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
of Christ doth mortifie and kill sinne in vs so also wee are quickened by the power of his resurrection vnto holinesse and newnesse of life Therefore the Apostle saith If yee be rysen with Christe seeke those thinges which are aboue where Christe sitteth at the right hand of God Set your affections vpon things which are aboue l. Col. 3.1.2 and not vpon things which are vpon earth Q. What is then the true faithe in the resurrection of Christe A. To bee partaker of the power of his resurrection and to bee raysed with him Therefore the blessed Apostle did still couet to knowe him and the power of his resurrection m. Phil. 3.10 Q. Doe ye conclude vpon this that suche doe not beleeue the resurrection of Christe as are not indued with true holinesse A. It is without all controuersie that those bee flat infidels which feele not the power of the resurrection of Christe All is in vaine which they holde of Christe for if they were partakers of his death to bee grafted with him in the similitude of his death they shoulde also be grafted to the similitude of his resurrection n. Rom. 6.5 Q. What saye yee to that which followeth A. I do beleeue that this Christ in his body is ascended into heauen Q. What benefite and comforte is there in this article A. Very great if wee consider it well For hee being our great high Priest is entred into the most holy place euen vnto the throne of glory there to present vs and to deale for vs for so long as hee is there and doth make intercessiō for vs it cānot but go well with vs Because we may nowe come boldly thither and present our selues our prayers and wee are accepted because god is well pleased with him o. Heb. 4.16 Q. Is there no more but this in his ascention into heauen A. Yes hee is there exalted and set at the right hande of God For as hee is there our Priest so also hee is our Lord and king hauing the highest rule and power committed into his handes Q. How doe you gather that A. Because it is saide that he sitteth at the right hand of God p. Ephe. 1.20 which is as much in effect as to say as that God doth by him gouerne and administer all thinges both in heauen and earth Q. Is this thing set foorth plainely in the worde A. It is expressed most plainely For hee saide all power is giuen vnto me in heauen and earth q. Mat. 28.18 The Apostle saith that hee is exalted farre aboue principalities and powers and aboue euery name that is named not only in this world but also in the world to come r. Ephe. 1.21 Also hee saith that God exalted him and gaue him a name which is aboue al names that in the name of Iesus euery knee shoulde bowe of thinges in heauen thinges in earth and thinges vnder the earth ſ. Phi. 2.10 Q. What say yee further as concerning his glory A. His authoritie and glory is suche that hee shall come at the last day to iudge the whole worlde both the quicke and the dead Q. What is the sense of the words A. He shall come downe from heauen where hee sitteth at the right hande of God with so great power and glory that at his commandement the dead shall be raised vp The diuels and all the rebels shal be forced by his might to come before him and to receiue their doome hee shall haue power in his hand to cast them into hel and to execute iudgement and on the other side to bring those which obey him vnto eternall glory t. Mat. 25.34.41 Heb. 5.9 Q. Proceede vnto the third part of our beliefe A. I beleeue in the holy ghoste Q. It hath bin proued that the holy ghoste is the same God with the father and the sonne so that hee can if we respect the Godhead bee no more a spirite nor no more holy then the father and the sonne Tel me therefore in what respect he is thus called distinguished from them A. He is distinguished from the father and the sonne by these names not in respect of that which he is in himselfe but in respect of his operation worke which he worketh in men whom he doth enspire santifie Q. This must bee opened more fully beeing so great an article of our faith A. The father hath giuen his sonne for the redemption of the worlde the sonne hath humbled himselfe in obedience vnto death so hath perfourmed the same but the holy ghost doth make vs partakers of it or els we are neuer the neere Q. What is then the worke of the holy ghoste A. Hee openeth the heart and giueth faith in the gospel He doth couple vs vnto Christe and make vs members of his body he doth wash vs with the blood of Christ he doth regenerate vs by mortifiyng in vs all carnall affections by making vs feele the power of the death of Christ he doth giue vs all heauenly vertues and good desires by the power of the resurrection of Christ hee doth seale vp the faith of the promises in our heartes and testifie vnto our spirits the we are the childrē of god he doth teach vs all truth Finally it is he which doth teach vs to pray and to call vpon God v. Rom. 8.16.26 Q. Doe none beleeue in the holy Ghost but those that haue this A. The truth is that none beleeue in the holy Ghoste neither are they partakers of Christe vnlesse they bee indued with the holy Ghoste For whosoeuer hath not the spirite of Christe is none of his w. Rom. 8.9 Q. Doe those then which are abhominable sinners declare themselues to bee infidels A. What can bee more manifest For howe can that man commit sinne and haue it raigne in him which is ledde by the holie Ghoste Q. Are yee then of their minde which affirme that after they haue once receiued the spirite they sinne no more For as they say hee is a perfect spirite and because hee is most holy hee cannot dwell in sinfull fleshe A. I am farre from the minde of suche abhominable heretikes although I confesse that the power of the holy ghoste is such in all those whom hee doth sanctifie that hee doth mortifie and kil sinne in them so farre that albeit it trouble and vex them yet it doeth not raigne ouer them neyther doe they willingly obeye it They fall into this deuillish errour beecause they doe not put difference beetweene the essence of the spirite and his giftes and graces For it is most true that if the essence and substance of the holy Ghost shoulde be in men they must needes be perfect for euerye such man shoulde be a God but wee receiue the working and graces of the spirite not in full perfection but in such measure as that wee may still increase Q. Can yee shewe by the scriptures that those which were indued
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
Q. All men are not able to doe this you speake of A. The more shame for them that they will be fathers before they can do that which is the duetie of fathers and the more heauie iudgement tarryeth for them for casting away and spilling the soules of their children Q. What is required at the handes of the wife to her husband A. It is the dutie of the wife to bee in subiection to shew all obedience and reuerence and loue vnto her head and that with a meeke and quiet spirite y. Ephe. 5.22 23. 1. Pet 3.1.2.3.4 Q. What is the part of the husband vnto his wife A. The husband ought to loue cherish his wife z. Ephe. 5.25 And because she is the weaker and subiect to infirmities hee is to put away all bitternesse and tyrannicall roughnesse and to guide her with wisedome and discretion to couer her infirmities and to heale them and for suche knowledge as shee wanteth hee is to instruct her Q. Howe if the husbande bee an vngodly and a frowarde man and not meete to bee an head to gouerne being rather like a mad bedlim then a discrete guide A. The wife is to doe her dutie notwithstanding for why did shee make suche a choyce when shee shoulde haue been most carefull to marry in the Lorde And shee is to bee the more heedefull that by her godly and chaste conuersation ioyned with meekenesse her husbande may bee wonne from his naughtie life Likewise the man which is coupled with an euill wife is to vse all godly meanes and discretion to draw her to the Lord. Q. What owe the seruants vnto their masters A. The seruants ought to loue reuerence and obey their masters to doe their worke faithfully both in sight and out of sight a. C. 3.3.22.23 To see nothing goe to wracke nor to spoyle any thing nor to pilferre But to shewe all faithfulnesse and diligence Q. What must the masters doe vnto their seruants A. They are bounde in duetie before God not only to deale kindly and louingly and to doe them no wronge neither by defrauding nor oppressing them b. Ephe. 6.9 but also to instruct and teach them the true knoweledge of God Q. What proofe can you shewe that masters are bounde to teach their seruants A. There can be no reason shewed against it for when it is plaine by the scriptures that euery man is bound in conscience to admonish and instruct his neighbour whē hee goeth astray c. Heb. 3.13 Who can doubt but that a man is much more bound to doe it to those that are vnder his charge and of his own familie Q. What doe you thinke of those men which doe not this A. Howesoeuer they take themselues it is manifest that they haue not so muche as the shewe of Christianitie nor of any godly minde For can those bee good whiche suffer their family whiche shoulde bee a little Churche to bee so full of wickednesse as roysting swearing rayling lying quarrelling and all other filthinesse that is euen a little hell and neuer goe about to examine and instruct them in any goodnes So that they haue their woork wel done in the weeke day they care not where they become vppon the Sabboth day They neuer examine them how they profit by the worde Q. What is the duetie of subiectes to their Prince A. The Subiecte is to loue honour and obey the Prince d. 1. Pet. 2.17 and because he is defended both in his life and possessions by the Prince hee is to be ready with his body and goodes to defende his Prince and with a ready cheerefull mind to pay tribute and such like e. Ma. 17.24.25 Rom. 13.6 Q. What is required of Princes and gouernours A. It is their duetie for to seeke the benefit of their subiects to cherish and maintaine the good and to punish euil doers And this must bee by such lawes for temporall matters as be equall and for spiritual matters as do maintaine sound religion Q. The subiecte is to obeye the Prince and the childe his father Is this obedience to be shewed in all thinges A. They are to obey them in the Lord and not further for if they commaund that that God forbiddeth wee must obey God rather f. Act. 5.29 4.19 If the Prince should set vp false religion the people must not receiue it If the Father would match his Sonne with a wicked woman or his Daughter with an euill man voyde of true religion they are to refuse beecause they are commaunded to marry onely in the Lord g. Deu. 7.2.3.4 1. Cor. 7.39 Q. What are the people bound to shewe vnto their Pastors A. They are bounde to esteeme them as the Messengers of the Lorde of hosts h. Mal. 2.7 and disposers of Gods graces i. 1. Cor. 4.1 they ought to submitte themselues vnto them to bee taught and guyded and to obeye them in the doctrince whiche they teache And to followe theyr steppes k. He. 13.7.17 They muste also prouide things necessarye for their sustentation l. 1 Tim. 5.17 Q. And what must they doe to their flockes A. They are most straightly bound to watch ouer the flocke and to feede them m. Ioh. 21.15 16.17 1. Pet. 5.2 to open vnto them all the counsels of God and to doe it faythfully n. 1. Act. 20.27 Pet. 5.2 They must also be patterns and examples in al goodly conuersation o. 1. Pet. 5.3 For if they fayle in eyther of these they bee not true Shepheardes but Woolues and Hyrelinges Q. What must be the behauiour of youth to the aged A. They must honour and reuerence the gray heade p. Leui. 19.32 Q. What must they shewe vnto the younger sorte A. As they be aboue them in yeeres so must they excell in knowledge wisdome sobrietie and staydnesse q. Tit. 2.2 so that their very countenaunce must bee as a brydle vnto the lustes of youth that they maye bee ashamed to bee wanton and lyght in theyr presence And there is no greater shame then to see olde persons foolishe ignoraunt vaine giuen to boyishe trickes and lightnesse which spoyleth them of all reuerence and causeth them to bee condemned Q. The promyse seemeth to haue little force in it for if wee consider the miseries and daungers of this life wee will easilye confesse it to be farre better to bee out of the worlde A. Longe lyfe in it selfe is not suche a blessinge for to the vngodlye it is a greeuous curse beecause it had beene farre better for him to haue dyed in his cradle But yet it is a great blessing when GOD giueth it as a token and pledge of his fauour and when a man is so guided in it that it is to the increase and heaping vp of his euerlasting glory Q. The next commaundement forbiddeth to commit murther A. This precepte is of great waight for the sheddinge of mans bloud is a thinge
in them A. We are by fayth made members of Christe euen fleshe of his flesh and bones of his bones a. Ephes 5.30 And for the same cause the Church is called Christe b. 1. Co. 12.12 it is also Christe crucified whose fleshe we eate and which dwelleth in vs. And therefore those whiche are in Christe are newe creatures theyr carnall lustes and sinnefull affections are mortified by the vertue and power of the crucified fleshe of Christe And also they are raysed by him vnto true holynesse Q. Doe yee then denye the true faith in Christ vnto those in whom sinne liueth and beareth sway A. They spoyle the passion of our Lorde of al power and glory which say they beleeue in him and eate his flesh and yet are abhominable sinners For what doe they leaue vnto him if he doe not by his flesh crucified slay sinne where he commeth Q. Doe not menne remaine sinners still when they haue eaten the flesh of Christe and drunke his bloud A. The Scripture saith that he which committeth sinne hath not seene him nor knowne him c. 1. Iohn 3.6 but yet it is one thing to commit sinne and to liue vnto sinne and an other to haue the remnaunts of sinne abyding in vs which those that be in Christ haue d. Rom. 7. Q. How shal a man know then seeing sin remaineth still in him whether it be aliue or dead A. Hee may easily know that by his heare For if sinne stincke and be loathsom vnto him and hee is displeased and mislyketh and condemneth him selfe for it And if it were possible hee would vomit it vppe as a thing that doth annoy the stomacke of his soule Hee dooth abhorre it wheresoeuer it doth appeare eitheir in him selfe or in others Then is the bodye of sinne as a rotten caryon in him which hath from christ crucified receiued a deadly wounde But if hee take ioy and delight still in sinne and thinke it sweete and pleasaunt then is sinne aliue in him stil he is dead because Christ doth not liue in him Q. There is no man liuing but taketh delight in some sinne or other A. I graunt that the moste godlye are sometime deceiued and take pleasure in doing or speaking that which they consider not to bee sinne whiche they are greatlye grieued for when they perceaue they did offende Also in the heate of tentation the corruption of fleshe dooth sometime preuaile and take some delight in one sinne or other which he knoweth to be sinne But yet afterwarde it bringeth more griefe of hearte then it hadde pleasure in it And so there is great difference betweene the faithful and the infidel in the manner of sinning Q. What say yee then to the common saying wee be all sinners and shall be to our lyues end we must repente so nigh as God will giue vs grace But yet wee cannot leaue those thinges whiche we haue bin accustomed vnto are these worthy receiuers A. These are not woorthy receiuers howsoeuer they flatter themselues because they neuer fealt the power of godlines nor knowe not true repentaunce They are greatly bewitched with those general speeches which in some sorte be true They doe not perceiue what work God worketh in his children to draw them out of the filthines of the worlde that they be not spotted with it Q. What is the practise then of the godly in which they excell those other A. The godly man at all times but especially whē he prepareth him self to come to the holy table of the lord doth go through al the Commaundements of the lawe to search and spy out what sin there is in him against any of them But most of all hee doth make narow search for those sinnes with haue a deepe secret roote in our nature as pride vaine glory couetousnes And when he findeth himself faulty then he crieth vnto God to haue his spirit to mortifie the flesh He is humbled at the sight of his corrupt nature he doth euen vow to God solemnly with a ful setled purpose of hart not for a day or two but al his life long to trauel in al holy exercise of prayer hearing meditating in the word carefull practising the same so to waight paciently attend when God wil succour him Q. This diligēce is required at our hands But that it may be the better known shew the negligence of the other A. The other sorte of men doe not rightly consider the worthines and dignitie of the flesh and bloud of Christ but come rashly vnreuerently in the filthy ragges of their sinnes They do not purpose in theyr hart to turne from wickednes but to liue as they haue done euen in those things which they know to be vngodly And as for other foule sinnes which swarme in them that they vnderstand not to be sinnes they are so farre from the desire to finde them out by the true knowledge of the law that they couet labour to defend them to be no sins And therfore they are wonderful glad when they cā get any colour of matter to proue that to be lawful which their flesh lusteth after findeth sweetnes in And for this cause they do not cal vpon God to haue power to ouercōe their sinnes Q. They confesse when they heare of that which is euill that they should leaue it and they say God graunt we may leaue it A. They cannot but confesse that men ought to forsake wickednesse they haue also a desire that they coulde so doe but in this they fayle that they neuer labour about it They haue the witte to say that if a man be fallen into a ditch hee may cry long enough Lorde helpe me if hee do not striue to come out and take hold of such things as he may clamber vp by And yet they are not so wise as to consider the meanes by which GOD dooth reache foorth his mightie arme vnto them to drawe them out of the puddle and mire of sinne For God doth reach downe his arme to drawe men vp to heauen and to saue them by the preaching of the Gospel e. 1. Cor. 1.21 which is the power of God to saluation vnto euery one which doth beleeue f. Rom. 1.16 1. Cor. 1.18 But who beleeue this preaching or to whome is the arme of GOD reuealed g. Esai 53.1 They doe not seeke to lay holde of it But contrariwise they caste them selues headlonge into the snares of tēptation by ioyning in felowship with the workers of iniquitie Q. Is that so great a hinderaunce vnto true repentaunce when men accompanie them selues with such as liue and walke in sinnefull wayes There bee some which say I thanke God I haue such a strong faith in Christe that I can keepe company with the worst and yet they cannot hurt me I hope to do them good A. Such men are euen as wise and haue as good a fayth as that man whiche shoulde skippe downe from the
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