¶ A Cathechisme conteining the summe of Christian Religion giuing a most excellent light to all those that seek to enter the path-way to saluation Newlie set foorth by G. G. Preacher of Gods word at Malden in Essex Psalme 19.8 The Statutes of the Lord are right and reioyce the heart the commandement of the Lord is pure and giueth light vnto the eies ¶ Imprinted at London at the three Cranes in the Vintree by Thomas Dawson 1583. T D To the Reader I Know right well that manye men of good iudgement in the trueth are of this minde that they would haue but one or as few catechismes as might be and in as briefe and fewe wordes as with any light the necessary poyntes of doctrine may be comprised Wherefore I caÌ„not escape some blame not only for setting forth this of mine after so many but also for being so large I should bee of the same minde were it not that our Church doth consist of diuers sortes of men and that I haue learned by experience that the multitude of Catechismes doth not hinder but bring furtherance vnto the better sorte If all were as the Prophet saith as Infantes newe weaned froÌ„ the breast that in teaching there must be line vnto line precept vnto precept a litle here a litle there then I confesse that some one briefe forme were best If to rest in the wordes or sentences when a man can repeate them were so sure a way as to search into the matter it selfe which is better and with more iudgement attained vnto by manye then by one I should also thinke it best Finally if all needefull poyntes were handled in any one then might it seeme a vaine trauel and lost labour This therfore being my purpose to write of some thinges which are not handled in the rest I hold my selfe satisfied If not to profit all yet to be a furtheraunce vnto some I craue no more but this of him whom it cannot further that hee will giue it gentle passage to such as it is sent George Gyffard A short Catechisme conteining the Summe of Christian Religion Question ARe there anye greater matters for men to be busied about then the affaires state of this life A. There bee farre greater things to be looked vnto then these which bee present For the thinges which are seene bee temporall but those whiche are not seene bee eternall a 2. Cor. 4.18 Q. Ought not the care and diligeÌ„ce then for thinges eternall to be doubled and multiplied so farre aboue the care for thinges temporall as the thinges themselues doe exceede eche other A. I holde him a very sotte which will denie that poynt For common reason doth teach that diligence and care is to be measured in proportion to be aunsweareable vnto the waightinesse of the affaires Q. Declare this more plainely and in particulers A. Looke howe much the endlesse damnation of hell is more miserable then pouertie or sicknesse or dangers of life so muche more wary and slye ought men to bee for falling into that then into these b. Mat. 10.28 On the other side the glory of the world to come and the treasures of heauen are as farre to bee preferred in the care and desire of the mind as they excell the riches of the earth c. Mat. 6.33 Iohn 6.27 Q. Our trauell and industrie doth helpe vs vnto such thinges as wee neede heere but heauen and heauenly things are farre aboue our reach we must commit them to God A. So say the earth wormes whose eies are daubed vp with clay that they caÌ„not see But the truth is that our trauel for worldly things is in vaine vnlesse God blesse it d. Psal 127.1 And likewise although it bee in Gods hand alone to leade vs in the way to heauen yet we are earnestly called vpoÌ„ to seeke it e. Mat. 7.13 Luke 13.24 Q. Where are we to seeke A. In the holy Scriptures they are giuen by inspiration from God to teache vs and to be the light to guide vs in the way f. Psal 119.106 2. Tim. 3.16 They are able to saue our soules g. Iam. 1.21 for in theÌ„ God hath so perfectly reuealed his will that there is no want h. 2. Tim. 3.17 He doth instruct vs how to beleeue how to repent and obey him and how to call vpon him Q. Haue wee the summe of these drawne into few wordes A. We haue the briefe summe of these Q. Where haue wee the summe of the doctrine of faith A. In the articles of our beliefe For there are gathered together the principall pointes of the Gospel Q. Into howe many partes do ye deuide the articles A. Wee may diuide them into foure partes first of God the father the second of God the son the third of God the holy Ghost the last concerning the Church and the benefites bestowed thereon Q. Yee do acknowledge God the father God the sonne and God the holie Ghost Are there more then one God A. Holy scripture doth teach that there is but one God i. 1. Cor. 8.6 Deut. 4.32.39 Q. Wherfore do yee then acknowledge three A. I doe ackowledge three persons in the Godhead and euery person to be God yet but one God Q. Doth the word teach that Christ is God A. It doth in sundrie places most plainlye affirme that Iesus Christ is God k. Iohn 1.1 20.28 Rom. 9.5 1. Tim. 3.16 Q. How can ye proue that the holy Ghost is GOD seeing the Scriptures doe not so manifestlye name him God A. Although the Scriptures doe not so manifestly speake as to say the holy ghost is God yet by collection it may be prooued that they call him God l Act. 5.3.4 Moreouer the holy Scriptures doe ascribe vnto him those thinges which belong vnto none but God Hee searcheth the deepe things of God m 1. Cor. 2. â—0 He doth distribute all heauenly giftes where it pleaseth him n 1. Cor. 12.11 He did sende foorth the Apostles and appoynt them their woorke o Act. 13.2 the sinne committed against him shall neuer bee pardoned p mat 12.31 Q. There is but one God and euerie one of these is that one God Doe ye affirme theÌ„ that the Father is the sonne or the sonne the holy Ghost A. I doe not affirme that the father is the sonne or the sonne the holy Ghost for that is a damnable errour which the holy scriptures do condemne by teaching the distinction of persons Q. Are the three persons distinguished the one from the other by the word of God A. The Scripture doth so distinguishe them that it calleth theÌ„ three There be three which beare record in heauen the father the worde and the holy Ghost q Ioh. 5.7 we are baptised in the name of the father the sonne and the holy Ghost r Mat. 28. It is saide of Christ the worde was with God and the word was God s Ioh. 1.1 and when he
was in the shape of God he thought it no robbery to be equal with God t Phil. 2.6 The holy Ghost doth proceede from the father and the sonne v Ioh. 15.26 Q. Proceede vnto the wordes of the articles which is the first part A. I beleeue in God the father almighty maker of heauen and earth Q. In what sense is heere mention of the almightye power of GOD and that hee is the maker of Heauen and earth A. This is expressed to shewe that our faith is in the true God For the Gods that made not heauen and earth shal perish from vnder heauen w Ier 10 1◠and this God is the Father of our Lorde Iesus Christe x. Ephe. 1.3 Q. The builder must haue stuffe or els he can set vp no frame Of what stuffe did God make heauen and earth A. He made them of nothing y. Heb. 11.3 For hee only was without beginning of himselfe and herein God doth most wonderfully excell al creatures which are not able to make so much as an haire of nothing Q. When God had created al other creatures then it is saide that hee made man Whereof made hee him A. Hee made the body of man of clay or as Moses saith Of the dust of the earth z. Gen. 2.7 Of the soule it is saide God breathed in his face the breath of life a. Gene. 2.7 Q. It is saide that God made man in his owne likenesse b. Gen. 1.26 What meaneth that A. It is not meant that there was any resemblance of proportion or shape for so neather the bodie nor soule of man was the image or likenesse of God But in gifts and qualities of the body and minde hee did resemble God and therein hee did farre excell all the creatures heere belowe in dignitie and happinesse for none of them were like God Q. What are those qualities gifts in which hee did resemble God A. A pure cleere vnderstanding in the knowledge of God c. Col. 3.100 true holines rightteousnesse d. Ephe. 4.24 for the law of God was written in his hearte as in a pure booke and hee did perfectly both vnderstand it keepe it Q. How is it to be proued that hee had the law which we now haue A. It is manifest by the knowledge of the law which is naturally in the heartes of all his children which we call the law of nature for the Gentiles which shewed as the Apostle calleth it the worke of the law written in their heartes Rom. 2. e had neuer the lawe written but that which was in them was from Adam Q. Ye do affirm thē that God created all things good Shew how men became sinners A. It could not be otherwise for how could euill come frō him which is goodnes it selfe or darkenes out of the most pure light againe how should God be an enemie vnto euill to hate punish it if he had brought it forth But our first parēts sinned fell frō God and by that meanes we are al become sinners Q. By what meanes did they fal frō the dignitie of their creation A. The Diuell in the Serpent did seduce the woman perswading her that their estate shoulde bee bettered by eating of the fruite forbidden she entised the man and so they sinned f Gen. 3. Q. Were the Diuels which brought sinne into the world created by God A. God created them yet he created thē not deuils but holy Angels Q. When were they created and howe fell they A. For the time of their creation it is not to be doubted but they were created whē the other creatures were because it is sayde that in sixe dayes GOD made heauen and earth the Sea and all that in them is Exod. 20. For the manner of their fall we are to be curious no further then the Scriptures doe teach It is sayd that God spared not the Angels that sinned but cast them downe into 〈◊〉 it is also saide they kepte not their first habitations 2. Pet. 2.4 Iude uer 6. Q. What moued the Diuels to seeke the destruction of man A. Malice and hatred both against God and man For seeing they were cast downe into miserie from a blessed estate and no hope of recouery lefte they did burne in furie agaynst God and sought to deface his glorie Also they did enuie the happy estate of man and sought his decay Q. How long was it after the creation that this fall was A. It is not expressed in the scriptures how long it was after the creation But it is to bee thought that they stoode a verye fewe daies because there be great reasons for that and none to the contrary Q. Shew some one reason to proue it A. The ignorance of the woman in the state of the beastes that she did not perceiue the Serpentes tongue to haue a further skil then his owne doeth shewe a small time of conuersation Also there was no generation betweene the man and the woman before the fall Q. When yee confesse that GOD made heauen earth doe ye therin also meane that he doth gouern both in heauen and earth A. That is most certaine for hee that made all doth gouerne all He did not onely shewe his power in making all thinges but also he doth exercise the same in gouerning and preseruing thē k Heb. 1. And this is the prouidence of God which leaueth no place vnto fortune or chaunce no not in the smallest thinges as the haires of a mans head or falling of a sparow vpon the ground l Mat. 10. Q. If ye take it that this prouidēce of God should extend it self so far as vnto all motions and actions whatsoeuer then what saie yee to al the euil and wicked deeds which are wrought by the deuils by wicked men is ther any further prouidence of God then a sufferaunce A. There is more then sufferance for our God is in heauen and doth whatsoeuer he wil m. Psal 115. there is nothing done against his wil his power prouidence and will goe together Q. This seemeth to charge God to be the authour of euil which is a moste horrible blasphemy For no euill canne come from the Almightie A. It may seeme so to those which be of weake vnderstanding but in trueth the matter is not so For although the prouidence power and will of God are ioyned in those actions which are most sinnefull yet God is cleere from al blame The actions of themselues as they come from God are good the sin which is in them is to be laide vppon the instruments which God dooth vse as the deuils and wicked men Q This then is the sum of your answer that in the selfe same actions God worketh the deuil the wicked worke whom he vseth as his instrumēts that the action as it is Gods is holy good as it is theirs it is sinful wicked Shew this by som
of Christ doth mortifie and kill sinne in vs so also wee are quickened by the power of his resurrection vnto holinesse and newnesse of life Therefore the Apostle saith If yee be rysen with Christe seeke those thinges which are aboue where Christe sitteth at the right hand of God Set your affections vpon things which are aboue l. Col. 3.1.2 and not vpon things which are vpon earth Q. What is then the true faithe in the resurrection of Christe A. To bee partaker of the power of his resurrection and to bee raysed with him Therefore the blessed Apostle did still couet to knowe him and the power of his resurrection m. Phil. 3.10 Q. Doe ye conclude vpon this that suche doe not beleeue the resurrection of Christe as are not indued with true holinesse A. It is without all controuersie that those bee flat infidels which feele not the power of the resurrection of Christe All is in vaine which they holde of Christe for if they were partakers of his death to bee grafted with him in the similitude of his death they shoulde also be grafted to the similitude of his resurrection n. Rom. 6.5 Q. What saye yee to that which followeth A. I do beleeue that this Christ in his body is ascended into heauen Q. What benefite and comforte is there in this article A. Very great if wee consider it well For hee being our great high Priest is entred into the most holy place euen vnto the throne of glory there to present vs and to deale for vs for so long as hee is there and doth make intercessiō for vs it cānot but go well with vs Because we may nowe come boldly thither and present our selues our prayers and wee are accepted because god is well pleased with him o. Heb. 4.16 Q. Is there no more but this in his ascention into heauen A. Yes hee is there exalted and set at the right hande of God For as hee is there our Priest so also hee is our Lord and king hauing the highest rule and power committed into his handes Q. How doe you gather that A. Because it is saide that he sitteth at the right hand of God p. Ephe. 1.20 which is as much in effect as to say as that God doth by him gouerne and administer all thinges both in heauen and earth Q. Is this thing set foorth plainely in the worde A. It is expressed most plainely For hee saide all power is giuen vnto me in heauen and earth q. Mat. 28.18 The Apostle saith that hee is exalted farre aboue principalities and powers and aboue euery name that is named not only in this world but also in the world to come r. Ephe. 1.21 Also hee saith that God exalted him and gaue him a name which is aboue al names that in the name of Iesus euery knee shoulde bowe of thinges in heauen thinges in earth and thinges vnder the earth ſ. Phi. 2.10 Q. What say yee further as concerning his glory A. His authoritie and glory is suche that hee shall come at the last day to iudge the whole worlde both the quicke and the dead Q. What is the sense of the words A. He shall come downe from heauen where hee sitteth at the right hande of God with so great power and glory that at his commandement the dead shall be raised vp The diuels and all the rebels shal be forced by his might to come before him and to receiue their doome hee shall haue power in his hand to cast them into hel and to execute iudgement and on the other side to bring those which obey him vnto eternall glory t. Mat. 25.34.41 Heb. 5.9 Q. Proceede vnto the third part of our beliefe A. I beleeue in the holy ghoste Q. It hath bin proued that the holy ghoste is the same God with the father and the sonne so that hee can if we respect the Godhead bee no more a spirite nor no more holy then the father and the sonne Tel me therefore in what respect he is thus called distinguished from them A. He is distinguished from the father and the sonne by these names not in respect of that which he is in himselfe but in respect of his operation worke which he worketh in men whom he doth enspire santifie Q. This must bee opened more fully beeing so great an article of our faith A. The father hath giuen his sonne for the redemption of the worlde the sonne hath humbled himselfe in obedience vnto death so hath perfourmed the same but the holy ghost doth make vs partakers of it or els we are neuer the neere Q. What is then the worke of the holy ghoste A. Hee openeth the heart and giueth faith in the gospel He doth couple vs vnto Christe and make vs members of his body he doth wash vs with the blood of Christ he doth regenerate vs by mortifiyng in vs all carnall affections by making vs feele the power of the death of Christ he doth giue vs all heauenly vertues and good desires by the power of the resurrection of Christ hee doth seale vp the faith of the promises in our heartes and testifie vnto our spirits the we are the childrē of god he doth teach vs all truth Finally it is he which doth teach vs to pray and to call vpon God v. Rom. 8.16.26 Q. Doe none beleeue in the holy Ghost but those that haue this A. The truth is that none beleeue in the holy Ghoste neither are they partakers of Christe vnlesse they bee indued with the holy Ghoste For whosoeuer hath not the spirite of Christe is none of his w. Rom. 8.9 Q. Doe those then which are abhominable sinners declare themselues to bee infidels A. What can bee more manifest For howe can that man commit sinne and haue it raigne in him which is ledde by the holie Ghoste Q. Are yee then of their minde which affirme that after they haue once receiued the spirite they sinne no more For as they say hee is a perfect spirite and because hee is most holy hee cannot dwell in sinfull fleshe A. I am farre from the minde of suche abhominable heretikes although I confesse that the power of the holy ghoste is such in all those whom hee doth sanctifie that hee doth mortifie and kil sinne in them so farre that albeit it trouble and vex them yet it doeth not raigne ouer them neyther doe they willingly obeye it They fall into this deuillish errour beecause they doe not put difference beetweene the essence of the spirite and his giftes and graces For it is most true that if the essence and substance of the holy Ghost shoulde be in men they must needes be perfect for euerye such man shoulde be a God but wee receiue the working and graces of the spirite not in full perfection but in such measure as that wee may still increase Q. Can yee shewe by the scriptures that those which were indued
claime life at Gods hande for his owne desartes the Lord needeth not to lay to his charge his adulteries theftes murders and suche like but he may finde sinne enough in his prayers and almes deedes and other his best workes to cast him into hell Doth not this imperfection as it ouerthroweth all merite so also ouerthrowe all rewarde A. It doth not ouerthrowe reward for God hath promised and bounde himselfe of his free grace to couer the imperfection of the good workes of his seruauntes and to rewarde with eternall glory that whiche is good in them Heb. 6.10 Q. Let vs see then to what vse good workes are A. God is glorified by the good works of his seruants k. Phil. 1.9.10 11. The Gospel is adorned by them l. Titus 2.10 They bee profitable vnto men m. Tit. 3.8 Men receiue commoditie by good deedes done vnto them both for this bodily life and also they which are ignorant of the truth are drawen to loue the gospell when they see the pure and holy conuersation of those which professe it n. 1. Pe. 3.1 By the fruites of the spirite man doth also knowe that hee is called and chosen of God o. 1. Ioh. 4.1 Gal. 5.22.23 Finally there is no good worke which a man doth but it shal be crowned with eternall glory Q. Which is the rule of good works whiche wee are to walke after to shewe our repentance and fruites of faith in true obedience A. The ten preceptes of the lawe are a ful and perfect rule for in them is commanded euery good worke which God doth require of man to be performed either towards his maiestie or towardes men and there is no euill but it is by the same condemned Q. How doe yee proue that there is suche full perfection in the lawe when as it is expressed in so fewe wordes A. Although the Lord hath compact it of fewe wordes yet the same doe containe all righteousnesse Which is manifest both by the summe of the lawe which is thou shalt loue the Lorde thy God with all thy hearte with all thy minde with all thy strength and thy neighbour as thy selfe p. Mat. 22.37 â—9 For there can bee no sinne where this is And also because the lawe doth promise life vnto those which performe it which cannot bee without perfection for no vnperfect thing or that hath sinne in it can enter into life Q. Doth the law conteine in it suche perfection of righteousnes that if a man could fulfill it he should be as righteous as God A. It is an abhominable heresie to think so for the holinesse of God is infinite which caÌ„not be in any creature The righteousnes of the lawe whiche is the full perfection of that which God requireth of man is but a little streame deriued from the maine fountaine the blessed Angels in heauen are perfect in that holines which is required of theÌ„ but if they be compared with God it shal be found which the scripture saith hee hath put folly in his angels q. Iob. 4.18 The angels are not able to comprehend nor behold the vnsearchable holinesse maiestie of our great God therefore they be brought in of the Prophete couering their faces r. Esay 6.2 Q. Haue we any thing to doe with the law being vnder the Gospel A. I hold him accursed which doth separate the lawe and the Gospel or that sayth wee haue nothing to doe with the lawe or that the lawe is not to bee opened and preached Q. S. Paul seemeth not only to separate them but also to make them quite contrary the one to the other wholy to set vs free from the law A. Whatsoeuer Saint Paul seemeth to do this is most certain that if he be rightly vnderstood it doth agree with this that hee saith Doe we make the law of none effect therefore through faith God forbid nay we establish the lawe s. Rom. 3.31 Q. Wherein is that contrarietie theÌ„ betweene the law and the Gospell that they cannot stand together A. There is no contrarietie at all in themselues for they come both from the selfe same God which is vnchangeable t. Mal. 3.6 Iam. 1.17 The righteousnesse whiche they offer if wee consider it in it selfe is the same For the righteousnes of our Lord Iesus Christe is the perfect obedience vnto the lawe whiche was in him But nowe the contrarietie is when it commeth vnto vs in this wise to fixe righteousnesse in our selues by our own deedes in the lawe for the righteousnesse of the lawe saith do this and thou shalt liue and to fetche righteousnesse out of an other by faith being destitute of it in our selues for the Gospell saith Beleeue and thou shalt be saued v. Rom. 10.9 Ioh. 3.15.16 These then be the contraries to bee righteous and iust in our selues by our owne deedes and to bee made righteous by the merites of Christe which wee obteine by faith yee see these are so contrary they cannot stande together Q. If there bee no contrarietie at all betweene the law and the Gospell how doeth the Scripture teache that the olde Testamente is abolished of which the lawe of the commaundements is a part A. Wee must wisely vnderstande the minde of the holy ghoste when he doth teach that the olde Testament ceaseth For many by mistaking it doe fall into very wicked errours The olde Testament in substance of matter is all one with the newe for the fathers in the time of the lawe had Christe the Sacramentes of Christe w. 1. Cor. 10.1 And wee see that the doctrine of the olde Testament is alleadged for to confirme the new Those therefore are foolishe which say that is in the olde Testament but shew it in the new for if they will ouerthrow the one they ouerthrowe the other But herein is the matter wherein the olde testament is abolished for the forme maner of dispensation they had the promises of the Gospell x. Heb. 11. We haue them perfourmed they had figures and ceremonies which did shadow out Christe we haue him manifested in the fleshe and those shadowes cease y. Col. 2.16.17 Heb. 10.1 Q. But the Apostle speaketh not of ceremonies when he saith Wee are not vnder that law but vnder grace z. Rom. 6.14 And that the law is not giuen to a righteous man For he speaketh of the ten commandements which are the morall law a. 1. Tim. 1.9 A. It is very true that the Apostle speaketh of the morall lawe when hee saith Wee are not vnder the lawe And that the lawe is not giuen to a righteous man But this is not to be taken simplie but for some respectes For wee are bounde still to this which the lawe requireth that we loue the Lorde our God with all our heart and our neighbour as our selfe and therfore we may not commit idolatrie abuse Gods name nor murder or such like Q. Which then are those
the capacitie of all the creatures in heauen and earth for they cannot all make so much as an haire of nothing Q. What doe yee thinke then when men sweare by their faith other suche like othes A. I affirme that they doe greeuously sinne by taking the name of God in vaine Christ saith Hee the sweareth by heauē sweareth by the throne of God and by him that sitteth thereon o. Mat. 23.22 Then must it needes bee that he which sweareth by his faith sweareth by the word of God vpō which it is grounded by the holy ghost which is the worker thereof by god the father by Christ vpō whō it laieth holde Q. Some sweare by the Diuell some by the masse by the roode and such like do these offend against this commandement A. They doe offend greuously against this precept in as much as they giue away the glory of Gods name vnto those thinges which are abhominable It is a part of the due honor which we owe vnto god to sweare rightly by his name therefore God complaineth as iniured whē he saith they sweare by those that are no Gods p. Ier. 5.7 Q. What meane the wordes which followe for the Lorde will not hold him guiltlesse whiche taketh his name in vaine A. These woordes are a very vehement threatning by which the Lord would terrifie men that they bee not bolde to abuse his name Q. What needeth this when there is a general curse pronounced A. There is great neede of this as experience teacheth because mē set exceeding light by the name of God and count it either no sinne or at the least a very small sinne and this you may see in the wordes of many who abusing Gods name by rashe swearing or otherwise tell them of it and they answere I pray God we doe no worse and then we care not Q. What is the cause that men thinke so light of the breach of this lawe when God maketh it so waightie A. The very cause is this that mens heartes are stuffed full of prophane ignoraunce of Gods glory for if they did see the most precious glory of Gods name they coulde not so tread it vnder their feete as a thing of naught Q. Let vs proceed to the fourth cōmandement which is the sanctifiyng of the Sabboth Wherefore doth he say remēber thou keep holy the Sabboth day A. By this speeche when God saith Remember hee doth put vs in minde of our dulnesse for it is as much as to say yee are so addicted to your owne worke and your mindes so set vpon worldly things that yee forget all holy exercises and passe them ouer Q. Is this commandement in euery respect with vs as it was before the comming of Christe A. It is not For one part of this commaundement was ceremoniall and ceased with other ceremonies another part of it was morall that was from the beginning and must be to the end Q. What is it in the Sabboth which was ceremonial A. They were commaunded that day to rest from all bodily worke whiche was a signe of sanctification for thereby was ment that they shoulde cease from sinne and sinnefull affections which are called their owne woordes and woorkes and giue vp themselues to be led by the holy ghoste to worke the workes of God Q. Is the substance of this abolished A. No in no wise for wee haue it accomplished in Christe by whom wee doe enter into the rest of God q. Heb. 10.19 Ephe. 2.18 ceasing frō our owne workes as God did from his this is the continuall Sabboth which we must keepe all the dayes of our life vnto God Q. It seemeth then by this doctrine of the Sabboth that there is nothing in man which is not contrary vnto God and also abhominable in his sight A. That is most manifest For if there were any goodnesse left eyther in our will or in our affections wee shoulde not bee willed to cease from it But this continuall Sabboth is for to cease from all our own workes which is to denie our selues Q. If the ceremonie bee abolished and the Sabboth continuall then it seemeth that the seuenth day is no more to bee regarded then another day A. In respect of any such signification of holinesse it is to bee regarded no more then another day But yet it differeth from other dayes in respect of the other vse of the Sabboth which was from the beginning which must continue to the end For from the beginning God blessed the seuenth day and did separate it from other dayes Q What is then that other vse of the seuenth day which we must be mindfull of A Men are to set their wordly busines apart that day and to giue them selues vnto holy exercises as the hearing of the woorde preached in the publike assembly to praye with the congregation to communicate in the ministration of the Sacramentes to meditate vpon the worde for the increase of faith knowledge and godlinesse Q. Are not men for to heare the worde of God preached in the weeke daies For some reason thus sixe dayes shalt thou labour therefore vnlawfull to goe to a Sermon on these dayes A. These are very ignoraunt and prophane which reason after that sort For doth God say they shall labour euery houre of those sixe dayes Can they not find one spare houre in the weeke to play a game at the cardes or bowles or to hunt and to sit talk merily together can men spare some time for these and not to seeke God and yet not bee of those wicked which the Apostle saith are louers of pleasure more then louers of of God r. 2. Tim. 3.4 These also are not the best obseruers of the Sabboth day which are so carelesse to seeke God in the weeke dayes Hee is blessed which doth meditate in the lawe of the Lorde day and night s. Psalm 1.1.2 Q. Tell mee then how men offend God in breaking this commandemente of the Sabboth A. Men doe breake this holy law many waies go vnder the displeasure of God as committing a greuous sinne But first in generall they offende which doe so neglect the time that they doe not profite in knowledge faith and godlines by the day Also those which occupie thēselues in any thing which doth hinder them from profiting by holy exercises In particuler those whiche are idle those which go to visit their friends in feasting that occupie their trade of worldly busines that sende abrode their seruants to gather vp their dets or such like Much more those which runne to playes bearbaytings Maygames or the spend the time in drinking carding dicing or other such vanities Q. Yee say those breake this cōmādemēt which do not profit in faith knowledge godlines by the day How shall those do which haue not the means but are vnder an vnlearned or an insufficient minister of the worde A. They are not excused because they haue not the meanes at