yee beleeue that the bread is turned into the fleshe of Christ and the wine into his blood A. That is a most abhominable error For our Lorde is only in heauen thither must our faith ascend and lay holde on him to eate spiritually that fleshe of his whiche was crucified and to drink that blood of his which was shed This beeing so great a misterie and we so dull to conceiue the Lorde to helpe vs hath chosen bread and wine as a seale and pledge that hee doth giue vs the same For the bread broken doth signifie the crucified body of Christe and the wine powred foorth his blood that was shed Now because the Lord doth feed vs in deed with the fleshe and blood of his sonne not giue vs bare signes the bread is called his body and the wine his blood For the true receiuer doth as verilie and vndoubtedly receiue the fleshe and blood of Christe with the mouth of his soule as hee doth receiue the bread and wine with the mouth of the body Q. There bee reasons which seeme to proue that there is not after consecration the substance of bread wine but onely the accidents as they cal thē which are the proportion the colour taste with such like A. It is very truly spoken that the reasons vsed for this matter doe seeme to proue but doe not proue as being alleadged they shall easily bee answered Q. Christe brake the bread and said this is my body A. If it were not called his body because it was a Sacrament of the same wit because it was his very fleshe in deede then had Christe beene crucified before hee was betraied for hee deliuered the bread before Or we may say that the bread was crucified For it is the crucified fleshe of Christ which wee receiue by faith and the same whiche the Lorde gaue vnto them in the night hee was betrayed the same is also nowe deliuered vnto vs. Moreouer if the bread bee chaunged because hee saith This is my bodie then was the rocke also changed for the Apostle saith They did all drinke of the spirituall rocke that followed them the rock was Christ x. 1. Cor. 10.4 This blasphemie shoulde also followe that the vncleane reprobate shoulde eate the fleshe of Christ But Christ saith That whosoeuer eateth his fleshe shall liue for euer Q. They say that is to bee taken of those which eate his flesh and drinke his blood worthily for all such shal liue for euer But say they some doe eate his fleshe and drinke his blood vnworthilie or els how shoulde the vnworthie receiuer bee giltie of the body and blood of Christe If it bee bread wine still then shoulde he bee giltie but of bread and wine and not of the body and blood of Christe which hee doth not touche nor come nigh A. In so saying they shew themselues to bee impudent and blind in the scriptures For howe holdeth the reason of Christe by which he proueth that manna was not the true bread of life because their fathers had eaten of it and yet were dead y. Ioh. 6.59 If the reprobate may eate the fleshe of Christe Also where they say if it bee bread still a mā should not be giltie of the bodie of Christ but of bread that is absurde for it is not common bread but a Sacrament of Christes body and God doth offer the fleshe of his sonne vnto those which receiue it Also it is a seale and pledge of the holy mysteries If a man contemptuously breake and deface the Princes seale shall hee not bee guiltie of treason against the person of the Prince Shall it bee saide that hee hath defaced but a peece of waxe Because in substance it is still but waxe Q. Make that reason of our Sauiour Christe more plaine Because it doth fully and flatlye ouerthrowe the cauill of the Papistes of eatyng the naturall fleshe of Christe vnworthilie For they like blasphemous wretches to defend theyr transubstantiation doe affirme that the wicked doe eate the very flesh of Christe And so they ioyne Christe and Belial Heauen and Hell GOD and the Diuell togeather and this they muste doe or els denie the bread and the wyne to bee the verye fleshe and the blood of Christe For the very Reprobate doe receyue the Sacrament A. The reason of our Sauiour is most euident to shewe that the reprobate do not eate his flesh Because he proueth the manna was not the true bread of life seeing the mē which did eate it were dead He speaketh of the spirituall death for hee dooth not promise to set those free from the bodily death which eate his fleshe If the wicked and damned might eate the true bread of life and yet die in their sinnes it might be then obiected that Christes wordes were of no force to proue the Manna not to be the very bread of life For a man may aunswere and saye that it might bee the true breade of life but they did eate it vnworthely and so it profited not them Q. What charge dooth the holye Ghost inioyne those which come vnto this Sacrament A. Hee willeth that a man try himself and so let him eate of that bread and drinke of that Cup z. 1. Co. 11.2 Q. What cause is there shewed whye they should doe so A. The cause is rendred that he which eateth and drinketh vnworthily eateth and drinketh to him self damnation And therof also there is a reason giuen namely that he is guyltie of the bodye and bloude of the Lorde Q. Are not men damned vnlesse they eate vnworthily A. A man is subiect vnto damnation although he neuer doe prophane these holy misteries but the Apostle dooth speake of greater and sorer damnation whiche those doe draw vpon them selues which are defilers of the Sacramentes They deserue hell which commit adulterie and other suche sinnes but those shall bee cast into deeper horrour whiche commit a sinne so foule aboue many sinnes For whereas the body of our Lord and his bloud are the moste precious of all other thinges so muste GOD needes be most hyghlye displeased and his wrath in greater measure kyndeled againste all those which receyue vnwoorthily and pollute the same Q. Wherein is a manne to examine and trie himself that he may come worthily A. Seeing we are to come euen vnto the moste holye fleshe and precious bloud of Christe it selfe wee are to discerne the Lords body that is we ought to come with reuerence and feare not with vncleane and filthy harts For the vncleane are no meete guestes to come to that table Q. Shew then how each man is to deale with him selfe A. Hee is to looke into him selfe whether hee haue the true and liuely fayth in Christe which is knowne by true repentaunce which it bringeth forth For if a man doe not bring Christ in him he shal not there receiue him Q. Is the fayth of Christe in none but such as dwell in Christ and Christ
handes vppon the goodes of others but also by extortion vsury briberie and all kinde of Cosinage and deceites in buying and selling by destroying their corne and hurting their cattell Likewise when they inwardly so couet the goodes of their neighbour that they seeke to win it from him by cardes dice or bowles Q. Do ye iudge that theft for men to increase their goodes by gaming A. There is theft first in the heart both of him that winneth and of him that loseth for ech doth desire to gaine by the hurt of the other Then there is theft in both outwardly committed in him that winneth because he seeketh riches by a meane which GOD hath not sanctified because a man by it doth neuer benefit him selfe without the hurte of others The leeser cōmitteth abhominable theft because by this meanes he robbeth his wife and his children or the poore or dooth not imploy his riches to good vses for which God hath giuen them Q. Is a man bound in conscience when hee selleth anye thing vnto his neighbour to disclose the faultes of it and so to take no more for it then it is worth A. That is without all doubt for the generall rule is that whatsoeuer yee woulde that men should do vnto you euen so do you vnto them d. Mat. 7.12 There is no man that woulde be hurt hindered by the deceit of an other Therfore when hee deceiueth hurteth the wealth of his neighbour he doth cōmit theft Q. Then it appeareth that there be a number of menne which are arrant theeues yet disdain to haue the title A. It is euen so for they which finde their neighbours goods when it is lost and conceale it They which defraud and which seeke by sleighes of lawe to defeat true owners also those which do mibble pilfer the valew of a peny at a time haue al of thē such theeuish hearts that if it were not that they feared the gallowes more then God they would breake out into al violent theft Q. Are al these thefts to be repented of and rooted our of the heart before a man can enter into the kingdōe of god and is a man to restore the thefte A. No theefe shal enter into the kingdom of heauen although he should be but a theefe in heart Moreouer he which dooth repente in deede if he be able to restore hee will least hee should be like a cutte-purse whiche shoulde craue pardon of the Iudge and keepe fast the purse which he had cut in his hand Q. What is the other parte which we are on the contrary commaunded A. Wee ought so to loue our neighbour that we be carefull of his prosperitie and ready to cherish and saue his goods if we should see any thing of his in danger to he lost as his oxe or his Asse although hee be our enemie wee ought to driue it home when we see it goe astray e. Deu. 22.1 Also wee are bound if our neighbour be poore and wee rich to minister vnto his necessitie f. 1. Ioh. 3.17 Q. The ninth Commandement saith Thou shalt not beare false witnes against thy neighbour what punishment was appoynted for the lying witnesse A. It was ordayned by God that if the false testimonie were foundout that then he which did wrong euidence should beare the same punishment that he woulde haue broughte vppon his neighbour if hee bare false witnesse in a crime of death thē he him self died for it if it were to bee whipped or beaten with roddes then was he beaten g. Deu. 19.17.18.19 Q. What are the sinnes against this commaundement A. Fyrst the giuing false testimonye against any before the Iudges or suche as were to decide matters Then the raising spreading of false tales lyes and sclaunders Also the ready minde and open eares to receiue euill reportes against other men Q. It cannot bee denied but that such as doe raise vp and spread false tales to defame others doe committe a wicked sinne beecause they spoyle a man of his good name which is a precious thing But what reason is there that such should be blamed as haue not bin the deuisers of the sclaunder but haue only heard reported it vpon the wordes of others A. There is great reason whye they shoulde bee blamed for if they had anye loue in them how could it delight them to heare euil report of others with such a desire to haue it true for the carnall minded men which hate the light are right gladde whē they heare any euil of those which profes godlines which doth holden sclaunderers to tel thē such lies as haue no colour of truth But a godly mind is grieued to heare of euil in a other and if it be true yet he will not blase it abroad to defame him Q. Is it then an offence and a breach of this commandemēt for a man which doth know an euil vice in an other and doth tel it abroad A. The end why a man doth a thing is much for if he do it of a grudge to the man he doth sinne but there may be profit in doing it both to further Gods glory and also to benefit men for if there be a man whiche is of good estimation for truth and honesty which is an enemie to the trueth a good manne ought in suche a case to disclose his faultes and to disgrace him least his credite hinder the trueth and keepe others from it This rule did Christe obserue againste the Scribes Pharises in laying open what Hypocrits they were and so spoyling them of their good name and estimation h. Mat. 23.2 Q. There remaineth Thou shalt not couet thy neighbours house Thou shalt not couet thy neighbours wife nor his man seruant nor his maide seruant nor his oxe nor his Asse or any thing that is thy neighbours Is al this but one commandement A. It is al but one Commaundement albeit there be diuers branches yet they set forth but one sinne Q. Dooth this Commaundemente containe in it any thing seuerall or is it onely a repetition of the former For he that dooth inwardlye wishe to haue his neyghbours goodes is a theef and here hee saieth Thou shalte not couet thy neighbours house Hee which lusteth after a woman is an adulterer And here he saith Thou shalt not couet thy neighbours wife It may seeme therfore to be but a bare repetition of the former A. That were a great absurditie for then they coulde not bee called tenne Commaundementes beecause there shoulde bee but nine if this last were a repetition Q. Shew then the difference beetweene this precept and the other A. True it is that the vncleane lustes of the hearte bee adulterie the desires and intentes of the minde to get other mennes goodes are thefte and so in the other Commandementes beecause God is a spyrituall Lawe-giuer his lawe bindeth the spirit and the soule as well as the body But yet there is a difference beetweene the
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
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
them base and needelesse A. Wee must beware that wee giue not that to creatures which is proper only to God For such as by grace vnto the signe as though the woorke wrought dyd the deede doe like blinde Asses rob God Againe those proude men which are swollen so fat that theyr eyes are closed vp from seeing themselues supposing their faith to be so strong their mindes so heauenly that they neede not the vse of the Sacramentes are much to be misliked Euen as those whiche take vpon them to know better what is fit for them then God doth Q. What may the Sacraments bee likened vnto that we may more fully see the vse of them A. The Apostle calleth circumcision the seale of the righteousnesse of faith q. Rom. 4.11 and it is without controuersie that other Sacraments are so also looke then what vse there is of a seale in temporall thinges the like vse is there of the Sacramentes in spirituall things Q. Declare then more fully that point A. When a man hath a promise of any good thing hee thinketh it better when hee hath it in writing but surest of all when it is sealed Euen so God to make vs more sure hath not onely giuen his worde written but also hath set to his seale Q. If men were constant and true of their worde there shoulde neede no seale to bee set thereto to confirme it Doth it not therfore accuse the word that the seale must bee put to it for to make it sure A. There is no doubt but that the inconstancie of mans woorde was the cause why the seale was added But the thing is farre otherwise beteweene God and vs for it is not for any respect of the worde it selfe that seales shoulde bee added thereto For the word of it self is infallible But it is the wonderful kindenesse of God whiche doeth yeelde so muche vnto our vnbeliefe that rather then wee shoulde haue any doubte of the truth of his vnchangeable woorde hee woulde set to his seale also to confirme the same Q. May it bee gathered by this that the Sacramentes are to no purpose without the worde A. It is out of doubt a most foule abuse and prophanation of the Sacramentes to minister them vnto those which are not first instructed in the worde For were it not a very foolish and ridiculous matter for to put seales and annexe them vnto a parchment without writing What vse hath the seale so long as there is a blancke Q. There is the same reason in both the Sacramentes and yet Baptisme is giuen vnto those whiche are without knowledge A. It is ministred vnto infants when they cannot knowe any thing at all But yet they are bounde to knowe so soone as they come to yeeres of discretion For such as continue in blinde ignorance hauing byn baptized in their infancie do carrie aboute a seale set vnto nothing For this cause the Apostles are willed to teach theÌ„ to Baptize r. Mat. 28.19 Q. How many parts do yee coÌ„sider in a Sacrament A. There bee two in generall to bee considered that is to say the outward and visible signe and the inuisible grace whiche is signified Q. What is that inuisible grace which is represented in both the Sacraments A. That which wee obteine in Christe for in both the Sacraments our Lord Iesus Christ is set before vs with the riches of his grace euen painted out vnto our outwarde senses Q. Proceed vnto the holy baptisme and first shew the doctrine which it doth seale A. The doctrine is this that wheras we were borne vncleane euen a lumpe of sin therfore strangers froÌ„ god childreÌ„ of his wrath He doth incorporate vs into the body of his sonne wash vs from all vncleannes filthinesse and receiue vs into his owne family to be heires of eternall life Q. How is this figured vnto vs A. By the water For by it is set before vs how we are baptized into Christ eueÌ„ into his death burial resurrection Also the washing with the water which purgeth away the vncleannesse of the flesh doth shew how the holy ghost doth inwardly wash away our sinnes in the blood of Christe Q. Is Baptisme only the seale in gods behalfe by which hee doth assure vs of this newe birth and regeneration in his sonne A. It is the seale set to in the couenant betweene both parties as wel in our behalf as in the Lordes For as God doth thereby binde himselfe vnto vs to bee our God by setting to his seale So also doth it bind vs as the seale of our vowe which we haue there solemnely made to be his people by renouncing the Diuell and his workes Q. What say yee then of those which are not mindfull of this but walke in al the lustes of the Diuell A. They haue vnfaithfully traiterously broken so great a promise made vnto god And so are become giltie of such a sin as shal turne to their greater damnatioÌ„ For it had been better for them neuer to haue vowed s. Deut. 23.21.22 Eccle. 5.3.4 For howe greeuous a sinne is it so to dally and dissemble with God Q. Let vs come vnto the other Sacrament Shew also that doctrine which it doth seale A. The doctrine is plentifully set downe by our Sauiour in the sixt of Iohne when he saith I am the bread of life which came downe from heauen Hee that eateth this bread shall liue for euer My fleshe is meate in deede my blood is drinke in deede hee that eateth my fleshe and drinketh my blood hath eternall life Hee that eateth not my fleshe hath not life t Ioh. 6.51.54 â—5 Q. Do yee then take this to be the doctrine of Christe that his very naturall fleshe and blood and the very substance of it must bee receiued and that none shall liue but those which eate and drinke the same A. Wee can haue no benefit by Christ vntill wee be partakers of Christ himselfe And that in suche sort that wee doe become flesh of his flesh and bones of his bones as the Apostle speaketh v. Ephe. 5.30 and therefore suche as shal be saued doe eate his very naturall fleshe and drinke his very naturall blood Q. Is not God onely the fountain of life And then howe can it be ascribed vnto the flesh of Christe to giue life A. It is most certaine without gainsaying that God only is the fountain of life And yet it is rightly ascribed vnto the fleshe of Christe to haue in it life and to giue it vnto all that doe eate thereof Because his flesh is ioyned vnseparably vnto the Godhead and from thence hath life also in it self Which thing he plainely sheweth when hee saith As the liuing sent me so I liue by the father and he that eateth my flesh shall liue by mee w. Ioh. 6.57 Q. Seeing we must eate the very flesh of Christ and drink his blood or els we can haue no life Doe
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.
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