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
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
exāples out of the scripturs A. The scriptures are plentiful in this point but a few examples may suffice in this behalfe Ioseph was solde into Aegypt by a wicked hatred of his brethrē n. Gen. 37.28 yet the holy Ghost saith God sent him thither o. Psa 105.17 and hee saith to his brethren you meant euil against me but God meant it for good p. Gene. 50. God in a righteous iudgement to punishe Dauid for his murther and adulterie threatned to raise vp the sword in Dauids house and also that he would take Dauids wiues and giue thē to his neighbours He addeth thou didst this secretely but I wil do it openly in the sight of Israel and in the sight of the sunne q. 2. Sam. 12 9.10.11.12 All this was good as God did it but moste abhominable in Absolon and Achitophell which were the instruments God appointed his sonn Iesus Christ to be crucified a most glorious work of God The heigh priests with Pilate did nothing but that whiche was the determinate counsell of God r Act. 4.28 and yet they did commit a most horrible sinn and are iustly damned for it Q. Al the doubt is not yet taken away for when we affirme that the will of God is executed by those wicked instrumentes in suche actions as he hath in his lawe which is his expresse wil flatly forbidden it may seem that he should haue a double wil one secret another reuealed which is a thing farre disagreeing frō the nature of God A. That it seemeth there should be two willes in God because of this it is to be ascribed to the weakenesse and imperfection of our vnderstanding for looke howe a daselled disturbed eye sight doth suppose there be two candles when there is but one euen so fareth our mynde when it looketh vppon the will of God Q. Yee conclude then that not onlie the motions of things without life or without vnderstanding are guided by God as stormes tempestes sicknesses warres famines but also the actions of the diuel and al the wicked are measured and directed by his prouidence to proceede so farre as hee doth appoynt A. Or els it were wide with vs for how euill were our case if the Diuels could goe any further then God letteth out the chaine in which hee hath tyed them or the wicked coulde put in practise any more then he doth let loose the bridle with whiche hee doeth restraine them Q. The common opinion is that the diuel doth raise vp great winds with tempests and thunders A. It is the common opinion but is contrary vnto the faith which we must haue in Gods prouidēce and gouernment and the Diuel doth deale craftily in the matter For to the end that he woulde make men beleeue that he doeth beare a greate stroke when the Lord doth sende any straunge and woonderfull tempest he doeth conueye himselfe into it and come with it that so they may thinke it is his Q. Proceede vnto the second part of our beliefe first what is the summe of it in generall A. The summe of it in general is how our Lorde Iesus Christe hath redeemed vs from destruction brought vs home againe to God Q. We cannot perceiue how great and wonderfull this grace of redemption is vntil we know the greeuousnes of our fal and decay A. By the fall disobedience of our first parents we were al vtterly cast away For we haue not onely lost the glory and happinesse of our first creation but also we are become by nature the childrē of wrath ſ. Ephe. 2.3 which is no lesse then to be the very children of hell and destructiō Q. Was the decay so great that there was no help at al left in vs A. It was an vtter downfall a perfect breach For although there remained some litle sparks of light as it wer some litle peeces of a sumptuous buylding pulled down should be found in the dust yet the same are no further auaileable then to make men void of al excuse t. Rom. 10.1 Q. Then ye affirme that it is not in the power of man to recouer him selfe out of this miserie A. I doe not only affyrme that but also that man is not able so much as to help to recouer himself nor once to moue towards it Q. That seemeth much seeing ye cōfesse that in the decaied estate of man there remaine some sparkes of light and of excellent gifts A. I confesse so much but yet those do not auaile so far as to giue him any help to recouer or any motion but he doth so choak and peruert this light that it thrusteth him further from God because it lifteth him vp in pride and this is the cause why the scripture dooth set forth the inwardes of man which seeme most gay to be so corrupt that it doth not affoord him a good thought v. Gen. 6.5 When al the thoughts of his heart are onely euill frō his youth how could he haue any motion to help himself Q. This point is hard to perswad some men in and therefore needeth a more manifest declaration and proofe A. To set forth the depth of our miserie the scripture doth not onely affirme that we are dead in our sinnes but also shut vp inclosed vnder the dominion of the prince of darknes w. Ephe. 2.12 Rom. 11.32 Gal. 3.22 We are then far from any motion of life not onely because we are dead deade men can not stir but also that we are holdē vnder by the power of the deuil For this cause the holy scripture saith no man can enter into the kingdōe of God except he be borne again x. Iohn 3.3 Likewise it affirmeth a new creation y. 1. Cor. 5 1◠and that we must be raised frō the dead z. Col. 3.1 None of these speeches could be vsed if there had beene any thing at al to helpe left in man Q. How may this be said of the soule which neuer dieth A. In respect of the true life whiche is called the life of God a Eph. 4.18 the soule is dead beeing separated from God The soule by nature hath stil a kind of life in it as the diuels and damned shall liue for euer but their life is no more but a continuall death a man hath no life in him vntill he be partaker of the spirite of life Q. You seeme to make the woorke of God in bringing men to saluation to be euen as a Carpenter worketh vpon a blocke A. Not so for men differ from blockes because they haue reason wil and affections which God frameth for they be all against God vntill hee frame them so they feele the worke of God and are moued to put to their consent and indeuour Q. Now yee haue set foorth the fall and decay shew the recouery A. The recouerie is onelie by our Lord Iesus Christ Q. All were cast away in Adam shall
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
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
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.