which God much abhorreth as it may appeare by the penaltie that the murtherer shuld without al pity be put to death r. Num. 35.16 Q. Is there no other murther here forbidden then when a man dooth kyll with a weapon or is the cause by anye meanes to take away life A. Yes this Commaundement is expressed in one woorde but yet it extendeth it selfe very largely which will more euidentlye appeare if we consider certaine rules whiche are generallye to be obserued in the law Q. Which are those A. First that the law of God is not as the lawes of Princes that a man can say thought is free but it bindeth as well the inwarde partes of the mind as the outward partes of the body Also where God forbiddeth any thing he commaundeth the contrary Likewise that which wee noted in the seconde Commaundement that where god forbiddeth any one sinne hee forbddeth all other that are of that kind he forbiddeth all things that are accessaries vnto it al things that doe nourishe and breede it and so condemneth both the roote and braunch Q. Shewe then howe men commit murther A. Our Sauiour Christ in the 5. Cha. of Math. dooth affyrme that anger taunting and reproachfull speeches are murder s Mat. 5.21.22 S. Iohn saieth that hee which hateth his brother is a murderer and no murtherer hath eternall life abiding in him t. 1. Ioh. 3.15 Then crueltie vnmercifulnesse oppression fighting and quarrelling must needes bee murther Q. Then it appeareth if these and sundry other such like be murder beecause murder is bred and cherished by them that many men bee murtherers which doo not take them selues to bee so A. This Commaundement doth sitte higher vnto men then they suppose For by nature wee bee all murderers And if there were no chaunge by regeneration nor no outwarde penaltie to restraine it woulde breake out and menne in theyr anger furye and hatred would slea one another without pitie Nowe GOD dooth iudge of these as they lye in the heart Q. Doe not these kindes of murthers caste men out of the kingdome of God A. No Murtherer shall haue euerlasting lyfe No mannes prayer canne bee hearde so longe as hee hath a murtherers minde For the Lorde saieth when yee stretch forth your handes I will turne away mine eyes for your handes are full of bloud v. Esai 1.15 The Apostle willeth to lifte vppe pure handes without wrath w. 1. Tim. 2.8 If a manne bee fierce in anger and furye cruell in malyce and hatred boysterous in reuenge and full of reuiling and reproach This man beefore GOD is a ranke murderer with a cruell heart and bloudye handes and his prayer is as acceptable vnto God as if hee should offer a Dogge in sacrifice Q. What are wee then to looke vnto in our repentaunce in this Commaundement A. Wee must seeke to haue all bloudy cruell affections killed in vs as anger hatred desire of reuenge pryde contempte and such like and we must put on and deck our mindes with gentlenesse lowelynesse meekenesse kindenesse and longe suffering for these thinges are here commaunded Q. Proceede vnto the nexte Commaundement Thou shalt not commit adultery A. For the breach of this law GOD did appoynt death x. Deut. 22.22 to declare in what great detestation he hath adulterers It is sette also before thefte beeing worse then it As Solomon dooth make comparison and prooueth that the adulterer is more abhominable then the Theefe y. Pro. 6. And the cause why menne make so small accounte of this sinne is that the adulterer and the adulteresse haue not theyr braynes dashed out Q. There was such punishment appointed in the lawe but many suppose that this rygour is taken away now vnder the Gospell whiche is the tyme of grace A. Those are greatly deceiued for looke howe a man is more to bee blamed which goeth out of the waye in the cleare Sunne at midde daye then hee which goeth by night with a Candle euen so are men more to be punyshed for such foule sinnes in the cleere light of the Gospell then in the time of the law Q. Some thinke it great pitie they should be dealt withal because they may repente and beecome honeste Also Christe willeth to let the tares growe with the Wheate least in plucking vppe the tares the plucke vp the Weate also z. Mat. 13.29.30 A. Some indeede make such reasons but without all reason for so they maye say of Theeues and Murderers It is pyttie they may repent Also when they alleadg that the Tares must be let alone that is not meant of open offendors but of close Hypocrites which are like good men for it is Darnell which Christ speaketh of which is so like wheate that it can hardlye be discerned vntil it shoote forth the eare Q. They do alleadg also that Christ did not condemne the woman to death which was taken in adultery brought before him a. Ioh. 8.3.10 12. A. They doe alleadge it very vnskilfully not considering that Christe came not to take vpon him ciuil power as a iudge to put to death but to preache the Gospel and to call men to repentaunce and therefore when one prayed him to commaund his brother to deuide the land he answered Mā who made me a Iudge or a deuider b. Lu. 12.13.14 Q. Come then vnto the wordes of the Commaundement Doe yee thinke there is here any thing condemned but the outward acte of fornication adulterie incest or such abhominations A. Our Sauiour Christ saith that hee which looketh vppon a woman and lusteth after her hath committed adulterie in his hearte Also this must needs bee confessed that all things which do nourish and breede vncleane lusts are condemned here as sōges of ribaldry filthy and light communication enticing apparell gluttony drunkennesse vncleane and vnchaste lookes daunsing and such like Q. The Scripture doth mention that dauncing was vsed and alowed A. The scripture doth not shew that euer anye holye man or woman did vse this wanton kinde of daunsing of men and women together whereby their inward lustes are stirred vp and increased There was an other kind of daunsing which was alowed Q. What is here then commanded to the seruants of God A. All chastitie and purenesse both of bodye and minde sobernes in meate drinke and apparell with such like Men must also take heede to their eies least they come to haue eies full of adulterie by viewinge the beautie of women Q. It followeth in the Commaundements Thou shalt not steale How far doth this extend A. It extendeth thus farre firste that a man shall not wrong his neighbour in his goodes by taking ought from him or hurting him in the thinges he possesseth Then on the contrary part he is commaunded to be carefull for the wealth and prosperitie of his neighbour Q. Shewe then the particulars in which men offend in the first part A. Men doe not onely commit these when they laye violence
in them A. We are by fayth made members of Christe euen fleshe of his flesh and bones of his bones a. Ephes 5.30 And for the same cause the Church is called Christe b. 1. Co. 12.12 it is also Christe crucified whose fleshe we eate and which dwelleth in vs. And therefore those whiche are in Christe are newe creatures theyr carnall lustes and sinnefull affections are mortified by the vertue and power of the crucified fleshe of Christe And also they are raysed by him vnto true holynesse Q. Doe yee then denye the true faith in Christ vnto those in whom sinne liueth and beareth sway A. They spoyle the passion of our Lorde of al power and glory which say they beleeue in him and eate his flesh and yet are abhominable sinners For what doe they leaue vnto him if he doe not by his flesh crucified slay sinne where he commeth Q. Doe not menne remaine sinners still when they haue eaten the flesh of Christe and drunke his bloud A. The Scripture saith that he which committeth sinne hath not seene him nor knowne him c. 1. Iohn 3.6 but yet it is one thing to commit sinne and to liue vnto sinne and an other to haue the remnaunts of sinne abyding in vs which those that be in Christ haue d. Rom. 7. Q. How shal a man know then seeing sin remaineth still in him whether it be aliue or dead A. Hee may easily know that by his heare For if sinne stincke and be loathsom vnto him and hee is displeased and mislyketh and condemneth him selfe for it And if it were possible hee would vomit it vppe as a thing that doth annoy the stomacke of his soule Hee dooth abhorre it wheresoeuer it doth appeare eitheir in him selfe or in others Then is the bodye of sinne as a rotten caryon in him which hath from christ crucified receiued a deadly wounde But if hee take ioy and delight still in sinne and thinke it sweete and pleasaunt then is sinne aliue in him stil he is dead because Christ doth not liue in him Q. There is no man liuing but taketh delight in some sinne or other A. I graunt that the moste godlye are sometime deceiued and take pleasure in doing or speaking that which they consider not to bee sinne whiche they are greatlye grieued for when they perceaue they did offende Also in the heate of tentation the corruption of fleshe dooth sometime preuaile and take some delight in one sinne or other which he knoweth to be sinne But yet afterwarde it bringeth more griefe of hearte then it hadde pleasure in it And so there is great difference betweene the faithful and the infidel in the manner of sinning Q. What say yee then to the common saying wee be all sinners and shall be to our lyues end we must repente so nigh as God will giue vs grace But yet wee cannot leaue those thinges whiche we haue bin accustomed vnto are these worthy receiuers A. These are not woorthy receiuers howsoeuer they flatter themselues because they neuer fealt the power of godlines nor knowe not true repentaunce They are greatly bewitched with those general speeches which in some sorte be true They doe not perceiue what work God worketh in his children to draw them out of the filthines of the worlde that they be not spotted with it Q. What is the practise then of the godly in which they excell those other A. The godly man at all times but especially whē he prepareth him self to come to the holy table of the lord doth go through al the Commaundements of the lawe to search and spy out what sin there is in him against any of them But most of all hee doth make narow search for those sinnes with haue a deepe secret roote in our nature as pride vaine glory couetousnes And when he findeth himself faulty then he crieth vnto God to haue his spirit to mortifie the flesh He is humbled at the sight of his corrupt nature he doth euen vow to God solemnly with a ful setled purpose of hart not for a day or two but al his life long to trauel in al holy exercise of prayer hearing meditating in the word carefull practising the same so to waight paciently attend when God wil succour him Q. This diligēce is required at our hands But that it may be the better known shew the negligence of the other A. The other sorte of men doe not rightly consider the worthines and dignitie of the flesh and bloud of Christ but come rashly vnreuerently in the filthy ragges of their sinnes They do not purpose in theyr hart to turne from wickednes but to liue as they haue done euen in those things which they know to be vngodly And as for other foule sinnes which swarme in them that they vnderstand not to be sinnes they are so farre from the desire to finde them out by the true knowledge of the law that they couet labour to defend them to be no sins And therfore they are wonderful glad when they cā get any colour of matter to proue that to be lawful which their flesh lusteth after findeth sweetnes in And for this cause they do not cal vpon God to haue power to ouercōe their sinnes Q. They confesse when they heare of that which is euill that they should leaue it and they say God graunt we may leaue it A. They cannot but confesse that men ought to forsake wickednesse they haue also a desire that they coulde so doe but in this they fayle that they neuer labour about it They haue the witte to say that if a man be fallen into a ditch hee may cry long enough Lorde helpe me if hee do not striue to come out and take hold of such things as he may clamber vp by And yet they are not so wise as to consider the meanes by which GOD dooth reache foorth his mightie arme vnto them to drawe them out of the puddle and mire of sinne For God doth reach downe his arme to drawe men vp to heauen and to saue them by the preaching of the Gospel e. 1. Cor. 1.21 which is the power of God to saluation vnto euery one which doth beleeue f. Rom. 1.16 1. Cor. 1.18 But who beleeue this preaching or to whome is the arme of GOD reuealed g. Esai 53.1 They doe not seeke to lay holde of it But contrariwise they caste them selues headlonge into the snares of tēptation by ioyning in felowship with the workers of iniquitie Q. Is that so great a hinderaunce vnto true repentaunce when men accompanie them selues with such as liue and walke in sinnefull wayes There bee some which say I thanke God I haue such a strong faith in Christe that I can keepe company with the worst and yet they cannot hurt me I hope to do them good A. Such men are euen as wise and haue as good a fayth as that man whiche shoulde skippe downe from the
toppe of a house and saye I trust so in God that I fear not any daunger of breaking my legges or my necke Or that shal cry out say Lorde keepe me from drowning and skip into the sea For when a man hath heard the word and doth call vpon God to saue him he must auoide all occasions of euill and therefore God doth command al his seruants to come out from among the wicked and to seperat them selues He pronounceth those blessed which shunne their counsel and their way Q. Doe yee esteeme those to bee worthy receiuers then which striue and labour to returne home vnto God and vse al good meanes which hee hath appoynted although they be stil but weak and ful of infirmities A. They are worthy receiuers and the Sacraments are ordayned for such For if mens faith and repentaunce were perfect then should not stand in neede of such helpe But because they seeke to come vnto God are not able to ascend he commeth down vnto them to lift them vp Q. Then yee take those men to be in good case which carefully and thankfully imbrace the meanes which GOD hath ordayned to draw them vnto eternall life A. Those are in most happy case for although they seeme to trauell in vaine yet it is far otherwise for GOD is faythfull and cānot cast away those which seeke him If they craue of God to be taught the truth and to abide in it they cannot miscary but the proud minde which doth swell shall obtaine no fauour nor grace Q. Let vs proceede now to speake of prayer which is a speciall meane which God hath ordayned to helpe our selues withall and first shew what those things are which we obtaine through true and hearty prayer A. Wee are by prayer to seeke in generall for all thinges which set forth Gods honour and aduaunce his trueth here below in earth We are also to seeke for al things which we stand in neede of either for body or soule for this life or for the life to come Q. Haue we the summe of all these in one prayer A. Our Sauiour Christ hath in very fewe woordes comprised the summe of all these in that prayer which he taught his Apostles which wee call the Lordes prayer For the whole prayer dooth consist of sixe petitions whereof the three firste concerne God him selfe and the other three our own estate Q. Shal not al those be saued which cal vpon the name of the Lord and pray the same prayer A. It is out of controuersie that euery one which doth call vpon the name of the Lord shall be saued for so God saieth by the Prophet h. Ioel. 1.32 But yet this is to be added that they he such as call vpon him in trueth i. Psa 145.18 for otherwise their prayers are turned into sint and they doe in moste fearefull manner procure the vengance of God against their own foules which do not pray rightly For prayer being a thing most excellent precious the abuse therof must needes be a most fearful sin God saith that when they stretch forth their hāds he wil turn away his face k. Esai 1.15 He calleth such praiers the sacrifice of fooles l. Eccle. 40. He saith that the sacrifice of that wicked is abhominable vnto him m. Prou. 15. Q. What are the things which are required in prayer to make it to bee in trueth and right before God A. There be diuers thinges required which go together in true prayer which if they be wanting al is marred And therfore our Sauiour doth vse a few wordes to put vs in minde of the same when hee teacheth vs to say Our Father which art in heauen For in these woordes we are taught to make our prayers onely to GOD reconciled vnto vs in Christe and become our father Also when we come as children to theyr father which dooth loue and pittie them we muste aske in assuraunce and boldenesse of fayth For he which doth not aske in fayth but wauereth and doubteth shal receiue nothing n. Iam. 1.6.7 Our hearts must also be lifted vp into the heauens with great reuerēce of the glorious maiestie of our God vnto whome we speake Q. Shewe howe men breake these rules in prayer and faile in them A. Those which cal vpon Angels and the soules of men departed thinking to find more pitie and mercy at their hands then at the hands of God bewray a wicked conscience deny the throne of grace vnto which we are willed to come boldly to obtayne mercy and grace o. Heb. 4 1◠Those which doo not ground their prayers vpō the promises of the word nor cannot perswade their hearts that God is indeed their most louing father and therefore to be out of doubt that he heareth them and sure they shal obtaine all that he hath promised them do but speak with their mouth and not thinke it in their heart when they call GOD father For canne they take him to bee their Father and not to loue them Canne hee loue them and not giue them all good things which they beg of him Q. How shall a man come vnto this assuraunce to knowe that God heareth him and wil saue him because he dooth continually beg it of God A. No man can come vnto this assuraunce of him selfe For it is the spirite of adoption which doth perswade men to call God their Father and that dooth witnesse vnto their spirite that they be the children of God p. Rom. 8 1◠and therefore the guiltie conscience of the wicked man doth cause him that hee cannot pray being without the spirit of god which only teacheth men to pray maketh intercession for them with sighes grones which cannot be expressed q. Rom. 8.26 What is the vngodly man therefore the better if he lye at the poynt of death and the guiltinesse of sinnes cause him to tremble so that he cry out with bitter teares if for wante of the holye spirite of adoption to regenerate him hee doubte whether God heare him Q. It is not in the power of man to obtaine such a treasure A. That is moste sure but those which begge of GOD to haue his spirit shal haue him r. Luk. 11.13 and those whiche labour to obtayne the fayth to call vppon GOD shal finde it s. Mat. 7.7 Q. Which way shal they labour and what meanes shal they vse A. They must seeke for the true vnderstanding of the will of GOD and meditate vpon the faythfulnesse and trueth that is in him to perfourme his promises and cleanse their heartes and their handes from euill for the holye Ghost dooth affirme that hee which turneth awaye his eare from hearing of the lawe his prayer shall bee abhominable t. Pro. 28. Also hee willeth a manne to take heede vnto his foote when hee commeth into the house of God and to be ready to heare rather then to offer the sacrifice of fooles v.
promise that it shal be so A. Although we haue no promise * that it shall bee so yet the will of the Diuell ought to bee so abhominable vnto vs that we should wishe it were vtterly destroyed the will of God is so excellent that our heartie desire ought to bee to see it wholy accomplished This desire and loue of ours is not in vaine although wee come short of that we wishe For God doth accept our good will Those are wicked fooles which speake the woordes and desire no such thing in theyr hearte Whiche appeareth by the loue they beare vnto vanitie and sinnefull wayes Q. What followeth next A. The second part of the prayer wherein wee beg for our selues all things whiche wee stande in neede of both for this life and the life to come Q What meaneth the first petition of this second part in which wee craue our dayly breade A. As God is the authour and nourisher of our life so our life so our Sauiour doth teache vs to craue of him all thinges whereby it is maintained For this petition doth plainely teach that wee must depend vpon God for this mortal life And that it is not only lawfull but also our dutie to aske of him al such things as shall maintaine the same It is not bread by which is meant all sustenāce whereby man liueth only h. Mat. 4. But it is the ordinance of God which hath giuen that power vnto foode to nourishe vs. And therfore hee saith it is by euery word which proceedeth out of the mouth of God we trauaile in vain vnlesse god blesse our labours i. Psal 127. We possesse all in vaine vnlesse hee giue vs the vse therof For no mans life doth stand in the abundance of things which he doth possesse as Christe saith k. Luk. 12.15 Q. Wherefore is the prayer framed in this wise this day our dayly bread A. This maner of composing the wordes of the petition is to cut of bridle all inordinate care immoderate desire of riches For although wee be willed to aske riches of God Yet wee may not aske to spend them vpon our lustes l. Iam 4.3 Neyther may wee make prouision for the fleshe to fulfill the desires there of m. Ro. 13.14 But we must be content with moderatiō depending wholy vpon God Q. Is it then vnlawfull to craue of God to giue vs great riches or to trauel with an earnest desire to gette store of wealth A. It is manifest by this petition how vnlawfull it is The blessed Apostle also saith that those which desire to be rich fal into temptation and a snare into many foolish and noysome lusts which drowne men in destruction and perdition n. 1. Tim. 6.9 Q. Men are not as you haue saide to desire great wealth that they may bestowe it vpon their lustes But many hunt after riches that they may bee able to doe good A. This is a vain excuse of blind men which knowe not their own weakenes For they neuer came to the sight of that whiche the excellent seruant of God speaketh giue me neither pouertie nor riches feed me with my stint of food Least if I be full I should lye and say who is the Lorde Or least I be poore and steale and abuse the name of my god o. Pro. 30.7 He maketh his prayer agreeable vnto that which Christ doth teache vs in this petition Hee confesseth the weakenesse of mans nature which can neither beare extreeme pouertie nor yet great aboundance of wealth Q. The couetous man then doeth not vse this petition A. The greedie minde of worldlings which cānot be satisfied is far frō the desire of that which they speake for the moderation which they in heart desire is the infinite abundance of riches And therefore they do but dally and mocke with God Q. What are the words of the next petition A. Forgiue vs our trespasses as wee forgiue them that trespasse against vs. Q. Doth this prayer belong vnto al the godly A. There is no man so holy but that hee shineth p. 1. Kin. 8.46 yea the best are so weake that the holy Prophete saith Who can tell how oftē he offendeth q. Psal 19. And for this cause wee are to craue pardō cōtinually Because also our blessednesse doth consist in the couering of our sinnes r. Psal 32. We are to begge earnestly of God to giue vs free pardon Q. What meaneth the other clause of the sentence As we forgiue them that trespasse against vs A. This is put into our mouth when wee begge mercie at the hands of God to bring vs in remembrance that wee are to shewe mercie vnto men We must bee mercifull as our heauenly father is mercifull s. Luke 6.36 or els how are we his children Q. Is there then no mercy to be obteined at the hands of God for those which shew no mercie vnto men A. Our Lord doth teach that except we forgiue from the hearte the offences of our brethren we cānot be forgiuen of god t. Mat. 18.35 and in saying this prayer we craue to be no otherwise pardoned then as we pardon For it is reason that with what measure wee meate with the same shoulde bee measured vnto vs againe v. Mat. 7.2 If wee be so cruell that wee cannot forgiue the offences which men commit against vs which can be no more but as the debt of an hundred pence with what face can wee require of God to bee forgiuen the offences which wee haue cōmitted against him which are as the debt of ten thousande talents w. Mat. 18 3◠Looke how ofen therefore a man doth vtter this petition with a minde desirous of reuenge so often doth he call vnto the Lorde to take vengeance vpon him for his sinnes Q. Do ye take it that we are bound to forgiue both the godly and the wicked or are we onely to shew this mercy vnto the good A. We are to loue our enemies to pray for them which hate persecute vs to blesse those which curse vs x. Mat. 5.44 Q. Are wee bounde then to ioyne in familiaritie with the wicked To like them or to thinke well of them A. Wee must in our heartes wishe and desire that GOD woulde conuert and turne them from their sinnes and giue them euerlasting glorie But so long as they bee wicked we must not like well of them vnlesse wee will mislike the Lord God We must take heed that it be not spoken against vs when the Prophete saith Woe bee to them which call euill good and good euill sweete sowre and sowre sweete light darknesse and darknesse light y. Esay 5. Wee are commaunded to separate our selues from the vngodly z. 2. Cor. 6. Therefore they peruert the doctrine of this petition which alleadge it to make an hotch potch of all Yee must forgiue say they and therefore ye must ioyne in familiaritie with them Q. Wee are
Sauiour Christ doth therein but as it were borowe his speeches from outward thinges in the worlde to set foorth vnto vs thinges spirituall not that the soules did speake one to another For then it may as well be gathered that soules haue eyes tongues and fingers Q. If the speeches of Christ be but in parables then yee can bring no certaine proofe out of this place that the soules of the godly before Christ were in ioy A. If all his speeches were in Parables wee might say so But that there is hell and torments in it where the riche man was is no parable Abraham the father of the faithfull and the place of ioy and the soules carried thither by the angels are no Parables Q. But it seemeth by S. Peter that his soule went downe into hel and preached vnto the soules there b. 1. Pe. 3.19 A. They doe wrest and abuse that place of Peter when they woulde proue by it that the soule of Christe went downe into hell and preached there to the soules because hee saith he suffered in the flesh but was quickened in the spirite in which hee went and preached vnto the spirites in prison For this spirite in which hee went and preached was not his soule but the Godhead which did quicken him or raise him from the dead For the wordes are that he went and preached in that spirite which did quicken him It was not the soule of Christe that did quicken rayse him to life Further it is said that hee went to the spirites which are in prison whiche were disobedient in the time of Noah If he had gone downe into hell to what purpose should those few of the damned be mentioned which did liue in the dayes of Noah and not rather all the whole multitude and especially the godly It is manifest therefore that Christ in his eternall Godhead did preach in Noah vnto spirites that are nowe in prison which were men liuing vpon the earth when they were preached vnto Q. How proue yee that the Apostle doth cal them spirits because they were so then when hee wrote and not when they were preached vnto A. It is plainely prooued by the like speech of the same Apostle when he saith the Gospel was preached vnto the dead c. 1. Pet. 4.6 It is most manifest that he calleth them the dead not because they were dead when they were preached vnto but when hee wrote For can this bee fulfilled in dead men when he saith it was that they might be condemned according to men in the fleshe but might liue according to God in the spirite are the dead called to repentance Q. Is satisfaction of Christe a full perfect discharge for all sin and is it the only way to discharge vs from it A. It is the full and perfect discharge of all the sinnes which God will pardon and ther is no other thing which is able to make satisfaction and to discharge sinne and therfore the Papists deface the glory of Christes death when they set vp any thing with it to be of that strength to take away or to haue any part of this glory whē he is called the lambe of God which taketh away the sinnes of the worlde d. Iohn 1.29 They haue so many things to take away sinne that by suche time as all are serued there remaineth little vnto Christe Q. Doe ye then account the papistes heretikes in this part of the articles of our belieefe A. They are in this matter most detestable heretikes Q. Shall all haue pardon and remission of sinnes which doe acknowledge Christe curcified A. All those shall haue pardon and remission of sinnes whiche beleeue a right in Christ crucified Q. What meane yee by beleeuing aright in Christ crucified A. It is not enough to beleeue that by the offering of himselfe vpon the crosse hee hath satisfied the iustice of God and appeased his anger vnlesse a man doe so beleeue that hee bee also crucified with him for to beleeue in Christe crucified is to bee crucified with him Q. Declare your meaning in this point A. Saint Paul saith that our old man is crucified with him that the body of sin might be destroyed that hence foorth wee shoulde not serue sinne for hee that is dead is freed from sin e. Rom. 6.6.7.8 Also Saint Peter doth inferre vpon this that Christe hath suffered fro vs in the flesh wee should arme our selues with the same minde that he which hath suffered in the flesh hath ceased from sinne f. 1. Pet. 4.1.2 The thing is this Christe vpon the crosse dyd slay sinne and abolishe it not his owne for hee had none but the sinne of those whiche are coupled vnto him by faith Q. What reason is there to bee shewed that the power of the death of Christe which was long sithence should bee in vs A. The power of his death in slaying sinne doth continue and all those which are in him must needes feele the same spred vpon them There is nothing in the worlde besides this which is able to slay sinne or to rid vs of it Q. What followeth next A. The third day he rose againe from the dead Q. What doe yee gather of this A. This is so principall an article of our faith that the Apostle saith the preaching of the Gospell were in vaine and our faith were in vaine without it g. 1. Cor. 15.14 Q. Shew the cause of this A. If hee had not risen againe it must needes haue followed that he had been ouercome But in that hee rose hee declared himselfe to be a most mightie conquerour to haue spoyled and led captiue all the mightie enemies And this victorie is most glorious beeing accomplished by a man in our fleshe For as the Diuell did bring vs all into thraldome and captiuitie by ouercommyng a man so also a man entred euen into the very castle and priuie chambers of death that by death hee might destroy him whiche had the power of death that is the Diuell h Heb. 2.14 and set vs at libertie againe Q. Howe doth this appeare that such a conquest is made for vs seeing wee bee styll subiect vnto death A. That is no hiderance at all because the dominion of death and the Diuell are abolished the bitternesse and terrour of it are taken away in as much as our death is but a passage vnto life and wee bee assured by the resurrectiō of Christ that we shall rise againe i. 1. Cor. 15.16 Q. Is there any further thing to be considered in this article A. Yea that there is for as the Scripture doeth teach that we are crucified with Christe so also wee must while wee liue heere bee raysed vppe with him And for this cause it is saide that they bee blessed which haue their part in the first resurrection for the seconde death shall not hurt them k. Reue. 20.6 Q. Expresse your minde more fully and plainely A. As the death
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