all be saued by Christ A. All that beleeue in him shal be saued b Ioh. 3.15 those whiche doe not beleeue in him are alreadye condemned because they beleeue not the testimony which God giueth of his sonn c Iohn 3.18 Q. What doe the names signifie in our tongue A. Iesus is a Sauiour and Christe is annoynted For he alone doth saue vs from our sinnes and hee is our annoynted king Prophet and Priest Q. Is euery one which confesseth that Iesus Christe is come in the flesh of god A. Euery one which doth rightly confesse him is of God And S. Iohn saieth that euery spirite which confesseth that Iesus Christ is come in the flesh is of God d. 1. Iohn 4.2 Q. Then it doth seeme that euerye man which dooth beleeue that Iesus is Christ is of God and shall be saued A. This needeth exposition where S. Iohn saith that euerye spirite which confesseth that Iesus Christ is come in the flesh it is the doctrine which he calleth the spirit not the men for that doctrine which doth set forth Christ is of god although the man which vttereth it should be a reprobate And where he speaketh of the men and saith that euery one which beleueth that Iesus is the Christ is borne of God e 1. Iohn 5.1 He speaketh of a far other thing then a bare opinion Q. Doe yee then confesse that the doctrine of the Papistes is of God for they confesse Iesus Christ A. So farre as the doctrine of the Papistes or any other do confesse Iesus Christ so farre it is of God But the matter doth not consist in the bare titles or names for if a manne denye anye thing eyther in the personne or offyce of Christe hee denyeth Christe For it is but a vaine thing to confesse in woordes and to denye the effect and trueth of the matter And therefore besides others the Papistes also as moste wicked and rancke Heretikes doe denye Christe Q Sehw how both others and they denie Christ A. Some as concerning his person haue denyed him to be GOD and some haue denyed him to bee manne The Papistes confessing the trueth in these haue yet committed sacriledge and spoyled him in his office For hee beeing our great Prophet which hath perfectly reuealed the will of his Father f. Heb. 1.1 yet they take authoritie ouer his word and say it dependeth vpon thē They chaleng power to disanull what they will and to make lawes which they say are of as high authoritie as his He is our Lord and king which hath power to saue and destroy they ascribe the same to the Pope He is our Prieste which offred him selfe a Sacrifice to God to cleanse our sinnes and is our onely Mediatour to make intercession for vs. They spoyle him of all this when they ascribe the purginge of sinnes to the blood of Martyres and to other thinges Also when wee are bidde to come boldly vnto the throne of grace because he is there our high Prieste they pray to Saintes and Aungels and so deny him to be a mercifull high Priest Q. Then you confesse Iesus Christe our Lord the onely sonne of God to be the whole and perfect sauiour Is it then of necessitie that we confesse him to bee both God and man A. If hee were not God he could not haue beene able to saue vs If hee were not man we could not come nigh him to laye holde of lyfe For eternall lyfe by the Godhead is in the Manhood of Christ and from the manhood of Christ it is conueighed into vs. Q. Why is it mentioned that he was conceaued by the holy ghost A. This is to shewe that hee was brought forth a pure man without sinne For although the Virgin Marye was a sinner yet he tooke flesh of her without al spotte or infection of sinne Not beeing begotten of her by the naturall generation but conceaued by the holy Ghoste who from the very moment of her conception did sanctifie his humane nature Q. Was it requisite that he should be without sinne A. How could the most glorious godhead be cupled with sinnefull fleshe to make one person How coulde a sinner bee accepted to make the attonement and to be the sacrifice to purge sinne Fynallye howe could hee be the sanctifier of others g. Heb. 2 11. 10.9.10 vnlesse he had beene moste pure and holye For all the whole lumpe of manne-kynde beeinge wholye infected and defiled with sinne hee tooke one portion thereof and did perfectlye sanctifie it and out of it doth conueye and spread perfecte holynes vpon his whole Church Q. Did Christe then take our fleshe A. Hee tooke our fleshe or else wee are neuer the neere The holye Ghoste saieth hee tooke not the Aungelles but hee tooke the seede of Abraham h. Heb. 2.16 He was made of the seede of Dauid accordinge to the flesh Q. What saye yee then vnto those whiche holde that Christe did but passe through the Virgin Marye and not take flesh of her but brought his flesh from heauen A. Those are madde beastes whiche doe roote vp the whole fayth and take away all our comforte and denye the flatte testimonies of Scriptures which affyrme that hee was made of a Woman i. Gala. 4.4 and that hee was the seede of the Woman k. Gene. 3.15 and therefore hee was called the Sonne of manne l. Mat. 17.22 20.18 Q. Howe doe yee aunswere vnto those Scriptures by which they would prooue this errour which are these and suche lyke no man ascendeth into heauen but hee which came downe from heauen euen the Sonne of man which is in heauen m. Iohn 3.13 Also saint Paule sayeth the firste man is of the earth earthly the second man is of the Lord from heauen heauenly n. 1. Co. 15 4◠A. These places must so be taken that they denye not that which is most flatly and manifestly expressed in the Scriptures beefore noted but wee must acknowledge such a sense in them as agreeth with the other It is not the purpose therefore and meaning of the holye Ghost to teach that Christ brought his manhoode from heauen when he saith the second man from heauen or the Sonne of man came downe from heauen but beccause Christe God and Man is but one hee ascribeth that to the Manhoode which did belonge to the Godhead Which appeareth most plainelye in this that although in the Manhoode hee was at that tyme onely in earth yet he said the sonne of Man which is in heauen because in his godhead he was there Q. Had Christe both the bodye and soule of man together with his diuine nature or was onely the body cupled to the Godhead A. Hee was a perfect man both with soule and bodye he suffred in both beeinge to redeeme our soules and bodies And for this cause he sayde My soule is heauye vnto death o. Mat. 26.38 Q. Was the Godhead of Christe turned into man
or the manhood into God A. No in no wise for the Godhead did retayne stil the properties of the diuine nature and the Manhoode did keepe still the humane qualities And yet they are so ioyned together that euen as the body and soule do make but one man so God and man do make but one Christ And for this it is sayde the word was made flesh p. Iohn 1.14 Q. Then yee beleeue that the manhoode did retaine this nature still to be passible or to feele the bytternesse of payne and greefe And likewise that the gloryous Godhead remayned styll impassible and not subiecte to any suffring A. I doe moste constantly beleeue so and they bee detestable Heretikes which beleeue otherwise Q. Wherefore is it expressed that hee was borne of the Virgin Marye A. This is to shewe that hee is the true Messias which was promysed of olde which shoulde come of the seede of Dauid of whose lynage Mary was q. Luke 2.4 and also should be borne of a Virgin as the Prophet saieth behold a virgin shall conceaue and shal bring forth a son r. Esai 7.14 Q. What followeth next A. He suffered vnder Pontius Pilat was crucified dead and buried descended into hell Q. What is the summe of all this A. Heere are contayned all his suffringes how farre he did abase him selfe to deliuer vs. Q. What was the extremitie and deapth of these sufferings A. It was euen the whole burthen which was to bee layde vppon vs for our sinnes For in al this he set him selfe in our place Q. The holy Scriptures doe teach that the punishment for sinne besides al the miseries of this life is euerlasting torment in hell Then if Christe tooke our place and bare that which wee shoulde haue borne hee suffered the paines of hell A. The holy scriptures doe teach that wee shoulde al be arraygned before the high throne of God and receiue the sentence of condemnation proceeding vppon vs from the iust iudge Hee submitted himself and was arraigned before the iudge Pilate and although the Iudge himselfe did pronounce him innocent yet hee did pronounce vppon him the sentence of condemnatiō vnto death This sentence of Pilat was ratified by God in as much as nothing was doone but by his determinate councell s. Act. 2.23 and the execution followed from him as if it had been from his owne seate Also where the scriptures doe teach that Gods anger and curse and the bitter paines and torments of hell were due for our sinnes they doe also teach that hee tooke all these vpon him For vnder this condition he did offer himselfe vnto his father hanging vpō the crosse that with whatsoeuer the iustice of his father could charge vs hee shoulde charge him and to strike him as deepely with his wrath as wee were to bee stricken Q. This is a great point of our faith and therefore yee must confirme it by manifest proofe of the worde A. The worde of God doeth plentifully declare this matter for it doth affirme that he bare our sinnes in his body vpō the tree t. Pet. 1.2.2 to deliuer vs from the curse hee himselfe was made the curse v. Ga. 3.13 Hee was made sinne for vs whiche knewe no sinne w. 2. Co. 5.21 Q. Is it a sufficient proofe that he descended into hell or did indure there the torments of condemnation when it is saide hee bare our sinnes hee was made the cursse and that he was made sinne A. It is a most sufficient and perfect proofe thereof For what is it to beare sinne but to beare the torment of it What is it to bee made sinne but to haue the giltinesse thereof put vpon him not to defile him but to torment him What is it to bee made the curse but to haue the bitter anguish of Gods wrath in his soule and body which is the fier that shall neuer be quenched Q. Is there any outwarde appearance giuen in the sufferinges of Christ whereby it is euident that hee suffered condemnation A. There is most cleere and euident appearance of this thing First in his agonie before hee was apprehended where there appeareth a most wonderfull horrour by the maner of his prayer by his strong crying and teares and by his sweate whiche was as droppes of blood Who can bee so simple as to thinke that this coulde be in the sonne of God for feare of the bodily death x. Luke 22.44 then when hee did hang vppon the crosse cryed out with a lowde voice My God my God why hast thou forsaken me y. Mat. 27.46 Shal wee not see that there was an vnspeakeable torment which caused him which had al fulnesse and perfection of faith to cry out as a man condemned and forsaken Q. Then yee affirme that our Lord Iesus Christe did indure and suffer paines and tormentes which we are not able to conceiue nor to vtter seeing all the sinnes of Gods elect were laide vpon him and striken in him how could a man be able to indure suche a thing A. If hee had beene no more but a mā hee coulde neuer haue indured it although he had had the strength of all the angels in heauen For how can a creature stand vnder the burthen of the wrath of the Almightie But hee was also God and so by that power he was susteined and made able to hold out vntill he had made full satisfaction so ouercame it Q. You beleeue and confesse that thus Christ is said to haue descended into hell because hee was in this state and condition but yee do not beleeue that his soule went downe vnto the place of the damned either to preach or to fetch out soules from thence A. I beleeue so farre as the holy scriptures doe teach I renounce that fable of heretikes and Papistes which affirme that after his death he went to fetch out soules or to preache there Because it is contrary to the doctrine of the scriptures Q. What Scriptures doe yee alleadge A. Moses and Elias did appeare vnto Christe in glory z. Mat. 17.3.4 before hee suffered his passion shall wee suppose they were fetched out of hell and that they returned thither Christe teacheth that Lazarus died and was carried by the Angels not into hel but into Abrahams bosom where hee was in ioye and comfort a. Luk. 16.22.23 Q. They say this doth confirme the matter for Abrahams bosome was a border of hell which appeareth by the speech that passed betwene the rich glutton and Abraham A. This Diuinitie of the Papistes is as sound as can be found among the Poets How blinde are they to make abrahams bosome and hell to bee so nigh as though there were but an hedge between thē whē as it is expressed that there was so great distance that those which woulde passe from the one to the other coulde not and to gather it by the conference of speech is very grosse whē it is manifest that our
with the spyrit were also burthened with infirmities and sinnes A. I coulde shewe that at large by many examples but one testimonie of the Apostle is sufficient where he saieth to the godlye that the fleshe lusteth against the spirite and the spirite against the fleshe so that yee cannot doe the thinges whiche yee would x. Gala. 5.17 Q. What followeth next A. The fourth parte of the Articles of our faith yet remaineth the holy Catholike Church the Communion of Saints c. Q. What is it which yee call the Church A. The whole company of those whō God hath chosen vnto life euerlasting Q. Wherfore doe yee call it the holy Church A. Beecause euery member of it is holy being sanctified by the holy Ghost for whosoeuer hath not the spirite of Christe is none of Christs y. Rom. 8.9 Q. Doe yee affyrme that such men as be vngodly and wicked be not of the Church A. Whosoeuer they be which holde that although men liue an vnholye and an vncleane life yet they be Christians and of the Church they denye this article in this poynt that wee beleeue the Church is holye For if a couetous man a drunkard and an adulterer or one that liueth in any such vice shal affirme that he is of the church thē he must say that he beleeueth the vnholy church Q. In what respect do yee call the Church Catholike A. In that it is vniuersall for Catholike is that whiche goeth through out the hole Q. Hath it respect vnto time or place A. It respecteth both for the Churche hath beene alwaye in the woorlde from the beginning and shal be to end and in all places of the world while it pleaseth God to call any Q. Then that is not the Catholike Church which is but in some countries and at some time A. It is but a company of Heretikes and Schismatikes how many soeuer they be or how long soeuer they continue For those whiche bee of the Catholike Church are suche as are coupled vnto that Mother Church which hath beene from the beeginning Q. What say yee to the Church of Rome which doth chalenge this title to bee called the Catholike Church A. They doe falsly vsurpe the name both beecause theyr fayth is newe and such as Moses and the Prophetes neuer did knowe For they cannot shewe that the holye Patriarches Abraham and the reste did beleeue as they doe They teache doctrine quite contrary to Christ and his Apostles and also because many nations of the world where the Ghospell hath bin taught haue neuer acknowledged their Pope nor obeyed their doctrine Therfore it doth follow that seeing they be thus departed from the true Church they be but a swarm of waspes and a rout of Heretikes Q. By what reasons can ye shewe that wee bee of the true Catholyque Church For they call vs Heretiques A. Wee hold that doctrine and faith which is moste auncient and olde taught by Moses and the Prophetes and also by the Apostles we beleeue it in euery poynt and none other and therfore being ioyned with them in the vnitie of fayth we be also of the same body that they be and therefore of the Catholike Church Q. Yee saye that the Church is Catholike beecause it hath beene at all tymes in the woorlde although at some time in small number as in the dayes of Noah then it followeth that those bee not of the Catholike Churche of whom it may be sayde that there was a tyme when theyr Churche was not in the world A. That is out of controuersie that there hath neuer beene so much as one day in the which the true Church hath not beene in the world although at many times in very small number Q. The Papistes doe demaunde where our Churche was an hundred yeeres a-gone and so for the space of fiue or sixe hundred yeeres before A. At suche time as the Man of sinne was exalted and did sitte in the Temple of God z 2. The. 2.3 and all kinredes and people and tongues did wonder and worship the beast a. Reue. 13.8 then the woman persecuted by the Dragon which is the Church was driuen into the wildernesse and was secrete but yet not altogether destroyed For the remnaunt of her seede which had the testimonie of Iesus were persecuted b. Reuel 12. This therefore I answere that our Church which is the true Catholike Church did lye as it were buryed and hidde in the Papacy euen as a fewe wheate Corns in a great heape of Chaffe Yet some of them did euer appeare and were persecuted by the Beast and the Dragon Q. What proofe haue ye of the word to confirme al this A. Euen those places which I haue already recited Antichriste should sit in the Temple of GOD and there beare suche rule that he should boast himself to be God by taking that power and authoritie which doth belong onely to God yet it remaineth stil the temple of God which could not bee vnlesse the Church were there still Q. Yea but you must shew that the Catholike Church shoulde at anye tyme be without a visible gouernment A. The place cited doth most playnelye prooue it for the woman driuen into the desarte and yet her seede remaininge doeth shewe that the outwarde face of the Churche was gone while the glorious trimme whoore was gotte into her place And yet shee coulde not bee destroyed for the remnaunt of her seede coulde neuer bee rooted out Q. Howe doe yee vnderstande the next woordes the Communion of Saintes A. This clause is added as a declaratiō of the other in this wise I beleeue there is an holy Catholike Church which is the Communion of Saints Q. In what sense is the Church called a Communion A. As there is one head Iesus Christ so are al the faithful knit together by one spirite and made one body in him This is the cause that there is such a Communion and fellowshippe amonge them one with an other as there is betweene the members of the natural body Q. What is the effecte of this Communion or fellowship A. The entire loue and sincere affection which they beare one towardes an other euen as the members of the same body And out of this also doth spring the making common of all good thinges which they haue and the care to defend each other For looke what good thing any member of the bodye hath it doth willingly imploy it to the benefit of all the rest and the loue is suche that euery member doth cheerfully apply it self to relieue the rest and no one of them doth hurt or seeeke to destroy an other Euen so is it in this Communion of Saintes which are al the members of one body c. Cor. 12.12 14. Q. Do ye meane that no one doth possesse any thing by himselfe but the possession in commune when yee saye they make all good thinges common among them A. That were absurde the possession is priuate the vse
they may goe a great way further Neuerthelesse it is vnfeigned repentaunce when a manne hath a full and setled purpose of hearte to striue and labour to come out of his sinnes and when the remnantes of sinnes which in tyme past hee thought merueylous sweete doe nowe stinke as a dead caryon that shoulde lye and rotte in him For the godlye minde is as much anoyed with the stinke of the deade carkasse of sinne which is slaine in a man as the body is with the stinke of deade caryon when it cōmeth where it is and for this cause it doth vex him when he seeth it in other Q. What followeth A. The resurrection of the body and life euerlasting Q. Do ye beleeue that al men shal rise againe at the last day A. I doe beleeue that al both small and great good and bad shal rise againe come before the Iudge s. Reue. 20 1◠Q. The bodyes of suche as dyed many hundreth yeeres agone are consumed to nothing that we can see Some haue ben eaten and deuoured by foules and some by fishes and their fleshe caryed who can tell whether is it possible that these shoulde rise againe A. There is nothinge vnpossible with GOD It is as easie for him to rayse the dead bodyes out of the duste as it was to create all of nothinge And howsoeuer the substaunce of mennes bodyes bee dispersed and mingled together we knowe not where yet they remain in his knowledg and in his hand to disceuer them and to giue euery one his owne Q. Do ye then beleeue that euery one shall stande vp with the same bones and fleshe which hee liued in here or shall God giue new bodyes A. It shall bee the verye same fleshe and the same boanes otherwise howe shoulde wee bee sayde to ryse againe Yea what woonder shoulde the Resurrection bee With what iustice should GOD make newe bodyes which hadde neuer sinned and caste them into hell It is the very same flesh which hath sinned here that shall be cast into hell And the same fleshe which hath in this life glorified God and suffred for the Gospel shal be raised vp and be glorified for euer Q. Saint Paule writing of the resurrection doth make great difference beetweene the bodies of men here and those which shal ryse agayne But especiallye in this that hee saieth it is sowen a naturall bodye but it shall rise a spirituall body t. 1. Cor. 15.4 A. The difference whiche Saint Paule maketh is in the qualities and not in the substaunce And when hee sayeth it shall ryse a spirituall bodye hee dooth not meane but that it shall bee fleshe and bones For else how shoulde bee call it a bodye But it shall lyue not by the power of the soule with outwarde helpes as meat sleepe and such like but by the spirite as it were a spiritual life Q. Then the resurrection of the bodie vnto life eternall is the ende of our fayth A. It is euen the drift and ende of all our faith and the eyes of the faithfull mind are fixed vpon this euen as vpon the finishing and shutting vp of all Q. What is the meaning of the scripture where it saith wee be iustified by faith and not by the workes of the lawe Is it not contrary vnto this when wee say that wee are iustified by Christe And doeth it not ouerthrowe good workes A. The Scripture saith wee bee iustified by Christe v. Act. 13.21 39. and it saith we be iustified only by faith w. Rom. 3.28 and no contrarietie at al. For our sinnes being reckoned to Christ and laide vpon him hee only was able to beare them in him wee haue our discharge also his innocencie and holinesse or perfect obedience beeing giuen vnto vs wee are founde righteous in full perfection So the matter is only in Christe Nowe because wee bee coupled vnto Christe by faith it is sayde that faith doth iustifie not as the matter but as the instrument and hande whiche layeth holde of Christ Q. Yee haue not yet answered vnto euery part of the question What say yee further A. I say that to bee iustified by faith to be iustified by workes are so flat contrary that the one doth ouerturne the other For the one doth fixe righteousnes in our selues and the other goeth out of our selues and doth fetch it from Christe x. 1. Cor. 1.30 but yet this doth not ouerthrow good workes for those which are in Christe bee newe creatures y. 2. Cor. 5 17. created vnto good workes z. Ephe. 2.10 They bee regenerate by the holy Ghoste a. Iohn 3 and led by him b. Rom. 8.14 And therefore he beeing so holy they cannot but bee holy in hating sinne and louing goodnesse Q. Are all good works then excluded frō iustifiyng both those whiche goe before faith and those whiche followe A. All are excluded For before a man bee in Christe and made aliue by his spirit although hee seeme to haue good thinges in him yet God which hath the iust waightes doeth not afoorde him so muche as a good thought c. Gen. 6.5 After hee is in Christ regenerate in the highest degree that any come vnto in this life because the remnants of sinne abide in hym d. Rom. 7 And all his best workes bee mingled and spotted with some sinne e. Esay 64.6 he can not be iustified by them But must needes confesse that none which liueth can be iustified in his sight f. Psal 143.1 Rom. 3.20 Q. How can the good graces of the holy Ghost bee mingled with any sinne or bee vnperfect Seeing he is most perfect A. In themselues they bee not but wee doe mingle them For looke howe sweete wine put into a fustie barrell doeth tast of the vessell when it is drawen foorth euen so fareth it with vs for the graces which are put into vs we cause them to sauour of the fleshe Q. Doe yee holde then that a man cannot be saued without good workes and yet they doe not iustifie and saue him A. I doe holde that most constantly For a man cannot bee saued vnlesse hee be in Christe and it is vnpossible for that man whiche is in Christe to bee vnfruitefull in good workes The Spirite of Christ doth mortifie and kyll his carnall lustes So that hee doeth not walke in the flesh to fulfill the lustes to commit the deedes of the flesh g. Rom. 8.1 Also the same spirite doth quicken him and fill him with heauenly vertues and so leade hym vnto all good workes If a man therefore bee voide of the fruites of the spirite and committe the deedes of the fleshe it is certaine that man is the childe of death and hath no part in Christ because hee is not led by the spirite of Christe h. Rom. 8.13 Q. Yee affirme a necessitie of good works although they doe not nor cannot saue vs beeing spotted for if a man will stande to