fear not those which kill the body, and have no power to kill the soul: but fear him which is able to destroy both body and soul in hell 
x. Mat. 10.28 .  
Some seek help of Witches and Coniurours, when their bodies, their Children, and cattle are hurt: which is to seek at the devil.  
Q. What must a man do, when he repenteth in this Commandment, or how shall he know which way to walk in obedience unto it?  
A. He must set his study and delight in the word of God: there to seek God, and to give him his heart 
y. Pro. 2.10. , by drawing it from the love of earthly things, and by cutting down pride. For a man shall know how much he loveth and delighteth in God, by his zeal and love to the word of God. For that which a man loveth best, that doth he most seek after, and his mind thinketh most upon it. And therefore it is most certain, that those dull men, which have no zeal nor love unto the word, have given their heart away, and do worship the world, and the prince thereof.  
Q. What say ye to the second Commandment?  
A. In the second Commandment we are forbidden the sin of Idolatry, which is both the making of Images, & the worshipping of them.  
Q. He forbiddeth to make any Image or similitude of things in heaven or earth, or in the sea. Is it therefore against this Commandment to make the picture of a man, or of a flower, or such like?  
A. It is not unlawful to make the picture of a man, to resemble a man: nor of any other creature, which we see. But to make the picture of any thing in heaven, as of the Sun, Moon or Stars, or of any thing in earth, as of man or beast, or of any thing in the sea, as of fishes: and to say it is like God, or that it is the picture of GOD, this is abominable, and forbidden in this Precept.  
Q. It is thought of many, that the making is not forbidden, unless it be with an intent to worship.  
A. Those which think so, are unskilful in a very plain matter: for the words are thus, Thou shalt not make.  
Q. If the words should so be taken, than it seemeth no picture may be made: which is an absurdity.  
A. That doth not follow: for this Commandment is of the first Table, and pertaineth only to divine worship. It doth not meddle with pictures which are for common use. But the pictures, which are brought into God's worship: & therefore the Papists which picture God the father like an old man, are abominable Heretics, and foul Idolaters. There can no likeness be made of God 
z Esal. 40.18. . The image is the doctrine of vanity and lies.  
Q. Can not a man bow before them or worship them, but he renounceth god?  
A. That is out of all question, that he that doth worship Idols, although he persuade himself, that he doth worship God in them, yet he doth worship devils, and therefore renounceth the true God.  
Q. He that worshippeth the Image for God, or any false God, as the Gods of the heathen, he worshippeth Devils. But the Papists excuse themselves, that their intent is to worship the only true GOD, and therefore theirs is not the worship of Devils. They worship not the Image itself: and therefore they commit no Idolatry.  
A. Whatsoever they pretend, it is but vain: they that break the commandment, & worship him after the will of the devil, their intent doth not excuse them, but that they worship the devil in steed of God: for him they worship, which is the author of the worship, & whom they obey 
a. Rom. 6.16. . Moreover, when they say, they do not take the Idol for God, nor worship it, they lie. For do they not take it to be more holy than other creatures? If it be gold, do they take it to be as other gold? or if it be wood, is it as other wood? If not, is it not a divine holiness, which they ascribe unto them? And so they make it God in effect.  
Q. Are those to be counted Idolaters, which do but with their body, with cap or knee, or such like, give reverence to Idols: not meaning any such thing in their heart, but do keep their heart to God?  
A. Many blind themselves that way, supposing that in time of persecution, for to save their life or goods: or for occupying merchandise in Idolatrous countries for their gain, they may dissemble their conscience, persuading themselves, that because they do not religiously reverence that worship, they are to be excused. But they understand not the saying of Christ, He that denieth me before men 
b. Math. 10. . They do not understand, that both their bodies and souls are the Lords, and that neither of them must be given to the devil.  
Q. It is not a giving themselves unto the Devil, but in show, because they mean not any such thing?  
A. The Corinth's meant nothing less, then to give honour to the Idols, when they went into the Idol temple, and did sit at table there with Idolaters, and eat of meat which had been sacrificed to Idols: And yet S. Paul threateneth them as Idolaters, willing them to fly Idolatry: saying, that they could not be partakers of the table of the Lord and the table of Devils, ye cannot drink of the Cup of the Lord and the Cup of Devils 
c. 1. Cor. 8.9. & 10. .  
Q. Is there any Idolatry, besides that which is committed in the making and worshipping of Images?  
A. Men do commit Idolatry, when they think and imagine of GOD after their own fantasies. For although they confess a God, yet is it not the true God, but a God of their own framing: and therefore it is written, That the fool (which is the ungodly) hath said in his heart, there is no God. 
d. Psal. 14.1.  For he giveth not credit unto the promises, neither doth he believe the threatenings: and thereby maketh God neither true nor just: which is to deny God. In many other things he conceiveth wrong of God, & denieth him, & so all his thoughts and meditations of God are but upon an Idol.  
Q. Is there any other sin condemned in this Commandment beside the sin of Idolatry.  
A. This rule is to be observed in the Commandments, that where God forbiddeth any one sin, he forbiddeth all that are of that kind: he forbiddeth all that are accessaries unto that sin: all things whereby it is bred and nourished: so that he condemneth both root and branch.  
Q. What sins are of the same kind that Idolatry is?  
A. All sorts of counterfeit and false worship.  
Q. What call ye counterfeit and false worship?  
A. All the inventions and devices of men in the service of God. For the true worship is prescribed by God himself in his word: and it is perfectly set down, that no piece of it is left unto the device of man. For that were a great dishonour to God, if he should set down his service so unperfectly, that men must finish it, and so in effect be wiser than he.  
Q. When men devise any thing to be done towards God of a good intent, of devotion, of love, or such like, must it not needs please God?  
A: Ye may term it a good intent, devotion, and love: because it is so in man's imagination, but in very truth it is nothing so: For GOD doth abhor it, both because it is so injurious to him, and also because it is so contrary unto him: for all that is in man is corrupt: therefore GOD sayeth, they worship me in vain, teaching for doctrines the Precepts of men 
e. isaiah. 29.13. .  
Q. Are there any examples in the scripture to make it plain?  
A. There be examples in the scripture of men, which have done things of good intent, of love and zeal, and yet the things very abominable before God, because the affections of men are corrupt. Who could have a better meaning or greater love than Peter had unto Christ, when he took him a side and said, spare thyself Master, & c? And yet Christ answered, go behind me Satan, thou art a stumbling block unto me: thou savourest not the things of God, but the things of men 
f. Math. 16. . Also the people had, as they thought, a good intent, and alone to Christ, when they would have taken him, & made him a king 
g. john. 6. , therefore ye may see that all superstitions, and Ceremonies of men's framing are utterly condemned.  
Q. What is then commanded to be done by this Commandment?  
A. We are commanded to keep ourselves pure and chaste unto GOD in his worship: which is to cleave to every point of that, which he hath in his word prescribed: and to keep ourselves clean both in body and soul, from the Idolatrous & superstitious inventions of men.  
Q. So that a man do not superstitiously abuse the things, which Idolaters have devised: it seemeth that the things of themselves being indifferent, a man may communicate with them?  
A. That is not so, for the free use of the things is taken away, because God will not have his servants to be like unto the servants of the Devil, nor to be partakers with them, otherwise why should not the meat offered unto Idols be indifferent to be eaten?  
Q. Then the things which have been abused, are utterly to be abolished?  
A. We are to put difference: for there are things which were ordained by God for necessary use: all the abuse in the world cannot abolish these: but they are to be reform. There are other things, which god never appointed, but were invented by men: & these can never be washed so clean, but there will be some spot in them. And therefore the true reformation, is the utter abolishing of them?  
Q. What is meant by the words which follow in this commandment?  
A. The first part of the words which follow, when he saith, I thy Lord thy God am a jealous God, and visit, etc. do contain a very sharp threatening against Idolaters. For he doth affirm, that as he is a strong God, so also he is jealous, and will not bear the spiritual whoredom in those that commit it, but will punish them, & their seed after them.  
Q. Is not this contrary unto that which God saith by the Prophet Ezechiel, that the son shall not bear the father's offence 
h. Ezech. 18. .  
A. It is not contrary, for there the Prophet is sent to reprove those, which did use this properbe, The fathers did eat sour grapes, and the children's teeth are set on edge. Which was as much as to say, our fathers committed the sin, & we their children do bear the punishment & smart for it. Thus they did clear themselves, and blame their fathers: but god doth show, that he doth not punish the children of wicked fathers, unless the children themselves be also wicked. Now in this God doth as much as if he should threaten that he will leave the children of Idolaters in the sins of their fathers, and deprive them of his graces, that so they may be damned. For God doth severely visit the sins of the fathers upon the children, when he doth reject the children, as the cursed seed of cursed parents.  
Q. What is the other part of the words?  
A. A sweet promise which God maketh unto those which love them, that he will bless their seed after them unto a thousand generations. Q. Hath God tied himself in this unto every particular?  
A. Not so, for God hath bestowed his graces upon some children of very wicked parents 
i. 1. Sam. 19 . And some of the children of right godly fathers have been graceless 
k. 2. Sam. 16. .  
Q. What say you to the third commandment? Thou shalt not take the name of the Lord thy God in vain etc.  
A. The sum of the Commandment is, that we should by no means abuse or profane the name of God: but as it is most glorious so to give all due honour & reverence unto it. Q. What do ye understand by the name of God? only the words which we speak, when we call him God or Lord?  
A. We may not restrain it into so narrow a compass: for the name of God is in all things, which set forth his majesty, & the renown of his excellency. As for example, the glory, the greatness, the power, the wisdom, & the goodness of the divine majesty, which shine in the heavens, in the earth, & in the sea: Also in his word he hath showed himself more perfectly. Likewise his noble acts which he hath wrought in the government of the world, & of his Church, do publish his name: for he saith he would get him a name in all the earth, when he dealt against Pharaoh 
l. Exod. 14.4 . Also when David in the Psalms and other do call upon men to magnify the name of god: or do set forth his name, they declare his works and his judgements 
m. Psal. 102. Psal. 106. .  
Q. Then express some particulars, by which men do abuse the holy name of God. A. Men take his name in vain, when they behold the heavens and the earth, without admiration and woonderment of the God of glory, which hath framed them. Also when they hear of his great iudgmenets, and worthy acts, and their heart not stricken with reverence & fear. Likewise when they hear his word, think of it, or talk of it unreverently, to make a light matter or a jest of it: or to mingle it with light jests: as in stage plays, or such like. Moreover, when men call on God in prayer, and do it not as it should be: as to pray they know not what: to ask according to their lusts and fantasies: to speak with their mouth, & their hearts wander in by-thoughts, or when they profess God's word, and live not thereafter: for they cause the name of God to be blasphemed, whereas they should by their profession purchase honour unto it.  
Q. Are these all the ways, by which men take the name of God in vain?  
A. There are many ways, whereby men take the name of God in vain: A man cannot recite them all, though he should study long. Men do foully profane this excellent name: when they are perjured: when they swear rashly: when they curse: when they use the words of the scriptures, and the name of God in charms and conjurations.  
Q. What do you call rash swearing?  
A. When men sweat without cause: no matter of weight to move them: or no necessity to enforce them.  
Q. Men suppose that they do not offend, when they do not swear falsely: and because they will not take the name of God to abuse it, they swear by small things, as by cock and pie, by the mouse foot: and many other such like, do these offend?  
A. Our Saviour Christ doth confute both these things, for whereas the Scribes and Pharisees had taught thus, Thou shalt not forswear thyself, he saith, Swear not at all. And whereas they thought by taking the creatures to let the name of God go free, he proveth, that he that sweareth by any creature doth swear by the Lord: The heavens are his throne, the earth is his footstool: jerusalem is the City of the great king. Thou shalt not swear by thy head, for thou canst not make one hair white or black 
n Mat. 5.33.34.35.36. .  
Q. What is then the reason whereby he proveth that those which swear by creatures take the name of God in vain?  
A. Because the name of God is upon all his creatures, even the smallest, for there is a glorious power and wisdom in the least thing which we see: and such as far passeth the capacity of all the creatures in heaven and earth: for they cannot all make so much as an hair of nothing.  
Q. What do ye think then when men swear by their faith & other such like oaths?  
A. I affirm that they do grievously sin by taking the name of God in vain. Christ saith, He the sweareth by heaven, sweareth by the throne of God, and by him that sitteth thereon 
o. Mat. 23.22 . Then must it needs be, that he which sweareth by his faith, sweareth by the word of God upon which it is grounded, by the holy ghost which is the worker thereof, by god the father & by Christ, upon whom it layeth hold.  
Q. Some swear by the Devil, some by the mass, by the rood and such like, do these offend against this commandment?  
A. They do offend grievously against this precept, in as much as they give away the glory of God's name unto those things which are abominable? It is a part of the due honour which we own unto god, to swear rightly by his name: & therefore God complaineth as injured, when he saith they swear by those that are no Gods 
p. jer. 5.7. .  
Q. What mean the words which follow, for the Lord will not hold him guiltless which taketh his name in vain?  
A. These words are a very vehement threatening, by which the Lord would terrify men, that they be not bold to abuse his name.  
Q. What needeth this, when there is a general curse pronounced?  
A. There is great need of this, as experience teacheth, because men set exceeding light by the name of God: and count it either no sin, or at the least a very small sin: and this you may see in the words of many, who abusing God's name by rash swearing, or otherwise, tell them of it, and they answer, I pray God we do no worse, and then we care not.  
Q. What is the cause that men think so light of the breach of this law, when God maketh it so weighty?  
A. The very cause is this, that men's hearts are stuffed full of profane ignorance of God's glory: for if they did see the most precious glory of God's name, they could not so tread it under their feet as a thing of nought.  
Q. Let us proceed to the fourth commandment, which is the sanctifying of the Sabbath. Wherefore doth he say, remember thou keep holy the Sabbath day?  
A. By this speech, when God saith, Remember, he doth put us in mind of our dullness: for it is as much as to say, ye are so addicted to your own work, and your minds so set upon worldly things, that ye forget all holy exercises, and pass them over.  
Q. Is this commandment in every respect with us, as it was before the coming of Christ?  
A. It is not. For one part of this commandment was ceremonial and ceased with other ceremonies: another part of it was moral, & that was from the beginning, and must be to the end.  
Q. What is it in the Sabbath which was ceremonial?  
A. They were commanded that day to rest from all bodily work: which was a sign of sanctification: for thereby was meant, that they should cease from sin, and sinful affections, which are called their own words and works, and give up themselves to be led by the holy ghost, to work the works of God.  
Q. Is the substance of this abolished?  
A. No in no wise, for we have it accomplished in Christ, by whom we do enter into the rest of God, 
q. Heb. 10.19 Ephe. 2.18  ceasing from our own works as God did from his, this is the continual Sabbath, which we must keep all the days of our life unto God.  
Q. It seemeth then by this doctrine of the Sabbath that there is nothing in man, which is not contrary unto God, and also abominable in his sight.  
A. That is most manifest. For if there were any goodness left either in our will or in our affections, we should not be willed to cease from it. But this continual Sabbath is for to cease from all our own works, which is to deny ourselves.  
Q. If the ceremony be abolished and the Sabbath continual, than it seemeth that the seventh day is no more to be regarded then another day?  
A. In respect of any such signification of holiness, it is to be regarded no more than another day. But yet it differeth from other days in respect of the other use of the Sabbath, which was from the beginning, & which must continue to the end. For from the beginning God blessed the seventh day, and did separate it from other days.  
Q What is then that other use of the seventh day which we must be mindful of?  
A Men are to set their worldly business apart that day, and to give themselves unto holy exercises, as the hearing of the word preached in the public assembly: to pray with the congregation to communicate in the ministration of the Sacraments: to meditate upon the word, for the increase of faith, knowledge and godliness.  
Q. Are not men for to hear the word of God preached in the week days? For some reason thus, six days shalt thou labour: & therefore unlawful to go to a Sermon on these days?  
A. These are very ignorant and profane, which reason after that sort. For doth God say they shall labour every hour of those six days. Can they not find one spare hour in the week to play a game at the cards or bowls, or to hunt and to sit & talk merrily together? can men spare some time for these, and not to seek God, and yet not be of those wicked, which the Apostle saith are lovers of pleasure, more than lovers of of God 
r. 2. Tim. 3.4. ? These also are not the best observers of the Sabbath day, which are so careless to seek God in the week days. He is blessed which doth meditate in the law of the Lord day and night 
s. Psalm. 1.1.2. .  
Q. Tell me then how men offend God in breaking this commandment of the Sabbath?  
A. Men do break this holy law many ways, & go under the displeasure of God, as committing a grievous sin. But first in general they offend, which do so neglect the time, that they do not profit in knowledge, faith, and godliness by the day: Also those which occupy themselves in any thing, which doth hinder them from profiting by holy exercises. In particular, those which are idle, those which go to visit their friends in feasting, that occupy their trade of worldly business: that send abroad their servants to gather up their debts or such like. Much more those which run to plays, bearbayting, May-games, or the spend the time in drinking, carding, dicing, or other such vanities.  
Q. Ye say those break this commandment which do not profit in faith, knowledge & godliness, by the day: How shall those do which have not the means, but are under an unlearned, or an insufficient minister of the word?  
A. They are not excused, because they have not the means at home, for they ought to travel and seek where they may be edified: for if their cattle did want water at home, they would drive them to water at another Town, and themselves would travel two or three miles for meat that day, rather than be without. Also men are without excuse, because they like better to spend the day in their lusts than for to have the holy exercises of the word. For doubtless if they did earnestly desire it and long for it, God would send them faithful shepherds which should feed them unto life eternal.  
Q. These four commandments are the first table of the law: the rest which follow are the second table. Is there any thing to be observed in this order which God useth?  
A. Yea no doubt: for look how the Lord excelleth men, so also the duties which do immediately belong unto him are more excellent, than those which belong unto men. And this is to be observed against those gross men (if they be worthy the names of men) which regard no more than outward deeds towards men: if he be an Idolater, or superstitious, or an heretic, or a blasphemer of the Gospel, or a swearer, or a mispender of the Sabbath: if he will keep touch in bargain and be true of his word: or if he keep a good house, or give alms or such like: they will say he is a good man: and if he go not to heaven, they know not who shall. But we must learn that none are good men, but those which regard to walk in all duties, both in the first table of the Law and also in the second.  
Q. When God rebuked the Israelits by the Prophets, he findeth fault with them for want of duty in man towards man: and commendeth mercy & pity, justice and judgement 
t. Mich. 6.8 : as though they were the special things required.  
A. That is very true, that God by his Prophet's sundry times doth so urge the duties of man towards man, as though they were the sum of all: But this was not to prefer the second table of the law before the first: but to detect hypocrites which vaunted much of zeal towards God, for he proveth that they had no love of God, seeing they dealt so wickedly one against another.  
Q. Let us then proceed unto the first commandment of the second table: Honour thy father and mother.  
A. This commandment is great, as it may appear, not only because it is set in the top, or cometh in the forefront of precepts towards men: but also by the grievous penalty which was set upon it: that the disobedient child unto father and mother should die the death: he that did curse father or mother, he that did strike father or mother, should also die the death 
v. Exo. 21.17. levit. 20.9. . And moreover, as S. Paul gathereth, it is the first commandment with promise 
w. Ephe. 6.2. : For the promise of the blessing which God annexed unto it, doth show how precious a thing it is before God, that children should honour their parents.  
Q. How is it said that this commandment is the first with promise, when as there is a promise annexed also unto the second commandment?  
A. This is the first commandment, which hath a special or particular promise by itself: For that which is added to the second commandment is general to all. For he saith, I will show mercy unto thousands of them that love me, & keep my commandments.  
Q. What do ye take to be meant by the honour which children are commanded here to yield unto their parents?  
A. All the duties they own, are comprised in this one word honour: how they are to obey them, to love, reverence, & cherish them, especially when they grow to be poor, or weak, or aged. For this was a common saying of parents, that their children should be the staff of their age,  
Q. Is there only the duty of children to be considered in this commandment?  
A. Hear is also the duty of parents towards their children contained: and not only that, but also the duty of all inferiors, as the wife to the husband, the subjects to their prince, the servants to their masters, the people to their teachers, the young to the aged: And contrariwise of all those superiors towards their inferiors.  
Q. What reason have ye to show this, Seeing here is set down expressly no more but that which children own to their parents?  
A. There is great reason and manifest: first for Parents, when God willeth children to honour them: they are also bound to do those things for which they are to be honoured. Also for all Superiors they are fitly represented by the titles of fathers and mothers in respect of the affections which should be in them unto their inferiors.  
Q. Then let us briefly consider the several duties which are required in each of these: and first show wherein parents are bound unto their children.  
A. The father and mother are bound as concerning this bodily life to make honest provision for the sustenance of their children. And therefore the unchriftie Dicers and drunkards, which wast away their goods, whose children may well be counted fatherless, & their wives widows, do very unnaturally sin, and break this commandment of God.  
Q. Is there no further thing required at their hands then this?  
A. Yes they are to care not only for the body in this life, but also most especially for both soul & body in the life to come, & therefore they are enjoined to bring up their children in the nurture and instruction of the Lord 
x. Ephe. 6.4 , whereby we may see not only how these are deceived, which when they have brought up their children, and provided well for them in the world, will say they have done their part, although they have not taught them to know god: But also what a great account they have to make before God for the souls of their children. By which also we may judge how cruel those are, even more than savage beasts, who not only by negligence in not teaching their children the fear of God: But also by corrupt example do lead them into evil, and so murder their souls: for the child instead of a godly instruction doth hear his father, swear, lie, slander and rail: doth see him deal deceitfully and unjustly, and to walk in every evil way.  
Q. Then you do not account those fathers to have discharged their whole duty, which do teach their children to say the ten commandments, the lords prayer, and the articles of the faith: and say they have done what they can.  
A. It is most sure they have to render account unto God for a far greater matter than the teaching them to speak these things: for they are to see that they understand them: they are to instruct them in all points of true religion: they are to show them the steps of godliness, they are to exhort them with all diligence, yea & to charge them to fear God: and to walk in his ways.  
Q. All men are not able to do this you speak of?  
A. The more shame for them, that they will be fathers, before they can do that which is the duty of fathers, and the more heavy judgement tarrieth for them, for casting away and spilling the souls of their children.  
Q. What is required at the hands of the wife to her husband?  
A. It is the duty of the wife to be in subjection to show all obedience, and reverence, and love, unto her head: and that with a meek and quiet spirit 
y. Ephe. 5.22 23. 1. Pet 3.1.2.3.4. .  
Q. What is the part of the husband unto his wife?  
A. The husband ought to love & cherish his wife 
z. Ephe. 5.25. : And because she is the weaker, and subject to infirmities, he is to put away all bitterness, and tyrannical roughness: and to guide her with wisdom and discretion: to cover her infirmities, and to heal them: and for such knowledge as she wanteth he is to instruct her.  
Q. How if the husband be an ungodly and a froward man and not meet to be an head to govern, being rather like a mad bedlim then a discrete guide?  
A. The wife is to do her duty notwithstanding, for why did she make such a choice, when she should have been most careful to marry in the Lord? And she is to be the more heedful: that by her godly and chaste conversation joined with meekness, her husband may be won from his naughty life. Likewise, the man which is coupled with an evil wife, is to use all godly means, and discretion to draw her to the Lord.  
Q. What own the servants unto their masters?  
A. The servants ought to love, reverence, and obey their masters, to do their work faithfully, both in sight and out of sight 
a. C. 3.3.22.23. : To see nothing go to wrack, nor to spoil any thing, nor to pilferre: But to show all faithfulness and diligence.  
Q. What must the masters do unto their servants?  
A. They are bound in duty before God, not only to deal kindly and lovingly, and to do them no wrong, neither by defrauding nor oppressing them 
b. Ephe. 6.9. : but also to instruct and teach them the true knowledge of God.  
Q. What proof can you show that masters are bound to teach their servants?  
A. There can be no reason showed against it: for when it is plain by the scriptures that every man is bound in conscience to admonish and instruct his neighbour, when he goeth astray 
c. Heb. 3.13. : Who can doubt but that a man is much more bound to do it to those that are under his charge, and of his own family.  
Q. What do you think of those men which do not this?  
A. howsoever they take themselves, it is manifest that they have not so much as the show of Christianity, nor of any godly mind: For can those be good which suffer their family (which should be a little Church) to be so full of wickedness, as roisting, swearing, railing, lying, quarreling, and all other filthiness, that is even a little hell: and never go about to examine and instruct them in any goodness. So that they have their work well done in the week day, they care not where they become upon the Sabbath day: They never examine them how they profit by the word.  
Q. What is the duty of subjects to their Prince?  
A. The Subject is to love, honour and obey the Prince 
d. 1. Pet. 2.17 , and because he is defended both in his life and possessions by the Prince, he is to be ready with his body and goods to defend his Prince: and with a ready & cheerful mind to pay tribute, and such like 
e. Ma. 17.24.25 Rom. 13.6. .  
Q. What is required of Princes and governors?  
A. It is their duty for to seek the benefit of their subjects, to cherish and maintain the good, and to punish evil doers. And this must be by such laws for temporal matters, as be equal, and for spiritual matters, as do maintain sound religion.  
Q. The subject is to obey the Prince and the child his father: Is this obedience to be showed in all things?  
A. They are to obey them in the Lord, and not further: for if they command that that God forbiddeth, we must obey God rather 
f. Act. 5.29. & 4.19. . If the Prince should set up false religion, the people must not receive it. If the Father would match his Son with a wicked woman, or his Daughter with an evil man, void of true religion, they are to refuse, because they are commanded to marry only in the Lord 
g. Deu. 7.2.3.4 1. Cor. 7.39. .  
Q. What are the people bound to show unto their Pastors?  
A. They are bound to esteem them, as the Messengers of the Lord of hosts 
h. Mal. 2.7. , and disposers of God's graces 
i. 1. Cor. 4.1 , they ought to submit themselves unto them, to be taught and guided, and to obey them in the doctrince which they teach: And to follow their steps 
k. Herald 13.7.17 . They must also provide things necessary for their sustentation 
l. 1, Tim. 5.17 .  
Q. And what must they do to their flocks?  
A. They are most straightly bound to watch over the flock, and to feed them 
m. joh. 21.15 16.17. 1. Pet. 5.2. , to open unto them all the counsels of God, and to do it faithfully 
n. 1. Act. 20.27. &. Pet. 5.2. : They must also be patterns and examples in all goodly conversation 
o. 1. Pet. 5.3. . For if they fail in either of these, they be not true shepherds, but Wolves and Hirelings.  
Q. What must be the behaviour of youth to the aged?  
A. They must honour and reverence the grey head 
p. Levi. 19.32   
Q. What must they show unto the younger sort?  
A. As they be above them in years, so must they excel in knowledge, wisdom, sobriety, and staidness 
q. Tit. 2.2. , so that their very countenance must be as a bridle unto the lusts of youth, that they may be ashamed to be wanton and light in their presence. And there is no greater shame, then to see old persons foolish, ignorant, vain, given to boyish tricks, and lightness: which spoileth them of all reverence, and causeth them to be condemned.  
Q. The promise seemeth to have little force in it: for if we consider the miseries and dangers of this life, we will easily confess it to be far better to be out of the world.  
A. Long life in itself is not such a blessing: for to the ungodly it is a grievous curse, because it had been far better for him to have died in his cradle: But yet it is a great blessing, when GOD giveth it as a token and pledge of his favour, and when a man is so guided in it, that it is to the increase and heaping up of his everlasting glory.  
Q. The next commandment forbiddeth to commit murder.  
A. This precept is of great weight, for the shedding of man's blood is a thing which God much abhorreth, as it may appear by the penalty, that the murderer should without all pity be put to death 
r. Num. 35.16 .  
Q. Is there no other murder here forbidden then, when a man doth kill with a weapon, or is the cause by any means to take away life?  
A. Yes, this Commandment is expressed in one word, but yet it extendeth itself very largely, which will more evidently appear, if we consider certain rules which are generally to be observed in the law.  
Q. Which are those?  
A. First, that the law of God is not as the laws of Princes, that a man can say, thought is free: but it bindeth as well the inward parts of the mind, as the outward parts of the body: Also where God forbiddeth any thing, he commandeth the contrary. Likewise that which we noted in the second Commandment, that where god forbiddeth any one sin he forbddeth all other, that are of that kind, he forbiddeth all things that are accessaries unto it, all things that do nourish and breed it, and so condemneth both the root and branch.  
Q. Show then how men commit murder?  
A. Our Saviour Christ in the 5. Cham of Math. doth affirm, that anger, taunting, and reproachful speeches are murder. 
s Mat. 5.21.22. . S. john saith, that he which hateth his brother, is a murderer, and no murderer hath eternal life, abiding in him 
t. 1. joh. 3.15. . Then cruelty, unmercifulness, oppression, fight and quarreling must needs be murder.  
Q. Then it appeareth, if these and sundry other such like be murder, because murder is bred and cherished by them, that many men be murderers, which do not take themselves to be so.  
A. This Commandment doth sit higher unto men than they suppose: For by nature we be all murderers: And if there were no change by regeneration, nor no outward penalty to restrain, it would break out, and men in their anger, fury, and hatred, would slay one another without pity: Now GOD doth judge of these, as they lie in the heart.  
Q. Do not these kinds of murders cast men out of the kingdom of God?  
A. No Murderer shall have everlasting life: No man's prayer can be heard, so long as he hath a murderers mind.  
For the Lord saith, when ye stretch forth your hands, I will turn away mine eyes, for your hands are full of blood 
v. isaiah. 1.15 . The Apostle willeth to lift up pure hands without wrath 
w. 1. Tim. 2.8 . If a man be fierce in anger and fury, cruel in malice and hatred, boisterous in revenge, and full of reviling and reproach: This man before GOD is a rank murderer, with a cruel heart, and bloody hands: and his prayer is as acceptable unto God, as if he should offer a Dog in sacrifice.  
Q. What are we then to look unto, in our repentance in this Commandment?  
A. We must seek to have all bloody & cruel affections killed in us: as anger, hatred, desire of revenge, pride, contempt, and such like: and we must put on, and deck our minds with gentleness, lowliness, meekness, kindness, and long suffering, for these things are here commanded.  
Q. Proceed unto the next Commandment, Thou shalt not commit adultery.  
A. For the breach of this law GOD did appoint death 
x. Deut. 22.22 , to declare in what great detestation he hath adulterers. It is set also before theft, being worse than it: As Solomon doth make comparison, and proveth, that the adulterer is more abominable than the Thief 
y. Pro. 6. . And the cause why men make so small account of this sin, is, that the adulterer, and the adulteress, have not their brains dashed out.  
Q. There was such punishment appointed in the law, but many suppose that this rigour is taken away now under the Gospel, which is the time of grace.  
A. Those are greatly deceived: for look how a man is more to be blamed, which goeth out of the way in the clear Sun at mid day, than he which goeth by night with a Candle: even so are men more to be punished for such foul sins in the clear light of the Gospel, then in the time of the law.  
Q. Some think it great pity they should be dealt withal, because they may repent, and become honest: Also Christ willeth to let the tars grow with the Wheat, lest in plucking up the tars, the pluck up the Weate also 
z. Mat. 13.29.30. .  
A. Some indeed make such reasons, but without all reason: for so they may say of thieves and Murderers, It is pity, they may repent. Also when they allege that the tars must be let alone, that is not meant of open offenders, but of close Hypocrites, which are like good men: for it is darnel, which Christ speaketh of, which is so like wheat, that it can hardly be discerned, until it shoot forth the ear.  
Q. They do allege also that Christ did not condemn the woman to death, which was taken in adultery, & brought before him 
a. joh. 8.3.10 12. .  
A. They do allege it very unskilfully, not considering, that Christ came not to take upon him civil power, as a judge to put to death: but to preach the Gospel, and to call men to repentance: and therefore when one prayed him to command his brother to divide the land, he answered: Man, who made me a judge, or a divider 
b. Lu. 12.13.14 ?  
Q. Come then unto the words of the Commandment: Do ye think there is here any thing condemned, but the outward act of fornication, adultery, incest, or such abominations?  
A. Our Saviour Christ saith, that he which looketh upon a woman, and lusteth after her, hath committed adultery in his heart. Also this must needs be confessed, that all things, which do nourish and breed unclean lusts are condemned here: as songs of ribaldry, filthy and light communication, enticing apparel, gluttony, drunkenness, unclean, and unchaste looks, dancing and such like.  
Q. The Scripture doth mention, that dancing was used and allowed.  
A. The scripture doth not show, that ever any holy man or woman did use this wanton kind of dancing of men and women together, whereby their inward lusts are stirred up and increased. There was an other kind of dancing, which was allowed.  
Q. What is here then commanded to the servants of God?  
A. All chastity and pureness, both of body and mind, soberness in meat, drink and apparel, with such like: Men must also take heed to their eyes, lest they come to have eyes full of adultery, by viewing the beauty of women.  
Q. It followeth in the Commandments: Thou shalt not steal: How far doth this extend?  
A. It extendeth thus far: first that a man shall not wrong his neighbour in his goods, by taking aught from him, or hurting him in the things he possesseth. Then on the contrary part, he is commanded to be careful for the wealth and prosperity of his neighbour.  
Q. Show then the particulars, in which men offend in the first part.  
A. Men do not only commit these, when they lay violence hands upon the goods of others: but also by extortion, usury, bribery, and all kind of Cozenage and deceits in buying and selling: by destroying their corn, and hurting their cattle. Likewise when they inwardly so covet the goods of their neighbour, that they seek to win it from him by cards, dice, or bowls.  
Q. Do ye judge that theft for men to increase their goods by gaming?  
A. There is theft first in the heart, both of him that winneth, and of him that loseth: for each doth desire to gain by the hurt of the other. Then there is theft in both outwardly committed, in him that winneth, because he seeketh riches by a mean which GOD hath not sanctified, because a man by it doth never benefit himself, without the hurt of others. The leeser committeth abominable theft, because by this means he robbeth his wife and his children, or the poor: or doth not employ his riches to good uses, for which God hath given them.  
Q. Is a man bound in conscience, when he selleth any thing unto his neighbour, to disclose the faults of it: and so to take no more for it, than it is worth?  
A. That is without all doubt: for the general rule is, that whatsoever ye would that men should do unto you, even so do you unto them 
d. Mat. 7.12 . There is no man that would be hurt & hindered by the deceit of an other: Therefore when he deceiveth & hurteth the wealth of his neighbour, he doth commit theft.  
Q. Then it appeareth, that there be a number of men, which are arrant thieves, & yet disdain to have the title.  
A. It is even so: for they which find their neighbour's goods when it is lost, and conceal it: They which defraud, and which seek by sleighes of law to defeat true owners: also those which do mibble, & pilfer the value of a penny at a time: have all of them such thievish hearts, that if it were not, that they feared the gallows more than God, they would break out into all violent theft.  
Q. Are all these thefts to be repent of, and rooted our of the heart, before a man can enter into the kingdom of god? and is a man to restore the theft?  
A. No thief shall enter into the kingdom of heaven, although he should be but a thief in heart. Moreover, he which doth repent in deed, if he be able to restore, he will, lest he should be like a cutte-purse, which should crave pardon of the judge, and keep fast the purse which he had cut in his hand.  
Q. What is the other part, which we are on the contrary commanded?  
A. We ought so to love our neighbour, that we be careful of his prosperity, and ready to cherish and save his goods, if we should see any thing of his in danger to he lost: as his ox or his Ass, although he be our enemy we ought to drive it home, when we see it go astray 
e. Deu. 22.1. : Also we are bound if our neighbour be poor, and we rich, to minister unto his necessity 
f. 1. joh. 3.17. .  
Q. The ninth Commandment saith, Thou shalt not bear false witness against thy neighbour: what punishment was appointed for the lying witness?  
A. It was ordained by God, that if the false testimony were foundout, that then he which did wrong evidence should bear the same punishment, that he would have brought upon his neighbour: if he bore false witness in a crime of death, them he himself died for it: if it were to be whipped, or beaten with rods, than was he beaten 
g. Deu. 19.17.18.19. .  
Q. What are the sins against this commandment?  
A. first the giving false testimony against any before the judges, or such as were to decide matters: Then the raising & spreading of false tales, lies and slanders: Also the ready mind and open ears to receive evil reports against other men.  
Q. It cannot be denied, but that such as do raise up and spread false tales, to defame others, do commit a wicked sin: because they spoil a man of his good name, which is a precious thing: But what reason is there, that such should be blamed, as have not been the devisers of the slander, but have only heard & reported it upon the words of others?  
A. There is great reason why they should be blamed: for if they had any love in them, how could it delight them to hear evil report of others, with such a desire to have it true: for the carnal minded men, which hate the light, are right glad when they hear any evil of those, which profess godliness: which doth holden slanderers to tell them such lies, as have no colour of truth. But a godly mind is grieved to hear of evil in a other, and if it be true, yet he will not blaze it abroad to defame him.  
Q. Is it then an offence, and a breach of this commandment, for a man which doth know an evil vice in an other, and doth tell it abroad?  
A. The end why a man doth a thing is much: for if he do it of a grudge to the man, he doth sin: but there may be profit in doing it, both to further Gods glory, and also to benefit men: for if there be a man which is of good estimation for truth and honesty, which is an enemy to the truth: a good man ought in such a case to disclose his faults, and to disgrace him, lest his credit hinder the truth, and keep others from it. This rule did Christ observe against the Scribes & Pharisees, in laying open what Hypocrites they were, and so spoiling them of their good name and estimation 
h. Mat. 23.2 .  
Q. There remaineth, Thou shalt not covet thy neighbour's house, Thou shalt not covet thy neighbour's wife, nor his man servant, nor his maid servant, nor his ox, nor his Ass, or any thing that is thy neighbours. Is all this but one commandment?  
A. It is all but one Commandment, albeit there be divers branches, yet they set forth but one sin.  
Q. Doth this Commandment contain in it any thing several, or is it only a repetition of the former. For he that doth inwardly wish to have his neighbours goods is a thief: and here he saith, Thou shalt not covet thy neighbour's house: He which lusteth after a woman, is an adulterer. And here he saith, Thou shalt not covet thy neighbour's wife: It may seem therefore to be but a bare repetition of the former.  
A. That were a great absurdity, for than they could not be called ten Commandments, because there should be but nine, if this last were a repetition.  
Q. Show then the difference between this precept and the other.  
A. True it is, that the unclean lusts of the heart be adultery, the desires and intentes of the mind to get other men's goods are theft: and so in the other commandements, because God is a spiritual lawgiver, his law bindeth the spirit and the soul, as well as the body: But yet there is a difference between the last Precept, and the other: for this is more inward, and toucheth more deeply, and sitteth nigher than they.  
Q. This seemeth hard, for how can any thing be more inward than that which restraineth and bindeth the inward desires and intentes of the soul. Declare this thing therefore more plainly?  
A. The other commandments do reach to all the inward motions of the heart, which go with deliberation and consent: But this reacheth unto those motions before they come unto any consent, yea it reacheth unto the root, or fountain itself of all evil thoughts: and so it goeth deeper than unto the thoughts. What testimonies of the Scripture are there to declare this thing?  
A. The Apostle Paul setteth forth how close a sin it is, when he saith, I could not tell that concupiscence were sin, but that the law hath said, Thou shalt not lust 
i. Rom. 7.7. . Also S. james doth make it to be the mother or the womb, which doth conceive and breed evil thoughts 
k. jam. 1.14. .  
Q. Those which take it then that covetousness is forbidden in this precept because he saith, Thou shalt not covet: and those which take it that Saint Paul and Saint james in the places cited, do speak of the gross lust, are deceived.  
A. They are greatly deceived, which cometh to pass through the barrenness of our language, which lacketh words to express these things: for the word which we translate in the commandment, Thou shalt not covet: in the tongues which the Scripture was first written in, is nothing near the word which doth signify covetousness. Also that which is translated lust, in S. Paul, and james, doth not in those places, (being the word which is used in this commandment) signify the gross lust of the heart, which goeth with liking & consent: for natural understanding doth take that to be evil. But S. Paul did not know that this was sin.  
Q. What is it then which is here forbidden, to speak more fully?  
A. Hear is the natural infection of original sin forbidden: out of which all other sins do spring in us. And therefore in this commandment children are found guilty. For the Apostle proveth them to be sinners, because they die 
l. Rom. 5.14. . Now it is certain that the child new borne, or before it is borne cannot sin in word, deed, nor thought: But this concupiscence is in his nature, which conceiveth & hatcheth divers sins, which we see the buds of, so soon as they have any discretion.  
Q. What have we them to note in this commandment, that it reacheth unto both the tables of the law, or that it containeth the whole concupiscence?  
A. I do not think so, for although it be not mentioned in the first table of the law, yet when Christ giveth the sum of it thus, Thou shalt love the Lord thy God with all thy heart, with all thy mind, with all thy thought, it forbiddeth & leaveth no place to any inward infection. Also the Lord in this last precept doth mention nothing but toward the neighbour.  
Q. What do you gather for our repentance in this commandment?  
A. As this commandment noteth unto us, the root & fountain of sin, & from whence it is bred in us, so must it lead us to begin our repentance at the same: for so long as concupiscence is not killed in us, although we be reform in our outward doings, yet we are never the near: for our hearts being unclean still we lose all our labour.  
Q. This being so secret a poison in our nature, how shall we know when it is killed  
A. A man shall easily know that it is killed, by the changing of his thoughts, for look how fruitful his mind is still in vain, and corrupt motions, and look how far he delighteth still in them, so far there remaineth life still in this womb of sin, which conceiveth them.  
Q. We may perceive by the opening of the law, that when we are regenerate, yet we come far short of doing any thing perfectly, according to the strait rule: and therefore it may seem that it is to small purpose that we do?  
A. It is most true that every one of the regenerate so long as they live here, may say with the blessed Apostle: The law is spiritual, and I am carnal, sold under sin 
m. Rom. 7.  Also there is no good work which we do, but there is some leaven of infection mingled with it: but yet it is unto great purpose that we endeavour to show forth good works, because God is highly pleased when we strain with all our might to attain as nigh perfection as may be 
n. Heb. 6.1. Phil. 3. .  
Q. Do ye allow then of their sayings, which speak thus, we are weak and frail, we cannot but sin in every matter, we do well as nigh as God doth give us grace, more we cannot do.  
A. These sayings are true in themselves to be allowed: but yet the great abuse of them which is common, is in no wise to be liked. For when an evil disposed person to excuse himself and to cover his sin doth answer thus, we are all sinners, we cannot but sin: It is a foul abuse. Also when an ignorant and slothful person unto all goodness shall say, I do well as near as God will give me grace: It is naughtily spoken, for God is ready to give and bestow his graces in plentiful measure, if they would seek and use all the holy means and exercises that he hath appointed.  
Q Let us come now unto the Sacraments of the new Testament: and first how many be there?  
A. There be only two 
o. 1. Cor. 1. : that is, Baptism and the holy Supper of the Lord.  
Q. To what end and purpose are they ordained?  
A. They serve to confirm and strengthen faith, and to further repentance.  
Q. Faith cometh by hearing 
p. Rom. 10.17. : & so repentance is wrought.  
A. Yea but God useth two sorts of teaching, to draw us nigher unto himself. The one by the opening of the word, which doth display and offer unto us, all the treasures which are in the son of God: The other by the Sacraments, in which he doth offer and set before us the same things, in a kind of teaching applied unto our dull nature. For whereas we being lumpish and heavy, our faith and mind doth not so readily mount up into heaven, GOD doth most lovingly reach forth his hand, and so set us ladders to creep up by.  
Q. How should these earthly creatures have such power in them, as to carry men's minds up into heaven?  
A. The things of themselves have no such power: but the institution of God, who hath appointed them, to represent and set before us Spiritual and heavenly things, and also the truth of GOD which doth assure us, as well of that which is signified, as of the sign: have great force and power in them.  
Q. Then ye are not of their mind which ascribe the power to the outward work: neither yet of theirs, which count them base and needless?  
A. We must beware that we give not that to creatures which is proper only to God. For such as by grace unto the sign (as though the work wrought did the deed) do like blind Asses rob God: Again, those proud men, which are swollen so fat that their eyes are closed up from seeing themselves: supposing their faith to be so strong & their minds so heavenly, that they need not the use of the Sacraments: are much to be misliked. Even as those which take upon them to know better what is fit for them, than God doth.  
Q. What may the Sacraments be likened unto, that we may more fully see the use of them?  
A. The Apostle calleth circumcision the seal of the righteousness of faith 
q. Rom. 4.11. : and it is without controversy that other Sacraments are so also: look then what use there is of a seal in temporal things, the like use is there of the Sacraments, in spiritual things.  
Q. Declare then more fully that point?  
A. When a man hath a promise of any good thing: he thinketh it better when he hath it in writing, but surest of all when it is sealed. Even so God to make us more sure, hath not only given his word written, but also hath set to his seal.  
Q. If men were constant and true of their word, there should need no seal to be set thereto to confirm it. Doth it not therefore accuse the word, that the seal must be put to it, for to make it sure?  
A. There is no doubt but that the inconstancy of man's word was the cause why the seal was added. But the thing is far otherwise beteweene God and us: for it is not for any respect of the word itself that seals should be added thereto. (For the word of itself is infallible.) But it is the wonderful kindness of God which doth yield so much unto our unbelief: that rather than we should have any doubt of the truth of his unchangeable word, he would set to his seal also to confirm the same.  
Q. May it be gathered by this, that the Sacraments are to no purpose without the word?  
A. It is out of doubt a most foul abuse and profanation of the Sacraments, to minister them unto those which are not first instructed in the word. For were it not a very foolish and ridiculous matter, for to put seals, and annex them unto a parchment without writing. What use hath the seal, so long as there is a blank?  
Q. There is the same reason in both the Sacraments: and yet Baptism is given unto those which are without knowledge?  
A. It is ministered unto infants when they cannot know any thing at all: But yet they are bound to know so soon as they come to years of discretion, For such as continue in blind ignorance, having been baptised in their infancy, do carry about a seal set unto nothing. For this cause the Apostles are willed to teach, & then to Baptize 
r. Mat. 28.19. .  
Q. How many parts do ye consider in a Sacrament?  
A. There be two in general to be considered: that is to say, the outward and visible sign: and the invisible grace which is signified.  
Q. What is that invisible grace, which is represented in both the Sacraments?  
A. That which we obtain in Christ: for in both the Sacraments our Lord jesus Christ is set before us, with the riches of his grace: even painted out, unto our outward senses.  
Q. Proceed unto the holy baptism: and first show the doctrine which it doth seal.  
A. The doctrine is this, that whereas we were borne unclean, even a lump of sin, & therefore strangers from god, & children of his wrath: He doth incorporate us into the body of his son, & wash us from all uncleanness & filthiness, and receive us into his own family, to be heirs of eternal life.  
Q. How is this figured unto us?  
A. By the water. For by it is set before us, how we are baptised into Christ, even into his death, burial, & resurrection. Also the washing with the water, which purgeth away the uncleanness of the flesh: doth show how the holy ghost doth inwardly wash away our sins in the blood of Christ.  
Q. Is Baptism only the seal in gods behalf: by which he doth assure us of this new birth and regeneration in his son?  
A. It is the seal set to in the covenant between both parties as well in our behalf, as in the Lords. For as God doth thereby bind himself unto us to be our God, by setting to his seal: So also doth it bind us as the seal of our vow, which we have there solemnly made, to be his people, by renouncing the Devil, and his works.  
Q. What say ye then of those which are not mindful of this: but walk in all the lusts of the Devil?  
A. They have unfaithfully & traitorously broken so great a promise made unto god. And so are become guilty of such a sin as shall turn to their greater damnation. For it had been better for them never to have vowed 
s. Deut. 23.21.22. Eccle. 5.3.4. . For how grievous a sin is it so to dally and dissemble with God?  
Q. Let us come unto the other Sacrament. Show also that doctrine which it doth seal?  
A. The doctrine is plentifully set down by our Saviour in the sixth of John when he saith, I am the bread of life which came down from heaven, He that eateth this bread shall live for ever. My flesh is meat in deed, my blood is drink in deed: he that eateth my flesh and drinketh my blood hath eternal life. He that eateth not my flesh hath not life 
t joh. 6.51.54 ●5. .  
Q. Do ye then take this to be the doctrine of Christ, that his very natural flesh, and blood, and the very substance of it must be received: and that none shall live, but those which eat and drink the same?  
A. We can have no benefit by Christ, until we be partakers of Christ himself: And that in such sort, that we do become flesh of his flesh, and bones of his bones, as the Apostle speaketh 
v. Ephe. 5.30. : and therefore such as shallbe saved, do eat his very natural flesh, and drink his very natural blood.  
Q. Is not God only the fountain of life? And then how can it be ascribed unto the flesh of Christ to give life?  
A. It is most certain & without gainsaying, that God only is the fountain of life. And yet it is rightly ascribed unto the flesh of Christ to have in it life, and to give it, unto all that do eat thereof. Because his flesh is joined unseparably unto the Godhead, and from thence hath life also in itself. Which thing he plainly showeth, when he saith: As the living sent me, so I live by the father, and he that eateth my flesh, shall live by me 
w. joh. 6.57. .  
Q. Seeing we must eat the very flesh of Christ, and drink his blood, or else we can have no life. Do ye believe that the bread is turned into the flesh of Christ, and the wine into his blood?  
A. That is a most abominable error: For our Lord is only in heaven, & thither must our faith ascend and lay hold on him, to eat spiritually that flesh of his which was crucified, and to drink that blood of his which was shed. This being so great a mystery, and we so dull to conceive, the Lord to help us, hath chosen bread and wine as a seal and pledge that he doth give us the same. For the bread broken doth signify the crucified body of Christ, and the wine powered forth, his blood that was shed. Now because the Lord doth feed us in deed with the flesh and blood of his son: & not give us bare signs, the bread is called his body and the wine his blood. For the true receiver doth as verily and undoubtedly receive the flesh and blood of Christ with the mouth of his soul, as he doth receive the bread and wine with the mouth of the body.  
Q. There be reasons which seem to prove that there is not after consecration the substance of bread & wine, but only the accidents (as they call them) which are the proportion, the colour, & taste, with such like.  
A. It is very truly spoken, that the reasons used for this matter do seem to prove: but do not prove, as being alleged, they shall easily be answered.  
Q. Christ broke the bread, and said this is my body.  
A. If it were not called his body, because it was a Sacrament of the same, wit because it was his very flesh in deed: then had Christ been crucified before he was betrayed, for he delivered the bread before: Or we may say that the bread was crucified. For it is the crucified flesh of Christ, which we receive by faith: and the same which the Lord gave unto them in the night he was betrayed, the same is also now delivered unto us.  
Moreover, if the bread be changed because he saith, This is my body: then was the rock also changed, for the Apostle saith, They did all drink of the spiritual rock that followed them, & the rock was Christ 
x. 1. Cor. 10.4. . This blasphemy should also follow, that the unclean reprobate should eat the flesh of Christ. But Christ saith, That whosoever eateth his flesh, shall live for ever.  
Q. They say that is to be taken of those which eat his flesh and drink his blood worthily: for all such shall live for ever. But say they, some do eat his flesh and drink his blood unworthily, or else how should the unworthy receiver be guilty of the body and blood of Christ. If it be bread & wine still, then should he be guilty but of bread and wine: and not of the body and blood of Christ, which he doth not touch nor come nigh.  
A. In so saying they show themselves to be impudent and blind in the scriptures. For how holdeth the reason of Christ, by which he proveth that manna was not the true bread of life, because their fathers had eaten of it, and yet were dead 
y. joh. 6.59. : If the reprobate may eat the flesh of Christ. Also where they say if it be bread still, a man should not be guilty of the body of Christ, but of bread, that is absurd: for it is not common bread: but a Sacrament of Christ's body: and God doth offer the flesh of his son unto those which receive it. Also it is a seal and pledge of the holy mysteries. If a man contemptuously break and deface the Prince's seal, shall he not be guilty of treason against the person of the Prince? Shall it be said that he hath defaced but a piece of wax? Because in substance it is still but wax.  
Q. Make that reason of our Saviour Christ more plain: Because it doth fully and flatly overthrow the cavil of the Papists of eating the natural flesh of Christ unworthily. For they like blasphemous wretches, to defend their transubstantiation, do affirm, that the wicked do eat the very flesh of Christ. And so they join Christ and Belial, Heaven and Hell, GOD and the Devil together: and this they must do, or else deny the bread and the wine to be the very flesh, and the blood of Christ. For the very Reprobate do receive the Sacrament.  
A. The reason of our Saviour is most evident, to show that the reprobate do not eat his flesh: Because he proveth the manna was not the true bread of life, seeing the men which did eat it were dead. He speaketh of the spiritual death, for he doth not promise to set those free from the bodily death, which eat his flesh. If the wicked and damned might eat the true bread of life, and yet die in their sins, it might be then objected, that Christ's words were of no force to prove the Manna not to be the very bread of life.  
For a man may answer, and say, that it might be the true bread of life, but they did eat it unworthily, and so it profited not them.  
Q. What charge doth the holy Ghost enjoin those, which come unto this Sacrament?  
A. He willeth that a man try himself, and so let him eat of that bread, and drink of that Cup 
z. 1. Co. 11.2 .  
Q. What cause is there showed, why they should do so?  
A. The cause is rendered, that he which eateth and drinketh unworthily, eateth and drinketh to himself damnation. And thereof also there is a reason given, namely, that he is guilty of the body and blood of the Lord.  
Q. Are not men damned, unless they eat unworthily?  
A. A man is subject unto damnation, although he never do profane these holy mysteries: but the Apostle doth speak of greater and sorer damnation, which those do draw upon themselves, which are defilers of the Sacraments.  
They deserve hell, which commit adultery, and other such sins: but those shall be cast into deeper horror, which commit a sin so foul above many sins. For whereas the body of our Lord, and his blood are the most precious of all other things: so must GOD needs be most highly displeased, and his wrath in greater measure kindled against all those, which receive unworthily, and pollute the same.  
Q. Wherein is a man to examine and try himself, that he may come worthily?  
A. Seeing we are to come even unto the most holy flesh, and precious blood of Christ itself: we are to discern the Lords body: that is, we ought to come with reverence and fear, not with unclean and filthy hearts. For the unclean are no meet guests to come to that table.  
Q. Show then how each man is to deal with himself.  
A. He is to look into himself, whether he have the true and lively faith in Christ, which is known by true repentance, which it bringeth forth. For if a man do not bring Christ in him, he shall not there receive him.  
Q. Is the faith of Christ in none, but such as dwell in Christ, and Christ in them?  
A. We are by faith made members of Christ, even flesh of his flesh, and bones of his bones 
a. Ephes. 5.30. . And for the same cause the Church is called Christ 
b. 1. Co. 12.12 : it is also Christ crucified, whose flesh we eat, and which dwelleth in us. And therefore those which are in Christ are new creatures: their carnal lusts and sinful affections are mortified, by the virtue and power of the crucified flesh of Christ. And also they are raised by him unto true holiness.  
Q. Do ye then deny the true faith in Christ unto those in whom sin liveth and beareth sway?  
A. They spoil the passion of our Lord, of all power and glory, which say they believe in him, and eat his flesh, and yet are abominable sinners. For what do they leave unto him, if he do not by his flesh crucified slay sin where he cometh.  
Q. Do not men remain sinners still, when they have eaten the flesh of Christ, and drunk his blood?  
A. The Scripture saith, that he which committeth sin, hath not seen him, nor known him 
c. 1. john. 3.6 : but yet it is one thing to commit sin, and to live unto sin, and an other to have the remnants of sin abiding in us, which those that be in Christ have 
d. Rom. 7. .  
Q. How shall a man know then, seeing sin remaineth still in him, whether it be alive or dead?  
A. He may easily know that by his hear. For if sin stink, and be loathsome unto him: and he is displeased, and misliketh, and condemneth himself for it: And if it were possible, he would vomit it up, as a thing that doth annoy the stomach of his soul: He doth abhor it wheresoever it doth appear, either in himself, or in others: Then is the body of sin as a rotten carrion in him, which hath from christ crucified received a deadly wound. But if he take joy and delight still in sin, and think it sweet and pleasant: then is sin alive in him still, & he is dead, because Christ doth not live in him.  
Q. There is no man living, but taketh delight in some sin or other.  
A. I grant that the most godly are sometime deceived, and take pleasure in doing or speaking that, which they consider not to be sin: which they are greatly grieved for, when they perceive they did offend. Also in the heat of tentation, the corruption of flesh doth sometime prevail, and take some delight in one sin or other, which he knoweth to be sin. But yet afterward it bringeth more grief of heart, than it had pleasure in it. And so there is great difference, between the faithful and the infidel, in the manner of sinning.  
Q. What say ye then to the common saying, we be all sinners, and shall be to our lives end: we must repent so nigh as God will give us grace. But yet we cannot leave those things, which we have been accustomed unto? are these worthy receivers?  
A. These are not worthy receivers, howsoever they flatter themselves, because they never felt the power of godliness, nor know not true repentance. They are greatly bewitched with those general speeches, which in some sort be true. They do not perceive what work God worketh in his children, to draw them out of the filthiness of the world, that they be not spotted with it.  
Q. What is the practice then of the godly in which they excel those other?  
A. The godly man at all times, but especially when he prepareth himself to come to the holy table of the lord, doth go through all the Commandments of the law, to search and spy out what sin there is in him against any of them. But most of all he doth make narrow search for those sins, with have a deep & secret root in our nature: as pride, vain glory, & covetousness. And when he findeth himself faulty, than he crieth unto God, to have his spirit, to mortify the flesh. He is humbled at the sight of his corrupt nature, he doth even vow to God solemnly, with a full & settled purpose of heart, not for a day or two, but all his life long, to travel in all holy exercise of prayer, hearing & meditating in the word, & careful practising the same: & so to weight patiently & attend, when God will secure him. Q. This diligence is required at our hands. But that it may be the better known, show the negligence of the other. A. The other sort of men do not rightly consider the worthiness, and dignity of the flesh and blood of Christ: but come rashly & unreverently, in the filthy rags of their sins. They do not purpose in their heart to turn from wickedness, but to live as they have done, even in those things, which they know to be ungodly. And as for other foul sins which swarm in them, that they understand not to be sins, they are so far from the desire to find them out, by the true knowledge of the law: that they covet & labour to defend them to be no sins. And therefore they are wonderful glad, when they can get any colour of matter, to prove that to be lawful, which their flesh lusteth after, & findeth sweetness in. And for this cause they do not call upon God to have power to overcome their sins. Q. They confess when they hear of that which is evil, that they should leave it, and they say, God grant we may leave it.  
A. They cannot but confess, that men ought to forsake wickedness: they have also a desire that they could so do: but in this they fail, that they never labour about it. They have the wit to say, that if a man be fallen into a ditch, he may cry long enough Lord help me, if he do not strive to come out, and take hold of such things as he may clamber up by. And yet they are not so wise as to consider the means, by which GOD doth reach forth his mighty arm unto them, to draw them out of the puddle and mire of sin. For God doth reach down his arm, to draw men up to heaven, and to save them by the preaching of the Gospel 
e. 1. Cor. 1.21 : which is the power of God to salvation unto every one which doth believe 
f. Rom. 1.16. 1. Cor. 1.18. . But who believe this preaching, or to whom is the arm of GOD revealed 
g. isaiah. 53.1 ? They do not seek to lay hold of it: But contrariwise, they cast themselves headlong into the snares of temptation, by joining in fellowship with the workers of iniquity.  
Q. Is that so great a hindrance unto true repentance, when men accompany themselves with such as live and walk in sinful ways? There be some, which say, I thank God, I have such a strong faith in Christ, that I can keep company with the worst, and yet they cannot hurt me: I hope to do them good.  
A. Such men are even as wise, and have as good a faith, as that man which should skip down from the top of a house, and say, I trust so in God, that I fear not any danger, of breaking my legs or my neck: Or that shall cry out, & say, Lord keep me from drowning, and skip into the sea. For when a man hath heard the word, and doth call upon God to save him, he must avoid all occasions of evil: and therefore God doth command all his servants to come out from among the wicked, and to separate themselves. He pronounceth those blessed, which shun their counsel, and their way.  
Q. Do ye esteem those to be worthy receivers then, which strive and labour to return home unto God, and use all good means which he hath appointed, although they be still but weak and full of infirmities?  
A. They are worthy receivers, and the Sacraments are ordained for such: For if men's faith and repentance were perfect, then should not stand in need of such help: But because they seek to come unto God, & are not able to ascend, he cometh down unto them, to lift them up.  
Q. Then ye take those men to be in good case, which carefully and thankfully embrace the means, which GOD hath ordained to draw them unto eternal life.  
A. Those are in most happy case: for although they seem to travel in vain, yet it is far otherwise: for GOD is faithful, and cannot cast away those which seek him. If they crave of God to be taught the truth, and to abide in it, they cannot miscarry: but the proud mind which doth swell, shall obtain no favour nor grace.  
Q. Let us proceed now to speak of prayer, which is a special mean which God hath ordained, to help ourselves withal, and first show what those things are, which we obtain through true and hearty prayer?  
A. We are by prayer to seek in general for all things, which set forth God's honour, and advance his truth here below in earth. We are also to seek for all things which we stand in need of, either for body or soul, for this life, or for the life to come.  
Q. Have we the sum of all these in one prayer?  
A. Our Saviour Christ hath in very few words comprised the sum of all these: in that prayer which he taught his Apostles, which we call the lords prayer. For the whole prayer doth consist of six petitions, whereof the three first concern God himself, and the other three, our own estate.  
Q. Shall not all those be saved, which call upon the name of the Lord? and pray the same prayer?  
A. It is out of controversy, that every one which doth call upon the name of the Lord shall be saved: for so God saith by the Prophet 
h. joel. 1.32 : But yet this is to be added, that they he such as call upon him in truth 
i. Psa. 145.18 : for otherwise their prayers are turned into sint and they do in most fearful manner procure the vengeance of God against their own fowls, which do not pray rightly. For prayer being a thing most excellent & precious, the abuse thereof must needs be a most fearful sin. God saith, that when they stretch forth their hands, he will turn away his face 
k. isaiah. 1.15 . He calleth such prayers the sacrifice of fools 
l. Eccle. 40. : He saith that the sacrifice of that wicked is abominable unto him. 
m. Prou. 15.   
Q. What are the things which are required in prayer, to make it to be in truth, and right before God?  
A. There be divers things required, which go together in true prayer: which if they be wanting, all is marred. And therefore our Saviour doth use a few words, to put us in mind of the same, when he teacheth us to say, Our Father, which art in heaven. For in these words we are taught, to make our prayers only to GOD, reconciled unto us in Christ, and become our father.  
Also when we come, as children to their father, which doth love and pity them, we must ask in assurance and boldness of faith. For he which doth not ask in faith, but wavereth and doubteth, shall receive nothing 
n. jam. 1.6.7. . Our hearts must also be lifted up into the heavens, with great reverence of the glorious majesty of our God, unto whom we speak.  
Q. Show how men break these rules in prayer, and fail in them?  
A. Those which call upon Angels, and the souls of men departed, thinking to find more pity and mercy at their hands, then at the hands of God: bewray a wicked conscience, & deny the throne of grace, unto which we are willed to come boldly, to obtain mercy and grace 
o. Heb. 4. 1● . Those which do not ground their prayers upon the promises of the word: nor cannot persuade their hearts, that God is indeed their most loving father: and therefore to be out of doubt, that he heareth them, and sure they shall obtain all that he hath promised them: do but speak with their mouth, and not think it in their heart, when they call GOD father. For can they take him to be their Father, and not to love them? Can he love them, and not give them all good things, which they beg of him.  
Q. How shall a man come unto this assurance, to know that God heareth him, and will save him, because he doth continually beg it of God?  
A. No man can come unto this assurance of himself. For it is the spirit of adoption, which doth persuade men to call God their Father, and that doth witness unto their spirit, that they be the children of God 
p. Rom. 8. 1● : and therefore the guilty conscience of the wicked man, doth cause him, that he cannot pray, being without the spirit of god: which only teacheth men to pray, & maketh intercession for them with sighs & groans, which cannot be expressed 
q. Rom. 8.26. . What is the ungodly man therefore the better, if he lie at the point of death, and the guiltiness of sins cause him to tremble, so that he cry out with bitter tears: if for want of the holy spirit of adoption to regenerate him, he doubt whether God hear him?  
Q. It is not in the power of man, to obtain such a treasure.  
A. That is most sure, but those which beg of GOD to have his spirit, shall have him 
r. Luk. 11.13 : and those which labour to obtain the faith to call upon GOD, shall find it 
s. Mat. 7.7. .  
Q. Which way shall they labour, and what means shall they use?  
A. They must seek for the true understanding of the will of GOD: and meditate upon the faithfulness and truth that is in him, to perform his promises, and cleanse their hearts and their hands from evil, for the holy Ghost doth affirm, that he which turneth away his ear from hearing of the law, his prayer shall be abominable 
t. Pro. 28. . Also he willeth a man to take heed unto his foot, when he cometh into the house of God, and to be ready to hear, rather than to offer the sacrifice of fools 
v. Eccle. 4. .  
Q. What way do men bewray the want of reverence in prayer?  
A. When they pray but for custom and fashion. When they do but babble with their mouth, their thoughts wandering, their hearts not lifted up into heaven: and when they pray so coldelye, that they do not sigh, and groan in the spirit: even with those sighs and groans which are unspeakable, with which the holy spirit doth make intercession for us, as the Apostle saith 
w. Ro. 8.2. .  
Q. What is to be done in this thing?  
A. Men are thoroughly and advisedly to consider, into how great and glorious a presence they come: and what high majesty there is in the God of heaven, unto whom they speak: and before whom they present themselves.  
They are also to remember how vile and unclean they be of themselves: that so they may come with humbleness of mind and fear. Further they are also to look into themselves, to see how beggarly and miserable they are, and so to deal earnestly and vehemently, even as those, which are utterly undone and lost, unless they be heard, and obtain their suit.  
Q. Come now unto the petitions. What do ye observe in the order, by which they are placed?  
Q. The order of the prayer is agreeable unto the order of the law: Where the duties unto God being the chiefest, are set in the first place. For we crave those things first and principally, which concern God's honour: because that aught to be dearer unto us, and more precious than our own souls: Because GOD is worthy all glory and honour, we are to care most for his name, and to delight more when it is hallowed and sanctified, then in life itself. And so above all things to show our desire, and wish, that this most worthy and most precious honour of his may be advanced.  
Q. Whereby shall we know, when men have this tender love unto the name of God?  
A. The grief, which a man doth conceive when he seethe God's name trodden down, is a manifest declaration of his good will unto it. For when the holy Prophet saith, That rivers of tears did flow out at his eyes, because men kept not the law of God 
x. Psal. 119.136. : He declareth a wonderful love of God's honour, by the greatness of the sorrow which he conceived, to see it defaced.  
Q. Who are those then which abuse this prayer, meaning or desiring no such thing as they speak?  
A. All those which are proud & seek glory unto themselves: Being so jealous over their own honour, that to magnify and lift up themselves, they will tread down the name of God. All those which profess the Gospel, and stain it with their wicked life. And likewise such as delight to raise up, and spread slanders against the profession of godliness. For all these say and babble with their mouth, Hallowed be thy name, but their heart never careth for any such matter.  
Q. Open the meaning of the second petition, which is in these words, Thy kingdom come.  
A. It is manifest by the plain words of this petition, that although God alone is the king of all nations, if we respect his absolute power: yet because men are fallen from him, there is an other kingdom, which is contrary unto his even the kingdom of the devil, which is the prince of darkness 
y Ephe. 6.12. . under whom, as under a most fierce tyrant, all men are by nature. The sum therefore of this petition is, that we desire the Lord to destroy the power and kingdom of the Devil in us, to set us free from his tyranny, and that we may obey him in holiness and righteousness as our sovereign and gracious Lord 
z Luke 1. .  
Q. Ye confess then, that there is no power to deliver ourselves from the subjection and tyranny of the Devil?  
A. There is no power able to set us free from this captivity, but only the power of God, and therefore we sue unto him to do it, the Devil hath his throne and sceptre in the heart of man, where he sitteth with great power. And therefore our Lord doth compare him to a strong man armed, which keepeth his palace, which cannot be driven out until a stronger than he come upon him, and overcome him 
a Mat. 12.28.29. .  
Q. Wherein doth the kingdom of the Devil consist?  
A. It consisteth in darkness and in sin. For he is the prince of darkness, and his power is only in sin: and those things which follow sin. It is of necessity that wheresoever sin doth bear sway, there he doth reign. For he can not be separated from sin, being the author thereof 
b 1. john. 2. .  
Q. Wherein doth the kingdom of God consist?  
A. In righteousness, and peace, and joy of the holy ghost 
c Rom. 14.17. . For when we are set free from the bondage of our sins to obey God in righteousness, then is the throne of God set up in our hearts, and he doth reign in us as our king, & we are his subjects.  
Q. By what way and means doth God destroy the kingdom of the Devil, and set up his own kingdom in us.  
A. The Gospel is called the kingdom of God 
d Mark. 1.14. : it is called the sceptre of his power 
e Psal. 110.2. : it is called the arm of God 
f. Esay 53.1 . Because by it he doth overthrow and destroy the power of darkness. By it he doth set up his throne in the hearts of men. And by it he doth draw men unto heaven, as with a most mighty arm.  
Q. Let us see then who they be which pray this prayer in truth: & who they be that babble they know not what?  
A. Those do pray this prayer aright which mourn and lament to see the dominion and power of the Devil to be so great. And therefore they desire vehemently to be delivered themselves, and also that God would multiply the number of his children, by spreading the light of his glorious gospel. And finally, they long for that day when he shall put down all rule, and all authority and power: and when he shall put all his enemies under his feet 
g. 1. Cor. 15.25. . Contrariwise, those do but babble they know not what, which say, Thy kingdom come, and yet seek to keep it away as much as they can: by defending and upholding wickedness, and hindering the Gospel. For we may see how doting mad men are, which glory in this prayer, and say it is the best prayer (as no doubt it is) but they do wish quite contrary unto that which they speak.  
Q. The third petition followeth. Thy will be done in earth as it is in heaven. What say ye of this?  
A. The will of God is so holy, so right, and pure, that all our love ought to be upon it. And our vehement desire ought to be that it might be perfectly performed by men in earth, even as it is by the holy angels in heaven.  
Q. How can we pray this prayer with faith, seeing we have no promise, that it shallbe so?  
A. Although we have no promise * that it shall be so: yet the will of the Devil ought to be so abominable unto us, that we should wish it were utterly destroyed: the will of God is so excellent, that our hearty desire ought to be to see it wholly accomplished. This desire and love of ours is not in vain, although we come short of that we wish. For God doth accept our good will. Those are wicked fools which speak the words, and desire no such thing in their heart. Which appeareth by the love they bear unto vanity, and sinful ways.  
Q. What followeth next?  
A. The second part of the prayer, wherein we beg for ourselves: all things which we stand in need of both for this life, and the life to come.  
Q What meaneth the first petition of this second part in which we crave our daily bread?  
A. As God is the author and nourisher of our life, so our life, so our Saviour doth teach us to crave of him all things whereby it is maintained. For this petition doth plainly teach, that we must depend upon God for this mortal life. And that it is not only lawful but also our duty, to ask of him all such things, as shall maintain the same. It is not bread (by which is meant all sustenance) whereby man liveth only 
h. Mat. 4. . But it is the ordinance of God which hath given that power unto food to nourish us. And therefore he saith it is by every word which proceedeth out of the mouth of God, we travail in vain unless god bless our labours 
i. Psal. 127. . We possess all in vain unless he give us the use thereof. For no man's life doth stand in the abundance of things which he doth possess as Christ saith 
k. Luk. 12.15 .  
Q. Wherefore is the prayer framed in this wise? this day, our daily bread?  
A. This manner of composing the words of the petition, is to cut of, & bridle all inordinate care, & immoderate desire of riches. For although we be willed to ask riches of God: Yet we may not ask to spend them upon our lusts 
l. jam 4.3 . Neither may we make provision for the flesh to fulfil the desires there of 
m. Ro. 13.14 . But we must be content with moderation, depending wholly upon God.  
Q. Is it then unlawful to crave of God to give us great riches? or to travel with an earnest desire to get store of wealth?  
A. It is manifest by this petition how unlawful it is. The blessed Apostle also saith, that those which desire to be rich, fall into temptation, and a snare, & into many foolish and noisome lusts which drown men in destruction and perdition 
n. 1. Tim. 6.9. .  
Q. Men are not (as you have said) to desire great wealth, that they may bestow it upon their lusts. But many hunt after riches that they may be able to do good.  
A. This is a vain excuse of blind men, which know not their own weakness. For they never came to the sight of that, which the excellent servant of God speaketh: give me neither poverty nor riches, feed me with my stint of food: Lest if I be full, I should lie, and say who is the Lord? Or lest I be poor, and steal, and abuse the name of my god. 
o. Pro. 30.7.  He maketh his prayer agreeable unto that which Christ doth teach us in this petition. He confesseth the weakness of man's nature, which can neither bear extreme poverty, nor yet great abundance of wealth.  
Q. The covetous man than doth not use this petition?  
A. The greedy mind of worldlings, which cannot be satisfied, is far from the desire of that which they speak: for the moderation which they in heart desire, is the infinite abundance of riches. And therefore they do but dally and mock with God.  
Q. What are the words of the next petition?  
A. Forgive us our trespasses, as we forgive them that trespass against us.  
Q. Doth this prayer belong unto all the godly?  
A. There is no man so holy but that he shineth 
p. 1. Kin. 8.46 : yea the best are so weak, that the holy Prophet saith, Who can tell how often he offendeth 
q. Psal. 19 ? And for this cause we are to crave pardon continually. Because also our blessedness doth consist in the covering of our sins 
r. Psal. 32. : We are to beg earnestly of God, to give us free pardon.  
Q. What meaneth the other clause of the sentence? As we forgive them that trespass against us?  
A. This is put into our mouth when we beg mercy at the hands of God: to bring us in remembrance, that we are to show mercy unto men. We must be merciful as our heavenly father is merciful 
s. Luke. 6.36. : or else how are we his children?  
Q. Is there then no mercy to be obtained at the hands of God, for those which show no mercy unto men?  
A. Our Lord doth teach, that except we forgive from the heart the offences of our brethren, we cannot be forgiven of god 
t. Mat. 18.35. : and in saying this prayer, we crave to be no otherwise pardoned, then as we pardon. For it is reason that with what measure we meat, with the same should be measured unto us again 
v. Mat. 7.2. . If we be so cruel that we cannot forgive the offences which men commit against us, which can be no more but as the debt of an hundred pence: with what face can we require of God to be forgiven the offences which we have committed against him, which are as the debt of ten thousand talents 
w. Mat. 18. 3● . Look how often therefore a man doth utter this petition, with a mind desirous of revenge: so often doth he call unto the Lord to take vengeance upon him, for his sins.  
Q. Do ye take it that we are bound to forgive both the godly and the wicked? or are we only to show this mercy unto the good?  
A. We are to love our enemies, to pray for them which hate & persecute us, to bless those which curse us 
x. Mat. 5.44 .  
Q. Are we bound then to join in familiarity with the wicked? To like them, or to think well of them?  
A. We must in our hearts wish and desire that GOD would convert and turn them from their sins, and give them everlasting glory. But so long as they be wicked, we must not like well of them, unless we will mislike the Lord God. We must take heed that it be not spoken against us, when the Prophet saith, Woe be to them, which call evil good, and good evil, sweet sour, and sour sweet, light darkness, and darkness light 
y. Esay. 5. . We are commanded to separate ourselves from the ungodly 
z. 2. Cor. 6. . Therefore they pervert the doctrine of this petition which allege it, to make an hotch potch of all. Ye must forgive say they, and therefore ye must join in familiarity with them.  
Q. We are willed to forgive, how can a man when he hath wrong, seek remedy by the law, but he faileth in this?  
A. When a man is injuried in his possessions, in his body or in his name, he may relieve and secure himself, & defend his right by law: but yet he may not do it with a revenging mind, and desire to hurt. The power is ordained of God, & the magistrate doth bear the sword to punish the evil doers, and to maintain the good 
a. Rom. 13 . When god hath ordained so excellent a remedy, we should greatly sin, if we should not take the benefit of it.  
Q. Do not those break the rule of this prayer, which do not only seek the defence of themselves from injuries, but also to bring the offenders, being wicked men unto punishment: can a man forgive and yet do that?  
A. The mind with which a man doth a thing is all. If a man be foully slandered, and being one which is to set out and maintain the Gospel: although he should not delight in the punishment of any, nor in respect of himself is to seek it, Yet if the slander which cannot be taken away otherwise, be to the defacing or hindering of the truth, to the dishonouring of God, and the hurt of men's souls, he is to seek it: because these things of all other are the most precious.  
Moreover the correction by the Magistrate, is a singular means which GOD useth, to bring men to better order of life, and in that respect a man may covet to have them punished, with a charitable mind. If a man be injuried, and seek the punishment of the most wicked, of an hatred and revenging mind, he doth declare himself not to be of God.  
Q. Who are they then, which offend in this petition?  
A. All those which fetle not the burden of their sins, nor do not repent heartily for them. All those which are lead with hatred and desire of revenge. And such as do not pray for the conversion of their enemies.  
Q. Come to the last petition: Led us not into temptation: but deliver us from evil. What say ye of this?  
A. As in the former petition we desire pardon of our sins: so in this we entreat the Lord to defend and keep us from the hands of the temptor: lest we fall again into them, or into greater. For what are we the better, if we should be released, and then fall from God into all abominable sins, which we should do, if the Lord should let Satan have his full desire, to sift us.  
Q. Then it appeareth we are in great danger?  
A. We pass continually through wondered danger: and if the mighty power of God did not keep us, we should be swallowed up. For the devil goeth about as a roaring Lion, seeking whom he may devour 
b. 1. Pet. 5. : and multitudes he doth overcome, and lead into sin, and so careith them to the pit of hell.  
Q. Our strength then is not able to match with him?  
A. We have no power at all to resist him. And so we confess in this prayer, when we entreat the Lord to deliver us from him. for the same cause also we are willed to be strong in the Lord, and in the might of his power, and to put on all the armour of God: and to watch in prayer continually 
c. Ephe. 6. .  
Q. Do ye say, Led us not into temptation, or suffer us not to be lead into temptation?  
A. God doth not only give leave unto the devil to tempt, and doth take away his graces from the wicked, and leave them in the snares of the devil: but also when men have despised his gifts, and set light by the help which he offereth in his Gospel: he doth blind their eyes, & harden their hearts 
d. Esay. 6. , and give them up into a reprobate mind 
e. Rom. 1. : that the devil may lead them into most foul sins: And for this God is said to lead into temptation. We make suit therefore unto the lord, that he will keep us from sinning against him in such sort, that he should be so displeased, as to give us up into the hands of Satan. For that is a dreadful vengeance of GOD: which men do provoke, when they begin to sin against their own conscience.  
Q. How are we then to use this petition aright?  
A. Considering how weak we are, and how strong the enemy is, we must take heed, that we drive not the Lord from us by any filthy sin of pride or such like. We must also shun and avoid all occasions of the temptation: for if a man shall desire the Lord to keep him, that the devil may not tempt him unto adultery, then must he also take heed to his eyes, as job did 
f. job. 30. . When he doth give scope unto his eyes to wander, he is worthily given over of God. And Satan doth tempt him so far, that he cometh to be of the wicked, which have eyes full of adultery, which cannot cease to sin, as the holy Ghost saith 
g. 2. Pet. 2.14. .  
Q. What meaneth this, that is added? For thine is the kingdom, the power and glory, for ever and ever, Amen.  
A. This is the conclusion of the prayer, wherein there is first a reason rendered, wherefore we should obtain, not only to be delivered from the power of the devil, but also receive all good things from God: even because he is king over all, and the might and power is his. Then also it doth show, that God is to have all the praise and glory of our salvation. For they have not a right mind, which are not as ready to give honour and glory unto GOD, for the good things they obtain: as to call for that they need.  
FINIS.   

Imprinted at London at the three Cranes in the vintry by Thomas Dawson. 1583.