A very fruitfull exposition of the Commaundements by way of questions and answeres for greater plainnesse together with an application of euery one to the soule and conscience of man, profitable for all, and especially for them that (beeing not otherwise furnished) are yet desirous both to see themselues, and to deliuer to others some larger speech of euery point that is but briefly named in the shorter catechismes. By Geruase Babington.

The first Question.

HAth there euer been in the world amongst men some Religion?

Ans. Yea, for to make all men inexcusable, the Lorde hath ingrafted in the minde of e∣uerie one a secrete sure perswasion, that there is a God: who as he made man, so is he of man to bee serued and obeyed. By which secrete perswasion it came to passe, that there was neuer from the be∣ginning of the worlde any Region, Towne, or House, wherein was not some Religion.

Que. Then is not Religion a pollicie of man to keepe people in obedience?

Ans. No, it were horrible to thinke

so, for it is plaine that religion is of na∣ture and by nature, though true religi∣on be not.

Que. How prooue you that?

Ans. First, verie reason teacheth it. For what policie could euer haue made man the Lorde of all Creatures, fall down and worship the vilest creatures, vnlesse there had béen something before in his nature to leade him to it? Se∣condly, it is plainely prooued in the ex∣ample of Pilate,* 1.1 who assoone as he heard that Christ was God, euen by very na∣ture feared and stoode in awe of him. And by the example of Gamaliel, with diuers others.* 1.2

Que. Seeing then that there hath bene euer in the worlde some Religion, be∣cause it is naturall, whether is there but one, or many?

Ans. There can be but one true Reli∣gion, but of false there haue béene and are diuers, and euer will be, till Christ come againe vnto iudgement.

Que. What false Religion can you name?

Ans. There hath béene and is false re∣••igion in the Church,* 1.3 and out of the Church. In the Church, Poperie. Out of the Church, the religion of the Iewes, of the Gentils, and of the Turkes.

Que. What is the Religion of the ••ewes?

Ans. They obstinately denying that Christ is yet come, worshippe God still with sacrifices, burnt offerings, and o∣ther ceremonies of Moses lawe.

Que. What the Gentiles?

Ans. Their Religion is a confused worshipping of all things: for so wee ••eade in the 14. of the Actes of the Apo∣stles, in the 17. and in the 19. And the Poet saieth of them thus:

Quicquid humus, pelagus, coelum mirabile gignit, Id dixere deos, colles, freta, flumina, flam∣mas.

That is,

What so the earth, the sea, the heauen doeth wonderfull beget, As hils, seas, flouds, and flames of fire for Gods that haue they set.

Que. What the Turkes?

Ans. Their religion is a masse of all heresies, denying Christ to be God, and vainely worshipping with mans deui∣ses.

Que. What is true Religion?

Ans. True religion is the true wor∣shipping of God, and the kéeping of his commaundements.

Que. Whence is it to be learned?

Ans. Onely out of the written word of God, and not out of mans heade or writings.

Que. How is that prooued?

Ans. Both by Scripture and reason sufficient.

Que. What Scripture?

Ans. Esay 29.13. verse, God threate∣neth to plague them, because their feare or religion towardes him was taught by the precept of men. Michah the 4.2. He shall teache vs, and we will walke in his pathes. Daniel the 9.10. Daniel con∣fesseth that because the people obe••ed not Gods voyce, therefore al their wor∣ship was sinne.

Que. What reason?

Ans. By many might it bee prooued, but these may suffice. [ 1] First, whatsoeuer pleaseth God must be according to his will: but his will is onely knowen in his worde, and therefore if our Religi∣on please God, it must be according to his word. [ 2] Secondly, if whatsoever bée not of faith, is sinne, and faith onely is out of the word: then what Religion so∣ever is not out of the worde, is sinne. [ 3] Thirdly, the practise of Gods Church hath euer béen both to reforme religion, and to confute heresies out of the word and by the word: and therefore the same must euer bee the grounde of our Re∣ligion.

Que. Howe is it to bee learned out of the word?

Ans. By hearing it preached, by rea∣ding it our selves, by prayer, by confe∣rence one with another, by temptati∣ons, and by this exercise of Catechi∣sing.

For the other, they are vsual meanes in déede, but this maner of Catechising

it is a newe deuise not knowne to our olde Fathers.

No, it is no newe deuise, but an olde custome and auncient, begun assoone as euer God had a Church, and continued euer since.

Que. How may that be prooued?

Ans. First, in the fourth of Genesis i•• appeareth,* 1.4 that euen Adam the first man vsed it to his Sonnes, teaching them to worship God with sacrifices, o•• else they coulde neuer haue doone it. A••gaine wee sée Abraham vsed it to his housholde,* 1.5 and God commended him fo•• it. For if he had not by this exercise w•••• instructed his seruantes before, would•• they euer haue suffered him to cut a••way their foreskinnes? In many place•• also beside did God flatly commaund al•• parentes to vse it to their children. I•• the 6. to the Hebrues mention is mad•• of the parts of y^e Catechisme then vsed the ancient Fathers haue carefully tra••uailed in this exercise, & all well ordere•• Churches haue euer had their Cate••chismes, which we also haue and reade

therefore no newe deuise.

Que. What be the partes of the Cate∣chisme?

Ans. The parts of the Catechisme are these two generaly, doctrine & discipline, & vnder doctrine these foure contained. to wit

• The law of God, a sum where∣of is in the ten Commaunde∣ments.
• Faith, a sum whereof is in the 12. Articles.
• Prayer, a forme whereof is the Lordes Prayer.
• The Sacraments.

Of these partes in order afterwarde: Now to some questions in your booke. And first,

Que. What is the cheefest thing which euery one ought to be most careful of, so long as they liue?

An. Euerie one ought to be most care∣full of these two points, first and chiefe∣ly how to be saved in the day of iudge∣ment, before Gods iudgement seate, and so to come to life euerlasting. Se∣condly howe to liue according to Gods

holy will during our life, in which two pointes wholy standeth the glorie of God, so much as of man ought to bee sought for.

Que. How may the first be prooued?

* 1.6Ans. The great vanitie of all earth∣ly things, which men so hunt after, doth showe, that our care shoulde not bee so much of these matters, as it is, but ra∣ther howe to haue our soules saued, when all these shall haue their end. For consider euē the chiefest desires of men seuerally, and sée how in the attaining of them there is no stayed comfort, and yet often doe men faile after much inde∣uour, and not attaine to them.

Que. What chiefe desires of men can you name vnto mee?

Ans. Mirth and ioy, a light and a chéerefull heart is greatly wished,* 1.7 and sought for of all men, by Musicke, by ie∣sters, by sportes, and playes, by much cost and many meanes as they can, and are able: neither is this simplie to bee condemned in all: yet heare what sen∣tence the spirit of God hath giuen of it,

by the mouth of his seruaunt, who try∣ed the same, and let his experience bee our knowledge. I said to my heart, saith he, goe to nowe,* 1.8 I will prooue thee with ioy, therefore take thou pleasure in plea∣sant things, and beholde this al••o is vani∣tie: I said of laughter thou art mad, and of ioy, what is this, that thou doest? And in another place.* 1.9 Better it is to go into the house of mourning, than of feasting, be∣cause this is the ende of all men, and the liuing shall lay it to his heart. Anger is better than laughter, for by a sad looke the heart is made better. The heart of the wise is in the house of mourning: but the heart of fooles is in the house of myrth.

Mille parit luctus mortalibus vna voluptas.

For euery ioy that man doeth here pos∣sesse, A thousand woes his minde doe dayly presse.

Secondly to rake vp riches also in this world, and to possesse great wealth,* 1.10 it is a thing endeuoured almost of all. Happie is he and wise accounted, who

can fastest attaine vnto it, yet heare and note the spéeche of Iames amongst num∣bers moe to the same end.* 1.11 Goe to nowe saith he, ye riche men, weepe & howle for your miseries that shall come vpon you, your riches are corrupt, and your garments motheaten, your golde and siluer is cancred, & the rust of them shall witnesse against you, and shall eate your flesh as it were fier. To builde and inhabite great and goodly houses howe many men bewitched with vanitie,* 1.12 delight in it, and with much care and cost applie themselues vnto it? Yet sée they, or may sée the spéeche of Salomon vpon experience saying, I haue made my great workes, I haue built me houses, I haue planted me vineyards, I haue made me gardens and orchards, and planted in them trees of all fruite, and so forth. Yea euen whatsoeuer mine eyes desired, I withhelde it not from them, neyther withdrew I my heart from any ioie, then I looked on all my works that my hands had wrought, and on the trauell that I had laboured to doe, and beholde all is

vanitie, and vexation of the spirite, and there is no profite vnder the Sun. When it shalbe saide to them as it was to that purposing builder in the Gospell, Thou foole this night shall they take away thy soule,* 1.13 then may it also folow & fitly be demanded, whose shal these stately hou∣ses be? Thus eyther may they knowe the vanitie of their dealing, but yet wil not, or else doe they knowe it, but re∣garde it not.

Apparell againe is another of the ra∣ging desires of many.* 1.14 Euen a worlde it is to sée howe all, as dead, doe tast no sinne in it, but spend and spare not what possiblie may be gotten to bestowe on it, yet what beginning had it? Was it not then inuented, when man had sin∣ned, grieuouslie offended his God, and cast himselfe away both bodie and soule? Séeing then in our integritie it was not vsed, but after sinne, bestowed on man to hide his shame withall, what may it euer beate into vs, but our re∣bellion against the Lorde, our sinne and cursed disobedience? Howe should the

sight of it and vse of it humble vs, and not puffe vs vp, seeing it plainely telleth vs, we are not as we were when no ap∣parell was worne, and yet no shame thereby? Were it not monstrous pride, if a redéemed prisoner conditionally, that he should euer weare an halter, should waxe prowde of his halter? Mans apparell is the badge of a sinner, yea of a condemned and cursed sinner, & therefore the pride of it and delight in it, no doubt very monstrous before the Lorde, and hatefull. If euery silken sute and gorgeous gowne in Englande shrowded vnder it a saued soule, and a sanctified bodie in the sight of God, O happie then England of all the nations vnder heauē. But if vnder such garded garments, may, and doeth lodge a body and soule abhorred of the Lorde, that in the day of wrath shall finde no fauour: then is it not apparell, that ought to be sought after, but in the day of iudgemēt how we may be saued.* 1.15 What should I say of fauor & credit with great estates in the worlde, of countenance and au∣thoritie?

O howe doe men desire it, and séeke it sewe and serue for it, their care both day and night is howe to at∣taine the fastest to it, & yet what more tickle than the state hereof, if GOD gaue vs hearts to marke it? For how soone faded the credite of Dauid with his wauer n•• Master Saul?* 1.16 Howe sodaine∣ly and quickely chaunged the liking of that king into cruel hatred of a faithful seruaunt and sonne in Lawe? Haman as it were to day,* 1.17 set at the Kings ta∣ble, where none but the King & Queene were, the next day quite out of fauour, and hanged vp full highe. What credite had Ioseph with his master,* 1.18 when he committed all thinges to him that euer he had, sauing his wife, to be at his di∣rection? Yet euen in a moment with∣out cause falsely slaundered, all credite lost, and he clapt close vp in prison. Ma∣ny such examples hath the worde, and all histories, and therefore truely saide he it, whosoeuer saide it, as the Coun∣ter, so is the Courtier, for that standeth euen nowe for a thousand poundes, and

by and by through a litle remooue, but for a halfepenie, and so he, to day in all glorie, to morowe in litle or none. Yet not more the Courtier, than euen euery man in his place and seruice, to day tru∣sted, to morow suspected, to day loued, to morowe misliked, to day with desire entertayned and made of, to morowe as néedelesse cast off & contemned. Fickle therefore is the worldly fauour, and greater good there is for men to séeke after.

Great matches in maryage for their children,* 1.19 another of the daily desires of worldly men. This they séeke, this they couet, this day and night they beat their heads about. Yet daily examples be before their faces of sorowe and tor∣mēt not to be expressed, growing to pa∣rentes by such proude and gréedie at∣tempts, beside the continuall griefe, that sonne or daughter so bestowed often ri∣seth and goeth to bed withall. There∣fore I say, to goe no further, since these vsuall desires of men in this worlde are often not attained vnto to their liking,

••hough greatly laboured for, and yet if they be attained euen in great measure, haue no certaine or sure comfort in them, but all the pleasure in them, and ••y them quickely fadeth away, strongly ••t prooueth, that our chiefe care should not be of these things, but rather what ••ur case shalbe in another world, whē al these things shall haue their end, which ••s the matter I haue rehearsed thē for. An other proofe of the same may this be, the reuealed will of God the Lord testi∣fieth, he would haue all men saued,* 1.20 and ••ome to the knowledge of his trueth, he would not thē death of a sinner, &c. ther∣fore unlesse we also set our care to the ••ame ende, namely howe we may be ••aued in the day of iudgement, we op∣pose our selues not onely against our ••wne good, but euen against the Lords will we striue with our God, and wee shall surely reape the reward of such, ••s rob him of his creatures.

Thirdly the horrour of hell, and con∣demnation, prooue,* 1.21 that our care to be saued should be great. For what meane

those fearefull names of hell, of prison, chaines of darkenesse, the lake burning with fire and brimstone, the de••th, pitch & brimstone, weeping and gnashing of teeth, the worme that neuer dyeth, the fier that neuer goeth out, with a num∣ber such like, I say what meane they, or why hath the spirite of GOD set them downe, but to strike a terror into vs of damnation, and consequently thereu∣pon a true care to be saued?

* 1.22Fourthly the vnspeakeable ioyes of heauen, that unmeasurable and end∣lesse comfort, that there shall bee had, with all the children o•• GOD, Patri∣ar••hes, Prophetes, Apostles, Mar∣tyrs, yea with the Lorde himselfe, and all his Angels, with Christ our Saui∣our and Lambe slaine for vs, who shall wipe all teares from our eyes, doeth crie vpon vs with shriking sound, now while we haue time, to vse our time to see mercie, and séeke mercie, to imbrace it, and take it offered to such good vnto vs, and neuer in securitie, passing our o∣portunitie, to be causes that then we

shall heare these words, Depart ye wic∣ked into endlesse woe. What an honor woulde I thinke it, if the Prince pas∣sing by among the great multitude, should spie mee out, call mee to him, im∣brace me, speake kindly to me, take mee with him, place me by him, and so forth? Howe would my heart daunce hereat, and all men talke of my good hap? Now is the passing of a mortall Prince on earth like the comming of Iesus Christ in the cloudes?

Is the honour they can giue, compa∣rable to that the Lorde of Lordes shall giue to his elect? O my heart féeleth what my pen cannot write, there is no comparison betwixt the persons, the places, the preferments, and therefore if the one so ioy mée, that for it I would take any paines, thrise dead is my heart within me, if to obtaine the other it bée not carefull.

Lastly,* 1.23 the examples of care conti∣nuall and great euer in Gods children how they might serue him, and please him, that hereafter they might sit with

him, and neuer part from him, ought mightily to perswade vs to be like vn∣to them in this indeuour, their labours, their watchings, their sufferings, all shot but at this ende, the glorie of the Lorde, and their owne saluation, and howe great were they? What spéeches of desire, euen aboue all treasure, to bée saued in the great day, haue they vtte∣red? And shall we not followe them? God forbid. Thus therefore prooued vn∣to vs is the first point of a Christian man and womans care, namely that it ought to be this, howe they should be sa∣ued in the day of iudgement, and so come to life euerlasting.

Que. Howe is the second point proo∣ued vnto vs, namely that in the meane time, so long as wee liue in this world, wee ought to bee carefull to liue accor∣ding to Gods holy will?

Ans. Surely it is prooued verie strongly vnto vs both by our election, creation, redemption, iustification and vocation, if we will marke them. For why hath the Lord elected vs to eternal

ioy in Christ Iesus? That wee might conclude libertie thereon to sinne at our pleasure,* 1.24 as many wicked spirites rea∣son? No no. But let the Apostle bee iudge and tell vs why, who saieth:* 1.25 He hath chosen vs in him before the foun∣dation of the world, that we should bee holy and without blame before him in loue. So saieth he of our creation also,* 1.26 that wee are the Lordes workemanship created in Christ Iesus to good workes,* 1.27 which GOD hath ordained that wee shoulde walke in them. And of our re∣demption Luke plainely speaketh,* 1.28 that we are deliuered out of the hands of our enemies,* 1.29 that we should serue him in ho∣linesse and righteousnesse all the dayes of our life.* 1.30 Our iustification hath euer ioyned with it inseparably the grace of ••anctification, and they cannot bee par∣ted. For howe shall we, saieth the Apo∣stle,* 1.31 that are dead to sinne liue yet there∣in? and so forth, as followeth in the place. Lastly of our vocation the Apo∣stle Peter saieth thus, As he that hath called is holy, so be you holy in all man∣ner

of conuersation. So that wee sée thereby all these meanes prooued vnto vs, that we ought as long as we liue to be carefull of this, that we behaue our selues according to the will of the Lord, which is the seconde point whereof in your question ye demaunded some con∣firmation.

Que. But howe can we knowe we are discharged before Gods iudgement seate?

Ans. Your booke answereth you, that wee can neuer knowe howe wee be dis∣charged before the iudgement seate of God, vntill such time as we knowe our owne miserable estates by reason of the greatnesse of our sinne, and the horrible punishment, which we deserue for the same. And the proofes your booke vseth are plaine to inferre this conclusion. For doeth man séeke to the Phisition that hath no néede of health either to be procured or preserued by his meanes? No our owne experience doth approue the speach of Christ to bee true, when he saieth,* 1.32 The whole haue no neede of the

Phisition, but the sicke.* 1.33 For in déede it is the diseased that take care to bee hel∣ped. It is the trauailing and heauie la∣den soule that sigheth to be refreshed. It is the sinner that thinketh of all sinners he is the chiefest,* 1.34 which longeth for par∣don. And to ende,* 1.35 as Christ came not to call the righteous but the sinners to re∣pentance, so assuredly it is the sinner, I meane he that in déede féeleth y^e waight of sinne, and knoweth his owne mise∣rable estate by reason of it, and the pu∣nishment due vnto it, I say it is that man and that woman, that séeketh what way to be discharged, and none else.

Que. And howe doe wee knowe the greatnesse of our sinne, and the horrible punishment due to the same?

Ans. We knowe it saieth the booke, by the lawe of God rightly vnderstoode, the summe whereof is contained in the ten commaundements.* 1.36 For by the law commeth the knowledge of sinne, saith Saint Paul, and reade the 7. Chapter from the 7. verse to the 13. and marke it.

Fitly then followeth the first part of my diuision of the Catechisme before, to wit the lawe.

Que. What is the first Commaunde∣ment?

Ans. Thou shalt haue none other Gods but mée.

Que. What is the meaning of this Commandement?

Ans. The Lorde straightly chargeth vs in this Commaundement,* 1.37 that wee worship GOD alone. Which worship standeth in 4. pointes. First, that wee loue God aboue all. Secondly, that wee feare God aboue all. Thirdly, that wée make our prayers to none but to God. Fourthly, that wee acknowledge God alone to be the guider and gouernour of all things, of whom we receiue all the benefites that we haue, and therefore that we trust and stay vpon him alone.

Que. Can we doe any of these things vnlesse we know God?

Ans. No, it is impossible, for all these dueties spring of the knowledge of God, and the more we knowe him, the

more we loue him, the more wee feare him, and euery way serve him.

Que. And what is the first point of the knowledge of God?

Ans. To knowe that there is a God, without which knowledge saith the A∣postle, no man can come vnto God.* 1.38

Que. What wayes haue we to know that there is a God by?

Ans. First, wee knowe by the crea∣tures that there is a God.* 1.39 For the hea∣uens declare the glorie of God, and the firmament sheweth his handie worke, saieth the Prophet. To whom agreeth the Apostle also saying that,* 1.40 That which is to bee knowen of God, is manifest in them. For the inuisible things of him, as his eternall power, and Godhead, are seene by the creation of the world, &c. As by the greatnesse of this worlde and of many particular creatures in it, as also by his making all things of no∣thing, wee sée his great power, by the varietie and notable order of the crea∣tures, we sée his wisedome, and by the vse that wee haue of them, wee sée his

goodnesse, &c.

Que. Howe else knowe we that there is a God?

Ans. By his worde written, as our fathers in olde time did knowe him be∣cause they heard him speake to them. For by his worde he is to vs, as by his audible voyce he was to them, vnlesse we be Infidels.

Que. Thirdly howe?

Ans. Thirdly, The spirit of GOD knoweth the things that are of God, and doeth reueile them, saith the Apostle, a∣mongst which this is one, that there is a God. Which the same spirit doeth so ingraue in euerie one, that is elected, as he that féeleth not himselfe past doub∣ting of it, is verie iustly for to feare, he belongeth not yet vnto the Lord.

Que. Fourthly how prooue you there is a God?

Ans. Euery mans conscience accu∣sing him, & fearing him, when he doeth euill, excusing him and comforting him when he doeth well, telleth him plaine∣ly there is a God, which punisheth euil,

••nd rewardeth good. And their reason ••reuaileth with the most desperate ••hat euer was, or is, at some time or o∣••her, more or lesse.

Que. Howe many Gods are there?

Ans. But one onely God. And that ••o my heart I prooue, [ 1] First by the scrip∣••ures, There is one Lord, one faith, one ••aptisme, one God and father of all.* 1.41 And ••n an other place, There is one GOD, ••nd one mediator betwixt God & man, ••uen y^e man Iesus Christ. [ 2] Secondly by al ••he prayers of the godly in the Church, which are directed but to one only God, and therefore wee knowe there are no moe. [ 3] Thirdly by this commandement, where he saith not, Thou shalt haue none other Gods but vs, but in the sin∣gular number, none but me. [ 4] Fourthly, ••y the consent of Gods Church, which hath euer from time to time condem∣ned them as heretikes, which said there were any mo. [ 5] And lastly by reason: For God is infinite, and there can be but one infinite. Therfore but one God, &c.

Que. Howe many persons are there?

Ans. Thrée persons. As first I learn•• by the third of Matthewe, where the fa∣ther speaketh from heauen and saieth, This is my beloued Sonne,* 1.42 heare him. The sonne is baptised, and the holy Ghost like a Doue descendeth. Second∣ly by the words of Christ, Goe & teach all nations baptising them, In the name of the father, of the sonne, & of the holy Ghost. If there had béene any more per∣sons, Christ would haue named them and haue commaunded the same to bée done in their names also. Or else there is inequalitie in the Godhead, therefore we knowe there are but thrée persons and no moe.

Que. What is God?

Ans. No man is able to define fully what God is in his essence. But wée must content our selues to knowe him by his attributes, namelie that hee is strong, mightie, mercifull, wise, slowe to anger, of great goodnesse, and so foorth, as he is described vnto vs by himselfe in his worde.

Que. What is nowe the first duetie

••hat springeth of the knowledge of God?

Ans. Of this knowledge of God ari∣seth first a true loue of him before and aboue all things whatsoeuer. Which ••s when my heart euen effectually fée∣••ing how wonderfully he loued me first, ••n electing, creating, redéeming, and iu∣stifying me in Christ Iesus, besides in∣finite benefites else bestowed in bodie and mind vpon me, doth euen burne in affection towards him againe, submit∣teth it selfe wholy to him, serueth him with chéerefulnesse, & maketh in trueth more account of him and his will, than of all the worlde, yea than euen of mine owne saluation, if they could come in comparison together.

Que. Howe prooue you that I am thus bounde to loue God?

Ans. It is prooued by Christ our Sa∣uiours words, He that loueth father or mother, sister or brother, wife or child,* 1.43 or any thing more than me, is not worthie of me, & by y^e practise of the blessed Apo∣stle, who when he knew Christ once, ac∣counted

those things which were van∣tage vnto him losse for Christ his sake, yea euen all things he esteemed losse for the excellent knowledge sake of Christ Iesus his Lorde, and did iudge them to bee doung that he might win Christ. And certainely, what heart of man or woman soeuer knoweth God indéede what he is in himselfe, and to all men, and particularlie to it many thousande wayes, as impossible it is, it should not loue God againe aboue all, and euen grone that it can loue him no more, as it is vnpossible fier should want heate or water moysture.

Que. What braunches hath the loue of God springing out of it?

Ans. Whosoeuer loueth God, loueth also his worde,* 1.44 the ministers of the worde, the poore, and all that feare God, for these with such like are the braun∣ches of the loue of God, which if they be not in man and woman, certainely nei∣ther is the other in them it selfe. And as these all are commaunded, so are the contraries forbidden and condemned

••y this Lawe. What the contraries ••re, beside that by these they may bée ••nowen, they are expressed more fully 〈◊〉〈◊〉 the examination of conscience tou∣••hing the same annexed at the ende of ••his commaundement.

Que. What is the second duetie that ••olloweth of the knowledge of God?

Ans. To feare him aboue all.

Que. What feare is meant here?

Ans. Indéede in the Scripture the ••eare of God doeth vsually signifie all Religion, but here it signifieth onely a ••art of the worship we owe vnto God.

Que. And what is it?

Ans. This feare is a reuerent awe ••f God, whereby we are loth to offende ••im, both because we loue him, and be∣••ause he is able to punish vs.

Que. This seemeth to import some ••ifference of feare.

Ans. Verie true it is. For there are ••wo kindes of feare of God, one a ser∣••ile feare, dreading punishment: ano∣••her ioyned with loue of God, called a ••••nlike feare, and this is meant here.

Que. Howe may we knowe whether this true feare of God be in vs or no?

Ans. Truely as we knowe there is fire by the smoke, and that a man liueth by his breathing, so we may knowe by the effects that the feare of God doeth bring forth in them in whom it is, whe∣ther it be in vs or no?

Que. Why? what be the effects?

Ans. As the banke doeth kéepe the water from ouerflowing, so doeth the feare of God in man or woman kéepe out sinne that it spred not as otherwise it would. We sée it in practise prooued before our eyes. For when Pharaoh king of Egypt,* 1.45 commaunded them to kill euery male childe that was borne of the Israelites women, what kept out this cruell murther both from hand and heart, but this banke, the feare and awe of God, more than man, for so saith the text, the midwiues feared GOD, and therefore did not as the King comman∣ded them. The like may we sée in Iob, who saith Gods punishment was feare∣full to him,* 1.46 therefore he oppressed not

〈◊〉〈◊〉 fatherlesse. In Ioseph also verie no∣••••blie whose heart nor bodie filthie a∣••••lterie with his mistresse could staine,* 1.47 ••••cause this banke of the feare of God ••as so strong and good in him. Lastly ••••e scripture prooueth it plainely to vs, ••hen in seuerall places it ioyneth to ••••e feare of God a departing from euill 〈◊〉〈◊〉 an inseparable effect thereof.* 1.48 For ••ost assuredly it is so. If wee nothing ••••part from our olde sinnes, and yet say, ••e feare God, we lie, and there is no ••••ueth in vs.

Que. If then in this viewe of the ef∣••••cts of it, we finde that either it is not in 〈◊〉〈◊〉, yet at all, or at the most but verie li∣••••, howe may we obtaine it, or in∣••••ease it?

Ans. First a verie good way to bréed 〈◊〉〈◊〉 increase this reuerent awe and ••are of God in our selues,* 1.49 is an often ••••d earnest meditation of Gods power, 〈◊〉〈◊〉 he is able to deale with vs, to pu∣••••sh vs and plague vs, if we doe not ••are him, and this we learne by these ••ordes of Christ: Feare not them that

can kill the bodie,* 1.50 and then can doe no more: but feare him that can cast bodie and soule into eternall fier. For they sound vnto me as if Christ had saide thus, marke howe farre Gods power excéedeth mans power, and howe much more fearefully he is able to punish you than man can, and let this great power of the Lorde ouer bodie and soule to ca•••• them both into hell for euer, make yo•• feare the same God aboue all, and stan•• in awe of his maiestie. And assuredl•• if we had grace to thinke of his powe•• indéede effectually, it would maruelou••sly profite our soules to this ende. Se••condly another good way and meane•• is, a due meditation of the great mer••cies of God prooued by the Psalme▪ With thee there is mercie,* 1.51 therefore shal•• thou be feared. And lastlie by diligen•• learning the worde of God preached o•• read vnto vs. For so we reade in th•• Lawe, Gather the people together, men, women and children, & the straun••ger that is within thy gates, that they may heare and learne to feare the Lord

Sée howe he saieth by hearing men learne this feare of God, and bréede it or increase it.

Que. When is the feare of God to be learned?

Ans. At all times, but especially when oportunitie either of teaching or learning doeth serue vs. For that we ought to take oportunitie of teaching, our sauiour Christ himselfe affirmeth, saying, Yet a litle, and the light is with you, walk while you haue the light. And that we should then learne when we our selues are able and apt to learne, the wise man sheweth in these wordes, Remember thy creator in the daies of thy youth,* 1.52 before the euill daies come and thy yeres approche, wherein thou shalt say, I haue no pleasure in them. Al∣so the often and sodaine losse of hearing and séeing by sundrie occasions doth ve∣hemently admonish vs to take time while time is, and learne to feare God while we may. For to day we can reade per aduenture our selues, & if not, yet at least heare others, but to morow who is

sure hee shall eyther haue eies to sée to reade himselfe, or sense of hearing to heare others? Therefore againe take time when we may.

Que. What is contrarie to the feare of God?

Ans. Too much to stande in feare of men and their threats, so that by them wee are driuen to any vnlawfull things. Too much to feare God, himselfe and his iudgements, as desperate men doe, which nourish no hope of his mer∣cie and goodnesse. Thirdly securitie and too litle feare of God, with many such moe. All these are contrarie to that true feare of God, which we speake of, and are as well forbidden here as the other is commaunded.

Que. What is the third duetie of this commaundement?

Ans. Thirdly we are here commaun∣ded to make our prayers to none but to God.

Que. Howe may it bee prooued that onely God of true Christians is to bee praied vnto, since other doctrine is deli∣uered

by the Church of Rome?

Ans. First it is prooued by the words of the Apostle Paul,* 1.53 Howe shal they call vpon him in whome they haue not be∣leeued: as though he should say, Be∣léefe must néedes euer goe before pray∣er, whereupon then thus wee may rea∣son. Wee must onely pray to him in whom we must beléeue, but we may & ought beléeue onely in God the Father, God the Sonne, and GOD the holie Ghost, therefore onely to these thrée persons one onely God must our pray∣ers be directed.

The first proposition we sée prooued by Paul, the second by the articles of our faith, & all the scripture, the conclu∣sion followeth vpon thē both. Second∣ly [ 2] it is prooued by Christ himselfe, who teaching his Apostles to pray, and in them all other men, biddeth them nei∣ther call vpon Angel nor saint, no not v∣pon his mother Marie. But when you pray saith he, say Our Father which art in heauē. That is, what forme of words so euer you vse, euer direct your praiers

vnto God and to him only. And Father in this place signifieth any of the thrée persons, and is not to be restrained one∣ly to the first person.

Thirdly wee haue no commaunde∣ment to pray to any but to God onely, we haue no promise to be heard if wee doe, no example in Scriptures of any godly man or woman that hath done it euer at any time, or vpon any occasion, we haue no punishment threatened, if we doe it not: but to pray to God we are commaunded,* 1.54 we are promised to be helped, we haue examples, and we are threatened if we doe it not. There∣fore whether of these two is to be done, who séeth not?

Que. What is the fourth duetie of this commaundement?

Ans. Fourthly we are bound by this Lawe to acknowledge God alone to be the guider and gouernour of all things, of whom we receiue all the benefites that we haue, and therefore that wee trust and stay vpon him alone.

Que. Here are three seuerall thinges

affirmed very worthie to be seuerallie considered, and therfore first I pray you, howe is it prooued that God guideth & gouerneth all things?

Ans. Besides a number of other pla∣ces which might be alledged to prooue it withal, a very good testimonie is that in the Psalme: Whatsoeuer pleased the Lorde, that did he in heauen and earth,* 1.55 in the sea, and in all the depth. Where marke well the space of the Lordes do∣minion, in heauen he rulech, in earth he ruleth, in the sea he ruleth, and in all these whatsoeuer it pleaseth him, that doeth he at all times and seasons. The like spéeche againe hath the same Pro∣phet in an other place,* 1.56 But our God is in heauen, saith he, and doeth whatsoeuer he wil, The eyes of all things waite vpon him,* 1.57 and he giueth them meate in due season. So then nothing without him is done at any time, but his power al∣mightie guideth and gouerneth all things.

Que. Howe is it prooued that all good commeth to vs from this directing pro∣uidence

of the Lorde.

Ans. The holy ghost in plaine words affirmeth it by his Apostle Iames,* 1.58 Euery good giuing & euery perfect gift is from aboue, and commeth downe from the father of light.

Que. This doctrine is plaine. And yet notwithstāding euer it hath had, & euen in these dais hath som enemies. Such ob∣iectiōs as I haue hard at times, I wil pro∣pound vnto you, & I pray you aunswere thē. The first is this, if God rule all things by his prouidence & direction, then must he needs be author of sin also, in that he hindreth it not but suffreth it to be done.

Ans. I answere to this your first doubt thus: that the argument is not good, neither foloweth, that béecause all thinges are doone by his prouidence, therefore hée should be author of euill. For one may bée author of an action, & yet not of the euil in the action: as in this similitude wée sée: If a man cut with an euill knife, hee is the cause of cutting, but not of euill cutting or hackling of the knife, but the badnesse

of the knife is the cause of that. Againe, if a man strike the stringes of an instru∣ment that is out of tune, he is the cause that the stringes sounde, but that they sounde iarringlie and out of tune, that is in themselues, and the man that stri∣keth is not to bée blamed for it. There∣fore séeing one maie bée the cause of an action, and yet not of the euil in the acti∣on, you sée it doth not folowe, that if God bée the cause of the action, by and by the euill in the thing must néedes al∣so procéede of him. Nay contrarilie this doctrine is a sealed truth, That no euill commeth of GOD in any worke, but though in euerie thing that is done, the Lord bée some worker, yet as he doth it, it is euer good. Marke but an example or two.* 1.59 Iob his great aduersitie procée∣ded of God, and by God in some respect, it procéedeth of Satan also, and of the Chaldeans that robbed him. Yet sée, that which Satan did malitiously, and the Chaldeans couetously, that did the Lord well & to good purpose, to the glo∣rie of his name, to the instruction and

comfort of vs all, and to Iobs great be∣nefite also.* 1.60 Iosephs affliction againe, it came by God, by his brethren, by his light mistresse, and ouer credulous master, but yet so much as God did, was well done, to the great benefite of his father and friends after, and what the other did, was euill & wrongfully done to Ioseph. The like againe may be said touching the death of Christ. Had not God his worke in it, when his determi∣nate counsell appointed it,* 1.61 and deliue∣red him vp? Had not Iudas his worke in betraying him? Had not the Iewes their worke whose wicked hands cruci∣fied and slew him? Yet that which they did most horriblie, the Lorde him∣selfe did in vnspeakeable mercie to all our endelesse comfortes. There∣fore whatsoeuer procéedeth of GOD, as it commeth from him, it is most good, although the same thing as it commeth of man and by man, bée wic∣ked and euill, and no author of euill is he, though guider and gouernour of all things.

Que. My seconde doubt then is this, if GOD gouerne all thinges by his prouidence, then looke howe hee list to haue things, and so shall they be, men cannot chaunge his will, and therefore it skilleth not what wee doe.

Ans. Surely the conclusion is very wicked, and no way followeth vpon Gods prouidence. For albeit he direct all things, yet we must euer vse the meanes that God hath appointed not∣withstanding, for so we sée Gods chil∣dren euer did and tempted not the Lord by any such wicked spéeche as this. Rebecca had heard Gods owne mouth speake it,* 1.62 that hee would of her two sonnes Esau and Iacob make two nati∣ons, and the elder should serue the youn∣ger, whereby she well knew Esau could not kill Iacob, whatsoeuer he threate∣ned: yet did she not presume careleslie thereon, and said to her selfe it skilled not what she did, but she vsed the ordi∣narie meanes to saue Iacobs life, and sent him out of the countrie for a time.

Numbers of these examples are in the Scripture. Let this one moe of Christ himselfe suffice,* 1.63 who prayed to his father to glorifie him, and yet was hee most sure of it before, all to teache vs to vse ordinarie meanes. There∣fore Gods prouidence neuer ought to preiudice such meanes as he hath ap∣pointed to obtaine any thing by, nei∣ther in déede doeth in the godlie.

Que. My thirde obiection is this, If God ruled all by his prouidence, then should there bee no misorder at al in the world as there is.

Ans. No more there is in déede and trueth, I meane in respect of God.

Que. No? is not this euill in the world, and in regarde of God wrong, that euill men should thriue and flourish as they doe, and the godlie not?

Ans. No indéede. For good men and women are afflicted in this world for their good, namely that they may not bee condemned with the worlde. And euill men receiue Gods blessings to make them without all excuse, and

••o increase their damnation if they serue not God.

Que. Why, but did not Iosephs bre∣••hren ill and they that killed Christ?

Ans. Yea in déede they did horri∣blie as I haue saide before, but yet GOD directed all to his glorie, to the benefite of his Church, and our euerlasting comfort by Christ, and therefore in Gods gouernement all was then well and euer is.

Que. What then is the conclu∣sion?

Ans. The conclusion is this, as hath béene saide, that in trueth there ••s no misorder in the worlde in respect of God. For all that euer he doeth, or ••etteth be done is good and for good, but all misorder is in respect of man.

Que. What is the fruite and vse of this doctrine of Gods prouidence?

Ans. Very great. For it maketh vs in well & woe giue glory to god, who sends ••l. It maketh vs patient to beare things ••etter, because the Lorde doeth sende them: it maketh vs hang still vpon him

for comfort, who will not sée vs want▪ and many good fruits it worketh in vs, if throughly we be perswaded of it.

Que. Next nowe what maner of con∣sequence is this in the booke, that be∣cause God guideth all thinges, and o•• him wee receiue all thinges, therefore wee shoulde trust and stay vppon him alone?

Ans. The consequence is very good. For the former setled in the heart once by faith, euer begetteth the seconde in man or woman, and they cannot bee parted. We sée a plaine proofe of it in Dauid, who being in déede perswaded that the Lorde was his shepheard, by and by concludeth thereupon, therefore shall I want nothing.* 1.64

Que. But what if I a fraile man or wo∣man doe yet find my selfe weake in tru∣sting to the Lord, and in the Lord, when trouble assaileth me, how might I helpe this great infirmitie, and increase my trust in the Lords mercie?

Ans. First whensoeuer we are temp∣ted to doubt of any thing, it is a special••

••hing presently to consider the promises ••f God, touching that matter, and in ••hem the generalitie and the certaintie. ••s for example, if this cogitation should ••rise in me, certainely if I doe not as ••he worlde doth, I shall neuer cary cre∣••ite in the worlde, nor come to any ••ealth and estate like others, by and by 〈◊〉〈◊〉 shoulde remember what is written ••ouching this matter, namely,* 1.65 Seek the ••ingdome of God first & principally a∣••oue al, and then shal all these things be ••ast vnto you. And againe, Thē that ho∣••our me, them wil I honour,* 1.66 with many ••uch. Then hauing the promises, consi∣••er next the generalitie of them, and ••ée if they be limited either to poore or ••iche or any, so that you may not ••oldelie lay as good holde of them as ••ny, and well shall you sée they are ••ot. Thirdely I must wey the cer∣••ainetie of them, and the trueth of ••hem. For is my God a lyar? shall 〈◊〉〈◊〉 mistrust his worde, and thinke it ••hame to doubt an earthly friende? God ••orbid. And if he hath spoken it, that

these worldly things shalbe cast vppon those that serue him so farre as is good for them, is not he able to perfourme his promise, and to make his worde good, vnlesse I vse vngodly and vnlaw∣full extraordinarie meanes? God for∣bid. Auant then and auoide foule diue•• may I say: For I beléeue the promises of my God, so true, so generall, made to all men and women, olde and young, riche and poore, and so certaine as no∣thing can be more. I beléeue them, I say I beléeue them, and by his promises my trust increaseth. Thus may we do in all doubtes els whatsoeuer. For if it be a benefite to bodie or minde, in this worlde or the next, we haue the Lords promise to haue it, if we serue him so far as it shalbe good for vs.* 1.67 For godli∣nes hath the promise of this life, & that to come. Therfore neuer let Sathā pre∣uaile,* 1.68 for either God is no God, or you shall want no good thing: onely bee of good comfort, be strong and trust in the Lorde,* 1.69 and hee shall comfort your heart.

Que. What other way tell you me?

Ans. Another good way to increase ••nd confirme your trust in God, is in al ••réefes verie diligently to meditate of ••he Lords great power and abilitie to ••elpe you: how soone he can do it, how ••asily he can doe it, euen in the twink∣••ing of an eye, were your case neuer so ••ard. And surely no more able is hee ••han willing, so farre foorth as shalbe ••o your good, be assured of it. For God ••orbid that euer we shoulde thinke, that ••e, who before wée were reconciled vn∣•••• him so loued vs, as that he robbed ••imselfe euen of his owne deare sonne ••or our sake, nowe when we are recon∣••iled to him by so deare a price, wan∣••eth good will to doe lesse things for ••s. Yet that this meanes might the ••etter sinke in your mynde, marke I ••aye you howe euen God himselfe ••ath taught his children to vse it, kno∣••ing the profit of it to this ende. As 〈◊〉〈◊〉 his speache with Abraham, why ••••th hée these wordes to him:* 1.70 I am ••OD alsufficient, but to insinuate

to Abraham, that if any distrust o•• weakenesse in any thing should assaul•• him, by and by he should help himself•• and strengthen his faith with meditati••on of his infinite power whom hee ser••ued and followed? So againe mor•• plaine in another place,* 1.71 Feare not A∣braham, I am thy shielde. As if h•• shoulde haue saide, if any doubt a••rise Abraham, feare not, but present••ly haue recourse to the consideratio•• of this, that I am thy shielde. Fo•• may it be, that I which haue take•• vpon me thy defence cannot doe it▪ Is my power scant, or want I abili••tie to doe any thing that I will doe▪ If I doe not, then let the consideratio•• of my power be thy strength. Againe 〈◊〉〈◊〉 it in practise, and note the fruite of i••▪ Do we not know how easilie Abraham might haue doubted of Gods promis•• that he should haue a child, if he had con••sidered either the age of himselfe, or th•• deadnesse of his wiues bodie in cour•• now past by much to beare a childe? Y•• saith the Apostle, Abraham strong 〈◊〉〈◊〉

••aith, doubted not. And why so? Tru∣••y he vsed this meanes that now I tell ••ou of, and with meditation of Gods ••ower, strengthened his faith. For so it ••olloweth in the text: He was fully assu∣••ed,* 1.72 that he which had promised was al∣••o able to doe it. Able I saie and marke ••he words. And the verie same we read ••f Paule, who therefore sayeth he fain∣••ed not vnder affliction, neither was a∣••hamed of the crosse of Christ, because ••e was perswaded and soundly setled ••ouching the Lordes abilitie to keepe ••hat which he committed vnto him.* 1.73 So ••hen sée how the consideration of Gods ••ower strenthened them, & why shoulde 〈◊〉〈◊〉 not confirme vs aswell in all our ••ares? And marke in any case how in 〈◊〉〈◊〉 these places with Gods power is e∣••er vnderstoode his willingnes also: 〈◊〉〈◊〉 they did not seuer these two, as sub∣••••ll Satan would perswade vs to doe.

Que. Haue you yet any more of this ••ounsaile?

Ans. Yea, this also is another excel∣••nt helpe for vs weake wretches to

confirme our harts by, namely to wey well what troubleth vs, and then to searche, aske and séeke if in the scripture there be any example of any that euer was in the like case: and to sée what his ende or issue was, comforting our selues with assuring hope of the like, since God is no respecter of persons. This wisedome is learned of Dauid,* 1.74 who saith, if God be mercifull to him, & helpe him, it wilbe a forcible meanes to make others trust in his mercie. For they shall reason in their heartes, sayth Dauid, and saye: This poore man cryed vnto the Lord, and he heard him: Therefore he will do the like to vs, we are assured of it. What is it then that troubleth your conscience? Haue you béene an adulterer, or a murtherer? so was Dauid, and yet founde mercie. Haue you persecuted the Church and children of God any wayes? so did Paul gréeuously, and yet founde mercy. Haue you béene an idolater? Manasses was a cruell idolater, and yet founde mercie▪ Haue you denyed Christ and his truth

••pon any occasion, and shrinked from ••our God? so did all the Apostles, and ••et founde mercie. Nay, haue you with othe forsworne him? so did Peter, ••nd yet founde mercie. Then take Da∣••ids counsaile. Marke howe all these 〈◊〉〈◊〉 their seuerall sinnes cryed vnto the Lorde, and founde his readie pardon, ••nd gather strength by it, for he is the ••ame God that euer he was, as loath a ••••nner should dye as euer he was, and ••hat bodie and soule of yours cost him ••s much as euer did theirs: therefore ••eare not, for he loues you as truely ••s euer hée did them. And his hande ••s out with helpe in it, onely be∣••eue, and take holde of it, it is your ••wne.

Que. I praye you still go on in this ••atter as long as you will.

Ans. Onely this one mo will I ad∣••ertise you of, and it is as profitable ••s any of the rest, namely, to note and ••ery diligently to weigh what experi∣••••ce of the Lordes goodnes you your

selfe haue had heretofore, and by try∣all had make strong your heart for that which is to come. Thus did Ia∣cob when he was to méete with his brother Esau.* 1.75 First he looked vppon Gods commaundement to him to re∣turne, and thereby he assured himselfe God woulde not leaue him helplesse when he tooke in hand nothing but by his will, and secondly he well marketh what a God he had euer found him till that day, whereof faith inferred a con∣clusion comfortable, Iacob, feare not, God, thy God is no man, that he should change, he hath defended thée, and still be assured of it he will defende thée▪ Thus did Dauid when he should figh•• against Goliah,* 1.76 he remembred wha•• helpe he found against the pawe of th•• Beare and the Lyon, and then assure•• himselfe by passed proofe of so good •• God, he shoulde not miscarie with th•• Philistine.* 1.77 Thus dealt Christ with hi•• doubting Disciples for want of foode willing thē to remember what a mul••titude with a verie little they had séen••

••eléeued, and yet plentie remaining, ••nd euen for shame by passed tryall of Gods power to be strenthened in assu∣••ance touching that which was to ••ome. And if you read the 7. of Deute∣••onomie the 18. verse,* 1.78 it is a verie fit ••lace to this ende. But peraduenture ••ou will say it is not a sound buylding 〈◊〉〈◊〉 conclude, because God hath beene ••ood, therefore he wilbe good. Yes in ••éede is it, and that course of buylding ••hich the scripture vseth in sundry pla∣••••s. By name it is the argument of ••aul to the Corinthians, that therefore ••od would confirme them to the ende,* 1.79 ••ecause he had begunne a good worke 〈◊〉〈◊〉 them, and because God is faithfull, ••arke that. The like doth the same ••postle to the Philippians, Thessaloni∣••••s, and to Timothie,* 1.80 beside other pla∣••••s. And Peter in his Epistles againe 〈◊〉〈◊〉 very same. And I pray you marke 〈◊〉〈◊〉 what you knowe. Doeth not the ••••mer tryed goodnes of a mortall man ••orke in him that findeth it a good opi∣••••on, & euen a confidence in that man,

if he shoulde neede againe to him? O what comparison betwixt man & God? The one is mutable in liking and fa∣uour, the other whome he loueth, to the ende he loueth them: the one subiect to diminutiō of power, so that if he would be as good as he hath béene, yet can hee not: the other in power almighty euer▪ so that what hee will, hee can at al•• houres. Therefore challenge you the Lorde as Dauid doth boldly I warran•• you: Thou hast beene my succour O Lorde,* 1.81 then leaue me not nowe, neithe•• forsake me O God of my saluation.

Que. Do not now all these duties in∣ferre thanksgiuing vnto the Lord?

Ans. It must needes be so: For cer••tainly, if we be bound to know, to loue▪ to feare, to trust in, & pray to the Lord at all times, and for all wants, by th•• same lawe wee must needes be bound•• to giue thanks to him for that measur•• of grace which in any of these duetie•• he bestoweth vpon vs, and for his grea•• benefites which we receiue.

Que. But hath this dutie no other profe?

Ans. Yes in deede: Expresse & plaine ••ommaundements,* 1.82 that in all things ••e should giue thanks. Euident prac∣••ise of Gods children, as of Dauid,* 1.83 cry∣••ng vpon his soule to praise the Lord, & ••pon al that is within him to praise his ••oly name: of Marie, professing that her ••••ule did magnifie the lord,* 1.84 and that her ••••irite reioyced in God her Sauiour, ••ith manie such like.

Que. Since then this duetie both is ••ommaunded, and hath of Gods childrē ••ene euer vpon all occasions so careful∣•••• performed, me thinke at our meates ••specially we should remember it.

Ans. Truely you haue named a time ••nd occasion when in déede Christians ••hould neither forget nor shame to look ••p vnto the Lord & to praise his name.* 1.85 For euen then haue they his mercies ••efore their eyes, to put them in mind. Which if they receiue thankfully, they ••eceiue rightly: if not, then verye ••aungerousely, both in respecte of ••••e creatures them selues, which,

as the Apostle sayeth are not sanctified otherwise vnto vs,* 1.86 so that we may re∣ceiue them with a good conscience, then by the word and prayer, and also in re∣spect of the breach of Gods commaun∣dementes, who expressely willed his people Israel, & in them euen all others, that when they had eaten & filled them∣selues,* 1.87 they should blesse the Lord their God for the good lande which he had giuen them. Beside which reasons yet euen further we haue the practise of the godly to call vppon vs for this due∣tie. For it is well noted that the same people chosen of the Lorde, the Iewes I meane, did not sit downe to eate, but either the good man of the house, or he that was Primarius in mensa, that is the chiefe man at the table, did take either the bread or the cup in his hand, and so holding it, prayed vnto the Lorde, that he would vouchsafe to blesse them and those his good giftes, which then they were about to receiue at his mercifull hand. Likewise after meate they gaue him thankes for it. Hence commeth

the mention of taking the cuppe twise by our Sauiour Christ in Luke,* 1.88 the former taking was this saying of grace and giuing of thankes which I ••peake of, the other was the celebrati∣on of his supper. Howe euen of pur∣pose also doeth the Euangelist menti∣on this same practise still in Christ,* 1.89 sometimes saying when they had sung 〈◊〉〈◊〉 Psalme, sometimes when he had gi∣uen thankes, &c. all to teache vs that ••uery such precept and practise shall ••ondemne vs, if wee doe not the like. And truely if men and women would ••ooke into their heartes, and not flat∣••er themselues in daungerous securi∣••ie, and would euen say to themselues, why doe I not say grace or cause it to ••e said in that place where I am chiefe, ••nd ought to doe it, what thinke you would they finde to be the true cause ••ndéede? Certainely nothing but shame ••nd bashefulnesse because it hath not ••éene vsed. But O fearefull shame ••hat shameth to doe Gods commaunde∣ments, and consequently maketh vs

eate our own damnation, the creatures being not sanctified vnto vs. And O damnable following of our wicked cu∣stome, and leauing the custome of Christ and his children. God in mercie awake vs. For assuredlie wee litle knowe what we doe, when we preter∣mit and shame to doe this dutie to the Lorde.

Que. You haue well satisfied me tou∣ching the necessitie of this duetie, and nowe I aske you an other question, whether we may not also giue thankes to men, but whatsoeuer they say or doe to vs, yea if they drinke but to vs at the table, wee must say, I thanke God?

Ans. Truly to be perswaded that any kindnes or good can come to vs by men▪ from men, whereof our mercifull God is not the sender and giuer, woorking by those instrumēts, were verie wicked & horrible: but for the phrase of spéech my heart knowing GOD to be th•• author, I may well and lawfully vs•• it to the instrument no doubt, and say

I thanke you, at any time or vpon a∣ny occasion, when I reape the benefite of their loue, and by name vpon such occasion as you named. And this I take to be warranted by the practise of Paul,* 1.90 who no doubt in heart knew God to be author of all his good, & yet are his words directed to y^e instruments. Greet Priscilla and Aquila, saith he, my fellow helpers in Christ Iesus. Which haue for my life laide downe their necke, vnto whom not onely I giue thankes, but al∣so all the Churches of the Gentiles.

Que. As you haue said of the other du∣ties, so I take it in this also: namelie that whatsoeuer is contrarie or against it, is as well forbidden vs by this first comman∣dement, as this is commaunded.

Ans. It is very true. Both the preter∣mission of thanks for any goodnes vpon ••odie or minde, our selues or ours, ••emporall or eternall bestowed by the ••orde, as also the ascribing of it to ••ur selues, ••ur wit, our strength, poli∣••ie, friends, or any thing, it is horrible, ••nd a breache of this commaundement,

Thou shalt haue none other Gods but me.

Que. Thus rest I instructed more than I was touching this commaundement the first of all the ten. And now onely I could wish, if you might, that you would shewe me some way howe profitablie to examine mine owne heart touching this Lawe, and howe with my selfe I might meditate vpon it fruitefully, and with feeling.

Ans Indéed your request hath great profite in it, and that course or practise ye nowe desire, shall any man or wo∣man finde very fruitefull, if they doe vse it. For euen as in earthly matters our affection and loue cleaueth fastest to them, that in greatest extremities haue brought vs helpe and ease, and as there is nothing y^t will blowe vp the coale of that remembraunce more vehemently, and make it flame out into open shewe of a thankefull heart, more effectually than some true meditation of the great∣nesse of daunger, and gréeuousnesse of estate that we were in before: So in

heauenly and spiritual things the same is found as true, or rather more, that sight of greatest good procureth greatest measure of such fruite as ought to flow thereof. For by example what so kin∣deleth in a man the heate of burning loue, and maketh his heart to flame with true affection to his God, as doeth 〈◊〉〈◊〉 liuely sight of that fearefull estate, vt∣ter extremitie desperate and damnable condition, that he was once subiect vn∣••o without all recouerie by himselfe or any creature either in heauen or earth, ••ut onely Iesus Christ the Sonne of God both God and man, together with 〈◊〉〈◊〉 sight of certaine safetie from the same? Did not this bring that blessed woman ••nd happie Saint of God Marie Mag∣••alen to such a swéete tast and great ••••ue, as that her melting heart mini∣••••red teares to her wéeping eies,* 1.91 where∣with she washed the féete of her deare ••auiour, wiped them with the haires 〈◊〉〈◊〉 her head, kissed them, annointed them ••ith precious ointment, and what was 〈◊〉〈◊〉 which that woman thought too much

for such a friende. True it is there∣fore that the lesse we sée the goodnesse of our God, the lesse we loue him: but great is the affection of them, to whom many sinnes are forgiuen. Knowing this then that remembraunce of hard estate before will stirre the heart vp to him in loue that hath made it happie, and that sight of ougly sinne lod∣ging still in mée and cleauing to my soule and flesh will make mee praise his name, who yet in mercie impu∣teth not the same vnto mée: Vse in∣déede often with your selfe, and especi∣ally when you féele your heart most prone and fit thereunto, to viewe your sinnes against euery commaunde∣ment, howe many and monstrous they are in thought, worde and deede, sit and thinke with your selfe what is commaunded, sometimes in one, some∣times in another, what woonderfull perfection is required in euerie one, what braunches and members euerie one hath, what terrible iudgements are due to the breakers therof, how far from

the full & absolute perfourmance of any tittle of any one of them you your selfe are, & therefore in what case you stand for y^e same, euen sure of eternal destruc∣tion both of bodie & soule in hel fier. Yet notwithstanding how you are released of mercie, not of merite, & that with the preciousest ransom y^t euer was, y^e heart bloud of Iesus Christ the sonne of God both God & man, so that heauen & earth may perish, but you cannot perish.

Que. The examination of the consci∣ence touching this commaundement.

Ans. As for example I set & view this cōmandemēt wherof now we haue spo∣kē, Thou shalt haue none other gods but me. Considering what things are biddē ••r forbidden vnto me in the same. And ••s alreadie now hath béene prooued, first I sée I am commanded herein to wor∣••hip the Lord my God and him onely to ••erue, not ioyning any fellowes to him ••t all, of which worship many points ••here bee, but they may bee reduced ••nto a fewe. First I sée I am bound to ••oue him aboue all, that is, in my heart

and soule to make more account of him than of all the worlde or any creature in heauen or earth, to cleaue faster vn∣to him and his wil than to any thing, to estéeme him and preferre him, yea e∣uen aboue mine owne saluation, if they could come in comparison toge∣ther, for, Hee that loueth father or mo∣ther,* 1.92 sister or brother, wife or childe, or any thing more than me, is not worthie of me. Secondly I am commaunded to feare him aboue all, that is with a god∣ly reuerence to stande more in awe of him and his worde, than of any thing else whatsoeuer, to be more loath, not for feare onely, but euen for loue to dis∣please him, grieue him, and offende him, than any or all the creatures in heauen or earth beside, in respect of that which he is able to lay vpon mee, if I forsake him, to account nothing of any thing that any man can doe vnto me, mindefull euer of this saying: Feare not them that can kill the bodie, and are not able to kill the soule:* 1.93 but feare him that can cast both bodie and

soule into hell fire. Thirdly I sée that in this commaundement I am charged to make my prayers to none but to God onely, for the reasons aboue in their place alledged. Fourthly I sée I am commaunded not to thinke that things goe by fortune and chaunce, or that any thing is done which GOD knoweth not of, or could not let, but that I acknowledge him to be the gui∣der and gouernour of all things, and that what good soeuer I receiue I haue it from him, and therefore that I trust and stay vpon him alone at all times, and in all my matters whatsoeuer. And for so much as neither I nor any can either loue him, or feare him, pray to him, or trust in him, vnlesse we knowe him: therefore I sée also that I am in this commaundement straitely bound ••o long as I liue, to labour and trauell by all meanes appointed to knowe the Lorde, and his trueth out of his worde: and looke howe much I want of knowing any thing, that is reueiled in his worde, so farre am I guiltie of

the breache of this Lawe. And if it please y^e Lorde to blesse me with know∣ledge of his trueth, or any thing else whatsoeuer, I sée that in this comman∣dement I am charged to giue thankes to him for it in such full manner and measure of féeling, as any way is due to that benefite. For if I forget to be thankefull, I forget that the Lorde in that thing is my good God. And if I ascribe the praise and thankes to any thing else whatsoeuer, otherwise than as to the instrument of God, I make my selfe another GOD beside the Lorde, euen that thing, where∣vnto I giue the thankes, and I breake this commaundement. These and ma∣ny such other things I sée are laide v∣pon me and al men, and women in this first commandement, & then I thinke or say with my self vnto y^e Lord, O my good God and gratious father, O my swéete Lord & guide most righteous, what doe I sée euen in this but one law of thine a∣gainst my selfe, my soule and bodie, why I should neuer come in thy kingdome,

nor lift vp mine eyes to heauen in hope of any comfort? This is but one Lawe of ten, and contayneth but a fewe due∣ties in respect of all that I owe to thée and my brethren, yet ah Lorde, with wailing woe I speake it, so guiltie I sée my selfe, so fowle and ouglie before thy face, and so full of breaches euerie way, euen of this one commandement, that I am ashamed and confounded to ••ift vp mine eies vnto thée my God. For mine iniquities are increased ouermine ••ead, & my trespasses are growen vp to ••he heauen, to me belongeth nothing but ••hame & confusion, it is thy mercie that •• am not vtterly destroied, yea euē thy ••ercie maruellous, that the earth, as ••eary of so wicked a burden, shrinketh ••ot from vnder my féete, and hellish pit 〈◊〉〈◊〉 gulfe of endlesse woe receiueth me ••ot into it? For what pleasure is ••ere in that seruaunt, that being bid 〈◊〉〈◊〉 his master, doe diuers thinges, yet ••ot in any one obeyeth or perfourmeth 〈◊〉〈◊〉 maisters will? Can hée like him? ••ill hee loue him? No no, full soone

euen I my selfe would loath and cast off such a one. Ah Lorde then for my selfe what should I say? Is there any seruaunt so bound vnto his master, as I am bounde to thee? Is there any ma∣ster that can and will so quitte his ser∣uaunts paines, as thou in mercie my obedience? Or can any mortall man so iustly challenge the obedience of his hireling, as thou my God maist chal∣lenge the seruice of me thy creature, first made of nothing by thy hande, and then most dearely bought againe with pre∣cious price? No no, my bodie, my life, my heart, my soule, and whatsoeuer I am, within, or without, of thée I had all, and to thée my gratious God I owe them all againe. Yet sée, ah wretche, and wofull plight, although thy good∣nesse to mee farre passeth all masters their seruaunts, and my duetie to thee more due ten thousand times than any mans vnto his master, yet is my diso∣bedience greater, the sinne of my soule more grieuous, and the whole cours•• of my wicked life more opposed to thy

will, than euer was any earthly ser∣uaunts to any hard and euill master. For he will doe something that hee is bidden, but I haue done nothing, as I plainely sée by viewing of my life, and as my conscience telleth me being pri∣uie to my pathes. For haue I loued thée as I ought? Namely euen with all my heart, with all my soule, with all my strength, which is the first thing that is commaunded me in this com∣maundement? If I haue done it, then haue I loued thy worde and euery way made that account of it that I ought. For Dauid thy déere seruaunt loued ••hée, and beholde what he saith, Thy worde vnto mee was sweeter than the ••onie and the honie combe. Ieremy ••hy Prophet loued thée, and sée what ••ollowed, Thy wordes were found by ••im, and hee did eate them, and they were vnto him the ioy and the reioysing of his heart. And a number moe such ••xamples haue we, whereby we learne ••hat there is no true loue of thée in vs, ••nlesse there be ioyned thereunto a syn∣cere

and feruent liking of thy worde. Now forasmuch as I am guiltie to my selfe, that I haue not had that care of thy worde, that I ought, to reade it, to heare it, to learne and séeke it, and eue∣ry way to shewe my loue toward it, therefore O deare Father, to say I haue loued thée as I ought, with all my soule and power, alas I dare not, alas I cannot. For much more oc∣cupied might I haue béene in the me∣ditation of thy Lawe, than euer I haue béene. I confesse it O Lorde, I confesse it euen with griefe of heart. And therefore if thou werst not a God most mercifull, I euen for this one thing were a wretche most misera∣ble. The like might I say of that light and little account that I haue made of thy Ministers, which bée∣ing another braunche of the loue of thée bewrayeth my want vnto mee. But sée yet further howe greatly my heart hath fayled in louing of thée. For looking vnto my selfe a litle déeper, beholde euen such thinges as flatlie

and directly are contrarie to the loue of thée, alas I sée them to haue béene, and to be, at times in mee most hor∣rible. To murmure and grudge, to repine and be offended with any crosse or griefe whatsoeuer laide vpon mee by thée, or not euen willinglie to ac∣cept it as the messenger of a grati∣ous friende, to seeke any wicked meanes to bee eased of it, is contra∣rie to that loue that wee owe to thée. And howe fraile my selfe haue béene herein, thou searcher of hearts know∣est it well, and I wretche most weake, with ruing heart beséeche thy pardon. Againe to suffer the worlde, or any glistering glorie there∣of, further to creepe into our heartes and to tickle vs with delight and li∣king, than it ought, is a thing ••••at contrarie to the loue of thée. For so we reade:* 1.94 Loue not this worlde nor a∣ny thing that is in the worlde. For, If any man loue this world, the loue of the father is not in him. To drawe backe also my helping hand from those

that are in néede, and not with readie heart and willing minde to comfort their poore estate, with whom thou hast dealt more hardely than with mee, I knowe it bewrayeth a want of loue to thée.* 1.95 For so I learne, Whosoeuer hath this worldes good, seeth his brother neede, & shutteth his compassion from him, howe dwelleth the loue of God in him? But these O Lord haue taynted somtimes this heart of mine, and there∣fore I haue not loued thée as I ought. But what should I say when I viewe in my selfe, howe my flesh and my heart runneth backe as it were to hide it selfe when I thinke of any persecution to be abidden for thée and thy trueth, and specially when I looke vpon these horri∣ble torments, that some of thy Martirs haue suffered, oh what want of loue be∣wrayeth it to me? My houshold and fa∣milie, my children and charge, my life and present estate steppe in vnto mee, as Peter once did to his master,* 1.96 drawe me aside, and whisper in mine eare to saue my selfe, if that day come, and

my power fayleth, with courage to an∣••were, as then my Sauiour did, Come after me Satans, your counsell is not good, neither sauour you the things that ••re of God: so that euery way I sée I ••oue thée not my God as I should. Looke ••t my behauiour when I sée or heare ••hy name dishonoured any way, and I ••muther it vp, I hold my peace. I make ••s though I heard it not, yea and some∣••imes I approoue wickednesse with my ••aughter, and I breake not out in zeale ••f rebuke. No I that hearing as much ••y any worldly friende, would readilie ••hallenge the wrong, and hotly séeke ••euenge therof, in thy cause, and for thy ••ake, I haue no heate nor courage, but ••ither persons, place, daunger, or some ••ircumstance or other, quencheth my ••eart, tyeth vp my tongue, and maketh ••e like a traitour, to my Lorde and ••aster. What might I say of that se∣••ret misliking that somtimes wil créepe 〈◊〉〈◊〉 closely into my minde, of the poore ••state of Christ in his members here on ••arth? Christ liketh me not so well,

when he lyeth in the stable,* 1.97 in the man∣ger, when he flyeth into Egypt for his life,* 1.98 when he hath not an hole to lay his head in, except it be in a colde pri∣son, as he doeth when he rideth to the Citie, and the people cutting downe bowghes of Palmes strawe them in the way, spread their garments, and crie, O Zanna, blessed be he that com∣meth in the name of the Lorde,* 1.99 as when they séeke to make him a King and the worlde doeth séeme his friende. No, my heart will euen slippe some∣times priuilie into this wish: O that the Gospell and the worlde might al∣wayes be friendes, and goe hande in hande. So that liking not euerie way so well in trueth of Christ in pouer∣tie, as in plentie, and feeling not my heart so well contented to begge and suffer with him, as to rule & raigne with him, there is not that loue in me towar•• him that ought to be. Againe mark ho•• I faile in publike assemblies to heare 〈◊〉〈◊〉 word, to pray & such like, when I migh•• bee present if I would. Marke how••

negligent I am in publishing the prayses of my GOD, and labou∣ring thereby to drawe others to a greater liking of him, with a num∣ber such like wantes, and O loue of GOD, in mée no loue in déede, but ••ead, blotted out, and quite extingui∣••hed. Sée nowe howe guiltie I am e∣••en of the first thing that is commaun∣••ed mee in this commaundement. The seconde thing is, that I should ••eare thée aboue all, the thirde is,* 1.100 ••hat I should pray to none but to thée, ••he fourth to acknowledge thee the ••uider and gouernour of all thinges, ••f whome I receiue all the benefites ••hat I haue, and therefore that I trust ••nd stay vpon thée alone. Fiftly, that 〈◊〉〈◊〉 should labour to knowe thée out of ••hy worde, so fully and perfectly as ••hou hast reuealed thy selfe therein, ••ecause of knowledge all these other ••••llowe. And lastlie, that I should for ••ll benefites giue thankes onely to ••••ee, and in such full manner and ••easure of féeling as any way is due

to that blessing which I receiue. In which points as in other moe, which might yet be named, O merciful father I here before thée confesse I am no bet∣ter than in the first. I dare not cleare my selfe, I cannot, I ought not: O Lord giue me eyes to sée my wants, for I haue feared men and their threates more than I ought, I haue feared the losse of their fauour more than I ought, I haue feared the losse of worldely com∣modities more than I ought, and haue not as thy blessed Apostle taught me by this example,* 1.101 accounted those thinges that were vantage vnto me losse & very doung for the excellent knowledge sake of Iesus Christ my Lorde. Some∣times Satan hath rocked this soule of mine in the chayer of securitie, that I haue euen slept as it were a dead sléepe, and not considered of thy iudge∣ments against sinne, as I ought, ney∣ther taken y^e profite by thy extraordina∣ry works in the ayer, in the earth, in the bodies of men, and beasts, that I should, but passed them ouer with a litle woon∣der

or motion for a short time. When my sinnes haue béene touched, or ap∣peared vnto me, I haue flattered my ••wne soule and put vpon them honest ••ames, as clokes to hide them withal. The plaine pride of my heart and mere ••anitie I haue iudged clenlinesse or ne∣cessary for my estate. Miserable coue∣••ousnesse haue I iudged lawful care for ••hings necessary, and so forth, a mani∣fest token of a dead heart within, and ••oide of tasting any horror in sinne. By ••ll which and many more thinges that my minde may easily sée, it is apparant ••o me, that I haue euen broken this ••oint also of thy Lawe in not fearing ••hee, so as I ought. Alas Lorde, what ••hall I say of the rest of the braunches ••f this commandement, named euen nowe? Am I any perfecter in them, ••han in these? No, no, I haue sinned a∣gainst thée in them all, and that most grieuously, so that if there were no mo ••f thy commandements, but euen this ••ne the first of al, yet doth my conscience ••ell me, I am before thée guiltie, & good

Lorde most fearefully to bee touched. But there are nine moe, spreading out their braunches to all sinceritie and ho∣linesse both in bodie and minde, toward God and man, with threatened cu••••es to all flesh that shall doe contrarie. And therefore when I viewe my cou••se e∣uen at the first to bee so crooked, O deare Father, what shall I thinke i•• 〈◊〉〈◊〉 ap∣peare when I shall bee iudged in them all? Shall I boast of merites and kéepe no fyttle of thy commaundementes? Shall I challenge saluation for my workes, and euerie braunche of thy lawe doeth call mee cursed, because I haue so fowlie and often broken the same? No, good Father, no, this little viewe of my obedience to thy hestes doeth plainely tell mee, I haue no merites or good workes to come before thée withall, much lesse am I able to doe workes of supererogation, that is more than I neede to doe, but of sinnes and euill workes alas I see a number. With Dauid may I crie,* 1.102 They are more than the haires of my

••eade, and my heart hath failed mee. I ••ay truely saye with the prodigall Sonne, I haue sinned against heauen ••nd against thee, and I am not worthie 〈◊〉〈◊〉 bee called thy childe. I may say ••ith the Publican, God bee mercifull 〈◊〉〈◊〉 mee a sinner, and adde thereunto, a ••reat and grieuous sinner: I may say ••ith Ieremie: O Lorde though mine ••••iquities testifie against mee, yet deale ••hou with mee according to thy name, ••or my rebellions are many. And with 〈◊〉〈◊〉, I haue sinned,* 1.103 what shall I doe to ••••ee, O thou preseruer of men? Yea ••ell may I say, I lye downe in my con∣••••sion, and my shame couereth mee. ••or I haue sinned against the Lorde my GOD, from my youth vp tyll this ••ay, and haue not obeyed his voyce. ••o conclude, I may looke about mee, ••nd from a wounded soule crie vnto ••••ose that can giue mée counsell: In re∣••••ect of my sinnes, men & brethren what ••••all I do? And sée, how neuer the Lord ••••rsaketh those, y^t want his helpe & aide. ••oe I not euen nowe remember what

he aduiseth me and all sinners in my case to doe?* 1.104 Hee that hideth his sinne, saith the Lorde by Salomon, shall not prosper: but he that confesseth his sinne, and forsaketh it, shall haue mercie. And sée in Dauid the proofe and tryall of it. For when I helde my tongue saith hee▪ my bones consumed,* 1.105 or when I roared all the day. For thy hande is heauie v∣pon me daie and night, and my moy∣sture is turned into the drought of sum••mer. Then I acknowledged my sin vn••to thee, neither hid I mine iniquitie▪ For I said I wil confesse against my selfe▪ and thou forgauest the punishment o•• my sinne. Therefore O Lorde I hear∣ken to thy counsell, and though I ha•••• sinned aboue the number of the sand o•• the sea, as plainely I sée I haue, if I 〈◊〉〈◊〉 charged with euery branch of thy com••maundements, how I haue kept them though my transgressions be multipli••ed and are excéeding many, so that I am not worthie to beholde the heigh•• of heauen for the multitude of m•• vnrighteousnesse, yea I say, thoug••••

I haue prouoked thy wrath, and doone euill before thee, and not kept any ••ot of thy commaundementes so fully as I ought, yet knowing Thou desirest ••he death of no sinner, but rather that he should repent and be saued, and hast ••hewed the trueth thereof in forgiuing Dauid and manie mo confessing truely ••heir sinnes before thee: Therefore O good Lorde and sweete refuge, full of mercie, pitie, and compassion, I bow the ••nees of my heart with king Manasses, ••nd all sorrowfull sinners, and begge ••hy mercie. I haue sinned, O Lord, I ••aue sinned, and I acknowledge my ••ransgressions, but I humbly beseech ••hee forgiue me, O Lorde forgiue me, ••nd destroy me not, as I haue deserued, ••e not angrie with me for euer, by re∣••eruing to me euil, neither condemne ••e into the lower partes of the earth. For thou art the God, euen the God of ••ll them that repent, and on me thou ••••ilt shewe mercie. My sorrowe good ••orde, alas I knowe it is not great y∣••ough, neither answereth it the great∣nesse

of my sinne, but thou canst giue greater, if it please thée. O deare Fa∣ther, rent my heart and giue mée fée∣ling, cleaue it a sunder, by thy pearcing spirit, that from it may flowe the teares of true repentaunce, strike good Lorde this harde rocke of mine, that it may gushe out sorowfull water for so fowle offence, and what wanteth in mée any wayes, supplie in mercie with my Sauiour, in whom thou art perfectly pleased. Graunt O God vn∣to mée, thy gratious spirit to kill in mée continually more and more the strength and power of sinne, and to rayse mée vp in bodie and soule to more obedience towardes thée. Let not my wantes stande euer, swéete Lorde, betwixt thy mercie and mée, but giue mee will to wishe it, giue me power to doe it, giue mée loue to like it, and euer strength to continue in it, that thou hast appointed for mee to walke in before thée in this worlde. Heare mee O Lorde, O God, O swéete and endlesse comfort of my sinnefull

soule, for Iesus Christ his sake, that liuing heare, I may euer serue thee: and dooing so, I may neuer loose thée. Amen, Amen.

Notes

• * 1.1

  Iohn. 19.8.
• * 1.2

  Acts. 5.39.
• * 1.3

  Hist. Magde∣burg.
• * 1.4

  Gen. 4.
• * 1.5

  Gen. 18.
• * 1.6

  The first rea∣son drawen of the vanitie of all things.
• * 1.7

  Mirth and ioy.
• * 1.8

  Ecclesi. 2.1.
• * 1.9

  7.4.
• * 1.10

  Riches.
• * 1.11

  Iames. 5.1.
• * 1.12

  Buildings.
• * 1.13

  Luke. 12.20.
• * 1.14

  Apparell.
• * 1.15

  Credite and fauour with the world.
• * 1.16

  1. Kings. 18.
• * 1.17

  Hester. 7.
• * 1.18

  Gene. 39.
• * 1.19

  Mariages.
• * 1.20

  The second reason to prooue that our chiefe care should be howe to be saued.
• * 1.21

  The third.
• * 1.22

  The fourth.
• * 1.23

  The fifth.
• * 1.24

  Our election prooueth it.
• * 1.25

  Ephes. 1.4.
• * 1.26

  Our creation prooueth it.
• * 1.27

  Ephes. 2.10.
• * 1.28

  Our redemp∣tion prooueth it.
• * 1.29

  Luke. 1.
• * 1.30

  Our iustifica∣tion prooueth it.
• * 1.31

  Rom. 6.2.
• * 1.32

  Matth. 9.12.
• * 1.33

  Matth. 11.13.
• * 1.34

  1. Tim. 1.15.
• * 1.35

  Matth. 9.13.
• * 1.36

  Rom. 3.20.
• * 1.37

  The Booke.
• * 1.38

  Hebrues. 11.••.
• * 1.39

  Psal. 19.
• * 1.40

  Rom. 1.19.
• * 1.41

  Ephes. 4.6. 1. Tim. 2.
• * 1.42

  Matth. 3.
• * 1.43

  Matth. 10.37.
• * 1.44

  Psal. 119. vers. 103. Luke. 10. 1. Thess. 5. 1. Iohn. 3.17. Psal. 15.1.
• * 1.45

  Exod. 1.17.
• * 1.46

  Iob. 31.32.
• * 1.47

  Gen. 39.
• * 1.48

  Iob. 28.
• * 1.49

  Howe the feare of God is gotten.
• * 1.50

  Math. 10.16.
• * 1.51

  Psal. 130.
• * 1.52

  Ecclesi. 12.1.
• * 1.53

  Rom. 10.
• * 1.54

  Psal. 50.
• * 1.55

  Psal. 135.6.
• * 1.56

  Psal. 115.3.
• * 1.57

  Psal. 145.15.
• * 1.58

  Iames. 1.17.
• * 1.59

  Iob. 1.
• * 1.60

  Gen. 38.
• * 1.61

  Act. 2.23.
• * 1.62

  Gen. 27.
• * 1.63

  Iohn. 17.
• * 1.64

  Psal. 23.
• * 1.65

  Matth. 6.
• * 1.66

  1. Sam. 2.
• * 1.67

  1. Tim. 4.
• * 1.68

  Psal. 84.
• * 1.69

  Psal. 27.
• * 1.70

  Gen. 17.
• * 1.71

  Gen. 15.
• * 1.72

  Rom. 4.
• * 1.73

  2. Tim. 2.12.
• * 1.74

  Psal. 34.6.
• * 1.75

  Gen. 32.
• * 1.76

  1. Sam. 17.
• * 1.77

  Matth. 16.9.
• * 1.78

  Deutro. 7.
• * 1.79

  1. Cor. 1.8.
• * 1.80

  Philip. 1.6. 1. Thess. 5.24. 2. Tim. 4.18. 2. Peter. 1.3.
• * 1.81

  Psal. 27.
• * 1.82

  1. Thess. 5.18.
• * 1.83

  Psal. 103.
• * 1.84

  Luke. 1.
• * 1.85

  Saying of grace at the Table.
• * 1.86

  1. Tim. 4.
• * 1.87

  Deutro. 8.10.
• * 1.88

  Luke 22.17.
• * 1.89

  Matth. 14.19. Marke. 6 41. Mark. 14.26.
• * 1.90

  Rom. 16.3. & 4.
• * 1.91

  Luke. 7.38.
• * 1.92

  Matth. 10.28.
• * 1.93

  Matth. 10.
• * 1.94

  1. Iohn. 2.
• * 1.95

  1. Ioh. 3.17.
• * 1.96

  Matth. 16.22.
• * 1.97

  Luke. 2.
• * 1.98

  Matth. 2 13.
• * 1.99

  Matth. 21.8.
• * 1.100

  Feare of God.
• * 1.101

  Philipp. 3.
• * 1.102

  Psal. 34.
• * 1.103

  Iob. 7.
• * 1.104

  Prou. 28.
• * 1.105

  Psal. 32.