A booke which sheweth the life and manners of all true Christians and howe vnlike they are vnto Turkes and Papistes, and heathen folke. Also the pointes and partes of all diuinitie, that is of the reuealed will and worde of God are declared by their seuerall definitions and diuisions in order as followeth. Also there goeth a treatise before of reformation without tarying for anie, and of the wickednesse of those preachers, which will not refourme them selues and their charge, because they will tarie till the magistrate commanude and compell them. By me, Robert Brovvne.

A booke which sheweth the life and manners of all true Christians and howe vnlike they are vnto Turkes and Papistes, and heathen folke. Also the pointes and partes of all diuinitie, that is of the reuealed will and worde of God are declared by their seuerall definitions and diuisions in order as followeth. Also there goeth a treatise before of reformation without tarying for anie, and of the wickednesse of those preachers, which will not refourme them selues and their charge, because they will tarie till the magistrate commanude and compell them. By me, Robert Brovvne.

Table of contents

Title page

§

6

6 Whiche be the three persons?

6 What dreames and imaginations haue the Heathen of sundrie persons in the Godhead?

6

7

7 Howe is God all sufficient and most blessed?

7 How do the Heathen Gods vanish, and haue their wantes and harmes?

7

8

8 Howe is his Maiestie incomparable?

8 Howe doo they shewe them selues vile and nothing worth?

8

9

9 Howe is he infinite?

9 How are they Limited?

9

10

10 Howe hath God shewed vnto vs his wonderfull glorie?

10 Why are they vnprofitable, & can do nothing, except they be helped?

10

11

11 How is God knowen by his power and almightines?

11 How are they weake, and dead in them selues?

11

12

12 Howe is hee knowen by the chieftie whiche he hath by his power?

12 Howe are they maistered, and haue their basenes?

12

13

13 Howe is hee knowen by his holines in vsing his power?

13 How are they misledde, & faultie by their weaknes?

13

14

14 What say you of his wisdom?

14 What say you of their fondnesse and foolishnes?

14

15

15 What saye you of his counsaill?

15 How doo they shew them selues no godds, by their lightnesse and rashnesse?

15

16

16 How doth he worke things in their due manner?

16 What say you of their euill handling and marring of matters?

16

17

17 Howe is hee iust and righteous?

17 How are they vnrighteous?

17

18

18 Howe doeth he esteeme of right and due?

18 Howe doo they mislike right and due?

18

19

19 Howe doeth he appoint vnto all their worke and duetie?

19 How do they mislead?

19

20

20 How doeth he take accounts?

20 How do they suffer, and let alone in their wickednes?

20

21

21 Hitherto of the Iustice of God. what say you of his grace & goodnes

Hitherto of the vnrighteousnes of Heathen gods. 21 What say you of their cursednes and harming?

21

22

22 How doth he maintaine and blesse things in their state?

22 How are they a present mischiefe?

22

23

23 What say you of the restoring of man being fallen away from his state by the sinne of Adam?

That we may apply this vnto Antichrist: 23 How hath he most failed vs, when he seemed to helpe vs?

23

24

24 What is his secret counsell?

24 Who is an Antichrist by his euill mind to the church of God?

24

25

25 Howe is the Lorde readie to helpe vs?

25 Who be Antichristes by ther towardnes and fitnes to destroye?

25

26

26 Howe doeth hee shewe his helpe?

26 Who be Antichrists by the plague and destruction which they bring vnto soules?

26

27

27 Howe did he sende his Sonne into the worlde?

27 How doo all Antichristes holde their course and profession to begin the mischeefe?

27

28

28 How hath Christ redeemed vs?

28 How do Antichristes destroy, and vndoo the people?

28

29

29 How did he suffer our miseries?

29 How are they sure of their welfare first?

29

30

30 Howe hath he ouercome our miseries, and taken them away?

30 Howe doo they vpholde, or bringe in one or other spiritual plague?

30

31

31 Howe hath he restored happines?

31 How doo they weare and spende awaye the whole spirituall welfare of their flockes?

31

32

32 How hath he gotten happines for vs?

32 Howe doo they make the people cursed like to them selues?

32

33

33 What be the causes of our happines in God?

33 How are they brought into this displeasure of God?

33

34

34 What be the meanes of our happines from God?

34 How are they left helples, & with out the meanes of saluation?

34

35

35 What is our calling and leading vnto this happines?

35 How doo Antichristes call awaye and misleade the people?

35

36

36 Howe must the churche be first planted and gathered vnder one kinde of gouernement?

36 Howe doo they supplant, and ouerthrowe the good state and gouernement of the church?

36

37

37 What is the couenant, or condicion on Gods behalfe?

37 How doo they wrest and mocke the Lords couenaunt?

37

38

38 What is the couenant or condicion on our behalfe?

38 Howe doo the people yoake and binde awaye them selues from the Lorde and his grace?

38

39

39 How must Baptisme be vsed, as a seale of this couenaunt?

39 How do they make Baptisme a pledge and seale of gracelesnes & mischiefe?

39

40

40 How must they be presented and offered?

40 How are they geuen vp vnto popish parishes?

40

41

41 How must they be receaued vnto grace and felloshippe?

41 What is their gracelesse forceing and rauening of them?

41

42

42 How must the word be preached?

42 What is their dead reading or frutelesse forme of teaching?

42

43

43 Howe must the signe be applied thereto?

43 How is the signe made a superstitious trifle?

43

44

Hitherto of the first gathering and planting of the Church. 44 How must it be further builded, accordinge vnto churche gouernement?

Hitherto of supplanting of the true Church. 44 How do they establish their false church & gouernmēt in stead therof?

44

45

45 Howe hath the churche the communion of those graces & offices, which are in Christ?

45 How are they vnder some one chiefe Antichrist, and receaue his image and markes?

45

46

46 What vse hath the churche of his priesthoode?

46 How is Antichrist their priest?

46

47

47 What vse hath the church of his prophecie?

47 How is Antichrist their prophet?

47

48

48 What vse hath the churche of his kinglie office?

48 How is Antichrist their king?

48

49

49 What vse hath the churche of the graces and offices vnder Christ?

49 What is the common plague, in drawing corruptions, and partaking wickednes together vnder Antichrist?

49

50

50 Who haue the grace & office of teaching and guiding?

50 Who haue the office of deceauing and misleading the people?

50

51

51 How haue some their charge and office together?

51 Howe haue they their Antichristian authoritie ioyned & partaking?

51

52

52 Who haue their seueral charge ouer many churches?

52 Who haue their false charge ouer manie churches?

52

53

53 Who haue their seuerall charge in one Churche onely, to teache and guide the same?

53 Who haue their false charge ouer one churche onlie, to deceaue and misleade it?

53

54

54 Who haue office of cherishing and releeuing the afflicted and poore?

54 Whoe be for the kitchin, and for feeding the bellie?

54

55

55 How hath the church the vse of those graces, which al ye brethrē & people haue to do good withal?

55 Howe are the people of the euill churches a plague to them selues, by partaking wickednes one with an other?

55

56

56 Howe are we made Kinges?

56 Howe is euerie one a captaine and ringleader to mischeefe?

56

57

57 How are all Christians made Priestes vnder Christ?

57 Howe are they a spirituall infection and abomination?

57

58

58 How are all Christians made prophetes vnder Christ?

58 How are they false and wretched deceauers?

58

Hitherto of the communion of offices and graces in the Church. Nowe followeth the right vsing of the Lordes Supper, as a seale of this communion. Howe men should enter and take on them Church callings, and offices, and execute the same: Looke question 114.

59

59 How must we vse the Sacrament of the Lords supper, as a seale of this communion?

59 How do they make their supper of communion, a pledge & seale of their wretched confusion?

59

A shorter definition.

60

60 What preparation •ust there be to receaue the Lords supper?

60 How are they most toward and fyt to receaue their owne supper?

60

61

61 How is the supper rightlie ministred?

61 What is their vile and abominable handling thereof?

61

62

62 How must the worde be dulie preached?

62 What is their popish reading, or dead and fruitlesse teaching?

62

63

63 How must the signe be applied thereto?

63 How is the signe made a superstitious triflinge and colouringe of abominations?

63

Now followeth what calling the Iewes had in the olde Testament, as by shadowes and ceremonies, which nowe are abolished. It were to long to write of all the Iewishe Ceremonies, seeing wee would haue this Booke so small as we could. For the order of handling them, there is no difficultie, for looke as the pointes and matter of our redemption be, so must the ceremonies be applied thereto.

64

64 What calling is there by ceremonies and shadowes?

To apply this to the Iewes at this tyme. 64 How are the Iewes called away, & misled by the ceremonies?

64

65

65 Which be the ceremonies of the ould law?

65 How doe they make the ceremonies Idols, & mockeries of the truth?

66

66

67

67

68

68

69

69

70

70

72

72

73

73

74

74

71

71

75

75

76

76

77

77

78

78

79

79

80

80

81

81

Nowe followeth our obedience thereto, by mortifying, and the contrarie of these things in the wicked.

82

82 Howe must we obey to our calling by mortifying?

82 Howe are the wicked hardened in their sinnes, and desperately refuse their calling?

82

83

83 Howe must we iudge and condemne our selues?

83 Howe doe they flatter and please themselues in their sinnes?

83

84

84 Howe must wee suffer affliction?

84 Howe doe they pamper and cherish themselues in their sinnes?

84

85

85 How must wee repente?

85 How are they froward and stiffe iniustifiyng them selues?

85

86

86 How must wee be raised and quickned againe vppon our repentaunce?

86 How ar they vtterlie discouraged vpon their frowardnes, and fall away more and more?

86

87

87 What is the happines which wee shall enioy?

87 What woes and miseries dooe they abide?

87

Now followe the dueties of godlines, whiche in newnes of life we ought to keepe.

88

88 Which be the dueties of godlines in newnes of life?

88 What be the sinnes and faultes of the wicked?

88

89

89 What be the generall dueties of religion and holines towardes God.

89 How doeth wickednes shewe it selfe in prophanes and worldlines?

89

90

90 How must wee esteeme and accounte of God?

90 Howe do prophane and worldlie men despise God?

90

91

91 What estimation must wee haue of his maiestie?

91 How doe they make lighte of his worthines?

91

92

92 How must we esteeme him in his iustice?

92 How doe they make lighte of his lawes?

92

93

93 How must wee esteeme him in his goodnes?

93 How doo they make light of his grace and blessinges?

93

94

94 What honour and worshipp is due vnto God?

94 How would they make God's shame and a skorne?

94

95

95 How must we humble our selues vnto God?

95 What is their loftines and pride or their superstition and Idolatrie?

95

96

96 How must we seeke to him, for his fauour and helpe?

96 How doe they forsake the Lords goodnes, and withdrawe themselues like straung children to seeke to vaine gods?

96

97

97 How must we be thankfull?

97 How doe they esteeme their owne worthines, and are vnthankefull to God?

97

Hitherto of Esteeming and Worshipping God. Now followeth, Howe to serue him.

98

98 How must we serue God?

98 How are the wicked vnrulie?

98

99

99 How must we learne the will of God?

99 How are they foolish and full of ignoraunce?

99

100

100 How must we obey the will of God in our calling?

100 How doe the wicked disobeye the Lords will?

100

101

101 How must wee take counsaile?

101 How are they light and rash in their doings?

101

102

102 How must we be forward?

102 How are they backward and vntoward?

102

103

103 In what manner must wee doe our dueties?

103 What euill handling and marring of matters haue they?

103

104

104 What skill or actiuenes is required?

104 How are they vnfitt and vnskilfull?

104

105

105 What labour is required?

105 How are they idle and slo••hfull?

105

106

106 What steadfastnes or constancie is required?

106 How are they wauering and vnconstaunt?

106

107

107 What accountes must wee make vnto God of our seruice?

107 How are they sette on their willes and flee from God?

107

Hitherto of the generall dueties of religion and holines. Nowe followe the speciall duties for the name and kingdome of God, and for keeping his Sabbathes.

108

108 What be the speciall duties for the name and kingdome of God?

108 Which be the speciall sinnes of hindering Gods name and kingdome?

108

109

109 What speciall worshippe of God is there?

109 What speciall occasions giue the wicked of shaming and skorning the worshippe of god?

109

110

110 What speciall furtheraunce of the kingdome of God is ther?

110 What hinderances be there of building Gods kingdome?

110

111

111 What special duties be ther for the Sabbathe?

111 What is the speciall sinne of breaking the Lords Sabbathe?

111

Hitherto of the dueties of religion & holines. Now followe the dueties of righteousnes concerning man.

112

112 Whiche bee the dueties of righteousnes concerning man?

112 Which be the sinnes of vnrighteousnes concerning man?

112

113

113 What be the dueties of Gouernours?

113 How is gouernemente abused?

113

114

114 How must Superiours enter and take their calling?

114 How do the wicked ambitiously seeke and vsurpe their gouernment?

114

115

115 What gift must they haue?

115 Howe are they vnfitt and vnskilfull to gouerne?

115

116

116 What charge or commaundement of God must they haue to vse their guift?

116 How are they forbidden by God and vnsente to that calling?

116

117

117 what agreement must there be of men?

117 How do they steale into that calling, or gett it by force & rauening?

117

118

118 What agreement must there be of the church, for the calling of church gouernours?

118 How doe they shift or thrust themselues into the church gouernment, as Antichristes?

118

119

119 What choyse should there be?

119 How doe they come vppon them with power and force, and yoake them with crueltie?

119

120

120 What agreement must ther be in the householdes, for the gouernement of them?

120 How doe they shift and thrust themselues into home gouernment?

120

Hitherto of the entraunce and taking on vs the callinges of gouernment: now foloweth the due execution of those callings.

121

121 How must Superiours execute their callinge by ruling their inferiours?

121 How doe the wicked handle their gouernment amisse, and abuse the same for their pleasure and lustes?

121

122

122 How must they esteeme right and due?

122 How doe they mislike right and due?

122

123

123 How must they appoint vnto others their worke and duetie?

123 How doe they misleade?

123

124

124 How must they teach them?

124 How doe they giue them vp to their ignoraunce, or deceaue and beguile them?

124

125

125 How must they direct them by their guiding and helpe?

125 How doe they forsake the vntowarde, or make them more auke?

125

126

126 How must they take accountes?

126 How doe they suffer and let alone in their wickednes?

126

127

127 what say you of the dueties of submission to Superiours?

127 How are inferiours vnduetifull and faultie▪

127

128

128 How must we esteeme them?

128 How doe they despise them?

128

129

129 How must we esteeme them in their persone?

129 How doe they make light of their worthines?

129

130

130 How must we esteeme thē in their iustice?

130 How doe they make light of their will and pleasure?

130

131

131 How must we esteeme thē in their goodnes?

131 How do they make light of their goodnes, and of their graces & blessinges which they may haue by them?

131

132

132 How must wee honour them?

132 How doe they make them a shame and a skorne?

132

133

133 How must we humble our selues?

133 How haue they their loftines and pride, or their toe much slauishnes?

133

134

134 How must wee seeke to them for their fauour and helpe?

134 How doe they forsake their goodnes and cast them of.

134

135

135 Howe must wee be thankefull?

135 How doe they esteeme their owne worthines and are vnthankefull?

155

Hitherto of esteeming and honouring Superiours: Now foloweth seruing of them.

136

136 How must we serue them?

136 How are they vnrulie?

136

137

137 How must we learne?

137 How are they foolishe and ignorant?

137

138

138 How must we followe them guiding vs?

138 How are they vntoward and auke?

138

139

139 How must we obey them in our calling?

139 How doo they disobey them in theyr calling?

140

140 How must wee take counsaile?

140 How are they light and rash in their doings?

141

141 How must we be readie and forward vpon counsaile?

141 How are they backward and vntoward?

142

142 In what manner must wee doe our dueties.

142 What euill handling and marring of matters haue they?

143

143 What skill or actiuenes is required?

143 Howe are they vnfitte and vnskilfull?

144

144 What labor is required?

144 Howe are they idle and slothfull?

145

145 What stedfastnes and constancie is required?

145 Howe are they wauering and vnconstant?

146

146 What accountes must we make of our calling?

146 How are they masterlie, and obstinate in their wickednes?

146

147

147 What be the more free duties?

147 What abuse is there of freedome and libertie?

147

148

148 What be the dueties of goodnes towards others?

148 How are they cursed and vngracious to others?

148

149

149 How must we esteeme thē?

149 How doo they despise them?

149

150

150 How must we esteeme thē in their person?

150 How doo they respect persons?

150

151

151 How must we esteeme them in their goodnes?

151 How do they cast them of and make light of them?

151

152

152 How must we esteme them in their miseries?

152 How do they forsake them in miserie?

152

153

153 Howe must we honour thē?

153 How do they shame them, or make them a skorne?

153

154

154 How must we humble our selues to them?

154 How are they proude, or slauish in pleasing?

154

155

155 How must we be lowlie in speach and behauiour?

155 How are they gallaunte and lordly.

155

156

156 How must we please them in meekenes towards them?

156 How are they stout and wilfull?

156

157

157 How •ust we spare them in gentlenes?

157 How are they spitefull?

157

158

158 How must we seeke to thē for their fauour and helpe?

158 How doo they forsake their goodnes, and cast them of?

158

159

159 How must we be thankfull?

159 How are they vnthankfull and esteeme their owne worthines?

159

160

160 How must wee pleasure them?

160 How are they hurtfull and mischieuous?

160

161

161 How must wee direct and further them?

161 How do they mislead and hinder them?

161

162

162 How must wee teach and counsayle them?

162 How do they corrupt them, & holde them in error and ignorance?

162

163

163 How should we maintayne them?

163 How doo they faile and forsake them?

163

164

164 What duties are for our owne persones?

164 How are they a curse and vngracious to them selues?

164

165

165 How must we defende our state and welfare?

165 How doo they faile, and are wanting to them selues?

165

166

166 How must we vse our state comfortablie?

166 How are they a greefe and miserie to them selues?

166

167

167 How must we vse our state seemelie and honorablie?

167 How are they shamefull and vile?

167

168

168 What chastitie and purenes must we vse?

168 How are they vnchast and filthie?

168

169

169 What is the right vse of mariage?

169 How doo they abuse mariage?

169

170

170 What triall of their meetenes must there be?

170 How are they deceaued, and drawne away by their fancie, &c?

171

171 What couenant must ther be?

171 How do they make the match by shifting, wilines or some wicked bōdage?

172

172 How must they be duelie ioined in mariage?

172 How do they come together by some wrong and disorder?

173

173 What sobernes must we vse?

173 How are they giuen to wantonnes and pleasures?

174

174 What be the dueties concerning goods and furniture?

174 How are they vnduetifull in goods and furniture?

175

175 How are we to gett and increase thinges?

175 How are they vnprofitable, and liue vpon others?

176

176 How are we to saue things?

176 How are they vnthriftie, and lett their goods goe to decaye?

170

171

172

173

174

175

176

177

177 How must we do right vnto others in goods and furniture?

177 How do they iniurie and wrong vnto others?

178

178 How must we deale faithfullie?

178 How are they vnfaithfull & deceitfull?

179

179 How must we deale innocentlie in agreement and couenaunt?

179 How are they hurtfull, and grypers of others?

180

180 How muste wee deale vprightlie in generall equitie?

180 How are they vniust and common dooers of wronge?

§

[Page]

A Booke WHICH SHEWETH THE life and manners of all true Christians, and howe vnlike they are vnto Turkes and Papistes, and Heathen folke.

Also the pointes and partes of all diuinitie, that is of the reuealed will and worde of God, are declared by their seuerall Definitions, and Diuisions in order as followeth.

ROBERT BROVVNE.

MIDDELBVRGH, ¶Imprinted by Richarde Painter. 1582.

§

[...]

6

[Page]

6 Whiche be the three persons?

God the Father.

God the Sonne begotten of the Father from euerlasting, and after an vnspeakeable manner, whiche also is called IESVS CHRIST.

God the holy Ghoste, proceeding of the Father, and of the Sonne.

6 What dreames and imaginations haue the Heathen of sundrie persons in the Godhead?

They haue their Baals, Popes, & fatherhoode in mischiefe: They haue their sonnes also & children of their Gods, as mightie Gyaunts & subtile wretches, which drawe frō their fatherhoode a course and force which is mischeeuous. They haue also their seducing and wicked spirites, which they say are of God.

6

A person is a difference of the Godhead in the names and working in one mutuall agreement. The persons.

The Father is a person of the Godhead, which is, and worketh by his Sonne begotten of him from euerlasting, in a mysterie vnsearcheable. The Father.

The Sonne is a person of the Godhead, which is, and worketh with his Father, who begate him from euerlasting. The Sonne.

The holy Ghost is a person of the Godhead, which is, and worketh from the Father, and from the Sonne. The holy Ghost.

7

7 Howe is God all sufficient and most blessed?

His all sufficiencie and moste blessed state appeareth by his incomparable Maiestie, & by the shewe of his wonderfull glorie.

7 How do the Heathen Gods vanish, and haue their wantes and harmes?

They are vile and nothing worth.

They are vnprofitable and can doo nothing, except they be helped of others.

7

The all sufficiencie and blessednesse of God, is his perfect state, whereby he wanteth nothing, nor hath neede of anie thing, to better the same, but all things haue neede of him, and haue their beeing by him. All sufficiencie of God. In his Maiestie & excellēcie aboue al.In the shevv of his vvonderful glorie.

8

8 Howe is his Maiestie incomparable?

Because he was neuer made nor created, nor seene of mortall man.

Because he staineth and confoundeth all things being compared with him.

And because he is onely infinite.

8 Howe doo they shewe them selues vile and nothing worth?

They are made, handled, and led by others.

They are worse then their makers, & more vile, then they whiche handle and vse them.

They are limited by others whiche rule them.

8

The Maiestie of God is his incomparable excellencie or greatnes, whereby he differeth frō all thinges, in a wonderfull mysterie, and stayneth and confoundeth them, being compared with him. Maiestie of God. Being vncreat and inuisible.Being incomparable. Stayning & confounding all things.Only infinit.

9

9 Howe is he infinite?

He is and cōtinueth from euerlasting to euerlasting.

He is vnchaūgable & wtout corruptiō.

He is incomprehensible, and contained of nothing.

9 How are they Limited?

Their beginning is vile, & their ende is worse.

They chaunge and fade away.

They are caughte and taken in their corruption.

9

His infinitnes is a perfection of his Maiestie, whereby he limiteth all thinges, and is limited of nothing: and therefore he limiteth time and place vnto all things, and their working & chaunges. His infinitnes. In his eternitie. Without time.Without chaunge.In his incōprehensiblenes.

10

[Page]

10 Howe hath God shewed vnto vs his wonderfull glorie?

First, by his power & almightines.

Secondlie, by the name of Chieftie, which he hath by his power.

Thirdlie, by his holines in vsing his power.

10 Why are they vnprofitable, & can do nothing, except they be helped?

Because of their weaknes and deadnes in them selues.

Because they are maistered, & haue their basenes.

Because they are misled and do fault by their weakenes.

10

His glorie is the shew of his excellencie in all his workes. His glorie In povverIn the vse thereof. In chieftie.In holines.

His power and almightines, is a perfection of his excellencie, wher by nothing is to hard for him, and he bringeth to passe whatsoeuer he wil. His povver In creating all things.In guiding all things. Vsuallie.More strā gelie.

11

11 How is God knowen by his power and almightines?

By his creating of all things.

By his vsuall guiding of all.

By his meruailes & wonders which he sheweth besides vse.

11 How are they weake, and dead in them selues?

They haue their making & marring.

They are driuen & drawne by their course and destinie.

Their best woorke is triflinge to no profit.

11

His creating is a worke of his allmightines whereby he made all things of nothing. Creating.

His guiding is a woorke of his power, in vsing all things to serue his purpose, that nothing chaunceth but by his will and commaundement. His guiding.

His maruailes and wonders, are his extraordinarie workes, teaching man that he hath power ouer all his workes, to vse them against their nature, to doo him seruice, and set foorth his glorie. Maruailes.

12

12 Howe is hee knowen by the chieftie whiche he hath by his power?

He is Lord and Ruler of all.

He is God and Possessor of all.

He hath the honour and prayse of all.

12 Howe are they maistered, and haue their basenes?

They are seruile and slauish.

They are the curse, and the euill of those that seeke to them.

They are the shame, and skorne of the wiser.

12

His Chieftie is the power which he hath to vse all things as he will. Chieftie in Lordship & authoritie. Rule.Possession.Honour.

His Lordship is his chieftye wherby he hath all things subdued and obedient vnto him. Lordship.

His Rule and Gouernement, is his Lordship, in vsing the obedience of all things, to do his will. Rule and Gouernement

His possessing of all, is his Lordshippe in vsing their seruice, for his purpose and will. Possession.

His honour is the chieftie which he hath by the homage and seruice of all. Honour.

13

13 Howe is hee knowen by his holines in vsing his power?

He sheweth his holines in perfect wisdome.

Allso in his iustice & righteousnes.

Allso in his goodnes and grace.

13 How are they misledde, & faultie by their weaknes?

Those men or euill spirits which haue bene made Gods, haue their fondnes or foolishnes.

Also their vnrighteousnes.

Also their hurtfulnes and harming.

13

His holines is, the right and perfect vse of his power, to do all things most vprightly, and innocently. Holines In his vvisdomIn vsing his authoritie. In Iustice.In goodnes.

His wisedome is his holines, by the perfect vse of all vnderstanding. Wisdome of God is In knovving all things.In vsing the same. By counsail.By the maner of working.

14

14 What say you of his wisdom?

By his wisedome hee knoweth all thinges.

He is perfect in counsaile.

He worketh all things in theyr due manner.

14 What say you of their fondnesse and foolishnes?

Thei haue their ignorāce & blindnes

Also their rashnes and lightnes.

Also their euill handling & marring of matters.

14

His knowledge is that point of his wisdome, wherby nothing is hydd and secret from him, but he hath thorowly found out the same. His knovvledge.

His counsaile is his minding and pondering of all things from euerlasting, according to knowledge. His counsail. Deuising.Aduising.

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15 What saye you of his counsaill?

He mindeth and searcheth oute all thinges from euerlasting.

He remembreth and counteth them.

He foreseeth & purposeth all things.

15 How doo they shew them selues no godds, by their lightnesse and rashnesse?

Their may carelesnes and dulnes be spied in them.

Also forgetfulnes.

Also vnwarines, and headdines.

15

His deuising, and serching out of things, is his counsaile from euerlasting, how all things shall be and fall out. Deuising. For Aduising, look after in the wisedome of man.

His iudginge and markinge, is his counsaile of all things present how they are. Marking.

His remembrance, as we vnderstand it, is his aduising or counsaile of things which are past, as it were, by occasion of things present, though nothing is occasioned to God. Remembrance.

His counting, or reckoning, is a whole and full aduising of things passed: because he will take accounts of them. Counting.

His foresight is his counsaile, wherby he is aduised of all things comming. Foresight.

His Purpose and Praedestination, is his counsaile, whereby he is setled how all things shall be. Purpose and Predestination.

16

16 How doth he worke things in their due manner?

He doth al things in perfect readines and order.

Also with speed & forcible indeauour.

Also in stedfastnes and finishing his enterprises.

16 What say you of their euill handling and marring of matters?

They are disordered and vntoward.

They haue their slacknesse and fainting.

They haue their backwardnes, and disuauntage.

16

His manner of worcking, is the right vse of his knowledge, in applyinge the same vnto practise.

His readines is his perfect mnner of preparing al things; which may further his workes.

His order is his perfect manner of setting and compassing the worke it selfe.

His speed is his hastning to dispatch the worke.

His force is the endeuour, whereby the woorke wanteth no strength to bring it to passe.

His Stedfastnes and finishing, is the continuance of his enterprise without fayling or letting tyll it be done. Manner of vvorking By preparation. Readines.Order.By indeuour In taking the worke in hande. speede.Forceablenes.In stedfastnes therein. preuayling.Finishīg

17

17 Howe is hee iust and righteous?

His righteousnesse standeth in esteeming right and due.

Also in vpholding the same: by appointinge to all thinges their worke and dutie.

Also in takinge accountes of their workes and duties.

17 How are they vnrighteous?

They mislike the right, and fauour the wrong.

They leade others vnto wickednes.

They suffer and lette them [...]lone therein.

17

His Iustice and righteousnes, is his holines, in the right ruling and gouerning of all things. Iustice In esteeming right.In doing right. Appointing dueties.Taking accoūts▪

His Esteeming of right is that point of Iustice, wh [...]rbey he is pleased therewith, and displeased with the contrarie. Esteming right. Pleased with right. Loue & ioye.Zeale and ielousie.Displeased with contrarie, as Hatred.Anger and Wrath.

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18 Howe doeth he esteeme of right and due?

He is zealous and iealous for equitie and innocencie.

Hee loueth those and reioyceth ouer them which do right and dutie.

He hateth al vanitie and wickednes, and is angrie therewith.

18 Howe doo they mislike right and due?

They make light therof.

They loath it and take greefe therat.

They rest and please them selues in euill and wrong.

18

His zeale and iealousie, is his estimation of right and duetie, for the worthines thereof: whereby he is saide, as it were, prouoked to hasten the same, and maketh it sure with all straightnesse and watchfulnesse. Zeale.

His Loue & Ioy is his high estimation of any in their goodnes, whereby he yeeldeth him self to them in one mutuall happines, and taketh them as precious and deare, which haue so sought his name and his glorie. Loue.

His wrath & hatred is his troubled disliking of wickednes in anie, for the contrarietie thereof to his holines, prouoking him to pursue them as accursed, and to set him self wholie against thē as hateful vnto him. Wrath and hatred.

19

19 Howe doeth he appoint vnto all their worke and duetie?

He hath geuen vnto all things power and meanes to obey and serue him, if they had kept it.

He teacheth vs his will and worde.

He directeth vs by his example and guiding.

19 How do they mislead?

They leaue them in their weakenes, or peruert their gifts.

They geue them vp to their ignorance, or deceaue and beguile them.

They forsake the vntoward, or make them more auke.

19

His appointing of dueties is that part of his gouernement, or that worke of his Iustice, whereby all haue their office and charge at his handes. Appointing dueties. Giuing povver.Directing the same By teaching.By exāple & moderating.

His teaching is, whereby hee reuealeth and maketh knowne his will. Teaching.

His Moderating is a work of his gouernement, vsing the obedience of his creatures in following him, to put in practise, a duetie or office appointed vnto thē. Moderating.

20

20 How doeth he take accounts?

He watcheth vs himselfe, and by his Angels and messengers.

He examineth, and trieth vs by his word and our consciences, and by outward affliction.

He recompenceth euerie one according to his workes.

20 How do they suffer, and let alone in their wickednes?

They hyde wickednes, and shift it away, and seeke occasions of euill.

They ouerslip wickednes, and passe by the same.

Thei flatter and excuse them in their sinne.

20

His taking of accountes, is a woorke of his gouernement, whereby he reckoneth with all things, howe they execute his will. Taking accoūts In knowing right and due. By vvatching.By examining.In recompensing.

His watching is [...]his continuall mindinge of all his creatures, whereby he marketh their obedience and seruice. Watching.

His examining and trying is his forceable taking of accountes, whereby he maketh knowne that whiche anie would hyde. Examining.

His recompensing is a worke of his Iustice, whereby euerie thing, as it sheweth foorth his glorie, so it hath the name and the vse thereof, in good or euil. Recompensing.

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21 Hitherto of the Iustice of God. what say you of his grace & goodnes

His goodnes is in preseruing & blessing his creatures, & especially man: both in his firste estate, wherein he was made after the image & likenes of God: And in restoring him againe being fallen away from his state.

Hitherto of the vnrighteousnes of Heathen gods. 21 What say you of their cursednes and harming?

They are a present mischeefe.

They faile most, when they should cheeflie helpe.

21

His goodnes is his holines in doing good, and increasing his blessings towardes his creatures, more then the goodnes which is in them deserueth. his goodnes In maintayning things in their state.In restoring them being fallen.

His preseruation or sauing of things is, a worcke of his goodnes, whereby he keepeth all his creatures, in their state of excellencie and difference of kinde, by continuance of his blessing vppon them. Preseruation. In them selues by their natures, and glorie.By outwarde furniture.

22

22 How doth he maintaine and blesse things in their state?

He giueth to al their natures.

Also their glorie and excellencie.

Also all outward furniture needfull vnto them.

22 How are they a present mischiefe?

The course of nature is corrupted & chaunged by them.

All things are defased and stained.

All come to marring and spoile.

22

The natures of things, is the proper ablenesse which euerie thing hath, to kepe it selfe in his perfect kinde. Natures of things. In the working and powers By life & quickning.Without life.In the outwarde making.

Their glorie and excellencie, is the gifte which they haue to shew forth the glorie of their Creator. Glorie and excellencie.

Their outward furniture, is the prouision and stoare of outward helps and furtherances of their welfare. Outwarde furniture.

23

23 What say you of the restoring of man being fallen away from his state by the sinne of Adam?

God hath prouided the meanes of saluation.

First, in his secrete counsaile.

Secondly, in his redines to helpe vs.

Thirdly, in the shew of his helpe.

That we may apply this vnto Antichrist: 23 How hath he most failed vs, when he seemed to helpe vs?

Antichrist hath euer an euill minde to the church of God.

He is alwaies vntoward and vnfit to helpe it.

He is a plague and destroyer thereof.

23

The image of God in man, was the greatest shew of his excellencie in man: whereby he resembled his God most liuely in a wonderfull happines. The Image of God in man.

His restoring and sauing of man being fallen away, was the work of his wonderful goodnes, wherby he did remedie our miserable estate, and brought vs againe vnto happines. Our redēption by The causes & preparation of helpe. The coūsel of God.His readines thereon.The sh [...]we of his help. In his promises.In keeping the same. Sending his Sonne.Sauing vs by him.

24

24 What is his secret counsell?

Hee knoweth oure miseries and wantes.

He mindeth and counteth them.

He foreseeth & purposeth what help [...] we shall haue.

24 Who is an Antichrist by his euill mind to the church of God?

The wilfull hyders of the woes of the church, & blind to see the grosse corruptions thereof.

They that forget & ouerslip the same but watch to vphold their traditiōs.

They which haue wicked deuises against it.

24

His counsaile.

His knowledge.

His mindfulnes.

His foresight and purpose &c.

His readines were before defined, but here we haue them applied vnto our redemption.

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25 Howe is the Lorde readie to helpe vs?

He is full of mercie and compassion.

He loueth his people & desireth their welfare.

He is zealous and iealous for them.

25 Who be Antichristes by ther towardnes and fitnes to destroye?

They which are fierce, and cruel in a false church gouernement.

They which loath the righteous, and are at reste in their absence.

They which pursue & put frō them the righteous as being their plague.

25

His mercie and cōpassion, is as it were, a troubled disliking of our miseries, as if they were his owne. His mercie.

His loue was defined before.

Likewise his zeale and ielousie.

26

26 Howe doeth hee shewe his helpe?

He hath giuen his promises to helpe.

He is faithefull of his promise in sending his Sonne into the worlde for our redemption.

He hath redeemed and saued vs, by his sonne Christ Iesus.

26 Who be Antichrists by the plague and destruction which they bring vnto soules?

They which haue professed and vowed it by their calling and state.

They which hold the same course of profession, and begin the mischiefe.

They whiche make the destruction and hauocke.

26

The promises are the Ioyfull shewe and teaching by message, speache, and writing of his purpose to remedie our miseries. Promises.

The sending of his Sonne into the worlde, was the office and charge whiche hee gaue him, to worke our saluation, by taking our Manhoode vnto his Godhead. The sending of his Sōne By his office & message as before.By generation which was Of the spirit begetting.Of the seede of the Virgin made a quickning spirit, & yet a liuīg soule & bodie.

27

27 Howe did he sende his Sonne into the worlde?

He being God became also man, and tooke our nature vppon him, sinne onely excepted.

Hee was conceyued of the holye Ghoste.

Hee was borne of the Virgine Marie.

27 How doo all Antichristes holde their course and profession to begin the mischeefe?

They take on them the name and callings of shepheards in the churh, but haue no message.

They are bred from beneath in the bottomles pitte, Reuel. 9.

They breake foorth as Locustes, out of the smoke of the pit.

27

The Manhoode of Christ, was the making of him a reasonable, liuing man, so that in fashion, nature, & qualitie, he was like one of vs, sinne onely excepted. The Manhoode.

His conceauing by the holy Ghost in the wombe of the Virgine, was the working of the holy ghost in the wombe of the Virgine, without carnall copulation with manne, wherby the seede of her bodie, became a liuing man, hauing both soule and bodie.

His conception was without sinne, because the cursed seede was sanctified by the spirit, so that it could no more sinne, yet must it nedes abyde the curse and punishment of sinne. For the bodie sinneth not but by the soule. Nowe his soule was ho [...]ie, and therefore also his bodie was holy, though it was of the seede of the Virgin. The conception.

His birth was the bringing foorth of the liuing seede into the worlde, being perfect man, and yet without sinne. The birth

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28 How hath Christ redeemed vs?

He suffered our miseries for vs.

He ouercame and tooke away our miseries.

He restored happines vnto vs.

28 How do Antichristes destroy, and vndoo the people?

They first will be sure of their outward welfare, and maintenance by the people.

Then they vpholde or bring in one spiritual plague or other, which peruerteth all.

They weare, & spend away the whole spiritual welfare of the church.

28

The sufferinges of Christe, is the seruice and yeelding vp of his bodie and soule, to feele and indure in them both the extremitie of all miseries for our cause. His sufferings. Of the cause of miserie. The burden of our sinne.The wrath of God.Of the miserie it selfe.

29

29 How did he suffer our miseries?

Because he was man, he did also abide the wrath and dreadfull curse of God, which was due vnto man.

He suffered death, and the tormentes of hell for vs.

He suffered also in his mēbers, which are his people and church.

29 How are they sure of their welfare first?

They get the fauour of some patrone or Byshop, or worldly man.

They get the graunt of some benefice or stipend, without planting the church.

They liue in iolietie, hauing ease and fauour of men.

29

His suffering of the wrath of God, and the burthen of our sinnes, was his forsaking for a time, as vnworthie of the fauour and blessing of God, being accursed and a castaway. His suffering of the wrath of God and burden of sinne.

30

30 Howe hath he ouercome our miseries, and taken them away?

By his righteousnesse, hee ouercame sinne, the cause of our miserie, & tooke it away.

Also by his death and tormentes, hee ouercame and tooke away the wrath of God, and the debte of the Lawe.

Also by his rysing againe, hee ouercame the miserie and curse it selfe.

30 Howe doo they vpholde, or bringe in one or other spiritual plague?

By some open wickednes, or false doctrine, they ouerthrow the groūds of religion, and the gouernment of the church.

They make thē selues, and their followers guiltie of the breache of the whole lawe, by peruerting the cheefe lawes: and so procure the wrath of God against them.

The curse of God doth light vpon their labours: so that their shame & plague appeareth.

30

His ouercomming was the worke of his patience, whereby he gotte his whole purpose in discharging al things wherewith man might be charged, and in taking away all thinges, which hindred our happines. His victorie. Of the cause of miserie. Sinne by his righteousnes.Wrath of God. his tormentes.Of the miserie it selfe by rysing againe from death.

His ouercomming of sinne, was his taking away of the guiltines thereof. Ouercomming sinne.

His ouercomming of the wrath of God was the appeasing of his anger, and satisfying of his Iustice, by induring the curse thereof. Ouercomming of the wrath of God.

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31 Howe hath he restored happines?

He hath him selfe obteined the loue of God by his iustification.

He hath obteined his owne happines by ascending vp into heauen.

He hath also obteined the like for vs, by his mediation.

31 How doo they weare and spende awaye the whole spirituall welfare of their flockes?

The people are vnder them whom God hateth.

Also vnder them whome God curseth.

Also they are made like vnto them by obeying and following them.

31

His restoring of happines was his work of redemptiō, wherby the meanes is offered to all men for to be saued. His restoring of good was By getting it himself as the Loue of God by his Iustification.The happines it self by his ascensionBy getting it for vs.

His Iustification was the perfect fulfilling of the will of GOD, accepted of him by pronouncinge his innocencie. Iustification.

The Happines which he got, is the perfect sufficiencie or most blessed state which he hath in God, or it is the blessing of God vppon him, wh [...]reby he wanteth nothing, nor hath neede of anie thing else to better his state. Happines.

32

32 How hath he gotten happines for vs?

He hath gotten the causes of our happines which are in god.

Also the meanes of our happines as proceeding from God.

Also he hath gotten the inioying of the happines it selfe.

32 Howe doo they make the people cursed like to them selues?

They ar altogither brought into the displeasure and disliking of God.

They are left helples & without the meanes of saluation.

All woe and miserie waiteth vpon them.

32

The causes of our happines in God, is the secrete sufficiencie which he hath in him self [...]o saue mankinde. Christ hath gotten The causes of happines for vs In God.The meanes from God.The happines it selfe. The causes in God His Counsaile In electing.In predestinating.His readines thereon, as before.

33

33 What be the causes of our happines in God?

His chusing, and predestinating of vs vnto this happines.

His mercie.

His loue towardes vs.

33 How are they brought into this displeasure of God?

They shewe them selues appointed and iudged vnto damnation.

Also that presētly they are vnder the fierce wrath of god & his bitter curse And that God hateth & loatheth thē

33

His Electing or chusing is his free consent or will in his eternall counsell, to saue vs for his names sake, without anie desert of oures, to make knowne his exceeding great mercies. Election.

His Predestinating of vs, is his full consent or counsaile, whereby he is setled to saue those whom he hath chosen, and after that manner vvhich pleaseth and liketh him. Predestination.

34

34 What be the meanes of our happines from God?

Our calling & leading vnto this happines.

Our obedience thereto in mortifying our selues.

Our raysing and quickning againe.

34 How are they left helples, & with out the meanes of saluation?

They are called away, and misled to destructiō without any hope of help.

They are desperatly hardened.

They are most fearfully discouraged and troubled, when their euill state appeareth.

34

The meanes of our Happines from God, is the helpe vvhich hee giueth vs in our selues, and among our selues. Meanes of happines from God. Calling.Obedience thereto.

His calling of vs, is his vsing of all meanes and occasions, to moue vs to the seking of saluatiō in Christ.

His calling of vs in trueth, is vvhen the meanes vvhich moue vs to seeke vnto Christ, are cleare to the conscience, vvihthout the outvvarde signes thereof. Calling.

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35 What is our calling and leading vnto this happines?

In the new Testament our calling is in plainer maner: as by the first planting and gathering of the church vnder one kinde of gouernement.

Also by a further plāting of the church according to that gouernement.

But in the olde Testament, our calling was by shadowes and ceremonies, as among the Iewes.

35 How doo Antichristes call awaye and misleade the people?

Some are Antichristes, which professing the newe Testament, peruert the same: as they which supplant & ouerthrowe the good state and gouernement of the church.

Whiche also establishe their false churche and gouernement in steade therof.

And some are Antichristes, by peruerting the olde Testament: as the Iewes, which holde stil the shadowes and ceremonies of the olde lawe, & denie Christ to be come in the fleshe.

35

The new Testament which is called the Gospell or glad tidings, is a ioyfull and plaine declaring and teaching by a due message of the remedie of our miseries thorowe Christe our Redeemer, who is come in the fleshe, a Sauior vnto those which worthelie receyue this message, and hath fulfilled the ould ceremonies. The newe Testament

Our calling in plainer manner, is when the meanes, which moue vs to seeke Christ, are cleare to the conscience, without the outward shadowes and ceremonies thereof. Our calling in plainer maner.

The Church planted or gathered, is a companie or number of Christians or beleeuers, which by a willing couenant made with their God, are vnder the gouernment of god and Christ, and kepe his lawes in one holie communion: because Christ hath redeemed them vnto holines & happines for euer, from which they were fallen by the sinne of Adam. The church planted or gathered.

The Church gouernment, is the Lordshipp of Christ in the communion of his offices: wherby his people obey to his will, and haue mutual vse of their graces and callings, to further their godlines and welfare. The church gouernement. Our calling and leading to happines In the newe Testament more plainly By the first planting & gathering of the church vnder one gouernementBy a further building according to the gouernmēt.In the olde Testament more darkelie. The first planting & gathering of the Church, By the couenant, On Gods behalfe.On our behalfe.By the Sacrament thereof.

36

36 Howe must the churche be first planted and gathered vnder one kinde of gouernement?

First by a couenant and condicion, made on Gods behalfe.

Secondlie by a couenant and condicion made on our behalfe.

Thirdlie by vsing the sacrament of Baptisme to seale those condicions, and couenantes.

36 Howe doo they supplant, and ouerthrowe the good state and gouernement of the church?

They wrest and mocke the Lords couenant, as if he offered thē grace.

The people doo yoake and binde away them selues by their couenant, from the Lord and his grace.

They make their Baptisme a pledge, and seale of gracelesnes & mischeefe.

36

The couenant on Gods behalf is, his agreement or partaking of condicions with vs that if we keepe his lawes, not forsaking his gouernment, hee will take vs for his people, & blesse vs accordingly. The couenant on Gods behalfe. His promise.His Spirit.

37

37 What is the couenant, or condicion on Gods behalfe?

His promise to be our God and sauiour, if we forsake not his gouernement by disobedience.

Also his promise to be the God of our seede, while we are his people.

Also the gifte of his spirit to his children as an inwarde calling and furtheraunce of godlines.

37 How doo they wrest and mocke the Lords couenaunt?

By a blasphemous abusing of the name and promises of God, they make thē selues their Gods, by holding thē bondslaues to ther gouernment.

Also they holde their children and seede in like bondage.

Also they intāgle thē with a spirit of error & cōtinual misgeuīg frō good.

37

His promisse to his church, is his sure couenant, remembred, taught, and held by the church, and the seede thereof: whereby it onely hath assurance of saluation in Christ. His promise To the Church.To the seede thereof.

The spirit of God in vs, is an inwarde working of the holy Ghost in our hartes, stirring and drawing vs to take Christe for our Sauiour, and preparing and strēgthning vs vnto all goodnes. The Spirit of God in vs.

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38 What is the couenant or condicion on our behalfe?

We must offer and geue vp our selues to be of the church and people of God.

We must likewise offer and geue vp our children and others, being vnder age, if they be of our householde and we haue full power ouer them.

We must make profession, that we are his people, by submitting our selues to his lawes and gouernement.

38 Howe doo the people yoake and binde awaye them selues from the Lorde and his grace?

They cutt of and keepe awaye them selues from the true church, to be amonge the wicked.

They geue vp them selues & others to be of their popishe parishes, and felloshippe.

They beare the image and markes of Antichristian people, by obeying and keeping the lawes of Antichrist.

38

The couenaunt on our behalfe, is our agreement and partaking of conditions with God, That he shalbe our God so long as wee keepe vnder his gouernement, and obey his lawes, and no longer. The couenaunt on our behalf In offering & giuīg vp to be of the church. Our selues.Our children and seede.In professing & leading a Christian life.

The giuing vp of our selues and our seede to be of the church, is a duetifulnes in seeking holines and happines by Christe, in his Churche, which onely wee haue, by a couenaunt to be vnder his gouernement in the Church, and by obeying thereto. Offering and giuing vp to be of the Church.

Our profession and submission to his Iawes & gouernement, is the keeping of our couenant, by leading a godly and Christian life. Professing and submitting to the Church gouernement.

39

39 How must Baptisme be vsed, as a seale of this couenaunt?

They must be duelie presented, and offered to God and the church, which are to be Baptised.

They must be duelie receiued vnto grace and fellowship.

39 How do they make Baptisme a pledge and seale of gracelesnes & mischiefe?

They are brought to bee baptised vnto Antichrist, and his popish parishes.

Then also in stead of due receauing, there is a gracelesse forceing, and rauening of them vnto damnation.

39

Baptisme is a Sacrament or marke of the outwarde church, sealing vnto vs by the wasshing of our bodies in water, and the word accordingly preached, our suffering with Christ to die vnto sinne by repentance, and our rising with him to liue vnto righteousnes, and also sealing our calling, profession, and happines gotten by our faith in the victorie of the same Iesus Christ. The vse of Baptisme is, By due presenting and offering of the parties to be baptised.By due receyuing of them to grace and fellowshippe.

40

40 How must they be presented and offered?

The children of the faithfull, though they be infantes are to be offered to God and the church, that they may be Baptised.

Also those infantes or children which are of the householde of the faithfull, and vnder their full power.

Also all of discretion which are not baptised, if they holde the Christian profession, and shewe forth the same.

40 How are they geuen vp vnto popish parishes?

The children of the wicked and vnfaithfull, are offered by godfathers and godmothers, and brought to their parishes.

The parentes and gouernours haue no authoritie to present them.

They hould not the christian profession, nor shew forth the same.

40

Presenting and offering of persons to be baptised, is a duetifulnes in the parentes and gouernours which offer, or in the parties which offer themselues, whereby they seeke their saluation by ioyning with the church in one christian communion. Presenting and offering By the gouernours, As parents and Rulers which offer their children, or them of their housholde.By the parties them selues, hauing discretion.

The due receyuing vnto grace and fellowship is a duetifulnes of the Church in partaking with those in one Christian communiō, which are meere for the same. Due receyuing By due preaching of the worde.By right applying of the signe thereto.

41

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41 How must they be receaued vnto grace and felloshippe?

The worde must be duely preached in an holie assemblie.

The signe or Sacrament must be applied thereto.

41 What is their gracelesse forceing and rauening of them?

A lawe doth binde the preist and people to a popish reading, or to a dead & frutelesse forme of wordes.

The signe is made a superstitious trifting & colouring of abominations.

41

By preaching the worde of Baptisme, we vnderstande not the blinde reading, or fruitles prating thereof at randome, but a due teaching bylawful messengers, of our redemption, mortifying, and raysing with Christ, The word of Baptisme preached, as Of our whole redemption, and the promises to the Church.Of taking vse therof By mortifying.By raysing.

42

42 How must the word be preached?

The preacher being called and meete thereto, must shewe the redemption of christians by Christ, and the promises receaued by faith as before.

Also they must shewe the right vse of that redemption, in suffering with Christ to dye vnto sinne by repētance.

Also the raising and quickning again vpon repentance.

42 What is their dead reading or frutelesse forme of teaching?

A blind guide or priestlie Preacher, by a shewe of reading or telling a redemption by Christ, doth snare thē with the abominations of Antichrist

They lead them to a desperate hardning, by the wicked guiding of their parishes or charges.

They are vtterlye withdrawne from goodnes to sett them selues on mischeefe and wickednes.

42

Our redemption is defined before.

Our sufferings and raysing do followe after to be handled.

43

43 Howe must the signe be applied thereto?

The bodies of the parties baptised, must be washed wt water, or sprinckled or dipped, in the name of the Father, and of ye Sonne, and of the holy Ghost, vnto the forgeuenes of sinnes, and dying thereto in one death and burial with Christ.

The preacher must pronounce thē to be baptised into ye bodie and gouernement of Christ, to be taught & to professe his lawes, that by his mediatiō & victorie, they might rise againe with him vnto holines & happines for euer

The church must geue thankes for the partie baptised, and praye for his further instruction, and traininge vnto [...]aluation.

43 How is the signe made a superstitious trifle?

They blasphemously abuse the name of god in baptising thē, wherby they further come vnder the fierce wrath of god & his bitter curse, to be more desperatlie hardened in their sinnes.

Thei are pronounced to be baptised into their wicked fellowship and gouernment, to be taught & to professe with some lawes of Christ, the lawes of antichrist especially, & to be set on mischiefe, and left helplesse therein.

The parishe with a false worship and idoll seruice geue thankes, and pray vnto God as to an idoll: wherby there is a further increase of wickednes & miserie to the partie baptised.

43

Baptising in the name of God, is a due applying of the signe of washing or sprinckling to the worde duelie preached, by him which is knowne to be sent of God. Baptising in the name of God.

Baptising into the bodie and gouernement of Christ, is when the parties Baptised are receyued vnto grace and fellowshippe, by partaking with the church in one Christian communion. Baptising into the bodie and gouernement of Christ.

Thankes giuing and Prayer doo followe after to be spoken of: here they be mencioned by occasion.

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Hitherto of the first gathering and planting of the Church. 44 How must it be further builded, accordinge vnto churche gouernement?

First by communion of the graces & offices in the head of ye church, which is Christ.

Secondly, by communion of the graces and offices in the bodie, which is the church of Christ.

Thirdly, by vsing the Sacrament of the Lords supper, as a seale of this communion.

Hitherto of supplanting of the true Church. 44 How do they establish their false church & gouernmēt in stead therof?

They are first vnder one chiefe Antichrist the Pope, or vnder other Antichrists, which resēble him: or sprang vp of him, and receaue their image and markes.

They draw corruptions, and partake wickednes one with an other, in one common plague.

They make their supper of communion, a pledge & seale of their wretched confusion.

44

The communion of graces, is a mutuall vsing of friendshippe and callings, to pleasure and be pleasured in all christian charitie. Cōmunion of graces In the Head & highest, as in Christe, by His PriesthoodHis rule.In the body which is the church.

Christ is the Sonne of God, made by his Father the Heade and Lorde of the Church, because he hath anoynted and filled him with his Spirit, and hath giuen him an office and charge, and the fulnes of all graces to worke our saluation. Christ.

Antichrist is the childe of the Deuill, filled with the spirit of delusion and hypocrisie, who hath an vsurped office ouer false christians, named the church of God, and by the strength of his Lawes, gouernement, and superstitious ceremonies, doeth ouerthrowe their redemption by Christ. Antichrist.

45

45 Howe hath the churche the communion of those graces & offices, which are in Christ?

It hath the vse of his priesthoode: because he is the high Priest thereof.

Also of his prophecie: because he is the Prophet thereof.

Also of his kingdome and gouernement: because he is the kynge and Lord thereof.

45 How are they vnder some one chiefe Antichrist, and receaue his image and markes?

They put religion, & holines in their fellowship vnder his abominations, and so he is their priest.

They follow his lawes and ordinances: and so he is their prophet.

They hould his gouernment, and so he is their kinge.

45

The Priesthoode of Christ is his office of mediation and seruice in the church, for attonement and sanctification, whereby all sinne and vncleannes is taken away. Priesthood of Christ. In making attonement By forgiuenes of sinnes.By iustification.In sanctifying vs.

The Priesthoode of Antichrist is his office of tolerating and dispensing with wickednes, that it may remaine, and agreement might be made betweene Christ and Belial. Priesthoode of Antichrist.

46

46 What vse hath the churche of his priesthoode?

Thereby he is our mediatour, and we present and offer vppe our praiers in his name, because by his intreatie, our sinnes are forgeuen.

Also he is our iustification, because by his attonement we are iustified.

Also he is our sanctification, because he partaketh vnto vs his holines and spirituall graces.

46 How is Antichrist their priest?

A vile person presenteth their prayers to God, as a spokesman for them and pronounceth absolutiō of their sinns: and that by stinting and limiting in popish wise.

Also hee tolerateth, and dispenseth with wickednes, to iustifie iniquitie.

Also by a vaine hallowing and blessing them selues vnder him, they draw and increase their corruption and filthines by him.

46

His Mediation is a duetie of his Priestlie office, in seeking and getting the helpe & blessing of God towardes vs, by the fauor of God towardes him: and therfore he complaineth & intreateth for vs, as belonging vnto him. Mediation of Christ.

The forgiuenes of sinnes is the mercifull graūt of God to the prayer of Christ, that the sinnes of his, for whom he answered in righteousnes, might be taken away. Forgiuenes of sinnes.

Our Iustification, is the ful discharge of al dueties wherewith the lawe charged vs, which deliuereth vs from the guiltines of sinne, by the righteousnes of Christ. Iustification.

Our Sanctification is the partaking of the holines & spiritual graces of Christ Iesus, whereby we serue God in newnesse of spirite. Sanctification.

47

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47 What vse hath the church of his prophecie?

He him selfe hath taught vs, and geuen vs his lawes.

He preacheth vnto vs by his worde & message in the mouthes of his messengers.

He appoynteth to euerie one their callinges and dueties.

47 How is Antichrist their prophet?

He geueth them lawes and iniunctions, which they receaue.

He sendeth his hirelings to preach and vphoulde, with some lawes of Christ, his owne lawes especially.

He misleadeth euerie one to his mischeuous busines.

47

The Prophecie of Christ is his office of teaching and giuing lawes to his people, wherby he vseth their obedience to learne and know the same. Prophecie of Christ. In teaching By him selfe.By his messengersIn directing By example.By charging.

His preaching by his seruauntes, is the message he giueth to those whom he sendeth, to vse the obedience of his people in learning, that they might knowe his lawes and his will. His message.

His appointing and moderating, is whereby all haue their office and charge at his handes. His appointing of dueties.

The prophecie of Antichrist, is his office of teaching and giuing lawes to his people, whereby he abuseth their obedience to holde and learne with some lawes of Christ his owne lawes especiallie. Prophesie of Antichrist.

48

48 What vse hath the churche of his kinglie office?

By that he executeth his lawes:

First, by ouerseeing and trying out wickednes.

Also by priuate or open rebuke, of priuate or open offenders.

Also by separation of the wilfull, or more greeuous offenders.

48 How is Antichrist their king?

He forceth his religiō by ciuil power, or by binding their consciences: whereby he hideth & shifteth away their guiltines, which the word doth bewray.

His officers chide and braule to increase their power & riches by those which offend them.

They excōmunicate some frō their churches, to communicate damnation more surely to those, which are in their churches.

48

The kingdome of Christ, is his office of gouernement, whereby he vseth the obedience of his people to keepe his lawes & commaundements, to their saluation and welfare. Kingdome of Christ by Ouerseeing and trying out wickednes.Recompence Rebuke.Separation.

The kingdome of Antichrist, is his gouernmēt, confirmed by the ciuill Magistrate, whereby he abuseth the obedience of the people, to keepe his euill lawes and customes to their own damnation. Kingdome of Antichrist.

The ouerseeing and trying out of wickednes, is his forceable taking of accountes, by the watch in his church, and the skāning of things by his worde, whereby he maketh known that which anie would hyde. Ouerseeing and trying out of wickednes by Christ

Rebuke, is a pronouncing of the knowne wickednes of anie with condemning the same in the hearing of the offēder only if his fault be priuate, or of witnesses, if he be wilfull therein, & openlie iustifie it, or of the church if he yet bee more wilfull, or else if his faulte be open in the presence and hearing of those whiche see his fault, or if he be wilfull, before the churche, whereby he may be ashamed and others feare. Church rebuke.

Separatiō of the open wilfull, or greeuous offēders, is a dutifulnes of the church in withholding from them the christian communion and fellowship, by pronouncing and shewing the couenaunt of christian cōmunion to be broken by their greeuous wickednes, and that with mourning, fasting, and prayer for them, & denouncing Gods iudgements against them. Separation from the Church.

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49 What vse hath the churche of the graces and offices vnder Christ?

It hath those which haue office of teaching and guiding.

Also those which haue office of cherishing and releeuing the afflicted & poore.

Also it hath the graces of all the brethren and people to doo good withall.

49 What is the common plague, in drawing corruptions, and partaking wickednes together vnder Antichrist?

Some haue office of deceauing, and misleading the people.

Some of prouiding for the belly and kitchin.

All the company do partake, & further wickednes, in a false worship & vngodly behauiour.

49

The office of teaching and guiding, is a charge or message committed by God vnto those which haue grace and giftes for the same, and thereto are tried and duelie receyued of the people, to vse their obedience in learning and keeping the lawes of God. Offices of teaching and guiding. Participate.Seuerall.

50

50 Who haue the grace & office of teaching and guiding?

Some haue this charge and office together, which can not be sundred.

Some haue their seueral charge ouer manie churches.

Some haue charge but in one church onlie.

50 Who haue the office of deceauing and misleading the people?

Some haue their authoritie, & power of rauening, ioined together and participate.

Likewise some haue their seueral power, to rauene manie churches.

Also some are tied toe particular churches.

50

The offices or charges participate and ioyned, are, whiche haue their execution and gouernement, with consent and counsell of diuers in the same office and charge. Offices participat. With manie, as Synodes.Prophecie.With fewer, as Eldershippe.

51

51 How haue some their charge and office together?

There be Synodes or the meetings of sundrie churches: which are when the weaker churches seeke helpe of the stronger, for deciding or redressing of matters: or else the stronger looke to them for redresse.

There is also prophecie, or meetings for the vse of euerie mans gift, in talk or reasoning, or exhortation and doctrine.

There is the Eldershippe, or meetings of the most forwarde and wise, for lookinge to matters.

51 Howe haue they their Antichristian authoritie ioyned & partaking?

They haue their popishe Synodes, & counselles, and conuocations. &c.

They haue their prophecies, commō places, collegies, &c: for the abuse of mens guiftes, by triflinges and stintings, inioyninges and charginges in popishe wise.

They haue their spirituall courts, churchwardens sydemen, &c.

51

A Synode is a Ioyning or partaking of the authoritie of manie Churches mette togither in peace, for redresse and deciding of matters, which can not wel be otherwise taken vp. Synodes.

Prophecie is a ioyning or partaking of the office of manie Teachers in peaceable manner, both for iudgement and tryall, and also for the vse of euerie mannes gifte, in talke, reasoning, exhortation, or doctrine. Prophecie.

Eldership is a Ioyning or partaking of the authoritie of Elders, or forwardest and wysest in a peaceable meeting, for redressing and deciding of matters in particular Churches, and for counsaile therein. Eldership.

52

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52 Who haue their seueral charge ouer many churches?

Apostles had charge ouer many churches.

Likewise Prophetes, which had their reuelations or visions.

Likewise helpers vnto these, as Euā gelistes, and companions of their iourneis.

52 Who haue their false charge ouer manie churches?

High popishe Commissioners, and Legates. &c.

Archbishoppes, and Bishoppes. &c.

Also helpers vnto these, as Chaūcelours, Commissareis, Sumners, &c: rouing and wandring Ministers.

52

An Apostle is a person hauing office and message from God, for the which he is meete, vnto all persons and churches, to shewe them their state of damnatiō for some notable want or wickednes, and to vse the obedience of all persons and churches whiche receyue him, to plante, reforme, and set order for auoyding that damnation. Apostles.

A Prophet is a person hauing office and message from God, for the which hee is meete, to foretell of plagues or of blessings which GOD hath shewed to the Prophet, & to vse the obedience of all which receiue him, to plante, reforme, and set order for the auoyding of the plagues, and the obtayning of the blessings. Prophetes

Euangelistes are persons hauing office & message of God, for the which they are tried to be meete and thereto are chosen where the church is planted, or receiued by obedience, whē they plant the church, to helpe the Apostles or Prophetes, either by preparing a way for them to do the more good, or by holding that waye & course which the Apostles and Prophetes appointe vnto them. Euangelist [...]s Teaching and guiding many churches, Chief laborers Apostles.Prophetes.Helpers vnto thē Euangelistes.Cōpanions of their iourneys.

53

53 Who haue their seuerall charge in one Churche onely, to teache and guide the same?

The Pastour, or he which hath the guift of exhorting, and applying especiallie.

The Teacher, or he whiche hath the guift of teaching especially: and lesse guift of exhorting and applying.

They whiche helpe vnto them both in ouerseeing and counsailinge, as the most forward or Elders.

53 Who haue their false charge ouer one churche onlie, to deceaue and misleade it?

Priestes, Parsons, Vicars, Curats, and the rest of that rable, which ar thrust vppon the flocke.

And helpers vnto these, as euerie Questman, and the Clarks, and Readers, and Singers, &c.

53

A Pastor is a person hauing office and message of God, for exhorting & mouing especially, and guiding accordinglie: for the which he is tried to be meete, & thereto is duelie chosen by the church which calleth him, or receyued by obedience where he planteth the Church. Pastor

A Teacher of doctrine is a person hauing office and message of God, for teaching especiallie and guiding accordinglie, with lesse gifte to exhorte and applie, for the which he is tri [...]d to be meete, and thereto is duelie chosen by the church which calleth him, or receyued by obedience, where he planteth the church. Teacher

An Elder or more forward in gifte, is a person hauing office and message of God, for ouersight and counsaile, and redressing thinges amisse, for the which he is tried. &c. Single Elder Teaching and guiding in one church onlie. Chiefe labourers. Pastour.Teacher.Helpers vnto them, as the Elders.

54

54 Who haue office of cherishing and releeuing the afflicted and poore?

The Releeuers or Deacons, which are to gather and bestowe the church liberalitie.

The Widowes, which are to praye for the church, with attendaunce to the sicke and afflicted thereof.

54 Whoe be for the kitchin, and for feeding the bellie?

They haue their ciuil collections popishlie established.

Also, Amners, Almsemen, Beade-houses, Mourners, Stewards, Cookes with all that rable.

54

The Releeuer is a person hauing office of God to prouide, gather & bestowe the giftes and liberalitie of the church, as there is need [...]: to the which office he is tried and receyued as meete. Releeuers.

The Widowe is a p [...]rson hauing office of god to pray for the church, & to visit and minister to those which are afflicted & distressed in the church, for the which she is tried and receyued as meete. Widowes Officers of outwarde prouision. Releeuers.Widowes.

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55 How hath the church the vse of those graces, which al ye brethrē & people haue to do good withal?

Because euerie one of the church is made a Kinge, a Priest, and a Prophet vnder Christ, to vpholde and further the kingdom of God, & to breake and destroie the kingdome of Antichrist, and Satan.

55 Howe are the people of the euill churches a plague to them selues, by partaking wickednes one with an other?

Euery one is a captaine and ringleader to mischeefe.

Also a spirituall infection, and abomination.

Also a false & wretched deceauour.

55

The kingdome of all Christians is their office of guiding and ruling with Christ, to subdue the wicked, and make one another obedient to Christ. The kinglie office of al Christians.

Their Priesthoode is their office of cleansing and redressing wickednes, whereby sinne and vncleannes is taken away from amongst them. The Priesthoode of euerie Christian.

Their Prophecie is their office of iudging all thinges by the worde of God, whereby they increase in knowledge and wisedome among them selues. Euerie Christian a Prophete.

56

56 Howe are we made Kinges?

We must all watch one an other, and trie out all wickednes.

We must priuatlie and openlie rebuke, the priuat and open offendours.

We must also separate the wilful and more greeuous offenders, and withdraw our selues frō them, and gather the righteous togither.

56 Howe is euerie one a captaine and ringleader to mischeefe?

Thei all seek occasions of euill, and hunt for the bloud of the righteous.

They chide & brawle without shame both priuatlie and openlie.

They driue and chase from them the righteous, and loath their companie.

56

Looke question 48.

For watching & trying out wickednes.

For priuate and open rebuke.

For separation.

Kinglie office of all Christians In watching and trying out wickednes.In recompensing Rebuke.Separation.

57

57 How are all Christians made Priestes vnder Christ?

They present and offer vp praiers vnto God, for them selues & for others.

They turne others from iniquitie, so that attonement is made in Christ vnto iustification.

In them also and for them others are sanctified, by partaking the graces of Christ vnto them.

57 Howe are they a spirituall infection and abomination?

By a shewe of deuotion in their false worshippe & idol seruice, they make others like them in their wickednes.

They tollerate & cherish wickednes, to iustifie the same.

In them also and by them others be accursed, by drawinge their corruptions.

57

Looke question 46.

For praying for others.

For Iustification.

For Sanctification.

Priesthood of all christians. In attonement and appeasing By prayer vnto forgiuenes.By Iustification.In Sanctification.

58

58 How are all Christians made prophetes vnder Christ?

They teach the lawes of Christ, and talke and reason for the maintenaūce of them.

They exhorte, moue, and stirre vp to the keeping of his lawes.

They appoint, counsel, and tell one an other their dueties.

58 How are they false and wretched deceauers?

They stand & reason for their lawes and traditions.

They incourage & strēgthen one another, with flatterings & pleasinges.

They misleade by their counsell and example, to their mischeeuous busines.

58

Looke question 47. and 53.

For teaching.

For exhorting.

For appointing duties by counsell and telling.

Prophesie of all by Teaching Doctrine and general trueth.Exhortation.Especiall directing By example.By speciall telling & coūsell,

Hitherto of the communion of offices and graces in the Church. Nowe followeth the right vsing of the Lordes Supper, as a seale of this communion.
Howe men should enter and take on them Church callings, and offices, and execute the same: Looke question 114.

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59

59 How must we vse the Sacrament of the Lords supper, as a seale of this communion?

There must be a due preparation to receaue the Lords supper.

And a due ministration thereof.

59 How do they make their supper of communion, a pledge & seale of their wretched confusion?

They are most toward and fit to receaue their owne supper, but not the Lordes.

They handle their supper in a vile, & abominable maner.

59

The Lords supper is a Sacrament or marke of the apparent Church, sealing vnto vs by the breaking and eating of breade and drinking the Cuppe in one holie communion, and by the worde accordinglie preached, that we are happilie redeemed by the breaking of the bodie and sheaddding of the bloud of Christ Iesus, and we thereby growe into one bodie and church, in one communion of graces, whereof Christ is the heade, to keepe and seeke agreement vnder one lawe and gouernement in all thankefulnes & holy obedience. The Lordes Supper. In due preparation to receyue it.In the due ministration thereof.

A shorter definition.

Or brieflie, It is a seale of our partaking and growing togither in one bodie, whereof Christe is the heade in one christian communion.

60

60 What preparation [...]ust there be to receaue the Lords supper?

There must be a separation frō those which are none of the church, or be vnmeete to receaue, that the worthie may be onely receaued.

All open offences and faultings must be redressed.

All must proue and examine them selues, that their conscience be cleare by faith and repentance, before they receaue.

60 How are they most toward and fyt to receaue their owne supper?

They partake open wickednes in one wicked fellowship.

Open offences & sinns, are amongst them incurable.

All do flatter them selues with a superstitious likeing off an outwarde shew of some holines.

60

Preparation to receiue, is a duetifulnes in vsing meanes, that it maye be in right, and due manner. Preparation.

Separatiō of the vnworthie, is a withholding of them from that communion and fellowship in the supper, beeing not prepared nor meete thereto. Separation.

Redressing open offences and faultings, is a duetifulnes in vsing meanes, that the parties which doo offende, may be openly knowne to be amended, or separation made. Redresse.

Examining our Cōscience, is a due applying of the worde of God vnto the same, to know our good and euill life, least the guiltines of our secret sinnes and priuate offences, doo make vs vnworthie receyuers. Examining cō science. Preparation to receyue. Open. By separation.By redres.Secret. By a cleare conscience.

61

61 How is the supper rightlie ministred?

The worde must be duelie preached.

And the signe or sacrament must be rightlie applied thereto.

61 What is their vile and abominable handling thereof?

The law doth bynd the priest & people to a popish reading: or to a dead and fruitlesse teaching.

And the signe is made a superstitious trifling, & colouring of abominatiōs

61

Ministration of the Supper, is a due manner of vsing the same by applying it to a right communion. Ministration of the supper. By preaching the word.By applying the signe.

By preaching the worde of communion, wee vnderstande not the blinde reading or fruitlesse prat [...]inge thereof at randome, but a teaching by lawefull messengers, of the right vsing of the bodie and blood of Christ in one holie communion, and that with power. Preaching the word of communion.

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62 How must the worde be dulie preached?

The death and tormentes of Christ, by breaking his bodie and sheading his bloud for our sinnes, must be shewed by the lawfull preacher.

Also he must shewe the spirituall vse of the bodie & bloud of Christ Iesus, by a spirituall feeding thereon, and growinge into it, by one holie communion.

Also our thankefulnes, and further profiting in godlines vnto life euerlasting.

62 What is their popish reading, or dead and fruitlesse teaching?

By a shew of reading, or telling of the body & bloud of Christ, which were geuen for them, they mocke them with a shadow of his body, or rather a counterfet.

They make them guiltie of the bodie and bloud of Christ Iesus.

They are imbouldned, & made carelesse in their wickednes.

62

The death and tormentes of Christe, were defined before.

The spirituall vse and feeding of the bodie & blood of Christ, is an applying of his whole worke of our redemption by that outwarde signe, to feele effectuallie the remedie of our miseries by that partaking & growing togither in one bodie of Christ and spirituall Communion. Feeding by faith of the bodie and bloud of Christ.

Thankes giuing and profiting in godlines are afterwarde defined.

63

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63 How must the signe be applied thereto?

The preacher must take breade and blesse and geue thankes, and thē must he breake it and pronounce it to be the body of Christ, which was broken for thē, that by fayth they might feede thereon spirituallie & growe into one spiritual bodie of Christ, and so he eating thereof him selfe, must bidd them take and eate it among them, & feede on Christ in their consciences.

Likewise also must he take the cuppe and blesse and geue thankes, and so pronounce it to be the bloud of Christ in the newe Testament, which was shedd for remission of sinnes, that by fayth we might drinke it spirituallie, and so be nourished in one spirituall bodie of Christ, all sinne being clensed away, and then he drinking thereof himselfe must bydd them drinke there of likewise and diuide it amōg them, and feede on Christe in their consciences.

Then muste they all geue thankes praying for their further profiting in godlines & vowing their obedience.

63 How is the signe made a superstitious triflinge and colouringe of abominations?

They take breade or a wafer cake, and inchaunte it by reading a grace ouer it, and a number of other prayers: they reade it to be the bodye of Christ, which is but an Idole in stead thereof, and they feede on it by their superstition, and growe into one wicked communion: so the priest doth eate of it himselfe, and carieth it rounde about vnto them, with a vayne babling ouer euery one, which receyue and eate it kneeling downe before him.

Likewise also they take the cuppe, and inchaunte it, by reading a grace, or other prayers ouer it: then they reade it or by the booke pronounce it to be the bloud of Christ, which is but an Idole in steade thereof. And so he and they drinking it, doe euen drinke their iniquitie, and feede thereon.

So are they imbouldned and further strengthned in ther sinne.

Hitherto of our calling in the newe Testament.

63

Applying of the signe, is a due manner of giuing, taking, and vsing it in an holy communion vppon the worde preached. Applying the signe.

Pronouncing the breade to be the bodie of Christe, is a warranting and sanctifying thereof, by the authoritie of God in the message of the Preacher, to bee an outwarde religious signe, seale, or pledge of his bodie broken for vs, and of the spirituall grace receyued thereby. The breade the bodie of Christ.

Pronouncing the drinke to be the blood of Christe, is a warranting or sanctifying thereof, by the authoritie of God in the message of the Preacher, to bee an outwarde religious signe and seale or pledge of his bloudsheading for remission of our sinnes, and of the spirituall grace receyued thereby. The drinke the bloude of Christ.

Now followeth what calling the Iewes had in the olde Testament, as by shadowes and ceremonies, which nowe are abolished.
It were to long to write of all the Iewishe Ceremonies, seeing wee would haue this Booke so small as we could.
For the order of handling them, there is no difficultie, for looke as the pointes and matter of our redemption be, so must the ceremonies be applied thereto.

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64

64 What calling is there by ceremonies and shadowes?

By outwarde sensible signes, they teach vs spirituall graces: as the ceremonies of the oulde law, which are abolished.

And in the new Testament, the two Sacraments before mentioned.

To apply this to the Iewes at this tyme. 64 How are the Iewes called away, & misled by the ceremonies?

Their outward sensible signes, are a mockerie of the spirituall graces: yea Idols be they and superstitious trifles in stead of grace and truth, which is by Christ Iesus.

64

The olde Testament was a declaring & teaching by a due message from God, of the redemption by Christ, who was yet for to come: but yet in darker manner, by shadowes and ceremonies applied to the doctrine, to represent Christe Iesus. The olde Testament.

Ceremonies be outwarde sensible signes, sanctified and applied by the worde duelie preached, to be religious shewes of some spirituall graces, which are meant thereby. Ceremonies Remayning as the two Sacramentes.Abolished.

Ceremonies remaining (which rather are to be called Sacramentes) are Religious Signes and seales, confirming and sealing vnto vs by the worde duly preached, a spiritual Grace receaued alredy. Sacramentes.

For they be rather seales of graces receyued, then shewes and shadowes of graces comming.

Ceremonies abolished are, which being fulfilled in Christ, whom and whose dooinges they did signifie, doo cease to be helde anie longer: because Christe Iesus hath made our saluation so cleare, that to vse the olde ceremonies, were to darken the light with shadowes▪ and to chaunge Christ Iesus him selfe, for the signes and shewes of him. Ceremonies abolished.

65

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65 Which be the ceremonies of the ould law?

Some were ceremonies of the whole church, and of our whole redemption: As the Garden of Eden after the fall of man. For the Tree of lyfe which before the fall of Adam was but a token of his obedience, of his welfare and happie life thereby, was nowe made a signe of life in Christ Iesus: Also his driuing from the tree & garden, was a signe that he should seeke life and redemption, by Christ in his Church.

For the Garden also did shadowe out the Church, as the Tree did shadowe Christ Iesus.

Also the Altar, and place togither where it stoode before the Tabernacle was commaunded. For the Church of God is as holie grounde, for the Altare Christ Iesus: and we, are ye place which he hath chosen to put his name there. Christ is the Altar, because that as by the Altare, the place and all that was done in it, was sanctified, so by Christ both we and all that we doo in our regeneration is cleansed and sanctified. And therefore is Christ the Altare, because that as it was for burnt and sinne offerings, and for meate offeringes, and peace offerings, &c. So Christ was slaine to be our burnt and sinne offeringe, and he ouercame and tooke awaye sinne and miserie, and restored our happines, to be our meate offering and peace offering.

The Arke of Noah, and the doare thereof, and the safetie of his familie therin, did signifie the spiritual house, and Church of God, whereof Christ is the doore: and also the spirituall safetie and happines therein, which shal be perfected after this life.

The land of Canaan and the increase, and blessinges therof, were figures of the Lords Church and people, and of the spirituall graces which the Lorde bestoweth thereon. For as the landes of the kingedome is the Kinges inheritaunce, so we are the Lordes spirituall, inheritaunce, and his Canaan, ouer which he raigneth. The same also is to be sated of some places in the lande of Canaan.

The Passeouer and comminge out of Egypte did foreshew our redemption from Satan and Antichrist, and from all wickednes and miserie. For wee eate the Paschall Lambe Christe Iesus, when we feede spirituallie on his death and tormentes, and so die with him by repentaunce vnto sinne, and when we receyue the graces of his resurrection, and happines with God, and so partake and growe togither in one bodie and church, in one Christian communion of graces, whereby wee goe out of Egypt, as did the Israelites.

As the Rocke from whom doth flow the spiritual drincke. The Tabernacle framed and made for a dwelling to the Lord wherein he delighteth. The Citie Ierusalem. Mount Zion. The Temple. The Sanctuarie. The Slaughter of the Midianites: and such great Deliuerances. The Returne from the Captiuitie. &c. Also certaine Families houlding the ceremonies, and true Religion: As the familie of Noah: and those before him, which were raised vp in Abels roume. Abraham and his seed. Moses and the Kingdome of Israel in the handes of good Kinges & Iudges. Aaron & his seed the Priestes and Leuites. Dauid & his seed in the seat of Iudgment, tyll the coming of Christ. And other such like.

65 How doe they make the ceremonies Idols, & mockeries of the truth?

They haue some Ceremonies in place of the Church, and of the redemption by the Messiah, whiche are Idoles in steade of the Church and of the redemption.

As the Garden of Eden, and the Tree of life therein, they make an idol in stead of Christ & his church if stil thei holde thē as ceremonies, that the Messiah our tree of life, is not come, & that he daily doth not gather his church, which is our garden of Eden. For therein we haue our spirituall beautie, & looke for an end of this outwarde basenes & miserie.

Likewise, their Altares at this day, and the places where they stande, they doo make Idolles in steade of Christ and his church, because thei hold them as ceremonies, that the Messiah our altare, is not come, & that the true Christians are not the place of the Altare and churche of God, which the Lord hath chosen to put his Name there, and there to dwell.

But they looke to come againe to their Ierusalem and mount Zion, and that their Messiah shall bring them thither, who as yet they say, is not come into the worlde.

But of this the Iewes haue their Idoles and mockes, because they looke for safetie otherwise then by Christ in his Church.

Of this the Iewes haue their Idoles and mockes, because they dreame of a wordlie Canaan, to the which they shall come, not knowing that it ceased to be a figure, when it was polluted with Idolatrie, and when Christ came, and raigned in his Church, as a King in his spirituall Canaan.

Of this the Iewes haue their Passeouer as an Idole and mockerie: because they denie Christ Iesus the Paschall lambe to be offered alreadie, and because they do not feede on his death and tormentes, nor receiue the grace of his resurrection and glorifiyng.

[Page]The like may be saied of other such ceremonies and shadowes of the whole Church, and of our whole redemption.

66

66

Some were Ceremonies of some pointes of our Redemption: as of the Lordes secret Counsel and readines to helpe vs, which are handled in the 24. and 25. and 33. question. For his loue and mercie towardes his people, and his electing and predestinating of them vnto saluation, with care and mindefulnesse ouer them were shewed, and figured by the Tythe, the first borne, the firste fruites, The numbring of families, The choosing of the Leuites, The perfect numbring and measuring of thinges about the Tabernacle and Temple. The Paschall Lambe kept tyll the daye of the Passeouer, figured that Christ was appointed for the slaine Lambe before the worlde was. Lottes, and diuisions of the lande by lotte. The summes which Salomon raysed for the building of the Tabernacle. The casting of lottes mencioned in Nehemiah for to dwell in Ierusalem. The writings in Ezra made to shewe their kindred. And other such like.

67

67

Some were ceremonies of the sufferinges of Christe in his Manhoode: which are handled in the 26.27.28. and 29. question. For hee bare the burthen of our sinnes vppon him. Which was shadowed by the sinne offeringes, with confession of sinnes vppon the heade of the sacrifice. Also by the fatte and the kalle and the kidneis: by the woode whereon the fier did kindle. Also by the false accusations & slaunders of those which were figures of Christ. And diuerse such like.

68

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68

Also some were ceremonies of the wrath of God vppon him for our cause. And of his death, tormentes, and bitter curse. As the fier of the Altare euer burning. The fier which came frō heauen sundrie times to consume the sacrifices. The grate of brasse like networke vppon the Altare. The Rodde in the Angels hande that touched the sacrifice. The rosting with fier of the Paschall lambe, and the burning of that which remained till the morning. The tables & stones of slaughter. The fleshhookes, the kniues for slaughter, the herth stones, the beasomes, the pānes, the slaying of the sacrifices, the pouring & sprinckling of the bloud, the burnt sacrifice. Also the fleaing, cutting in peeces, and cleeuing of the sacrifices, the seasoning them with salte, the afflictions, tormentes, and troubles in conscience of those men which were figures of Christ, as of Dauid, Ionas. &c.

69

69

Some were ceremonies of his ouercomming and taking awaye of our miseries. Looke the 30. question. As of the taking awaye of our sinnes. As washings and cleansings with water. The cleansing of the Altare, the washing of the Sacrifices, the sending away of the scape goate, and of the liue Sparow, the offering of sacrifice with vnleauened breade, the taking away of the excommunicate thing: the high Priest bearing the iniquitie [...]f the people, the taking away of the Ashes and excrementes. And such like.

70

70

Some were ceremonies of his victorie ouer death and hell, and the power of the wicked, and of our victorie with him. As ye going out of Egypt by strong hande, the going thorowe the red Sea, the passing ouer Iorden. Great cōquestes by them which were figures of Christ: the swimming of the Arke of Noah vpon the waters: the escaping frō the daungers of the captiuitie: Iaacobs preuayling when he wrestled with the Angell: the taking downe from the tree, the cursed that was hanged: the eating of the Passeouer, with their Ioynes girded, and shoes on their feete, and staues in their handes, and eating it in haste: the remoouing of Iosephs bones from Egypt. And such like.

72

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72

Some were ceremonies of the happines, which he also obteined for vs. As of the causes of our happines which are in God: mentioned before: And of the meanes of our happines proceeding from God, as first of the communion of the graces and offices in the heade of the Church, which is Christ.

The ceremonies therefore of his mediation and Priesthoode were, Euerie lawefull high Priest and Sacrificer, till his comming. As Abel, Noah, Abraham, Melchizedecke, Iob, Moses, Aaron, &c. Also ye Mercieseate vppon the Arke, the Altare of burnte offeringes, the altare of incense and sweete perfume, the clensinges and perfumings of the high Priest. The high priest going into the holie place for attonemente once a yeare, the Bels on the skirts of his garmentes, when he wente in for attonemente. The familiar appearing of Moses and others in the presence of God, and their pleading and praying for the people. Incense of hallowed fier, and not of straunge fier, the fierie and brasen Serpente, the dore of Noahs Arke and the Tabernacle, the Porch of the Temple, certaine Pillars and stones, and such like.

73

73

Some were ceremonies of our Iustification by his mediation and Priesthoode. As the grauing of the names of the Tribes of Israel vppon stones, and imbossing and setting them in golde, to be presented and borne on the breast of the high Priest, the table of the Shewbreade with the thinges therof: the stones of the Temple perfected before they were brought to be laied on: the purenes and perfection of all the stuffe of the tabernacle, and such like.

74

74

Some were ceremonies of our Sanctificatiō by his priesthoode. As the holy garmentes of the Priestes: the seeling, gilding, and hanging of the temple and tabernacle: the anoynting of all thinges with holy ointement: the sanctifying of the Priestes: the Sabbath a signe of holines, and such like.

Place this number 71. betwene 70. and 72.

71

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71

Some were ceremonies of his restoring of happines, looke question 31. And first of his owne Iustification and happines. As the Sacrifices without spotte and blemishe: the stones of the Altar whole and vnheawen: the writing of holines to the Lorde, to make the high Priest acceptable: the making of the Arke and Altar of Shittun wood.

The ceremonies of his happines were, The precious ointment, wherwith mans flesh might not be anoynted: the taking vp into heauen of holy men, which were figures of him: the budding and fruite of Aarons Rodde: the riches and glorie of Salomon, and such like.

75

75

Some were ceremonies of the prophecie of Christe, and of his worde and promises, and our calling to happines. As the testimonie & Oracles from the Arke: the V [...]im & the Chummim vppon the breastplate of Aaron: the ringes and barres to carie the Tabernacle and the thinges thereof, that the people might follow it to the lande of Canaan: the pillar of a cloude, and the pillar of fire, to leade them both day and night, that is the Lordes Name of power and Maiestie: Manna from heauen: the giuing of the Lawe in glorious manner: the raysing vp and sending of the Prophetes: the trumpettes and Lampes, and Lightes, and Candlestickes: the windowes of the temple: the place where God did putte his name by the Arke and Altare therein: the chiefe workemen about the tabernacle and temple to make and builde them.

76

76

Some were ceremonies of Christe our King, and of his Kinglie office. As the lawfull Kings and Iudges of Israel: as Moses, Ioshua, Gideon, Sampson, Dauid, Salomon, &c. The Crownes of golde: the Rodde of Moses: the Thrones for iudgement, and such like.

77

77

Some were ceremonies of the communion of those graces and offices, which eyther the guides and teachers, or all the brethren and people haue to doo good withall. As the wisedome and towardnesse of those which made the tabernacle and temple: the summe that Salomon raised to bring and prepare for the building of the temple: the foure score thousande Masons, and the seuentie thousande that bare burdens. Also the Priestes and Leuites, were figures of euerie Christian, a priest and Leuite, and such like.

78

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78

Some were ceremonies to vs of the vsing of our redemption. And therefore our mortifying and miseries were shadowed by circumcision, by fastinges and sackecloth and rentinge of garmentes. The eating of the Passeouer with sower hearbes, the going through the wildernes, and through the sea, dwelling in boothes, the crie for the bondage of Egipte, buying & selling of bondmen, the bloude of the couenaunte sprinckled on the people, the bloude sprinckled vppon the dore postes, the goings and iourneyings of Abraham, abstaining from wine & strong drinke, the law of the captiue maide. The clothes rent, and the heade bare, and a couering on the lippes of the Leper, the humbling of the people on certaine dayes. Sundrie trialles of the Iewes in the wildernes, the Vaile of separation in the Tabernacle and Temple. The markes and threates that none should touch the mount, the fleeing of the people from the presence of God, the oxen stoned and not eaten, which goared and killed anie man, taking vsurie on straungers, the courte of the Tabernacle and Temple, the going out of all, while the high Priest made attonemente by incense, separation from all vncleannes. The redeeming of the vncleane, by that which was cleane, the vaile on Moses face, because the people could not looke on him. The bloud of the sacrifice of consecration put vppon the right eares, and thumbes and toes of the Priest, the sacrifice for sinnes of ignoraunce and such like.

79

79

Some were ceremonies of the iudging and condemning of our selues. As the geuing of a redemption, when the people was numbred: the cursinges vppon mounte Ebal, the touching of vncleane things, the crie of the leper, I am vncleane, I am vncleane. The lawe of purifying weomen, and of clensing garmentes and other thinges polluted, and of receyuing a leper, or other polluted, being healed and cleane: the bitter and cursed water, and the curse therewithall. And such like.

80

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80

Some were ceremonies of our regeneration and newnes of life. As the Nazarites the refraining from fatte and from bloud, the abstaining frō vncleane meates, the eating of vnleauened bread: the shewbread, the offeringes to the building of the Temple, or Tabernacle: the making and paying of vowes. And such like.

81

81

Some were ceremonies of the happines wherevnto we are called, and which in Christ we enioye. As the comming into the lande of Canaan, which shadowed the Church, and our happines in the heauens with Christ. The meate offeringes and peace offeringes with ioye and gladnes. The feast of Tabernacles and of especiall deliueraunces. The Sabbaths & Iubiles. The blessing pronounced of the high Priest, as of Melchizedeck, Aaron. &c. The beautifying and adorning of the Temple and tabernacle. The outwarde blessinges of the lande of Canaan, a figure of the spirituall blessings. Long lyfe in that lande, of the euerlasting lyfe in the heauens: Also certaine Welles and Springes in that lande. The best remnaunt of the meate offeringes belonging to the Priestes. The redeeming of the freedome of bondmen. The redemption of the saile of landes and houses, and their returne to the owner. The lawe that the Priestes should not mourne for the dead, and such like.

Hitherto of our calling both in the olde and newe Testament.

Nowe followeth our obedience thereto, by mortifying, and the contrarie of these things in the wicked.

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82 Howe must we obey to our calling by mortifying?

We must iudge and condemne our selues.

We must suffer affliction.

We must repente, and chaunge our mindes and disposition.

82 Howe are the wicked hardened in their sinnes, and desperately refuse their calling?

They flatter and please them selues.

They pamper and cherishe themselues.

They are froward and stiffe.

82

Mortifying of our selues, is a daily decaye and wearing away of our wicked nature, and readines to sinne, by an effectuall feeling of the curse and miserie we are in, whereby the loue and liking of our selues is taken away. Mortifying. By iudging and condemning our selues.Afflicting & killing the flesh By suffering.By repenting

Iudging and condemning our selues, is a sure and certaine consent in our selues, by due examination of our state, that we are most wicked and wretched. Iudging our selues by Reckoning The multitude of sinnes.The greatnes.By applying desert.

83

83 Howe must we iudge and condemne our selues?

We must counte & reckon the multitude of our sinnes.

We muste knowe the greeuousnes of them.

Wee must applye the deserte receyued or comming.

83 Howe doe they flatter and please themselues in their sinnes?

They forgette and passe ouer their sinnes.

They trifle and sporte them away.

They boast of their worthines.

83

Reckoning and counting our sinnes, is a duetie of right aduising of our selues, wherin and howe often we sinne, by a due calling of our selues to accountes. Reckoning sinne.

Knowledge of the greeuousnes of sinne, is the vnderstanding or wisedome whereby we haue founde out howe farre we haue disobeyed and broken the lawes of God Knowing the greeuousnes.

Applying desert, is a iudging of our selues worthie of such punishment, as the sinne and trespasse hath offended and abused the lawe giuer which is God. Applying deserte.

84

84 Howe must wee suffer affliction?

Wee must bee inwardly troubled in dread and horrour.

Wee must bee greeued and heauie vnto death.

Wee must suffer outward affliction, and at la [...]t death it selfe.

84 Howe doe they pamper and cherish themselues in their sinnes?

They are stoute and sturdie against euils.

They are merie and pleasaunte,

They haue their nicenes and tendernes.

84

Suffering miseries is a yeelding ouer of our bodies & soules to feele in them both such measure of the miseries, that Christe indured for vs, that the liking of our selues being taken away, we may onelie like and take Christe for our happines. Suffering Inwarde Feare & dread.Greefe.Outwarde

Greefe is a troubled disliking of our wickednes, whereby we feele the hurt and daunger we are in, by the displeasure of God for our sinnes. Greefe.

Feare and dreade is a troubled disliking of our curse and miserie which shall come vpon vs by the wrath of God, whereby we fayne woulde escape and get from it. Feare and dread.

Suffering outwardlie, is in withholding or wanting things needefull for the bodie. And this is defined before. Sufferings outwardlie.

85

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85 How must wee repente?

We must be ashamed of our disposition and state.

We must be angrie and displeased therewith.

We must hate & abhorre the desires and thoughtes of our hartes.

85 How are they froward and stiffe iniustifiyng them selues?

They are bould and maliperte.

They are still and at rest in their sinnes.

They loue their fansies and pleasures and delight in the same.

85

Repentance is an vtter disliking of our selues by the feeling of our miserie and contrarie nature to God, whereby we wishe for the estimation of him, that we had neuer offended him. Repentance Shame.Anger and hatred.

Shame is a troubled disliking of our owne vilenes, by the feeling not onely of the excellencie of God aboue us, but contrarie to vs: whereby wee are stricken as dead at the shewe of the same. Shame.

Anger against our selues, is a troubled disliking of our shamefull iniurie done to the glorie of GOD, whereby we are prouoked to afflict, yea to destroye our selues, wishing that we had neuer bin borne, but that some hope of mercie doeth staye vs. Anger.

Hatred of our selues, is an vtter disliking of our selues, as being contrarie to the nature of God and his enemies: and therefore by his hatred against vs, doo feele our selues a curse to our selues, and would that we were not, in respect of our selues. Hatred.

86

86 How must wee be raised and quickned againe vppon our repentaunce?

Wee must haue faith to apply our redemption by Christ vnto us particularly.

Wee must haue cleare consciences that our sinnes and miseries are taken away.

Wee must be sanctified vnto newnes of life.

86 How ar they vtterlie discouraged vpon their frowardnes, and fall away more and more?

They are vnfaithfull and withdrawe themselues from God.

They haue their guiltines as neuer to be better.

They are sette on mischeefe and wickednes.

86

Raysing and quickening, is a daily renuing and strengthening of the godly nature and spirit of Christ within vs, by an effectuall feeling of the remedie of our curse and miserie through Christ▪ whereby we profit in grace & godlines vnto life euerlasting. Raysing and quikning. By faith.By working of faith. Cleare cōscienceNewnes of life.

Faith is a full consent by heauenlie inspiration, to our redemption in Christ, prouoking vs to take him for our happines, and wholie to yeelde vp our selues vnto him Faith.

A cleare conscience is a ioyfull consent, that by repentance and faith in Christ, we haue peace with God, and are made his children and heires of happines. Cleare consciences.

Newnes of life is, a straight obedience to the will of God, shewing the chaunge of our wicked nature for a heauenlie and godlie nature, which is by partaking the spirit of Christ Iesus. Newnes of lyfe.

87

87 What is the happines which wee shall enioy?

A blessed and holie life, which for euermore wee shall haue with our God in the heauens.

The fellowshippe and communion of Saintes.

The rising againe of our seules after this life, and of our bodies at the last Iudgemente day to be blessed for euer.

87 What woes and miseries dooe they abide?

A woefull and wicked life in hell for euer.

They haue their portion with deuilles and abominable men.

They are condemned both bodie and soule vnto eternall tormente.

87

Our happines is the perfect sufficiencie, or most blessed state which we haue and shall haue in Christ: or it is the blessing of God vpon vs, whereby we want nothing, nor haue neede of anie thing else, to better our state. Happines.

The fellowship and communion of Saintes is the enioying of that happines which we haue & looke for, by mutuall vse of the companie, graces and dueties one of another. Fellowship & communion.

The raysing againe of our soules and bodies, is a restoring of vs in both, by putting away the olde nature decayed, and making vs new creatures in Christ, hauing a pure and perfect nature, in steade of our former corruptions. Resurrection.

Now followe the dueties of godlines, whiche in newnes of life we ought to keepe.

88

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88 Which be the dueties of godlines in newnes of life?

All godlines is in the generall dueties of religion and holines towards God.

Also in the speciall dueties for his name and Sabbath.

Also in the dueties of righteousnes concerning man.

88 What be the sinnes and faultes of the wicked?

All wickednes or sinfulnes sheweth it self in prophanes and worldlines.

Also in that speciall sinne of hindering Gods name, and breaking his Sabbathes.

Also in all vnrighteousnes concerning man.

88

Godlines is the right vsing, or continuall occupying of our giftes and powers, both in soule and bodie, in such perfect duetifulnes, as is taught and commaunded vs by the Lorde our God. Godlines In Religion and holines towards God.In righteousnes with man.

Religion and holines is that part of godlines whereby we continually doo glorifie God as we ought. Religion. In generall dueties of holines.In speciall dueties.

89

89 What be the generall dueties of religion and holines towardes God.

They consist in esteeming him.

In honouring and worshipping him.

And in seruing him faithfullie with all our endeuour.

89 How doeth wickednes shewe it selfe in prophanes and worldlines?

Prophanes is in dispising God.

In making him a shame and a skorne so much as lieth in them.

In vnrulines.

89

Esteeming God is a duetie of Religion and holines whereby we take him for our only happines and consent, that he onely hath all worthines in him. Esteeming God. In his Maiestie.In his authoritie In Iustice.In goodnes.

90

90 How must wee esteeme and accounte of God?

Wee must esteeme him in his Maiestie and excellencie.

Also in his iustice.

Also in his goodnes.

90 Howe do prophane and worldlie men despise God?

They make lighte of his worthines.

Also of his lawes and commaundementes.

Also of his grace and blessinges.

90

Esteeming God in his Maiestie▪ is a duetie of Religion, whereby wee are striken with a feeling of the great excellencie of God aboue all, and of our vnworthines in respect of the same. Esteeming in his Maiestie Reuerence.Bashefulnes.

91

91 What estimation must wee haue of his maiestie?

Wee must reuerence him highlie.

Wee must be ashamed and abashed in comparison of him.

91 How doe they make lighte of his worthines?

They sette vile thinges before him.

They are bould and maleperte before him.

91

Reuerence of God, is an estimation of God for his worthines in him selfe, and for his owne cause though he had made none of his creatures. Reuerence of God.

Bashefulnes and shame of our selues before God, is a troubled disliking of our owne vnworthines, by the feeling of the excellencie of GOD, whiche striketh vs with the great estimation thereof. Bashefulnes before God.

92

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92 How must we esteeme him in his iustice?

Wee must feare and tremble thereat, least wee displease him.

Wee must be zealous for his righte and glorie.

Wee must hate all vanitie and wickednes, and be displeased therewith.

92 How doe they make lighte of his lawes?

They haue their hardnes and stoutenes of hart.

Also their doubling and halting.

Also they rest and flatter themselues in their wickednes.

92

Esteeming God in his Iustice, is a dutie of Religion, whereby wee take him for our Lorde and gouernour, for his holines in ruling vs most worthelie. Esteeming God in his iustice. Feare, zeale.Hatred of wickednes.

The feare of God, is an estimation of his Iustice, whereby we take heede to please him in all thinges, and abhorre to prouoke him against vs, because we are sure, that as we set foorth his excellencie, so wee shall haue the name and the vse thereof. Feare of God.

Zeale to the glorie of God, is an high estimation thereof, for his worthines, prouoking vs most earnestlie to hasten and further the same as being our happines. Zeale to the glorie of God.

Hatred and anger against wickednes, is a troubled disliking thereof, for the cursednes and contrarietie thereof, both to God and our godlie nature, prouoking vs to set our selues wholie against it. Hatred of vanitie and wickednes.

93

93 How must wee esteeme him in his goodnes?

Wee must loue the lord our God with all our hartes.

We must continually reioyce in his presence.

We must al wayes hope and trust in his helpe.

93 How doo they make light of his grace and blessinges?

They haue their misgeuing from goodnes.

They take greefe thereat.

They shrinke awaye & doubt to goe forward.

93

The loue of God is an high estimation of God for his most perfect goodnes, whereby we take him for our happines in feeling his presence and good will towardes vs, and therefore yeelde vp our selues wholie vnto him. Our loue of God.

Our Ioye in God, is an high estimation of the vse of his goodnes, whereby wee feele him to bee our happines therein. Ioye in God.

Hope and Trust in God, is an high estimatiō of the helpe of God towardes vs, prouoking vs to doo all thinges in his name, with assurance of his promises and graunte to preuayle. Hope and Trust in God.

We Hope when we haue but the promise: wee Trust, when we feele a further helpe vpon his promise. The difference of Hope and Trust.

94

94 What honour and worshipp is due vnto God?

We must humble our selues before him.

We must seeke to him, for his fauour and helpe.

We must be thankefull, for his goodnes towards vs.

94 How would they make God's shame and a skorne?

They haue their loftines and pride or els their superstition and Idolatrie.

They forsake the Lords goodnes & withdraw themselues like straung children to seeke to false Gods.

They esteeme their owne worthines and are vnthankfull to God.

94

The Honouring and worshipping of God is our holines in shewing by our lowlines before him, howe much wee esteeme him aboue vs. The honor & worship of God In hūbling our selues to his gretnesIn vsing his goodnes In seeking to him.In thankefulnes.

Humbling of our selues to God, is an honouring or worshipping of him, by abasing our selues, according to our vnworthines and his excellencie aboue vs. Humbling our selues Inwardlie In meecknes.In patience.Outwardlie in homage.

95

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95 How must we humble our selues vnto God?

We must be meeke, as despising our right and welfare.

We must be patient in abiding miseries.

We must be lowlie in our hartes, and in our speach and behauiour.

95 What is their loftines and pride or their superstition and Idolatrie?

They are stoute and stubburne: and yet slauish to false gods.

They storme and grudg in aduersitie and yet superstitiously torment thē selues.

They will be gallaunte and lordlie, and yet bowe and abase themselues to vile Idoles.

95

Meekenes is an humbling or abasing of our selues in despising our right or welfare, as vnworthie to haue or to seeke it. Meekenes.

Patience is an humbling or abasing of our selues, gladlie to suffer miseries and temptations as being meete for vs. Patience.

Lowlines and homage is an humbling or abasing of our selues as beseemeth his worthines, wherby we wholie yeeld vp our selues to giue him his honour. Lowlines and homage.

96

96 How must we seeke to him, for his fauour and helpe?

We must confesse our faultes and offences.

We must aske pardon & forgiuenes.

We must complaine of our wantes & craue his helpe.

96 How doe they forsake the Lords goodnes, and withdrawe themselues like straung children to seeke to vaine gods?

They excuse and iustifie themselues in their sinnes, or make confession vnto Idoles.

They are frowarde and wilfull in their sinnes, or seeke their false pardons.

They chaleng desertes or complaine and seeke helpe by false gods.

96

Seeking to God is a worshipping of him by a willing desire to vse his goodnes towards vs. Seeking to God. For remedie of sinne. Confessing faultsAsking pardon.For the remedie of euil for sinne. Complayning of wantes.Crauing helpe.

Confessing faultes is a seeking to God for his mercie, by shewing wherein and howe greatlie we haue offended. Confessing faultes.

Asking pardon is a seeking to God to haue our sinnes forgiuen vs, with an humble intreating of him for his Christes sake. Asking pardon.

Complayning and Crauing, is a seeking to God by shewing wherein and howe much we haue need of his helpe, with an humble intreating him for the same. Complaining and Crauing helpe.

97

97 How must we be thankfull?

We must acknowledg his goodnes towardes vs.

We must giue him thankes for the same.

We must praise him in his marueilous workes.

97 How doe they esteeme their owne worthines, and are vnthankefull to God?

They sette light and thinke skorne of his graces.

They talke of their deseruinges.

They vaunte and boaste in their workes.

97

Thankefulnes is an honouring or worshipping of God by abasinge our selues for his blessinges receyued, whereby we take our selues wholie indebted vnto him, and to be altogither vnprofitable vnto him, and neuer able to make him amendes. Thankefulnes to God. In acknowledging his goodnes.In dutifulnes for the same, Giuing thanksGiuing prayse.

Acknowledging his goodnes is a ful cōsent & conscience thereof, by continuall mindefulnes and examining of his particular blessings. Acknowledging his goodnes.

Giuing thankes is a witnessing or shewing of the Lords deseruings both in our hartes, or by voyce & speach, whereby we cōfesse the greatnes of his blessings and our vnworthines. Giuing thankes.

Praysing God is a confessing or reckoning vp in our selues or to others, of his great workes and blessings to set forth his glorie. Praysing God.

Hitherto of Esteeming and Worshipping God. Now followeth, Howe to serue him.

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98

98 How must we serue God?

We must learne his will.

We must obey thereto in our calling.

We must giue good accountes of our calling.

98 How are the wicked vnrulie?

They are foolish & full of ignoraunce and errour.

They disobey the Lords will.

They are altogether sette on their willes, and flee from the Lord.

98

Seruing God is a duetifulnes in folowing our calling and vsing our giftes with earnest indeuour, whereby the Lorde hath his whole honour by all things we doo. Seruing GOD By learning his will.By obedience thereto In our calling.In accoūtes therof

Learning of his will is the seruice of our mindes and vnderstanding, in vsing his goodnes in teaching vs, that we may knowe his will & leade our liues thereafter. Learning the will of God. By getting knowledge.By vsing the same to followe The example of God.His guiding.

99

99 How must we learne the will of God?

We must gette the knowledge of his word and workes.

We must follow him guiding vs.

We must follow his example, so farre as we are made according to his Image.

99 How are they foolish and full of ignoraunce?

They seeke deepe to deceiue themselues, and increase their follies.

They follow lyes and the lustes of their hartes.

They become cleane contrarie to God, and are wholy peruerted.

99

The knowledge of the worde and workes of God, is defined before in the 2. question.

Following the Lorde guiding vs, is an vsing of his gouernement, to put in practise a duetie of office by his particular appointing. Following God guiding vs.

Following his example, is a fashioning of our lyues to his image and likenes, in such thinges as he would we should be like him, to shewe forth his holines. Following his example.

100

100 How must we obey the will of God in our calling?

We must take counsaile in all things we doe.

We must be forwarde thereon.

We must doo all things in their due maner.

100 How doe the wicked disobeye the Lords will?

They do all thinges in ligthnes and rashnes, or with subtletie and crafte.

They are backward and vntoward.

They haue their euill handling and marring of matters.

100

Obedience to the will of God, is the seruice of God by our giftes and graces in vsing them rightlie as his worde doeth binde vs. Obedience In taking counsaile.In dutifulnes thereby, as Our forwardnes vpō c [...]ūsail.Our maner of working.

Counsaile, is a minding and pondering of all dueties, wher by wee examine and trie howe the Scriptures or worde of God doeth warrant them. Counsaile Deuising.Aduising.

A more full diuision of the pointes of wisdom & counsaile, looke for in our table of Diuinitie, & Nature, & of Ordering Common wealthes. Aduising Of present things. Marking and examining.Consenting Iudgement. &c.Conscience. &c.Of absent Past — Remembraunce.Counting.Comming Foresight.Purpose and decree.

101

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101 How must wee take counsaile?

We must attend and watch to our dueties.

We must remember and count the same.

We must foresee and purpose what to doo.

101 How are they light and rash in their doings?

They haue their carelessnes and dulnes.

Also their forgetfulnes.

Also their vnwarines and headines.

101

Our attendance and watching, is a continuall minding of euerie duetie, whereby we take heede that we faile in no duetie. Attendance and watching.

Our reckoning and counting is a due aduising or coūsaile of things done, wherby we cal our selues to accounts what things are amisse. Reckoning.

Foresight is our counsaile whereby we are aduised of things which may fall. Foresight.

Purpose is our coūsaile, wherby we are setled, how any thing shal be by the good help of god. Purpose.

102

102 How must we be forward?

We must desire to doe our dueties, with hope and trust of obtaining our desires.

We must haue zeale & courage therto.

We must be ioyfull and comfortable therein.

102 How are they backward and vntoward?

They haue euill will to their dueties, with shrinking and doubting to goe forward.

They are could & doe better things by halues.

Their dueties are wearisome and irksome vnto them.

102

Forwardnes is a due preparation and stirring vp of our mindes, whereby nothing can withholde vs from beginning the worke. Forwardnes.

Desire to our dueties is a liking thereof, wherby we willinglie consent for to do them. Desire. Forwardnes. Inclining Desire.Ioye.Prouoking Zeale.Ielousie.

Ioye, Hope, Trust, Zeale, were defined before.

103

103 In what manner must wee doe our dueties?

Wee must be actiue and skilfull.

Wee must labour and worke.

We must be steadfast and constant.

103 What euill handling and marring of matters haue they?

They are vnfitt and vnskilfull.

They are idle and slothfull.

They are wauering and geue ouer.

103

The maner of working is the right vse of our counsaile and forwardnes, in applying the same vnto practise. Maner of working.

Actiuenes and skil, is a due readines in doing things in such due maner, as best may further the busines. Skilfulnes.

104

104 What skill or actiuenes is required?

Wee must order thinges by their times and course.

Also by their measure of worke.

We must be semely & handsome therin

104 How are they vnfitt and vnskilfull?

They are disordered and doe things by hazard.

They haue their disuantage.

They are vntydie and boisterous.

104

Ordering by time and course, is a due maner of setting and cōpassing our works, to bring thē to passe in their due season. Ordering by time.

Measuring our worke, is an ordering thereof, by dispatching so much as wee did wiselie purpose. Measure.

Seemelines and handsomnes, is a due maner of doing things in discretion and warines, that nothing be hurt or hindered by hastines. Handsomnes

105

105 What labour is required?

We must vse our force and might.

Wee must be speedie and quicke.

We must be painefull and strait that nothing faile.

105 How are they idle and slo [...]hfull?

They haue their weaknes and fainting.

Also their slacknes and slownes.

Also their loathing and letting.

105

Labor is a manner of working whereby we ouercome the hardnes or hinderances of anie worke or busines. Labor.

Force and might, is a labor or indeuour whereby the worke wanteth no strēgth to bring it to passe. Force.

Speede is our indeuour in hastening to dispatch the worke. Speede

Painefulnes is a labor or indeuour vnto wearines, to bring any thing to passe. Painefulnes. Manner of working Gaines or actiuenes. Order By time and course.By measure of worke.Handsomnes.Labor and diligence. Painefulnes, Speede.Forceablenes.Stedfastnes, Patient bearing.Preuayling.

106

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106 What steadfastnes or constancie is required?

We must be patient, whatsoeuer successe we haue.

We must preuaile & gather strength.

Wee must dispatch and finish our worke.

106 How are they wauering and vnconstaunt?

They are discouraged if anie thing miscarie.

They shrinke and faile by their backwardnes.

They loose their labour and misse of their purpose.

106

Stedfastnes and costancie, is a continuance of labor & busines, without chaunging and letting, tyll our counsell and purpose take place. Stedfastnes In patience.In preuayling.

Patience in labour is a stedfastnes in sufferinge the euilles that come to vs by anie worke, so that they can not discourage vs. Patience in labor.

Preuayling and gathering strength, is a stedfastnes whereby we gette vauntage and further ablenes to bring anie thing to passe. Preuayling Gathering strength.Finishing.

Dispatching and finishing is a stedfastnes to the end of a work, bringing our coūsaill & purpose to passe. Dispatching and finishing.

107

107 What accountes must wee make vnto God of our seruice?

We should alwaies feele our selues cleare from the guiltines of sinne.

We should be free from the troubles and punishmentes of sinne by peace in God.

We should vse all thinges as a blessing and token of our iustification.

107 How are they sette on their willes and flee from God?

They haue alwaies a guiltie conscience for their sinnes.

They are alwaies troubled and afflicted by some thing amisse.

In all thinges they feele the Lordes curse, and their condemnation, when God doth withdraw his peace from them.

107

Our giuing of accountes, is our obedience in the seruice of God, whereby wee make a good reckoning of all dueties towardes God. Accountes Of dueties by a cleare conscience.Of blessings by vsing them

A good conscience was defined before, quest. 86.

But here we define it as it should haue bene, if man had not fallen.

A good conscience, is a ioyful consent vpon the examination of our liues, whereby we feele our selues happie in ioy and peace with our God. A good cōscience. Without guiltines of sinne.Without trouble.

Peace & Quietnes in God, and the blessed vse of all thinges, is an inioying of the goodnes of God in all thinges, whereby wee feele him to be our happines therein. Peace and blessings.

Hitherto of the generall dueties of religion and holines. Nowe followe the speciall duties for the name and kingdome of God, and for keeping his Sabbathes.

108

108 What be the speciall duties for the name and kingdome of God?

They are for the worshippe of God, on some speciall occasions.

Or for some speciall furtheraunce of his kingdome.

108 Which be the speciall sinnes of hindering Gods name and kingdome?

They be when we giue speciall occasions for men to skorne & be ashamed of our profession.

And when we hinder the building of his kingdome.

108

Special dueties for the Name of GOD are whereby God is chieflie glorified on greater, or some times more rare occasions. Special dueties for The name of God.His Sabbath.

The Name of God is the knowledge of his excellencie and worthines, whereby he is glorified accordinglie.

To vse his name rightlie, is to glorifie him according to the knowledge we should haue of his excellencie. The name of God By his special worship.By the furtherance of his kingdome.

For the difference of the name and glorie of God, looke the 10. question and this 108. question.

The speciall worship of God is our holines in giuing him honour on greater or more rare occasions. The special worship of God Our special humbling by special iudgements.Our speciall thankfulnes in straunge [...] blessings. By praysing God.By vowing vowes, and performing them.

109

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109 What speciall worshippe of God is there?

Our speciall humbling with praier in straunger iudgments.

Our speciall thankfulnes, and praising of God in straunger blessinges.

Our speciall vowes which we are for to keepe and performe.

109 What speciall occasions giue the wicked of shaming and skorning the worshippe of god?

They shewe their hardning and willfulnes in straunger iudgementes.

Also their sottishnes, in straunger blessinges.

Also they hould their wicked course still, and are soulde to do euill.

109

The definitions of humbling, prayer, and thankefulnes, are giuen before: but here the speciall occasions are to be considered. Humb. Pray. Thank.

A Vowe is a faithfull promise made by an othe, vnto God in our hartes, or by voyce & speache, whereby we bynde our selues to him, for some speciall blessing which we haue or looke for, to shewe our thankefulnes in some speciall duetiefulnes, which before we knewe not, or did neglecte. Vowes.

110

110 What speciall furtheraunce of the kingdome of God is ther?

In talke to edifie one an other by praising God, and declaring his will by rebuke or exhortation.

In doubt and controuersie to sweare by his name on iust occasions, and to vse lottes.

Also to keepe the meetinges of the church, and with our especiall friends for spirituall exercises.

110 What hinderances be there of building Gods kingdome?

In talke to encourage to vanitie and wickednes, and discourage from goodnes.

To speake blasphemies, or to vse idle othes, or gaming & tryfling by Lottes.

To forsake the church meetinges or be negligent therin, and to be neare & friendlie to the wicked to the increase of wickednes.

110

The kingdome of God which is called his church is defined before.

Edifying is a cōmunion or bestowing of our graces in knowledge, coūsel, & due behauior, to further all godlines in our selues & others. Edifying

Rebuke is a pronouncing of the knowne wickednes of anie, with condemning of the same by the word of God, wherby they haue shame that others might feare. Rebuke.

Exhortation is an edifying by all comfortable wordes & promises in the Scripture, to worke in our hartes the estimatiō of our dueties with loue and zeale therevnto. Exhortation.

An Othe or Swearing by God is an honoring of God in his Iustice, when wee call him to be a Iudge and witnesse of that trueth, which can not otherwise be founde out, and an auenger of our lies, if we speake any thing faslie. An Othe or swearing

Lotting is an applying of some thing which is chaunce vnto vs, to be a token of Gods will in such doubts and controuersies as he only is to determine. We honor him by Lottes when we call & take him for our Iudge & Guide in thē. Lotting

The Church meetings are the due resorting & comming togither of Christians, for mutuall comfort by their presence, and communion of graces to further all godlines. Church meetings Our speciall furthering of the kingdom of God. In spirituall edifying. In talke by praysing God, exhorting & rebuke.In doubt and controuersies, as by swearing & lotte [...].In meetinges for the same. With the ChurchWith speciall friendes.

111

111 What special duties be ther for the Sabbathe?

All the generall duties of religion & holines towards God, and all the speciall dueties of worshipping God, & furthering his kingdome, must on the Sabbath he performed, with ceasing from our callinges & labour in worldlye thinges.

Yet such busines as can not be putt of tyll the daie after, nor done the daie before, may then be done.

111 What is the speciall sinne of breaking the Lords Sabbathe?

It is notable prophanes and worldlines, and a cheefe hinderaunce of the name of God, when we followe our worldlie busines, and callinges on the Sabbathe, or giue our selues to other vanitie and wickednes.

111

The Sabbath or rest, or keeping of the Sabbath is an holy vsing of euerie seuenth day in all dueties of Religion and holines & worshipping God and furthering his kingdome, and that with resting and ceasing from our calling and labour in worldly things. Our Sabbath is on the Lordes day which is the day of his rysing from the dead, and is held by the church for a Sabbath or rest vnto God, the next day after the Iewish Sabbath. The Sabbath.

So that we counte euerie Sabbath from one Lords day to another.

Hitherto of the dueties of religion & holines. Now followe the dueties of righteousnes concerning man.

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112

112 Whiche bee the dueties of righteousnes concerning man?

They be eyther more bounde [...], as the generall dueties in gouernement betwene gouernours and inferiours:

Or they be more free, as the generall dueties of freedome.

Or else they be more speciall duties for eche others name, and for auoyding couetousnes.

112 Which be the sinnes of vnrighteousnes concerning man?

They be either in the abuse of gouernement:

Or in the abuse of freedome and libertie:

Or in speciall faulting by our owne and others euill name, and by couetousnes.

112

Our gouernement is our Lordshipp, authoritie, or chieftie ouer anie, whereby wee vse their obedience and seruice, to partake vnto them the vse & graces of our authoritie and guiding. Gouernement In the entrance of that calling.In the due execution thereof.

The definition aboue, set vnder this.

Righteousnes cōcerning man, is that part of godlines, whereby we keepe and do all dueties both towards our selues, and towardes all men, & faile in none of them. Righteousnes concerning man In general duties More boūden cōcerning Gouernement.Submission.More free for Our own and other mens persons.Furniture and goods.In speciall duties For name and credit.For contentation and auoyding couetousnes.

113

113 What be the dueties of Gouernours?

They consist in the entraunce of that ralling.

And in the due execution thereof by ruling well.

113 How is gouernemente abused?

By an ambitious seeking and vsurping of that calling which belōgeth not to them.

And by an euill handling thereof for their pleasure and lustes.

113

Entrance or taking on vs the calling of gouernement, is a due maner of beginning the same, being prepared and meete thereto. Entrance of that calling. By assurance of our giftes.By our calling to vse them. By Gods commaundement.By agreement of men.

114

114 How must Superiours enter and take their calling?

By assuraunce of their guift.

By speciall charge and commaundemente from God to put it in practise.

By agreement of men.

114 How do the wicked ambitiously seeke and vsurpe their gouernment?

They are vnfitt and vnskilfull to gouerne.

They are forbidden by God, and vnsent to that calling.

They steale into that calling, or get it by force and rauening.

114

Assurance of our gifte, is a conscience of our ablenes to followe that calling, because we knowe our owne readines, to doo all the dueties thereof, with preuayling and prospering by the helpe of God. Assurance of our gift In our selues Knowledge, age, godlines. &c.Outward furniture. &c.By others, as parētage & birth. &

115

115 What gift must they haue?

All Gouernours must haue forwardnes before others, in knowledge and godlines, as able to guide.

And some must haue age and eldershippe.

Also some must haue parentage and birth.

115 Howe are they vnfitt and vnskilfull to gouerne?

They are vntoward through their ignoraunce, & are worldlie minded men.

They are children or of childish condicions.

They haue no right nor succession by parentage or birth.

115

Knowledge is the right iudgement or wisedome which they should haue, whereby they shoulde haue all thinges sought and founde out belonging to that calling. Knowledge.

Godlines is defined before.

Age and Eldershippe is a gifte whereby they haue greater authoritie as by naturall deserte of their wisdome, if so be by cōtinuāce of time they haue gotten that wisedome. Age and Eldership.

Birth and Parentage, is a gifte whereby they haue greater authoritie as by naturall deserte of kindred and bloude, or of begetting and bringing vp, if so bee they aunswere in worthines otherwise. Birth and Parentage.

116

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116 What charge or commaundement of God must they haue to vse their guift?

They haue first the speciall commaundement of furthering his kingdome, by edifyinge and helping of others, where there is occasion and the persones be worthie.

Also some speciall prophecie and foretelling of their calling, or some generall commaundement for the same.

Also particular warninges from God vnknowne to the world, as in oulde time by vision, dreame and reuelation, and now by a speciall working of Gods spirite in our consciences.

116 How are they forbidden by God and vnsente to that calling?

They are chiefly forbidden to hinder the building of the Lords kingdome.

Also their is some generall commaundement, or some speciall warning and example to stay them from that calling.

Also their owne fancie, ambition or lust doth thurst them on to that calling.

116

A commaundement to vse our giftes is a pronounced or written lawe or forme of wordes, appointing vnto vs that duetie, by the authoritie of God in the pronoūcer or writer. Cōmaundement to vse their gift. Generall lawe.Special Prophecie.Warning.

The speciall commaundemement for this is defined before.

Prophecie or foretelling of their calling, is the pronounced or written decree or will of God for their calling shewed before hande, whiche appointeth vnto them that calling, by the authoritie of God in the pronouncer or writer. Prophecie of their calling.

Particular warnings is the stirring vp and prouoking of them, by the worde, their consciences, and the spirit of grace in them, and by the occasions of doing good by their giftes, wherby they are compelled to vse their giftes in that calling. Particular warnings.

117

117 what agreement must there be of men?

For Church gouernours there must be an agreement of the church.

For ciuil Magistrates, there must be an agreement of the people or Common welth.

For Houshoulders, there must be an agreement of the houshouldes. As Husbandes, Parents, Maisters, Teachers, or Scholemaisters. &c.

117 How do they steale into that calling, or gett it by force & rauening?

They will shift & thrust themselues into the Church gouernment as Antichristes.

They will shift or thrust themselues into the ciuil gouernment, as Tyrantes.

They wil shift and thrust thē selues into home gouernment, like Lorddanes, or maisterly troublers.

117

Church gouernors are persons receyuing their authoritie & office of God, for the guiding of his people the Church, receyued and called thereto, by due consent and agreement of the Church. Church Gouernours.

The Church gouernement and gouernours are defined before.

Ciuill Magistrates, are persons receyuing their authoritie & office of God, for the due guiding of the common wealth, whereto they are duely receyued and called, by consent and agreement of the people and subiectes. Ciuill Magistrates.

A larger definition may be this:

Ciuill Magistrates are persons authorised of God, and receyued by the consent or choyse of the people, whether officers or subiectes, or by birth & succession also, to make & execute lawes by publike agreement, to rule the common wealth in all outwarde iustice, & to maintaine the right, welfare, & honour thereof, with outwarde power, bodily punishemens, and ciuill forcing of men. Ciuill Magistrates.

Housholders or house keepers are persons authorised ouer their housholdes and charges. Householders Agrement of men. Ecclesiasticall.Ciuill For Magistrates In peaceIn war.For housholders.

118

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118 What agreement must there be of the church, for the calling of church gouernours?

They must trie their guiftes and godlines.

They must receyue them by obedience as their guides and teachers, where they plante or establish the church.

They must receyue them by choyse where the church is planted.

The agreement also for the calling of ciuill magistrates should be like vnto this, excepting their Pompe and outward power, and orders established meete for the people.

118 How doe they shift or thrust themselues into the church gouernment, as Antichristes?

They hide away their vntowardnes and wickednes, and colour the same by an outward bragge, or countenance of authoritie, or by flatterings and pleasings.

They vndermine, and take away by craft the libertie of the church, and bring them into bondage.

They come vppon them by power and force, and yoake them by cruel lawes and penalties.

The like may be saide of Tyrauntes which vsurpe ciuil authoritie.

118

Agreement of men is the willingnes or glad consent both of the Gouernors to rule, & the people or inferiours to obey, for the assurance they haue in God, of welfare by eche other. Agremēt of men.

Trying of their giftes and godlines, is a taking of accountes of the same, by a right iudgemēt of them, by that which we haue knowne and seene in them, whiche doeth sufficientlie warrant their meetenes. Trying giftes & godlines.

Receyuing of them by obedience, is a duetifulnes in partaking to them the vse of our submission or seruice, because they partake vnto vs the vse of their authoritie and guiding. Receiuing by obedience.

Receyuing by choyse, is an agreement or partaking of condicions betweene Gouernours and inferiours, That so long as the Gouernours haue right vse of the submission and seruice of inferiours and the inferiours also haue the right vse and welfare of their authoritie & guiding, they shall hold that communion, or else make a breache thereof, when once it shall tende to confusion and destruction.Recyuing by choyce.

We giue these definitions so generall, that they may be applied also to the ciuill state. Agreement of the Church. By trying their gifts and godlines. By prophecie.By life & manners.Receiuing thereon By obedience.By choise.

119

119 What choyse should there be?

The praiers and humbling of all, with fasting and exhortation, that God may be chiefe in the choise.

The consent of the people must be gathered by the Elders or guides, and testifyed by voyce, presenting, or naming of some, or other tokens, that they approue them as meete for that calling.

The Elders or forwardest must ordeine, and pronounce them, with prayer and imposition of handes, as called and authorised of God, and receyued of their charg to that calling.

Yet imposition of handes is no essentiall pointe of their calling, but it ought to be left, when it is turned into pompe or superstition

119 How doe they come vppon them with power and force, and yoake them with crueltie?

With pride, threates, or wicked lawes, they are thrust vppon the people, by their owne might or by the strength of others: As of Bishops Patrones. &c.

The most wicked haue gotten from all, the libertie of vsing their voice and sentence: and doe at their pleasures present, name and approue whom they will. As the Examiner, the Patrone, the Bishoppe. &c.

They commaund and giue licenses with seales and fees and kneelings, and blasphemously also will giue the holie Ghost and the authoritie of preaching, though they haue not the guift: both which the lord onely can giue.

119

Prayer at the chosing is vpō the word preached, a pronouncing of their earnest desire to haue God their gracious Gouernour, in so waightie a matter, with an hū ble cōfessing wherin and how much they haue need of his help, & an intreating for the same in the name of Christ Iesus. Prayer at the chosing

The gathering of voyces & consent of the people, is a general inquirie who is meete to be chosen, when firste it is appointed to thē all, being dulie assembled to looke out such persons among thē, & then the nūber of the most which agree, is taken by some of the wisest, with presenting and naming of the parties to be chosen, if none can alledge anie cause or default against them. Gathering voyces

The ordayning by some of the forwardest & wisest, is a pronoūcing thē with prayer & thanksgiuing, & laying on of hands (if such imposition of handes bee not turned into pompe or superstition) that they are called and authorised of God, & receyued of their charge to that calling. Ordayning. Chosing. By God which authoriseth and sendeth.By men which receyue and cō firme the authoritie By gathering voyces.By ordayning With prayers and thankesgiuing.With pronouncing thē called.

120

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120 What agreement must ther be in the householdes, for the gouernement of them?

There must be an agrement of Husband and Wife, of Parentes & Children: Also of Maister and Seruant, and likewise of Teachers & Schollers. &c.

This agreement betweene parentes and children is of naturall desert and duetie betweene them:

But in the other there must be triall and iudgment of ech others meetnes for their likinge and callinge, as is shewed before.

Also there must be a due couenaunt betweene them.

120 How doe they shift and thrust themselues into home gouernment?

There is some disorder, wilines, or wrong in their agreement.

There is vnnaturall hardnes in the parentes towards the children: or the children doe refuse and cast of their parents.

They hide away their vntowardnes by some outward bragge and countenaunce.

By craft, feare or power, they vndermine them and bring them into bondage.

As for the couenaunt here betweene husband and wife, we vnderstand not the couenaunt which is in the communion of mariage, but that which is in the communion of gouernement. And this couenaunt is broken if eyther do seeke the destruction of other, or doe persecute religion or goodnes: likewise also it is broken, if by keeping togethr the one can not hould the true religion through the vntowardnes of the other in a wicked and false religion. And therefore in such cases a brother or a sister is not in bondage but that the husband may depart from the wife or the wife from the Husband 1 Cor. 7. Yet this departing is not a breach of the couenaunt of mariage, but of that communion in gouernment, through leauing one an other for a good conscience.

120

The gouernement of the Husbande is, his authoritie, lordshippe and chieftie ouer the wife, whereby he vseth her obedience and seruice, to partake vnto her the vse and graces of his authoritie and guiding. The gouernmēt of Husbandes.

Parentes are persons authorised ouer their children to rule them, by naturall desert of begetting and bringing them vp. Parents

Maisters are persons authorised ouer their seruauntes to rule them, by couenant of some maintenance, wages, or benefite, for their bodily seruice. Masters

Teachers are persons authorised ouer schollers to rule them, by couenant to haue maintenance or benefitte by them, for the learning which they gette vnder their guiding. Teachers.

Triall of eche others giftes & meetnes is defined before, quest. 118.

The couenant of Gouernement, is an agreement or partaking of condicions to hold the communion thereof, so long as it tendeth not to the confusion or destruction of eyther partie. Couenant of gouernment. Home gouernment. By natural agreement, as betwene Parents.ChildrenBy couenant and choyse made, as Betweene husbande & wife.Maisters and Seruauntes. &c.

Let this Definition be equallie weighed, and it will appeare whether wiues may departe from their Husbandes, when the vntowardnes of the Husbandes in a false religion, and persecution withall, doeth driue them to seeke their safetie with true Religion and a good conscience.

Hitherto of the entraunce and taking on vs the callinges of gouernment: now foloweth the due execution of those callings.

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121

121 How must Superiours execute their callinge by ruling their inferiours?

They must esteeme right and due.

They must vphould the same:

By appointing to others their dueties.

They must take accountes.

121 How doe the wicked handle their gouernment amisse, and abuse the same for their pleasure and lustes?

They mislike the right, and fauour the wronge.

They leade others vnto wickednes.

They suffer and let them alone therein.

121

For the definition of rule & gouernement, looke question 112.

Execution of their calling is a duetifulnes in them, in partaking vnto them, which obeye and serue them, the whole vse, and al the graces of their authoritie and guiding. Execution of calling By esteeming right and due.By vpholdīg the same, By appointing duties.By taking accountes.

Esteeming right and due in inferiours, is a duetie of their calling, whereby they are pleased with the worthines thereof, and feele or knowe the vse of the same. Esteeming right. Pleased with it. Loue and Ioye.Zeale.Ielousie.Displeased with cōtrary Hatred.Anger and Wrath.

122

122 How must they esteeme right and due?

They must be zealouse for equitie and innocencie.

They must loue those and reioyse ouer them, which doe their dueties.

They must hate all vanite and wickednes and be angrie and greeued therat.

122 How doe they mislike right and due?

They make light thereof.

They loath it and take greefe therat.

They rest and please themselues in euill and wrong.

122

Their zeale and Ielousie, is the estimation of right and dutie, for the worthines thereof: whiche prouoketh them to hasten the same, & to make it sure with all straightnes and watchfulnes. Zeale.

Their Loue and Ioye is their high estimation of inferiours in their goodnes, whereby they yeelde them selues to them in one mutuall happines, and take them as precious and deare, which are so obedient and rulie. Loue.

Their anger and hatred is their troubled disliking of the wickednes of inferiours, for the contrarietie thereof, to their iust guiding and authoritie, prouoking them speedily to redresse such wickednes, or if that can not be, to cast them off and forsake them. Hatred and anger.

123

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123 How must they appoint vnto others their worke and duetie?

They must teach them.

They must direct them by their guiding and helpe.

They must giue them good example.

123 How doe they misleade?

They giue them vp to their ignoraunce, or deceiue and beguile them.

They forsake the vntoward or make them more auke.

They goe before thē in wickednes.

123

Appointing of dueties is that point of gouernement, or duetifulnes in Gouernours, whereby their inferiours haue their office and charge at their handes. Appointing dueties By teaching.By speciall directing.

Their Teaching is their duetifulnes in vsing the obedience of inferiours, to learne and knowe their dueties. Teaching. Teaching Deliuering the groundes of Religion and meaning of the Scriptures. By interpreting and opening The wordes.The matter, as The whole meaning The summe & whole matter brieflie laied out.The methode and order.The partes. Proofes.Sentences.By gathering vppon it Generall knowledge Of Religion and holinesOf righteousnes wiih men.Applying to reforme Skanning duties byMouing affections Cimending, discōmending.Exhorting, dehorting.Confirming the same. By requiring agayne, and priuate applying.By trying in practise.

124

124 How must they teach them?

They must teach them the groundes of religion, and the meaning of the Scriptures.

They must exhort and dehort particularly for reformation of their liues.

They must require thinges againe which are taught, by particular applying and trying their guift.

124 How doe they giue them vp to their ignoraunce, or deceaue and beguile them?

They teache them heresies, or lette them alone therein, and withholde them from searching and learning the truth.

They incourage & strēghthen thē in wickednes by flatteringes and pleasinges: but discourage from goodnes by taunts and threats.

They skoffe & mocke at their graces and knowledge, if they haue anye, or litle regarde their ignoraunce.

124

The groundes of religion are the pronounced, written, or knowen lawes & doctrine of God, teaching vs the first necessarie and chiefe rules of our christian profession, whereof if one of them be denied or refused, it is the ouerthrowe of al religion, & of our whole redēption. Groundes of Religion.

Applying is an examining or trying out of the liues of men by the trueth of Gods word, to make known the secretes of their hartes vnto them, and their iust desertes for the good or euill that is in them, or proceedeth frō them. Applying.

For the definition of Exhortation, looke quest. 110.

Dehorting is an edifying by sharpe & blaming words with threatnings of iudgement, to worke in their hartes a misliking of some vice and errour, with a hatred and griefe against it. Dehorting.

Requiring agayne is a seconde or after teaching to confirme things which are taught. Requiring againe

125

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125 How must they direct them by their guiding and helpe?

They must guide thē in the worshipp of God, as in the Worde, Praier, Thanksgiuing, &c

They must gather their Voices, Doubtes and Questions, and determine Controuersies.

They must particularlie commaunde and tell them their dueties.

125 How doe they forsake the vntowarde, or make them more auke?

They are a spirituall infection, and misleade others in a false worshippe and idol seruice.

They make them slauish to their decrees and traditions.

They force, controule and turne all dueties which waye they will.

125

Their directing and guiding is a duetie of their gouernement, vsing the obedience of others in following them, to do anie thing with them or after thē. Directing To doo things with vs In religion & worshipping God ▪In al other affaires In doubtes & controuersies to decide matters.In busines to commaūde & tell them their dueties.To do things after vs by our exāple.

Guiding in the worship of God, is when they worship God with vs, and after our maner. In the worship of God.

Gathering voyces, doubtes, &c. is a diligent inquirie of them: and determining controuersies, is an vsing of their obedience to followe our iudgement in them, set downe by the worde of God. Deciding matters.

Particular commaunding and telling of duties, is a pronoūcing with authoritie what we appoint them to do: whereby we vse their obedience to followe our will. Particular commaunding.

Good example is a duetie of their gouernement in forwardnes before them, to shew vnto others, howe they should followe them, & doo anie thing after them. Good example.

126

126 How must they take accountes?

They must continually watch them by visiting and looking to them themselues, and by others helping vnto them.

They must trie out and search their state and behauiour by accusations and chardgings with witnesses.

They must reforme or recompense by rebuke or separation the wicked and vnruly.

126 How doe they suffer and let alone in their wickednes?

They hide wickednes and shift it away, and seeke occasions of euill.

They ouerslippe wickednes and passe by the same.

They flatter and excuse them in their sinne.

Hitherto of the dueties of Gouernours, now follow the dueties of submission vnto them.

126

Our taking of accountes is a duetie of our gouernement, whereby we reckon with them, howe they do their dueties. Taking accounts In knowing right & due By Watching.By examining.In recompensing.

Watching, is our continuall minding of them, whereby wee marke their obedience and seruice. Watching.

Examining and trying, is a forceable taking of accountes, whereby we make known that which anie would hyde. Examining.

Recompensing is a duetie of gouernement, whereby as they doo their dueties, so we giue them the name and the vse thereof in good or euill. Recompensing.

For rebuke and Separation, looke questoon 48.

127

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127 what say you of the dueties of submission to Superiours?

They consist in esteeming them.

In honouring them.

In seruing them.

127 How are inferiours vnduetifull and faultie▪

They despise their Gouernours.

They make them a shame and a skorne.

They are vnruly.

127

Inferiours or persons gouerned are, which giue vse to their Gouernours of their submission and seruice, and receyue the vse of their authoritie and guiding, and houlde this communion so longe, as it tendeth not to the confusion, or destruction of either of them. Inferiours and submission. In esteeming them.In dutifulnes thereon by Honouring them.By seruing them.

Esteeming Superiours, is a duetie of submission, whereby we consent, that they are worthie and meete for to guide vs. Esteeming In their persons Reuerence.Bashefulnes.In their autority In iustice.In goodnes.

128

128 How must we esteeme them?

We must esteeme them in their Persones.

Also in their Iustice.

Also in their Goodnes.

128 How doe they despise them?

They make light of their worthines

Also of their will and pleasure.

Also of their goodnes, and the graces, and blessinges which they may haue by them.

128

Esteeming them in their person, is whereby we are moued at their presence, and are stricken with their worthines, for their cō tinuall good example and due behauiour. Esteeming their persons.

129

129 How must we esteeme them in their persone?

By reuerence.

By shamfastnes and bashfulnes.

129 How doe they make light of their worthines?

They are too homelie with them.

They are boulde and malepert.

129

Reuerence is an estimation of them for their owne worthines, though we had not to deale with them. Reuerence.

Bashefulnes or shamefastnes, is a troubled disliking of our owne vnworthines, because of their presence, whom wee better accounte of then of our selues. Shamefastnes.

130

130 How must we esteeme thē in their iustice?

By feare.

By zeale for their right.

By greefe for their displeasure.

130 How doe they make light of their will and pleasure?

They haue their hardnes and stoutnes of hart.

Also their dubbling and halting.

Also they rest and flatter them selues in their wickednes.

130

Esteeming them in their iustice, is a duetie of submission, whereby wee take them to be meete and righteous Gouernours. Esteeming thē in their Iustice. In well doing Feare.Zeale.In euill doing as greefe.

Feare is an Estimatiō of their Iustice, wherby wee take heede to please them in all things, and abhorre to prouoke them against vs, because we are sure, that they will recompence vs according to our deseruings. Feare.

Zeale for their right is an highe estimation therof, for their worthines, prouoking vs earnestlie to hasten and further the same, as feeling it our curse if they lose their right. Zeale.

Griefe for their displeasure, is a troubled disliking of our wickednes, and iniurie done to them, whereby we feele the hurt and daunger We are in, by their displeasure against vs. Greefe.

131

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131 How must we esteeme thē in their goodnes?

We must loue them.

We must reioyse in their presense & welfare.

We must hope and trust of their help in God.

131 How do they make light of their goodnes, and of their graces & blessinges which they may haue by them?

They haue their misgiuing frō them.

They are greeued and heauie before them.

They shrinke awaye, and doubt of their helpe.

131

Loue and Ioye is an estimation of thē in their goodnes, whereby we yeelde our selues to them in one mutuall happines, & seeke their welfare before our owne. Loue & Ioye Esteeming in goodnes Present Loue.Ioye.Cōming Hope.Trust.

Hope and Trust is an highe estimation of their helpe and fauour, prouoking vs to doo anie thing, wherin we haue assurance of their good will or promise. Hope and Trust.

Looke question 93.

132

132 How must wee honour them?

Wee must humble our selues before them.

Wee must seeke to them for their fauour and helpe.

Wee must be thankfull for their goodnes towardes vs.

132 How doe they make them a shame and a skorne?

They haue their loftines and pride or els toe much slauishnes.

They forsake their goodnes and cast them of.

They esteeme their owne worthines and are vnthankfull.

132

Honouring them is a duetie of submission, whereby wee set foorth their worthines. Honouring them. In humbling our selues to them.In vsing their goodnes.

Humbling ourselues, is an honouringe of them, by abasing our selues, according to our vnworthines and their excellencie aboue vs. Humbling. Inwardly In meekenes.In patience.Outwardlie in homage.

133

133 How must we humble our selues?

Wee must shewe the lowlines of our hartes by our speach and behauiour.

We must be meeke in despising our right and welfare.

We must be patient in abiding their chastising.

133 How haue they their loftines and pride, or their toe much slauishnes?

They will be gallant and lordlie, or ouer wretched in flattering.

They are stoute and stubburne.

They murmure or rage when they are corrected.

133

Homage is an Humbling or Abasing of our selues in our behauiour towards them, as beseemeth their worthines, whereby they haue honour therein. Homage.

Meekenes is an humbling or abasing of our selues, in despising our right and welfare, as vnworthie to haue or to seeke it at their hands, when they wittinglie withhold it. Meekenes.

Patience is an humbling or abasing of our selues, gladlie to suffer their corrections as being meete for vs Patience.

134

134 How must wee seeke to them for their fauour and helpe?

We must confesse our faultes and offences.

Wee must aske pardon and forgiuenes,

Wee must complaine of our wantes and craue their helpe.

134 How doe they forsake their goodnes and cast them of.

They excuse and iustifie them selues in their faultes.

They are frowarde and wilfull in the same.

They chalenge their deseruinges▪

134

Seeking to them, is an honouring of thē by shewing of our willing desire to vse their goodnes. Seeking to them. In faultes Confessing faulesAsking pardon.In other miserie or need. Complayning of wantes.Crauing helpe.

Cōfessing faultes is a seeking to them for their fauour and good liking, by shewing wherein and howe greatlie we haue offended. Confessing faultes.

Asking pardon is a seeking to thē to haue our faultes forgiuen vs, with an humble intreating them for the same. Asking pardon.

Complayning and Crauing, is a seekinge to them by shewing wherein and how much we haue need of their helpe, with an hūble intreating them for the same. Complaining and Crauing helpe.

135

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135 Howe must wee be thankefull?

We must acknowledge their goodnes towards vs.

We must confesse the same in our words.

We must shewe kindnes and duetie againe.

135 How doe they esteeme their owne worthines and are vnthankefull?

They sette light and thinke skorne of good turnes and benefits.

They talke and vaunte of their deseruings.

They vpbraide them and are vnduetifull.

155

Thankefulnes is an honoring of them by abasinge our selues for the good we haue by them, whereby wee take our selues indebted vnto them and vnable to make them amendes. Thankefulnes to thē. In acknowledging goodnes.In dutifulnes for the same, Giuing thanksKindnes and duetie againe.

Acknowledging goodnes is a ful consent and conscience thereof, by mindefulnes and examining of their particular good turnes towardes vs. Acknowledging their goodnes.

Giuing thankes is a witnessing or shewing of their deseruings, whereby wee confesse their goodnes towardes vs, and our vnworthines. Giuing thankes.

Kindnes or duetie againe, is a thankefulnes in pleasuring them for all the goodnes whiche they haue shewed towardes vs. Kindnes and duetie againe.

Hitherto of esteeming and honouring Superiours: Now foloweth seruing of them.

136

136 How must we serue them?

We must learne of them.

We must obey them in our calling.

We must giue good accountes of our calling.

136 How are they vnrulie?

They are foolish and ignoraunt.

They are disobedient.

They are maisterly and sett on their willes.

136

Seruing them is a duetifulnes in giuing to Supetiours the vse of our calling and giftes, with earnest endeuour to pleasure and profite them. Seruing them By learning of them.By obedience thereto. In our calling.In accounts therof.

Learning of them, is the seruice of our minde and vnderstāding, whereby we vse their goodnes in teaching vs, that wee may knowe our dueties, and do thereafter. Learning of them. By getting knowledge.By vsing the same to follow Their guiding.Their example.

137

137 How must we learne?

We must gett the knowledge of such things as they teach vs, and reforme our selues by them.

We must followe them guiding vs.

We must followe their example.

137 How are they foolishe and ignorant?

They are dull and deceaued.

They become more vntoward and auke.

They are contrarie and against them in vnlike behauiour.

137

Knowledge of our dueties, is the right iudgement and wisedome wee should haue, whereby we should haue al things sought and founde out belonging to our calling. Getting knowledge by them.

Following them guiding vs is a dutie of submission in vsing of their gouernement, to put in practise anie duetie by their particular appointing, or as we see them to go before vs. Following them guiding.

Following their example, is an vsing of their godlie life, to frame our owne liues accordingly. Following their example.

138

138 How must we followe them guiding vs?

Wee must worshippe God by their guiding, and daylie keepe the meetings thereto appointed.

Wee must yeeld and stand to their iudgements, and debatings of matters by the word of God

Wee must take and fulfill our taske and dueties at their appointing.

138 How are they vntoward and auke?

They houlde a superstitious or false worshippe with them.

They are froward and contentious.

They are vnprofitable, and bring losse or disuantage.

138

The worship of God, and the meetings for the same, are defined before.

Yeelding and standing to their iudgements, is a duetie of submission in vsing of their iudgementes, and aunsweres to learne what is truth and meete in anie matter, to followe the same. Yeelding to their Iudgementes.

For Taking and fulfilling our taske & dueties, looke number 146.

139

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139 How must we obey them in our calling?

We must take counsaile.

We must be forward theron.

We must doe all things in their due manner.

139 How doo they disobey them in theyr calling?

They doo thinges in lightnes and rashnes, or with subteltie and craft.

They are backward and vntoward.

They haue their euill handling and marring of matters.

140

140 How must wee take counsaile?

Wee must attend and watch to our dueties.

Wee must remember and count the same.

We must foresee & purpose what to doe.

140 How are they light and rash in their doings?

They haue their carelessnes and dulnes.

Also their forgetfulnes

Also their vnwarines and headines.

141

141 How must we be readie and forward vpon counsaile?

We must desire to doe our dueties, with hope and trust of obteining our desires.

We must haue zeale & courage thereto.

We must be ioyfull and comfortable therin.

141 How are they backward and vntoward?

They haue euill will to their dueties, with shrinking and doubting to goe forward.

They are coulde and doe better things by halues.

Their dueties are wearisome and irksome vnto them.

142

142 In what manner must wee doe our dueties.

We must be actiue and skilfull.

We must labour and worke.

We must be steadfast and constant.

142 What euill handling and marring of matters haue they?

They are vnfit and vnskilfull.

They are idle and slothfull.

They are wauering and giue ouer.

143

143 What skill or actiuenes is required?

Wee must order thinges by their times and course.

Also by their measure of worke.

And we must be handsome and tydie in our worke.

143 Howe are they vnfitte and vnskilfull?

They are disordered and do thinges by hazard.

They haue their disvantage.

They are vntydie and boysterous.

144

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144 What labor is required?

We must vse our force and might.

We must be speedie and quicke.

We must be painfull and straite that nothing fayle.

144 Howe are they idle and slothfull?

They haue their weaknes and fainting.

Also their slacknes and slownes.

Also their loathing and letting.

145

145 What stedfastnes and constancie is required?

We must be patient whatsoeuer successe we haue.

We must preuaile & gather strength.

We must finish & dispatch our work.

145 Howe are they wauering and vnconstant?

They are discouraged if anie thinge miscarie.

They shrinke and faile by their backwardnes.

They loose their labour and mysse of thier purpose.

¶ For the Definitions and Diuisions of all these before from number 138. vntill number 146. Looke the number 100. to the number 107.

146

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146 What accountes must we make of our calling?

We must cleare our selues from all accusation and suspicion of euil.

We must shewe and appreue our faithfulnes.

We must fullfill our taske.

Hitherto of bounden duties.

146 How are they masterlie, and obstinate in their wickednes?

They excuse and iustifie their faults.

They hide their vnfaithfulnes, and shifte it awaye.

They faile of their work & dueties, and do them by halues.

Hitherto of abuse in gouerenment.

146

Giuing accountes is our obedience in seruing them, whereby we make a good reckoning, of all dueties towardes them. Accountes In worde In clearing our selues.By shewing our faithfulnes.In deede by fulfilling taske.

Clearing of our selues is a giuing of accountes, whereby we discharge our selues of all things wherewith wee are, or might seeme to be charged. Clearing.

Shewing faithfulnes, is a giuing of accountes whereby they marke and perceiue, that we keepe trust and credite with them. Faithfulnes.

Fulfilling taske is an accounts in our deedes, discharging vs of that worke and seruice which they appointed vnto vs, because we haue duelie dispatched the same. Fulfilling taske.

147

147 What be the more free duties?

They are concerninge other mens persons, in goodnes towards them.

Or concerning our owne.

Or concerning outward furniture.

147 What abuse is there of freedome and libertie?

The wicked are cursed and vngracious to others.

Also to them selues.

Also they marre & spoile all thinges.

147

Goodnes towardes others is our righteousnes in yeelding and applying our selues vnto them to their behoofe rather then to our owne. Goodnes By esteeming and accounting.By dutifulnes thereon In honouring them.In pleasuring them.

148

148 What be the dueties of goodnes towards others?

They be eyther in esteeming them.

Or in honouring them.

Or in pleasuring them.

148 How are they cursed and vngracious to others?

They despise them.

They shame them or make them a skorne, so much as lieth in them.

They are hurtfull and mischeeuous.

148

Esteeming them is a duetie of our goodnes, whereby we iudge and take thē, as worthie thereof, and yeelde our selues to them. Esteming them In prosperitie In their persons.In their goodnes.In miserie Greefe, mercie and compassion.

149

149 How must we esteeme thē?

Wee must esteeme them in their person.

In their goodnes.

And in their miserie.

149 How doo they despise them?

They haue respect of persons.

They cast them of, and make light of their worthines.

They forsake them in miserie.

149

Esteeming them in their person is a duetie of goodnes whereby we yeelde our selues to them, for their owne cause and worthines though wee had no good by them. Esteeming person Reuerence.Shamefastnes.

150

150 How must we esteeme thē in their person?

By reuerence.

By shamefastnes.

150 How doo they respect persons?

By slauish abasing, by wondring, or by disdaine.

By bouldnes and malepertnes.

150

Reuerence is an estimation of them for the image of God in them, or for some shewe of his excellencie. Reuerence.

Shamefastnes is a troubled disliking of our vnworthines, which we feele the more by the shewe of their excellencie. Shamefastnes.

151

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151 How must we esteeme them in their goodnes?

By loue towards them.

By ioy in their presence & felloship.

By hope and truste of their fauour towards vs.

151 How do they cast them of and make light of them?

They haue their misgiuing & anger.

Also their enuie and greefe.

Also their shrinking & withdrawing.

151

Esteeming them in their goodnes, is our duetifulnes in yelding our selues to them, for some communion of graces or dueties which we haue with them. Esteming thē in goodnes Loue.Ioye.

Loue is an Estimation of them, in their goodnes, whereby we yeeld our selues to them in one mutuall happines. Loue.

There is also a loue of our enimies, which is but an estimation of the shewe of some excellencie of God in them, whiche driueth vs for the Lordes cause to seeke their welfare. These we can not loue in their goodnes, being wicked, nor yeelde our selues to them in one mutuall happines. Loue of our enemies.

Ioye is an estimation of them, whereby wee feele the blessings and graces wee haue by thē, how much they further our happines. Ioye.

The definitions of Hope and Trust looke before.

152

152 How must we esteme them in their miseries?

By mercie and compassion.

By partaking their greefe.

By partaking their shame.

152 How do they forsake them in miserie?

They are sauage and vnmercifull.

They are gladd and merie in their euils.

They disdaine them and thinke skorne of them.

152

Mercie is a troubled disliking of their miseries as if they were our owne. Mercie.

Partaking griefe is a feeling with them, of the hurtes and daungers they are in, as if they were our owne. Greefe.

Partaking shame, is a troubled disliking of that vilenes they are in, as if it were our owne. Partaking shame.

153

153 Howe must we honour thē?

We must humble our selues to them.

We must seeke to them, and request them for their fauour and helpe.

We must be thankfull.

153 How do they shame them, or make them a skorne?

They haue their loftines and pride, or their slauish pleasing.

They forsake their goodnes and cast them of.

They esteeme their owne worthines, and are vnthankefull.

153

Honouring is a duetie of goodnes towardes them, whereby we set forth their worthines. Honouring By hū bling our selues to them For their worthines Reuerent speache.Courtesie and Ministring.For agreement Meekenes in pleasing.Gentlenes in sparing.By vsing their goodnes.

Humbling our selues is an honouring of them by abasing our selues, according to our vnworthines which we feele in comparison of them. Humbling.

154

154 How must we humble our selues to them?

By lowlines in speach & behauiour.

By meekenes in pleasing them.

By gentlenes in sparing them.

154 How are they proude, or slauish in pleasing?

They are gallant and lordly, or wretched flatterers.

They are stoute and wilfull.

They are disdainefull and spightfull.

154

Lowlines is an humbling or abasing of our selues, whereby wee preferre them before vs. Lowlines.

155

155 How must we be lowlie in speach and behauiour?

By vsing reuerent names and speach towards them.

By courtesie and homage.

By wayting and ministring.

155 How are they gallaunte and lordly.

They raile, mocke and iest, or otherwise abuse them by speach.

They are to homelie, vncourteous, or barbarous.

They are nice and straunge.

155

Courtesie or ciuilitie is an hūbling or abasing of our selues in our behauior towards them, as beseemeth their persons, or desertes at our handes. Courtesie.

Ministring is a duetie of humbling or abasing, whereby we applie our selues to helpe & serue them as their neede is. Ministring.

156

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156 How must we please them in meekenes towards them?

By yeelding to their request, or opinion.

By pardoning them anie thinge.

By appeasing them being angrie.

156 How are they stout and wilfull?

They are contentious and churlish.

They are fearce and furious.

They make trouble and prouoke others.

156

Meekenes is an humbling or abasing of our selues in despising our right or welfare, as vnworthie to holde or seeke it with their displeasure. Meekenes in pleasing By yeelding.By appeasing anger.

Yeelding to them is a duetie of meekenes, fulfilling their desire and suite, though it bee against our selues. Yeelding To request Of suite.Of pardon.To him that striueth for his opiniō

Pardoning is a duetie of meekenes in receyuing them to fauour, and shewing our loue, as if they had not offended vs. Pardoning.

Appeasing their anger, is a duetie of meekenes in vsing softe wordes and kinde behauiour to get their fauour in their wrongfull disliking of vs. Appeasing.

157

157 How [...]ust we spare them in gentlenes?

We must be milde in talke or rebuke.

We must forbeare their infirmities.

We must be patient in their iniuries.

157 How are they spitefull?

They are waywarde and bitter in talke and rebuke.

They stomacke infirmities and seeke vantage against others.

They are malicious & seeke reuenge.

157

Gentlenes in sparing is a duetie of humbling or abasing our selues gladlie to suffer their vntowardnes and weakenes, though it be against our selues. Gentlenes in sparing By mildnes,By patience in forbearing Infirmities.Iniuries.

Mildnes in speache is a duetie of gentlenes in applying of our wordes to their liking though it be against our selues. Mildnes in speache In talke.In rebuke and admonishment.

Patience is a duetie of gentlenes in sparing and forbearing them, dealing wrongfullie against vs. Patience.

Forbearing infirmities is a duetie of gentlenes in sparing of them in their vnaduised or vnwilling dealing against vs. Forbearing infirmities.

Forbearing iniuiries, is a duetie of gentlenes in sparing of them in their wilfull dealing against our knowen right. Forbearing iniuries.

158

158 How must we seeke to thē for their fauour and helpe?

We must complaine of our wantes, and craue their helpe.

We must confesse our faultes and offending of them.

We must aske pardon & forgiuenes.

158 How doo they forsake their goodnes, and cast them of?

They match and compare them selues with them, and skorne their helpe.

They excuse & iustifie their faultes.

They are froward therein.

158

Seeking to them, is an honouring of thē by shewing of our willing desire to vse their goodnes. Seeking to them. In faultes Confessing faultsAsking pardon.In other miserie or need. Complayning of wantes.Crauing helpe.

Cōfessing faultes is a seeking to them for their fauour and good liking, by shewing wherein and howe greatlie we haue offended. Confessing faultes.

Asking pardon is a seeking to thē to haue our faultes forgiuen vs, with an humble intreating them for the same. Asking pardon.

Complayning and Crauing, is a seekinge to them by shewing wherein and how much we haue need of their helpe, with an hūble intreating them for the same. Complaining and Crauing helpe.

159

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159 How must we be thankfull?

We must acknowledge their goodnes.

We must confesse the same.

We must shewe kindnes and goodnes againe.

159 How are they vnthankfull and esteeme their owne worthines?

They sette light by and thinke skorn of their good turnes and benefits.

They talke and vaunt of their deseruings.

They vpbrayde them and are vndutifull.

159

For the Definitions and Diuisions in this number 159. looke number 135.

160

160 How must wee pleasure them?

By prayer for them.

By directing and furthering them.

By maintayning them.

160 How are they hurtfull and mischieuous?

They curse and wish euill vnto them.

They misleade and hinder them.

They forsake them and faile them, when they should helpe them.

160

Pleasuring them is a duetie of goodnes and charitie towardes them, whereby wee doo them good. Pleasuring them Secrete by prayer for them.Shewed By directing and furthering them.By maintayning thē.

Prayer for them, is a seeking to God for his helpe and blessing vppon them, by shewinge wherein and howe much they haue neede of his helpe, with an humble intreating him for the same. Prayer for them.

For Directing, looke number 125.

Furthering is a duetie of goodnes, whereby they gette vauntage, and are profited by vs. Directing & furthering In word by Teaching.Counsell.In deede By ayding, moderatīgBy example.

161

161 How must wee direct and further them?

By teaching and counsayling.

By ayding and moderating.

By our example.

161 How do they mislead and hinder them?

They corrupt them and hould them in their errour and ignoraunce.

They trouble or withdrawe them from their dueties.

They are captaines and ringleaders to mischeefe.

161

For Teaching and Counsaill, looke number 125. and number 53. And also 47.

Ayding and helping is a duetie of goodnes, whereby we vse meanes or indeuour our selues to remedie their wantes and necessities. Ayding and helping.

For Moderating and example, looke number 125. and number 19.

162

162 How must wee teach and counsayle them?

We must vse mutuall conference and edifying in the Scriptures.

We must exhort and comfort.

We must dehort and rebuke.

162 How do they corrupt them, & holde them in error and ignorance?

They stand and reason to withdrawe and peruert one an other.

They incourage & strēgthen in wickednes by flatterings and pleasings.

They discourage from goodnes by tauntes and threates.

162

For Conference and Edifying, Also for exhorting and dehorting, looke number 110. and 124

Cōforting is a duetie of goodnes towards them, whereby we vse kinde wordes and full of godlie hope, either to remedie greefe or impatience, or to make them more gladde and comfortable. Comforting

163

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163 How should we maintayne them?

By iudging and defending their person and cause, and reconciling parties

By giuing and lending and suertishippe, as they haue neede.

By visiting and ministring to them in their distresse, though it cost vs our liues.

Hitherto of dueties concerning goodnes towards others.

163 How doo they faile and forsake them?

They reproch, condemne, and betraye them.

They are vnkinde, harde, and pinchinge, and lende vpon vsurie.

They haue their straungenes, nicenes, and loathinge.

Hitherto how they are a curse and vngracious to others.

163

Maintaining is a duetie of goodnes & pleasuring them, whereby thei want no helpes nor furtherances of their welfare, so much as lyeth in vs. Maintayning, In strift & controuersie, by iudging and defending their cause and person, and reconciling parties.In peace & quietnes In prouiding good things for them.In doing good.

Iudgeing their cause is an assurance or conscience of their right and innocencie, wherebye we determine accordingly. Iudging.

Defending is a maintaining of them in strift by vsing of lawe, power or strength, to vphoulde their right. Defending.

Recōciling is a dutie of goodnes in iudging and determining their cause, whereby the parties offended, do willingly agree and striue no further. Reconciling.

Prouiding things, is a duetifulnes in vsinge meanes to haue them readie, that we may bestowe them. Prouiding.

Giuing or liberalitie, is a duetie of goodnes, whereby we bestowe good things vpon them without their cost. Giuing

Lending is a dutie of goodnes in laying out and bestowing of our goods to their vse vpon trust or assurance of payment agayne. Lēding

Suertiship is a warrāting of their faithfulnes towardes others by standing bounde in their behalf, vpō trust of their faithfulnes towards vs. Suertiship.

For ministring, looke num. 155.

Visiting is a duetie of goodnes in partaking vnto them the vse and comfort of our presence and companie. Visiting Doing good In bestowing our goods Lending.Giuing.In bestowing our selues & our seruice SuertishipVisiting and ministring &c.

164

164 What duties are for our owne persones?

We must defend and maintayne our state and welfare.

We must vse it comfortablie, and remedie our greefes.

We must vse it seemelie & honorably, as beseemeth Christians.

164 How are they a curse and vngracious to them selues?

They faile and are wanting to them selues.

They are their owne greefe, and increase their miserie.

They shamfullie abuse their welfare, and make them selues vile.

164

Defending and mayntayning our state & welfare is a dutie of pleasuring & helping our selues by all lawfull meanes. Defending Duties for our selues In maintayning our Welfare In defending and keeping it.In remedying it.In vsing it — Comfortablie.Honourablie.

165

165 How must we defende our state and welfare?

By withstandinge the violence of the enemie, when it is for Gods glorie.

By bouldnes in answeringe and pleading our cause.

By assailing the enemie with force, when the cause requireth.

165 How doo they faile, and are wanting to them selues?

They miscarie or perishe throughe shrinkinge, or through wilfull indaungering them selues.

They are fearfull or ouermatched in holding their cause, & betraie ye same

By flight or other vnwarines, they betraye their safetie or welfare.

165

Withstāding is a strift against enimies, whereby we defende our selues, vpon trust of some ablenes in God to resist them. Withstāding

Pleading our cause is a defending of our right, making it known by proofe & examination. Pleading

Assayling is a strift against enimies, firste prouoking them to defende themselues. Assayling. Defending By with stāding In deede. &c.In word &c.By assayling

166

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166 How must we vse our state comfortablie?

We must vse the blessinges of God both mutuall and seuerall, as a remedie against dulnes and greefe.

Also against weaknes and wearines.

Also against hurt, or vncomlines.

166 How are they a greefe and miserie to them selues?

They cast them selues into further heauines and care.

They pine away or breake them selues, with fasting and toiling.

They increase their disease & beastlines.

166

Vsing our state comfortablie is a bestowing or applying of the giftes and graces of God to haue the full ioye and glorie of the same. Vsing state comfortablie.

Remedying of dulnes, greefe, weakenes, wearines, hurt, and vncomelines, is an vsing of such blessings and graces of God, as may take them away. Remedying want of comfort.

167

167 How must we vse our state seemelie and honorablie?

We must refraine from lawfull pleasures, as there is neede, and bridle our lustes.

We must be pure and chast.

We must be sober.

167 How are they shamefull and vile?

They pamper & cherish them selues.

They are vnchast and filthie.

They are giuen to wantonnes and pleasures.

167

Vsing our state seemelie and honorablie, is a bestowing and applying of the giftes and graces of God, to haue our full reuerence and honour thereby. Vsing state honourablie In abstinence In nature, as lust, appetite, delightes, ease. &cIn other pleasures.In moderation By purenes & chastiti [...]By sobernes.

Refraying and abstinence is a duetifulnes in disliking and refusing such pleasures as beeing lawefull in them selues, yet by some occasion are vnmeete for vs. Abstinence.

Moderation is a dutifulnes in góuerning pleasures, that we exceede not measure and honestie. Moderation.

168

168 What chastitie and purenes must we vse?

We must vse mariage duelie.

We must haue no filthie thoughtes nor lustes.

Neither wordes nor behauiour, nor outwarde helpes to further the same, as, euil companie, excesse in eating & drinking, brauerie, nicenes, &c.

168 How are they vnchast and filthie?

They abuse mariage.

They haue filthy thoughtes & lustes.

Also wordes and behauiour, & outward helpes to further the same.

168

Purenes and chastitie is a moderation of naturall lust, that no filthines be in vs. Purenes & chastitie In mariage By preparing thereto.By due ioyning.In single life

169

169 What is the right vse of mariage?

There must be a due traill and iudgment of eche ohers meetenes.

Also a due couenaunt made on all parties.

Also due ioyning in mariage.

169 How doo they abuse mariage?

They are deceaued by some foolish fancie, & drawne together for some worldlie cause.

By shifting and wilines, or some wicked bondage, they make the matche sure.

They come together by some wrong and disorder.

169

Mariage is a lawfull ioyning and fellowship of the husbande and wife, as of two in one fleshe, by partaking the vse of eche others loue, bodie, and giftes, in one communion of dueties: and especiallie in generation and bringing vp children. Mariage By preparatiō thereto By triall of meetnes i [...] the parties to be maried.By a due couenant.By a due ioyning.

Trying their meetnes is a takinge of accountes with our selues and others to haue warraunte of the same, by a right iudgement of thē, in those things which we haue knowne and seene by them. Trying their meetnes By nature Sexe, age, kindred.Personage to our [...] king.By nature & bringing vp Godlines.Meetnes by trade.

The Definitions of Sexe, age, kindred, persons, looke for in our table of Nature.

170

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170 What triall of their meetenes must there be?

They must be twoo onely, the man and woman, which for age, sexe and kinred are meete eche for other.

They must be meete for eche others liking in behauiour and personage.

They must be meete for eche others state and calling.

170 How are they deceaued, and drawne away by their fancie, &c?

They fall to all filthines, as incest buggerie, filthines with beasts, & vntimelie matching &c. or else forbid mariage altogither to some persons.

They take them meet for their luste, as for beautie, riches, or for some outward countenance or benefite.

They trouble and hinder their state and calling.

171

171 What couenant must ther be?

There must be a betrothing of eche to other.

Also an espousing of the parties by witnesses.

Also an agreemente of parentes or friendes, if the parties to be maried by vnder their ful power & gouernmēt

But if not, & the parentes or friendes be froward and none of the churche, the mariage of the godlie is not in bonage to their agreement.

171 How do they make the match by shifting, wilines or some wicked bōdage?

They gett a promiss eche of other by forcing, or by some craft & flatterie,

Likewise in espousing there is some such craft, wrong and disorder.

Also the parentes by craft, feare or power doo bring them together: or they are stolen or withdrawe them selues from the authoritie of their parentes in that mater.

172

172 How must they be duelie ioined in mariage?

Their betrothing & espousing must be further made known vnto witnesses.

Their friendes must be glad and reioyce together, in some ioyefull and seemelie maner.

They must giue the vse of their bodie for generation of children eche to other, and must not giue that vse of their bodies nor anie token therof to anie other, while they liue together, and lawfull diuorcement with deathe both not followe.

172 How do they come together by some wrong and disorder?

They haue graunt of secret licenses to marie, or their popish banes are asked in churches, and without a ringe and babling praiers, and the minister to marie them they can not be maried. And so they make it a sacrament.

They haue their feastes, daūcings, & vaine pleasures in heathenish wise.

By rape, force, fornication or adulterie, or by vnlawfull diuorcementes, &c, they defile mariage.

173

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173 What sobernes must we vse?

We must haue no wanton thoughtes nor delights.

neither words nor behauiour.

neither outward helpes to further the same.

Hitherto of free duties concerning persons.

173 How are they giuen to wantonnes and pleasures?

They haue their wanton thoughtes, delightes, wordes & behauiour, also the outward helples to further the same: as euill cōpanie, excesse in eating & drinking, brauerie, nicenes, &c.

Hitherto of the abuse of freedom in vndutifulnes to persons.

174

174 What be the dueties concerning goods and furniture?

They consist in getting, and increasing furniture and goods.

In sauing them being gotten.

In doing right vnto others about them.

174 How are they vnduetifull in goods and furniture?

They are vnprofitable, and liue vp on others.

They are vnthriftie, and their goods goe to decaye.

They do iniurie and wrong.

175

175 How are we to gett and increase thinges?

By our callinges in studies of learning.

By worke of bodie in sciences and craftes.

By the maner of laboring in these, as appeareth before.

175 How are they vnprofitable, and liue vpon others?

They are vntaught and without learning.

They haue no trade nor occupation.

They haue their euil handling and marring of matters.

176

176 How are we to saue things?

By placing and counting them, that they be not lost.

By mending and dressing thē before them be marred.

By spending and bestowing them without anie wast.

176 How are they vnthriftie, and lett their goods goe to decaye?

They cast and laye thinges disorderedlie, and are carelesse of them.

They spoile and marre them.

They wast and lauish them awaye.

170

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Their meetnes ech for other is their state or blessing of God vpō them, wherby they are both most redie and prepared for the vse eche of other, both for liking and calling. Meetenes.

Meetnes for liking, is the blessing & grace which they haue of behauiour, personage, and comlines, not to be disliked as vnmeete for eche others degree. Meetenes for liking.

Meetnes for calling is the blessing and grace which they haue, whereby eche others calling and skill may serue sufficientlie to their mutuall maintenance and profite. Meetenes for calling.

For meetnes by godlines, looke num. 118

171

The couenant of Mariage is an agreement or partaking of conditions, to holde the communion thereof, so long as death or lawfull separation and diuorcemēt doth not breake it. Couenāt At mariage to giue No vse of their bodies for generation to others.Nor token thereof.Before mariage In the parties Betrothing.Espousing.In friendes as their agreement.

There is also a couenant before mariage as by bethrothing, espousing, and agreement of friends and kindred.

Bethrothing is a couenant betweene the parties to be married, wherby they giue their troth that they will and shall marrie together, except some laweful vnmeetnes and disliking eche of other do hinder it in the meane time. Bethrothing.

Espousing is a couenant betweene them, whereby they are pronounced before witnesses, to giue them selues, and to be giuen eche to other to become husband and wife. Espousing.

172

Making it further knowne is the professing and shewing thereof, whereby it is further founde out and manifest. Making it further knowne.

Gladnes and Ioye of friends, is a blessed partaking of the vse and comfort of eche others presence & companie, with mirth & feasting, for the blessing of God towardes them in that mariage. Gladnes in meeting of friends.

The Mariage and Ioyning it selfe, is defined before, num. 169.

173

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Sobernes is a moderation of Ioye and delight, that no wantonnes be in vs, neither in thought, worde, nor behauiour. Sobernes Inwarde.Outwarde In speache.In behauiour and furniture.

Duetifulnes concerning goods and furniture is our righteousnes in vsing them, and occupying our selues about them for profite and benefite. Duetifulnes in goods By getting them.By sauing them being gotten.

174

Getting and increasing goodes, is a duetie of vsing the blessings of God, vnto further vauntage and gaine. Getting By labor in our calling In studies of mind as the artes.In work of bodie as sciences and trades.By the maner of labouring, as before.

Our calling is our appointed charge and maner of life in some honest worke wherein we are dailie to labour as we may best profite therein. Callings.

175

Studies of learning are callinges wherein the minde laboureth to inable vs with knowledge and wisedome, the better to gouerne and reforme vs in all dueties. Studies of learning.

Trades & sciences in bodily worke, are callings wherein the bodie also laboureth by skillfull and diligent stirring, to make or do somewhat for liuing and maintenance. Trades and Sciences.

For the maner of labouring, looke numb. 100.

176

Sauing goods, is a duetie of profitablenes whereby wee vse meanes that goods gotten, may be wel kept. Sauing by Keeping frō the losse By reckoning and Counting.By placing.Bestowing and vsing wel By spending without waste.By mending hurt and vncomelines.

Keeping from losse is a sauing of them by a diligent watchfulnes, to make them sure, and to haue them readie when neede requireth. Keeping from losse.

Counting them is a sauing of them by the helpe of their number. Likewise placing by helpe of their place. Counting and placing.

Bestowing them is a sauing of them by heedines to haue the full vse and benefite by them. Bestowing.

Spending is a warie bestowing of them, as they may reache furthest and last longest in profitinge our selues and others. Spending.

Mending them is a sauing of thē by remedying their hurt as there is neede. Likewise dressing is in remedying the foulenes or vncomelines. Mending and dressing.

177

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177 How must we do right vnto others in goods and furniture?

We must deale faithfullie with them.

Also innocentlie in agreement and couenaunt.

Also vprightlie in generall equitie.

177 How do they iniurie and wrong vnto others?

They are vnfaithfull and deceitfull.

They are hurtfull and oppressours of others.

Thei ar vniust & cōmō doers of wrōg

178

178 How must we deale faithfullie?

We must paye our debtes, and keepe our promisse.

We must restore that which is borowed.

We must deale truelie with other mens goods, being in our handes or keeping.

178 How are they vnfaithfull & deceitfull?

They are bankerupt and breake promisse

They borow, and restore not againe.

They defraude, cousin, or beguile men of their goods.

179

179 How must we deale innocentlie in agreement and couenaunt?

We must bargaine, buye or sell, with equall vantage in price and stuffe: as by goodnes of stuffe, by weight, number, greatnes, measure, time.

We must do our work for our wages.

We must giue the wages for worke.

179 How are they hurtfull, and grypers of others?

They bargaine, buye and sell to the losse of others, as by euil ware, false weight, euil measure, tale and count.

They are deceitfull laborers, & work by halues for their wages.

They giue wages by halues, or keepe it wholie backe.

180

180 How muste wee deale vprightlie in generall equitie?

We must permitte vnto euerie one their libertie and goods without robberie and oppression.

We must not steale nor beguile with craft.

We must make amends, when we haue hindred or defrauded anie.

Hitherto of the generall dueties of righteousnes with men.

180 How are they vniust and common dooers of wronge?

They are exactors, robbers, and oppressours.

They are theeues and pilferers.

They holde what they haue euil gotten, and count it their owne.

Hitherto of generall vndutifulnes towardes men.

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Information about this book

Title statement

A booke which sheweth the life and manners of all true Christians and howe vnlike they are vnto Turkes and Papistes, and heathen folke. Also the pointes and partes of all diuinitie, that is of the reuealed will and worde of God are declared by their seuerall definitions and diuisions in order as followeth. Also there goeth a treatise before of reformation without tarying for anie, and of the wickednesse of those preachers, which will not refourme them selues and their charge, because they will tarie till the magistrate commanude and compell them. By me, Robert Brovvne.

Browne, Robert, ca. 1550-1633.

Edition statement

1582

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2004-11 (EEBO-TCP Phase 1).

ID [DLPS]

A69006

ID [STC]

STC 3910.3

ID [STC]

ESTC S109446

ID [EEBO-CITATION]

99845093

ID [PROQUEST]

99845093

ID [VID]

9973

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A69006)

Transcribed from: (Early English Books Online ; image set 9973)

Images scanned from microfilm: (Early English books, 1475-1640 ; 180:11, 214:07 or 2039:6)

Source

— A booke which sheweth the life and manners of all true Christians and howe vnlike they are vnto Turkes and Papistes, and heathen folke. Also the pointes and partes of all diuinitie, that is of the reuealed will and worde of God are declared by their seuerall definitions and diuisions in order as followeth. Also there goeth a treatise before of reformation without tarying for anie, and of the wickednesse of those preachers, which will not refourme them selues and their charge, because they will tarie till the magistrate commanude and compell them. By me, Robert Brovvne., Browne, Robert, ca. 1550-1633..

Extent

[136] p.

Imprinted by Richarde Painter [i.e. Richard Schilders],. Middelburgh :: 1582.. (Actual printer's name from STC.) ("A booke which sheweth the life and manners of all true Christians" has separately dated title page and register.) (A different state of the edition collating A-B⁴ C² D-H⁴; A-O⁴. Quire D contains a different version of the preface to part 2, ending on D2v.) (Identified as STC 3910 on reel 180, and STC 3910+ on reel 214.) (Signatures: A-B⁴ C-D² ; A-O⁴.) (Imperfect: reels 180, 214 part 2 only.) (Reproductions of the originals in the Yale University. Library (reels 180, 214) and the Bodleian Library (reel 2039).)

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