The Watchman's LANTERN, BEING A SUM OF DIVINITY.  
In a short, but very plain Exposition of the Ten Commandments, the Lords Prayer, and the Creed.  
Fitted to the meanest Capacity, in the Nature of a DIALOGUE,  
By A. E. a Servant of Jesus Christ.  Psal. 19 7. 
The Law of the Lord is perfect converting the soul.  Heb. 11. 6. 
Without Faith it is impossible to please God.  Matth. 26. 41. 
Watch and pray that ye enter not into tentation.  
LONDON, Printed by T. R. for Nath. Ekins, at the Sign of the Gun in Paul's Churchyard. 1655.   

TO THE READER.  
Dear Friends,  
THis Treatise was chiefly intended for the private use of me, and those of my Family, that God had given me the tuition of; but upon the desire of some Friends it's now made public for your use and benefit; which through the blessing of God (who many times useth weak instruments to accomplish great designs;) I question not but it may.  
The subject hereof is an Exposition of the Moral Law or ten Commandments, the Confession of Faith or the Apostles Creed; and upon the Lord's Prayer, wherein all Christians may behold as in a Glass their duty both towards God and their neighbour in their several relations, they may be God's blessing grow strong in faith and in the knowledge of our Lord Jesus Christ, as also find favour and comfortable acceptance with God by Prayer.  
Despise it not for the plainness of the Style or Method, for therein have I chief respected the ignorant and vulgar sort, whose edification and spiritual growth I much hunger after.  
Well knowning and grieving that man's nature is so dull to receive and entertain spiritual exercises at the best; for as the Apostle says, The natural man receiveth not the things that are of God, neither can he for they are spiritualy discerned, nay indeed he accounts them foolishness; A●d as there is an averseness in Nature to heavenly doctrines, so the Will and Affections being wholly settled upon the pleasures and profits of this life, do not solidly regard and retain Divine Truths, most being as unwilling and unfitting to learn, as they are unable and careless to apply Principles of saving knowledge to their souls: for the Apostle Paul saith of some among whom he preached, that he could not speak to them as to men, but as unto babes; and that they were not fit for strong meat, but for milk being babes, and tutors the Hebrews, that after all his pains he was necessitated to lay again the Grounds, and first Principles of the Doctrine of Christ amongst them, & whereas they might for the time have been Teachers, they were yet fit to be taught the very grounds of Religion. And such I doubt we have amongst us, who after many years hearing the Word are yet without spiritual and saving knowledge. Now for their sakes, and for the unlearned, I have published this to the world, desiring with my whole heart that none might perish, but that all might come to be saved in the day of our Lord Jesus Christ.  
Therefore to your serious perusal and diligent practice I hearty present it, entreating that God from whom only cometh all good, so by his Spirit to accompany this and all other means of Knowledge to you, that in his mercy through Jesus Christ your souls may be eternally saved, Which is the earnest prayer of your poor Friend and Servant in our Lord Jesus Christ,  
A. E.   

A Plain EXPOSITION upon the MORAL LAW, the Confession of FAITH, and the LORDS PRAYER.  
FOrasmuch as the Master ought to be to his Scholars 
The Master's duty.  a second Parent and Father, not of their bodies but of their minds; I see it belongeth to the order of my duty, my dear child, not so much to instruct thee civilly 
Godliness in Childhood. D●ut. 4. 9 and thc 31. 12, 13. Psal. 78. 3, 4. Mat. 19 13. 2 Tim 3. 15.  in Learning and good Manners, as to furnish thy mind with good opinions, and true Religion; for this age of childhood ought no less, yea also much more to be trained with good Lessons to godliness then with good Arts to Humanity; wherefore I thought meet to Examine thee by certain short Questions, that I may surely know whither thou hast well bestowed thy Study and Labour therein or no?  Scholar, 
And I, or my part, shall willingly answer your demands so far as I have been able with wit to conceive or keep in memory, and can at this present call to mind, and remember what I have heard you teach me out of the Holy Scriptures.  Master. 
Go therefore now, and tell me what Religion thou professest.  Sch. 
The Religion that I profess is the same whereof the Lord Christ is the Author 
C●●istian Religion. Christians named of Ch●i●t. Act. 11. 26.  and Teacher, and which is therefore properly and truly called the Christian Religion, like as the Professors thereof are also named Christians.  Ma. 
Dost thou then acknowledge thyself to be a Follower of Christian Godliness and Religion, and a Scholar of our Lord and Saviour Christ.  Sch. 
I do so acknowledge in deed, and do unfeignedly and freely profess it, yea I 
Rom. 10. 9, 10.  do settle therein the sum of all my felicity, as in that which is the chiefest good 
Psal. 1. & 33. 12. joh. 3. 18.  that can come to man, and such as without it our State should be far more miserable than the state of any bruit creature.  Ma. 
Well then, I would have the substance and nature of Christian Religion and Godliness, the name whereof is most honourable and holy to be briefly expressed with some definition of it.  Sch. 
Christian Religion is the true and 
The Definition. Deut 4. 1. 2. & 10. 12. Psal. 19 4.  godly worshipping of God, and the keeping of his Commandments.  Ma. 
Of whom dost thou think it is to be learned?  Sch. 
Of none other surely of the heavenly Word of God himself, which he hath left unto us Written in the holy 
Psal. 1. 2. and 78. 1. and 119. toto. joh. 3 39 2 Tim. 3. 15.  Scripture.  Ma. 
What Writings be those which thou callest the Word of God and the holy Scriptures?  Sch. 
None other but those that have been published, first by Moses, and the Prophets the friends of Almighty God, by the instinct of the holy Ghost in the 
Exod. 32. 35, 16. 2 Pet. 1. 20.  Old Testament, and afterward more plainly in the New Testament by our Lord Jesus Christ the Son of God, and by his holy Apostles inspired with the Spirit of God, and have been preserved 
joh 1. 5. 9 and 8 12. Mat. 28 20. Ephe. 3. 5. Isa. 40. 8. Mat. 5. 18.  unto our time whole and uncorrupted.  Ma. 
Why was it Gods Will so to open unto us his Word in Writing?  Sch. 
Because we of ourselves (such is 
joh. 1. 5. 1 Cor. 21. Ephe. 4. 1●. Mat. 7 17. Heb. 10. 36. 1 joh. 2. 17.  the darkness of our hearts) are not able to understand the Will of Almighty God, in the knowledge of whom, and in obedience towards him true godliness consisteth, God having pity upon us hath opened, and clearly set it out unto 
Act 26. 18. 1 Pet. 2. 9  us, and the same so clearly set out, he hath left in the Book of the two Testaments, 
Gal. 4. 24. Heb. 8 6. and 9 15. Mat. 20. 26. 2 Tim. 3. 16. Mat 22. 29.  which are called the holy Scriptures, to the end that we should not be uncertainly carried hither and thither, but that by his heavenly Doctrine there should be made us, as it were a certain entry into heaven  Ma. 
Why dost thou call God's Word a Testament?  Sch. 
Because it is evident that in conceiving 
Mar. 12 24. Mat. 7. 21. & 12. 50. Gal. 3. 15, 17. Deut 4. 2. 5. 32. & 28. 14. Mat 15. 3, 4. 5, 6, 9  of Religion it is the chief point to understand what is the Will of the everliving God. And sigh by the name of Testament is signified not only a will, but also a last and unchangeable Will, we are hereby admonished that in Religion we follow nothing, nor seek for any thing further than we are therein taught by God, but that as there is one only true God, so there is but one godly worshipping and pure Religion of one only God, we should daily forge ourselves new feigned Religions, and every Nation, every City, and every Man would have his own several Religion, yea, we should in our do follow for our guide not Religion, and true godliness, the beginning and foundation of virtues, but Superstition is a deceitful shadow of godliness, which is most plain to see, by the sundry and innumerable, not religious, but worse than doting Superstitions of the old Gentile Nation, who otherwise in 
Deut. 12. 13, and 13. 3, 4. Rom. 1. 23.  worldly matters were wise men.  Ma. 
Dost thou then affirm that all things necessary to godliness and salvation, contained in the written Word of God?  Sch. 
Yea, for it were a point of intolerable 
Deut. 15 14, 18. Psal. 12. 6. and 18. 29. & 9 6. etc. joh. 4. 25. 1 Cor. 1. 19 and 2. 6. Gal. 1 8, 9 Col. 1. 25. Deut. 4 2 40. Pro. 30. 6. Isa. 10. 21.  ungodliness and madness to think either that God had left an unperfect Doctrine, or that men were able to make that perfect, which God left unperfect, therefore the Lord hath most straightly forbidden men, that they neither add any thing to, nor take any thing from his Word, nor turn any way, either to the right hand or to the left.  Ma. 
If this be true that thou sayest, to what purpose then are so many things so oft in Counsels and Ecclesiastical Assemblies decreed, and by learned men taught in Preaching, or left in Writing?  Sch. 
All these things serve either to exponnding of dark places of the Word of God, and to take away controversies that rise among men, or to the orderly stablishing of the outward governance of the Church, and not to make new Articles of Religion, for all things necessary to salvation, that is to say, how Godliness, 
2 Tim. 3 15, 16, 17.  Holiness, and Religion are to be purely and uncorruptedly yielded to God, what obedence is to be given to God, by which alone the order of a godly li●e is to be framed, what affiance we ought to put in God, how God is to be called upon, and all good things to be imputed to him; what form is to be kept in celebrating the divine Mysteries: all these things, I say, are to be learned of the Word of God, without the knowledge whereof all things are either utterly unknown or most absurdly done, so as it were far better that they were not done at all, as the Lord himself witnesseth, that ignorance of the Scriptures is the 
Mat 2●. 29. Joh. 20. 9 Act, 23. 27. Mat. 19 4▪ and 21. 13: Ma●. 7 6 〈…〉. A●●● 1●. 1●. and 15. ●●.  mother of all Errors, and he himself in his teaching doth commonly all●dge the writt●n Word of God, and to it he send●●● 〈…〉 ●●●rn of it; for this cause ther●●●●▪ 〈…〉 times also, the Word of God wa● openly read in Churches, and the help of expounders used when they might have them, as appeareth by the Histories of the Church, and the Lord himself immediately before his ascending to heaven, gave principally in charge to his Apostles whom he had chosen, that 
Mat. 18. 20. Mar. 16. 13. 15. Act. 14. 23.  they should instruct all men throughout the world with his word. And Paul following his Example, ordained that some should be appointed in every Church to teach the people, for he knew that Faith and all things pertaining to godliness, do hang upon the reading and hearing of the word of God, and that therefore Apostles, Teachers, Prophets 
Rom. 10. 14. 17. 1 Cor. 12. 28. Ephes. 4. 11. 12,  and Expounders are most necessary in the Church of God.  Ma. 
Dost thou then think that we are bound to hear such Teachers and Expounders:  Sch. 
Even as the Lord himself if he were present, so far as they teach only those things which they have received of the Lord, which himself witnesseth saying, He that heareth you heareth me, He that 
Matth. 10. 20. 40. Joh. 13. 20.  despiseth you despiseth me. Yea, and moreover to these Preachers of his word he hath given the power to bind and lose, that whose sins soever, they by the 
Joh. 20. 23.  word of God, shall pardon or detain in Earth, the same shall be pardoned or detained in Heaven.  Ma. 
Is it enough to hear them once treat of Religion.  Sch: 
We ought to be the Scholars of 
Matth. 10. 22 & 24. 12. Rom▪ 11. 22  Christ to the end, or rather without end it is not therefore ●nough for a man to begin unle●● 〈…〉, and such is our 
1 Cor. 9 24. 2 Tim. 3 14. Psal. 106. ●. 14.  dulness an●●o g●tfulness, that we must oft be taught and put in remembrance, oft pricked forward, as it were pulled by the Ear, for things but once or seldom heard, are wont highly to slip out of mind, and for this cause (as is aforesaid) every Sabbath day (as appeareth by the Ecclesiastical history) the people 
Act 13. 15. 27. & 15. 21.  assembling together, the word was openly read, and the Expounders thereof, if any were present, were heard, which custom is also at this day received in our Churches by the Ordinane of the Apostles, and so of God himself.  Ma. 
Dost thou then think, that the word of God is to be read in a strange Tongue, and such as the people understand not.  Sch. 
That were grossly to mock God 
Dent. 4. 10. & 31. 11. 12. 13. Ios●a 8, 35.  and his people, and shamelessly to abase them both: For whereas God commandeth, that his word be plainly read to young and old, men and women, namely, to the intent that all may understand and learn to fear the Lord their God, as he himself in his own word expressly witnesseth; It were a very mockery, that the word of God which is appointed by God himself to teach his people, should be read to the people in a Tongue unknown to them, and whereof they can learn nothing: Also Saint Paul doth treat of this 
1 Cor. 14. 1●.  matter, and thereupon concludeth, that the unlearned people cannot answer, Amen, to the Thanksgiving which they understand not; but that the Readers and the Hearers should be strangers the one to the other, if any thing be spoken 
1 Cor. 14. 18.  in the Congregation, that is understood of them that be present, and that he had rather speak in the Church of God five words understood, than ten thousand 
Psal. 1. 2. & 9, 8, 9, 10.  words not understood.  Ma. 
Shall we then have sufficiently discharged our duties, if we so endeavour ourselves that we hear and understand 
Deut 27. 19 Gul. 5 6.  the word of God?  Sch. 
No, for we must not only hear and understand the word of God, but also with steadfastness, & assent of mind embrace it as the Truth of God descending from Heaven, and hearty love it, yielding ourselves to it, desirous and apt to learn, and to frame our minds to obey it, that being once planted in our hearts, it may take deep Root therein, and bring forth the fruits of a godly life ordered according to the Rule thereof, that so it may turn to our Salvation as it is ordained. It is therefore certain that we must with all our travel endeavour, that in reading it, in studying upon it, and hearing it both privately and publicly we may profit; but profit in any wise we cannot, if it be set forth to us in a Tongue that we know not.  Ma. 
But shall we attain to such perfection as thou speakest of, by only reading the word of God, and diligently hearing it, and the Teachers of it.  Sch. 
Forasmuch as it is the Wisdom of God, men should vainly labour in either 
Deut 29. 4. Act 16. 14. 2 Cor. 4. 6.  Teaching or Learning it, unless God would vouchsafe with the Teaching of his Spirit to instruct our Hearts, as Paul teacheth, That in vain is the planting and the 
1 Cor. 3. 7.  w●ter●ng unless God gives the Increase, Therefore that we attain the Wisdom of God hidden in his word, we must with fervent Prayer crave of God, that with his Spirit 
Psal. 86 11. & 119. 33. 34. 35. Joh. 1. 5 1 Cor. 2. 14. Joh. 16. 13.  he lighten our minds being darkened with extreme Darkness. For him the Lord hath promised to us to be our Teacher s●nt from Heaven, that shall guide us unto all Truth.  Ma. 
Into what chief parts dost thou 
The division of h● word of ●od.  divide all the Word of God?  Sch. 
Into the Law and the Gospel.  Ma. 
How be these known then from the other?  Sch. 
The Law setteth out our duties, both of godliness toward God, That is, The true Worshipping of God, and of Charity toward our Neighbour, and severally requireth and exacteth our precise 
Mat. 12. 16. Mar. 12. 30. Joh. 3. 23. Levit. 26. toto Deut. 5. 32. & 28 toto. Joh. 14. 15. & 21: 23: Mar: 1. 15. & 16. 16. joh. 1. 17. Act: 2: 38: & 13. 28. Rom. 1. 16. Gal. 3. 13. The sum of all that hath been said.  Obedience, and to the Obedient promiseth everlasting life, but to the Disobedient, pronounceth Threaten and Pains, yea and eternal Death. The Gospel containeth the Promises of God, and to the offenders of the Law, so that they repent them of their Offence, it promiseth that God will be merciful through Faith in Christ.  Ma. 
Hitherto than thou hast declared, that the word of God doth teach us his Will and containeth all things needful to Salvation, and that we ought earnestly to study upon it and diligently to hear the Teachers and Expounders of it; but above all things, That we must by prayer obtain a Teacher from Heaven, and what is the word of God, and of what parts it consisteth?  Sch. 
It is true.  Ma▪ 
Sith then that Christian Religion floweth out of God's Word as out of a Spring head as thou hast before done with God's Word, so now divide me also Religion itself which is to be drawn out of 
Religion divided.  God's Word into her parts and members, that we may plainly determine whereunto each part ought to be applied, and as it were to certain marks to be directed.  Sch. 
As of the word of God so of Religion, also there are principally two parts, 
Levit. 16. 3. 14 Deut: 11: 6: joh. 14. 15. 21. 23. 24. Mar. 1. 15. & 15 15. 16. Rom 1. 16. & 3. 22. & 4 toto  Obedience, which the Law, the perfect Rule of Righteousness, commandeth; and Faith, which the Gospel that embraceth the Promises concerning the Mercy of God, requireth  Ma 
It seemeth yet that there are either more, or other parts of Religion for some time in dividing it, the holy Scriptures do use other Names.  Sch. 
That is true, For sometime they divide whole Religion into Faith, and 
Gal. 5. 6. Mar. 1. 15. Mat. 22. 37: 39 Mar. 12. 30. 31 33.  sometime into Repentance and Faith, for sometime for Obedience, they set Charity which by the Law is required to be perfect toward God and men: And sometime 
Psal. 14. 2. Rom 3 9 Mat. 4. 17. Act. 1. 38. Rom. 3 20. & 7. 7. Rom. 3. 22. Gal: 2. 16: Psal. 3●. 5: Ro●. 1● 12 13 2 C●r. 1. 11. & 2 14. Eph●s. 5. 4. ●0. ●sti● 4 6. Coll 3: 17.  because we perform neither Obedience nor Charity such as we ought, they put in place thereof Repentance most necessary for sinners to the obtaining of the Mercy of God. Some which like to have more parts, do set forth first out of the Law, the knowledge of our Duty, and Damnation by the Law for forsaking and rejecting our Duty. Secondly out of the Gospel, The Knowledge and Affiance of our Deliverance. Thirdly, Prayer and cra●ing of the mercy and help of God. Fourthly, Thanksgiving for Deliverance, and other benefits of God; but howsoever they differ in Names, they be the same things, and so those two principal parts, Obedience and Faith, in which is contained all the sum and substance of Religion, all the rest are referred: For whereas many do add as parts, Invocation and Thanksgiving, and the divine mysteries most nearly conjoined to the same, which are commonly called Sacraments, these in very Deed are comprised within those two former parts, for no man can truly perform the Duty toward God either of Affiance, or of Obedience, which will not when any necessity distresseth him to fly to God, and account all things to come from him, and when occasion and time serveth, rightly use his holy mysteries.  Ma. 
I agree with thee, that all may be drawn to these two parts, if a man will precisely, and some what narrowly treat of them, but forasmuch as the most precise manner of dividing is not to be required of Children, I had rather that somewhat in plainer sort thou divide Religion into more parts that the whole matter may be made the clearer, therefore let us handle these things more grossly, so it be more openly.  Sch. 
Where you like best to deal with me in plainer sort, I may conveniently of two parts, make four, and divide whole Religion into Obedience, Faith, Invocation, and Sacraments.  Ma. 
Go to then, sigh I desire to have this treating of Religion to be as plain as may be, let us keep this Order.  
First, To inquire of Obedience which the Law requireth.  
Secondly, Of Faith, which looketh to, and embraceth the promises of the Gospel.  
Thirdly, Of Invocation and Thanksgiving, which two are most nearly joined together.  
Fourthly and lastly, of the Sacraments and Mysteries of God.  Sch. 
And I shall willingly according to my slender capacity answer your questions, as I am taught by the Holy Scriptures.  

The first Part. Of the Law and Obedience.  MAster, 
Forasmuch as our Obedience 
Levit. 26. 3: Deut. 10. 13. & 28. toto. Psal. 119. 4.  whereof we have first to speak, is to be tried by the Rule of the Law of God, it is necessary that we first search out the whole substance and nature of the Law which being found and known, it it cannot be unknown what, and of what sort our Obedience ought to be, therefore begin to tell me, what thou thinkest of the Law.  Sch. 
I think that the Law of God is the 
Deut: 4▪ 2: & 5: 32: & 31: 4: Psal: 19: 6: 7: Exod, 20: toto & Deut 5: Isa 30. 21. Deut: 6: 17: 18. & 13. 18. Rom. 12. 2. Ephes. 5. 17. 8. 6. 7.  full and in all points, a perfect Rule, of the Righteousness that is required of man, which commandeth those things that are to be done, and forbiddeth the contraries. In this Law God hath restrained all things to his own Will and Judgement, so as no godliness toward him, nor dutifulness toward men, can be allowed of him, but that only which doth in all things agree with the straightness of this rule. vainly therefore do mortal men invent to themselves forms of godliness 
Isa 26. 13. Mar 15. 3. 9 Exod. 31. 18. & ●4. 28. 29. Deut. 4. 13. Mat. 22. 36. 40 1 joh. 3. 23. Deut. 5. 32. & 10 12. & 11. 20. 1. joh. 3. 24  and duties after their own fancy, for God hath set forth his Law written in two Tables as a most sure Rule both of our worshipping of God, and of our Duties to men, and therewith hath declared, that there is nothing on earth more pleasant and acceptable to him then our Obedience.  Ma. 
Whereof treateth the first Table?  Sch. 
It treateth of our godliness toward 
Deut. 6. 5. Mat. 22: 36.  God and containeth the first four Commandments of the Law.  Ma. 
Whereof treateth the second Table.  Sch. 
Of the Duties of mutual Charity or Love among men, which containeth 
Mat. 22. 39 Rom. 13. 8. 9 Gal. 5. 14. Exod. 35▪ 28. Deut. 4. 14.  six Commandments, and so in a Sum the ten Commandments make up the whole Law, for which cause the Law is called the ten Commandments.  Ma. 
Rehearse me the first Commandment of the first Table. 
Exod 20. 1. 2, 3. Deut. 5 6, 7. Psal. 81. 8. 9 Mich. 6. 4.   Sch. 
God spoke thus, Hear O Israel, 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 me.  M. 
Why doth God first speak somewhat of himself and of his benefit?  S. 
He had principally care that the 
Levit. 26. toto. Deut. 6. 6.  estimation of the Laws ordained by him should not be shortly abated by contempt, and therefore that they might 
Deut. 10 12. Psal. 135. and 136. 1. Isa 8, 13. and 43. 1. Mala 2. 10. 1 Tim. 6. 14, 15, 16. Mala. 1. 5, 6.  have the greater Authority, he used this as it were an entry, I am the Lord thy God. In which words he teacheth that he is our Maker, Lord and Saviour, and the Author of all good, and so with good right by his dignity a Lawmaker, he challengeth to himself the authority of commanding, and by his goodness, he procureth favour to his Law, and by them both together bindeth us with necessity to obey it, unless we will be both Rebels against him that is most mighty and unthankful toward him that is most bountiful.  S. 
But whereas he speaketh of Israel by name, and maketh expressly mention of breaking the yoke of Bondage of Egypt, doth not this belong only to the people of Israel?  S. 
God indeed rescued the Israelites by his servant Moses from bodily bondage, 
Exod. 12. 14.  but he hath delivered all them that be 
Joh. 8 34 36. Rom 6. 20. ●ol. 1. 13. Heb. 2. 14, 1. 5. Acts 10. 38.  his by his, Son Jesus Christ ●rom the spiritual thraldom of sin, and the tyranny of the devil, wherein clse they had lain pressed and oppessed; this kind of deliverance pertaineth indifferently to all men 
Rom. 3 22. Job. 8. 51. Joh. 5. 11. Psal 78. 13, 14, & 1●3. 2. Jer. 2 6. 2 Tim. 2. 26. 1 Pet. 5 8. Psal 40 2. Isa. 59 3. 2 Pet. ●0. 22. Mat. 13 40. 2 Pet. 2 4. 2 Pet. 2. 20▪  which put their trust in God their deliverer, and do t● their power obey his Laws, which if they do not, he doth by this rehearsal of his most great benefit pronounce that they shall be guilty of most great unthankfulness, for let every man imagine the devil that hellish Pharaoh ready to oppress him, and how sin is that most foul mire wherein he most filthily walloweth, let him set before the eyes of his mind Hell the most wretched Egyptian Bondage, and then shall he easily perceive, that this freedom whereof I speak is the thing which he ought principally to desire as the thing of most 
Mat. 16. 26. Act● 26 18. Rom. 16. 20.  great importance to him whereof yet he shall be most unworthy, unless he honour the Author of his deliverance 
Isa. 17. 10. joh. 14. 15. Rom. 6. 13. 1 Cor: 6 19  with all Service and Obedience.  M. 
Say on.  S. 
After that he had thus established the authority of his Law, now followeth the Commandment, Thou shalt have no other Gods before me.  M. 
Tell me what this meaneth.  S. 
This Commandment condemneth and forbiddeth Idolatry, which God throughly hateth. 
Levit. 26. 1. Deut. 12. 3. Jud. 10. 6. 16.   M. 
What is Idolatry, or to have strange gods?  S. 
It is the place of the one only true God, which hath openly and manifestly showed and disclosed himself unto us in 
Deut. 6. 4, 5. Mat. 12. 29. 32.  the holy Scriptures, to set other persons or things, and of them to frame & make 
Isa. 44. 17. Dan 3. 5. 7. 12, 15.  to ourselves as it were certain gods to worship them as gods, and set and repose our trust in them, for God commandeth us to acknowledge him alone 
D●ut. 4 35, 30. & 6. 4, 5. Ma●. 12. 29. 32. Deut. 10. 20. Act. 10. 25. 26.  for our only God, that is, that of those things that wholly belong to his Majesty, and which we own to him alone, we transfer not any part, be it never so little to any other, but to him alone and entirely we give his whole honour and service, whereof to yield any whit to any other were a most heinous offence.  M. 
What be the things that we properly own to God alone, wherein thou sayest that his proper and peculiar Worshipping consisteth?  S. 
Innumerable are the things which we own to God, but they all may be reduced to four chief Points.  M. 
Which be they?  S. 
That we give unto his Majesty the 
Deut. 10. 12. Psal. 29. 2. etc. & 96. 6, 7. Mat. 22. 37. 1 Joh. 4. 17. and 5. 10. Psal. 50. 6. Mat. 6. 9 Psal. 34. 66. toto. Levit. 26. 2. Deut. 7. 6. Psal. 95. 6, 7. & 33. 12. Heb. 8. 10. Psal. 33. 14. Isa. 29. 15. Jer. 17. 9, 10▪ Heb. 4. 13.  sovereign honour, and to his goodness the greatest love and affiance that we flee to him and crave his help, that with thankfulness we yield as due to him, ourselves, and all that we have, these things are to be given as to none other, so to him alone, if we desire to have him alone our God, and to be his peculiar people.  M. 
What meaneth those last words, Before me, or in my sight?  S. 
That we cannot once so much as tend to revolting from God, but that God is witness of it; for there is nothing so close nor so secret that can be hid from him: Moreover, he thereby declareth that he requireth not only the honour of open confession, but also inward 
Isa. 1. 16. & 29. 13, 15. Mat 5. 8. and 15. 8, 12.  and sincere godliness of heart, for that he is the Understander and Judge of secret thoughts.  M. 
Well then let this be enough said of the first Commandemement; now let us go on to the Second.  S. 
Thou shalt not make to thyself any grauin Image, nor the likeness of any thing 
Exod. 20. 4. Levit. 26. 1. Deut 4 15. & 5. 8, 9 10 and 17. 15. Psal. 97. 7. Isa: 42. 8.  that is in heaven above, or that is in the earth beneath, nor in the water under the earth, thou s●alt not bow down to them nor worship them, for I the Lord thy God am a Jealous God, and visit the sins of the fathers upon the children unto the third and fourth generation of them that hate me, and show mercy unto thousands in them that love me and keep my Commandments.  M. 
What is the meaning of these words?  S. 
As in the first Commandment, He commandeth that himself alone be honoured and worshipped, so in this Commandment He restraineth us from all superstition and from all wrongful and bodily inventions, for as much as the worshipping of him ought to be spiritual and pure; and chief he frayeth us from the most gross fault of outward 
Isa: ●. 18. joh. 4 23, 24.  Idolatry.  
It seems then that this Law wholly condemneth 
Psal: 78. 64. Isa: 42. 8. 17. and 44 9: ●e●: 10. 14. ●evit: 26. 1. Deut 4. 15. Isa: 40. 18. & 46. 5, 6.  the Arts of Painting and Portraiture, so that it is not lawful to have any Images made at all.  S. 
Not so, but he first forbiddeth us to make any Images to express or counterfeit God or to worship him withal; and 
Psal: 78. 64. Acts 17. 19 Deut: 5 8, 9 Psal: 97. 7. and 106. 34. Isa: 44. 17. 19 Psal: 115. 3, 4. Isa: 40. 10. etc. 1 joh. 4. 2. Rom. 1. 20 23. Isa: 2. 18. 19 Isa: 40 18 19 and 46. 5, 6. Jer. 10. 14. Acts 17. 29.  secondly he chargeth us not to worship the Images themselves.  M. 
Why is it not lawful to express God with a bodily and visible form?  S. 
Because there can be no likeness or agreeing between God which is a Spirit, Eternal, Unmeasurable, Infinite, incomprehensible, severed from all mortal composition, and a frail, bodily silly Spiritless and vain shape, therefore they do most injuriously abate the Majesty of the most good and most great God, when they go about in such sort to make resemblance of him.  M. 
Have not they then said well which affirm that Images are unlearned men's Books?  S. 
I know not what manner of books they be; but surely concerning God they can teach us nothing but Errors.  M. 
What manner of worshipping is that, which is here condemned?  S. 
When we intending to pray do 
Psal: 97. 7. & 106. 34. Isa: 44. 17, 19 Dan. 3. 5. 7. Hosea 11. 2. Mich. 5. 12. Acts 7. 41.  turn ourselves to Portraitures or Images, when we do fall down and kneel before them with uncovering our heads, or with other signs showing any honour unto them, as if God were represented unto us by them: briefly, we are in this Law forbidden, that we neither seek nor worship God in Images, or which is all one, that we worship not the Images themselves in honour of God, nor in any wise by Idolatry or Superstition, abuse them with injury to his Majesty, otherwise the lawful use of making Portraitures 
Ezek. 41. 19 Mat. 22. 20▪  and of Painting is not forbidden.  M. 
By this that thou tellest me it may be easily gathered that it is very perilous to set any Images or Pictures in Churches 
Deut. 7 5. & 27. 15. Isa. 10. 10, 11. & 30: 22. Ezek. 6. 4 Mar. 13. 31.  which are properly appointed for the only worshipping of God.  S. 
That is true, we have had already too much experience by the decay, in a manner, of whole Religion.  M. 
Yet there remaineth a certain, as it were, addition or appendent of this Law:  S. 
For (saith he) I the Lord your God am a jealous God, and visit the sins of the Fathers 
Exod. 20. 5. Deut. 5. 9 & 6. 15. Psal. 78 58. Nah. 1. 2.  upon the children unto the third and fourth generation of them that hate me.  M. 
To what end, or wherefore were these things spoken?  S. 
These serve to this end, to establish and confirm this Law by adding, as it were, a certain special decree, for in naming himself our Lord and our God, he doth by two Reasons, that is, in respect 
Deut. 10. 12. 1 Tim. 6. 15.  of his Authority and of his bountifulness urge us to obey him in all things; and by this word Jealousy he declareth 
Exod. 34: 14: Jos. 24. 19 Isa. 42. 8.  that he can abide no partner or equal.  M. 
What is the reason of this Jealousy that thou speakest of?  S. 
A most just Reason, for sigh that to us which have nothing deserved, only 
Psa. 44 4, 9 Isa. 48. 9 Rom. 5. 8. & 11 35. 2 Tim. 2. 1. 9 Mat. 4. 10. & 22. 37. Jer. 2. 2. 2 Cor. 11. 2. Ephes. 5. 24.  his own infinite goodness he hath given himself, by most good right it is that he will have us to be wholly altogether and entirely his own, for this is that bond, as it were, of a holy marriage whereinto God the faithful husband, our souls as chaste Spouses are coupled, whose chastity standeth in this, to be dedicated to God alone, and to cleave wholly to him, like as on the other side our souls are said to be defiled with adultery, when they swerve 
Jer. 2. 20. & 3. 1. etc. Ezek. 6. 9 & 16. 15.  from God to Idolatry or Superstition, and how much more hearty the husband loveth his wife, and the chaster he is himself, so much is he more greviously displeased with his wife when she breaks her faith.  M. 
Go on.  S. 
Now to the intent to show more vehemently how he hateth Idolatry, and with greater fear to restrain us from offending therein, he threatneth that he will take vengeance, not only of them that 
Exod 3. 7. Deut. 5. 9, 10. & 7. 9, 10. Isa 14. 20, 21.  shall so offend, but also of their children and posterity.  M. 
But how doth this agree with the righteousness of God, that any one should be punished for an others offence?  S. 
The very state of mankind doth sufficiently 
Psa. 1. 4 etc. Rom: 3 9 10 Ephe: 2. 3.  assoil this question, for by nature we are all subject to damnation, in which state if God do leave us, we have no cause to complain of him, and as toward the godly he shown his love and mercy in defending and cherishing their 
D●ut 4. 37. Psa: 37. 25 & 69 & 112. 2.  posterity with giving them their preservation which he owed them not; so toward the ungodly he executeth his vengeance in withholding that his goodness 
Isa: 14. 20. & 48. 18.  from their children, and yet in the mean time he doth them no wrong, in that he giveth them not the grace which he oweth 
Exod: 33. 69. Rom: 9 14. & 11. 35.  them not, but as he found them, so he leaveth them to their own disposition and nature.  M. 
Go forward to the rest.  S. 
That he should not seem to enforce us only with threatening now followeth the other part, wherein God with gentle and liberal promises, intreateth, and allureth us to obey him, for he promiseth 
Gen: ●●. 17. & 26. 4. D●ut: ● 10. & 7, 9  that he will show most great mercifulness both toward themselves that love him add obey his Commandments, and also toward all their Posterity.  M. 
By what reason dost thou think this to be righteous.  S. 
Some reason it is because of the godly 
Gen: 18. 19 Deut: 4. 9, 10. & 32. 46. Psal: 132. 11.  education wherein godly Parents do so instruct their children that they commonly use to succeed them as their heirs in the true fear and love of God; also nature itself draweth us to a good will towards our friends, children, but the surest reason is, that God so promiseth, 
Deut: 32 4. Jer: 2 4 Rom: 9 14. & 4 20. 1 Cor: 1. 9 2 Cor. 1: 18. Ezek: 18. 9 10.  which neither can swerve from righteousness, nor at any time break his promise.  M. 
But it appeareth that this is not continually certain, and ever falleth so; for sometimes godly Parents beget ungodly children, and such as go out of kind from the Parent's goodness whom God (notwithstanding this promise) hath grievously punished.  S. 
This indeed cannot be denied, for as God, when he will, showeth himself merciful to the children of the wicked, so is he by no such necessity bounden to the children of the godly, but that he is at liberty to reject such of them as he will, 
Exod: 33: 19 Ios: 23. 14. Rom: 3. 3. & 9 14. 2 Pet: 3. 9  but therein he always useth such moderation that the truth of his promise ever remaineth steadfast.  M. 
Wherefore we speaking of revenging, he named but three or four generations at the most, why doth he here, in speaking of mercy contain a thousand?  S. 
To show that he is much more inclined 
Exod. 34. 6: Psal. 30. 5. & 103. 8. & 145. 8. Isa. 54. 7, 8:  to mercifulness and to liberality, than he is to severity, like as also in an other place he professeth that he is very slow to wrath, and most ready to forgive.  M. 
By all this that thou hast said, I see thou understandest that God made special provision that the worshipping of him, which ought to be spiritual and most pure should not be defiled with any gross Idolatry or Superstition.  S. 
Yea, he must earnestly provide for it, for he hath not only plainly and largely reckoning up all forms of Images, decreed 
Exod 20. 4: Deut 4 16. & 5. 8.  it, in a manner, in the first part of his Law as a thing that principally concerneth his Majesty, but also hath confirmed this law with terrible threaten 
Exod 20. 5, 6. Levit. 26 30. Deut. 4. 26. & 5. 9 10. & 27. 15. Psal. 96. 8. 7. Ezek. 6. 4.  to the offender, and on the other side offering most great rewards to the observer of it; so that this Commandment either was not understood, as being obscure, or not espied as lying hid in the multitude, or not regarded as light or of small charge, yea that it hath lain as it were neglected of all men wholly, as if it had been no Commandment with no threaten, no promises adjoining unto it.  M. 
It is true as thou sayest, but now rehearse me the third Commandment.  S. 
Thou shalt not take the Name of the 
Exod. 20. 7. Levit. 80. 12. Deut. 5. 12.  Lord thy God in vain, for the Lord will not hold him guiltless that taketh his Name in vain.  M. 
Tell me what it is to take the Name of God in vain.  S. 
To abuse it, either with forswearing, 
Levit. 19 12. Psal. 15. 4. 1 Tim. 1. 10. Eccle. 23. 9 Mat. 5. 33.  or with swearing rashly, unadvisedly, and without necessity, or with once naming it without a weighty cause, for sigh the Majesty of God's Name is most 
Deut. 28. 58. Psal. 8. 1. Jer. 10. 6.  holy, we ought by all means to beware, that we seem not, either to despise it ourselves, or to give others any occasion to despise it; yea, and so to see that we may never once utter the Name of God without 
Psal: 48. 9 & 13. 1. etc.  great reverence, that it may ever appear honourable and glorious, both to ourselves & to all others; for it is not lawful once to think, much less to speak of God 
Eccles. 22. 9 & 19, 33.  and his works, otherwise then to his Honour: Briefly, whosoever useth the Name of God otherwise then for most weighty causes, and for most holy matters abuseth it.  M. 
What thinkest thou then of them that blaspheme God, and of Sorcerers, and such other kind of ungodly men?  S. 
If they do great injury to God, to God which use his Name of a certain lewd 
Ecclus. 23. 9 Matth: 5. 34.  Custom and untemperate readiness of speech, much more do they make themselves guilty of a most heinous and outrageous offence which abuse the Name of 
Deut. 18. 11. ●sa. 8. 19 & 47. 9 & 52. 5. Mal. 3 5. Acts 19 13. Gal. 5. 20. Exod: 22: 11. Jos: 2 12. & 9 15. Psal: 15. 6. & 63. 11. 2 Cor. 11. 31. Gal. 1. 20. Exod. 22. 11. Jos: 2 12. Gal: 1. 20.  God in ban, in curse enchantments, in forespeakings, or in other manner of superstition.  M. 
Is there any lawful using of the Name of God in swearing?  S. 
Yea certainly, when an Oath is taken for a just cause, either to affirm a truth, specially if the Magistrate require or command it, or for any other matter of great importance, wherein we are either to maintain unviolate the honour of God, or preserve mutual agreement and charity among men.  M 
May we therefore lawfully whensoever we say truth use an Oath with it?  S. 
Since I have already said that this is not lawful, for so the estimation and reverence of the Name of God should be abated and should become of no price 
Exod. 22. 11. Jos. 2. 2. 12. 12. 〈◊〉. 1 20.  and contemned as common, but when in a weighty matter the truth should otherwise not be believed we may lawfully confirm it with an Oath.  M. 
What followeth next.  S. 
For the Lord will not hold him guiltless that taketh his Name in vain.  M. 
Sith God doth in other places pronounce that he will punish generally all the breakers of his Law, why doth he here particularly threaten them that abuse 
Levit: 26. 14. Deut. 28. 15. etc.  his Name?  S. 
His meaning was to show how highly he esteems the glory of his Name, to the end that seeing punishment ready for us, 
Levit: 19 12. Deut: 5. 11. Jer: 51. 56 Ezek: 10. 8. & 9 14.  we should so much the more heedfully beware of prophainly abusing it  M. 
Dost thou think it lawful to swear by the names of Saints, or by the names of other men or creatures?  S. 
No, for sigh a lawful Oath is nothing else but the swearers religious affirming that he calleth and useth God, the Knower and Judge of all things for witness that he sweareth a true Oath, and 
Exod. 22. 11. Heb. 6. 16.  that he calleth upon, and wisheth the same God to be the punisher and revenger of his lying, and offence if he swear falsely; it were a most heinous sin to part or communicate among other persons or creatures, this honour of God's Wisdom and Majesty which is his own proper and peculiar honour.  M. 
Now remaineth the fourth Commandment, 
Deut: 6. 13. & 10 20. Ios. 23. 7. Isa: 65. 16. Exo: 16. 23. & 20. 8. & 31. 13.  which is the last Commandment of the first Table.  S. 
Remember that thou keep holy the Sabath day, six days shalt thou labour and do all that thou hast to do, but the seventh day is the 
Levit. 23. 3. Deut. 5. 12. Ezek. 20. 12.  Sabath of the Lord thy God, in it thou shalt do no manner of work, thou, nor thy son, nor thy daughter, thy manservant, and thy maid-servant, thy cattle and the stranger that is within thy gates, for in six days the Lord 
Cen. 2. 1, 2, 3. Heb. 43, 16.  made heaven and earth, the sea, and all that in them is, and rested the seventh day, wherefore the Lord blessed the seventh day and hallowed it.  M. 
What means this word Sabath?  S. 
Sabath by Interpretation signifieth Rest that day, for that it is appointed 
Exod. 16. 23. Levit. 16 31. Jer. 17. 21. Neh: 13. 19 Ezek 46. 3. Mar. 6. 3.  only for the worshipping of God, the godly must lay aside all worldly business, that they may the more diligently intent to Religion and godliness.  M. 
Why hath God set herein before us an example of himself for us to follow?  S. 
Because notable and noble Examples 
Tob. 2. 12. Joh. 13. 13, 15. 1 Cor. 4. 16. & 11. 1. Heb. 4. 3, 4, 9 10. & 12. 1. 1 Pet. 2. 21.  do more throughly stir up and sharpen men's minds, for servants do willingly follow their Master, and children their Parents, and nothing is more to be desired of men then to frame themselves to the Example and Imitation of God.  M. 
Sayest thou then that we must every seventh day abstain from all labour?  S. 
This Commandment hath a double consideration, for in so much as it containeth a ceremony, and requireth only outward rest, it belongeth particularly to 
1 Cor. 10. 1. Gal. 4. 2, 3, 4. Col. 2. 16, 17. Heb. 8. 5. & 10. 1. 2 Cor. 3. 14. Col. 2 16. Heb. 10. 1.  the Jews, and hath not the force of a continuing and eternal Law, but now by the coming of Christ, as the other shadows of Jewish Ceremonies are abrogated, so is this Law also in this behalf abridged.  M. 
What then, beside the Ceremony, is there remaining whereunto we are still perpetually bound?  S. 
This Law was ordained for three 
Mar. 1. 21. Acts 13. 14. & 15. 21. Exod. 21. 2. Deut. 5. 14. Gal. 3. 26, 28. Isa. 58. 13. Rom. 13 12. Heb. 4 9, 10.  causes. First, to establish and maintain an Ecclesiastical Discipline, and a certain Order of the Christian Commonweal. Secondly, to provide for the state of servants that it may be tolerable: Thirdly, to express a certain Form and Figure of the spiritual Rest.  M. 
What is that Ecclesiastical Discipline that thou speakest of?  S. 
That the people assemble together 
Mar. 6 4, Psal. 95. 7. Mat. 10. 3●. Isa. 56. 7. Mar 1. 21. 13. Ephe. 3. 21. Heb. 2. 12. Psal. 22. 23. & 35. 21. 1. Cor. 14. 26.  to hear the Doctrine of Christ, to yield confession of their faith, to make openly public prayers to God, to celebrate and retain the memory of good Works and Benefits, and to use the Mysteries that he hath left us.  M. 
Shall it be enough to have done these every seventh day?  S. 
These things indeed every man privately 
Psal. 1. 2. & 84. 4. Ephe. 5. 20.  aught to record and think upon every day, but for our negligence and weakness one certain special day is by Public Order appointed for this matter.  M. 
Why was there in this Commanment provision made for relieving of servants.  S. 
It was reason that they which be under other men's power should have 
Deut. 3. 14. & 15. 12. 15. Jer: 34, 12.  some time to rest from labour for else their state should be too grievous and too hard to bear, and surely meet it was that servants should together with us sometime serve him who is the common 
Psal: 134 1. Gal: 3. ●6. 28. Eph. ● 9 Col 3. 11.  Master of them and us, yea, and Father too, sigh he hath by Christ adopted them to himself as well as us. It is also profitable for the Masters themselves that servants 
●●●t. 5. 14. 〈…〉.  should some time rest between their workings, that after respiting their work a while, they may return more fresh and lusty to it again.  M. 
Now it remaineth for thee to tell of the spiritual rest.  S. 
That is, when resting from worldly business, and from our own Works and 
Isa. 14. 16. & 51. 13.  Studies, and as it were having a certain holy Vocation, we yield ourselves wholly to God's governance, that he may do his Works in us; and when (as the Scripture termeth it) we crucify our flesh, we 
Heb 4 9 Gal. 5. 24. Col. 3. 5.  bridle the froward desires and motions of our heart, restraining our own nature that we may obey the Will of God, for so shall we most aptly reduce and bring the Figure and Image of eternal rest to the very Thing and Truth itself.  M. 
May we then cast away this care on the other days?  S. 
No, for when we have once begun, 
Mat. 24. 19:  we must go forward to the end, throughout the whole race of our life, and the number of seven, for as much as in the 
Gen: 2. 2, 3. Psal: 12. 6.  Scripture it signifieth Perfection, putteth us in remembrance that we ought with all our force and endeavour continually to labour and travel toward perfection, 
Gen: 17. 1. Mat: 5, 48.  and yet therewithal is it shown us, that so long as we live in this world we are far from perfection and full attaining of 
1 Cor: 2. 9  this spiritual rest, and that here is given us but a certain taste of that Rest which we shall enjoy perfectly, fully, and most 
Isa: 25. 8. 1 Cor: 2 9 2 Thes. 1. 7.  blessedly in the Kingdom of God.  M. 
Hitherto thou hast well rehearsed me the Laws of the first Table, wherein the true worshipping of God which is the fountain of all good things is briefly comprehended: now therefore I would have thee tell me what be the Duties of our Charity and Love toward men, which duties do spring and are drawn out of the same fountain, and which are contained in the second Table?  S. 
The second Table beginneth thus, 
Exod. 20. 12. Deut. 5. 16. Mar. 25. 4. Eph. 6. 2, 3.  Honour thy Father and thy Mother that thy days may be long in the land which the Lord thy God giveth thee.  M. 
What is meant in this place by the word Honour?  S. 
The honour of Parents containeth love, fear, and reverence, and consisteth 
Pro. 1. 8. Mar. 7. 10. 12. Col. 3. 20 1 Tim. 5. 4. Heb. 12 9  as in the proper work and duty of it in obeying them, and also finding and relieving them if ever they be in need.  M. 
Doth the Law extend only to Parents by Nature?  S. 
Although the very words seem to express no more, yet we must understand 
Deu●. 17. 1●. Rom. 13 1. 1 Tim. 5. 1. Pro. 5. 13. joh. 9 31. Levit. 10. 32. Pro. 19 10.  that all those to whom any Authority is given, as Magistrates, Ministers of the Church, Schoolmasters; Finally, all they that have any Ornament, either of reverend age, or of wit, wisdom, or learning, worship or wealthy state, or otherwise be our Superiors, are contained under the name of Fathers, because the Authority both of them and Fathers come out of one Fountain.  M. 
Out of a what Fountain?  S. 
The holy Decree of the Laws of God, by which they are become worshipful 
Deut. 17. 10. Tit. 3 1. 1 Pet. 2. 13.  and honourable as well as natural Parents, for from thence they all, whether they be Parents, Princes, Magistrates or other Superiors whatsoever they be, have all their power and authority, because by these it pleased God to rule and govern the world.  M. 
What is meant by this, that he calleth Magistrates and other Superiors by the name of Pa●ents?  S. 
To teach us, that they are given us of God, both for one and public benefit, and also by example of that authority 
Rom. 13. 4. Heb. 13. 17.  which of all other is naturally lest grudged at, to train and inure the mind 
Pro. 3. 12. Mat. 7. 9 1. Thes. 2. 11. Exod. 32, 9  of man, which of itself is puffed with pride and loath to be under others Commandemement, to the duty and obedience toward Magistrates; for by the name of Parents, we are charged not only to yield to and obey Magistrates, but also to honour and love them; and likewise on the other part, Superiors are taught so to govern their inferiors as a just Parent useth to rule over good children.  M. 
What meaneth that promise which is added to the Commandment?  S. 
That they shall enjoy long life, and shall long continue in sure and steadfast possession of wealth that give just and 
Exod. 20. 12. Deut. 5. 16. Eph. 6. 2, 3.  due honour to their Parents and Magistrates.  M. 
But this promise seemeth to belong particularly to such Jews as be kind to their parents?  S. 
It is no doubt but that which is by name spoken of the Land of Canaan, pertaineth 
Gen. 12. 7. & 13. 15. Deut. 34. 4. Gen: 1. 1. Psal 24. 1. & 1 15. 16. Dan: 4. 22.  only to the Jews; but for as much as God is Lord of the whole world, what place soever he giveth us to dwell in, the same he promiseth and assureth us in this Law that we shall keep still our Possession.  M. 
But why doth God reckon for a benefit, long continued age in such a miserable and wicked life?  S. 
Because when he releiveth the miseries 
Psa. 18. 1, 2, 3. Jer. 14 8. Heb. 2. 15.  and calamities of them that be his, or preserveth them in so many perils that beset them round about, and calleth them back from vices and sins, he showeth to them a fatherly mind and good will as to his children.  M. 
Doth it follow on the contrary side, that God hateth them whose life is taken away quickly or before their ordinary race of years expired, or that be distressed with miseries and adversities of this world?  S. 
Nothing less, but rather the dearlier that any man is beloved of God, he 
joh. 1. 12. & 5. 17. Prov. 3▪ 12: Mat. 5. 10. 11.  is commonly the more burdened with adversaries, or is wont the sooner to remove out of this life, as he were delivered, and let by God out of prison?  M. 
Doth not this in the mean time seem to abate the truth and credit of God's Promise?  S. 
No, for when God doth promise us worldly good things, he always addeth this exception, either expressly uttered or 
Deut. 21. 1, 2. Isa. 1. 19, 20. Jer. 12. 4, 9  secretly employed, that is, that the same be not unprofitable or hurtful to our souls, for it were against Order and Reason, if chief regard should not be had of 
Mat. 5. 29. & 18. 8. 2 Cor. 6. 8.  the soul, that we may so either attain or lack worldly commodities as we may with blessedness enjoy eternal life for ever.  M. 
What shall we then say of them that be disobedient to Parents or Magistrates, or do misuse them yea or kill them. 
Exod. 21. 17. Levit. 20. 9 Deut. 12. 18. etc. Pro. 13: 17.   S. 
Commonly all such do either continue a most vile and miserable life or lose it most shamefully being taken out of it with untimely and cruel death, or infamous execution, and not only in this life, but also in the world to come, they shall 
Mat. 15. 4: Rom. 1. 30. 3●. & 13: 2, ●.  for ever suffer the everlasting punishment of their ungodliness, for if we be forbidden by the Commandment of God as here next followeth to hurt any men be they never so much estranged from us, yea, even our adversaries and deadly enemies, much more to kill them; 
Levit. 19 17. Mat. 5. 21. etc. Luk 3. 14.  surely it is easy to perceive how much we ought to forbear and beware of doing of any injury to our Parents of whom we receive our life, inheritance, liberty and Count●●; and since it is notable well said by the wise men in old time, that natural dut● may be broken with a look, and that i● is a most heinous wickedness once to offend his Parents with word or speech; what punishment can be found sharp enough for him that shall offer death to his Parent, for whom himself ought to have been content to die by the Law of God and man, if need so required.  M. 
But it is much more heinous for a man to offend or kill the Parent of his Country then his own Parent.  S. 
Yea surely, for if it be for every private man a heinous offence to offend his private parents, & parricide to kill them, what shall we say of them that have conspired and born wicked armour against the Commonweal, against their Country, the most ancient sacred and common Mother of us all, which ought to be dearer unto us then ourselves, and for whom no honest man will stick to die to do it good, and against, the Prince the Father of the Country itself and Parent of the Commonweal: yea, and to imagine the overthrow, death and destruction of th●m, whom it is high treason once to forsake or shrink from: so outrageous ● thing can in no wise be expressed with sit a name.  M. 
Now rehearse the sixth Commandment.  S. 
Thou shalt not kill. 
Exod. 20. 13. Mat. 5. 21.   M. 
Shall we sufficiently fulfil this Law, if we keep our hands clean from slaughter and blood?  S. 
God made this Law not only for 
Deut. 30 6. Psal. 24. 4. Mat. 9 4. Heb. 3. 12. Matt. 5. 21. 22, 23. Gal. 5▪ 20. 1 joh. 2. 11:  outward works, but also and chief for the affections of the heart for anger and hatred, and every desire to hurt is before God adjudged manslaughter, therefore these by his Law He forbiddeth us.  M. 
Shall we then fully satisfy the Law if we hate no man?  S. 
God in condemning hatred, requireth 
Mat. 5. 23. 25 24. Rom. 12. 18.  love towards all men, even our enemies, yea, so far as to wish health, safety, and all good things to them that wish us evil, and do bear us a hateful and cruel mind, as much as in us lieth to do them good.  M. 
What is the seventh Commandment?  S. 
Thou shalt not commit adultery.  M. 
What dost thou think to be contained 
Exod. 20▪ 14. Deut. 5. 18. Mat. 12. 18.  therein?  S. 
By this Commandment is forbidden all kind of filthy and wandering lust, and all uncleanness that riseth of such lust, as unchastness of speech, and all wantonness of countenance and Gesture, 
Rom. 13. 13. 1 Cor. 6. 6 9  all outward show of unchastity whatsoever it be, and not only filthiness of words and uncleaness of do is forbidden by God, but also for as much as both our bodies and souls are the Temples of 
1 Cor. 3. 16. & 17. 6 & 15. 19 2 Cor. 6. 16.  the holy Ghost, that honesty may be kept undefiled in them both, shamfastness and chastity is commanded, that neither our bodies be defiled with uncleaness of lust, nor our minds with unhonest thoughts or desires, but be all way preserved chaste 
joh 13. 9: Pro. 6. 25. Mat. 5. 27. 28. Exod. 20. 15 Mat. 19 18. 1 Cor. 6. 8, 9, 10.  and pure.  M. 
Go on to the rest.  S. 
The eight Commandment is: Thou shalt not steal; By which Commandment are condemned, not only those thefts that are punished by men's Laws, but all frauds and deceive; but none doth 
1 Thes 4 6. Tit. 2. 10.  offend more heinously against this Law, than they that are wont by means of trust to beguile them toward whom they pretend friendship, for they that break faith, labour to overthrow the common succour of all men: we are therefore commanded that we deceive no man, that we undermine no man, that we suffer not ourselves to be alured with vantage or gain of buying or selling to do any wrong, that in trading of buying or selling we seek not wealth unjustly, nor 
Prov. 11. 1. & 20. 10. 11.  make our profit by untrue and uneven measures and weights, nor increase our riches with sale of slight deceitful ware.  M. 
Thinkest thou that there is any thing more to be said of this Commandment?  S. 
Yea certainly, for not only outward thefts and frauds are forbidden, and we are commanded to use bargaining without guile and deceits, and to do all things else without subtle undermining, but also we are charged to be altogether so minded, that though we be sure to escape unpunished and unespied, yet we should ourselves forbear from wrong; for that which is wrong before man to do, is evil before God to have Will to do, therefore all counsels and devices, and 
Psa. 62. 10. Zach. 8. 17. Mich. 7. 12. Acts 20. 33.  specially the very desire to make our gain of others losses is forbidden by this Law. Finally, we are by this Law commanded to endeavour all the ways we may that every man may most speedily come to his own, and safely keep that which he possesseth.  M. 
What is the ninth Commandment? 
Exod. 20. 16. Deut. 5. 20. Mat. 19 18.   S. 
Thou shalt not bear false witness against thy neighbour.  M. 
What is meant in this Commandment?  S. 
That we break not our Oath or 
Exod. 23. 1. Levit. 19 11, 12. Deut. 19 18, 19 Mat. 19 18. Psal. 15. 3. Luk 3. 14.  Faith, and in this Law we are forbidden, not only open and manifest perjuries, but also wholly all lying, slanders, backbitings, and evil speakings, whereby our neighbour may take loss or harm, or lose his good name and estimation, for one example containeth a general Doctrine; yea, and we ought neither ourselves at 
Pro. 12. 17., 18. 2 Cor. 13. 8. Eph. 4: 25.  any time to speak any false or untrue things, nor with our words, writing, silence, presence, or secret assent in holding our peace, once allow the same in other, but we ought to be lovers and followers of simple Truth, ever to rest upon Truth, to bring forth all things diligently into the light of Truth, as place, time, or necessity as shall require; finally, ever readily to take upon us the defence of Truth, and by all means to maintain and uphold it.  M. 
For satisfying of this Law, is it not enough to bridle our Tongue and Pen?  S. 
By the same reason that I have before said, when He forbiddeth evil speaking, He therewith forbiddeth sinister 
Ma●. 7. 1, 2. Rom. 14. 3, 4. 1 Cor. 13. 5. 7.  suspicious and wrongful misdeeming; for this Lawmaker hath ever chief respect to the affection of the heart; this Law therefore forbiddeth us to be inclined so much as to think evil of our neighbours, much less to defame them; yea, it 
Prov. 25. 17. 〈◊〉. 2. 1, 2.  commandeth us to be of such gentle sincerity and indiffereney toward them, as to endeavour so far as Truth may suffer, to think well of them, and to our utmost power to preserve their estimation untouched.  M. 
What is the reason why the Lord in his Law, doth term the corrupt affections of the heart, by the names of the most heinous offences, for He comprehendeth wrath and hatred under the name of manslaughter, all wantonness and unclean thoughts, under the name of Adultery, and unjust coveting under the name of theft?  S. 
Lest we (as the nature of man is) should wink at the ungodly affections 
Rom. 7. 7. 1 Cor. 10. 6.  of the heart, as things of small weight, therefore the Lord setteth them out by their true names, according as He measureth them by the rule of his own righteousness; for our Saviour the best Interpreter of his Father's meaning doth so expound the same: Who so (saith He) is 
Mat. 5. 22. 28. & 15. 19 1 joh 3. 15.  angry with his brother he is a manslayer: Who so lusteth after a woman, he hath committed adultery.  M. 
But whereas only vices and sins are forbidden in these Commandments, why dost thou in expounding them, say that the contrary virtues are also commanded therein; for thou sayest tha● in forbidding of adultery, chastity is 〈…〉 in forbidding manslaughter and these, most entire good will and liberality is commanded, and so of the rest?  S. 
Because the same our Saviour doth so expound it, which setteth the sum of the Law, not in abstaining only from injury and evil doing, but in love and 
Mat. 22. 39: Rom 13. 4. 8: Gal. 5. 14. Psal: 37 27.  charity, like as the Kingly Prophet had also before taught, saying, Depart from evil and do good.  M. 
Now remaineth the last Commandment?  S. 
Thou shalt not covet thy neighbour's 
Exod. 20. 17. Mich. 2. 2. Rom. 7 7. 1 Cor. 10. 6.  house, thou shalt not covet thy neighbour's wife, nor his servant, nor his maid, nor his Ox, nor his Ass, nor any thing that is his.  M. 
Seeing that, as thou hast oft said already, the whole Law is spiritual, and ordained not only to restrain outward evil do, but also to bridle the inward affections of the heart; What is herein commanded more that was before omitted?  S. 
God hath before forbidden all evil do, and corrupt affections of the mind; but now he requireth of us a most precise pureness, that we suffer not 
Isa. 1. 16. Rom. 13▪ 14. Gal. 5. 24.  any desire be it never so light nor any thought, be it never so small in any wise swerving from right, once to creep into our heart.  M. 
How then dost thou say that unadvised and sudden desires, and short thoughts that come upon the very godly are sins although they strive against such rather than yield to them?  S. 
Surely it is plain, that all corrupt thoughts, although our consent be not 
Gen. 6. 5. & 8. 21. Psal. 94. 15. Prov. 20. 9 Mat. 15. 18: 19  added to them, do proceed out of corrupted Nature; and it is no doubt that sudden desires that tempt the hearts of men, although they prevail not so far as to win a steadfast assent of mind and allowance, are in this Commandment condemned by God as sins, for it is meet that even our very hearts and mind, should 
Isa. 1. 16. & 29 13, 15. Jer. 4. 14. Ezek. 18. 31. Mat. 5 8: Psal. 5. 4, 5. 2 Cor. 6. 14.  shine before God in their perfect pureness and cleanness, for no Innocency and righteousness, but the most perfect can please him, whereof he hath also set before this his Law and most perfect rule.  M. 
Hitherto thou hast shortly and plainly opened the Law of the ten Commandments, but cannot all these things that thou hast severally and particularly declared; be in few words gathered as it were into one sum?  S. 
Why not, seeing that Christ our heavenly Schoolmaster hath comprised the whole pith and substance of the Law in a sum and short abridgement in this manner saying: Thou shalt love the Lord thy God with all thy soul, with all thy mind, with all thy 
Mat. 22. 37. Mar. 12. 30.  strength, and this is the greatest Commandment in the Law, and the second is like unto this, Thou shalt love thy neighbour as thyself, for in these two Commandments are contained the whole Law and the Prophets.  M. 
What manner of love of God dost thou take here to be required?  S. 
Such as is meet for God, that is, 
Deut. 10. 17. 1 Tim. 6 13: Isa. 73. 16. Mat. 6. 8. 1 Tim. 1: 1. Deut. 10 12. Psal, 96 7. 1 Cor. 10 31. Deut. 6 17. Rom. 12. 2. Psal. 2. 12. & 25. 1. & 31. 1. & 118. 8.  that we acknowledge Him both for our most mighty Lord, and our most loving Father, and most merciful Saviour wherefore to this love, is to be adjoined both reverence to his Majesty, and obedience to his Will, and affiance in his Goodnese.  M. 
What is meant by all the Heart, all the Soul, and all the Strength.  S. 
Such fervency, and such unfainedness of love, that there be no room for any thoughts, for any desires, for any meanings or do that disagree with 
Deut. 30 6. Ios. 23. 11. Mar. 10. 37.  the love of God. Dear (as one saith) are our Parents, dear are our children, our kinsfolks, our friends, and dearer yet is our Country, but all the dear loves of them all, entire zeal toward God, and 
joh. 14. 15. 21. 23, 24. & ●5. 10.  the most perfect love of Him, not only containeth, but also much and far surmounteth, for whom; what good man will stick to die, for every godly man loveth God not only more dearer than all his, but also more dearerly than himself.  M. 
Now what sayest thou of the love of our neighbour?  S. 
Christ's Will was that there should be most straight bonds of love among his children; and as we be by nature most 
1 Cor. 13. 5. Eph. 5. 29. Phil. 2. 29.  inclined to the love of ourselves, so can there not be devised a plainer nor shorter, nor pithier, nor more indifferent rule of brotherly love than that which the Lord hath gathered out of our own nature, and set before us; that is, that every man should bear to his neighbour the same good will that he beareth to himself; whereof it followeth, that we should not 
Mat. 7. 12. & 22. 36. Rom. 13. 9, 10.  do any thing to our neighbour, nor say nor think any thing of him, which we would not have other to do to ourselves, or to say or think of ourselves, within the compass of which only Law, which is indeed as it were the Soul of all other Laws, if we could behold, surely there were were no need of so many bars of Laws, as men do daily devise to hold men in from doing wrong one to another, and to maintain Civil Societies and all well ne'er in vain, if among men this one Law be not regarded.  M. 
How far extendeth the name of neighbour?  
The name of neighbour containeth, not only those that be of our kin and alliance, or friends, or such as be knit to us in any civil bond of love, but also those whom we know not, yea, and our enemies. 
Mat. ●. 43. joh. 13. 34. 1 Thes. 4. 9   M. 
Why, what have they to do with us?  S. 
Surely they are knit to us with the the same bond wherewith God hath coupled together all mankind, which bond his Will is to have inviolable and steadfast, and therefore it cannot be taken away by 
Mat. 5. 44. 1 joh. 2. 9 & 3. 10. & 4. 7.  any man's frowardness, hatred, or malice; for though any man hate us, yet notwithstanding he remaineth still our neighbour, and so must always be accounted, because the same Order by which this fellowship and conjoining among men is knit together, ought always to remain steadfast and inviolable, and hereby may it be easily perceived why the holy Scripture hath appointed Charity or Love to be one of the principal parts of Religion. 
Gal. 5. 6. 1 joh. 3. 23.   M. 
But what meaneth that addition in the end, That herein are contained the whole Law and the Prophets?  S. 
Because in very deed the sum of them all belongeth thereunto, for all the Warnings, Commands, Exhortations, Promises and Threaten which the Law itself, the Prophets and Apostles do every where use, are directed to nothing else but to the end of this Law, as it were to a mark, and all things in the holy 
Mat. 7. 12. Rom. 13 8, 10. Gal. 4. 13. 1 Tim. 1. 5.  Scriptures are so applied to Charity, that they seem, as it were to lead us by the hand unto it.  M. 
Now I wou●d have thee tell me what Law that is that thou speakest off, whether it is the same that we call the law of Nature, or some other besides it?  S. 
I remember Master, that I have long ago, learned this of you, that is, that the Law, as the highest reason, was by God grafted in the nature of man, while man's nature was yet sound and 
Gen. 1. 26, 27, 31. Ephe. 4. ●4. Col. 3. 10.  uncorrupted, being created after the Image of God, and so this Law is indeed and is called the law of Nature; but since that nature of man became stained with sin, although the minds of wise men have 
Luk 1. 79: Acts 14. 17. & 17. 27. Rom: 1. 19  been in some sort lightened with the brightness of this natural light, yet in the most part of men this light is so put out, that scarce any sparkles thereof are to be seen; and in many men's minds is deeply grafted a sharp hatred of God and men against the Ordinances of God and his 
Mat. 24 9, 10, 12 joh. 17. 14. 2 Tim. 3. 2.  Commandments written in this Law, which command most hearty love to God and men; & hereof cometh so great ungodliness toward God, and so deadly cruelty toward men.  M. 
How cometh it to pass that God would have these Commandments written in Tables?  S. 
I will tell you, the Image of God in man is since the fall of Adam by Original 
1 Cor. 2. 14. Eph. 4. 17. 18.  sin, and by evil Custom so darkened, and natural Judgement so corrupted, that man doth not sufficiently understand what difference is between honest and dishonest, right and wrong. Merciful God therefore minding to renew the same Image in us, hath by his Law written in Tables, set forth the rule of perfect righteousness. 
Psal. 19 8. & 119. 1.  and that so lively and fully, that God requireth no more of us but to follow the same rule, for he accepteth no other sacrifice but Obedience, and 
Hos. 6. 6. Mar. 12. 33.  therefore he hateth all whatsoever it be that we admit in Religion, or in the case of worshipping God without the warrant of his prescribed Ordinance.  M. 
But wherein this Law there are no Commandments set out of every man's private Vocation, how can this be a perfect rule of life?  S. 
Though here be no Commandment expressly set out concerning the duties of every man, yet for as much as the Law commandeth to give to every man his 
Exod. 20. 12, 15. & toto capite.  own, it doth in a sum comprise all the parts and duties of every man privately in his degree and trade of life, and in these Tables, the Lord hath briefly and summarily comprehended all those things which in the Scriptures are each where most largely set out concerning the several Commandments and Duties of every several man.  M. 
Seeing then the Law doth show a perfect manner of worshipping God a right, ought we not then to live wholly according to the rule thereof.  S. 
Yea, and so much that God promiseth 
Deut. 8. 1. & 30. 15. Mtt. 19 17. joh. 12. 50. Deut. 11. 28. & 13. 17. Rom. 1. 18. & 6. 23.  life to them that live according to the rule of the Law, and on the other side threatneth death to them that break his Law, as is aforesaid; and for this cause, in my Division I have named Obedience as one of the principal parts of Religion.  M. 
Dost thou then think them to be justified that do in all things obey the Law of God?  S. 
Yea surely, if any were able to perform it, they should be justified by the Law, but we are all of such weakness 
Gen. 6. 5. & 8 11. Prov. 20. 9 Rom. 7. 14. 15. Gal. 2. 16.  that no man in all points fulfilleth his Duty. For though we put case that there be one found that performeth the Law in some point, yet he shall not thereby be justified before God, for he pronounceth them all to be accursed and 
Gal. 3. 10.  abominable that do not fulfil all things that are contained in the Law.  M▪ 
D●st th●u ●hen determine, that no mortal man is justified before God by the Law?  S. 
No man, for the Scriptures do also 
job 25. 4. Rom. 3. 28. & 4 15. Gal. 2 16. 21. & 3. 10.  pronounce the same.  M. 
Why then did God make such a L●w as requireth a perfection above our ability.  S. 
In making the Law, God respected not so much what we were able to perform, which by our own fault are very 
Rom. 3: 20. Gal. 3. 8.  weak, as what was meet for his own righteousness; and for as much as none but 
Psal. 5▪ 4, 5 6. 2 Cor. 6. 14.  the highest righteousness could please God, it behoved that the rule of life which he set out should be throughly perfect; moreover the Law requireth nothing of us, but that we are bound to perform. But sigh we are far from due 
job 4. 17. & 25. 14. Gal. 2. 16.  obeying the Law, men can have no sufficient or lawful excuse to defend themselves be●ore God, a●d so the Law accuseth all men for guilty, yea, and condemneth them before the Judgement Seat of 
Rom. 3. 19 & 7 8, 10. Gal 3. 10.  God, and that is the cause why Paul calleth the Law the Ministry of Death and Damnation.  M. 
Doth then the Law set all men in this m●st remediless estate?  S. 
The unbelieving and the ungodly 
Deut. 27. 26. Rom: 3. 10.  the Law doth both set and leave in such case, as I have spoken, who, as they are not able to fulfil the least jot of the Law, so have they no affiance at all in God through Christ: but among the godly the Law hath other uses.  M. 
What uses?  S. 
First, the Law in requiring so precise 
Deut: 6. 6, 7. Ios: 1. 7, 8. Psal: 1. 2.  perfectness of life, doth show to the godly as it were a Mark for them to levelly at, and a Goal to run unto, ●hat daily profiting they may with earnest endeavour travel toward thc highest uprightness. ●his purpose and desire the godly, by the guiding of God do conceive; but principally they take heed, so much as they are able to do and attain to, that it may not be said that there is any notorious fault in them. Secondly, whereas the Law requireth things far above man's 
Psal. 119. 5. Rom: 7. 14. 2 Cor. 3. 5.  power, and where th●y find themselves too weak for so great a burden, the Law doth raise them up to crave strength at the Lords hand. Moreover, when the Law doth continually accuse them, it 
Deut: 27. 26. Rom. 3 1●, 11. 12. 2 Cor. 3 9  stricketh their heart with a wholesome sorrow, and driveth them to the repentance that I speak of, and to beg and obtain pardon of God through Christ, and therewithal restraineth them that they trust not to their own innocency, nor presume to be proud in the sight of God, and is always to them as a bridle to withhold them in the fear of God. Finally, when beholding by the Law, as it were in a Glass, the spots and uncleanness of their 
Rom. 3. 9 & 7. 7.  souls, they learn thereby that they are not able to attain perfect righteousness by their works; by this means they are trained 
Prov. 10. 9 Rom. 1. 20, 21. Gal. 2. 16.  to humility, and so the Law prepareth them, and sendeth them to seek righteousness in Christ.  M. 
Then as far as I perceive thou sayest that the Law is, as it were, a certain Scboolmaster 
Rom. 10. 4. Gal. 3. 10. etc. & 24.  to Christ, to lead us the right way to Christ by knowing ourselves and by Repentance and Faith.  S. 
Yea surely.   

The Second PART. Of the Gospel, and Faith.  M. 
Sigh now my dear Child, thou hast so much as it may be in a short Abridgement largely answered this matter of the Law and Obedience; good Order requireth that we speak next of the Gospel, which containeth the Promises of God, and promiseth the mercy of God through Christ to them that have broken God's Law, and to the which Gospel, Faith hath specially respect; for this was the second Point in our Division, and this also the very orderly course of those matters that we have treated of, hath, as it were, brought us by the hand unto. What is now the Sum of the Gospel and of his Faith?  S. 
Even the same wherein the chief Articles of the Christian Faith have been in old time briefly knit up and contained, and which is commonly called the Creed or Symbol of the Apostles.  M. 
Why is the sum of our Faith called a Symbol?  S. 
A Symbol by interpretation is a Badge, Mark, Watch▪ Word or Token, whereby the Soldiers of one side are known from the Enemies, for which cause the short sum of our faith, by which Christians are severally known from them that be not Christians, is rightly called a Symbol.  M. 
But why is it called the Symbol of the Apostles?  S. 
Because it was first received from the Apostles own mouth, or most faithfully gathered out of their Writings and allowed from the very beginning of the Church, and so continually remained among all the godly, firm and steadfast, and unremovable as a sure and stayed rule of Christian faith.  M. 
Go to, I would have thee now rehearse to me the Symbol itself?  S. 
I will. I believe in God the Father Almighty, maker of heaven and earth, and in Jesus Christ his only Son our Lord, which was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was Crucified, Dead, and Buried, He descended into Hell, the third day He risen again from the Dead, He ascended into Heaven, there he sitteth at the right hand of God the Father Almighty,, from thence shall He come to Judge the quick and the dead, I believe in the Holy Ghost, the Holy Catholic Church, the Communion of Saints, the forgiveness of sins, the resurrection of the Body, and the life everlasting, Amen.  M. 
These things my child, thou hast briefly, and in short sum set forth; wherefore it is good that thou declare more plainly, and at large what thou thinkest of every particular; and first, into how many parts dost thou divide this whole Confession of Faith?  S. 
Into four principal parts; in the first, whereof is treated of God the Father and the Creation of all things: In the second, of his Son Jesus Christ, which part also containeth the whole sum of the redemption of man: in the third, of the Holy Ghost: in the fourth, of the Church, and of the benefits of God toward the Church.  M. 
Go forward then to declare me those four parts in order, and first, in the very beginning of the Creed; what meanest thou by this word Believe?  S. 
I mean thereby that I have a true and a lively faith, that is to say, a Christian man's faith in God the Father, the Son, and the Holy Ghost, and that I do by this form of confession, testify and approve the same faith.  M. 
Is there any faith that is not a true and lively faith?  S. 
There is indeed a certain general faith, as I may so call it, and there is a 
Rom. 1. 32. Tit: 1. 16.  dead faith.  M. 
Sith than it is a matter of no small weight that thou comprehendest under the name of believing, and of a Christian faith that is to say, a true and lively faith; tell me now what faith that same is, and how it differeth from the general faith, and also from the dead faith?  S. 
The general faith is that which crediteth 
Mat: 7. 22. 1 Cor: 13 2.  the Word of God, that is, which believeth all those things to be true that are contained in the Scriptures concerning God, his Incomprehensibleness, Power, Righteousness, Wisdom, and mercy toward the faithful and godly, and most earnest severity toward the unbelieving and ungodly, and likewise all other things taught in the Scriptures.  M. 
Doth not the true faith that thou speakest of, believe also the same things.  S. 
Yea surely, but the true Faith goeth further, as I shall show by and by; for thus far, not only ungodly men, but 
Rom. 1. 32. Tit. 1. 16.  also the very devils do believe, and therefore neither are they indeed faithful, nor 
joh. 1. 12. Gal. 3. 25, 26.  so called. But the true Faith, as it nothing doubteth that all things taught in the Word of God are most certainly true, so doth it also embrace the Promises 
Rom. 4. 16.  made concerning the mercy of God the Father, and the forgiveness of sins to the faithful through Jesus Christ, which promises are properly called the Gospel; 
Isa. 61. 2. Deut. 10. 20. Psal. 111. 10.  which faith whosoever have, they do not only fear God as the most mighty Lord of all, and the most righteous Judge (which we already said, that the most part of the ungodly, & the devils themselves do) but also they love him as their most 
Ja. 2. 19  bountiful and merciful Father, whom as 
Deut. 10. 12. Psal. 2, 3. Col. 2. 6. Eph. 5. 1, 2, 8.  they they travel in all things to please (as becometh obedient children) with godly endeavours and works which are called the fruits of Faith, so have they a good and sure hope of obtaining pardon through Christ, when as men, they swerve from his Will, for they know that Christ (whom they trust upon) appeasing the 
Mat. 1. 21. Rom. 3. 24. & 5. 1.  wrath of his Father, their sins shall never 
Eph. 2. 15, 16. Col. 2. 14. Heb. 10. 17. 1 joh. 2. 1, 2.  be imputed any more to them, then if the same had never been committed. And though themselves have not satisfied the Law, and their duty toward God and men, yet believe they that Christ with his most full observing of the Law 
1 Cor. 1. 30. 2 Cor. 5. 18. Ephe. 1. 6, 7. Phil. 1. 9  hath abundantly satisfied God for them, and are persuaded that by this his righteousness, and observing of the Law of God, themselves are accounted in the number and state of the righteous, and that they are beloved of God, even as if they themselves had fulfilled the Law. And this is the Justification which the 
Rom. 3. 21. Gal. 2. 16.  holy Scriptures do declare that we obtain by faith.  M. 
Cannot these things also be in the devils or wicked men?  S. 
Nothing less, for though they fear, 
Gen. 4. 13. Prov. 10. 24. Mat. 27 4, 5. 1 joh. 4. 18.  or rather with horror do dread God as most mighty and righteous, for they know he will take vengeance of their ungodliness, yet can they neither have any trust in his goodness and mercy towards them, nor any recourse to his Grace, nor enter into any endeavour to obey his Will: therefore their faith, although they doubt not of the truth of the Word of 
Mat. 7. 23. 1 Cor. 13. 2, 3. 13. Tit. 1. 16.  God is called a dead faith, for that like a a dry and dead stock, it never bringeth forth any fruits of godly life, that is, of love to God, and charity toward men▪  M. 
G●ve me then out of what thou h●st hitherto said, a definition of that same lively and true Christian faith? 
Faith defined. Rom. 8▪ 1, 14. 38, 39 Col. 2 2, 3. 1 Thes. 1. 5. H●b. 10. 22, 23. & 11. 1. Psal: 1: 3. Mat. 13. 23. Gal: 5 6. 1 Pet. 1. 14, 15.   S. 
Faith is an assured knowledge of the Fatherly good will of God toward us through Christ, and an affiance in the same goodness, as it is witnessed in the Gospel, which faith hath coupled with it an endeavour of godly li●e, that is, to obey the Will of God the Father.  M. 
Thou hast sufficiently declared what thou meanest by the terms of Faith and believing Now go forward and tell m● in as ●pt words as thou canst what thou understandest by the Name of God, which followeth next in the Creed?  S. 
I will do the best I can, good Master, as my wit and ability will serve me. I understand that there i● one Nature, or 
Gal 4. 8. 2 Pet. 1. 4. Heb. 1. 3. Ioh: 4 24. Rom: 1. 20. & 16 26. Mat: 6 13. & 19 26. joh. 1. 18. Co●: 1. 15. Psal. 104. 31. Isa: 2 10, ●9. 1 Tim. 1. 17. & 6. 16. 1 Cor 10. 31. Psal. 39 7.  Substance, or Soul, or Mind, or rather divine Spirit (for divesly have wise men, both Heathen and Christian termed God, where indeed by no words can be properly termed) eternal without beginning and end, unmeasurable, uncorporeal, invisible, with the eyes of men, of mast excellent Majesty, which we call God, whom all people of the world most reverence and worship with highest honour, and in him as in the best and greatest to settle their hope and affiance.  M 
S●●ing there is but one God, tell why in the Confession of the Christian Faith thou r●herasest ●hr●e, the Father, the Son, and the Holy Gh●st.  ●. 
Those be not the names of sundry 
Mat. 28. 1●. 1 joh. 5. 7. joh. 10. 30. Gal. 3. 20. Gen. 1. 1. 1 Cor. 8. 6. Joh. 1. 1. & 17. 5. Col. 1. 15 Heb. 1. 2, 3, 5. Joh. 14 26. Act. 5. 3 4. 1 Cor. 12. 4.  gods, but of three distinct persons in one Godhead; for in one substance of God, we must consider the Father, which of himself begat the Son, the Son even from eternity begotten of the Father, which is the eternal Wisdom of God the Father; the Holy Ghost proceeding from them both, as the power of God spread abroad through all things, but yet so as it also continually abideth in itself; and yet 
Joh. 10. 30. 1 Cor. 8. 6. Gal: 3. 20.  that God is not therefore divided; for of these three Persons none goeth before the other in time, in Greatness, nor in Dignity, but the Father, the Son, and the Holy Ghost, three distinct persons in eternity 
1 Joh. 5. 7.  of like continuance in Power, even in Dignity equal, and in Godhead one. There is therefore one Eternal, Immortal, 
Deut: 4. 35, 39 ●●al. 89. 9, ●0. & 104 30, 31. 1 Tim: 1. 17.  Almighty, Glorious, the Best, the Greatest, God the Father, the Son, and the Holy Ghost, for so hath the universal number of Christians, which is called the Catholic Church taught us by the holy Scriptures, concerning God the Father, the Son, and the holy Ghost, where otherwise the infinite depth of this mystery is so great that it cannot with the mind be conceived, much less with words be expressed, wherein therefore is required a simplicity of Christian Faith ready to believe, rather than sharpness of wit to 
Prov. 25. 16.  search, or the office of the tongue to express so secret and hidden a Mystery.  M. 
Thou sayest true, go forward therefore, why dost thou call God Father. 
The first part of the Creed. God the Father. Mat. 3. 17. joh. 1. 14. Rom. 15. 6. 2 Cor. 1. 3. & 11. 31. Gen. 1. 27. Mal. 1. 6. & 2. 10. joh. 3. 3. 5. 1 Pet. 1. 3, 23. 1 joh. 1. 12. Rom. 8. 15, 17, 23. & 9 4. Gal. 4. 5, 6. Ephe. 1. 5, 6. Tit. 3 7.   S. 
Beside the same principal cause which I have already rehearsed, which is, for that he is the Natural Father of his only Son, begotten of himself from before all beginning: there be two other causes why He is both indeed, and is called Our Father, the one is, for that he first created us, and gave life unto us all: the the other is of greater value, namely, for that He hath heavenly begotten us again through the Holy Ghost, and by Faith, in his true and natural Son Jesus Christ, He hath adopted us his children, & through the same Christ hath given us his Kingdom, and inheritance of everlasting life.  M. 
In what sense dost thou give Him the name of Almighty?  S. 
For that as He hath created the 
Isa. 40. 21. Mat. 5. 45. & 10. 19 Ephe. 1. 11.  world and all things, so He hath the same in his Power, governeth them with his Providence, ordereth them after his own Will, and commandeth all, as it pleaseth Him, soas there is nothing done but by His appointment or sufferance, and nothing is there which He is not able to do; for I do not imagine God to have a certain idle power which He putteth not in use.  M. 
Dost thou make ungodly men also, and wicked spirits subject to the Power of God?  S. 
Why not, for else were we in most 
job 1. 10. joh. 10. 28, 29. Acts 2. 13. & 4. 17, 18, & 12. 11.  miserable case, for that we should never be out of fear, if they might have any power over us without the Will of God; but God, as it were with the bridle of His Power so restraineth them that they cannot once stir but at His Beck and Sufferance, and we for our parts are upholden with this comfort, that we are so in the power of our Almighty Father, that not so much as an hair of ours can perish, but by his Will that beareth us good will.  M. 
Go forward.  S. 
Forasmuch as the mind of man is not able of itself to conceive the goodness and incomprehensibleness of the most good and most great God, we add further that he is the Creator of heaven and earth, and all things contained in them; by which words we signify that God is, as it were in a Glass, to be beholden, and so (far as behoveth us) to be known in his Works, and in the orderly course of the 
Psa. 19 1. & 50. 7. Rom. 1. 19 20.  world for when we see that unmeasurable greatness of the world, and all the parts thereof to be so framed, as they could not possibly in beauty be fairer, nor for profit be better, we forth with thereby understand the infinite Power, wisdom, & goodness of the Workman and Builder thereof, for who is so brutish that in looking up to heaven doth not perceive that there is a God; yea, for this cause specially it seemeth that God hath fashioned men out of the earth, tall and upright, that they should be beholders of things above and heavenly matters, and in beholding heaven, might conceive the knowledge of Him.  M. 
How dost thou say that God created all things?  S. 
That God the most good and mighty 
Gen. 1. 1. Psal. 33 6. Acts 14. 15. Joh. 1. 3. 1 Cor. 8. 6. Heb. 1. 2. Col. 1. 16.  Father, at the beginning, and of nothing, by the Power of his Word, that is of Jesus Christ his Son, framed and made this whole visible world, and all things whatsoever they be that are contained therein, and also the uncorporeall spirits, whom we call Angels.  M. 
But dost thou think it godly to affirm that God created all spirits, even those wicked spirits whom we call Devils?  S. 
God did not create them such, but 
Gen: 1. 31. joh. ●. 44. Col: 1. 16. Judas 6.  they by their own evilness fell from their first Creation, without hope of recovery and so are they become evil, not by Creation and Nature, but by corruption of Nature.  M. 
Did God think it enough to have once created all things, and to cast away all further care of things from thence forth?  S. 
I have already briefly touched this Point, whereas it is much more excellent to maintain and preserve things created, then to have once created them, we must certainly believe, that when he had so 
Psal: 75. ●. & 104. 10. & 105. 25. Heb. 1. 3▪  framed the world and all creatures, He from thence forth hath preserved, and yet preserveth them; for all things would run to ruin and fall to nothing, unless by his Virtue, and as it were by his Hand they were upholden; we also assuredly 
Ma: 10. 29. 30.  believe that the whole order of Nature and changes of things which are falsely reputed the alterations of Fortune 
Exod: 14. 21. Psal. 89. 10. & 147. 8, 9  do hang all upon God, that God guideth the course of the heaven, upholdeth the earth, tempereth the seas, and ruleth the whole world, and that all things obey his Divine Power, and by his Divine Power all things are governed, that He is the 
Levit: ●6. ● etc.  Author of fair weather and of temp●st, of rain and of drought, of fruitfulness, and 
Psal 144 12. & 145 16, 17. Jsa. 51. 3. Mat 5 45. Rom. 14 6. 1 Cor 10. 31. Ep●●▪ 5 4 1 ●im. 4. 3, 4. 1 Pet. 5. 7.  of barrenness, of health and of sickness, and of all things that belong to the sustentation and preserving of our life, and which are desired, either for necessary use or honest pleasure: Finally, all things that Nature needeth, he hath ever given and yet most largely giveth abundance and plenty with most liberal hand: to this end, verily, that we should so use them as becometh mindful and kind children.  M. 
To what end dost thou think that Almighty 
The final cause.  God hath created all these things?  S. 
The world itself was created for 
Gen. 1. 26. 29, 30. Psal. 8. 7. etc.  man, and all things that ar● therein were provided for the use and profit of men: and as God made all other things for man, so made He man himself for his own 
Prov. ●6 4. J●a. 43 7. Rom. 11. 36. Col. 1. 16.  Glory.  M. 
What hast thou then to say of the first beginning and creation of man?  S. 
That which Moses wrote, that is, 
Gen. 2. 7 21, 22.  that God fashioned the first man of clay, and breathed into him soul and life; and afterwards out of the side of man being cast in a sleep, He took out woman, and brought her into the world to join her to man for a companion of his life; and therefore was man called Adam, because 
Gen 2 7. 3 19 Gen 3. 20.  he took his beginning of the earth, and woman was called Eva, because she was ordained to be the mother of all living persons.  M. 
Where at this day there is to be seen in both sorts both men and women, so great corruption, wickedness, and perverseness did God create them such at the beginning?  S. 
Nothing less, for God being most 
Gen. 1. 31.  perfectly good can make nothing but good; God therefore at the first made man according to his own Image and likeness. 
Gen 1. 26. Col. 3. 10.   M. 
What is that Image, according to the which thou sayest that man was fashioned?  S. 
It it most absolute righteousness, and most perfect holiness, which most 
Rom. 8. 29. 1 Co●. 15 49. 2 Cor. 3 18. & 4. 4 Col 15. & 3. 10.  properly belongeth to the very Nature of God which hath been most evidently showed in Christ our new Adam, and whereof, in us there now scant appear sparkles.  M. 
Yea do there scant appear any?  S. 
Yea truly, for they do not now so shine, as at the beginning before the fall of man, because man with darkness of sins, 
Rom. 1. 22. 1 Cor. 1. 18, 23. & 2. 14. & 3. 19 Epbe 4. 17.  and mists of errors, hath extinguished the brightness of that Image.  M. 
But tell me how this came to pass?  S. 
I will tell you: When the Lord God had made this world, He prepared 
Gen. 2. 8.  a most finely trimmed Garden, and most full of delight and pleasantness, every where abounding with all delightful things that might be wished; herein, the Lord God, for a certain singular good will placed man, and allowed him the use of all things, only he forbade him the 
Gen: 2. 17.  fruit of the Tree of Knowledge of good and evil, threatening him with death if once he tasted of it: for reason it was that man having received so many benefits 
Gen: 3. 11. Psal: 8. 4, 5, 6. etc.  should in so far obeying, show himself willingly obedient to the command of God, and that being contented with his own estate, should not, being himself a creature, advance himself higher against the will of his Creator.  M. 
What followed then?  S. 
The woman deceived by the devil 
Gen: 3. 1, 6. 7.  persuaded the man to taste the forbidden fruit, which thing made them both forthwith subject to death, and that heavenly Image according to which he was first created, being defaced, in place of Wisdom, Strength, Holiness, Truth, and Righteousness, the Jewels wherewith God had adorned him, there succeeded the most horrible plagues, blindness, weakness 
Act● 14▪ 12, 13. & 17 22. Rom: 1. 22. & 8. 7, 8. 1 Cor. 2. 14. Eph. 4. 17. 18, 22.  vain lying, and unrighteousness, in which evil and miseries he also wrapped, and overwhelmed himself, his Issue and all his Posterity.  M: 
May it not seem that God did too rigorously punish the eating of one Apple?  S. 
Let no man extenuate the most heinous offence of man as a small trespass, 
Gen: 3. 8.  and weigh the deed by the Apple, and the only excess of gluttony, for he with his wife catched & snared with the guile full allurements of Satan by infidelity revolted 
Gen: 3. 4, 5.  from the truth of God to a lie: he gave credit to the false suggestions of the Serpent, wherein he accused God of untruth, of envy, and of malicious withdrawing of some goodness, having received so many benefits, he became most unthankful 
Psal: 8: 4. 5, 6.  toward the giver of them: he the issue of the earth, not contented that he was made according to the Image of God with intolerable ambition and pride 
Gen. 3. 22.  sought to make himself equal with the Majesty of God. Finally, he withdrew 
Gen: 3 11. Hos: 6. 7. Rom. 5. 19  himself from Allegiance to his Creator, yea, and malapertly shaken off his yoke: vain therefore it is to extenuate the sin of Adam.  M. 
But how can it seem but unrighteous, that for the Parent's fault, all the posterity should be deprived of Sovereign felicity, and burdened with extreme evils and miseries?  S. 
Adam was the first Parent of mankind, therefore God endued him with those ornaments to have them, or lose them for him and his, that is, for all mankind, so soon as he therefore was spoilt of them, his whole nature was left naked in penury, and destitute of all good things, so soon as he was defiled with that spot of sin, out of the root or stock 
〈…〉  corrupted, there sprung up corrupted ●●anches tha● conveyed all their corruption into the other twiggs springing out of them▪ thence it came that so short, 
〈…〉 3 6. 〈…〉 2. 8▪ 〈…〉 3. etc. J●b 14 1 etc.  small, and uncertain race of life is limited unto us▪ thence came the infirmity of our fl●sh, the feebleness of our bodies, the weakness and frailness of mankind; thence came the horrible blindness of our 
Ro●. 1, 22. 1 ●or. 3. ●8 19 Ep● 4. 17, ●8, 19  minds, and perverseness of our hearts; thence came crookedness and corruptness of our affections and desires; thence came that Seedplot, and as it were a 
Rom. 5 12.  sink of all sins, with the fruits whereof mankind is infected and tormented: Of which evil, learned Christians that h●ve sought the proper and true name, have called it Original sin.  M. 
Doth mankind suffer the punishments of this sin in this life only?  S. 
No, but man's nature hath so been corrupted and destroyed with this native mischief▪ that if the goodness and mercy of Almighty God had not, with applying 
Ge●. 3. 14 ●5. 〈…〉 C●l. ●. 13.  a remedy, helped and relieved us in affliction, like as we fell in our wealth into all calamities, and in our bodies, into all miseries, of diseases and of death, so 
Gen. 3. 17, 18, 19 Mat. 8. 12. & 20, 13.  should we of necessity fall headlong into darkness and everlasting night, and into fire unquenchable, there with all kind of punishment to be perpetually tormented: and no marvel it is that other creatures 
Gen 3. 17.  also incurred that pain which man deserved, for whose use they were created, and the whole order of Nature being troubled both in heaven and in earth, 
Gen. 3. 17, 18, 19▪  harmful tempests, barrenness, diseases, and infinite other evils broke into the 
Hos. 6. 7. 2 Cor. 11. 3.  world, into which miseries and woes, beside the said native mischief, we by our own many and great sins are most deservedly fall'n.  M. 
O deadly horrible plague and calamity by sin; but what remedy is that which thou sayest that God hath provided for us, wherein our forefathers, and from thenceforth all their posterity have set and settled their hope?  S. 
Certainly, they were comfortably 
The second part of the Creed. God the Son. ●en. 3 14, 15,  raised to their hope of salvation, which they have conceived of Faith in Jesus Christ, the Deliverer and Saviour promised t●em of God, for that is it which now followeth next in the Creed: I believe in Jesus Christ, etc.  M. 
Did God give also to our first Parents by and by hope of their deliverance by Jesus Christ?  S. 
Yea, For as he thrust Adam and Eve 
Gen. 3. 11, 12, ●3 17. 23. 24.  out of the Garden, after He had first sharply chastised them with words, so He cursed the Serpent, and threatened him that the time should one day come, When 
Gen: 3. 14.  the seed of the Woman should bruise his head.  M. 
What seed is that whereof God speaketh?  S. 
That same seed is (as St Paul plainly 
Gal: 3. 16. 19  teacheth us) Jesus Christ the Son of God very God, and the Son of the Virgin, very man, in whom we profess in the Second Part of the Creed, that we settle our hope and confidence, which was conceived by the Holy Ghost, and born of 
Mat. 1. 20, 21.  the nature of the holy, chaste, and undefiled Virgin Mary, and of the same Mother he was so born, and nourished as other Infants be, saving that he was altogether pure and free from all contagion of sin. 
〈◊〉 1. 29. 〈…〉. 15, ●.   M. 
Did God think it sufficient once in the Old Testament to have made promise of this 〈◊〉▪  ●▪ 
No, But this most joyful promise ●●ankind, which was first made to our 〈◊〉 Parents, the Lord God did oft confirm 
〈…〉. 3. ●4, 15.  to their posterity, to the end that men should have the greater expectation of the performance of it; for after he had entered into Covenant by Circumcision 
Gen. 17. 10. & 22. 18. & 26. 4. & ●8. 14.  with Abraham and his seed, He confirmed his Promise first to Abraham himself, and then to Isaac his son, after to Jacob his son's son, and last of all with most evident Oracles uttered by Moses and his other 
Deut. 20. 15. & 34. 4. Psal. 89. 4, 35. Isa. 53. & 54. 3. & 56. 9  Prophets, he continued and maintained the assuredness of his Promise.  M. 
What mean these words, To bruise the Serpent's head?  S. 
In the head of the Serpent his poison 
Psal. 74 13, & 104. 3. Eccle. 10. 10. Amos 9 3.  is contained, and the substance of his life and strength consisteth; therefore the Serpent's head signifieth the whole strength, power, and kingdom, or rather the tyranny of the devil, the old Serpent: all which Jesus Christ, that same 
Mat. 1. 21. Acts 10 38: Col. 1: 13. 2 Tim. 2. 26. H●b. 2. 14, 15. 1 joh. 3. 6.  seed of the Woman, in whom God hath performed the full sum of his Promise, hath subdued by the virtue of his death, and so in breaking the Serpent's head, he hath rescued and made free from tyranny all them that trust in him; for this is it which we profess in the Creed, that we believe in Jesus Christ the Son of God, that is, that Jesus Christ is the Deliverer and Saviour of us which were holden bound and fast tied with impiety and wickedness, and wrapped in the snares of eternal death, and holden thrall in foul bond age of the Serpent the devil.  M. 
It seemeth that thou hast expounded the name of Jesus with a very plain declaration.  S. 
It is true, for Jesus in the Hebrew signifieth none other, in Greek, So●er, in Latin, Salvator, in English, a Saviour, for they have no fit name to express the force and signification thereof: and by this that we have said, it cannot now be unknown why he had this name, for He alone hath delivered and saved them that be His from eternal damnation, whereunto otherwise they were appointed; some other indeed have taken upon them this name, because it was thought they had saved some men's bodies, but Jesus Christ alone 
Mat. 1. 21. Act. 4. 10. 12 Rom. 5. 9, 10. Phil. 2. 9  is able to save both souls and bodies of them that trust in him.  M. 
Who gave him this Name?  S. 
The Angel by the Commandment 
Mat. 1. 21.  of God himself; and also it was of necessity, that he should indeed answer and perform that name that God hath given him.  M. 
N●w tell me what meaneth the name of Christ?  S. 
It is as much as to say as Anointed, 
Psal. 2. 6. & 10▪ 5 & 9 5. Dan. 3. 24, 24. A●t 7▪ 37.  whereby is meant that he is the Sovereign King, Priest, and Prophet.  M. 
How shall that appear? 
Levit. 4. 3.   S. 
By the holy Scriptures which both do apply Anointing to these three Offices, and doth also oft attribute the same Offices to Christ.  M. 
Was then Christ anointed with Oil, such as they used at Creation of Kings, Priests, and Prophets in old time?  S. 
No, but with much more excellent Oil, namely, with the most plentiful 
Act 4. 27. & 10. 38. Heb. 1. 9 joh. 1. 14, 16.  grace of the holy Spirit wherewith he was filled, and most abundantly endued with his divine riches, of which heavenly anointing, that outward anointing was but ashadow.  M. 
Obtained He these things for himself alone, or doth he also give any commodities thereby?  S. 
Yea, Christ received these things of his Father, to the intent that he should communicate the same unto us in such manner as he knew to be most meet for every of us; for out of his fullness, as out of the 
joh. 1. 14, 16. 2 Cor. 1. 21. Col. 1. 13. 2 Tim: 4. 8.  only holy and increasing noble Fountain, we all do draw all the heavenly good things that we have.  M. 
Dost thou not then say Christ's Kingdom is a worldly Kingdom?  S. 
No, but a spiritual and eternal Kingdom, 
Ioh: 18. 36. Col. 1. 13, 14. 2 Tim: 4. 1.  that is governed and ordered by the Word and Spirit of God, which bring with them, righteousness and life.  M. 
What fruit take we of this Kingdoms? 
Rom: 13. 12. & 16. 20. 2 Cor: 6. 7. & 10. 4. Eph. 4. 8. & 6. 11.   S. 
It furnisheth us with strength and spiritual armour to vanquish the flesh, the world, sin and the devil, the outrageous and deadly enemies of our soul: it giveth us blessed freedom of consciences: finally, it endoweth us with heavenly riches, and comforteth and strengtheneth us to live godlily and holily.  M. 
What manner of Priest is Christ?  S. 
The greatest, and an everlasting 
Psal. 110 4. A●b. 4. 14, 15. & 5. 6. & 7. 3. 11. 15, 26. etc. & 9 13:  Priest, which only is able to appear before God, only able to make the Sacrifice that God will allow and accept, and only able to appease the wrath of God.  M. 
To what commodity of ours doth He 
joh. 14: 27. Acts 10. 36. Eph. 2. 14, 16. Col. 1. 20. 1 Tim. 2. 5. Heb. 9 14, 15.  this?  S. 
For us He craveth and prayeth for peace, and pardon of God, for us He appeaseth the wrath of God, and us He reconcileth to His Father; for Christ alone is our Mediator, by whom we are made at one with God: yea, He maketh us, as 
Rom 8. 14, 15. & 12. 12. Gal. 4▪ 5. Ephe. 3. 12.  it were fellow Priests with Him in His Priesthood, giving us also an entry to His Father that we may with assuredness come into His Presence, and be bold by Him to offer us and all ours to God the Father in Sacrifice.  M. 
What manner of Prophet is Christ?  S. 
Whereas m●n did despise and reject 
Mat. 15 3. 8, 9 & 22. 34. 37: Act. 7. 51, 52. Heb. 1. 1, 2.  the Prophets the servants of Almighty God, sent before by himself to teach mortal men his Will, and had with their own dreams and inventions darkened and drowned his holy Word, He Himself the Son of God, the Lord of all Prophets came down into this world, that fully declaring the Will of his Father, He might make an end of all Prophecies and and foretellings, He therefore came His Father's Ambassador and Messenger to 
joh. 1. 4, 5. & 8. 26. 40. & 15. 15. & 17. 6. etc.  men, that by his Declaration they might be brought into the right knowledge of God, and into all truth; so in the Name of Christ are contained those Offices which the Son of God received from his Father and fulfilled, to make us partners with Him of all the fruit thereof.  M. 
It seemeth then, that in brief thou sayest thus, that the Son of God is not only called, and is indeed Jesus Christ, that is, the Saviour, King, Priest and Prophet, but also that He is so for us, and to our benefit and salvation?  S. 
It is true.  M. 
But sigh this honour is given to all the 
job. 1. 12, 13. & 11. 32. Rom. 9 26.  godly, to be called the children of God, how dost thou call Christ the only Son of God?  S. 
God is the natural Father of Christ alone, and Christ alone is naturally the 
Mat: 2. 15. & 3. 17. Ioh: 1 14. 43. & 14, 10. Heb: 3. & 5. 5.  Son of God, begotten of the substance of the Father, and being of one substance with the Father; but us God hath freely through Christ made and adopted his children, therefore we rightly acknowledge Christ the only Son of God, sigh this honour is by his own and most just 
Rom. 8. 17: Gal: 4. 5. Ephe: 1. 5. 1 joh. 3. 1.  right due unto him; yet the name of children by right of adoption is also freely imparted to us through Christ.  M. 
Now how dost thou understand that He is our Lord?  S. 
For that the Father hath given him 
Deu●: 10 17. Mat: 9 6 & 10. 1. & 28. 18. Luke 1. 12. Ephe. 1. 20.  power and dominion over Men, Angels, and all things, and for that He governeth the Kingdom of God both in heaven and in earth, with his own Will and Power; and hereby are all the godly put in mind, that they are not at their own liberty, but 
Deut. 10 12. 20. Mal: 1. 6.  that both their bodies and souls, and in their life and death, they are wholly subject to the Lord, to whom they ought to be obedient and serviceable in all things, as most faithful servants.  M. 
What followeth next?  S. 
Next is declared how he took upon him man's Nature, and hath performed all things needful to our salvation.  M. 
Was it then necessary that the Son of God should be made man?  S. 
Yea, for necessary it was that in what 
Mat: 17. 22, 23 & 20. 18, 19 Ioh: 11. 50. Rom: 5. 15. etc. 1 Co●: 15. 21. Phil. 2. 6, 7. Heb: 2. 19 I●a: 53. 1 Tim 2-5. Heb: 9 15. & 12. 24.  man had offended against God, man should obey and satisfy it, which most heavy burden none but the Man Jesus Christ was able to take up and b●ar; and other Mediator could there not be to set men at one with God, and to make peace between them but Jesus Christ both God and man; therefore being made man, He did, as it were, put upon our person, that he might therein take upon him, bear, perform, and fulfil the parts of our salvation.  M 
But why was He conceived by the Holy Ghost, and born of the Virgin Mary, rather than begotten after the usual and natural manner?  S. 
It behoveth, that he that should and could satisfy for sins, and entirely restore wicked and damnable persons, should not himself be defiled or blemished with any spot or slain of sin, but be endued 
Io●: 1. 19 1 Cor. 7. H●b: 4. 15. & 9 ●4. Gen. 6 5, 6. ●sal. 14. 2, 3. & 51 5. Rom: 3. 10.  with singular and perfect uprightness and innocency; therefore when the seed of man, was wholly corrupt and defiled, it behoved that in conception of the Son of God there should be the marvellous worshipping of the Holy Ghost whereby He might be fashioned in the womb of 
Isa 7. 14. Mat. 1. 20, 23.  the most chaste and pure Virgin, and of her substance, that He should not be defiled with the common stain and infection of mankind; Christ that pure Lamb, 
Exod. 12. 5. I●h. 1 29, 36. 1 Pet. 1. 19  was begotten by God the Father, conceived by the H. Ghost born of the V Mary without sin, that He might cleanse, wash, and put away our spots, who as we were first conceived and born in sin and uncleanness, so did still from thence forth continue in unclean life.  M. 
But why is there in this Christian Confession mention, made by name of the Virgin Mary.  S. 
That He might be known to be that 
Gen. 22. 18. Isa. 11. 1. Mat. 1. 1. 1. & 22. 4●. Rom. 1. 2.  true seed of Abraham and David, of whom it was from God foretell, and foreshowed by the Prophecies of the Prophets.  M. 
By this that hath been said, I perceive that Jesus Christ the Son of God did put on man's Nature for salvation of man. Now go forward, what was done next?  S. 
That same most joyful and altogether heavenly Doctrine of restoring salvation by Christ, which Doctrine is called in Greek, Evangelium, the Gospel or Glad-tidings, which in old time was disclosed by the holy Prophets the servants of 
Jsa. 53. toto. & 61. 1. Jer. 33. 14. Act. 3. 22, 23. & 7. 17.  God, He himself at length, the Lord of Prophets, Jesus the Son of God, and also of the Virgin, even the same promised seed, hath most clearly taught all men, and commanded his Apostles, whom He chose for that purpose, to teach the same 
Mat. 28. 18▪ 19 Mar. 16. 15.  throughout the whole world.  M. 
Did He think it enough to hve simply and plainly taught this Doctrine in words?  S. 
No, but to the end that men should with more willing minds embrace it, He confirmed and approved the same with healing of diseases, driving away devils, 
Mat. 4. 24. & 8. 2. 13. 13. 15. Mat. 9 18. Acts 10. 38. Act 2. 22, 24. & 3. 6. & 5. 5. 12. 15. 16. 19  and with infinite other good deeds and miracles and signs, whereof both his own life, and the life of his Apostles most innocently and holily led, was most plentiful.  M. 
But why doth the Creed omit the Story of his Life, and passeth strait from his Birth to his Death?  S. 
Because in the Creed are rehearsed only the chief points of our Redemption, 
Isa. 53. toto. Acts 13. 23. 27. etc.  and such things also properly belong to it, that they contain, as it were the substance thereof.  M. 
Now tell me the order and manner of his death.  S. 
He was wickedly betrayed and forsaken 
Isa. 5. 3. Mat. 26. 14. 59 60. 61. & 27: 26▪ 28. 33. 34. etc. Mar. 15. toto, joh. 18. 19 toto:  of his own disciples, falsely and maliciously accused of the Jews, condemned by Pontius Pilate the Judge, cruelly beaten with sore stripes, vilely handled and scorned, haled up to the Cross, and fastened upon it, and tormented with all extreme pains, He suffered shameful and most painful death.  M 
Is this the thank and recompense they gave Him for that heavenly Doctrine, and for those most great and infinite benefits?  S. 
These things verily they did to him, for their parts cruelly, and maliciously 
Mat. 20. 18. Mar. 10. 45. joh. 10. 11. 15. 17, 18. Rom. 4. 25. Col. 1. 20. Isa. 53. toto. 2 Cor 5. 21. Gal. 1. 4. Ephe. 1. 7. Col. 2. 14.  and wickedly; but He of his own accord, and willingly suffered and performed all these things, to the intent with his most sweet Sacrifice to appease his Father toward mankind, and to pay, and suffer the pains due to us, & by this mean to deliver us from the same. Neither is it unused among men, one to promise, and to be surety, yea, some time to suffer for an other; but with Christ as our Surety, so suffering for us, God dealt as it were with extremity of Law; but to us whose sins, deservings, punishments and due pains he laid upon Christ, he used singular lenity, gentleness, clemency and mercy; Christ therefore suffered, and in suffering overcame death, the pain appointed by the ever living God for men's offence; yea, and by his death, He overcame, subdued, overthrew and vanquished him that had the dominion of death, that is, the devil, from whose tyranny 
Act. 10. 38. Col. 1. 13. Heb. 2. 14.  and thraldom he rescued us, and set us at liberty.  M. 
But sigh we are nevertheless punished with death which daily hangeth over us, and do still suffer the penalty of our sin, what fruit receive we of this victory?  S. 
Surely most large fruit, for by Christ's death it is come to pass, that to 
joh. 11. 35, 26  the faithful, death is now not a destruction, but as it were a removing and changing of life, and a very short and sure passage into heaven, whether we ought to follow our Guide without fear, which as He was not destroyed by death, so will He also not suffer us to perish; wherefore the 
joh. 11: 11. 1 Cor. 15. 18, 1 Thes▪ 4. 13, 14:  godly aught now no more to shrink or quake for fear of death, which is to them the refuge from all the labours, care, and evils of this life, and their Leader to heaven.  M. 
Come there any other profit to us by the death of Christ?  S. 
In them that through faith are one 
Rom. 6. 4. 7, 11, 12, 13. 22 & 8. 1, 2. 3. 10. 11. 13. Col. 2. 13.  body with Christ, crooked affections and corrupt desires, which we call the lusts of the flesh, are as it were crucified with Him and die, so as they have no more dominion in our souls.  M. 
Why is the Roman Governor under whom he suffered, expressly named.  S. 
First, the certain expressing of the persons and times bringeth credit to the matter. Secondly, the very thing itself declareth that Christ took our Nature upon Him at his due time, the very time limited and appointed by God, that is, when the Sceptre was transferred from 
Gen. 49 10. D●n. 9 25.  the issue of Juda to the Roman, and to Foreign Kings that held the Kingdom by sufferance under the Roman Empire. Moreover it had been long before foreshowed 
Psal. 2. 2.  by God, that Christ should be delivered to the Gentiles to execution, and should suffer death by the Judge's sentence.  M. 
Why so?  S. 
He being guiltless was condemned by the Judge's sentence, that he might 
Isa▪ 53. 3. 8. R●●. 5. ●, 6, ● & ●. 1. 〈◊〉. 5. 18, 21. 1 Pet. 3. 18.  before the heavenly Judgement Seat acquit and entirely restore us that were guilty, whose cause was convicted and condemned by the Judgement of God, for if He had been murdered by thiefs, or slain with Sword by private men in an Uproare or Sedition, such death could have had no form of satisfaction and recompense.  M. 
But Pilate did bear witness of his innocency? 
Mat. 27. 16. 24. Mar. 15: 10. Luk 23. 14: joh. 18. 38: Isa. 53 5. Joh-1. 29. 36. ●. Pet. 3. 18.   S. 
Pilate did well to bear such witness of himself, sigh he evidently knew him innocent, for if he had been guilty, he had not been fit nor meet to bear and pay the pains of the sins of other, and to appease God toward sinners; but the same Pilate cumbered with the continual and agreeable crying of the Jews, and wearied and overcome with their importunate 
Mat. 17. 22.  outcries, did afterward according to the people's minds and request condemn. Innocent Christ; whereby it is plain, that He was not punished for his own sins, 
Isa. 15. 5, 4. 1 Pet. 2. 24. & 4. 18.  which were none at all in him, nor suffered pains due to himself, but did bear and pay the pains due to men's wickedness, not due to himself, which of His own Will He took upon Him, suffering for them by His willing Death, and with His own guiltless Blood washing away the spots of our offences.  M. 
But for what cause did the people so bitterly and throughly hate a man of so great and singular uprightness and innocency?  S. 
The Priests, Pharises and Scribes, burning with the fire of envy, when 
Mar. 17. 18. Mar, 15. 16. joh. 8 40 45. & 11. 47. Mat. 27. 10: Mar. 15. 11.  they could not abide the face and light of the Truth, incensed the hatred of the unwise multitude against the Rescuer and defender of the Truth.  M: 
Sith He was condemned by the Judge's sentence, Why dost thou say that he died of His own Will?  S. 
If the Pharises, Scribes, or other Jews, or they altogether had had power of life and death upon Christ, they had 
Luke 11. 53. & 20. 19 joh. 8. 59 & 11. 53. Mat. 26. 4.  long before hastened his death, for they oft times before had conspired his death and destruction; yea, and also where they had determined to defer the execution 
Mat. 26. 2. Mar. 14. 1.  till another time, because the Feast of Sweet Bread was now at hand, which Feast the Jews were accustomed yearly to keep holy with most great Religiousness and Solemnity, they could not bring their intent to pass, but that He suffered hard before the Feast day in a day most unseasonable for them, but appointed by God for this purpose, whereby sufficiently appeareth, that no governance of these things and times was in their hand and power, but that of His own Will, not compelled by any force, He suffered this Death for our salvation.  S. 
Why did God specially appoint that day for His Death? 
Isa 3. 7. 12: Mat. 20. 28. 26: 53. joh. 10. 17. Mat. 16. 2. Luke 22. 1, 7. Mar. 14. 1. 1 Cor. 5. 7. Heb 7. 27.   S. 
That by the very time also it might be perceived, that Christ is that Paschal Lamb, that is to say the true, chaste, & pure Lamb that should be slain, and yield himself the acceptable Sacrifice to his Father for us.  M. 
Sith He had the power to choose His own death, why would He be Crucified rather than suffer other kind of death?  S. 
First, for his Father's Will, whereunto 
Isa. 53. 12. Mat. 26. 39 42.  he conformed himself, and which had been long afore in old time uttered 
Mar. 15. 28. Luke 22. 37. joh. 1. 14.  and declared by God by so many Prophecies and Oracles, Signs and Tokens: Moreover, his Will was to suffer all extremity for us, that had deserved all extremity, for that kind of death was, of all 
Deut. 1. ●●. Gal. 3. 13.  other most accursed and abominable, which death yet he chose to die for us, to the intent to take upon himself the grievous curse, wherein our sins had 
Isa. 53. the whole. Psal. 22▪ 6, 7. & 27. 21 26. 28. 34 38. 44. 48. Phil. 2. 7, 8.  bound us, and thereby to deliver us from the same curse, for all spiteful handle, all reproaches and torments for our salvation, he counted light, and as things of naught, & so was contented to be despised as an abject, and to be accounted the basest of all men, that he might restore us, which were utterly undone to the hope of salvation which we had lost.  M. 
Hast thou any more to say of the death of Christ?  S. 
That Christ suffered not only a 
Isa. 53. 6. Psal. 22. 1. Mar. 26 38. & 27 46. Luke 22. 41.  common death in sight of men, but also was touched with the horror of eternal death; he fought and wrestled, as it were, hand to hand with the whole army of hell, before the Judgement Seat of God, he put himself under the heavy Judgement and grievous severity of God's punishment; he was driven into hard distress; he for us suffered and went through horrible fears, and most bitt●● griefs of mind, to satisfy God's Judgement in all things, and appease his wrath, for to sinners, whose person Christ did 
Jsa 53 4. 5. 8. 1 Pet. 3. 18.  here bear not only the sorrows and pains of present death which are due, but also of death to come and everlasting, so when he did take upon him, and bear both the guiltiness and just Judgement of mankind which was undone and already condemned, he was tormented with so great 
Psal. 22. 1. Mat. 27. 46.  trouble and sorrow of mind, that he cried out, My God, my God, why hast thou forsaken me?  M. 
Is not the Son of God hereby dishonoured, and touched with some note of desperation?  S. 
He suffered all these things without 
1 Pet. 2. 22.  any sin, much less did any desperation possess his soul, for he never ceased in the mean time to trust in his Father, and to have good hope of his safety; and being 
Mat. 23. 36 Luke 23. 46. Heb, 5. 7.  beset round about with fear, he was never dismayed or overwhelmed with sorrow, and wrestled with the whole power 
Hos. 13 14. 1 Cor. 15. 26. ●4. 55. Col 1. 13, 14. ● Tim. 1. 10. Heb. ●. ●4, 15.  of hell, he subdued and overcame all the force that stood against him, and all the furious and violent assaults; and all these he took upon him and utterly destroyed them, and himself remained nevertheless most blessed, & imparted his blessedness to us that put our trust in him, for if we 
Joh 8▪ ●4. Ephe. 2. 12. Col. 1. 13. Heb. 2. 14.  had not by this his blessed death obtained salvation and life, we had all perished for ever in everlasting death.  M. 
But how could Christ being God, have so great sorrow of mind and fearfulness?  S. 
This came to pass according to the 
Mat. 26 41. Rom. 8. 3. 1 Pet. 4: 1.  state of his humane nature, his Godhead in the mean time not putting forth the force of his power.  M. 
Now rehearse me briefly in a sum these most large benefits which the faithful re-receive by the death of Christ and his most grievious pain. 
Heb. 7. 27. & 9 12. & 10. 12 14.   S. 
Briefly with the one only Sacrifice of his death, he satisfied for our sins before God, and appeasing the wrath of God made us at one with him, with his 
Heb. 9 14. 1 joh. 1. 7.  blood, as with most pure washing, he washed and cleansed away all the filth and spots of our souls, and defacing with 
Psal: 32. 1, 2. Rom: 4. 7, 8. Heb. 10. 17.  everlasting forgetfulness the memory of our sins, that they shall no more come in the sight of God, he hath canceled, made 
Col: 2. 14.  void, and done away the Handwriting whereby we were bound and convicted, and also the Decree by the sentence whereof 
joh. 3. 16. & 11. 25, 26: Rom: 1. 4▪ 7. 11. etc. & 8. 1, 2. 8. 10, 11. etc. Col: 2. 13.  we were condemned. All these things hath he done by his death, both for the living, and for the dead that trusted in him while they lived. Finally, by the strength of his death he so bridleth and subdueth in them that cleave wholly unto him by faith, the lusts which otherwise are unbridled & untamed, and so quencheth the burning heat of them, that they more easily obey and yield to the Spirit. M. Why dost thou also add that he was buried? 
Isa. 53. 9 Ma. 12. 40. & 27. 39 60. Cor 15. 4. 6.   S. 
His dead and spiritless body was laid in the Grave, that his death should bc more evident, and that all men might certainly know it: For if he had by and by revived, many would have brought his death in question, and so might it seem, that it was likely to prove doubtful.  M. 
What meaneth that which followeth of his descending into Hell.  S. 
That as Christ in his body descended into the bowels of the earth, so in his soul severed from the body, he descended into hell; & that therein also the virtue & efficacy of his death so pierced through to the 
Pet. 3. 19: joh, 24. Cor 15 55. Col. 1. 14. Heb. 2: 14. 15 Joh. 5: 25. 11. 25. 26. Rom. 14. 9 Col. 1. 19 20:  dead, and to very hell itself, that both the Souls of the unbeleiving felt their most painful and just damnation for Infidelity, and Satan himself the Prince of Hell felt that all the power of his tyranny & darkness was weakened, vanquished, and fallen to ruin: on the other side, the dead, which while they lived, believed in Christ, understood that the work of their redemption was now finished, and understood and perceived the effect and strength thereof with most sweet and assured comfort.  M. 
Now let us go forward to the rest. 
Mat. 28. 6. 9 Mark 16. 6. 9: Luk. 24. 6, 7. 14, 15. Ioh: 20. 14. 19 20. 26. 8. 2. 1. 4. Act. 1. 3, 4. 8. 21. 24. 32.   S. 
The third day after he risen again; and by the space of forty days oftentimes showed himself alone to them that were his, and was conversant among his Disciples, eating and drinking with them.  M. 
Was it not enough that by his death we obtain deliverance from sin and pardon.  S. 
That was not enough if we consider 
Rom: 1: 2, 3.  either him or ourselves. For if he had not been risen again, he could not be thought the Son of God. Yea, and the same did 
Mat. 27. 40. 41. 42. Mark 15. 30. Luke 23. 35. 37.  they that saw it when he hung on the Cross, reproach him with and object against him. He saved others (said they) himself he cannot save. Let him now come down from the Cross and we will believe him. But now rising from the dead to eternity of life, he declared a greater power of his 
Rom, 1. 2, 3. Heb. 9 27.  Godhead, then if in descending from the Cross he had fled from the terrors of death. To die certainly is common to all, and though some for a time have a voided death intended against them, yet to lose or break the bonds of death once suffered and by his own power to rise alive again, 
Rom. 1. 4. & 6. 4. 9: & 14. 9 1 Cor: 15. 54, 55. 57 Eph. 1. 20. Col. 1. 17, 18. 1 Joh. 3. 8. Heb. 2, 14:  that is the proper doing of the only Son of God Jesus Christ the Author of life, by which, he had showed himself the Conqueror of sin and death, yea and of the Devil himself.  M. 
For what other cause risen he again.  S. 
That the Prophecies of David and of 
Psal: 16. 10. Mat: 12. 40. Act: 2. 26▪ 31.  other holy Prophets might be fulfilled, which told before, that neither his body should be touched with corruption, nor his soul be left in Hell.  M. 
But what profit bringeth it unto us, that Christ risen again?  S. 
Manifold and divers. For thereof cometh to us Righteousness, which before 
Rom: 4. 25. Rom: 6. 5, 11, 12, 13. Col: 3. 1, 2.  we lacked: thence cometh unto us endeavour of innocency, which we call newness of life, thence cometh to us power, virtue, and strength to live well and holily, thence have we hope that our 
Ioh: 11. 25. Rom: 8. 11. 1 Cor: 15. 21, 22, 23. Rom. 8. 11. 1 Cor. 15. 20. 14. 16.  mortal bodies also shall one day be restored from death and rise whole again. For if Christ himself had been destroyed by death he had not been our deliverer, for what hope of safety should we have had left by him that had not saved himself: It was therefore meet for the person which the Lord did bear, & a necessary help for us to salvation, that Christ should first deliver himself from death, and afterward 
Rom: 8. 11. 1 Cor. 15. 20. 20. 21, 22. 1 Pet. 1. 3.  he should break and pull in sunder the bands of death for us, & that so we might set the hope of our salvation in his Resurrection, for it cannot be, that Christ our 
Ephe. 1. 22. & 4. 15, 16. & 5. ● 23. Col. 1. 18.  head rising again should suffer us the members of his body, to be consumed and utterly destroyed by death.  M. 
Thou hast touched my child, the principal causes of the Resurrection of Christ, now I would hear what thou thinkest of his ascending to Heaven.  S. 
He being covered with a Cloud spread about him, in sight of his Apostles ascending into Heaven, or rather above 
Mar: 16. 19 Luke 4. 51. Acts 1: 9, 10.  all Heavens, where he sitteth on the right hand of God the Father.  M. 
Tell me how this is to be understood.  S. 
Plainly that Christ in his body ascended 
Ioh: 14. 19 & 16. 10. ●6. 28.  into Heaven where he had not afore been in his body, for in his nature of Godhead, which filleth all things, both he ever was in heaven, and also with the same and with his spirit, he is always present in 
Mat: 18. 23. & 28 20.  Earth with his Church, and shall be present till the end of the world.  M. 
Thou sayest that there is one manner of his Godhead and another of his manhood.  S. 
Yea certainly, for we neither make 
Jsa: 7. 14. Mat: 1. 2, 23. Luke 2. 7 40. 52. Joh. 1. 3, 14. Gal. 4 4. Mark 16. 19 Luke 24. 51. Acts 1. 9, 10. & 3. 21. Ephe. 4. 10. Joh. 1. 3. & 16. 15. 1 Cor. 15. 28. Ephe. 1. 23. Cos. 1. 16, 17.  of his Godhead a body, nor of his body God, for his Manhood is a Creature, his Godhead not created, and the holy scriptures witness that his Manhood was taken up into heaven, but his Godhead is so every where, that it filleth both Heaven and Earth.  M. 
M. Dost thou say that Christ is in any wise present with us in body.  S. 
If we may liken great things to small, Christ's body is so present to our faith, as the Sun when we see it, is present to our eye. For no one thing subject to our senses cometh more near to the likeness of Christ than the Sun, which though it still abide in the Heaven, & in very deed toucheth not the eye, yet the body of the Sun is present to the sight, notwithstanding so great a distance of place between: so the 
joh. 14, 19 & 16. 10. 26. Act. 7. 55: Col: 3. 1. Heb. 4. 16. & 10. 18. & 11. 1. 3.  body of Christ, which by his ascending is taken up from us, and hath left the world and is gone to his Father, is indeed absent from our senses, yet our faith is conversant in Heaven, and beholdeth that Son of righteousness, and is verily in presence with it there present; like as our sight is present with the body of the Sun in the Heaven, or as the Sun is present with our sight on the Earth. Moreover as the Sun is with his light present to all things, so is 
Mat. 28. 20. Eph▪ 1. 23. ●ol. 1. 17. 18.  also Christ with his Godhead, Spirit, and Power present to all and filleth all.  M. 
Now as touching Christ, what dost thou chief consider in his ascending into Heaven and sitting at the right hand of his Father.  S. 
It was meet that Christ, which from the highest degree of honour and dignity, had descended to the basest estate of a Servant, and to the reproach of condemnation and shameful death, should on the other side obtain most noble glory and excellent estate, even the same which we had before, That his Glory and Majesty might in proportion answer to his baseness and shame. Which thing St. Paul also 
Phil. 2. 8. 9 10. Eph. 1. 20. 21. 22. 23. Col. 1. 18.  writing to the Philippians, most plainly teacheth; he became (saith he) obedient to the death, even the death of the Cross. And therefore God made him the head of the Church, advanced him above all Principalities, endowed him with the dominion of Heaven and Earth to govern all things, exalted him to the highest height, & gave him a name that is above all names, That at the name of Jesus every knee should bow both of things in Heaven, Earth, and Hell.  M. 
When thou namest the right hand of God, and sitting, dost thou then suppose and imagine that God hath the shape of a man.  S. 
No Sir, but because we speak of God among men, we do in some sort after the manner of men, express thereby how Christ hath received the Kingdom given him of his Father: for Kings use to set 
Psal: 110. 1. Mat. 20. 21: Eph. 1: 22: & 4: 15: 16. & 5: 23: Co●: 1. 18.  them on their right hands to whom they vouchsafe to do highest honour, & make Lieutenants of their Dominion; therefore in these words is meant that God the Father made Christ his Son the Head of the Church, and that by him, his pleasure is to preserve them that be his, and to govern all things universally.  M. 
Well said, Now what profit take we of his ascending into heaven and sitting on the right hand of his Father:  S. 
First Christ, as he had descended to the Earth, as into banishment for our sake so when he went up into heaven, his Father's Inheritance, he entered it in our name, making a way and entry thither 
joh. 14 2. 2 Cor. 5. 1. Ephes. 2. 18. Heb. 10. 19, 20. 22. joh. 17. 24. Ephe. 1. 22. & 4. 15. joh. 16. 26. Rom: 8. 34. Heb. 7. 25. & 9 14. 1 joh. 2. 1.  and opening us the gate of heaven, which was before shut against us for sin; for sigh Christ our Head hath carried with him our flesh into heaven, he so mighty and loving a Head, will not leave us for ever in earth that are members of his body. Moreover he being present in the sight of God, and commending us unto him, and making Intercession for us, is the Patron of our cause, who being our Advocate, our matter shall not quail.  S. 
But why did he not rather tarry with us here in earth?  S. 
When he had fully performed all things that were appointed him of his Father, and which belonged to our salvation, 
job, 14 31. & ●7. 4. & 19 30.  he needed not to tarry any longer on earth. Yea also, all those things he doth being absent in body, which he should do if he were bodily present, he preserveth, comforteth and strengtheneth, correcteth, restraineth and chasteneth. Moreover as he promiseth, he sendeth down 
joh. 14. 16, 16. & 26. & 16. 7. 13. Rom. 5. 5. & 8. 9 16. 1 Cor. 12. 4. etc. 2 Cor. 1. 22. Ephe. 1. 17. Rom. 8. 4 etc. Col. 3. 1, 2. Ephe. 4. 22. 30.  his Holy Spirit from heaven into our hearts, as a most sure pledge of his good Will, by which Spirit he bringeth us out of darkness and mist into open light; He giveth sight to the blindness of our minds, He chaseth sorrow out of our hearts, and healeth the wounds thereof, and with the divine motion of his Spirit. He causeth that looking up to heaven we raise up our minds and hearts from the ground, from corrupt affections and earthly things upward to the place where Christ is at the right hand of his Father, that we thinking upon, and beholding things above and heavenly, and so raised up, and of upright mind, we contemn these our base things, life, death, riches, poverty, and with lofty and high courage despise all worldly things. Finally, this may be 
Mat. 28. 18. Luk 1. 23. joh. 17. 2. Eph. 1. 20, 21. Phil, 2. 9, 10. etc.  the sum, that Christ sitting on the right hand of God doth with his Power, Wisdom, and Providence rule and dispose the world, move, govern, and order all things, and so shall do till the frame of the world be dissolved.  M. 
Sith than Christ being in his body taken up into heaven, doth yet not forsake His here in earth, they Judge very grossly that measure his presence or absence by hi● body only▪  S. 
Yea truly, for things that are not bodily, cannot be subject to Sense; who ever saw his own soul? no man, but what is more present, what nearer, what closer joined than every man's soul to himself? spiritual things are not to be seen but 
joh. 8. & 58. 14 21. Col. 3. 1. Ephe. 1. 17, 18.  with the eye of the Spirit. Therefore who so will see Christ in earth, let him open his eyes, not of his body but of his soul and of Faith, and he shall see him present whom the eye seethe not:  M. 
But with whom doth Faith acknowledge that he is peculiarly and most effectually present?  S. 
The eyesight of Faith shall espy him present, yea, and in the midst 
Joh. 14. 18. 21. Mat. 18. 19, 20. & 28. 20.  whersoever two or three are gathered together in his Name it shall see him present, with them that be his, that is, with all the true godly, even to the end of all worlds. What said I, it shall see Christ present, yea every godly person shall both see and feel him dwelling in himself, 
joh. 14. 23. Ephe. 3. 16. 17. Col. 3. 11. ●uke 2▪ 23. & 17. 20, 21. I●h. 6. 15.  even as his own soul, for he dwelleth and abideth in that man's soul that putteth all his trust in him.  M. 
Hast thou yet any more to say hereof?  S. 
Christ by ascending and sitting on the right hand of his Father hath removed, and throughly rooted up out of men's hearts that false opinion which sometime his Apostles themselves had 
Mat. 20. 23. Luke 24. 21. Acts 1. 6.  conceived, namely that Christ should reign visibly here in earth as other Kings of the earth and worldly Princes do; the Lord would pull their Error out of their 
joh. 18. 36.  minds, and have us to think more highly of his Kingdom; therefore his Will was to absent himself from our eyes and from all bodily sense, that by this means our faith may be both stirred up and exercised 
Ephe: 1. 18. Col. 3. 1, 2.  to behold his Governance and Providence that is not perceived by bodily sense.  M. 
Is there any other why he withdrew himself from the earth into heaven?  S. 
Sith he is Prince not of some one Land but of all Lands, of the world, yea 
Mat. 28. 18. 1 Cor. 15. 24, 25. 27, 28. Rom. 14. 9 Phil. 2. 9, 10. Luke 17, 21.  and of heaven also, and Lord both of quick and dead; meet it was that He should Govern his Kingdom in order unknown to our senses, for if he should be within reach of sight, then must he needs change place and seat and be drawn now hither now thither, and now and then remove into sundry countries' to do his affairs; for if in one moment of time he were ever present with all men, thcn should he seem not to be a man but some Ghost, and not to have a very body but Imaginative, or (as Euteche● thought) that his body was turned into his Godhead that it might be thought to be every where, whereof would by and by arise infinite false opinions, all which he hath driven away with carrying his body up whole into heaven, and hath delivered men's minds from most foul Errors, yet in the mean time, though he be not seen of us, he wondrously ruleth and governeth 
Mat. 28. 18. Phil. 2. 9, 10.  the world, with most high Power and Wisdom. It is for men to govern and order their Commonweals after a certain order of men; but for Christ that is the Son of God, to do it after the manner of God.  M. 
Thou hast touched certain of the chief of the infinite and unmeasurable benefits, the fruit whereof we receive by the Death, Resurrection and Ascension of Christ, for the whole cannot be conceived by the mind and heart of man, mueh less in any wise expressed with words and utterance. But yet thus far I will try thy knowledge in this matter, to have thee set me out briefly in a sum the chief principal points whereunto all the rest are referred.  S. 
Then I say, that both of these, and of the other do of Christ we take two kinds of profit; the one, that whatsoever things He hath done, He hath done them all for our benefit, even as far●●● they be as much our own, so that with steadfast and lively faith we 
Isa. 9 6. 1 Cor. 15. 48, 49. Rom. 6. 6, 7. etc. and 8. 32. & 13. 14. Gal. 2. 20. & 17. Heb. 3. 14. & 10. 17.  cleave unto them, as if we ourselves had done them; He was crucified, and we also are crucified with him, and our sins punished in him: He died and was buried, we also together with our sins are dead and buried, and that so all the remembrance of our sins is for ever forgotten. He rose from death, and we also are risen again with him, being so made partakers of his Resurrection and Life, and that from thenceforth death hath no more dominion over us; for in us is the same 
Rom. 8. 11.  Spirit which raised Christ from the dead. Finally, beside that since his Ascension, we have most abundantly received the gifts of the holy Ghost, he hath lifted and carried 
Eph. 4. 8.  us up into heaven with him, that we might, as it were, with our Head take possession thereof. These things indeed are not seen, but then shall they be brought to light, when Christ which is 
joh. 8. 12. Rom. 8. 23. 1 Cor. 1. 30. Col. 1. 5. & 2. 3. & 4. 3. 11. 1. Pet. 1. 4.  the Light of the World in whom all our hope and wealth is set and settled, shining with immortal glory, shall show himself openly unto all men.  M. 
W●at manner of profit is the other which we receive of the do of Christ?  S. 
That Christ hath set himself for an Examplar for us to follow, to frame our 
joh. 13. 15 1 Pet. 2 ●● 1 Joh ●  life according thereunto, where Christ died for sin, and was buried, he but once suffered death, from whence he did arise again with power and Ascended into heaven; he now dyeth no more but enjoyeth eternal life, and reigneth in most high and everlasting glory: So if we be once dead and buried 
Rom. 6. 2, 3. 10 Gal. 2. 19 Col. 2. 20. & 3. 1. 2 Tim. 2. 11.  to sin, how shall we hereafter live in the same? if we be risen again with Christ, if by assured faith and steadfast hope we be conversant with him in heaven, than ought we from henceforth to bend all our cares and thoughts upon heavenly, divine, and eternal things, not earthly, worldly, and transitory▪ and as we have 
Rom. 8. 20. 1 Cor. 15. 47, 48, 49.  heretofore borne the Image of the earthly man, we ought from henceforth to put on the Image of the heavenly man, quietly and patiently bearing, after his example all sorrows and wrongs, and following and exprssing his other Divine virtues so far as mortal men be able, and whereas Christ our Lord never ceaseth to do us good, continually to entreat for, and to crave his Father's mercy for us, to give us his holy Spirit, and wonderfully and continually to garnish his Church with most liberal gifts, it is meet that we in like manner with our whole endeavour 
joh. 13. 18. & 15. 12. Ephe. 5. 2. H●b. 12. 14.  should help our neighbour, and we be bound to all men in most straight bonds of love, concord, and most near friendship so much as shall lie in us, and so to be wholly framed after the manner of Christ 
Gal. 2. 20. 1 Pet. 2. 21. 1 joh. 2. 6.  as our only Exampler.  M. 
Are we not also here by put in mind of our duties toward Christ?  S. 
We are indeed admonished that we obey and follow the will of Christ, whose we are wholly, and whom we profess to be our Lord; that we so again on our part and with all our affection, love, esteem, and embrace Christ our Saviour which shown us such dear love while we are yet his enemies, as his most entire love toward us could not possibly be increased: that we hold Christ dearer to us then ourselves, that to Christ which hath so given himself wholly to us, we again yield our 
Mat. 10. 19 37. & 16. 25. Luke 9: 23, 24. & 14 26  selves wholly and all that is ours, that we esteem riches, honours, glory, our Country, parents, children, wives, and all dear, pleasant, and delightful things of no value in Comparison of Christ, and account light and despise all dangers for Christ: Finally, that we lose our life and our very soul rather than forsake Christ, and our love and duty toward him, for happy is the death that being due to Nature, is chief yielded for Christ, for Christ I say, which offered and yielded himself to willing death for us and which being 
Mar 8. 3●:  the Author of life both will, and is able to deliver us being dead from death, and 
Mar. 8. 31:  restore us to life.  M. 
Go forward.  S 
We are furthermore taught purely and sincerely to worship Christ the Lord now reigning in heaven not with any earthly worship, wicked traditions, 
Mat. 15. 5. 6. 89. joh, 4. 21. 22. ●●h. 4 23, 24  and cold inventions of men, but with heavenly and very Spiritual worship, such as may best beseem both us that give it, and him that receiveth it, even as he honoured and honoureth his father, seeing that 
〈◊〉 4. 23. 24.  all in one we give the same honour to his father. For he that honoureth Christ, honoureth also his father, whereof he himself 
Joh. 5. 23.  is a most sure and substantial witness.  M. 
Now I would hear the tell me short●y what thou thinkest of the last judgement and the end of the world,  S. 
Christ shall come in the clouds of the 
Mat. 24. 29: 30. & 25. 31. 1. Cor. 15. 52. 1. Thes. 4: 16.  heavens with most high glory, and with most honourable & reverend Majesty, waited on and beset with the company and multitude of holy Angels. And at the horrible sound and dreadful blast of Trumpet, all the dead, that have lived from the creation of the World to that day, shall rise again with their souls and bodies whole and perfect: and shall appear before his throne to be judged, 
Rom. 14. 10▪ 12. 1. Cor: 4: 4. 5. 2. Cor, 5. 10.  every one for himself, to give account of their life, which shall be examined by the uncorrupted and severe judge according to the truth.  M. 
But seeing the day of Judgement shall be in the end of the World, and death is limited and certainly appointed for all, how dost thou in the Creed say that some shall then be quick or a live.  S. 
St. Paul teacheth that they which 
1. Cor. 15. 31. 1, Thes. 4. 7. 1. Cor. 15. 42. 43: 53, 54: Phil: 3: 21.  then shall remain alive, shall suddenly be changed and made new, so that the corruption of their bodies being taken away, and mortality removed, they shall put on immortality. And this change shall be to them instead of a death, because the ending of corrupted nature shall be the beginning of a nature uncorrupted.  M. 
Ought the godly at thinking upon this judgement be stricken and abased with fear, and to dread it and shrink from it.  S. 
No: for he shall give the sentence, which was once by the judges sentence condemned for us, to the end that we coming under the grievous judgement of God, should not be condemned, but acquitted in judgement. He, I say, shall pronounce 
Rom. 8: 9 23▪ 38. 39 1: Cor. 1. 7 Phil: 3. 20. Tit. 2. 13. 2, Pet. 3. 12.  the judgement in whose faith and protection we are and which hath taken upon him the defence of our cause. Yea our consciences are cheerfully stayed with a most singular comfort, & in the midst of the miseries and woes in this life, do leap for joy that Chr●st shall one day be the Judge of the world. For upon this hope we chief rest ourselves that then at last we shall with unchangeable Eternity possess that same Kingdom of immortality and everlasting life, in all parts fully and abundantly perfect, which hitherto hath been 
Mat. 25. 14. 1 Cor. 13. 9 10. &▪ 15 42, 43. 53, 54. Mat. 2. 12. & 22 13. &. 25. 13. 41. Heb. 10. 26. 27: jud. 6. 7. 8.  but begun, and which was ordained and appointed for the children of God before the foundations of the world were laid, but the ungodly, which have not feared the justice & wrath of God, or have not trusted in his clemency and mercy by Christ, and which have persecuted the godly by land and sea, and done them all kinds of wrong, and slain them with all sorts of torments and most cruel deaths, shall with sathan and all the devils, be cast into the prison of hell appointed for them, the revenger of their wickedness and offences, and into everlasting darkness, where being tormented with conscience of their own sin with eternal fire, and with all and most extreme execution, they shall pay and suffer eternal pains. for that offence which mortal men have done against the unmeasurable and infinite Majesty of the immortal God, is worthy also of infinite & ever during punishment.  M. 
To the last judgement is adjoined the end of the world, whereof I would have thee speak yet more plainly.  S 
The Apostle declareth that the end of 
Mat▪ 24. 29. 30. 35. 2. Pet: 3: 10. 11: etc.  the world shall be thus. The heaven shall pass away like a scroll, the Elements with heat shall be melted, the ●arth and all things therein shall be inflamed with fire, as if he should say, the time shall come when this world burning with heat, all the corruption thereof (as we see in gold) tried by fire, shall be wholly fined, and renewed to most absolute and high perfection and shall put on a most beautiful face, which in everlasting ages of worlds shall never be changed. For this is it that St. 
2. Pet. 3. 13.  Peter saith, we looked for, according to the promise of God, a new heaven and a new earth, wherein righteousness shall inhabit. Neither is it uncredible that as sin, so the the corruption of things and 
Rom. 8. 19 22. etc. 2. Pot. 3. 13.  changeableness, and other evils grown of sin, shall once at the last have an end. And this is the sum of the s●cond part of the 
Conclusion.  Christian faith. wherein is contained the whole story of our Redemption by Jesus Christ.  M. 
Sith than thou hast now spoken of God the 
The third part of the Creed.  Father the Creator, and ●f ●is Son Jesus Christ the Saviour▪ and so h●st ended two parts of the christian faith, and confession, now I would 
The Holy Ghost. Mar. 28. 19 joh. 14. 16 & 15: 16. & 16. 7. & 20. 22. Act. 5. 3. 4.  hear thee speak of the third part what thou beleivest of the Holy Ghost.  S. 
I confess that he is the third Person of the most holy Trinity, proceeding from the Father and the Son before all beginning equal with them both, and of the very same substance, and together with them both to be honoured and called upon.  M. 
Why is he called Holy?  S. 
Not only for his own Holiness which yet is the highest holiness but also 
Rom. 1. 4. & 15. 16. 2. Thes. 2. 13. Tit. 3. 5. 1. Pet. 1. 2.  for that by him the elect of God, and the members of Christ are made holy. For which cause the holy Scriptures have called him the Spirit of Sanctification.  M. 
In what things dost thou think that Sanctification consisteth.  S. 
First we are by his divine instinct 
joh. 3. 5. Tit. 3. 5.  and inspiration newly begotten, and therefore Christ said that we must be born again of water and of the spirit; Also by his heavenly breathing on us, God the 
Rom 8: 15: 16. Col 4 5. 6 ●oh 14. 17. 26, &. 16. 3. 1 Cor. 2▪ 10. 11. 15. Eph. 1 17. Joh. 20: 22:  Father doth adopt us his children, and therefore he is worthily called the Spirit of Adoption, By his expounding, the divine mysteries are opened unto us: By his light, the eyes of our souls are made clear to understand them. By his judgement, sins are either pardoned or reserved; By his strength sinful flesh is subdued and 
Rom: 8. 4: 5. etc. 13, 14. &c: 26. Act 2. 4. Cor. 12. 4 7: & e.  tamed. And corrupt desires are bridled, & restrained: At his will, manifold gifts are distributed among the godly in the manifold & divers discommodities molestations and miseries of this life, the Holy Ghost with his secret consolation, and with good hope doth assuage, case, and comfort the griefs and mournings of the godly, which commonly are in this world most afflicted, and whose sorrows do pass all humane consolation: whereof He hath the true and proper name of Paraclet or the Comforter. Finally, by his power, our 
Rom: 8. 11.  mortal bodies shall rise a live again, Briefly, whatsoever benefits are given us in 
1: Cor 12. 4. 7. etc.  Christ all these we understand, feel, and receive by the work of the Holy Ghost. Not unworthily therefore we put confidence and trust in the Author of so great gifts, and do worship, and call upon him.  M. 
Now remaineth the fourth part, of the 
The fourth part of the Creed, The Church:  Holy Catholic Church, of the whieh I would hear what thou thinkest.  S. 
I will bring into few words that which the holy scriptures do hereof largely and plentifully declare. Before that the Lord God made heaven and earth he determined to have to himself a certain most beautiful Kingdom and most holy Commonwealth. This his Apostles that 
Matth. 16 1●  wrote in Greek, called Ecclesia, by which interpreting the word, may fitly be called a Congregation. Into this as into his own City, God did Incorporate an infinite multitude of men, which must all 
Mat. 28. 19 Acts 2. 5, 9 1 Cor. 12 13. Eph. 5. 23, 24.  be subject, serviceable and obedient to Christ their only King and which have all committed themselves to his protection, and of whom he hath taken upon him to be Defender, & doth continually maintain and preserve. To this Commonwealth do all they properly belong, as 
Acts 14. 34, 35. Rom. 2. 11. Gal. 6. 15, 16. Col. 3. 11, 12. etc.  many as truly fear, honour and call upon God, altogether applying their minds to live holily, and godly, and which putting all their trust and hope in God, do most assuredly look for the blessedness of eternal life. They that be steadfast and stable, and constant in this faith, were 
Mat. 16. 18. Rom. 8. 29, 30. Ephe. 1. 4, 5. Col: 3. 12. Tit. 1. 1. Rom. 8 9 15, 16. 2 Cor: 1. 22. & 5. 5. Eph. 1. 13, 14. & 5. 10.  chosen and appointed, and (as we term it) predestinated to this great felicity, before the foundations of the world were laid, whereof they have a witness within them in their souls, the Spirit of Christ the Author, and therewith also the most sure pledge of this confidence; by the instinct of which Divine Spirit, I do most assuredly persuade myself that I am also by God's good gift through Christ freely made one of his blessed City.  M. 
It is sure a godly and very necessary persuasion. Now therefore give me the definition of the Church that thou speakest off.  S. 
I may most briefly and truly say, 
1 Cor. 12. 27. Ephe. 1. 23. & 5. 23. Col. 1. 24. 24.  that the Church is the body of Christ.  M. 
Yea I would have it more plainly and at large.  S. 
The Church is the body of the 
Rom. 12. 5. 1 Cor. 12. 12. & 20. 26. Ephe. 3. 9 Mat: 25. 34. Ephe. 1. 4, 5. 2 Thes. 3. 13.  Christian Commonweal, that is, the Universal number and fellowship of the faithful, whom God through Christ hath before all beginning of time appointed to everlasting life.  M. 
Why is this Point put into the Creed.  S. 
Because if the Church were not, both Christ had died without cause, and all things which hath been hitherto spoken off should be in vain, and come to nothing▪  M. 
How so?  S. 
Because hitherto we have spoken of the causes of salvation, and have considered the foundations thereof, namely how God by the deservings of CHRIST loveth us, and dear esteemeth us, how also by the Work of the holy Ghost we receive this grace of God, whereunto we are restored: but of these, this is the only effect, that there be 
Mat. 16. 12. Acts 20. 28. 1 Cor. 12. 1●, & 14. 12. 2 Col. 11. 28.  a Church, that is, a Company of godly, upon whom these benefits of God may be bestowed, that there be a certain City and Commonweal, in which he ought 
Eph. 3. 10, 11. 21 5. 25. 1 Tim. 3. 15.  to lay up, and as it were to consecrate all we have, and to give ourselves wholly unto it, and for which we ought not to stick to die.  M. 
Why dost thou call this Church holy?  S. 
That by this mark it may be discerned 
Rom. 8. 29. 1 Cor. 14. 33. Ephe.. 4, 11.  from the wicked Company of the ungodly, for all those whom God hath chosen he hath restored to holiness of life and innoceny.  M. 
Is this holiness which thou dost attribute to the Church already upright and in all points perfect.  S. 
Not yet, for so long as we live a mortal life, in this world; such is the feeblenese and frailty of mankind, we are of too weak strength wholly to shun 
Rom. 8. 26. 1 Cor. 13. 9 11, 12. 1 Cor 5. 9  all kind of vices: therefore the holiness of the Church is not yet full and perfectly finished, but yet very well begun, but when it shall be fully joined to Christ, from whom she hath all her cleanness and pureness, then shall she be clothed with innocency and holiness in all points full 
1 Cor: 13. 10, 11. & 15 53. Ephe. 5. 26.  and perfectly finished as with a certain Snowy white and pure garment.  M. 
To what purpose dost thou call this Church Catholic.  S. 
It is as much as if I called it Universal; for this Company or Assembly of the godly is not penned up in any certain 
Mat. 2. 19 Act. 2 5 9 & 10. 34 35. 1 Cor. 12. 13, 14.  place or time, but it containeth and compriseth the universal number of the faithful, that have lived, and shall live in all places and Ages since the beginning of the world, that there may be one body of the Church, as there is one Christ the only Head of the body. For whereas the Jews claimed and challenged to themselves 
Mat. 8 11. Eph. 2. 12. 13, 14 etc. & 4. 4, 5. etc.  the Church of God as peculiar and by lenial right due to their Nation, and said it was theirs, and held it to be only theirs; the Christian Faith professeth that a great number and infinite multitude 
Acts 1. 8 & 2. 5, 8, 9 10 35. Col. 3. 11. etc. Ephe. 4 4, 5. & 5. 23.  of godly persons, gathered together out of all Countries of the world, out of all parts, of all Nations, every where, and all Ages, of all Times, by the strength and power of his holy Word and Voice, and by the Divine motion of his heavenly Spirit, is by God incorporated into this Church as into his own City, which all agreeing together in one true faith, one mind and voice, may bein all things obedient to Christ their only King, as members to their Head. 
2 Cor. 6. 13. Ephe 4 15, 16. & 5▪ 30. Col. 1. 18.   M. 
Dost thou think that they do well that join to this part of the Christian Belief, that they believe the holy Catholic Church of Rome?  S. 
I do not only think that they join wrong forged sense to this place, while they will have no man to be counted in the Church of Christ, but him that esteemeth for holy all the Decrees and Ordinances of the Bishop of Rome, but also do judge that when by adding afterward the name of one Nation, they abridge and draw in too narrow room the Universal extent of the Church which themselves do first confess to be far and wide spread abroad every where amongst all Lands and People, they are herein far madder than the Jews, joining and pronouncing with one breath mere contrary say; but into this madness are they driven by a blind greedinese and desire to shift and foist in the Bishop of Rome to be Head of the Church in earth in stead of Christ.  M. 
Now I would hear thee tell me why after the holy Church, thou immediately addest that we believe The Communion of Sa●nts.  S. 
Because these two belong all to one thing, and are very fitly matched and agreeing together; for this parcel doth somewhat more plainly express the conjoining and society that is among the Members of the Church, than which there can be no nearer; for whereas God hath as well in all Coasts and Countries as in all Times and Ages them that worship 
1 Cor. 12▪ ●2. 13. etc. 15, 16. Ephe. 4, 15. 16. & 5 30 Col. 1. 18. & 2. 19  him purely and sincerely, all they though they be severed and sundered by divers and far distant times and places in what Nation soever, or what Land soever they be in, are yet members most nearly conjoined and knit together of one and the same body whereof Christ is the Head. Such is the Communion that the godly have with God and among 
Ephe. 4 3. 4, 5, etc. 22. 26. Col. 2. 19  themselves; for they are most nearly knit together in community of Spirit, of Faith, of Sacraments, of Prayers, of forgiveness of Sins, of eternal felicity; and finally of all the benefits that God giveth to his Church through Christ; yea they are so joined with most straight bonds of concord and love, they have so all one mind, that the profit of any one, and of them all, is all one, and to this endeavour they do bend themselves how they may with interchange of beneficial do, with council and help further each other in all things, & specially to the attaining of that blessed and eternal life. But because 
Matt 7. 12. & 19 14. & 22. 39 Rom. 12. 5. 1 Cor. 10. 24. & 13. 5. 2 Cor. 11. 28: Gal. 6. ●. Phil. 2. 1, 2, 3, 4, 5. 1 Cor. 2. 14, 15.  this Communion of Saints cannot be perceived by our senses, nor by any natural kind of knowledge or force of understanding, as other communities and fellowships of men may be, therefore it is here rightly placed among all these things that lie in Belief.  M 
I like very well this brief discourse of the Church, and of the benefits of God bestowed upon her through Christ, for the same is most plainly taught in the holy Scriptures: But may the Church be otherwise known then by believing by Faith?  S. 
Here in the Creed is properly entreated of the Congregation of those whom God by his secret Election hath adopted to himself through Christ, which 
Rom. 8. 29, 30, 33. Eph 1. 4, 5, 11. Col. 3. 12.  Church can neither be seen with eyes, nor can continually be known by signs, yet there is a Church of God visible, or that may be seen, the tokens or marks whereof he doth show and open unto us.  M. 
Then that this whole matter of the Church may be made plainer, so describe and point me out that same Visible Church with her Marks and Signs that it may be discerned from other fellowship of men?  S. 
I will assay to do it as well as I can: The Visible Church is nothing else but a certain multitude of men, which in what place soever they be, do profess the doctrine of Christ pure and sincere, even the same 
Isa. 55. 5. Mar. 10: 14. & 28. 19 Luke 24. 47. Rom. 10 8. 9 2 Tim. 1. 18.  which the Evangelists and Apostles have in the Everlasting Monuments of holy Scriptures faithfully disclosed to memory, and which do truly call upon God the Father in the name of Christ, and moreover do use his Mysteries, commonly called 
joh. 14 13. & 15. 16. & 16. 23. Mat. 28. 19 1 Cor. 11. 23.  Sacraments, with the same pureness and simplicity (as touching their substance) which the Apostles of Christ used and have put in Writing.  M. 
Thou sayest then that the Marks of the Visible Church are the sincere Preaching of the Gospel, that is to say, of the benefits of Christ, in vocation and Administration of the Sacraments?  S. 
These are indeed the chief and the necessary marks of the Visible Church, such as without the which it cannot be indeed nor rightly be called the Church of Christ. But yet also in the same Church if it be well ordered, there shall be seen to be observed a certain order and manner of Governance and such a 
Mat 18. 15. 16, 17. 1 Cor. 4. 21. & 10. 31. 32. & 14. 26. 40. Phil. 2. 14. 15. 1 The●. 5. 14. 22. 1 Thes. 3. 12, 13. Col. 2. 5. 1 Tim. 2. 8, 9 etc. & 3. 1, 2. Tit. 2. 2, 3, 4. etc. & 3. 10.  form of Ecclesiastical Discipline, that it shall not be free for any that abideth in that Flock publicly to speak or do any thing wickedly or in heinous sort without punishment, yea and so, that in that Congregation of men, all offences (so far as is possible) be avoided; but this Discipline since long time passed by little and little decaying, as the manners of men be corrupt and out of right course, specially of the rich and men of power, which will needs have impunity and liberty to sin and to do wickedly; this grave manner of looking to them, and of chastisement, can hardly be maintained in Churches: but in whatsoever Assembly the Word of God, the calling upon him, and his Sacraments are purely and sincerely retained, it is no doubt that there is also the Church of Christ.  M. 
Are not then all they that be in this Visible Church of the number of the Elect to everlasting life?  S. 
Many by hypocrisy and counterfeiting of godliness do join themselves to this fellowship which are nothing less than true members of the Church. But forasmuch as wheresoever the Word of God is sincerely taught, and his Sacraments rightly ministered, there are ever some appointed to salvation by Christ, 
Isa. 55. 11. Acts 3. 18.  we count all that whole company to be the Church of God, seeing that Christ also promiseth that himself will be present with two or three that be gathered together 
Matt 18. 20.  in his Name.  M. 
Why dost thou by and by after the Church make mention also of the Forgiveness of sins?  S. 
First, Because the Keys wherewith 
Matt. 16 19 & 18. 18. Luke 24. 47. joh. 20. 23.  heaven is to be opened and shut, that is, that power of binding and losing, of reserving, and forgiving sins, which standeth in the Ministry of the Word of God, is by Christ given and committed to the Church, and properly belongeth unto the Church, Secondly, because no man obtaineth forgiveness of sins that is not a true member of the body of Christ, that 
joh. 15 4. 6. Col. 2: 19 Matt. 24. 13.  is, such a one as doth not earnestly, godly, holily, yea and continually, and to the end embrace and maintain the common fellowship of the Church.  S. 
Is there then no hope of salvation out of the Church?  S 
Out of it can be nothing but damnation, death, and destruction; for what hope of life can remain to the members, 
joh. 15. 4. 6. Col. 2 19▪ 1 Tim. 3. 15. Rom. 2: 8, 9 1 Cor. 1. 11. & 3 3. 1 Tim. 2. 4. 6. 2 Tim. 2. 16. 23. Tit. 3. 9, 10, 11.  when they are pulled a sunder and cut off from the head and body; they therefore that seditiously stir up Discord in the Church of God, and make division and strife in it, and trouble it with Sects have all hope of safety by forgiveness of sins cut off from them, till they be reconciled and returned to agreement and favour with the Church.  M. 
What meanest thou by this word Forgiveness?  S. 
That the faithful do obtain at God's hand discharge of their fault, and pardon 
Psal. 32 1, 2. Acts 13: 38. & 26. 18. Rom. 3. 24. Ephe. 1. 7. Col. 3. 14.  of their offence: for God, for Christ's sake freely forgiveth them their sins, and rescueth and delivereth them from judgement and damnation, and from punishments just and due for their ill doing.  M. 
Cannot we then with godly dutiful do and works satisfy God, and by ourselves merit par●on of our sins.  S. 
There is no mercy due to our merits, but God doth yield and remit to Christ his correction and punishment that he would have done upon us; for Christ alone, with sufferance of his pains, and with his death, wherewith he 
Isa. 53 4, 5. 8 12. R●m. 5 8. 10. Col. 1. 20, 21. 2 Tim: 1. 10. Heb. 9 14, 15. Rom. 3. 24. 25, 27, 28. Gal. 2. 16.  hath paid and performed the penalty of our sins, hath satisfied God. Therefore by Christ alone we have access to the grace of God. We receiving this benefit of his free liberality and goodness, have nothing at all to offer or render again to him by way of reward or recompense.  M. 
Is there nothing at all to be done on our behalf, that we may obtain forgiveness of sins?  S. 
Although among men the fault once granted, it is hard to obtain forgiveness of him that ought to be the punisher of offences, yet even they that are strangers to our Religion, have not been ignorant, that confession is a certain remedy to him that hath done amiss. And I have already said how sinners for obtaining pardon have need of repentance, which some like better to call Resipiscence or Amendment, and change of mind, and the Lord 
Jer. 18. 8. Ezek. 18. 21, 30, 31. 32. & 33. 14. Mat. 4. 17. Luke 5. 32.  promiseth that He will pardon sinners if they repent, if they amend and turn their hearts from their naughty lives to him.  M. 
How many parts be there of Repentance?  S. 
Two chief parts; the Mortifying of the old Man or the Flesh, and the quickening of the new MAN or the Spirit.  M. 
I would have these more largely and plainly set out?  S. 
The mortifying of the old man, is unfeigned and sincere acknowledging and confessing of sin, and therewith a shame 
Psal. 32. 4, 5. & 51. 3, 4. Prov. 28. 13. 1 joh. 1. 8, 9  and sorrow of mind, with the feeling whereof the person is sore grieved, for that he hath swerved from righteousness and not been obedient to the will of God, for every man ought, in remembering of the sins of his life passed, wholly to mislike himself, to be angry with himself, and 
Psal 6. 6, 7. & 31. 9, 10. & 38. 3, 4, 6. 8, 9, 10, 17, 18. & 51. 17. & 102. 4, 5. 1 Cor. 11. 31. 2 Cor. 7. 9, 10, 11.  to be a severe Judge of his his own faults, and to give sentence, & pronounce judgement of himself, to the intent he abide not the grievous judgement of God in his wrath. This sorrow some have called contrition, whereunto are joined in nearness and nature, an earnest hatred of sin, and a love and desire of righteousness lost.  M. 
But the conscience of heinous offences and the force of repentance may be so great, that the mind of man on each side compassed with fear may be possessed with despair of salvation.  S. 
That is true, unless God bring comfort 
Gen. 4 13. Matt. 27. 3, 4. 2 Cor. 2. 7, 8. Ephc. 4. 23, 24. 1 Pet. 4. 6. Matt. 4. 17. Luke 7. 38. 47, 48, 50. & 15. 18. 21. & 24. 47: Acts 2. 37: & 3, 19 & 16. 30. 31.  to the greatness of sorrow: but to the godly there remaineth yet one part of repentance, which is called renewing of the Spirit, or quickening of the new man, that is, when faith cometh and refresheth and lifteth up the mind so troubled, assuageth sorrow, and comforteth the person, and doth revoke and raise up him again from desperation to hope of obtaining pardon of God through Christ, and from the gate of death, yea from hell itself unto life. And this is it that we profess, that we believe the forgiveness of sins.  M. 
Is man able in this fear and these hard distresses to deliver himself by his own strength?  S. 
Nothing less, for it is only God which strengtheneth man despairing of his 
1 Tim▪ 1. 15. Matt. 12. 12. Luke 15. 22. ● Cor. 1 3, 4. 2 Thes. 2. 12, 16:  own estate, raiseth him up in affliction, restoreth him in utter misery, and by whose guiding the sinner receiveth this hope, mind, and will, that I speak off.  M. 
Now rehearse the rest of the Creed.  S. 
I believe the Resurrection of the flesh, and Life everlasting. 
Matt. 22. 31: 32. Ioh: 11. 25. 2 Cor. 15. toto   M. 
Because thou hast touched somewhat of this before in speaking of the last Judgement, I will ask thee but a few questions. Wherefore, or why do we believe these things?  S. 
Although we believe that the souls of men are immortal and everlasting, yet if we should think that our bodies should by death be utterly destroyed for ever, then must we needs be wholly discouraged, 
1 Cor. 14: 14. 17, 18, 19  for that wanting the one part of ourselves, we should never entirely possess perfect joy and immortality; we do therefore certainly believe not only that ourselves, when we depart out of this life, being delivered from the Company of our bodies, do by and by fly up pure and whole into heaven to Christ: but 
Luke 16. 22. & 23. 43: Rom. 8. 11. 1 Cor. 15 42, 43, 44. 53, 54. Phillip 3: 21. 1 Thes. 4. 13, 14, 15, 16, 171  also that our bodies shall at length be restored to a better state of life, and joined again to their souls, and so we shall wholly be made perfectly and fully blessed, that is to say, we doubt not that both in our bodies and souls we shall enjoy eternity, immortality and most blessed life, that shall never in everlasting continuance 
joh. 11. 25. 1 Cor. 15. 5, 8. 1 Thes. 4. 13, 14, 15,  of time be changed. This hope comforteth us in misery; endued with this hope, we not only patiently suffer and bear the incommodities and cumbrances that light upon us in this life, but also the very departure from life and the sorrows of death; for we are throughly persuaded that death is not a destruction that endeth and consumeth all things, but a guide for us to heaven, that setteth us in the way of a quiet, easy, blessed, and everlasting life. And therefore 
2 Cor. 5. ●, 2. Ephe. 2. 19  gladly and cheerfully we run, yea, we fly out from the bonds of our bodies as from a Prison, to heaven as to the common Town and City of God and men.  M. 
Doth the believing of these things avail us, to any other end?  S. 
We are put in mind, that we cumber not, nor entangle ourselves with uncertain transitory and frail things, that we bend not our eye to earthly glory and felicity, but inhabit this world as strangers, and ever minding our removing 
Heb. 13. 13, 14 1 Pet. 2. 11.  that we long upward for heaven and heavenly things, where we shall in bliss enjoy enternal life.  M. 
Sith thou hast before said, that the 
Mat. 25 34. 41 46.  wicked shall rise again in sort far differing from the godly, that is to say, to eternal misery and everlasting death; why doth the Creed make mention only of life everlasting, and of Hell no mention at all?  S. 
This is the Confession of the Christian faith, which pertaineth to none but to the godly, and therefore rehearseth only those things that are fit for 
Mat. 16. 16. Luke 24. 47. joh. 3. 15, 16. Rom. 4. 16.  to comfort, namely the most large gifts which God will give to them that be his; and therefore here is not recited what punishments are provided for them that be out of the Kingdom of God.  M. 
Now thou hast declared the Creed, that is, the sum of the Christian Faith, tell me what profit get we of this Faith?  S. 
Righteousness before God, by which we are made heirs of eternal life. 
Rom. 3. 21, 22. Gal. 2. 16.   M. 
Doth not then our own godliness, toward God, and leading of our life honestly and holily among men, justify us before God?  S. 
Of this we have said somewhat already after the declaring of the Law, and in other places, to this effect; if any man were able to live uprightly according to the precise rule of the Law of God, 
Rom. 10. 5. Gal 3. 12. Gen. 6. 5. & 8. 11. Rom. 7. 14, 15. Gal. 2. 16. Rom. 11. 6.  he should worthily be counted justified by his good works. But seeing we are all most far from that perfection of life, yea and be so oppressed with conscience of our sins, we must take another course, and find another way how God may receive us into favour then by our deserving.  M. 
What way?  S. 
We must fly to the mercy of God 
Rom. 3. 24. & 4. 4. 7. 16. Ephe. 2. 4, 5. 2 Tim. 1 9 Tit. 3. 4, 5. 1 Pet. 1. 3. & 2: 10.  whereby he freely embraceth us with love and good will in Christ without any of our deserving or respect of works, both forgiving us our sins, and so giving us the righteousness of Christ by faith in Him, that for the same Christ's righteousness, he so accepteth us, as if it were our own: To God's mercy therefore through Christ we ought to impute all our justification.  M. 
How do we know it to be thus?  S. 
By the Gospel which containeth the Promises of God by Christ, to the which when we adjoin faith, that is to 
Rom. 4 3 5. 14. 16. 20, 24. Gal. 2. 16. 20. 3. 11. Heb. 10. 38.  say, an assured persuasion of mind and steadfast confidence of God's good will, such as hath been set out in the whole Creed, we do, as it were, take state and possession of this justification that I speak of.  M. 
Dost thou not then say, that faith is the principal cause of justification, so as by the merit of Faith we are counted righteous before God?  S. 
No, for that were to set Faith in the place of Christ, but the Springhead of 
Ephe. 1. 4, 5, 6. etc. & 2 4, 5. Tit. 3. 4 5. 6.  this justification is the mercy of God, and is offered to us by the Gospel, and received 
Mar: 1: 14, 15. Rom 4. 16. 19 20: 21, 24: joh. 12. Rom. 3. 22. 1 Cor. 1. 30. Heb: 9 14:  of us by faith, as with a hand.  M. 
Thou sayest then that faith is not the cause but the instrument of justification, for that it embraceth Christ which is our Justification coupling us with so straight bond to him, that it maketh us partakers of all his good things.  S. 
Yea truly.  M. 
But can this Justification be severed from good works, that he that hath it can want them?  S. 
No, for by faith we receive Christ, such as he delivereth himself unto us; but he doth not only set us at liberty from sins and death, and make us at one with God, but also with the divine inspiration and virtue of the Holy Ghost, 
Rom. 8. 1. & 9 10. 12, 13.  doth regenerate and newly form us to the endeavour of innocency and holiness, which we call newness of life.  M. 
Thou sayest then that Justice, Faith, and good Works do naturally cleave together, 
Rom. 6. 4. Rom. 5: 1, 2. 1 Cor. 1. 2. 3 Ephe. 3. 17. 1 Pet. 1. 19 20, 21, 22.  and therefore ought no more to he severed then Christ the Author of them in us can be severed from himself?  S. 
It is true.  M: 
Then this Doctrine of saith doth not withdraw men's minds from godly works and duties.  S. 
Nothing less, for good Works do stand upon faith as upon their root, so 
Psal. 1. 3. Rom. 11. 16. Ephe. 3. 17. Col. 2. 6, 7. Tit. 3. 8.  far therefore is faith from withdrawing our hearts from living uprightly, that contrariwise it doth most vehemently stir us up to the endeavour of good life; yea, and so far that he is not truly faithful that doth not also to his power, both eat vices and embrace virtues, so living 
Rom. 6. 1, 2, 3, 4.  always as one that looketh to give an account.  M. 
Therefore tell me plainly, how our works be acceptable to God, and what rewards be given to them?  S. 
In good works two things are principally 
Deut. 4. 1, 2. & 12. 32. Mar. 7. 6, 7, 8, 9, 10. 17, 19 Joh. 15. 10. Rom 9 31, 32. & 14. 23. Heb. 11. 6.  required. First, that we do those works that are prescribed by the Law of God. Secondly, that they be done with that mind and faith which God requireth, for no do or thoughts enterprised or conceived without faith can please God.  M. 
Go forward.  S. 
It is evident therefore that all 
Joh. 3. 3, 4, 5, 6. Rom. 9 31, 32▪ Ephe. 2. 3: Pet. 1. 22, 23:  works whatsoever we do before that we be born again, and renewed by the Spirit of God, such as may properly be called our own works, are faulty, for whatsoever show of gayness and worthiness they represent and give to the eyes of men, sigh they spring and proceed from a faulty and corrupted heart which God chief considereth, they cannot but be 
Rom 8. 5. 6, 7. 1 Cor. 1. 19, ●0 & 3 19 2 Cor. 1. 12.  defiled and corrupted, and so grievously offend God; such works therefore as evil fruits growing out of an evil tree, God despiseth and rejecteth from him.  M. 
Can we not therefore prevent God with any works or deservings, whereby we may 
Mat. 7. 18, 19 & 12 33, 35.  first provoke him to l●ve us, and be good unto us?  S. 
Surely with none, for God loved 
Rom. 5. 8, 10. & 11. 35.  and chose us in Christ, not only when we were his enemies, that is, sinners, but also before the foundations of the world were laid; and this is the same Spring head and Original of our Justification, whereof 
1 joh. 4. 9, 10, 19 Ephe. 1. 4.  I speak before.  M. 
What thinkest thou of those work● which we, after that we be reconciled to God's favour, do by the instinct of the Holy Ghost?  S. 
The dutiful works of godliness, 
Rom 12. ●. Gal. 5▪ 6.  which proceed of faith working by charity, are indeed acceptable to God, yet not by their own deserving, but for that 
Luke 17. 10. & 18. 11, 12. 14.  he of his liberality vouchsafeth them his favour, for though they be derived from the Spirit of God, as little streams from the Springhead, yet of our flesh, that mingleth itself with them indoing by the way they receive corruption, as it were by infection, like a river otherwise pure and 
Isa. 64 6. Rom. 7. 14. 17. Gal ●. 17.  clear is troubled and mudded with mire and slime where through it runneth.  M 
How then dost thou say that they please God?  S. 
It is faith that procureth God's favour 
Rom. 9 31. 32. Gal 5 6. Heb. 11. 6. Psal. 130. 3. & 143 2.  to our works, while it is assured that he will not deal with us after extremity of Law, nor call our do to exact account, nor try them as it were, with the Square, that is He will not in valuing and weighing them use severity, but remitting and pardoning all their corruptness for Christ's sake and his deservings, account them for fully perfect.  M. 
Then thou standest still in this, that we cannot by merit of Works obtain to be justified before God, seeing thou thinkest that all do of men, even the perfectest do need pardon?  S. 
God himself hath so decreed in his Word and his holy Spirit doth teach us 
Luke 18. 11. 12, 14. Rom. 4. 2. Gal. 2 16. Rom. 2. 20. Psal. 143. 2. job▪ 4. 18. & 15. 14, 15, 16. & 25. 4, 5, 6. Psal: 130. 3. Isa 64. 6. 1 Cor. 4. 4.  to pray that he bring us not into Judgement, for where righteousness, such as God the Judge shall allow aught to be throughly absolute, and in all parts and points fully perfect, such as is to be directed and tried by the most precise Rule, and as it were by the plain line of God's Law and Judgement; and sigh our works, even the best of them, for that they swarve and differ most far from the Rule and Prescription of God's Law and Justice are many ways to be blamed and condemned, we can in no wise be justified before God by works.  M. 
Doth not this Doctrine withdraw men's minds from the duties of godliness and make them slacker and slower to good works, or at least, less cheerful and ready to godly endeavours?  S. 
No, for we may not therefore say that good works are unprofitable or done in vain and without cause, for that we obtain not Justification by them, for they serve both to the profit of our neighbour, and to the glory of God, and they 
Mat. 5 16. 1 Pet. 2. 12. Mat. 12, 33. Phil. 2. 12. 1 Pet. 1. 10.  do as by certain testimony, assure us of God's good will towards us, and of our love again to God-ward, and of our faith, and so consequently of our salvation, and reason it is, that we being redeemed with the blood of Christ the Son of God, and having beside innumerable and infinite benefits of God, should live and wholly frame ourselves after the will and appointment 
Rom. 14 7, 8. 1 Cor. 6. 20: 2 Cor. 5: 15 1 Thes. 5. 10. Mat. 5. 16. 1 Pet. 2. 12.  of our Redeemer, and so show ourselves mindful and thankful to the Author of our salvation, and by our example procure and win others unto him. The man that calleth those thoughts to mind may sufficiently rejoice in his good endeavours and works.  M. 
But God doth allure us to good doing with certain rewards, both in this life and in the life to come, and doth Covenant with us, as it were for certain wages.  S. 
That reward, as I have said, is not 
Mat 5. 12. & 10. 41, 42. & 25, 34, 35. Ephe. 3. ●0. 2 Tim. 1. 9  given to works for their worthiness, and rendered to them as recompense for deservings, but by the bountifulness of God, is freely bestowed upon us without deserving; and Justification God doth give us as a gift of his own dear love toward us and of his liberality through Christ. When I speak of God's gift and 
Rom. 3. 24. 1 Cot. 1. Rom. 3. 24. & 11. 6. Gal. 5 4. 2 Tim. 1. 9 Tit. 3 4 5.  liberality, I mean it free and bountiful without any of our desert or merit; that it be Gods mere and sincere liberality, which he applieth to our salvation only whom he loveth and which trust in him, not hired or procured for wages, as it were merchandise of his commodities and benefits used by him for some profit to himself, requiring again of us some recompense or price, which once to think, were to abate both the liberality and Majesty of God.  M. 
Whereas then God doth by Faith both give us Justification, and by the same Faith alloweth and accepteth our works; tell me, dost thou think that this faith is a quality of Nature, or the gift of God? 
Mar. 9 23, 24. Joh. 9 29 1 Pet. 20, 21. Mat 16. 7, 8, 9, 11. Luke 18 34.   S. 
Faith is the gift of God, and a singular and excellent gift, for both our wits are too gross and dull to conceive and understand the Wisdom of God, whose 
Rom. 8. 6, 7. 1 Cor. 2. 14. Mat. 6. 30. & 8. 20. & 16. 8. & 14. 31. Mat. 16. 17. Luke 24. 45. Col. 1. 9 2 Tim. 2. 7.  Fountains are opened by faith, and our hearts are more apt either to distrust, or to wrongful and corrupt trust in ourselves, or other creatures, then to the true intrust in God; but God instructing us with his Word, and lightning our minds with his holy Spirit, maketh us apt to learn those things that otherwise would be far from entering into the dull capacity of our wits, and sealing the Promises of salvation in our souls, he so informeth us that we are most surely persuaded of them; these things the Apostles 
Luke 17. 5.  understanding, do pray to the Lord to increase their faith.   

The third PART. Of Prayer and Thanksgiving.  M. 
THou hast in good time made mention of Prayer, for now thou hast ended the Declaration of the Law of God, and the Creed, that is to say, the Christian Confession, it followeth next to speak of Prayer and of Thanksgiving, which is nearly conjoined to it; for these are in order knit and fitly hanging together with the rest.  S. 
They be indeed most nea●ly joined, for they belong to the first Table of God's 
Psal. 50. 15. 23. Acts 9 21. Rom. 10 12. & 15: 6. 2 Cor. 1. 2, 4. 2 Tim. 2 22. 1 P●t. 1. 17. The order of teaching for Prayer.  Law, and do contain the principal duties of Godliness toward God.  M. 
In declaring of Prayer what order shall we follow?  S. 
This order Master, if it so please you; First, to show who is to be prayed unto. Secondly, with what affiance. Thirdly, with what affection o● heart, and Fourthly, what is to be prayed for.  M. 
Tell me then first who thou thinkest is to be called upon?  S. 
Surely none, but God alone.  M. 
Why so?  S. 
Because our life and salvation standeth 
Psal. 17. 7, 8. & 26. 1. & ●8. 8 & 78 & 104. the whole.  in the hand of God alone, in whose power are all things. Sith than God doth give us all that is good, and that a Christian man ought to wish and desire; and sigh he alone is able in every danger to 
Psal. 18. 1. &c 26, 27, 28. &c & 91. 1, 2. etc. Psal 50. 15. 23. & 81. 7. & 89 26, 27.  give help and succour, and to drive away all perils: it is meet that of him we ask all things, and in all distresses flee to him alone and crave his help; for this he himself in his Word asketh and requireth as the peculiar and  worshipping of his Majesty.  M. 
Shall we not then do wcll to call upon holy men that are departed out of this life, or upon Angels.  S. 
No, for that were to give to them an infinitness to be every where present, or to give them being absent an understanding of our secret meanings, that is, as much as a certain Godhead, and there withal partly to convey to them our confidence and trust that ought to be set 
Psal. 1. 2. & 15. 1, 2. & 118. 8, 9 Psal. 50. 15. & 89. 26, 27.  wholly in God alone, and so to slide into Idolatry. But for as much as God calleth us to himself alone, and doth also with adding an Oath, Promise, that he will both hear and he●p us; to flee to the help of other were an evident token of distrust and infidelity. And as touching the holy men that are departed out of this life, what manner of thing, I pray you, were this, forsaking the living God, that heareth 
Psal. 102. 21, 23, 24. Psal. 50. 15. Ephe. 3: ●0. Mat. 11▪ 28. joh. 16. 23, 24.  our prayers, that is most mighty, most ready to help us that calleth us unto him, that in the Word of Truth promiseth and sweareth, that with his Divine Power and Succour, he will defend us, forsaking him, I say, to fly to men dead, deaf and weak, which neither have promised help, nor are able to relieve us, to whom God never gave the Office to help us, to whom we are by no Scriptures directed where upon our faith may 
Rom. 10. 8. 14, 17.  surely rest, but are unadvisedly carried away trusting only upon the dreams, or dotages of our own head:  M. 
But God to our salvation useth the service of Angels that wait upon us, and therefore do hear us.  S. 
That is true. But yet it appeareth 
Psal. 91. 11. 12. Heb 1. 14. Rom. 10. 17. Rom. 14. 23.  no where in the Word of God, that God would have us pray to Angels or to godly men deceased. And sigh Faith resteth upon the Word of God, and what is not of Faith is sin; I said rightly that it is a sure token of infidelity to forsake God, to whom alone the Scriptures do send us, 
Mat. 6. 6. 9  and to pray to crave help of Angels, or godly men departed this life, for calling upon whom there is not one Word in the holy Scriptures.  M. 
But seeing Charity never falleth out of 
1 Cor. 13. 8.  the hearts of the godly, even while they be in heaven they are careful for us, and do desire our salvation.  S. 
That cannot be denied, yet it doth not follow that we must therefore call upon them, unless we think that we must call for the help and secure of our friends, be they never so far from us, only because they bear us good will.  M. 
But we oft to crave help of men that be alive, and with whom we are presently conversant.  S. 
I grant it; for men as they have mutually need one of another's help, so hath God granted them power one mutually to help an other; yea and he hath éxpresly commanded every man to relieve his 
1 Cor. 12. 11▪ 21. 25. 1 Pet. 4. 10. Mat. 7. 16. 1 Cor. 10. 24. Gal. 6. 2.  neighbour with such help as he can. We do therefore call upon men as Ministers of God's goodness, according to the Will of God looking for help and secure of them; but yet so, that all our trust be settled in God alone, and that we reckon received from him as the Spring head of all liberality, whatsoever is delivered us by the hands of men. Therefore this is well and orderly done, and no impediment 
1 Pet. 1. 10.  to the calling upon God alone, so that we confess that we do not from elsewhere look for any good thing, nor settle our whole succour in any other.  M. 
Dost thou then say that ●e must use Prayer and Supplication, like as all other duties of godliness, according to the prescription of God's Word or else we cannot please God?  S. 
Yea verily, for all offence in Religion is committed by changing the order 
Deut. 4. 1, 2. & 5. 32. 33.  and manner appointed by God.  M. 
Hitherto than thou hast said that God alone is to be called upon, putting all our trust in him, and that to him all things, as the Springhead of all good things are to be imputed; now followeth next to declare with what confidence we wretched mortal men, that are so many ways unworthy, aught to call upon the immortal God?  S. 
We are indeed every way most unworthy, but we thrust not ourselves in proudly and arrogantly, as if we were worthy, but wecome ohim in the name and upon trust of Christ our Mediator, by 
joh. 14. 2 3: 13. 16. 23. Ephe. 2. 18. 1 Tim. 2. 5. Heb: 4. 16. & 10. 19 20, 21.  whom the door being opened to us, though we be most silly wretches made of clay and slime oppressed with conscience of our own sins, we shall not be forbidden to enter, nor shall not have hard access to the Majesty of God, and to the obtaining of his favour.  M. 
We need not then for access to God some man to be our mean or Interpreter, to commend or declare ●ur suit unto him, as it were unto some worldly Prince?  S. 
Nothing less, unless we think that God is as men be, bound to one place, that 
Psal. 33. 14. 13. & 94. 7. 9, 10 11.  he cannot understand many things but by his servants, that he sometime sleepeth, or hath not leisure to hear, for as touching our unworthiness, we have already said that our Prayers stand in confidence not upon any thing in us, but upon the only worthiness of Christ in whose Name 
joh. 15. 16. & 16. 23, 24, 25, 26.  we pray.  M. 
Dost thou then think that God the Father is to be called upon in the Name, and upon trust of Christ alone?  S. 
Yea truly Sir, for he alone above all 
Joh. 15. 9, 11: Rom. 8. 17. 18, 19  other, most singularly loveth us, so far that he will do allthings for our sakes, he alone is with God his Father, at whose right hand he sitteth in most high favour 
Ephe 5. 2. 25. Mat. 3. 17. Rom. 8. 34.  that he may obtain what he will of him; he therefore alone is the Mediator of Redemption, & also of Invocation, in whose Name alone the holy Scriptures do expressly 
Ioh: 14. 13. & 16. 23. & 26.  bid us go unto God the Father, adding also Promises, that he by his intercession will bring to pass that we shall obtain all that we pray for, otherwise without Christ the Ear and the Heart 
joh. 15. 5. Ephe. 2. 12, 13. 1 Thes▪ 1. 2. Col. 4 2, 3. Ephe. 6. 18, 19  of God abhorreth men.  M. 
But we do yet with mutual prayers one help another ●o long as we are in this world.  S. 
That is true, but ●e do not therefore set other mediators in place of Christ but with conjoined hearts and prayers, according to the rule of Charity and the Word of God, we do by one Mediator 
1 Tim 1 5: Heb. 9 15.  call upon our common father.  M. 
Thou sayest then that to appoint other Mediators to God, or Patrons for our cause, but Christ alone, is both against the holy Scriptures, and therefore against Faith, and also containeth great injury to Christ himself:  S. 
Yea truly Sir.  M. 
Go on then.  S. 
The sum is this, that we must come to call upon God the Father, resting upon affiance of the Promises made to us by Christ, and trusting upon his intercession 
Rom. 1. 2, 5. & 4 21, 24. 2 Cor. 1. 20. 3. 4, 5. Gal. 3. 22. Tit. 1 2. Joh 14 15, 26. & 15. 16. 21. & 16. 23, 24, 26. Psal. 29 1, 2. Acts 1. 12. 16.  having all respect of our own worthiness, and framing our prayers, as it were out of the mouth of Christ; which doing, as it is most agreeable to the truth of the Scriptures, so it is most far from the fault of arrogancy and presumption.  M. 
Thinkest thou that they which so pray to God, as thou sayest, ought to have a good hope to obtain what they ask?  S. 
The Lord himself doth also command 
Mat. 21. 21. Mar. 11. 22, 23, 24. Joh. 16: 23. Ma●. 7. 10. Heb. 4 16. & 10. 22. 1 Joh 5 14.  us to ask with sure faith, making therewith a Promise, & adding an Oath, that it shall be given us whatsoever we ask with Faith; and likewise his Apostles do teach that right Prayer proceedeth from Faith. Therefore we must always lay this assured foundation of Prayer, that resting upon sure trust of his fatherly goodness, we must determine that God will hear our Prayers and Petitions, and that we shall obtain so far as it is expedient for us. Therefore they that come rashly and 
Mat. 10. 22: & 21. 21. joh. 16. 24.  unconsiderately to Prayer, and such as Pray doubting, and uncertain of their speeding, they do without fruit pour out vain and bootless words.  M. 
I see with what confidence thou sayest we must ca●l upon God. Now tell me with what affection of heart we must come unto him.  S. 
Our hearts must be sore grieved 
Psal. 50. 15. & 94: 7. &. 1●4. 1, 2. & 127. Rom. 18: & 8. 25. 2 Cor. 3 4, 5.  with feeling of our need and poverty, and the miseries that oppress us so far forth that we must burn with great desire of deliverance from that grief, and of God's help which we pray for. Being thus disposed in heart it cannot be but that we must attentively, and with most fervent 
Luke 18. 5. 7. Rom 1●. 12. Ephe 6. 18. Col. 4. 2. 1 Tim. 2. 1.  affection, with all manner of Prayers and Petitions crave that we desire.  M. 
I see then it is not enough to pray with tongue and voice alone.  S. 
To pray, not applying thereunto our mind and attentiveness without which our prayers can never be effectual 
1 Cor. 14. 14. 15.  is not only to take fruitless labour in vain. (For how shall God hear us, when we heed not nor hear not ourselves) 
1 Cor. 14. 15.  and not only to pour out vain and fruitless, but also hurtful words with offending Gods Majesty. So far off is it, that 
Psal. 109. 7.  such prayers can appease the Majesty of God, that is displeased with our offence.  M. 
How know we that it is thus?  S. 
Sith God is a Spirit, and (as I may 
Joh. 4. 23, 24. 1 Cor. 3. 17.  so call him) a most pure mind; he both in all other things, and specially in Prayer, whereby men, as it were talk and cummune with God, requireth the soul and mind. And he also testifieth that he will be near only to them that call upon him truly; that is, with their heart, and 
Psal. 145. 18, 19  that their prayers please him. On the other side God doth worthily abhor and detest prayers that feignedly and unadvisedly 
Isa. 29. 12, 13. Mat. 15. 8. & 20. 22. Jer. 48. 10.  utter with their tongue that which they conceive not with their heart and thought, and deal more negligently with immortal God, than they are wont to do with a mortal man. Therefore in Prayer the mind is always needful, but the tongue is not always necessary.  M. 
But there is some use of the tongue in Prayer?  S. 
Yea verily, for meet it is that the 
Psal. 35: 28. & 51. 14, 15, & 71. 21, 22, 23. Rom. 14. 11. Phil. 2. 11.  tongue do also diligently and earnestly employ all her strength and ability to set forth the honour of God, sigh it is above all other parts of the body properly created by God to that use. Moreover, as from a mind earnestly bend with study and care, sometime words break out of us ere we be ware; so oftentimes the very sound of utterance and hearing of our own words, quickeneth and sharpeneth our mind and helpeth away slackness wherewith the heart is continually tempted.  M. 
Sith it is so, What thinkest thou of them that pray in a strange tongue, and such as they understand not?  S. 
I think that they do not only lose their labour, but therewith also mock God himself; for if loqui, to speak be wittingly to bestow each word in his right place, they that utter words which they 
1 Cor. 14. 7. 9 11.  understand not, chatter rather than speak, so far be they from praying, for they play the Parrots rather than men, much less Christian men. Therefore far be it from godly men, such hypocrisy and mockery; for if St. Paul think it absurdity 
1 Cor. 14, 12.  for a man to speak to another that speech which they understand not, because words move no man but him that hath the same language, and affirmeth that both he that speaketh & he that heareth, shall either of them be an Alien to the other, how much greater absurdity is it, that we ourselves be Aliens to ourselves, while we use that speech that we know not, and go about to utter our meanings and prayers in that tongue wherein ourselves are deaf. Wise men in old Time thought that such men as were most fond, were most worthy to be laughed at.  M. 
I see how heedful a mind and fervent affection is required in prayer. But tell me, dost thou think thy. ferventness to be natural and by kind planted in our hearts, or that it is a raising up of our minds by God?  S. 
The holy Scriptures do testify that 
Rom. 8. 20. Ephe. 2. 18.  the Spirit of God raiseth up unspeakable groan whereby our prayers are made effectual. He therefore without doubt with his inspiration stirreth up our minds, and whetteth and helpeth us to pray.  M. 
How then? When this ferventness of mind that cannot always be present, is slacked or wholly quenched, shall we, as it were drowsy with sloth and sleeping, idly look for the stirring and moving of the Spirit?  S. 
Nothing less. But rather when we be faint and slack in mind we must by 
Psal. 51. 17: Mat: 26. 40, 41.  and by crave the help of God, that he will give us cherefulness, and stir up our hearts to Prayer; for this mind and will we conceive by the guiding of God.  M. 
Now remaineth that I hear of thee what we ought to ask of God by Prayer. Is it lawful to ask of God whatsoever cometh in our mind and mouth?  S. 
When men that were strangers to true godliness had such an honest opinion of the Majesty and mind of their Gods, that they thought that they ought not to ask of them any thing that is unjust or unhonest: God forbidden, that we Christians should ever ask any thing of God in 
Mat. 7. 11. joh. 16. 23. 24. 1 joh. 5. 14.  Prayer that may mislike the Mind and Will of God, for this were to do to God's Majesty most high injury and dishonour, so much less may a Prayer please him, or obtain any thing of him; and sigh both the wits of men are too dull to understand 
Mat. 20. 22. Rom. 8. 26. 27.  what is expedient for them, and the desires of their hearts are so blind, and will be, that they not only need a Guide whom they may follow, but also bridles to restrain them, it were too great an absurdity that we should in Prayer be carried rashly and headlong by our own affections, by a certain Rule therefore and prescribed Form our Prayers ought wholly to be directed.  M. 
What Rule and Form?  S. 
Even the same form of Prayer verily which the heavenly Schoolmaster 
Mat. 6. 9 10. Luke 11. 1, 2. etc.  appointed to his Disciples, and by them to us all, wherein he hath couched in very few Points all those things that are lawful to be asked of God, and behoveful for us to obtain; which prayer is after the Author, and therefore called The Lord's Prayer. If therefore we will follow the heavenly Teacher, with his Divine Voice, saying before us, truly we shall never swerve from the right Rule of Praying.  M. 
Rehearse me then the LORDS Prayer.  S. 
When ye will pray (Saith the Lord) 
Mat, 6. 9 etc. Luke 11▪ 1, 2. etc.  Say thus: Our Father which art in heaven, hallowed be thy Name, thy Kingdom come, thy Will be done in earth as it is in heaven, give us this day our daily bread, and forgive us our trespasses, as we forgive them that trespass against us, and lead us not into temptation, but deliver us from evil, for thine is the Kingdom, and the Power, and the Glory, for ever Amen.  M. 
But dost thou think that we are bound ever so to render these very words, that it is not lawful in one word to vary from them?  S. 
It is no doubt that we may use other words in praying, so that we swerve not from the meaning of this Prayer, for in it the Lord hath set out certain special, and principal Points to the which unless our Prayers be referred they cannot please God; yea, let every man ask of God as the present time and his need 
Psal. 107 5. & 12. 18. etc.  shall require, and let him tarry upon which part of this Prayer he will, and so long as he list, and dilate it into sundry sorts as he will; for there is no impediment to the contrary, so that we pray to God with such affiance, and affection, as I have before spoken off, and to the same meaning that is set out in this Prayer.  M. 
How many parts hath the Lord's Prayer?  S. 
It containeth indeed six Petitions, 
The Division.  but in the whole sum there are but two parts, whereof the first belongeth only to the glory of God, and containeth the three former Petitions; the second which containeth the three latter Petitions belongeth properly to our commodity.  M. 
Dost thou sever and divide our profits from God's glory, that thou makest equal Partition between them?  S. 
I do not sever things conjoined but for plainness of the whole declaration, I distinguish things to be severally discerned for understanding, whereunto each thing belongeth otherwise, those things that do properly belong to the 
The end of all things Gods Glory.  glory of God do also bring most great profits to us: and likewise those things that serve our profit, are all referred to the glory of God, for this aught to be the 
1 Cor. 10. 30 31. Col. 3. 17.  end whereunto all things must be applied, this aught to be our mark, that God's glory be most amply enlarged; yet in the mean time I think that this division in parts shall not be inconvenient, and is made not without reason, but according to the property of the things themselves, because while we ask those things that belong properly to the advancing of God's glory, we must for that time omit our own profits when y●t in the later Petitions we may intent our own commodities.  M. 
Now let us somewhat diligently examine the weight of every word, why dost thou call G●d Father?  S. 
There is great pith in the use of this one name Father, for it containeth two things, which we have before said to be specially necessary in praying.  M. 
What be those?  S. 
First, I speak not as to one absent or 
Psal. 33. 13, 14. & 34 15. 17: & 94. 9 10 11. & 139. 1, 2. etc.  deaf, but I call upon, and pray to God as one that is present and heareth me, being surely persuaded, that he heareth me when I pray, for else in vain should I crave his help. And this surely without all douting I cannot so affirm of any 
Isa. 63. 16.  Angel or any man deceased. Secondly, we have before said, that sure trust of obtaining is the foundation of right praying. And dear is the Name of Father, and of Fatherly love, and most full of good hope and confidence. It was Gods Will therefore to be called by the sweetest name in earth, by that mean alluring 
Psal. 103▪ 13. Luke 13. 18.  us to himself, that we should without fear come to him, taking away all fear of his Fatherly heart and good will, for when we determine that he is 
R●m. 8. 15. Gal. 4. 6.  our Father then being encouraged with his Spirit, we go to him, as children use to go to their Father. God therefore in this place liketh better to be called Father by name of dear affection and 
Mal. 1. 6.  love then King or Lord by terms of Dignity and Majesty, and so therewithal to leave to us as to his children 
joh. 1. 12. Rom. 8. 15 17. Gal 4. 6, 7.  a most rich Inheritance of his Fatherly Name.  M 
Shall we then come to God with such sure trust of obtaining as children use to come to their Parents.  S. 
That far more sure and steadfast is the trust of the good Will of God then of men, Christ the natural 
Mat. 11. ●7. joh 1 18 & 10. 13.  Son of God best acquainted with his Father's mind, doth assure us, saying, If ye (saith he) being ●vil suffer not your children to crave in vain, but 
Mat. 7. 11. Luke 11. 13.  grant them their requests, how much more shall your heaven Fatherly, who is self goodness and liberality be bountiful to you; but CHRIST as is aforesaid, bringeth 
Rom. 5. 1, 2. Gal. 4. 4▪ 5, 6. Ephe. 2. 4, 5. 1 joh. 2. 1.  us all this confidence, for God doth not adopt, or acknowledge us to be his children, who by nature are the children of wrath, but by Christ.  M. 
What else doth the name of Father teach us?  S. 
That we come to prayer with that love, reverence, and obedience, which is due to the heavenly Father 
Mal. 1. 6. Mat. 26. 39 48.  from his children, and that we have such mind as becometh the children of God.  S. 
Why dost thou call God our Father in common, rather than severally thine own Father?  S. 
Every godly man may, I grant, 
Psal. 22. 1, 2. Rom. 1. 8. 1 Cor. 1. 4.  lawfully call God his own, but such aught to be the community and fellowship of Christian men together, and such dear love and good will ought every one to bear to all, that no one of them neglecting the rest, care for himself alone, but have regard to the Public profit of all; and there in all this prayer nothing is privately asked, but all the Petitions are made in the common name of all. Moreover, when they that be of smallest wealth, and basest state do call upon their common heavenly Father, as well 
Mal. 2. 10. joh. 8. 41. 1 Cor. 8. 6. Ephe. 4 5, 6.  as the wealthy, and such as have attained degrees of highest dignity, we are taught not to disdain them to be our brethren that are accepted with God to the honour of his children. On the other side the most despised, 
Deut. 18. 17. Psal. ●0 18. & 68 ●, 6. & 146. 6, 7. etc.  and they that in this world are vilest may yet in the mean time ease and relieve themselves with this comfort, that in heaven they have all one most mighty, and most loving Father. Furthermore, 
Psal. 13. 5, 5, 7. & 25. 1, 2: etc. & 37. 25, 26. etc. Rom. 1. 18. & 2. 6, 7, 8.  we that trust in God, do rightly confess him to be our Father. For the wicked and unbelieving, howsoever they dread God's Power, yet can they not have trust in his Fatherly goodness toward them.  M. 
Why dost thou say that God is in heaven?  S. 
As heaven with round and endless circuit containeth all things, compasseth the earth, hemmeth in the seas; neither is there any thing or place that is not environed and enclosed with the roomthiness of heaven, and it is on every side wide and open, and always so present to all things, that all things universally are placed, as it were in sight thereof; so we thereby understand that God possessing the Tower of heaven, therewith also holdeth the Governance 
Psal 11. 4, 5. & 10. 6. & 33. 13 & 113. 4, 5, 6. & 115. 3.  of all things, is each where present, seethe, heareth, and ruleth all things.  M: 
Go forward.  S. 
God is also therefore said to be in heaven, because that same highest and heavenly Region doth most royally 
Psal. 8. 3. & 19 1.  shine, and is garnished with his Divine and excellent works. Moreover 
Psal. 8. 1, 2, 3, 4. & 11. 4, 5.  by God reigning in heaven, is declared that he is in eternal and highest felicity, while we as yet in earth expulsed from our Country like children disherited from their father's goods, live miserably and wretchedly in banishment. It is as much therefore to say that God is in heaven, as if I should 
Psal. 50. 3, 4, 9 & 57 5. 10, 11. & 68 32, 33. & 113. 4, 5.  say, incomprehensible, most high, most mighty, most blessed, most good, most great.  M. 
What profit akest thou of these things?  S. 
These things do pull out of our hearts base and corrupt Opinions concerning God, and do instruct our minds to conceive a far other thinking of our heavenly Father, than we use to 
Psa. 50 4. 6. & 20. 5, 6, 7. Mat. 23. 2.  have of earthly parents, to use most great reverence toward his holy Majesty, and in worshipping manner to look up to it, and have it in admiration, and certainly to believe that he doth hearken and hear our prayers, 
Psal. 20. 6. & 10. 15, 17. & 113, 4, 5.  and desires, to put our whole trust in him, that is both Governor and Keeper of heaven and earth, and therewith also we are by these words admonished not to ask any thing unmeet for God; but as for speaking to our heavenly Father to have our hearts raised from earth, high and looking upward, 
Col. 3. 1.  despising earthly things, thinking upon things above and heavenly, and continually to aspire to that most blessed felicity of our Father, and to heaven as our Inheritance by our Father. 
Rom. 8. 17. Ephe. 1. 14, 12. Heb. 9 15. 1 Pet. 1. 3, 4.   M. 
This then so happy a beginning and entry of Prayer being now opened unto us, go to, rehearse me the first Petition.  S. 
First, we pray that Gods Name be hallowed.  M. 
What meaneth that?  S. 
Nothing else, but that his Glory 
Psal. 89. 5, 6. etc. Rom. 11. 36. & 16. 27. 1 Cor. 10 33.  be every where magnified.  M. 
Why do we ask this first?  S. 
Because it is most meet that the children should principally desire and wish the glory of their Father, the servants 
Mal. 1. 6.  of their Master, and the creatures of the Creator, to be increased.  M. 
Can God's Glory be any thing increased or decreased?  S. 
The glory of God, for as much as it is continually most ample, cannot indeed in itself be made either greater by increase, or lesser by decrease; for it 
Psal. 56 5. 9 11. & 104. 31.  is not changed with any addition or diminishing as our earthly things be; but our prayer is, that the Name of God be made renowned and known to 
Psal. 96. 1. 3.  mortal men, and his praise and glory be celebrated here in earth, as it is meet to be. And as the infinite Power, Wisdom, Righteousness and goodness of God, and all his Divine works do truly set forth the Glory and Majesty of God, so we wish that they may appear noble and glorious to us, that the 
Psal. 113. 2, 3. etc. & 114. 1. & & 105. toto. Rom. 11 36.  magnificence of the Author of them, as it is in itself most large, so it may also in all sorts shine honourable and excellent among us, and be both privately and publicly praised and honoured.  M. 
Go forward.  S. 
Moreover we pray that the holy 
Isa. 52. 5, 6. Eze. 36. 20. Rom. 8 24.  Name of God be not evil spoken off for our faults, and as it were dishonoured thereby, but rather that his glory be by our godliness toward God and goodness towards men every where magnified. Finally, we wish that the names of all other that in heaven, earth, sea, or elsewhere have attained the names 
jos 14 23. Psal. 96 4. & 97. 7 9 & 115. 3. 4. etc. & 135. 15. Rom 1. 25. 1 joh. 5. 21.  and honours of gods and be worshipped in Temples in sundry Forms, and with sundry Ceremonies, or to whom men filled with Error and false fond Opinions, have dedicated their hearts as it were Churches; the names (I say) of all those imagined and feigned gods once utterly destroyed, and drowned, and defaced with eternal forgetfulness; the only Divine Name and Majesty of God the heavenly Father be great and glorious, and that all men in all Countries may acknowledge it honourably and holily worship, and reverence it, and with pure desires and hearts pray to it, call upon it, and crave help of it.  M. 
Thou hast said well, I pray thee go forward.  S. 
Secondly, We pray that God's Kingdom come, that is, that he suffer 
Mat. 4 23. & 9 35. Mar. 1. 14. joh. 8. 31, 32.  not the Divine Truth of his Word, which also Christ calleth the Gospel of the Kingdom, to lie hidden in darkness, but that he daily more and more bring it abroad, and with his succour maintain and defend it against the devises, craft and policy of Satan, and of wicked men, and against their 
Mat. 13. 25. 38, 39 & 15. 3. 3. 6. Luke 16. 8. joh. 3. 19, 20. Luke 10. 3. & 20. 12. etc. 17, 18. joh. 16. 2, 3. & 17. 14, 15.  feigned treasons that labour to darken the truth, and to defame it, or spot it with lies, a●d against the violence and cruelty of Tyrants, that travel by all means to extinguish and oppress the truth, and utterly to root it up so as it may be made manifest and well known to all men that there is nothing able to resist the invincible strength of God's Truth.  M. 
Say on more of the Kingdom of God.  S. 
We pray him to bring very many out of darkness into the light, instructed with the Doctrine of his holy 
Mar. 1. 14, 15. Luke 4. 18, 19 joh. 17, 17, 19, 20, 21. 1 Pet. 2. 9 10.  Word, and led by Truth, and that winning them to his number and holy Company, that is to say, his Church in the which he reigneth specially he will continually govern them with his Spirit, 
Joh. 16. 13.  and strengthen them with his Aid, as his soldiers, always earnestly fight with their enemies, the bond of sin 
Luke 22. 31, 32 Ephe. 6. 10, 11, 17, 18. 1 Pet. 5. 8. 9 Rom. 6. 11, 12. & 8 1, 5. etc. 10, 12. etc.  and the army of Satan, that having strength and steadfastness by his Divine Power, restraining corrupt and crooked affections, subduing and taming lusts, conquering, vanquishing, and putting to flight, and chase away all vices, they may increase, and enlarge the heavenly Commonweal and Kingdom. God in the mean time Reigning and Ruling imperially in their hearts by his Spirit.  M. 
That we see daily done. 
Rom. 8 9, 10, 11. 1 joh. 3. 24. & 4. 13. Ps 34, 15, 16. & 37. 9, 10. &c & 58. 5, 6. 9, 10.   S. 
These things are indeed daily done, so as we sufficiently perceive that God hath an eye both to the godly and to the wicked, and so as the Kingdom 
Mat. 13. 38. 41. & 22▪ 6, 7. 13. Luke 19 14, 27. & 12. 45, 46. & 20. 16. Mat. 25. 41. Rom 11 20. 1 Cor. 15. 24, 25, 26▪ etc. 54, 55, 56, 57  of God may seem to be fair begun in this world; yet we pray that with continual increasing, it may grow so far, that all the reprobate that by the motion of Satan stubbornly and obstinately resist and strive against God's Truth, and defiling themselves with all vices and heinous sins, refuse to submit themselves to the Kingdom and Dominion of Almighty God, being once subdued and destroyed, and the tyranny of Satan himself utterly rooted, out and all the enemies slain, ●ppressed, and trodden down, so as nothing may once breathe against the beck and power of God, he alone may every where gloriously Reign, Imperially Rule, and triumph. And as while God reigneth by his Spirit in us, men have a certain 
Rom. 8. 9 10, 11. 1 joh. 3. 24. & 4. 8. 13.  Community with God in this world; so we pray and wish that he will also by Christ communicate with us in heaven, the joy of the most blessed Kingdom 
Mat. 13. 43. 1 Cor. 2. 9  and the Glory that in everlasting Ages of worlds shall never be changed, that we may be not only children, but also heirs of our heavenly 
Mat. 25. 34. Rom. 8. 15▪ 16, 17. ●i●. 3. 7.  Father, which desire also we verily nothing mistrust, or doubt that our heavenly Father will one day grant us to enjoy.  M. 
What followeth next?  S. 
That Gods Will be done, For it is 
Psal. 4. 8. Mat. 26. 30. 42. joh. 4. 34: & 5. 30. & 6. 38. Ephe. 6. 1. 1 joh. 4. 14.  the duty of children to frame their life according to the will of their fathers, and not contrariwise the Parents to conform themselves to the will of their children.  M. 
Dost thou then think that men are able to do any thing against the Will of God?  S. 
Surely it is evident and plainly known among all, that many sins and foul deeds are daily done and committed by mortal men to the grievous offending of his Will, yet so as God cannot by any force or necessity be compelled, 
Psal. 5. 4, 5. & 41. 7, 8. Psal. 119. 104. 1●8. Psal. 115. 3. & 135 6, 7. Rom. 9 19  but that he can most easily bring to effect whatsoever he hath purposed to do. We do therefore pray, not only that, that may come to pass which he hath decreed, which must needs come to pass, because the Will of God doth ever carry with it a necessity of performing; but for as much as our minds burning with lusts, are commonly carried 
Rom. 8. 7. etc. Gal. 5 16, 17.  to desire, and to do those things that most displease God, we pray that he would with the moving of his holy Spirit so change and fashion all the 
Rom. 8. 2. 4 5 etc. 14, 15, 16. 1 Cor. 2. 12. & 3: 16.  wills of us all to the meaning and will of his Majesty, that we may will or wish nothing, much less do any thing that his Divine Will misliketh, and that 
Acts 11. 14. 1 Pet. 3. 17. & 5. 13.  whatsoever we perceive to be tied by his Will, we may receive and suffer it, not only with contented, but also with gladsome hearts.  M. 
Whereto dost thou add, That Gods Will be done, In earth as it is in heaven?  S. 
Forsooth, that we be in all things serviceable and obedient to God's Majesty, 
Psal. 91. 11. & 105. 20. 21. & 104. 4, 5. Heb. 1. 6, 7, 14.  after the example of those heavenly spirits whom we call Angels, and as in heaven there is no rebellion, so in earth also there be none any where found that will, or dare resist and strive against the holy Will of God. 
Psal. 19 4, 5: & 104. 20. etc. & 135. 7. & 136▪ 7, 8, 9  Yea, and when we behold the Sun and Moon and other Stars which we see in the heaven, to be carried with continual motion and perpetual stirring, and with their beams to lighten the earth by the Will of God, we behold an example of obedience set forth for us to follow. Moreover, whereas God 
Deut. 5. 32. Mat. 7. 21 & 12. 50.  hath in the holy Scriptures expressly declared his Will which he hath plainly 
1 Cor. 3. 6. 14, Gal. 4. 24.  notified by giving them the name of his Testament or last Will, they that vary from the meaning of the Scriptures, surely do manifestly departed from the Will of God.  M. 
Now I think thou hast sufficiently spoken of the first part of the Lords Prayer, which part containeth these three Points that belong only to the glory of God. Now it is good time for us to go forward to the second part, which properly concerneth things profitable for us, and meet for our commodities.  S. 
The first Point, of the second Part is, Give us this day our daily bread.  M. 
What dost thou mean by the name of daily bread?  S. 
Not only those things that minister 
Psal. 104. 15. 27. etc. & 105. toto & 144. 10, 11, 12. & 145. 14, 15, 16. etc.  us food and apparel, but also all other things universally that are needful to the maintaining, and preserving of our life, and leading it in quietness without fear.  M. 
Is there any thing else whereof this word Bread doth admonish us?  S. 
That we seek not, and gather together curiously dainty things for 
Psal: 18. 18. 20. 29, 30. & 106, 14. Mat. 6. 15. Luk● 16. 19 1 Tim. 4. 8. 9  banqueting or precious apparel, or sumptuous householdstuff for pleasure, but that we despise delicacies, and excess, and contented with little, be satisfied with temporal and healthful diet, and with mean and necessary apparel.  M. 
How dost thou call Bread thin●, which thou prayest to have given thee of God?  S. 
By God's gift it becometh ours, 
Psal. 115. 16. Mat. 7▪ 7. 8: 1 Cor. 4. 7▪  when he liberally giveth it to us for our daily uses, though by right it be not due to us.  M. 
Is there any other cause why thou callest it thy Bread?  S. 
By this word we are put in mind 
Gen. 3. 19 Ephe. 4, 28. 2 Thes. 3. ●. 10. 11.  that we must get our living with our labour or by lawful means, that being therewith contented, we do never by covetousness or fraud keep any thing of other men's.  M. 
Seeing God biddeth us get our living by our own labour, why dost thou ask Bread of him?  S. 
It is God alone that giveth fruitfulness 
Psal 24. 1 & 65 9 & 68 9 & 104. 13 & 147, 8. etc.  to the ground, that maketh the land plentiful and to bear fruit abundantly, and therefore it is certain that in vain shall we waste and spend out all the course of our life in toil of body, and travel of mind, unless it please God to prosper our endeavours. It is meet therefore that we daily crave in 
Psal 117. 1, 2. 1 Cor. 3. 7.  prayer things necessary for our food and life at the hands of Almighty God, which according to the Divine saying of David, as he created all things, so 
Psal. 104. & 145. 15. & 147. etc.  doth also feed and preserve them, and that with thankful hearts, we receive the same, as it were given and reached to us by God, and delivered by his own hand into our hands.  M. 
Thinkest thou that rich men also, which have slowing plenty, and store of all things, must daily crave Bread of God?  S. 
In vain shall we heap together, and lay up plenty, yea such as may 
Psal: 34 9 Luke 1. 53. & 18. 15. 1 Tim. 6. 17.  for many years suffice either our vain glory, or our daily expenses or necessary use, unless God of his grace do make the use of them healthful to us for our life; yea, in vain shall we cramm meat into our stomach, unless God's Power by which we are rather fed and sustained then by nourishments of meats, do give both to the meat power toourish, andn to the stomach 
Deut. 8. 3. Psa. 78. 29. 30. Mat. 4 4.  ability to digest it; for which cause, even after supper, we pray to have the daily meat which we have already received, to be given us of God, that is to say, to be made lifeful and healthful to us.  M. 
Why be added these two w●rds, daily, and this day.  S. 
To pull out of our hearts the 
Mat. 6. 15. 34. Luk● 41. Phil. 10 4. 6.  stings of care for to morrow, that we be not day and night tormented with them in vain, and that the unsatiable covetise, & as it were, raging hunger of excessive wealth being driven from our 
1 Pet 5. 7. 1 Tim. 6. 9, 10.  minds, we diligently doing of our duty, should daily crave of our most liberal Father that which he is ready daily to give.  M. 
Go forward to the rest.  S. 
Now followeth the fift Petition, wherein we pray our Father to forgive us our Trespasses.  M. 
What ●ruit get we by this forgiveness?  S. 
Most large fruit, for where God 
Psal. 31. 1, 2. Rom. 5. 8, 10. 2 Cor 5. 18. Col. 1 20, 21.  hath mercy on humble suitors, we shall be in like place, and all one favour with him, as if we were innocent, holy, and upright in all parts of our life.  M▪ 
Is this ask of Forgiveness necessary for all men?  S. 
Yea, forasmuch as ●here liveth no 
Psal▪ 14. 3. & 43 2, 3. Rom. 3. 10. 11: 1 joh. 1. 8 10. job 8. r, 2.  mortal man, that doth not oft slip in doing his duty, and that doth not oft and grievously offend God, yea, and as the Scripture beareth witness against us, he that offendeth in any one Point is holden guilty of all, and that he who laboureth to purge himself of one sin to God, shall be convicted of a thousand heinous offences. That we may therefore obtain forgiveness of sins, 
● Cor. 5. 18. 19 20. etc. 1 Joh 7. 9  one only hope remaineth, one only refuge for all men, the goodness and mercy of God through Christ▪ as for them 
1 joh. 1 8.  that do not confess that they ●ave sinned, nor do crave pardon for their 
Luke 18. 9 etc.  faults, but with that Pharise● do glory in their innocency and righteousness before God, or rathe● against God, they exclude themselves from the fellowship of the faithful to whom this Form of Prayer is appointed for them to follow, and from the haven and refuge of Safety, for this is it that Christ saith, that he came into this world, not to call the righteous but sinners 
Mat. 9, 13, Luke 1. 31, 32. & 15. 17. 1 Tim. 1. 15.  to repentance.  M. 
Dost thou affirm that God doth freely forgive our sins?  S. 
Yea altogether; for else it could not seem forgiveness but amends, but 
Rom 3 24, 25. & 11. 5, 6.  to make sufficient amends for one, yea, the very lest fault, we are not by any power of ours in any wise able; we cannot therefore with our works, as it were, with a certain price, redeem both the offence past, and the peace of 
2 Tim. 1. 9, 10. Tit. 3. 5.  God, and make recompense of like for like, but aught with all lowly prayers to crave of God pardon both of our 
Psal. 32. 9, 6. 1 joh. 1. 9 & 2. 1.  fault and punishment, which pardon is not possible to be obtained but only by Christ, and most humbly beseech him to forgive us.  M. 
But this, and the condition which is by and by after limited to us seem scant to agreed fitly together; for we pray that God so forgive us as we forgive our debtors, or them that trespass against us.  S. 
Surely God doth offer us forgiveness 
Mat. 18. 32, 23. Luke 6. 36, 37.  upon a most reasonable condition, which yet is not so to be taken, as if in forgiving men we should so deserve pardon o● God, that the same should be as a certain recompense to us by God, for than should not God's forgiveness 
Rom. 3. 23. 25. & 11. 5, 6. Gal. 6 4.  be freely given us, neither had Christ alone, as the Scriptures teach us, but unless others do find us ready to forgive them, and unless we in following the mercifulness and lenity of God our 
Mat. 5. 7. Luke 6. 26.  Father do show ourselves to be his children, he plainly warneth us to look for nothing at his hands but extreme severity of punishment, he hath therefore appointed our easiness to forgive, not as a cause to deserve pardon of God, but to be a pledge to confirm our hearts with sure confidence of God's mercy.  M. 
Is there then no place of forgiveness with God left for them that show themselves to other not intreatable to forgive and to lay away displeasures and such as will not be appeased?  S. 
No place at all which is confirmed 
Mat. 6. 14, 15. & 18 24 28, 29. 33, 34.  and manifest by many other places of the holy Scriptures, and namely by that Parable in the Gospel of the Servant which owed his Lord ten thousand talents, refused at the same time 
Mat. 7. 2, 3. Lukee 6 37, 38.  to forgive his fellow servant one hundred pence that he had lent him, he notably warneth us, for according to the same Rule of rigour, and the same example shall Justice without mercy be done upon him that cannot find in his heart to show lenity and mercy to other.  M. 
Thinkest thou that Suits in Law about right and wrong are here condemned?  S. 
A wreckful mind, and revengeful of injuries the Word of God 
Rom 12. 19, 20. Heb. 10. 30.  doth surely condemn. Let contenders at Law therefore look well to it, with what mind they sue any man; but the Laws and Ordinances of common 
Rom, 13. 1. 4. 6. etc. Tit. 3. 1. 1 Pet. 2. 13.  right, and their lawful use, that is to say, such use as is directed by the rule of Justice and Charity, are not taken away, or condemned by the Gospel of Christ; but in this part of the Lords Prayer, our minds are bound to follow the Rule of Christian Lenity and Love, that we suffer not ourselves to be overcome of evil, that is to say, to be drawn so far by other men's offence, as to have to render evil for evil, but rather that we overcome evil with good, that is, recompense evil deeds with good deeds, and bear and keep good will toward our foes, yea, and our cruel and deadly enemies.  M. 
Now go forward to th● sixth Petition.  S. 
Therein we pray. That he lead us not into Temptation, but deliver us from evil. For as before we do ask forgiveness of sins past, so now we pray that we sin no more; a thousand fears are 
joh. 5. 14. & 8. 11. 2 Pet. 2. 20, 21, 22. Mat 10. 16, ●7 etc. Ephe. 6. 12. etc.  set afore us, a thousand perils threatened us, a thousand snares provided and laid for us; and we on our part are so feeble by Nature, so unware to foresee them, and so weak to resist them, that with most small force, and occasions, we are shoved down, and carried headlong into deceit.  M. 
Go forward.  S. 
Sith therefore we be most sharply and continually assaulted, both by 
Mat. 10. 16, 17. Luke 16. 8. 2 Cor. 1. 13. 15. 1 joh. 1. 16.  crafty and violent men, and by concupiscence, and our own lust by the enticements of the flesh, this world, and all means of corruption, but specially by that subtle, gulleful, and old wily Serpent the Devil, which like a ravening 
Gen. 3. 1. etc. 2 Cor. 11. 3. etc.  Lion seeking whom he may devour, together with infinite other 
1 Pet. 5. 8. Ephe. 6. 11, 12.  malicious spirits, a●med with a thousand other crafty means to hurt us, is ever ready to destroy us, and thereby as our weakness is, we must needs by and by fall down, and be utterly undone, we flee to the faithful protection of our Almighty and most loving Father, 
joh. 16. 33. 1 joh. 4. 4. & 5. 4.  and pray to him in these distresses and perils not to forsake us and leave us destitute, but so to arm us with his 
R●m. 16. 20. Ephe. 6. 10. ●●im. 4. 17, 18.  strength, that we may be able, not only to resist and fight against the lusts of the flesh, the enticements of this world, the force and violent assault of Satan, but also to overcome and get the ●v●r hand of them, and that therefore ●● will withdraw our hearts from vices and offences, that we fall not into 
Rom. 8. 1. 4. 6. etc. 1 Pet. 4. 1. 2.  them, nor at any time fail in our duty, but may ever lie safe and without fear in the protection and defence of our most good and also most mighty 
Psal. 91. 1. etc. & 121: toto.  Father.  M. 
Then thou meanest by the name of tentation, the craft and violence of the devil; the snares and deceits of this world, and the corruptions and enticements of our flesh, by which our souls are moved to sin, and holden fast entangled.  S. 
Yea Master.  M. 
Sith then to catch and entangle men as it were in snares of temptations, is the 
Acts 5. 3. 1 Cor. 7. 5.  property of Satan, why dost thou pray that God lead thee not into temptation?  S. 
God, as He defendeth and preserveth 
Luke 22. 31, 3●. 1 Cor. 15. 10. 2 Cor. 12. 9 Ephe. 10, 11. 2 Tim. 4. 17. Gal. 5. 4. 1 Pet. 5. 5. Judas 1.  them that be his, that they be not snared with the guiles of Satan, and and so fall into vices and foul sins, so from the wicked he holdeth back, and withdraweth his help and succour, whereof they being destitute, binded with lust, and running headlong, are catched in all sorts of deceitful traps, and carried unto all kind of wickedness, and at length with custom of ill do, as it were gathering a thick tough skin, their hearts wax hard, and so they becoming bond men, and yielding 
Isa. 6. 10. 2 Cor. 4. 3, 4. Ephe. 4. 18, 19  themselves to slavery to the Tyrant Satan, they run in ruin to their undoing and everlasting destruction.  M. 
There remaineth yet a certain appendent of the Lords Prayer.  S. 
For thine is the Kingdom, and the Power, and the Glory, for ever Amen.  M. 
Why would Christ have this Conclusion added?  S. 
First, to make us understand that our sure confidence of obtaining all those things that we have before prayed for, standeth in his goodness and power, and not in any deserving of 
Psal. 3. 3, 8. Hos. 13 9 joh. 10. 28.  our own, or of others; for by these words is declared, that there is nothing that he which ruleth and governeth the world, in whose Dominion and 
Psal 22. 27. & 24. 1, 7. etc. & 29 1, 2. etc. & 47. toto. & 95. 3. 4. &. 1 Tim. 6. 15, 16: Mat. 7. 10. & 21. 22.  Power are all things, which most nobly shining in most ample and immortal glory, infinitely excelleth above all other, either cannot or will not give us when we pray for it, so that it be asked rightly and with sure faith, that now there be no more doubting left in our hearts, which is also declared and confirmed by this word Amen, added to 
2 Cor. 1. 20.  the end of the Prayer. Moreover for as much as God alone is able at his own Will to give whatsoever he hath appointed, 
Psal. 115. 3. 1 Cor. 9 8. Ephe. 3. 20: 1 Tim. 6. 15, 16. 2 Cor. 1 8, 9, 10. 2 Tim. 4. 17, 18. Judas 24.  it most plainly appeareth, that of him alone all these things both aught to be asked, and may be obtained, and that there is no peril or evil of ours so great, which he is not able most easily by his exceeding Power, Wisdom and Goodness to overcome, and drive from us, and also to turn it to our safety.  M. 
Why is there in the later end mention made of the Glory of God?  S. 
To teach us to conclude all our 
God's Glory the end of all: 1 Cor. 10. 31. Eph. 3. 20, 21. Phil. 1. 11. 1 Tim. 1. 7. Judas 25.  prayers with praises of God, for that is the end whereunto all things ought to be referred, that issue ought always to be set before the eyes of us Christians for all our do and our thoughts to reach unto, that God's honour be most largely amplified, and gloriously set out to sight, howsoever yet among men in whose hearts Christian Religion is not settled, there is scarce any one found that for his enterprises attempted, & perils adventured, desireth no glory as a reward of his deeds and virtues, which yet as not 
Mat: 6 1, 3, 4, 5, 6. etc. G●l 5. 26. Phil: 2. 3. & 3. 19  true and sound glory, but vain show and boasting, the Lord vehemently and earnestly commandeth them that be his to eschew.  M: 
Then after entreating of prayer, shall we fitly, and in good time add somewhat of the praises of God and thanksgiving?  S. 
Surely most fitly, for not only in 
Rom. 1. 1. 10. 2 Cor. 1. 11. Ephe. 1. 15. Phil. 3. 4.  the last end of the Lords Prayer Glory is mentioned, but also the very first entry of it beginning with the glory & praises of God; for when we pray that Gods Name be hallowed, what pray we else then that of all his Works, his Glory be established, that is, that he be judged in forgiving sinners, merciful in punishing 
Psal. 51. 1. Rom. 1. 18. & 3. 3. 4. Psal. 65. 9 etc. & 68 5. etc. Psal. 19 1, 2.  the wicked, righteous in performing his Promises, true in heaping daily benefits upon the unworthy, most good and liberal that whatsoever of his Works we see or understand, we be thereby stirred to advance his Glory with Praises; so was it Gods Will to have his Glory most nearly joined with prayer to him; for meet it is, that as when we are touched and troubled with distresses, we flee as humble Petitioners 
Psal. 34. 1, 2: & 50. 14, 15. 23. 1 Thes. 1. 2. & 5. 18. 2 Thes. 1. 3.  to God's help and mercy, so we unfeignedly acknowledge that by him we obtain deliverance from all evils and griefs, and that he is to us the ●nly Author of all good things; for of whom we crave pardon, and all good things, to him when he giveth them, not in heart and speech to render thanks were surely most great unkindness; 
Psal. 92. 1. & 95. 6. & 96. & 103. toto. Psal. 29. 1, 2. & 50. 14. 15. 23. Rom. 15. 6.  we ought therefore continually with mindful heart and due honours to yield deserving thanks to the everliving God.  M. 
Go forward.  S. 
Moreover to praise and magnify God's Goodness, Justice, Wisdom and Power, and to give him thanks in our own name, and in the name of all mankind, is parcel of the worshipping of God, belonging as properly to his Majesty as Prayer, wherewith if we do not rightly worship him, surely we shall not only to be unworthy of his 
Luke 17. 17: joh. 5. 44. Rom. 1. 21. 24. Luke 17. 17. joh, 5. 44. Rom: 1. 21. 24. 1 Pet. 4. 11.  so many and so great benefits as unthankful persons, but also shall be most worthy of eternal punishments, as wicked against God.  M. 
Sith we receive benefits of men, shall it not also be lawful to give them thanks.  S, 
Whatsoever benefits men do to 
1 Cor. 12. 6. 11. 2 Cor. 9 9 12. 1 Pet. 4. 10, 11.  us, we ought to account them received of God, because he alone indeed doth give us them by the ministry of men; for which cause also though men ought not to be beneficial and liberal of intent to get thank, but set forth the Glory of God, yet to give thanks to them moved by kindness, grant us any thing beneficially 
Mat 5▪ 16. 1 Pet. 2 12. Psal 16 3. Mat. 5 43, 46, 47. Luke 6. 32, 33, 34. Acts 24. 2, 3.  and friendly, why should it not be lawful, sigh both equity requireth, and by Law of natural kindness we are bound unto it, yea, and God himself by this mean binding us unto them, willeth us to acknowledge the same.  M. 
Dost thou then allow thanks to men also?  S. 
Yea sith, our thankfulness to men redoundeth to God himself, because from the Springhead of his divine liberality as it were, by certain guiding of water courses, God conveyeth his benefits to 
1 Cor. 12. 6. 21. 1 Pet. 4. 10. 11.  us by the hands of men; therefore if we show not ourselves thankful to men, we shall be also unthankful to God himself; only this let us look well to, that his full Glory return and redound 
Psal. 115. 1. Mat. 5. 16. 2 Cor. 4. 15. & 9 9, 10, 11, 12, 13. 1 Pet. 1: 12.  to God alone, as to the Author and Fountain of all good things.  M. 
Is there any Rule and prescribed Form for us certainly to follow, when we glorify and honour God, and give him thanks?  S. 
Innumerable praises of God, are commonly seen to be set out in his Word, from the Rule whereof we vary not, we shall all always have a good Pattern for us to follow in giving to God his praise and honour, and in yielding him thanks. Finally, in a sum, seeing that the holy Scriptures do teach, that God is not only our 
Deut. 19 17. 20. & 28. 58. Mal. 1. 6, 7. & 2. 10.  Lord, but also our Father and Saviour, and we likewise are his children and servants, it is most meet that we employ all our life to the setting out of his 
Psal. 29. 1, 2. & 34. 1, 2. & 92 1. & 103. toto. Rom. 15. 6. Pro. 16. 4. Isa. 43. 7. Rom. 11. 26. Col. 3. 16.  Glory, render to him due Honour, Worship, pray to, and reverence him, and with heart and mouth continually thank him; sigh we are to this end created by him and placed in this world, that his immortal Glory should be in most great Honour among men, and rise to most high Magnificence.   
FINIS.