Question.

INto what faith wert thou baptised?

Answere.

Into the faith of the holie Trinitie. Matth. 28.19.

Question.

What doost thou meane when thou saiest, thou art baptised into the faith of the holie Trinitie?

Answere.

It is to enter and consecrate the baptised, in­to the faith and religion of one God.

First, that they might beleeue the Father, the Sonne, and the Holie ghost, to bee one God; to whom alone, they must giue their faith and confidence. Psal. 37.5. Iere. 17.5, 6, 7, 8. Iohn. 14.1.

Secondly, that they beleeue, that the sonne and the holie ghost, are nothing els but the verie essence of God. 1. Iohn 5.7.

Thirdly, that they confesse God the Fa­ther who hath adopted them, God the sonne by whome they are redeemed, and God the [Page] holie Ghost, by whome they are sanctified & confirmed. Gala. 4.4, 5, 6. 1. Corinthians 6.10, 11.

Question.

Where shall wee finde the summe of this faith of the holie Trinitie.

Answere.

First, generallie at large in the holie Scrip­tures, which is called the Booke of God.

Secondly, particularlie and briefely in the Articles of the Faith, called the Apostles Creede.

Question.

Why is it so called?

Answere.

For two apt causes.

First, Because it is a briefe collection of the Articles of the Faith, which haue been al­waies in Christs Church.

Secondly, because it was taken out of the pure doctrine of the Apostles.

Question.

Why must euerie christian say I beleeue, & not We beleeue; as well as they generally do say Our Father which art, &c.

[Page 2] Answere.

First, because euerie Christian must be saued by his owne faith, and not by an others.

Secondly, wheras we say, Our Father, we must note, that it is a prayer: and the other the beleefe of euerie Christian, and therefore a plaine and great difference, Haba. 2.4. Ga. 3.11. Heb. 10.38, 39.

Question.

Why must we beleeue, that there is a Church, & not in the Church, as in God the Father, &c?

Answere.

It were great idolatrie, to put our trust in meere man; for Faith onely belongeth to the holy Trinitie: and although Iesus Christ who is saluation it selfe, is no where to be found but in the Church; yet Saluation is not of the Church, and therefore Ieremie accurseth them that put anie confidence in the flesh of sinfull man. Iohn 17.1, 2, 3. Matth. 28.19. Ierem. 17.5, 6. Esay, 30.1, 2, 3, 4. and 31.1, 2, 3, 4.

Question.

Into how manie points shall we diuide this confession of our faith?

[Page] Answere.

Into 3. The first concerning God the Fa­ther, in the first Article.

The second, concerning God the Sonne in the sixe next Articles.

The third, concerning God the holy Ghost in the fiue last Articles.

Question.

How manie things learn you in the first ar­ticle? I beleeue in God the father Almightie, &c.

Answere.

First, what God is.

Secondly, how he created all things.

Thirdly, how he preserueth all his workes.

Fourthlie, how he ruleth and gouerneth all things.

Question.

What is God?

Answere.

God is a spirite, infinite, euerlasting, vn­chaungeable, incorruptible, immortall, most simple in nature; in power most mightie, in­comprehensible both in greatnesse and Maie­stie, (by whom all things were made in the be­ginning of nothing) also distinguished into thrée persons: the Father, the Sonne, and the holie [Page 3] Ghost. Iohn 4.24. Esay 66.1, 2. Esay 40.28. Mal. 3.6. Iam. 1.17. Rom. 1.23. 2. Tim. 1.17. Gen. 17.1. Rom. 11.33, 34, 35, 36. Ier. 10.10, 11, 12, 13. Matth. 28.19. Reuel. 15.3, 4.

Question.

What is God the Father?

Answere.

Hee is the beginning and Authour of euerie thing both in heauen and in earth. Who, when it séemed good vnto his diuine Nature, created all things of nothing, in heauen and in earth, both spirituall and corporall, and ordered them by his eternall Sonne: the which are now go­uerned and mainteined, by the infinite and con­substantiall power of the Holie Ghost, procee­ding from them both from all eternitie. Gen. 1.1, 2, &c. Gene. 2.1. Prouerb. 8.14, to the end. Psalme 114.30. Gene. 1.2. Iohn 15.26. Ro­man. 8.9.

Question.

What is the Sonne?

Answere.

The Sonne of God, is Iesus Christ, who was begotten of his Father before all worlds; and of his Father (without a mother) by whom all things were created: who (being appoin­ted [Page] of his Father from euerlasting to redeeme his elect people) was (when the fulnesse of time was come) borne of a Virgin, and became man of his mother (without a father,) by whom we are saued Psalm. 2.7. Hebr. 1.5. Iohn 1.14, 18. Col. 1.16, 17. Reuela. 13.8. 1. Peter 1.19, 20. Galath. 4.4, 5. Luke 1.26, 27, 30, 31. Luke 2.6, 7.

Question.

What is the Holie Ghost?

Answere.

The Holie Ghost is the essentiall power and vertue, both of the Father and the Sonne, eter­nall and consubstantiall with them: in whome, he resteth and abideth; and from whom, he pro­ceedeth: By him, are we grafted into the bodie of Christ, and sanctified, and sealed vp to salua­tion. Iohn 15.26. Luk. 11.20. Gen. 1.2. 1. cor. 12.13, 14. Tit. 3.5.

Question.

In that thou saiest, there is God the Father, God the Sonne, and God the Holie Ghost: what doost thou els, but make three Gods?

Answere.

No, not so: for God is one in essence, and simple in nature, although thrée Persons distin­guished [Page 4] out of the same Beeing of Beeings. Deuter. 6.4. 1. Corinth. 8.6. Ephesians 4.5, 6. 1. Iohn. 5.7.

Question.

How proue you this distinction of the three Persons in the one Godhead?

Answere.

This maye bee prooued most plainelie and firmlie by these places of Scripture, Matthew 3.16, 17. and 28.19. 1. Iohn 5.7. Romanes, 8.9.

Question.

Are they three seuerall substances, in that they are three distinct persons?

Answere.

No: for I haue alreadie said, that they are but one, imcomprehensible, infinite, inuisible, and vndeuidable substance, and yet three Per­sons.

Question.

How are they three Persons?

Answere.

In respect of their properties, and not in di­uiding their nature, but in distinguishing their properties.

[Page] Question.

What are their properties?

Answere.

We attribute to God the father, our Creati­on: to God the sonne, our redemption: and to God the holie Ghost, our sanctification: to the father, the thing done; to the Sonne, the wise­dome whereby it is done; to the Holie Ghost, the effects of the thing done. Genes. 2.7. Titus 2.14. 1. Peter 1.2. Actes 14.15. Prouerbes 8.22, to 32.

Question.

What things are proper to the Father alone, that agree neither to the Sonne, nor to the ho­lie Ghost?

Answere.

This: the begetting of the Sonne; for which cause, he is called the Father, and foun­taine of the Trinitie. Iohn 3.16. 1. Cor. 8.6. Iohn 16.28. and 15.26.

Question.

What is giuen to the Sonne, that is not likewise giuen to the Father, nor to the Ho­lie Ghost?

Answere.

To be begotten; for which cause he is cal­led [Page 5] the Sonne, and seconde person in the God­head; as also, that he is the Fathers word. He­brewes 2.5. 1. Iohn 4.9. Matthew 28.19. Iohn 1.1.

Question.

What is proper to the Holie Ghost, that is not likewise giuen to the Father, nor to the Sonne?

Answere.

To be proceeding from the Father and the Sonne, and to be the third person in Trinitie. Rom. 8.9. Matth. 28.19.

Question.

Then Iesus Christ was not created, in that he was the Sonne of God?

Answere.

No verelie: but begotten from euerlasting, and without beginning: Also in that he is God he is the Creator, and not a creature: for, by him all things were made. Reuelat. 1.8. Mich. 5.2. Iohn 17.5. Iohn 1.1, 2, 3, 4, 5. Coloss. 1.16, 17.

Question.

Was Iesus Christ created, in that hee is man?

[Page] Answere.

Yea: hee was created of God without the helpe of man, onely by the worke and operati­on of the holie Ghost, in the wombe of the vir­gin Marie. Matth. 1.20. Luke 1.35. Galath. 4.4.

Question.

In that thou giuest Iesus Christ two Na­tures, what dooest thou else but make two Christs?

Answere.

No: Although we say, that in Christ there be two natures, as diuine and humane; yet we make not two Christes, nor two persons, but one person, and one Christ; consisting of two natures. Matth. 1.21, 23. Rom. 1.3, 4. Luke. 1.43. Rom. 9.5.

Question.

Is Iesus Christ, as he is man, the Sonne of God?

Answere.

No verelie: not in that hee is man, but in that he is God: and he is the Sonne of man, and so called, in that he is man. Luke. 1.35. Matth. 26.64.

[Page 6] Question.

Yet there is but one Sonne of God, as there is but one Christ.

Answere.

It is most true: There is not one eternall and naturall: and another created and adopted; but that onelie eternal Sonne of God, who su­staineth & vpholdeth, the nature vnited to him­selfe. Yet must we note, that we call the person of Christ; the Sonne of God manifested in the flesh. 2. Tim. 3.16.

Question.

Then, is it thy meaning, that the humane nature of Christ is a person.

Answere.

No: for Christes humane Nature, was neuer extant or had beeing, but in the God­head: wherefore the humane nature in Christ, is not a Person; but the humanitie subsisteth, and hath his being in the person of the Word, and therefore Christ is not either in imagina­tion, or in déede, a double Person; but one Person consisting of two Natures. Iohn. 1.14.

[Page] Question.

What is the personall vnion?

Answere.

It is the taking of mans nature, which is su­steined and vpholden of the diuine nature (that is to say) such a taking or vniting, that there procéedeth or commeth out of that vniting, but one subsistence one beeing onely; in which sub­sistence that diuine nature (that is to saye) the person of the Word, beareth swaie and ruleth. 1. Ioh. 1.1, 2, 3. Rom. 1.3, 4.

Question.

Yea: but he is also called the Sonne of God in that he is God and man.

Answere.

It is true: but not naturallie in respect of his manhood, but by reason of the Personall v­nion, with his diuine nature.

Question.

Proceede vnto the Holie Ghost: and tell me, is he created, or begotten?

Answere.

Neither: but proceeding from the Father and the Sonne, of the same substance and bee­ing with them: equall with the Father and the Sonne in glorie and maiestie, and from all e­ternities, [Page 7] as in the definition it was shewed.

Question.

Yea: but it shoulde seeme, that the Father should be greater than the Sonne: & the Sonne greater than the holie Ghost, because the one is placed before the other.

Answere.

Not so: For although the Father is put be­fore the Sonne in order, and the Father and the Sonne before the Holie Ghost; yet it is not because the one is greater than the other, or more excellent than the other: but because the Sonne was begotten of the Father, and the Holie Ghost proceeding from the Father and the Sonne. Otherwise we shall read first, how the Sonne is put before the Father, 2. Cor. 13. And also how the Spirit is put in the first place 1. Corinth. 12. Whereby we may note, that the order of names doth not make difference of dig­nities.

Secondlie they be one in essence and sub­stance. 1. Iohn. 5.7.

Thirdly, that which is giuen to the one is giuen to the other in giftes and working, Iohn 5.21.26.27. 1. Cor. 12.4. to 12.

[Page] Question.

Then there is but one nature of God?

Answere.

It is most true: and that vncorrupt, infinite, vnbegotten, neither diuided by place, nor inclu­ded in anie place, nor secluded out of anie place, nor defiled by person or place, neither subiect to change. Rom. 1.23. 1. Tim. 6.16. Psal. 139.7. to 14. Esay 46.10. Iam. 1.17. Deut. 32.4. Psal. 5.4.

Question.

Now shew me what is a person.

Answere.

A Person is a subsistance in the Essence of God: which being referred vnto the rest, is di­stinguished by a certaine incommunicable pro­pertie, or which is not common to the other.

Question.

Then a subsistance is another thing than an essence?

Answere.

It is true: for if the Word were simply God, and had nothing proper seuerally to it self: then had the holie Euangelist Iohn said ill, when he said: The Word (which he afterwards calleth God) was with God. Iohn. 1.2, 3.

[Page 8] Question.

What is the vse of this deepe mysterie.

Answere.

We are taught hereby: First, how we ought in all diuine wisedome and godlie humilitie, to reuerence this deepe and holie mysterie of the Trinitie (the Father, the Sonne, and the Ho­lie Ghost) and yet but one God in being and glorie, contrarie to the opinion of Sabellius.

Secondly, how Christ was both God & man.

First, God from euerlasting, and begot­ten of his Father before all times, contra­rie to the heresie of Arius, Iohn. 1.1, 2. Micah. 5.2. Reuel. 22.13.

Secondly, Man when the f [...]nes of time was come, by taking flesh of the Virgine Marie: not bringing the same frō heauen from the Father, & so afterward swallow­ed vp of the Father, & became al one with him, as Marcellus the heretike affirmed, also renewed by the Anabaptists. Rom. 1.3, 4. Gal. 4.4. Heb. 2.16.

Thirdly, that the holy Ghost is God with the Father and the Sonne, of the same bee­ing and glorie from all eternities, Gene. 1.2. Esay 48.16. Math. 12.32. 2. Cor. 5.19. con­trary [Page] to the heresie of the Macedonians, who denied the Diuinitie of the holie Ghost.

Fourthly, it teacheth vs to praie vnto Al­mightie God, and search after true wisedom and vnderstanding; that we may both be led into the true mysterie, and auoide al heresies herein. Matth. 7.7.

Question.

Nowe let vs proceede vnto the seconde point of the diuision: namely of the creation of the world, tell me what order wilt thou ob­serue herein?

Answere.

This, first of creation generallie.

Secondly, of creation particularlie.

Question.

Let vs then come to the first, was the world without beginning.

Answere.

No: for it was created, although the philoso­phers did dream the cōtrarie. Gen. 1.1, 2. & 2.2.

Question.

Who created the same.

Answere.

Almightie God, by his wisedome and power. Gen. 2.1, 2, 3, 4. Iohn. 1.1, 2, 3, 4. Prouerb. 8.

[Page 9] Question.

What is creation?

Answere.

Creation is that action of God, whereby hée created and made of nothing, all thinges, both Heauen and earth, and whatsoeuer is conteined in them, when that there was none of them. Gen. 1.12. Psal. 33.6. Iere. 10. Acts. 14.15. Iohn. 1.1, 2, 3.

Question.

Were they created such as they bee now? Or in what estate where they created at the first?

Answere.

Touching their nature it is all one, but the qualities and conditions of them, are meruei­louslie altered and changed: for whereas now we see them subiect to vanitie, they were not so then, but created verie good and perfect, for that the worke did sufficientlie preach and set foorth the glorie and cunning of the worke man, as it is plainelie set downe in the booke of Genesis thus: The Lord sawe all that he had made, and it was very good. Gen. 1.31.

Question.

How came this ruine and confusion to the creatures, which were created perfect by God?

[Page] Answere.

Onely by the Apostacie and fall of man, who was appointed of God to be Lorde and ruler o­uer the whole world, and all the creatures there­of. Gene. 3.17.18. Rom. 8.20.

Question.

Were all creatures that are now mouing and growing vpon the earth, then made?

Answere.

No: for God in his iustice, to punish the fall and apostacie of Adam and mankinde (yet iust & good in God, did cause the earth to bring forth (thorough corruption) many noisome and cor­rupt creatures (since the sixe dayes) which were not created at the first: for it is saide, that all the works of God were very good. Gen. 1.31.

Question.

How proouest thou that such noisome crea­tures, were created after the fall of man, and for his punishment?

Answere.

By the words of GOD, which the holy ser­uant of God Moses rehearseth in Gene. 3.17, 18. Cursed be the earth for thy sake, thornes also, and thistles shall it cause to growe vnto thee, &c. [...]o that whatsoeuer corrupt things doo growe [Page 10] and proceede from corruption, they are not the natural fruits of the earth (as reckned in the or­der of nature) but corruptions, and of corrupti­ons, which haue their originall of sinne: as lice, fleas, flies, frogges, toades, catterpillers, gras­hoppers, spiders, briers, thistles, and such like noysome and hurtfull creatures.

Question.

Shall the heauens and the earth be consumed, (because the Elements, the Ayre, and the earth, are corrupted by corruption) in their substan­ces, at the day of Iudgement, and so a new hea­uen, and a new earth created?

Answere.

No: but they shall bee renewed and purged from their corruptions, which the sinne of man brought into the world.

Question

Yea, but it is written by S. Iohn, that GOD will make a new Heauen and a new earth, and that the first Heauen and earth shall fleete a­way from before him, and their place shall bee no more founde. Reuel. 20.11, 12.

Answere.

Saint Iohns meaning is not, that there shoulde bee a newe Heauen and a newe earth, [Page] in respect of new, and other substances then they were before; but when Christ shall appeare, hée shall chase away, and purge all the corruptions of the Elements and the earth, with his purg­ing and pure fire. Heb. 1.11. 2. Pet. 3.12, 13.

Question.

What other proofe haue you for this thing?

Answere.

This: the holie Ghost will not bee against himselfe; for he sheweth by his Apostle, that the heauens and the earth shall be restored, and pur­ged from all corruption; but yet in their sub­stances to remaine. Roma. 8.19, to 23. Actes 3.21.

Question.

Rehearse the words of the first place?

Answere.

For the feruent desire of the creature (saith the Apostle Paule,) waiteth when the sonnes of God shall be reuealed, because the creature is subiect to vanitie, not of it owne will, but of him which hath subdued it vnder hope, because the creatures also shall be deliuered from the bondage of corruption, into the glorious libertie of the sonnes of God: for wee knowe that euerie creature groneth with vs also, and traueleth in paine together vnto this pre­sent, [Page 11] and not onlie the creature, but we also. Rom. 8.19, 20, 21, 22, 23.

Question.

What gatherest thou out of these words?

Answere.

First by this word Creature, is ment all crea­tures, that liue, mooue, and growe, vpon, in or vnder the earth, both senceles and sensible, li­uing and without life; and not onely Angels, men, or diuels; and therefore the Apostle saith euerie Creature.

Secondly, the Apostle saieth, that they waight for the glorious libertie of the sonnes of God that they also might be not destroyed, but deliuered from the bondage of coruption.

Thirdly, hee saieth, that they are subdued vnder hope, namelie of restoration to that ex­cellent estate that they had by creation.

Question.

Proceede to your second place of proofe?

Answere.

Whome the Heauens must conteine vntill the time that all things bee restored, which God had spoke by the mouth of all the holy Prophets since the world began. Actes 3.21.

[Page] Question.

What gather you by these words?

Answere.

That al things shal be restored to an excellent perfection, and therfore S. Peter calleth the day of Iudgement, the day of restoring of al things: which could not be attributed vnto that day, vn­lesse that there should be a restoration of them.

Question.

To what end or what vses, shall they serue af­ter the day of Iudgement?

Answere.

That is a wicked curiositie, to search after those things which God hath not reuealed vnto vs: let vs therefore say with Moses, The secret things belong vnto the Lord our GOD: and the things reuealed vnto vs and our children for euer, that we may doo all the words of this Lawe. Deu. 29.29. and so auoide likewise, such vaine que­stions as these: whether they shall be perpetu­all or not perpetuall, for vses or not for vses; for they breed but strife and meere babling. 1. Tim. 1.4, 5, 6, 7. Titus 3.9.

Question.

What is the vse of this point?

Answere.

[Page 12]First, how all things were created of God most perfect and good at the first; and he therfore holy and iust in his works. Psalm. 145.10, 11. Deut. 32.4.

Secondly, how our sinne was the ruine and confusion of the perfection and excellen­cie of the creatures in their first creation: so that hereby we may see how horrible and fil­thie a thing sinne is: and therefore so much the more to hate the same. Gene. 4.11, 12. Ephe. 2.2, 3. Col. 3.1, 2, 3, 4.

Thirdly the iustice of GOD in punishing sin; and therfore we ought to kil and flie from the same, as the only enemy of our health and saluation. Psal. 5.4, 5, 6. Co. 3.5, 6. Ro. 6.23.

Fourthly, how all things in Christ, shall bee restored to health and the former excellencie; but man to a greater excellencie, and more perfect happines than at the first. Rom. 8.14. to 26.

Question.

As wee haue hetherto intreated generallie of the creation of the world, with all things there­in: so now more particularlie let vs come to the making and creating of man: the which is the second point, and tell me what order thou wilt keepe herein.

[Page] Answere.

First, who made man.

Secondly, whereof he consisteth.

Thirdly, of his excellencie in his first crea­tion.

Fourthly, of his fall.

Fiftly, how wee come to the knowledge thereof and our sinnes.

Sixtly, of the vses of the lawe and good workes.

Question.

Who made man?

Answere.

God.

Question.

What things may we consider in God, in the creation of man?

Answere.

First, his wisdome. Psalm. 104.24.

Secondly, his power.

Thirdly, his goodnes. Psalm. 8.

Question.

Let vs come to the second thing: What is man, and whereof dooth he consist?

Answere.

Man is an excellent and reasonable creature, [Page 13] created after the image of God his creator con­sisting of two partes. Gene. 1.26, 27.

First, a soule. Gene. 2.7.

Second, a bodie. Eccle. 12.7.

Question.

What is the bodie.

Answere.

A wonderfull Creature of the workeman­ship of God, framed out of the dust of the earth, and of a notable proportion in euerie parte; made vpright, to looke vpward alwaies to God his maker. Gene. 3.19.

Question.

Although the bodie bee of the dust of the earth, is it not yet more excellent than all other creatures that were made of the earth?

Answere.

Yes verelie: and that first, in respect of the time of his creation.

Secondly, of the forme of his creation.

Thirdly, of the end of his creation.

Fourthly, of the person of the Sonne.

Question.

1 How in the time of his creation?

Answere.

When the Lorde made man, hee first tooke [Page] counsell of his wisdome and power, and delibe­rated on the matter: but when he made all other creatures (before hee made man) hee saide: let it be done, and it was done presentlie, not ta­king such deliberation on their Creation, al­though his wisdome, power and glorie may bée seene in them. Gen. 1.26. Roma. 1.20, 21. and 11.36.

Question.

2 How informe of his creation?

Answere.

God made all other creatures to go groue­ling on the earth, and to looke downeward, but he made man a streight bodie to go vpright; and alway to looke vp into Heauen, and so to consi­der of his Creator: also, he hath planted a cer­taine Maiestie in the face of man, to the terror of all other creatures. Gene. 1.28, 29.

Question.

3 How in the end of his creation?

Answere.

First, in glorifying GOD in holy words, and also in good workes. Ephesians 4.29, 30. Matth. 5.16.

Secondly, in respect of the redemption of the bodie thorough Christ, to be the childe of [Page 14] God and heire of eternall life and saluation. Ro. 18.7.

Thirdly, to bee the temple of the holy Ghost. 1. Cor. 3.16. and 6.19.

Question.

4. How in the person of the Sonne?

Answere.

In that Christ the sonne of God, hath onely communicated with man, in taking to himselfe mans nature. Heb. 2.16. Rom. 1.3.

Question.

What hath man to consider in that his body is made of the earth and aduanced to such glorie?

Answere.

First, it beateth downe all pride. Iere. 22.29.

Secondly, his brittlenes is shewed therin. Isay 40.6, 7, 8. Iob. 14.1, 2.

Thirdly, it teacheth man to consider his ex­cellencie in Christ, and not to defile (in sinne and vncleanenes of life) his bodie. 1. Cor. 6.15, to the end, 2. Cor. 6.14, to the end.

Question.

What is the soule?

Answere.

It is an immortall and spirituall substance created of GOD, and infused into the bo­die, [Page] which quickneth and giueth life thereunto: and of it selfe neuer dieth. Eccle. 12.7. Iob. 10.12. Matth. 10.28. Reue. 6.9, 10, 11.

Question.

What are the powers of the soule?

Answere.

Principallie two?

First, reason. Esay 29.9. 1. Thes. 5.23.

Secondly, will. Heb. 4.12.

Question.

Are they perfect in vs?

Answere.

No: but most imperfect. Gen. 6.5. Ier. 17.9. Matth. 15.19, 20. Rom. 8.7. 1. Cor. 2.24.

Question.

Were they so created in vs?

Answere.

No: but we got corruption by the fall of our first parents, Adam and Eue. Gen. 3.1, 2, 3, 4, 5, 6, 7. 2. Cor. 11.3.

Question.

Thou saiest that the soule is a spirituall sub­stance: but there are some that doo affirme, it is but a motion, other some, to bee a vanishing breath?

[Page 15] Answere.

The Scripture teacheth the contrarie, for

First, God is called the father of the spirits. Heb. 12.9.

Secondly, Christ is called the pastour of soules. 1. Pet. 2.25.

Now if these sentences shal be applied to mo­tions, and a vanishing breath; thereby to make God a Father, and Christ a Pastour of a thing of naught, it were most wicked and absurde.

Thirdly, the soule is subiect to torments, and capable of ioy in this world, and in the life to come: which things cannot be applied, to motions and a vanishing breath. Luk. 16.24, 25.

Fourthly, it shoulde than followe, so many motions, and breathes (seeing they haue no being) so many soules.

Question.

In the definition it is said that it neuer dieth, but alwaies liueth and is immortall, but there are some that affirme, that it sleepeth, other some that it dieth with the bodie?

Answere.

That it neither sleepeth, nor yet dieth, but that it alwaies liueth and is immortall: and that [Page] either it goeth vnto blisse or miserie presentlie after the seperation of the body; proued. Eccl. 12.7. Mat. 22.31. Luk. 16.24, 25. Reu. 6.9, 10, 11.

Question.

Also it is said in the definition, that it is crea­ted of God, and by him infused into the bodie, but there are some that hold, that the soule be­getteth the soule?

Answere.

First, these testimonies of holy Scripture do sufficiently prooue, that they are created of God, and powred by him into the bodie. Eccles. 22.7. Psal. 33.15. Iob. 10.9, 10, 11, 12.

Secondly, it is against the nature of a be­ing, to be deuided and parted.

Thirdly, to say y ^t a soule hath seed & gene­ration, is a hard and strange kind of diuinity.

Question.

The Apostle Paule, diuideth man into three parts, the spirit, the soule, and the bodie: so that hee seemeth to make the spirit one thing, and the soule another: how is it then, that you di­uide man into two partes, the soule, and bodie? 1. Thes. 5.23.

Answere.

The Apostle diuideth the soule into two [Page 16] partes, the first is reason and vnderstanding, which he calleth the spirit; the second is wil and affection, which he calleth the soule: so y ^t the spirit is not a seuerall substance, but the soule & spirit are one, euen as the bodie and flesh are one.

Question.

Now let vs come vnto the third point, as thou hast shewed that God made man; so tel me did he make him perfect and free from all sinne?

Answere.

Yea: for it is said, that God did make him in the image of God. Gene. 1.27. Eccles. 7.31.

Question.

In that Moses bringeth foorth God spea­king after this manner, let vs make man in our image, did he speak vnto Angels, or the earth?

Answere.

No verely, neither to the one nor to the other, for

First, what fit counseller is the earth which is a dead Element.

Secondly, to ascribe such a notable worke as the creation of man, or the least part ther­of vnto Angels, is blasphemie against God.

Thirdly, it is not said that man was crea­ted after the image of earth or Angels, but in the image of God.

[Page] Question.

What is the true meaning of the words?

Answere.

God in that place, speaketh vnto his wis­dome and power, shewing thereby what a nota­ble creature man should bee: also it is a notable place to proue the Trinitie of the persons.

Question.

Doth Moses make any difference betweene Image and likenes in that hee rehearseth them both?

Answere.

No verely, for by it Moses repeateth one thing with many words, to make the same more plaine, and driue the same more deeply into our hearts. Also in the 27. verse he nameth only the word Image, finally in the fift chapter, the word similitude he onely vseth, and maketh no menti­on of the word Image.

Question.

Was that the image of God, in respect of mans fourme or substance either in soule or bo­die?

Answere.

No: for God hath no such forme nor sub­stance for he is neither flesh, blood nor bone, and [Page 17] although a spiritual essence, yet infinite, vncrea­ted, and incomprehensible. 1. Reg. 8.27. Iob. 11.7, 8. and 26.6. to the ende. Esay. 40.12, 13. Rom. 11.33.

Question.

Yea: but the Scriptures doo attribute, head, eyes, eares, mouth, armes, and such like thinges vnto God? Psalme. 34.15, 16. Luke 1.51.

Answere.

It is true, but these things are spoken for our weaknes, not that God hath such things as are attributed vnto him: but by these things God dooth teach vs, and instruct vs further, in his ho­lie and vnsearchable mysteries; and because we are too earthlie minded, therefore hee by these things doth lift vs vp to more excellent things; otherwise God is a spirite, inuisible, infinit, and incomprehensible.

Question.

Also the Scriptures doo say, that he breathed into him the breath of life, and so made of him a liuing soule. This breath was of the substance of God: so the soule is a part of God, and there­fore his image.

Answere.

It is blasphemie so to affirme, for the soule [Page] was created of God, as the words maketh ma­nifest: if it had been part of the Creator, then it could not haue been created; and what is this, but to make God subiect to errors, sinne, blas­phemies, afflictions and terrors, yea hell it selfe and the diuell: for the soule of man hath been subiect to these things, euer since the fall of A­dam & Eua. Gen. 6.5. Ier. 17.9. 1. Sam. 15.29. Eph. 2.2, 3.

Question.

Is it said, that man was created in the image of God, because Christ should come who is the i­mage of God?

Answere.

No: for Moses speaketh of the present time, when God made man. Again, what is this but to say, that man is an image of his image: and also that Christ should be an image of himselfe, and of the holie spirite, which thing is absurd, & a lying doctrine of diuels. Gen. 1.26, 27.

Question.

How vnderstand you these words of the A­postle in Coloss. 1.15. Who is the image of the in­uisible God, the first borne of euerie creature.

[Page 18] Answere.

Those words doo nothing belong to the pro­uing of the former absurdities: but the Apostle telleth vs, that God sheweth himselfe to be séene in his sonne Christ (not in that he had flesh, head armes, eies, &c.) but in his mercie, wisedome, goodnes and righteousnes: for otherwise, God in his naked Maiestie, is inuisible & incompre­hensible, and by these words is proued against Arms, the coessence and consubstantialitie of the Sonne with the Father.

Question.

There are some that holde, that the image of God, was in man in respect of rule ouer the creatures?

Answere.

Their iudgement is not right: for although the image of God did shine in some part; yet this is not Moses meaning, when he saith, that man was created in the image of God; if it were, Adam should be created vnto one image, and we restored into another.

Question.

There are others that doo affirme, that the image of God is in the soule, in respect of the [Page] immortalitie: but as for true righteousnes, ho­linesse, & wisedome, &c. they are but the pro­perties of God, and not his image, and there­fore man is not said to be the image of GOD herein.

Answere.

They herein are greatly deceiued, for

First, if it be onely the immortalitie of the soule, then Adam hath lost the same: for he by his Apostacie, lost the image of God.

Secondly, if it be the onely image of God wherein Adam was created, then is it not the same image wherein all true Christians are nowe created; (as the Apostle sheweth) which is, true righteousnesse and holinesse: a thing too too absurd. Eph. 4.24.

Thirdly, by this it should folow, that God hath 2. images, which wer great blasphemy.

Fourthly, herein the lie is giuen to the ho­lie Ghost: for he plainly affirmeth by his ho­lie Word, that Adam was created into the same image, which we are now restored into by Christ.

Question.

But dooth not immortalitie represent the i­mage of God in some measure.

[Page 19] Answere.

Yes trulie in some part; but as I haue said before, it is not Moses meaning to call Man the image of God, onelie in that respect.

Question.

But true righteousnesse, and holinesse, &c. are the properties of God?

Answere.

I grant the same: yet it is the image of God wherein man was created, and the faithful now restored into through Christ.

Question.

What is this image of God wherin they were created?

Answere.

It is the naturall conformitie of the soule, & all the functions of it to the law of God, where­by fréely and voluntarily it inclineth vnto true & perfect holines & righteousnes. Eph. 4.24. Col. 3.10.

Question.

Where was this image placed?

Answere.

In the soule, as the especiall seate to rule all the powers thereof, to perfect and faithfull obe­dience. Eph. 4.23. Rom. 12.2.

[Page] Question.

Wherefore was man created thus?

Answere.

To serue God his Creator in true righteous­nes & holines. Ge. 2.16, 17. Lu. 1.75. Eph. 4.24

Question.

Why saist thou, true righteousnes & holines?

Answere.

First, because the same must be in sinceritie, Ioh. 4.24. Esay 29.13. Matth, 15.7, 8.

Secondly according to the truth of Gods Word: otherwise it is but counterfet & false. Deut. 4.2. Matth. 15.9. Ioh. 4.24.

Question.

What is righteousnesse?

Answere.

It is a perfect rule of equitie, which teacheth vs to giue vnto euerie man his due, in worde, deede, and thought. Leuitie. 19.11, 15, 35, 36. 1. Thess, 4.6. Math. 7.12. Rom. 13.7, 8.

Question.

What is holinesse?

Answere.

It is a reuerent and holie obedience, in the worship of God, cōioyned with a sincere loue of God; which proceedeth from an effectuall faith, [Page 20] in the knowledge of God, his word, & workes. 1. Sa. 15.22, 23. De. 6.5. Ro. 14.23. 2. Co. 4.13.

Question.

Let vs come vnto the 4. point, tell me, how fel we from this excellent image of God?

Answere.

We fell through the deceit of Satan, & the willing consent of Adam and Eua, from the i­mage of God vnto the image of Satan, which is sinne, foolishnesse, & all kind of blasphemies. Gen. 3.1, 2, 3, 4, 5, 6, 7. 1. Ioh. 3.8.

Question.

What were the meanes, which Satan vsed to bereaue vs of this image of God, and our hap­pinesse at the first?

Answere.

Two: externall, and internall.

Question.

What are the externall?

Answere.

Three:

• First, the serpent, Gen. 3.1.
• Secōdly, the forbidden fruit. Ge. 3.2, to 6.
• Thirdly, the woman. Gen. 3.6, 7.

Question.

What are the internall?

[Page] Answere.

Three. First, infidelitie. Gen. 3.3.

Secondly, ambition. Gen. 3.5, 6.

Thirdly, stubborne vnthankfulnesse, Rom. 5.19.

Question.

What hath this fall brought vs?

Answere.

It hath wrapped vs wholly in sinne, & made vs the children of wrath by nature. Genes. 6.5. Psal. 51.6. Iob. 14.4. Matth. 15.19. Eph. 2.2, 3.

Question.

What is originall sinne?

Answere.

It is the heritable corruption of our nature, which once was perfect in the innocencie of mā, but by the fall of Adam it was corrupted; & by propagation, this corruption is distilled into all the parts of our mindes: so that it maketh vs guiltie of Gods wrath, and to bring forth no­thing but the fruits of the flesh. Rom. 5.12.14. Gal. 5.19, 20, 21.

Question.

What is sinne in generall?

Answere.

Sinne is euerie transgression of anie of the [Page 21] Commandements of the lawe of God, either in not doing them, or not doing them to their right end, or in not doing them so willingly, and fully as the Lawe requireth. Nehem. 1.7. 1. Ioh. 3.4. Iam. 2.8, 9. Rom. 7.7.

First, in soule. Matth. 22.37, 39.

Secondly, in bodie. Matth. 5.28. Ro. 7.7, 8.

Question.

What is it to be the childe of Gods wrath?

Answere.

To be subiect to the eternall curse of God, which is the due reward of sinne. Deut. 27.26. Gal. 3.10.

Question.

What is the curse of God?

Answere.

It is all the plagues that doo belong either to the soule or the bodie, which are comprehen­ded in the whole booke of God.

First, for this life. Leu. 26. the whole, Deu. 28. the whole.

Secondly, eternall perdition and damna­tion both of bodie and soule. Roman. 6.23. Matth. 25.41.42. Reuel. 21.8.

Question.

Then of our selues and the diuell commeth [Page] sinne, and damnation?

Answere.

Yea verely; and of no other. Gene. 3.1, to 8. Iohn 8.44. 1. Iohn. 3.8.

Question.

Let vs come to the 5. point: tel me, how shal we come to the knowledge of our sin & miserie?

Answere.

Onely by the perfect rule of the holy & righ­teous law of God. Ro. 3.20. & 7.7. Gal. 3.19.

Question.

What is the Lawe?

Answere.

It is a most perfect rule, and a holie doctrine fined from all corruption, & prescribed frō God himselfe vnto vs; shewing, what we ought to doo, & what not. Psal. 12.6. & 19.7, 8, 9.

First, in respect of God. Matt. 22 37. to 40.

Secōdly, in respect of our neibors. Matt. 22 37. to 40.

Question.

Doth the word of God deliuer all things, sufficiently for the perfection of Christianitie?

Answere.

Yea: & that in this sort. First, for the pure seruice of God, which is true holinesse. Deu. 13.32. Matth. 15.9. Iohn 4.24. Esay 8.19, [Page 22] 20. Gal. 1.7, 8.

Secondly, for our saluation. Iohn 5.39. Ioh. 20.30, 31.

Thirdly, for our sufficient righteousnesse vnto men. 2. Tim. 3.16, 17.

Question.

Maie wee not serue God after our owne in­uentions and traditions?

Answere.

No verelie: for, first our vnderstanding is blindnesse. 1. Cor. 2.14. Iere. 10.14.

Secondly, our wisedome is foolishnesse. 1. Cor. 1.20.

Thirdly, the same an enemie to the will and wisedome of God. Rom. 8.7.

Fourthly, They are accursed that serue God with any other doctrine and wisedome than his owne. Gal. 1.8. Reuel. 22.18, 19.

Question.

Where may wee finde a short summe of the will of God?

Answere.

In the ten Commandements: whereof the foure first belong vnto the first Table, & the sixe last vnto the second Table.

[Page] Question.

Wherefore was it giuen in two Tables, and not rather in one?

Answere.

First, it was to shewe a flatte difference be­twéene the dutie we owe to God, and the duetie we owe to our neighbours.

Secondly, that the first is more excellent, & to be preferred before the second. Mat. 6.33.

Question.

Doo they that breake anie commandement of the first, offend greater than in breaking any of the second?

Answere.

Yea verelie: for the first belongeth vnto God and his seruice; and the second to men, & their duties one towards another.

Question.

But out Sauiour Christ seemeth to make them equall when he saith; Thou must loue God with all thy heart, with all thy soule, &c. This is the first and greatest Commandement: & the se­cond is like vnto it, thou shalt loue thy neighbour as thy selfe. Matth. 22.31, 38, 39.

Answere.

First, the latter is like vnto the former, not in [Page 23] the excellencie and equalitie of matter: but be­cause it hath some affinitie and agreement with the first.

Secondly, because each of them teacheth the true and perfect will of God.

Thirdly, as Loue is the fountain of al those things, which belong vnto God comprehen­ded in the first Table; euen so the loue of our neighbor, is y ^e head of all those things which are due vnto our neighbor, and is expressed in the second Table. Mark. 12.29, 30, 31.

Question.

Wherfore is the second Table preferred be­fore the first, as appeareth by Hos. 6.7. Mat. 9.13. & 12.13. if they be not equal in excellencie?

Answere.

First, the Lord dooth thereby reproue hypo­crites, which especially busie themselues with the outward seruice of God; but (void of all pi­etie, and their manners alienated from all inte­gritie) the fruites of charitie and true righteous­nesse, is farre from them. Mich. 6.5, 6, 7, 8. Ho­sea. 6.6. Matth. 9.13.

Secondly, herein he noteth his great care vnto mutuall loue in vs one towardes ano­ther, accounting it not to bee his seruice and [Page] worship (although commanded) if the due­ties that we owe to our neighbors be negle­cted. 1. Ioh. 3.15, 17. & 4.7, 8, 12. Esa. 58.3, 4, 5, 6, 7, 8, 9, 10, 11, 12.

Question.

May not the two Tables be seperated and plucked asunder?

Answere.

No verely, for they were ioined of God toge­ther, & therefore not to be seperated Mat. 19.6.

Question.

What gather you thereby?

Answere.

First, that it is not sufficiēt for vs only to haue a ciuill honestie, & busie our selues in the second Table; but also we must be religious & exercise our selues in y ^e first table. Deut. 6.5. Eph. 4.24. Tit. 2.12.

Secondly, not onely religious vnto our God: but also we must practise the second ta­ble; that is, to loue our neighbor, & vse hone­stie of life. Eph. 4.24.25. Titus 2.11, 12.

Question.

What if we do the one, & neglect the other?

Answere.

If we doo the first and not the seconde, it is [Page 24] but an outward holinesse, which is hypocrisie. And to doo the second and not the first, is but ciuill honestie, which is méere Atheisme: there­fore the one must goe with the other: that is, true godlinesse and righteousnesse, and the se­cond must proceed out of the first, or els it is but a counterfet righteousnesse. Iere. 7.4, 5, 6, 9, 10.

Question.

Why did hee write them in stone, and not in parchment, or after some other manner?

Answere.

First to teach vs, that it serueth for al ages, as a doctrine of continuance, to be a perfect rule of righteousnesse. Psal. 19.7, 8, 9.

Secondly to shew vs, that our heartes are stonie, before they are softened by the Spirit of God. Ezek. 35.26, 27.

Thirdly, that we must write them in our harts, to be our instructers, and counsellers. Psal. 1.2. and 119.24.

Fourthly, it telleth vs, that vnlesse the Lord write them in our harts, by the finger of his hand, all is but vaine. 2. Cor. 3.

[Page] Question.

Why was the Law giuen after so fearefull a manner; as by thundrings, lightnings, darknes, and shaking of heauen and earth?

Answere.

It was to driue, not onely the Iewes, but all other people of God vnto the end of the world, to haue it, first in great reuerence. Psalm. 19.9. Esay 66.2.

Secondly, to heare it with great attentiue­nesse. Eccl. 4.17. Matth 13.9.

Thirdly, to practise it in al obedience. 1. Sa. 15. 22, 23. Iere. 7.23.

Question.

Why, would not wee els regard the Lawe of God?

Answere.

No verelie: for such is the corruption of our nature, that those things which are

• first, most easie;
• secondlie, familiar; and
• thirdly, not carrying with them a Maiestie and power;

are contemned in our eyes: for which cause, God séeing the crookednesse of our Nature, did magnifie both his Lawe and Gospell, with [Page 25] wonderfull miracles, and fearefull signes, ha­uing fixed in them great power and sharpnesse, to terrifie and strike downe the froward and re­bellious. Mark. 16.20. Heb. 2.4. 2. Cor. 10.4, 5, 6. Actes 2.5, 9, 10. and 24.26.

Question.

By whom was the Lawe giuen?

Answere.

By the Angels, as the holie Apostle Saint Paule witnesseth: wherein wee may see a no­table commendation of the Lawe, to teach vs al holy obedience. Acts. 7.39. Gal. 3.19.

Question.

Rehearse those commandements?

Answere.

God spake these words and said, I am, &c.

Question.

Is the first (which is comprehended in these words, God spake, &c.) a commandement?

Answere.

No: but a preface or introduction to the lawe of God.

Question.

What learne you out of the same?

Answere.

First that God is the author of the lawe, and [Page] therefore the same to be obeyed and loued. Ioh. 14.23. Psalm. 119.97.103.136.

Secondly, how it is spirituall, and there­fore it teacheth vs to bee spirituallie minded. Ro 7.7, 14. Matth. 5.28. Iohn 4.24.

Thirdly, the might and maiestie of God is set foorth in the same to teach his children to reuerence him with feare, and to terrifie the rebellious. Actes 5.5. Iere. 10.6, 10, to 14. Exod. 20.18, 19. Deut. 4.10.

Fourthly, the goodnes of God is expressed, in the children of Israell, their and our deliue­rance: theirs temporal & frō a fleshlie Pharao; but ours a spiritual Pharao, the diuel & the e­ternal bondage of hell: al which teach vs true thankfullnes. Exod. 7, 8, 9, 10, 11, 12, 13, & 14. cha. Ephe. 4.8. Heb. 2.14, 15. 1. Iohn. 3.8.

Question.

What learne you in the first commandement, thou shalt haue no other Gods but me?

Answere.

First, that there is but one onely true God to witt, the father of our Lord Iesus Christ. Deu. 6.4. 1. Cor. 8.4, 6. Ephe. 4.5, 6.

Secondly, that I must worship him in spi­rit and trueth, onely in the mediatour Iesus [Page 26] Christ. Iohn 4.24. Iohn 17.3.1. Timo. 2.5.

Thirdly, wherein this worship of God doth consist; (that is to say)

First, in louing him. Deut. 6.5. and 30.16.

Secondly, in fearing him reuerently. Psal. 34.9. 1. Pet. 1.17.

Thirdly, in calling on him and praising him continuallie. Psal. 50.14, 15. Math. 6.9.

Fourthly, in yeelding him an holy obedi­ence. 1. Sam. 15.22, 23. 1. Pet. 1.14, 15, 16.

Fifthly, in putting my whole trust in his iustice, mercy, and power. Ieremy 17.7, 8. Actes 17.25, 26.

Question.

What is loue towards God?

Answere.

It is a burning zeale proceeding from a pure heart in desire to aduance the glory of God, in thought, word and works, according to his will commanded in his word. Exod. 32.32. Psalm. 69.9. Iohn 2.17. Deut. 6.4, 5, 6.

Question.

What is reuerent feare?

Answere.

It is a sonnelike reuerence kindled in y ^e harts of the faithfull, consisting vpon the reuerence of [Page] God, being most iust, and the loue of him being most merciful, which is lightned by faith. Psal. 130.4. Psalme. 119.53. Iob. 1.2. Acts. 10.2.

Question.

What is obedience?

Answere.

It is a faithfull submission of the minde, whereby the word and will of the commander is obeyed without gainsaying, according to the strength and ability, both in wll, in eare, in word and deede. 1. Sam. 15.22, 23. Psal. 40. Heb. 10. Ioh. 4. Matth. 7. Phil. 2.

Question.

What is the end of this commandement?

Answere.

The Lorde sheweth vs, how hee alone, will haue the preheminence among his people.

Question.

Whie is it set in the first place?

Answere.

This precept is not by order onely the first, but also such as without the same, all the rest be to no purpose; for therein is comprehended, the head of true religion, godlines, and iustice.

Question.

What learne you out of the second comman­dement: [Page 27] thou shalt not make to thy selfe any gra­uen Image, &c.

Answere.

First, in this commandement we are taught, how wee should worship GOD purely with his Godhead of the holy Trinitie: for

• First, God is a spirit. Iohn. 4.24.
• Secondly, inuisible. 1. Timo. 6.16, 17.
• Thirdly, incomprehensible. Esay. 66.2.
• Fourthly, infinite. Rom. 11.33, 34.

And therefore not to bee purtraied & not to make anie image of the Godhead.

Deut. 4.15, 16, 17, 18, 19, 20, 23, 24. Act. 17.29.

Secondly, that he will be worshipped in spi­rit and truth, and not by and with Images, nor by and in Angels, neither by or in any other cre­ature either men or women. Reuel. 19.10. Ioh. 4.24. Iere. 10.8. Heb. 2.18.

Thirdly, that God will not bee worshipped, nor serued by the traditions, and framed seruice of man: for Matth. 15.9. Iere. 2.8.

First, man is blinde in heauenly thinges. 1. Cor. 2.14. Iho. 3.4, 10.

Secondly, foolish in Gods seruice. 1. Cor. 1.20. Iere. 10.14.

[Page]Thirdly, an enemy to Gods pure worship. Rom. 8.7.

Fourthly, God hateth all such as shall cor­rupt his wisdome with their owne inuenti­ons and lying vanities, and loueth them that keepe his commandements and serue him with his owne waies. Galath. 2.7, 8. Iohn. 14.21.

Question.

What is the end of this commandement?

Answere.

It is to worship GOD purely and holily, without mixture of prophane superstition such as Idolatrie is.

Question.

What is Idolatrie?

Answere.

It is not onely the worshipping of Images; but also the worshipping of God with any fra­med seruice, deuised of our corrupt witt; with­all, if wee giue his diuine honor and seruice to our selues, or any other creature, either to place them in steede of God, or to be equal with God. Iere. 2.13, 27, 28. Math. 15.9. Ephe. 5.5. Phil. 3.18, 19. Gal. 4.8. Iohn 9. Iohn 5.23.

[Page 28] Question.

What learne you in the third commande­ment, thou shalt not take thy name of the Lord thy God in vaine, &c?

Answere.

First, to reuerence his holy name, as his mer­cies, goodnes, power, works, iustice, and word. Psalme 106.47. Pro. 18.10. 2. Chro. 29.10, 11, 12, 13. Leuit. 25.31, 32. 1. Timo. 6.1.

Secondly, to vse the holy name of God in an oath, most godly, carefullie, and feareful­ly, and not to sweare lightly, rashly, and false­ly, but in lawfull causes, being lawfully cal­led thereunto by such as haue authoritie. Exod. 22.10, 11. Iere. 4.2. Leuit. 19.12. and 24.10, 11, 12, 13, 14, 15, 16. Leuiticus 6.13. Esay 48.1.

Thirdly, not to sweare by creatures and i­dolatrous oathes, for GOD will not hold them guiltles, that doo abuse his name, either rashely, falsely, or by counterfeite oathes. Iere. 5.7. Amo. 8.14. Zepha. 1.4, 5. Psal. 16.4. Ioshua. 33.7.

Fourthly, that wee vse not the name of God to those blasphemous arts, as sorceries, [Page] charmings, coniurings, and such like; neither yet to seeke to such damned wretches, least we bring eternall death vpon our selues. Le. 19.31. and 20, 6, 27. 1. Cro. 10.10, 13.

Question.

What is the end of this commandement?

Answere.

That Gods name in an othe, in his worde, works, Sacraments; mercie, Iustice, and po­wer, might bee reuerenced, hallowed, and wor­thelie accounted of, by vs and all his people. Le. 20.7, 8. 1. Pet. 3.15.

Question.

What is an oath?

Answere.

It is a reuerent and a serious calling God to witnes, either to confirme the trueth I speak, or to punish me, if I speake vntrueth. Iosua. 9.19. Heb. 6.16, 17, 18. 2. Cor. 1.23.

Question.

What learne you in the fourth commande­ment. Remember that thou keepe holy, &c.

Answere.

First, that we are straightly charged, to kéepe holy the Sabaoth, in holines and righteousnes. [Page 29] Leuit. 19.30. Ezek. 20.19, 20. Esay 56.4, 5, 6, and 58, 13, 14.

Secondly, not to prophane the same in di­cing, carding, bowling, shooting, gaming, dauncing, drinking, gadding from place to place, feasting, bargaining, buing, selling, beare bayting, traueling, turmoyling in our earthlie affaires and such like. Iere. 17.21, to the end. Eze. 20.12, 13. Nehe. 13.15, to 23.

Thirdly, what the exercises of the Sabaoth should be, which ought to be these.

First, to heare Gods word preached, with great reuerence and attentiuenes: to medi­tate, and reade the same carefully; and to talke thereof with all godlines. Psalme. 1.2. Luke. 4.16, 17, 18. Acts. 13.14, 15.

Secondly, that we make our praiers vnto God with great zeale and that: Matth. 6.9. and 18.19. Psal. 68.26. 2. Cor. 24.

• First, for his glorie.
• Secondly, for our selues.
• Thirdly, for his church.

Thirdly, to receaue the Sacraments hum­blie and thanckfullie thereby. Actes 2.24. Acts. 20.7, 8, 9, 10.

First, to cōfort our consciences. 1. Cor. 11.

[Page]Secondly, to confirm our faith. Ro. 4.11.

Fourthly, to visite and distribute, to the sick, lame, poore, and aged:

• First, cherefullie. Acts. 2.46. 1. Cor. 16.1, 2. Gal. 6.10. 2. Cor. 9.7. Phil. 2.14. 1. Pet. 4.9, 10. Math. 25.31, &c.
• Secondly, diligentlie. Acts. 2.46. 1. Cor. 16.1, 2. Gal. 6.10. 2. Cor. 9.7. Phil. 2.14. 1. Pet. 4.9, 10. Math. 25.31, &c.
• Thirdly, liberallie. Acts. 2.46. 1. Cor. 16.1, 2. Gal. 6.10. 2. Cor. 9.7. Phil. 2.14. 1. Pet. 4.9, 10. Math. 25.31, &c.

Question.

What is a Sabaoth?

Answere.

It is a rest and ceasing from all seruile and vncleane works. Esay 58.13, 14.

Question.

Who must keepe the same?

Answere.

Not onely parents, gouernours of common weales, and priuate families; but also the sub­iect, sonnes and daughters, with men and maid­seruants, yea, the very strangers and none ex­cepted. Deut. 4.14, 15.

Question.

What is the end thereof?

[Page 30] Answere.

Onely this? That we might auoide all cor­ruptions, and be mainteyned in all feare and re­uerence of God; and rightlie meditate on his e­ternall kingdome, and our endles rest in Christ. Ezek. 20.29, 20. and 22.8.26. Esay 66.23.

Question.

What learnest thou in the fift commande­ment, honour thy father and thy mother; &c?

Answere.

First, we are taught, to honor, loue, feare, o­bey and reuerence, our naturall Parents, Ma­gistrates, gouernors, Masters, Pastours and el­lders. Leuit. 19.3. Gene. 4.5, 6, 10, 11. and 46.29. 1. Sam. 22.3, 4. Prou. 30.17. Exod. 21.17. Ephe. 6.1, 2, 3. Rom. 13.1, to 8. 1. Tim. 2.1, 2, 3. 1. Thes. 5.12, 13. Heb. 13.17.

Secondly, to loue, instruct, cherish, and or­der our inferiours.

First, in respect of the soule, as:

• First in spirituall instructions. Ephe. 6.4. Col. 18.
• Secondly the foode of life. Psal. 78.5, 6, 7. Iohn. 6.68.
• Thirdly, a godly gouerning. 1. Thes. 1.6, 8, 9. Titus. 2.1, 2, 3, 4.

[Page]Secondly, in respect of the bodie, as

First, in good gouernement. Heb. 12.9, to 10.23.13, 14.

Secondly, in feeding the bodie.

Thirdly, in clothing y ^e same. 1. Tim. 5.8.

Question.

The godlie oft times die in their youth, and the wicked liue vntill old age: how then is the promise fullfilled, and God iust in not puni­shing?

Answere.

The vngodly, liue (in their prosperitie) in an accursed estate, and to their greater vengeance: But the godly liue, so farre foorth as it shall be to Gods glorie and their saluation. Esay. 57.1, 2. Eccle. 8.8.10, 11, 12, 13. Pro. 16.31. Psalm. 37.35. to 40.

Question.

What is honor?

Answere.

To honor, is to obey, reuerence, and to be du­tifull vnto the ordinance of God, as vnto God himselfe.

Question.

What is the end of this commandement?

[Page 31] Answere.

The Lord hath appoynted decrees, and an order, which he will not haue to be taken away, or resisted, by stubbornnes and vnthankfulnes; but to be reuerenced and obeyed of vs. 1. Pet. 2.13. to 21. Pro. 14.21, 22.

Question.

What learne you in the sixt commandement, thou shalt doo no murther?

Answere.

First, we are forbidden to murther in heart: as rash anger, hatred, and enuie. Leuit. 19.16, 17. Matth. 5.21, 22. Ephe. 4.16. 1. Iohn 3.15. Col. 3.8. Iam. 3.14, 15.

Secondly, in the tongue: as in giuing euill counsell, rash iudgement, slaundering, and mocking. Matth. 5.22, and 7.1, 2.

Thirdly, by the hand: as in shedding inno­cent bloud, either vnlawfullie in iudgement, or wilfullie in fighting, and in vniust warres. Gene. 9.6. Reuel. 13.10. Matth. 26.52. Esa. 1.21, 22. Ezek. 1.22.27.

Secondly, also wee are thereby straightlie commanded so to loue our neighbours: as;

First, in heart, and with all patience to for­giue, and beare with the infirmities of them. [Page] Ephe. 4.2, 3, 4. Ro. 12.10, 19. Gal. 6.1, 2, 3, 4. Matth. 5.44, 45. 1. Pet. 4.8.

Secondly, to giue them good counsel and to preserue their good names. 1. Thessa. 5.11. Heb. 10.24, 25.

Thirdly, in comforting, helping, and defen­ding them in their necessities and great mise­ries. Esa. 58.6, 7. 1. Pet. 4.9, 10. Matth. 25.34. to the end.

Question.

What is the end of this commandement?

Answere.

The Lord hath knit togeather by a certaine vnseperable vnitie all mankind: so that the safe­ty of all, ought to be committed to euery one, and therefore all violence, and murther, ought to be auoided of vs all. Esa. 58.6, 7, 8, 9, 10, 11.12. Ephe. 4.1, 2, 3, 4, 5, 6, 7, 8.

Question.

What is murther?

Answere.

It is the vnlawful taking away the life & good name of any man, by what euil meanes so euer.

Question.

What learne you in the seauenth commande­ment, thou shalt not commit adulterie?

[Page 32] Answere.

In the same; first, wee are forbidden all manner of whoredome, as incest, fornication, a­dulterie, rapes, and buggeries, in hart, in word, in countenance, and in act. Math. 5.28. Leuit. 18. and 20.10, 11, 12. 1. Cor. 5.1. Ephe. 5.3, 4, 5, 6. 2. Thes. 4.3, 4, 5.

Secondly, the contrarie is required of vs, as chaste hearts, chaste lookes, chaste talke, and all those good meanes that shall increase & nourish these things in vs, as fasting, gra­uitie, sobrietie, and modestie in apparrell, in our behauiour and in our diet. 1. Cor. 7.2, 3.4, 5. Heb. 13.4. Ephe. 4.29, 30.

Question.

What is adulterie?

Answere.

It is a sinne against the ordinance of God, and the couenant of true loue, made the one to the other, whereby the husband goeth to ano­ther woman, or the wife vnto another man to de­file their bodies, and make them cōmon, which indéede are not their owne but their mates ioy­ned by holy wedlock. 1. Cor. 7.4. and 6.15.

Question.

What is the end of this commandement?

[Page] Answere.

Almightie God, who is purenes it selfe, de­lighteth onely in purenes, and therefore hee would haue vs to abandon all vncleanes, and to liue chastlie and purely. 1. Thes. 4.7. 1. Pet. 14, 15, 16.

Question.

What learne you in the sixth commande­ment? thou shalt not steale?

Answere.

First, I am forbidden all theft, as violence, extortion, cruelties, vsuries, briberies, deceipts and cosinage. Leuit. 19.11, 13. Exod. 21.16. Leuit. 19.15. Iere. 15.10. Psal. 15.5. Ezek. 18.8.

First, in thought.

Secondly, in word. 1. Thes. 4.6.

Thirdly, in all our actions. Pro. 11.1. and 16.11. Exod. 22.1. Ephe. 5.4, 28.1. Cor. 10. and 6.9, 10.

Secondly, I am commanded to deale iust­lie with al men, and to preserue that which is theirs; to lend freelie without gaine: to deale plainely in bargayning: and not to be bribed to preuent iustice and iudgement. Leuit. 25.35, 36. Luke 6.35. Exod. 21.33, 34.35, and 22.6. to 16. Matth. 7.12.

[Page 33]Thirdly, to labor for my liuing; to bee con­tented with my estate: and to be helpfull to others to my power. Ephe. 4.28. 2. Thes. 3.10. Gene. 3.16. Phil. 4.11, 12. 1. Timo. 6.6, 7, 8, 9, 10, 11, 12.

Question.

What is theft?

Answere.

It is a violent and deceitfull taking away of another mans goods, moueable, or vnmouable, against the good wil of the right owner, or with­out his knowledge, not restoring the same. Gen. 31.19, 30. Esay 1.23.

Question.

What is the end of this commandement?

Answere.

God who is onely perfect iust, abhorreth all vnrighteousnes: and teacheth vs to giue euery man his owne, in iustice and equitie. Titus. 2.11, 12. Zopha. 1.9. Romans. 13.8.9.10. Zacha. 5.2, 3.

Question.

What learne you in the ninth commande­ment? thou shalt not beare false witnes against thy neighbour?

[Page] Answere.

First, I am forbidden all false witnes bea­ring, either priuately, or publiquely, all lying, carieng of tales, and false slanders; also not to heare them, much lesse to beleeue them, but sharpelie to rebuke them. Leuit. 19.5.9. Iere. 9.3, 4, 5. Iohn 8.44.

Secondly, I am taught to speake the truth vprightly, both priuately and publiquely and not to lie for any matter, either for the glorie of God, or for the safetie of our owne liues or our neighbours. Ephesians 4.25. Collos. 3.9, 10. Romans 3.7, 8. Prouer. 12.22. Actes. 5.3, 4, 9, 20.

Thirdly, seeing a good name is pretious; therefore not to slaunder the same, but to co­uer our brethrens infirmities through loue: and besides not to giue any occasion our selues to be slandered. Psal. 15.1.3. Eccle. 7.3. Pro. 22.1. 1. Cor. 13.6. 1. Pet. 4.8. Mat. 18.6.

Question.

What is false witnes bearing?

Answere.

An vniust accusation, laid vpō any man, either of words or works, which were neuer spoken nor don. 1. Kin. 27.12.13. Mat. 26.60.61.62.

[Page 34] Question.

What is the end of this commandement?

Answere.

The Lord our God: who is trueth it selfe, hateth all kinde of lying; and therefore would, that we should especially haue a care to speake the trueth. Pro. 13, 5. and 12, 22.

Question.

What learne you in the tenth cōmandement? thou shalt not couet thy neighbours house, &c.

Answere.

First, it dooth not only condemne & restraine the settled thoughts in our hearts, from that which is euill, but also the light & vanishing mo­tions of euil: Ro. 7.7. Tit. 2.12. 1. Pet. 2.11.

Secondly, it teacheth vs to be watchfull o­uer all our thoughts, and to mortefie them least they take roote, and become mightie and huge trées, bringing foorth monsterous fruits of wickednes. Col. 3.5. Romans. 12.2. Ephe. 4.22.

Thirdly, it teacheth vs, to séeke after hea­uenly thoughts, and godly desires, and so to cherish them, by hearing, reading, and medi­tating of Gods word, and by praier. Ephe. 4.23, 24. Psal. 1.2, & 119.1, 2. Pro. 2.1, 2, 3, 4, 5.

[Page] Question.

What is concupiscence?

Answere.

It is a motion of the minde (procéeding out of our corrupt nature) which dooth lust and re­bell against the lawe of nature, whereby we are stirred vp to wickednes, although wee giue no consent thereunto and commit no euill thereup­on. Rom. 7.23. Gal. 5.17.

Question.

What is the end of this commandement?

Answere.

Our good God, who is most pure, will haue the whole minde possessed with puritie, and the affections of loue.

• First, vnto God himselfe.
• Secondly, to our brethren.
• Thirdly, that all lust which is contrarie to a true and pure loue, must bee expelled out of our minde. Matth. 22 37, 38. Rom. 12.2. 1. Thes. 4.4, 5, 7.

Question.

Now let vs come vnto the last point, can we fulfill this holy and pure lawe of God?

Answere.

No verely: and that because

[Page 35]First, our wisdome is both foolishnes, and an enemie to the lawe of God. Iere. 20.24. Rom. 8.7.

Secondly, because of the corruption of our nature which continuallie rebelleth against the lawe of God. Romans. 7.14. to the end. Gal. 5.17.

Thirdly, because of our selues wee cannot think a good thought, nor speake a good word, much lesse doo good works. 2. Cor. 3.4, 5.

Fourthly, because that although we are re­generate, and sanctified; yet our faith is im­perfect, and subiect to sinne. 1. Cor. 13.9.12.

Question.

Seeing wee come to the knowledge of our sinnes, by the lawe of God; shall wee therefore reiect and cast away the same?

Answere.

God forbid: for the lawe is good, perfect, and holy.

Question.

Wherefore then, serueth the lawe, and what is it? Psal. 19.7, 8, 9. Rom. 7.12. 1. Timo. 1.8.

Answere.

First, it is a glasse to shewe vs both our [Page] sinnes and miseries, thereby to pull downe our foolish pride. Iam. 1.23, 24, 25. Rom, 3.19, 20.

Secondly, a schoolemaster to bring vs to Christ. Gal. 3.24.

Thirdly, a rule of righteousnes to teach vs to liue well. Psal. 1.2, 3. and 119.1, 2, 3, 4, 9. Pro. 2.10. to 20.

Question.

Sith we cannot keepe the lawe, and so not be iustified by the works of the lawe, why should we do good works?

Answere.

First to testifie our loue and ready obedience vnto our good God and louing father. Mal. 1.6. Iohn 14, 21. 1. Pet. 1.14.17.

Secondly, to win our bretheren to Christ. Iam. 5.19, 20. 1. Pet. 2.12.

Thirdly, by them must wee stoppe the mouthes of the aduersaries of Christ, and the trueth, which are without. Col. 4.5, 6. 1. Pet. 4.14, 15, 16, 17. Phil. 2.14, 15, 16.

Fourthly, by them we must make our elec­tion sure to our selues, as the onely fruits of a liuely faith in Christ, whereby wee are iu­stified and saued. 2. Pet. 1.8, 10. Phil. 2.12, 13. Gal. 2.16.20. and 3.14.

[Page 36]Fifthly, by them we must comfort and nou­rish the poore and miserable people. Matth. 25.34, 35, 36, &c. Esay 58.7.

Question.

How many things belong vnto good works?

Answere.

First, they must be ruled by the liue of Gods word. Deut. 4.2. Matth. 28.20.

Secondly, proceede from a true and sounde faith. Rom. 14.23. Heb. 11.16.

Thirdly, be free from all hipocrisie, vaine­glorie, discerning, and such like, and onely be done to the glorie of God. Matth. 6.1, 2, 3, 4. Matth. 5.16. 1. Pet. 2.12.

Question.

Who must put good works in our hearts, and frame vs there vnto?

Answere.

Onely God, our Creator and Sauior, for he it is that must giue vs,

First, a right vnderstanding of his will 1. Cor. 2.12, 13. Iam. 1.5.

Secondly, a true faith in his word, and mercies in Christ. Ephes. 2.8, 9, 10. Iohn 6.29.

Thirdly, true humilitie, zeale, and power [Page] to set foorth his glorie. Phil. 2.12, 13. 2. Cor. 3.4, 5.

Question.

Let vs come to the third parte of this article, namely, how God preserueth the worlde with all his creatures: and tell mee, how doost thou prooue the same?

Answere.

The holy scripture assureth and teacheth me, how that God onely with his mightie power, in his diuine wisdome, giueth life, strength, in­crease, generation, and continuance vnto his creatures; and the huge masse of the earth other­wise, they and it would soone come to destructi­on. Gene. 1.1, 2. Psal. 104.29, 30. Heb. 1.2, 3. Gene. 1. the whole.

Question.

What haue wee to learne in this part?

Answere.

First, the great power of God in vpholding and mainteyning all things. Iere. 10.10, 11, 12, 13.

Secondly, his vnspeakeable wisdome, not onely in creating all things, so excellently, and beutifullie, but also in that same wisdome, hee keepeth and preserueth them. Heb. 1.2, 3.

[Page 37]Thirdly, his goodnes in doing those things for the sonnes of men. Psalm. 8.

Question.

What is the vse of this doctrine?

Answere.

First, a reuerent feare of his power. Iere. 5.22, 23, 24.

Secondly, an admiration, and praising the greatnesse of his wisedome. Psal. 104.24.

Thirdly, a true and continuall thankesgi­uing for his mercies, and a reuerent vsing of his creatures. Psal. 103.1, 2, 3, 4. &c. Rom. 11.36. 1. Cor. 10.31. 1. Tim. 4.1, 2, 3, 4.

Question.

Now let vs come to the last part, to wit of Gods prouidence, and tell me what it is?

Answere.

It is the foreknowledge, eternall decree, and appointment of the almightie, wise, and holie God: of all the affaires and actions that should be done, from the beginning of the worlde vnto the ende thereof either of good or euill; as An­gels, men, diuells, or anie other creature what­soeuer.

Question.

How prouest thou, that God soreknoweth [Page] all things, before they come to passe, & whatso­euer he hath appointed shall come to passe?

Answere.

That he foreknoweth all things, and what­soeuer he hath appointed in his vnchaungeable decree to be done, either in creation, redemption saluation, or gouernment, these places of scrip­ture most effectually doo proue. Esa. 7.14. Matt. 1.22, 23. Mich. 5.2. Matt. 2.1.2. 1. Pet. 2.19, 20, 21. 2. Ti. 1.9. & 2.19. act. 19.48. Esay. 46.10. Psal. 239.15, 16.

Question.

How doost thou prooue, that hee ruleth all things, and all his creatures?

Answere.

That God doth rule al creatures, is proued. Psa. 115.3. & 113.7, 8, 9. & 147. & 107. & 104.

Question.

What order wilt thou keepe in this point?

Answere.

First, how he ruleth al the creatures in heauē.

Secondly, all the creatures on earth.

Thirdly, all punishments and plagues.

Fourthly, all the Creatures in the seas.

Fiftly, all the diuels and vncleane spirits.

[Page 38] Question.

Proceede to the first part?

Answere.

Those in heauen are.

First, Angels. Psal. 81.11, 12, 13. Heb. 1.14.

Secondly, thunder. 1. Sam. 12.18. Exo. 20.18.

Thirdly, Windes. Num. 11.31. Iona. 1.4.

Fourthly, lightnings. Ier. 10.13. Exo. 20.19.

Fiftly, raine. Ier. 10, 13. Psal. 147.8.

Sixtly, Snow. psal. 147.16. and 148.8.

Seuenthly, haile. Iosh. 10.11.

Eightly, Sonne, Moone, and starres. Iosh. 10.12, 13, 14. Esa. 38.8.

Question.

Proceed to the second: that God ruleth all the creatures vpon and in earth?

Answere.

Then to the mouing creatures, as of one kind.

First al men generally. Pro. 26.1, 9, 7. & 20.24. Ier. 10.13. Psa. 33.16. acts. 17.28.

Secondly, particularly of good & euil men: as,

• First, in all good actions. 1. Cor. 4.7. 2. cor. 3.4, 5. Iam. 1.17. Ephe. 2.9. Genes. 40.1.
• Secondly, in their euill actions. Iudg. 7.22. 2. cron. 20. Gen. 50.20.
• [Page]Thirdly, more particularly, as:
  • First, Princes, Psa. 6.15.7.8. Pro. 8.15.
  • Secondly, Nobles and Senators. Esa. 3.1, 2, 3, 4.
  • Thirdly, Iudges. Pro. 8.16.
  • Fourthly, subiects. 1. Sam. 10.26.
  • Fiftly, enemies. Pro. 16.7.
  • Sixtly, Warres both to raise and cease. Iudg. 9.23, 24.25. psal. 46.9.

Then to mouing creatures of other kindes, as:

• First, al manner of cattle, as oxen, horses, sheepe, &c. Gen. 2.19, 20. & 7.1. to 11.
• Secondly, lions. 1. Reg. 13.24.
• Thirdly, beares. 2. Reg. 2.24.
• Fourthly, frogges. Exod. 6.12.
• Fiftly, flies. Exod. 8.22.
• Sixtly, lice. Exod. 8.17.
• Seuenthly wormes. Ioel 1.4. Iona. 4.7.
• Eightly, serpents. Num. 21.6.
• Ninthly, hornets. Iosh. 24.12.
• Tenthly, rauens and sparrowes. 1. Reg. 17.4.

Now for al creatures that grow, and are vn­moouable, hauing their being on, & in the earth, I will touch them: but first beginning with the Earth it selfe: for which this is my proofe. [Page 39] Gen. 1.12, 13.

Secondly, trees. Matth. 19.19, 20. Iona. 4.6, 7.

Thirdly, hearbes, flowers, grasse, & corne. Psal. 104.14. Matth. 6.28, 29, 30.

Question.

Proceede now vnto the third point, and tell me how thou canst proue that all plagues and punishments come from God?

Answere.

The holy scripture sheweth, how that there commeth no euil vnto a Citie, vnlesse that God doo sende the same: it is hee that killeth and gi­ueth life, and bringeth downe vnto the graue; he maketh poore, and bringeth lowe: yea, neither the pestilence, consumption, feauer, burning a­gue, feruent heat, mildeaw, sword, blasting, boc­ches, emeroides, scabbe, itch, madnes, blindnes, a mans wife defiled, a mans house & vineyeard taken away, dearth, famine, captiuitie, grashop­pers & worms to destroy the fruits of the earth, hunger, thirst, nakednesse, to eate the fruites of the wombe, and such like, nor anie else can hap­pen, except the Lord send them: so that they neither come by chance, or through ouersight, or anie other way but by Gods prouidence and [Page] appointment. Leuit. 26. Deut. 28. Exod. 8.9. & 10. chap. 1. Sam. 2.6, 7, 8. Amos 3.6.

Question.

Proceede vnto the 4. point: that God ruleth all the creatures in the sea.

Answere.

I will, and therein proue that he ruleth:

• First, the sea it selfe. Exod. 14, 16. Iosh. 3.14, 15, 16, 17.
• Secondly, the fishes in the sea. Iona. 1.17. & 2.10. Matt. 17.27. Luk. 5, 6, 7, 8.
• Thirdly, the foules thereof. Gen. 7. & 8.

Question.

Proceede vnto the 5. and last point, & tel me how ye proue that God ruleth the diuels of hel?

Answere.

I will effectually doo the same: for,

First, these places of Scripture doo affirm and proue his dominion and rule ouer them, and of them. Iob. 1. and 2. 1. Sam. 16.14. 1. Re. 21.20, to 23. Ma. 8.31, 32. Act. 16.18.

Secondly, if he were not tied by the power of God, he would soone destroy and deuoure vs. 1. Pet. 5.8.

Question.

Thou saist, that God ruleth the planets, and [Page 40] the firmament, with all things therein?

Answere.

It is most true.

Question.

Yea: but doo they not serue for times and seasons, to rule & dispose man in all his affairs, as sicknesse, health, life and death, & in al good lucke and bad lucke besides?

Answere.

Farre be it from all good Christians once to thinke so, but much more to beleeue, & affirme the thing: for it is very sorcerie and soothsaying.

Question.

What els is it when Moses saith, they are ap­pointed for times, & seasons, daies, & yeres?

Answere.

It is most true that he saith so: but he mea­neth nothing lesse than such a cursed astrologie: his meaning is onely, for things belonging to naturall and politicke order,

Question.

What meanest thou by this word, naturall?

Answere.

Winter and summer, sowing time, reaping, planting, graffing, gardening, mowing, and all tilling.

[Page] Question.

What meanest thou by this word, politique?

Answere.

The reckoning of yeares, daies, & months, as some from the creation of the world, some from Christes incarnation, and some from one daie, and some from another.

Question.

Yea, but earthly things, & inferiour bodies, haue a kinde of affinitie and kindred with the course of the starres, and so come by their dis­position and qualitie, and so may be tolde (be­cause they are ruled by thē) what shall become of them, and what things shal happen vnto thē, by the planets, and starres?

Answere.

Although it be granted, that there is such af­finitie and kindred; yet to conclude therefore, that we may gather what shal befall vnto man, either in good lucke or badde, health or sicknesse, life or death: and what qualities, and dispositi­on he shall be of, and what death he shall die, it is most wicked; for these things belong onely to God, and are most vncertaine to men.

Question.

What reasons moueth thee thus to thinke?

[Page 41]These: first for y ^e one of their chiefest grounds is vncertaine, as the time of bearing to the time of conception; as:

First, it is a thing altogether impossible to haue a certaine knowledge of the verie time of begetting.

Secondly, the time of birth, is not onely of­tentimes sooner than it should be, (thorough some occasion offred) but also through weak­nes of the woman, shee oftentimes, continu­eth a longer time, or thorough long labour, shee misseth often times (not a minute) but houres, yea dayes; so that in the meane time, there is a very great inclination, and moo­uing of the heauens and Starres.

Secondly, seeing they that are borne at one minute and the selfe same instant of time, are commonly altogether;

First, vnlike in nature and manners.

Secondly, doo die one before another, some one death, some another, some are poore, and some rich, and some in authority, and some of lowe degree.

Thirdly, that the force of seed, which is the matter whereof the childe is begotten and bred in the wombe, is greter than the force of [Page] Starres, concerning the framing of man, to manners and nature; as we may see children to imitate their parents in naturall things; (seeing this, I say) it cannot bee rightly at­tributed to the nature of the Planets and courses of Starres.

Question.

What euills doo they commit by these their southsayings, in attributing the gouernement of man vnto the Planets, and constellation of Starres?

Answere.

First, if good lucke hang vpon the Starres, then our holy obedience vnto God doth depend vpon them too; for this is the proper cause of that; and so we shall make the holy Ghost a ly­er, for he saieth; that euery good and perfect gifte commeth of God.

Secondly, if the kinde of death, and euill luck (as they cal it) do hang vpon the starres, then shall sinne depende vpon them too: for of sinne commeth all punishments, which is al­together foolish and wicked to bee so attribu­ted, for it commeth of the diuell and of our selues. Math. 15.19. 1. Ioh. 38.

Thirdly, they herein make the starres par­takers [Page 42] of the diuine nature and power of God, in that they say they gouerne and beare rule ouer mankinde, to direct them in al their affaires, and life, and death. Iob. 14.5.

Fourthly, in this, they both rashly enter in­to the secrets of God, and also, as Gods they determine what shall come to passe.

Fiftly, they are deceiuers, and bewitchers of the people that so teach, and therefore God will set himselfe against them, and they are worthie to die the death. Le. 20.6.27. Deut. 15.7. Esay. 44.25. Mala. 3.5.

Question.

Can the diuell and his inchanters, raise vp windes, stormes, lightnings and raine, when, where, and against whome it shall please them?

Answere.

No verely: for it is the Lord onely that hath power of these things, for they are in his trea­sure house, and at his beck and commandement, either to defend and preserue his people, or to pu­nish and destroy the wicked and reprobate. Psal. 104.4. Exod. 9.23, 24, 25, 26.

Question.

It is written in Iob, that the deuill did cause Lightnings, and raised vp winds? Iob. 1.16, 19.

[Page] Answere.

It is true: but it was Gods permission: for when as God worketh by sathan and vseth his seruice, the diuell worketh by the lightnings and windes, and that by the iust iudgement of God, to deceiue and harden the hearts of the people, because they will not beleeue and receaue the truth: also herein, a notable crafte of satan may be seen, in that he conueyeth himself into winds and tempests, therby to make the world beléeue he is the author thereof: otherwise, God is the author of all windes, tempest and lightnings, as we haue already prooued. 2. Thes. 2.10.11.12.

Question.

What saiest thou of the inchanters of Egipt which did great wonders & merueilous things?

Answere.

If the sequell of their actions, and their con­fessions be marked, we shal see that neither they themselues, nor their great master satan, can do more than God doth giue them leaue.

Question.

Why? what maketh thee so to say?

Answere.

The knowledge of these things: that,

First, they could not turne the dust into lice, [Page 43] as Moses did, but confessed that it was the power of God. Exod. 8.17, 18, 19.

Secondly, they could not stand before Mo­ses the seruant of God.

Thirdly, whē they had done their false mi­racles in shewe, they could not vndo them a­gaine. Ezod. 7.21. to the end and 8, 7, 8.

Fourthly, neither could they vndo the true and powerfull miracles of Moses, but Moses himself, was faine with praier to vndo them. Exod. 8.12, 13. &c.

Question.

Why could not these inchāters turne the dust in­to lice (as wel as to turn their rods into serpents, the riuers into bloud, and to bring forth froggs) it being a base thing in comparison of the other?

Answere.

First, in that they did the former things; it was by permission of God, to harden the heart of Pharao, and to deceiue him with his people, that they might not let Israell goe (without the mightie hand of God) to their own destruction. Exod. 9.16. Rom. 9.17.

Secondly, that the power of God in their destruction might be made knowne and ma­nifest, vnto the whole world, and his faithful­nes [Page] might be declared vnto all ages. Gene. 15.13, 14, 15, 16. Mica. 5.3, 4, 5.

Thirdly, that God might after a while in suffering them to doo great miracles in shew, confounde their wisdomes in base and vile things, that y ^e world might see the falsehood & wickednes of inchanters & sorcerers Mal. 3.5

Question.

What think you of this opiniō; that the deuil & inchanters haue no power, vpon that bodie or substance which is lesse than a barley come?

Answere.

I think the same to be most vaine; and cleane against reason, for if they haue power ouer great things, they haue also power ouer small things: but not the contrarie; as because they haue po­wer ouer small things, therefore they haue po­wer ouer great things: but in that they could not haue power ouer the dust to make lice, it was because, neither the diuell nor his instruments, haue power of themselues, to do any thing, more than the will of God dooth permit and suffer.

Question.

In thy proofe of the definition of Gods pro­uidence, thou saiest that God ruleth al the acti­ons of men; not onely the good, but also the e­uill: [Page 44] wherein what els doost thou? But make God the author of euill, which may not be?

Answere.

God forbid, we should say, that God were the author of sinne: for there is no euill with him, neither yet loueth he wickednes. Psalm. 5.4. for perfect is the worke of almightie God, for al his waies are iudgement: God is true without wic­kednes: iust and righteous is he. Deut. 42.4.

Question.

Why then? what dost thou meane when thou saiest, that God ruleth the euil actions of men?

Answere.

We say, that sathan and our flesh, are the au­thors of sinne, but yet on the other side, wee af­firme according to the Scriptures, that euen sa­than and the wicked, are so bridled and ruled by the power and prouidence of God, that they doo not, nay cannot doo that euill, when, where, and against whom they would; for they all shal come to naught and to ruin, but what the Lords will & appointment is, that cōmeth to passe, whose will they execute in their wicked doings. Iob. 1. Gene. 50.20. 1. King. 13.4. 2. Sam. 17.14, 23.

Question.

Why? then God is the author of their sinne, [Page] and they without fault?

Answere.

Nay not so, but he is most iust and perfect righ­teous; and yet they, wicked and vnholy in doing the same.

Question.

How so?

Answere.

By reason of the diuers ends and purposes.

Question.

As how?

Answere.

God doth it to set forth his glory, & to bring forth the malice of his enemies, to shew it to all the world, that he may be iustified in his righte­ous and holy iudgements vpon them: also to ex­ercise his children by them and such like: but the wicked and sathan dooth the same of set malice, wilfully & presumptuously against God and his saints, and not willingly, and obediently to sa­tisfie the counsell and purpose of God.

Question.

Canst thou giue mee examples out of the Scripture for this matter? Where both GOD and the wicked haue delt in the same action: so that God is said, to haue done that, which (not­withstanding) [Page 45] the wicked do?

Answere.

Yea verely: as

First, of Iob, who confesseth that his cala­mities come of the Lord: yet Sathan & the Sabaeans did worke in this action. Iob. 1.

Secondly, Dauid; who confessed that God stirred vp Shimei to curse him: yet he did the same by the instigation of Sathan, and of a malicious purpose. 2. Sam. 16.10, 11.

Thirdly it is saide; that God did stirre vp Dauid to number the people: yet it is said in another place, that Satan prouoked him. 2. Sam. 24.1. 1. Chro. 21.1.

Fourthly, it is said; that God sent into the mouthes of the false prophets, a lying spirit to deceiue Achab: yet we may see, both the willingnesse of Sathan to lie and deceiue: & also how the false prophets did most wilful­ly and stubbornly mainteine their lying pro­phecies. 1. King. 22.21, 24.

Question.

What saiest thou to the example of Christ in this thing?

Answere.

In this example we may see:

[Page]First, how he gaue his son to death. Ioh. 3.16.

Secōdly, how Christ did most willingly giue himselfe to death. Ioh. 10.15. & 13.12. Phil. 2.

Thirdly, how Iudas his seruant betraied him for money. Matth. 26.48.

Fourthly, how the Scribes, Priests, & Pha­risies most gladly gaue money, and reioyced therein. Luke. 22.5.

Fiftly, how Pilate deliuered him to death for feare. Iohn. 19.12, 13.

Sixtly, how satan sought the same, & brought it to passe by his instruments. Iohn. 13.27, 30.

Question.

Make this example more plaine.

Answere.

In it we may see the rich goodnes of God, and of our Sauiour Iesus Christ: of God, in that hee spared not his onely Sonne: of Iesus Christ, in that he was content in his owne per­son to pay the ransome for the sinnes of his peo­ple; but it was most wicked in the instruments, for they committed a horrible fact, in murthe­ring an innocent man, and in putting to death the Sonne of God.

Question.

But, did they it not for the same ende that [Page 46] God did; namely, for the saluatiō of his people?

Answere.

No verely: for as I saide before, Iudas did the same for money, the Scribes and Pharisies for enuie, Pilate for feare of Caesar, the Diuel to take away all hope of redemption and saluati­on; also to bring the murtherers by his meanes into the wrath of God, and so vpon them de­struction: therefore in either and euerie of them was it wicked and worthie of condemnation.

Question.

What doost thou conclude vpon this thing?

Answere.

That GOD in all his actions is most iust and cleere from sinne; and that the wicked are most vniust: although they doo nothing (indéed) but what God hath appointed them to doo, ne­uerthelesse not to be excused therein.

Question.

If all things must come to passe as God hath before appointed, is it not then in vaine to vse counsell, labor, praier, or any other meanes?

Answere.

If they be called vain things, because they can not procure things to fall out, otherwise than God hath appointed & decreed; they are vain in­deede: [Page] but otherwise they are not vaine things but good meanes, by which (as instruments) God bringeth his counsells, and purposes to passe: wherefore God doth command vs to vse them; and thereby (after a sort) we are saide to be helpers to bring his certaine and euerlasting purpose to passe.

Question.

As how?

Answere.

Thus: as God hath certainlie appointed, & vndoubtedly decreed, how things should come to passe, the time when, and the place where: so reseruing the end & euent vnto his secret coun­sell, (which we may not search into) he hath gi­uen vs meanes (and also reason to vse them) to bring things to passe: which he hath comman­ded vs to vse, leauing the issue, and that which is secret vnto him; wherefore not to doo them, is to tempt God; as too much to trust in them, is to distrust God: so that, both of them (not rightly performed) is great wickednes against God.

Question.

What examples haue you for this in the ho­lie Scriptures?

[Page 47] Answere.

Our Sauiour Christ, although he was hun­grie and tempted of Sathan, yet would he not depende vppon the meane, and vse vnlawfull meanes to distrust in God; neither yet when he was vpon the pinacle, being tempted of Satan to fall downe vnder the shewe of Gods proui­dence, yet would he not tempt God in neglect­ing the meanes to goe downe by the steps. Ma. 4. And of this you may sée more in the booke of God, how Moses, Dauid, and Paule, vsed the meanes of praier, labour, and all other honest & lawfull things, to bring their matters to passe; although they knew that al things wer wroght and came to passe by Gods prouidence. Exod. 14.13, 14, 15. psal. 3.5, 6, 8. 1. Sam. 19.11, 12. Actes 27.22, 23.24, 25, 30, 31.

Question.

What is the vse of this doctrine?

Answere.

First, faith in God. Psal. 3.5, 6, 7, 8, & 23. the whole. psal. 37.5.

Secondly, comfort. 2. Kings. 6.16, 17. Acts. 27.24, 25.

Thirdly, patience in all our troubles; see­ing God (who is our Father) sendeth afflic­tions [Page] for our comfort, and will returne them to our good. Rom. 5.3, 4. psalm. 37.7. Iam. 1.2, 3, 4.

Fourthly, we ought to vse all godly and honest meanes: as, Matth. 4.

First, praier for them. Psal. 50.14, 15.

Secondly, labour to attaine them in time of want by industries.

Thirdly, Phisicke in sicknesse. Matth. 9.12. Esay. 38.21.

Fourthly, flight in persecution. Matth. 10.23.

Fifthlie, meate, drinke, and cloath, du­ring our pilgrimage. Act. 27.33, 34, 35, 36. Matth. 14.15, to 22.

Sixtly, we ought to tie God to them, neither to depende on them as things of of necessitie. Matth. 4.