Eccle. 4. Q. What waye doe menne bewraye the wante of reuerence in prayer A. When they praye but for custome and fashion When they doe but bable with their mouth their thoughtes wandringe theyr hearts not lyfted vp into heauen and when they praye so coldelye that they doe not sighe and grone in the spirit euen with those sighes and grones which are vnspeakable with whiche the holye spirite dooth make intercession for vs as the Apostle saith w. Ro. 8.2 Q. What is to bee doone in this thing A. Men are throughly and aduisedly to consider into howe great and glorious a presence they come and what high maiesty there is in the God of heauen vnto whom they speake and before whom they present them selues They are also to remember howe vile and vncleane they bee of them selues that so they maye come with humblenesse of minde and feare Further they are also to looke into them selues to see how beggerly and miserable they are and so to deale earnestlye and vehementlye euen as those whiche are vtterly vndoone and loste vnlesse they bee hearde and obtayne theyr suite Q. Come now vnto the peticions What doe ye obserue in the order by which they are placed Q. The order of the prayer is agreeable vnto the order of the law Where the dueties vnto God beeing the chiefest are set in the first place For wee craue those thinges first and principally which concern Gods honour because that ought to be dearer vnto vs and more precious then our owne soules Because GOD is worthy all glory and honour we are to care most for his name and to delight more when it is hallowed and sanctified then in life it selfe And so aboue all thinges to shewe our desire and wish that this moste woorthye and most precious honor of his may be aduaunced Q. Whereby shall we know when men haue this tēder loue vnto the name of God A. The grief which a man doth conceaue when he seeth Gods name troaden downe is a manifest declaration of his good will vnto it For when the holy Prophet saith That riuers of teares did flowe out at his eyes because men kept not the law of God x. Psal 119.136 Hee declareth a wonderfull loue of Gods honour by the greatnesse of the sorrowe which hee conceaued to see it defaced Q. Who are those then which abuse this prayer meaning or desiring no such thing as they speake A. All those which are proude seeke glory vnto themselues Beeing so iealous ouer their owne honour that to magnifie and lift vp them selues they will treade downe the name of God All those which professe the Gospell and staine it with their wicked life And likewise such as delight to rayse vp and spreade sclaunders againste the profession of godlinesse For all these say and babble with their mouth Hallowed bee thy name but their heart neuer careth for any such matter Q. Open the meaning of the second petition which is in these wordes Thy kingdome come A. It is manifest by the plaine words of this petition that although God alone is the king of all nations if wee respect his absolute power yet because men are fallen from him there is an other kingdom which is contrary vnto his euen the kingdome of the Deuil which is the prince of darknes y Ephe. 6.12 vnder whom as vnder a most fierce tyrant all men are by nature The summe therefore of this petition is that we desire the Lord to destroy the power and kingdome of the Diuell in vs to set vs free from his tyranny and that wee may obey him in holinesse and righteousnesse as our soueraigne and gracious Lord z Luke 1. Q. Yee confesse then that there is no power to deliuer our selues from the subiection and tyrannie of the Diuell A. There is no power able to set vs free from this captiuitie but only the power of God and therefore we sue vnto him to do it the Diuell hath his throne and scepter in the hearte of man where hee sitteth with great power And therefore our Lorde doth compare him to a strong man armed which keepeth his pallace which cannot be driuen out vntil a stronger then he come vpon him and ouercome him a Mat. 12.28.29 Q. Wherein doeth the kingdom of the Diuell consist A. It consisteth in darkenesse and in sinne For he is the prince of darknesse and his power is onely in sin and those things which followe sinne It is of necessitie that wheresoeuer sinne doth beare sway there he doth raigne For he can not bee separated from sinne being the authour thereof b 1. Iohn 2. Q. Wherein doth the kingdome of God consist A. In righteousnesse and peace and ioy of the holy ghost c Rom. 14.17 For when we are set free from the bondage of our sinnes to obey God in righteousnesse then is the throne of God set up in our hearts and he doth raigne in vs as our king wee are his subiects Q. By what way and meanes doth God destroy the kingdome of the Diuell and set vp his owne kingdome in vs. A. The Gospel is called the kingdome of God d Mark 1.14 it is called the scepter of his power e Psal 110.2 it is called the arme of God f. Esay 53.1 Because by it hee doth ouerthrowe and destroy the power of darknesse By it he doth set vp his throne in the heartes of men And by it hee doeth drawe men vnto heauen as with a moste mightie arme Q. Let vs see then who they bee which pray this prayer in truth who they bee that babble they knowe not what A. Those doe pray this prayer aright which mourne and lament to see the dominion and power of the Diuel to be so great And therefore they desire vehemently to bee deliuered themselues and also that God would multiplie the number of his childrē by spreading the light of his glorious gospel And finally they long for that day when hee shall put downe all rule and all authoritie and power and when hee shall put all his enemies vnder his feete g. 1. Cor. 15.25 Contrariwise those doe but babble they knowe not what which say Thy kingdome come and yet seeke to keepe it awaye as muche as they can by defending and vpholding wickednesse and hindering the Gospel For wee may see howe doting madde men are which glory in this prayer and say it is the best prayer as no doubt it is but they doe wishe quite contrarie vnto that which they speake Q. The third petition followeth Thy will bee done in earth as it is in heauen What say yee of this A. The wil of God is so holy so right and pure that all our loue ought to be vpon it And our vehement desire ought to bee that it myght bee perfectly perfourmed by men in earth euē as it is by the holy angels in heauen Q. How can wee praye this prayer with faith seeing wee haue no
willed to forgiue howe can a man when hee hath wrong seeke remedie by the lawe but hee faileth in this A. When a man is iniuried in his possessions in his body or in his name hee may relieue and succour himself defend his right by law but yet he may not doe it with a reuenging minde and desire to hurt The power is ordeined of God the magistrate doth beare the sworde to punish the euill doers and to maintaine the good a. Rom. 13 Whē god hath ordeined so excellent a remedie wee should greatly sinne if we shoulde not take the benefit of it Q. Doe not those breake the rule of this praier which doe not onely seek the defence of them selues from iniuries but also to bring the offendours being wicked men vnto punishment can a man forgiue and yet doe that A. The minde with which a man doth a thing is all If a man bee fouly slandered and being one which is to set out and maintaine the Gospel although hee shoulde not delight in the punishment of any nor in respect of himselfe is to seeke it Yet if the slander which cannot be taken away otherwise be to the defacing or hindering of the truth to the dishonouring of God and the hurt of mens soules hee is to seeke it beecause these thinges of all other are the most precious Moreouer the correction by the Magistrate is a singular meanes which GOD vseth to bringe menne to better order of life and in that respect a man may couet to haue them punished with a charitable mind If a man be iniuried and seeke the punishement of the most wicked of an hatred and reuenging minde he dooth declare himselfe not to be of God Q. Who are they then whiche offend in this petition A. Al those which fetle not the burthen of their sinnes nor do not repent hartily for them All those which are lead with hatred and desire of reuenge And such as do not pray for the conuersion of their enemies Q. Come to the last petition Lead vs not into temptation but deliuer vs from euyll What say ye of this A. As in the former petition wee desire pardon of our sinnes so in this we intreate the Lorde to defende and keepe vs from the handes of the temptor least we fall againe into them or into greater For what are we the better if we should be released and then fall from God into all abhominable sinnes which we shoulde doe if the Lorde shoulde let Sathan haue his full desire to sift vs. Q. Then it appeareth we are in great daunger A. We passe continually through wōderful daunger and if the mighty power of God did not keepe vs we should be swallowed vp For the deuill goeth about as a roring Lion seeking whō hee may deuour b. 1. Pet. 5. and multitudes he doth ouercome and leade into sinne and so careith them to the pit of hell Q. Our strength then is not able to match with him A. We haue no power at all to resist him And so we confesse in this prayer when we intreat the Lord to deliuer vs from him for the same cause also we are willed to bee strong in the Lord and in the might of his power and to put on al the armour of God and to watch in prayer continually c. Ephe. 6. Q. Do ye say Lead vs not into tēptation or suffer vs not to bee lead into temptation A. God doth not only giue leaue vnto the deuil to tempt and doth take awaye his graces from the wicked and leaue them in the snares of the deuill but also when men haue despised his giftes and set light by the help which he offreth in his Gospel he doth blind their eies harden their hearts d. Esay 6. and giue them vp into a reprobate mind e. Rom. 1. that the deuil may lead them into most foule sins And for this God is said to lead into temptation We make suite therfore vnto the lord that he will keepe vs from sinning against him in such sort that he should be so displeased as to giue vs vp into the hands of Satā For that is a dreadful vengeance of GOD which men doe prouoke when they begin to sinne against their own conscience Q. How are we then to vse this petition aright A. Considering how weake we are and how strong the enemie is we must take heede that we driue not the Lorde from vs by any filthy sinne of pride or such like We must also shunne and auoyde all occasions of the temptation for if a man shall desire the Lord to keepe him that the deuill may not tempt him vnto adultery then must hee also take heede to his eyes as Iob did f. Iob. 30. When he dooth giue scope vnto his eies to wander he is worthily giuen ouer of God And Sathan doth tempt him so far that he commeth to be of the wicked which haue eyes ful of adulterie which cannot cease to sinne as the holy Ghoste saieth g. 2. Pet. 2.14 Q. What meaneth this that is added For thine is the kingdome the power and glorye for euer and euer Amen A. This is the conclusion of the praier wherein there is firste a reason rendred wherefore wee shoulde obtayne not onelye to be deliuered from the power of the deuil but also receiue all good things from God euen because he is king ouer all and the might and power is his Then also it doth shew that God is to haue all the prayse and glory of our saluation For they haue not a right minde which are not as ready to giue honour and glory vnto GOD for the good things they obteine as to call for that they neede FINIS Imprinted at London at the three Cranes in the Vintree by Thomas Dawson 1583.
exāples out of the scripturs A. The scriptures are plentiful in this point but a few examples may suffice in this behalfe Ioseph was solde into Aegypt by a wicked hatred of his brethrē n. Gen. 37.28 yet the holy Ghost saith God sent him thither o. Psa 105.17 and hee saith to his brethren you meant euil against me but God meant it for good p. Gene. 50. God in a righteous iudgement to punishe Dauid for his murther and adulterie threatned to raise vp the sword in Dauids house and also that he would take Dauids wiues and giue thē to his neighbours He addeth thou didst this secretely but I wil do it openly in the sight of Israel and in the sight of the sunne q. 2. Sam. 12 9.10.11.12 All this was good as God did it but moste abhominable in Absolon and Achitophell which were the instruments God appointed his sonn Iesus Christ to be crucified a most glorious work of God The heigh priests with Pilate did nothing but that whiche was the determinate counsell of God r Act. 4.28 and yet they did commit a most horrible sinn and are iustly damned for it Q. Al the doubt is not yet taken away for when we affirme that the will of God is executed by those wicked instrumentes in suche actions as he hath in his lawe which is his expresse wil flatly forbidden it may seem that he should haue a double wil one secret another reuealed which is a thing farre disagreeing frō the nature of God A. That it seemeth there should be two willes in God because of this it is to be ascribed to the weakenesse and imperfection of our vnderstanding for looke howe a daselled disturbed eye sight doth suppose there be two candles when there is but one euen so fareth our mynde when it looketh vppon the will of God Q. Yee conclude then that not onlie the motions of things without life or without vnderstanding are guided by God as stormes tempestes sicknesses warres famines but also the actions of the diuel and al the wicked are measured and directed by his prouidence to proceede so farre as hee doth appoynt A. Or els it were wide with vs for how euill were our case if the Diuels could goe any further then God letteth out the chaine in which hee hath tyed them or the wicked coulde put in practise any more then he doth let loose the bridle with whiche hee doeth restraine them Q. The common opinion is that the diuel doth raise vp great winds with tempests and thunders A. It is the common opinion but is contrary vnto the faith which we must haue in Gods prouidēce and gouernment and the Diuel doth deale craftily in the matter For to the end that he woulde make men beleeue that he doeth beare a greate stroke when the Lord doth sende any straunge and woonderfull tempest he doeth conueye himselfe into it and come with it that so they may thinke it is his Q. Proceede vnto the second part of our beliefe first what is the summe of it in generall A. The summe of it in general is how our Lorde Iesus Christe hath redeemed vs from destruction brought vs home againe to God Q. We cannot perceiue how great and wonderfull this grace of redemption is vntil we know the greeuousnes of our fal and decay A. By the fall disobedience of our first parents we were al vtterly cast away For we haue not onely lost the glory and happinesse of our first creation but also we are become by nature the childrē of wrath ſ. Ephe. 2.3 which is no lesse then to be the very children of hell and destructiō Q. Was the decay so great that there was no help at al left in vs A. It was an vtter downfall a perfect breach For although there remained some litle sparks of light as it wer some litle peeces of a sumptuous buylding pulled down should be found in the dust yet the same are no further auaileable then to make men void of al excuse t. Rom. 10.1 Q. Then ye affirme that it is not in the power of man to recouer him selfe out of this miserie A. I doe not only affyrme that but also that man is not able so much as to help to recouer himself nor once to moue towards it Q. That seemeth much seeing ye cōfesse that in the decaied estate of man there remaine some sparkes of light and of excellent gifts A. I confesse so much but yet those do not auaile so far as to giue him any help to recouer or any motion but he doth so choak and peruert this light that it thrusteth him further from God because it lifteth him vp in pride and this is the cause why the scripture dooth set forth the inwardes of man which seeme most gay to be so corrupt that it doth not affoord him a good thought v. Gen. 6.5 When al the thoughts of his heart are onely euill frō his youth how could he haue any motion to help himself Q. This point is hard to perswad some men in and therefore needeth a more manifest declaration and proofe A. To set forth the depth of our miserie the scripture doth not onely affirme that we are dead in our sinnes but also shut vp inclosed vnder the dominion of the prince of darknes w. Ephe. 2.12 Rom. 11.32 Gal. 3.22 We are then far from any motion of life not onely because we are dead deade men can not stir but also that we are holdē vnder by the power of the deuil For this cause the holy scripture saith no man can enter into the kingdōe of God except he be borne again x. Iohn 3.3 Likewise it affirmeth a new creation y. 1. Cor. 5 1◠and that we must be raised frō the dead z. Col. 3.1 None of these speeches could be vsed if there had beene any thing at al to helpe left in man Q. How may this be said of the soule which neuer dieth A. In respect of the true life whiche is called the life of God a Eph. 4.18 the soule is dead beeing separated from God The soule by nature hath stil a kind of life in it as the diuels and damned shall liue for euer but their life is no more but a continuall death a man hath no life in him vntill he be partaker of the spirite of life Q. You seeme to make the woorke of God in bringing men to saluation to be euen as a Carpenter worketh vpon a blocke A. Not so for men differ from blockes because they haue reason wil and affections which God frameth for they be all against God vntill hee frame them so they feele the worke of God and are moued to put to their consent and indeuour Q. Now yee haue set foorth the fall and decay shew the recouery A. The recouerie is onelie by our Lord Iesus Christ Q. All were cast away in Adam shall
to euerye poynt of that which hee hath in his woorde prescribed and to keepe our selues cleane both in bodye and soule from the Idolatrous superstitious inuentions of men Q. So that a man doe not superstitiously abuse the things which Idolaters haue deuised it seemeth that the things of them selues being indifferent a man may communicate with them A. That is not so for the free vse of the things is taken away because God wil not haue his seruauntes to be like vnto the seruauntes of the Deuill nor to be partakers with them otherwise why should not the meat offred vnto Idols be indifferent to bee eatē Q. Then the things which haue bin abused are vtterly to be abolished A. We are to put difference for there are thinges which were ordayned by God for necessary vse al the abuse in the worlde cannot abolish these but they are to be reformed There are other things which god neuer appoynted but were inuented by men these can neuer be washed so clean but there wil be some spot in them And therefore the true reformatiō is the vtter abolishing of thē Q. What is meant by the wordes which folow in this commaundement A. The first parte of the words which follow when he saith I thy Lorde thy God am a Ielous God and visit c. do containe a very sharpe threatning against Idolaters For he doth affirme that as he is a stronge God so also he is iealous and wil not beare the spiritual whoredome in those that cōmit it but wil punish thē their seede after thē Q. Is not this contrary vnto that which God saieth by the Prophet Ezechiel that the sonne shall not beare the fathers offence h. Ezech. 18. A. It is not contrary for there the Prophet is sent to reprooue those which did vse this properbe The fathers did eate sower grapes and the childrens teeth are sette on edge Which was as much as to say our fathers committed the sinne we their childrē do beare the punishmēt smart for it Thus they did cleere them selues and blame theyr fathers but god doth shew that he doth not punish the children of wicked fathers vnlesse the children themselues be also wicked Now in this God doth as much as if he should threaten that he wil leaue the children of Idolaters in the sinnes of their fathers and depriue them of his graces that so they may be damned For God doth seuerely visit the sins of the fathers vpō the children whē he doth reiect the children as the cursed seede of cursed parents Q. What is the other part of the words A. A sweete promise which God maketh vnto those which loue them that he will blesse their seede after thē vnto a thousand generations Q. Hath God tyed him selfe in this vnto euery perticular A. Not so for God hath bestowed his graces vppon some children of very wicked parents i. 1. Sam. 19. And some of the children of right godly fathers haue beene gracelesse k. 2. Sam. 16. Q. What say you to the third commandement Thou shalt not take the name of the Lord thy God in vaine c. A. The sum of the Commaundement is that wee shoulde by no meanes abuse or prophane the name of God but as it is most glorious so to giue al due honour reuerēce vnto it Q. What do ye vnderstand by the name of God only the words which we speak when we call him God or Lorde A. Wee may not restraine it into so narow a compasse for the name of God is in al things which set forth his maiestie the renoume of his excellencie As for example the glory the greatnes the power the wisdome the goodnes of the diuine maiestie which shine in the heauens in the earth in the sea Also in his word he hath shewed him self more perfectly Likewise his noble acts which he hath wrought in the gouernment of the world of his Church do publish his name for he saith he would get him a name in al the earth when he dealt against Pharao l. Exod. 14.4 Also when Dauid in the Psalms and other do cal vpon men to magnifie the name of god or do set forth his name they declare his workes and his iudgements m. Psal 102. Psal 106. Q. Then expresse some particulars by which men doe abuse the holy name of God A. Men take his name in vain when they behold the heauens and the earth without admiration and woondermente of the God of glory which hath framed them Also when they heare of his great iudgmenets and worthy actes and their heart not striken with reuerence feare Likewise when they heare his word think of it or talk of it vnreuerently to make a light matter or a ieste of it or to myngle it with light Iestes as in stage playes or such like Moreouer when men call on God in prayer and doe it not as it should be as to pray they knowe not what to aske according to their lustes and fantasies to speake with their mouth their harts wander in by-thoughts or when they professe Gods word and liue not thereafter for they cause the name of God to bee blasphemed whereas they shoulde by theyr profession purchase honour vnto it Q. Are these all the wayes by whiche men take the name of God in vaine A. There are many wayes whereby men take the name of God in vaine A man cannot recite them al though he should studie long Men do fowly prophane this excellent name when they are periured when they sweare rashly when they curse when they vse the words of the scriptures and the name of God in charmes and coniurations Q. What doe you call rash swearing A. When men sweate without cause no matter of waight to mooue them or no necessitie to enforce them Q. Men suppose that they do not offende when they do not sweare falsly and beecause they will not take the name of God to abuse it they swere by small thinges as by cocke and pye by the mouse foote and many other suche like doe these offend A. Our Sauiour Christ doth confute both these things for whereas the Scribes and Pharisees had taught thus Thou shalt not forsweare thy selfe hee saith Sweare not at all And whereas they thought by taking the creatures to let the name of God goe free hee proueth that hee that sweareth by any creature doth sweare by the Lorde The heauens are his throne the earth is his footestoole Ierusalem is the Citie of the great king Thou shalt not sweare by thy head for thou canst not make one haire white or blacke n Mat. 5.33.34.35.36 Q. What is then the reason whereby hee proueth that those which sweare by creatures take the name of God in vaine A. Because the name of God is vppon all his creatures euen the smallest for there is a glorious power and wisdom in the least thing which wee see and such as farre passeth
the capacitie of all the creatures in heauen and earth for they cannot all make so much as an haire of nothing Q. What doe yee thinke then when men sweare by their faith other suche like othes A. I affirme that they doe greeuously sinne by taking the name of God in vaine Christ saith Hee the sweareth by heauē sweareth by the throne of God and by him that sitteth thereon o. Mat. 23.22 Then must it needes bee that he which sweareth by his faith sweareth by the word of God vpō which it is grounded by the holy ghost which is the worker thereof by god the father by Christ vpō whō it laieth holde Q. Some sweare by the Diuell some by the masse by the roode and such like do these offend against this commandement A. They doe offend greuously against this precept in as much as they giue away the glory of Gods name vnto those thinges which are abhominable It is a part of the due honor which we owe vnto god to sweare rightly by his name therefore God complaineth as iniured whē he saith they sweare by those that are no Gods p. Ier. 5.7 Q. What meane the wordes which followe for the Lorde will not hold him guiltlesse whiche taketh his name in vaine A. These woordes are a very vehement threatning by which the Lord would terrifie men that they bee not bolde to abuse his name Q. What needeth this when there is a general curse pronounced A. There is great neede of this as experience teacheth because mē set exceeding light by the name of God and count it either no sinne or at the least a very small sinne and this you may see in the wordes of many who abusing Gods name by rashe swearing or otherwise tell them of it and they answere I pray God we doe no worse and then we care not Q. What is the cause that men thinke so light of the breach of this lawe when God maketh it so waightie A. The very cause is this that mens heartes are stuffed full of prophane ignoraunce of Gods glory for if they did see the most precious glory of Gods name they coulde not so tread it vnder their feete as a thing of naught Q. Let vs proceed to the fourth cōmandement which is the sanctifiyng of the Sabboth Wherefore doth he say remēber thou keep holy the Sabboth day A. By this speeche when God saith Remember hee doth put vs in minde of our dulnesse for it is as much as to say yee are so addicted to your owne worke and your mindes so set vpon worldly things that yee forget all holy exercises and passe them ouer Q. Is this commandement in euery respect with vs as it was before the comming of Christe A. It is not For one part of this commaundement was ceremoniall and ceased with other ceremonies another part of it was morall that was from the beginning and must be to the end Q. What is it in the Sabboth which was ceremonial A. They were commaunded that day to rest from all bodily worke whiche was a signe of sanctification for thereby was ment that they shoulde cease from sinne and sinnefull affections which are called their owne woordes and woorkes and giue vp themselues to be led by the holy ghoste to worke the workes of God Q. Is the substance of this abolished A. No in no wise for wee haue it accomplished in Christe by whom wee doe enter into the rest of God q. Heb. 10.19 Ephe. 2.18 ceasing frō our owne workes as God did from his this is the continuall Sabboth which we must keepe all the dayes of our life vnto God Q. It seemeth then by this doctrine of the Sabboth that there is nothing in man which is not contrary vnto God and also abhominable in his sight A. That is most manifest For if there were any goodnesse left eyther in our will or in our affections wee shoulde not bee willed to cease from it But this continuall Sabboth is for to cease from all our own workes which is to denie our selues Q. If the ceremonie bee abolished and the Sabboth continuall then it seemeth that the seuenth day is no more to bee regarded then another day A. In respect of any such signification of holinesse it is to bee regarded no more then another day But yet it differeth from other dayes in respect of the other vse of the Sabboth which was from the beginning which must continue to the end For from the beginning God blessed the seuenth day and did separate it from other dayes Q What is then that other vse of the seuenth day which we must be mindfull of A Men are to set their wordly busines apart that day and to giue them selues vnto holy exercises as the hearing of the woorde preached in the publike assembly to praye with the congregation to communicate in the ministration of the Sacramentes to meditate vpon the worde for the increase of faith knowledge and godlinesse Q. Are not men for to heare the worde of God preached in the weeke daies For some reason thus sixe dayes shalt thou labour therefore vnlawfull to goe to a Sermon on these dayes A. These are very ignoraunt and prophane which reason after that sort For doth God say they shall labour euery houre of those sixe dayes Can they not find one spare houre in the weeke to play a game at the cardes or bowles or to hunt and to sit talk merily together can men spare some time for these and not to seeke God and yet not bee of those wicked which the Apostle saith are louers of pleasure more then louers of of God r. 2. Tim. 3.4 These also are not the best obseruers of the Sabboth day which are so carelesse to seeke God in the weeke dayes Hee is blessed which doth meditate in the lawe of the Lorde day and night s. Psalm 1.1.2 Q. Tell mee then how men offend God in breaking this commandemente of the Sabboth A. Men doe breake this holy law many waies go vnder the displeasure of God as committing a greuous sinne But first in generall they offende which doe so neglect the time that they doe not profite in knowledge faith and godlines by the day Also those which occupie thēselues in any thing which doth hinder them from profiting by holy exercises In particuler those whiche are idle those which go to visit their friends in feasting that occupie their trade of worldly busines that sende abrode their seruants to gather vp their dets or such like Much more those which runne to playes bearbaytings Maygames or the spend the time in drinking carding dicing or other such vanities Q. Yee say those breake this cōmādemēt which do not profit in faith knowledge godlines by the day How shall those do which haue not the means but are vnder an vnlearned or an insufficient minister of the worde A. They are not excused because they haue not the meanes at
home for they ought to trauell and seeke where they may bee edified for if theyr Cattell did want water at home they woulde driue them to water at another Towne and them selues woulde trauel two or three myles for meate that day rather then bee without Also men are without excuse because they like better to spend the day in their lustes thē for to haue the holy exercises of the worde For doubtlesse if they did earnestly desire it and long for it God would send them faithfull shepheards which should feede them vnto life eternall Q. These foure commaundements are the first table of the law the reste whiche followe are the second table Is there any thing to bee obserued in this order which God vseth A. Yea no doubt for looke howe the Lord excelleth men so also the duties which doe immediately belong vnto him are more excellent then those which belong vnto mē And this is to bee obserued against those grosse men if they be worthie the names of men which regarde no more then outwarde deedes towardes men if hee bee an Idolater or superstitious or an heretike or a blasphemer of the Gospel or a swearer or a mispender of the Sabboth if hee wil keepe tuche in bargaine and bee true of his word or if hee keepe a good house or giue almes or suche like they will say hee is a good man and if hee goe not to heauen they knowe not who shall But we must learne that none are good men but those whiche regard to walke in all duties both in the first table of the Lawe and also in the second Q. When God rebuked the Israelits by the Prophetes hee findeth fault with them for want of dutie in man towards man and commendeth mercie pitie iustice and iudgement t. Mich. 6.8 as though they were the speciall things required A. That is very true that God by his Prophets sundrie times doth so vrge the duties of man towardes man as though they were the summe of all But this was not to preferre the second table of the lawe before the first but to detect hypocrites which vaūted much of zeale towards God for hee proueth that they had no loue of God seeinge they dealt so wickedly one against another Q. Let vs then proceede vnto the first commandement of the secōd table Honour thy father and mother A. This commandement is great as it may appeare not onely because it is set in the toppe or cōmeth in the forefront of preceptes towardes men but also by the greeuous penaltie which was set vppon it that the disobedient childe vnto father and mother shoulde die the death he that did curse father or mother he that did strike father or mother should also die the death v. Exo. 21.17 Leuit. 20.9 And moreouer as S. Paule gathereth it is the first commandement with promise w. Ephe. 6.2 For the promise of the blessing which God annexed vnto it doth shew how precious a thing it is before God that children should honour their parents Q. How is it said that this cōmandement is the first with promise when as there is a promise annexed also vnto the second commandement A. This is the first commandement which hath a speciall or particuler promise by it selfe For that which is added to the second cōmandement is general to all For he saith I will shew mercy vnto thousandes of them that loue me keepe my commandements Q. What doe yee take to be meant by the honour which children are commāded here to yeeld vnto their parents A. All the duties they owe are cōprised in this one worde honour how they are to obey them to loue reuerence cherish thē especially when they growe to bee poore or weake or aged For this was a common saying of parents that their children should bee the staffe of their age Q. Is there onely the dutie of children to be considered in this cōmandement A. Heere is also the duetie of parentes towardes their children contained and not onely that but also the duetie of all inferiours as the wife to the husband the subiects to their prince the seruants to their masters the people to their teachers the young to the aged And contrariwise of all those superiours towardes their inferiours Q. What reason haue yee to shewe this Seeing here is set downe expresly no more but that which children owe to their parents A. There is great reason and manifest first for Parents when God willeth children to honour them they are also bounde to doe those thinges for whiche they are to bee honoured Also for all Superiours they are fitly represented by the titles of fathers and mothers in respect of the affections which shoulde be in them vnto their inferiours Q. Then let vs briefly consider the seuerall dueties whiche are required in each of these and first shew wherein parents are bound vnto their children A. The father and mother are bound as concerning this bodylie life to make honest prouision for the sustenaunce of theyr children And therefore the vnchriftie Dycers and drunkardes whiche wast away their goods whose children may well bee counted fatherlesse their wiues widdows doe very vnnaturally sinne and breake this commandement of God Q. Is there no further thing required at their hands then this A. Yes they are to care not only for the body in this life but also most especially for both soule body in the life to come therefore they are inioyned to bring vp their children in the nurture and instruction of the Lorde x. Ephe. 6.4 whereby wee may see not onely how these are deceiued whiche when they haue brought vp their children and prouided well for them in the world wil say they haue done their parte although they haue not taught them to know god But also what a greate account they haue to make before God for the soules of their children By whiche also wee may iudge howe cruell those are euen more then sauage beastes who not onely by negligence in not teaching their children the feare of God But also by corrupt example doe leade them into euill and so murther their soules for the childe insteede of a godly instruction doeth heare his father sweare lye sclaunder and rayle doth see him deale deceitfully and vniustly and to walke in euerie euill way Q. Then you do not account those fathers to haue discharged their whole duetie which doe teach theyr children to say the tenne commaundements the Lordes prayer and the articles of the faith and say they haue done what they can A. It is most sure they haue to render account vnto God for a farre greater matter then the teaching them to speake these thinges for they are to see that they vnderstand them they are to instruct them in all points of true religion they are to shewe them the steppes of godlinesse they are to exhort them with all diligence yea to charge them to feare God and to walke in his wayes
yee beleeue that the bread is turned into the fleshe of Christ and the wine into his blood A. That is a most abhominable error For our Lorde is only in heauen thither must our faith ascend and lay holde on him to eate spiritually that fleshe of his whiche was crucified and to drink that blood of his which was shed This beeing so great a misterie and we so dull to conceiue the Lorde to helpe vs hath chosen bread and wine as a seale and pledge that hee doth giue vs the same For the bread broken doth signifie the crucified body of Christe and the wine powred foorth his blood that was shed Now because the Lord doth feed vs in deed with the fleshe and blood of his sonne not giue vs bare signes the bread is called his body and the wine his blood For the true receiuer doth as verilie and vndoubtedly receiue the fleshe and blood of Christe with the mouth of his soule as hee doth receiue the bread and wine with the mouth of the body Q. There bee reasons which seeme to proue that there is not after consecration the substance of bread wine but onely the accidents as they cal thē which are the proportion the colour taste with such like A. It is very truly spoken that the reasons vsed for this matter doe seeme to proue but doe not proue as being alleadged they shall easily bee answered Q. Christe brake the bread and said this is my body A. If it were not called his body because it was a Sacrament of the same wit because it was his very fleshe in deede then had Christe beene crucified before hee was betraied for hee deliuered the bread before Or we may say that the bread was crucified For it is the crucified fleshe of Christ which wee receiue by faith and the same whiche the Lorde gaue vnto them in the night hee was betrayed the same is also nowe deliuered vnto vs. Moreouer if the bread bee chaunged because hee saith This is my bodie then was the rocke also changed for the Apostle saith They did all drinke of the spirituall rocke that followed them the rock was Christ x. 1. Cor. 10.4 This blasphemie shoulde also followe that the vncleane reprobate shoulde eate the fleshe of Christ But Christ saith That whosoeuer eateth his fleshe shall liue for euer Q. They say that is to bee taken of those which eate his flesh and drinke his blood worthily for all such shal liue for euer But say they some doe eate his fleshe and drinke his blood vnworthilie or els how shoulde the vnworthie receiuer bee giltie of the body and blood of Christe If it bee bread wine still then shoulde he bee giltie but of bread and wine and not of the body and blood of Christe which hee doth not touche nor come nigh A. In so saying they shew themselues to bee impudent and blind in the scriptures For howe holdeth the reason of Christe by which he proueth that manna was not the true bread of life because their fathers had eaten of it and yet were dead y. Ioh. 6.59 If the reprobate may eate the fleshe of Christe Also where they say if it bee bread still a mā should not be giltie of the bodie of Christ but of bread that is absurde for it is not common bread but a Sacrament of Christes body and God doth offer the fleshe of his sonne vnto those which receiue it Also it is a seale and pledge of the holy mysteries If a man contemptuously breake and deface the Princes seale shall hee not bee guiltie of treason against the person of the Prince Shall it bee saide that hee hath defaced but a peece of waxe Because in substance it is still but waxe Q. Make that reason of our Sauiour Christe more plaine Because it doth fully and flatlye ouerthrowe the cauill of the Papistes of eatyng the naturall fleshe of Christe vnworthilie For they like blasphemous wretches to defend theyr transubstantiation doe affirme that the wicked doe eate the very flesh of Christe And so they ioyne Christe and Belial Heauen and Hell GOD and the Diuell togeather and this they muste doe or els denie the bread and the wyne to bee the verye fleshe and the blood of Christe For the very Reprobate doe receyue the Sacrament A. The reason of our Sauiour is most euident to shewe that the reprobate do not eate his flesh Because he proueth the manna was not the true bread of life seeing the mē which did eate it were dead He speaketh of the spirituall death for hee dooth not promise to set those free from the bodily death which eate his fleshe If the wicked and damned might eate the true bread of life and yet die in their sinnes it might be then obiected that Christes wordes were of no force to proue the Manna not to be the very bread of life For a man may aunswere and saye that it might bee the true breade of life but they did eate it vnworthely and so it profited not them Q. What charge dooth the holye Ghost inioyne those which come vnto this Sacrament A. Hee willeth that a man try himself and so let him eate of that bread and drinke of that Cup z. 1. Co. 11.2 Q. What cause is there shewed whye they should doe so A. The cause is rendred that he which eateth and drinketh vnworthily eateth and drinketh to him self damnation And therof also there is a reason giuen namely that he is guyltie of the bodye and bloude of the Lorde Q. Are not men damned vnlesse they eate vnworthily A. A man is subiect vnto damnation although he neuer doe prophane these holy misteries but the Apostle dooth speake of greater and sorer damnation whiche those doe draw vpon them selues which are defilers of the Sacramentes They deserue hell which commit adulterie and other suche sinnes but those shall bee cast into deeper horrour whiche commit a sinne so foule aboue many sinnes For whereas the body of our Lord and his bloud are the moste precious of all other thinges so muste GOD needes be most hyghlye displeased and his wrath in greater measure kyndeled againste all those which receyue vnwoorthily and pollute the same Q. Wherein is a manne to examine and trie himself that he may come worthily A. Seeing we are to come euen vnto the moste holye fleshe and precious bloud of Christe it selfe wee are to discerne the Lords body that is we ought to come with reuerence and feare not with vncleane and filthy harts For the vncleane are no meete guestes to come to that table Q. Shew then how each man is to deale with him selfe A. Hee is to looke into him selfe whether hee haue the true and liuely fayth in Christe which is knowne by true repentaunce which it bringeth forth For if a man doe not bring Christ in him he shal not there receiue him Q. Is the fayth of Christe in none but such as dwell in Christ and Christ
promise that it shal be so A. Although we haue no promise * that it shall bee so yet the will of the Diuell ought to bee so abhominable vnto vs that we should wishe it were vtterly destroyed the will of God is so excellent that our heartie desire ought to bee to see it wholy accomplished This desire and loue of ours is not in vaine although wee come short of that we wishe For God doth accept our good will Those are wicked fooles which speake the woordes and desire no such thing in theyr hearte Whiche appeareth by the loue they beare vnto vanitie and sinnefull wayes Q. What followeth next A. The second part of the prayer wherein wee beg for our selues all things whiche wee stande in neede of both for this life and the life to come Q What meaneth the first petition of this second part in which wee craue our dayly breade A. As God is the authour and nourisher of our life so our life so our Sauiour doth teache vs to craue of him all thinges whereby it is maintained For this petition doth plainely teach that wee must depend vpon God for this mortal life And that it is not only lawfull but also our dutie to aske of him al such things as shall maintaine the same It is not bread by which is meant all sustenāce whereby man liueth only h. Mat. 4. But it is the ordinance of God which hath giuen that power vnto foode to nourishe vs. And therfore hee saith it is by euery word which proceedeth out of the mouth of God we trauaile in vain vnlesse god blesse our labours i. Psal 127. We possesse all in vaine vnlesse hee giue vs the vse therof For no mans life doth stand in the abundance of things which he doth possesse as Christe saith k. Luk. 12.15 Q. Wherefore is the prayer framed in this wise this day our dayly bread A. This maner of composing the wordes of the petition is to cut of bridle all inordinate care immoderate desire of riches For although wee be willed to aske riches of God Yet wee may not aske to spend them vpon our lustes l. Iam 4.3 Neyther may wee make prouision for the fleshe to fulfill the desires there of m. Ro. 13.14 But we must be content with moderatiō depending wholy vpon God Q. Is it then vnlawfull to craue of God to giue vs great riches or to trauel with an earnest desire to gette store of wealth A. It is manifest by this petition how vnlawfull it is The blessed Apostle also saith that those which desire to be rich fal into temptation and a snare into many foolish and noysome lusts which drowne men in destruction and perdition n. 1. Tim. 6.9 Q. Men are not as you haue saide to desire great wealth that they may bestowe it vpon their lustes But many hunt after riches that they may bee able to doe good A. This is a vain excuse of blind men which knowe not their own weakenes For they neuer came to the sight of that whiche the excellent seruant of God speaketh giue me neither pouertie nor riches feed me with my stint of food Least if I be full I should lye and say who is the Lorde Or least I be poore and steale and abuse the name of my god o. Pro. 30.7 He maketh his prayer agreeable vnto that which Christ doth teache vs in this petition Hee confesseth the weakenesse of mans nature which can neither beare extreeme pouertie nor yet great aboundance of wealth Q. The couetous man then doeth not vse this petition A. The greedie minde of worldlings which cānot be satisfied is far frō the desire of that which they speake for the moderation which they in heart desire is the infinite abundance of riches And therefore they do but dally and mocke with God Q. What are the words of the next petition A. Forgiue vs our trespasses as wee forgiue them that trespasse against vs. Q. Doth this prayer belong vnto al the godly A. There is no man so holy but that hee shineth p. 1. Kin. 8.46 yea the best are so weake that the holy Prophete saith Who can tell how oftē he offendeth q. Psal 19. And for this cause wee are to craue pardō cōtinually Because also our blessednesse doth consist in the couering of our sinnes r. Psal 32. We are to begge earnestly of God to giue vs free pardon Q. What meaneth the other clause of the sentence As we forgiue them that trespasse against vs A. This is put into our mouth when wee begge mercie at the hands of God to bring vs in remembrance that wee are to shewe mercie vnto men We must bee mercifull as our heauenly father is mercifull s. Luke 6.36 or els how are we his children Q. Is there then no mercy to be obteined at the hands of God for those which shew no mercie vnto men A. Our Lord doth teach that except we forgiue from the hearte the offences of our brethren we cānot be forgiuen of god t. Mat. 18.35 and in saying this prayer we craue to be no otherwise pardoned then as we pardon For it is reason that with what measure wee meate with the same shoulde bee measured vnto vs againe v. Mat. 7.2 If wee be so cruell that wee cannot forgiue the offences which men commit against vs which can be no more but as the debt of an hundred pence with what face can wee require of God to bee forgiuen the offences which wee haue cōmitted against him which are as the debt of ten thousande talents w. Mat. 18 3◠Looke how ofen therefore a man doth vtter this petition with a minde desirous of reuenge so often doth he call vnto the Lorde to take vengeance vpon him for his sinnes Q. Do ye take it that we are bound to forgiue both the godly and the wicked or are we onely to shew this mercy vnto the good A. We are to loue our enemies to pray for them which hate persecute vs to blesse those which curse vs x. Mat. 5.44 Q. Are wee bounde then to ioyne in familiaritie with the wicked To like them or to thinke well of them A. Wee must in our heartes wishe and desire that GOD woulde conuert and turne them from their sinnes and giue them euerlasting glorie But so long as they bee wicked we must not like well of them vnlesse wee will mislike the Lord God We must take heed that it be not spoken against vs when the Prophete saith Woe bee to them which call euill good and good euill sweete sowre and sowre sweete light darknesse and darknesse light y. Esay 5. Wee are commaunded to separate our selues from the vngodly z. 2. Cor. 6. Therefore they peruert the doctrine of this petition which alleadge it to make an hotch potch of all Yee must forgiue say they and therefore ye must ioyne in familiaritie with them Q. Wee are