of the good things which they inioye is made commone while euerye one doeth know he possesseth them not for his owne priuate commoditie alone but for the benefit of all other This thinge is cleerelye to bee discerned in the members of the bodye For the eye alone doth possesse the sight and yet it dooth see for the whole body Q. Doe yee take it to bee an infallible proofe that a man is indued with the spirite of God and is a true member of the Church when he dooth loue the godly A. It is a perfect proofe Hereby wee knowe that wee be translated out of darkenesse into light if wee loue the brethren d. 1. Ioh. 3.14 It is also a perfect argument that a man is not of that fellowshippe and bodye when he doth hate and stomacke them so that he cannot brooke them For if he were of them hee shoulde loue them although he but heare of them Q. Are all the true Children of the Church Saintes while they be in this life or is the Church called the Communion of saints because they shal be Saints in the life to come A. All that shal be saued are sanctified in this life For except a man be regenerate or borne againe hee shall not enter into the kingdom of heauen e. Iohn 3.3 For this cause the scriptures both in the old and new Testament do call the children of God Saintes euen while they be here in earth f. Psal 16.3 Pilip 1.1 And euery one which maketh account to be of that number must behaue himselfe as a Sainte and doe the thinges which become Saintes g. Ephe. 5.3 Q. What say yee then vnto those which hold stifly that none are Saintes while they liue A. They doe deny an article of our faith and that very grosly Q. But they doe it of humilitie because they dare not presume to take thē selues to be Saintes A. If it be humilitie to denye the fayth they may then be commended But let them not because themselues be vnholy denye the graces of God in others This is no humilitie when they mock at the faith and when in disdaine they reproch men on this wise you be holy men you be Saints They say they be christians why because they can say their Creede and yet they flatly deny that which they professe Q. While men liue here amonge men must they not fashion them selues like vnto other men A. Wee must consider our highe calling and walke woorthy of it h. Ephe. 4.1.2 Wee must haue no felloweshippe with the vnfruitefull woorkes of darkenesse i. Ephe. 5.11 hauing fellowshippe with GOD and with his Sonne Iesus Christ k. 1. Ioh. 1.3 and being called to be saints l. Rom. 1.7 we must keepe our selues vnspotted of the world m. Iam. 1.27 We are commaunded to seperate our selues and to come out from among the wicked n. 2. Co. 6.17 because there can be no felowship betweene light and darknes Q. Wherfore is there ioyned vnto this article the forgiuenesse of sinnes A. Because there is no pardon but vnto those which bee of the Church For as there is no condemnation to those whiche are in Christe o. Rom. 8.1 beecause they be so in him that they be members of his body and called Christ p. 1. Cor. 12.12 God cannot be angry with Christ nor condemne him and therefore he cannot condemne them So contrariwise there is nothing but condemnation to all that be not in him because there is no pardon or forgiuenes of sinnes but in him Q. Can there bee no saluation but in the forgiuenes of sinnes A. Our blessednesse is onely in the couering of our sinnes and pardon of our iniquities q. Psal 32.1 Without this there is nothing but miserie beecause God dooth so abhorre sinne For there is no fowle Toad so loathsom vnto vs nor the most stinking caryon is not so abhorred of vs as the sinner is loathsome and abhominable vnto God there can no vncleane thing stande beefore him but hee must needes remoue it away with detestatiō and curse Q. Doe yee deny the satisfaction for sinnes Q. Those which holde that men must make satisfaction for their sinnes doe denye this Article of our fayth For these two things be quite contrary to make satisfaction and to haue pardon If a man should say vnto his debtor yee owe me suche a sum of money I will forgiue it but ye shal work so many dayes and earne it out this were ridiculous The Papists therfore which affirme that they beeleeue the forgiuenes of sinnes and yet teach that Christe hath taken awaye Originall sinne and for actuall sinne menne muste make satisfaction are not onelye ridiculous but also ranke Heretikes because they deny so great an article of the fayth concerning whiche the Scripture saieth the bloud of Iesus Christe his Sonne cleanseth vs from all sinne r. 1. Iohn 1.7 Q. What is required in vs to obtaine pardon A. True repentaunce which consisteth in the mortification of sinne and puttinge on true holinesse For the penitent sinner who onely shall be saued hath a wounded and bleeding heart for his sinnes and doth hate the filthinesse of them and the graces of the spirite to replenish him with vertues are as a most precious oyle to refreshe his wearie soule Q. Dooth not a man beleeue the forgiuenesse of sinnes aright vnlesse hee knowe his sinnes be forgiuen A. To beeleeue that there is pardon for sinne is little but for a man to haue assurance that his sinnes are forgiuen that is the thing Q. Yee speake of a matter which seemeth to bee farre beyonde a mannes reache for to hope that his sinnes are forgiuen hee maye but to knowe it for certainetie that seemeth vnpossible Q. A man which hath true and vnfaigned repentaunce dooth know for certeintie that he hath it and then he must needes knowe also for certeintie that hee is forgiuen vnlesse hee will doubt of the trueth of God A manne whiche hath not repentaunce or but an haulting repentaunce hath but a doubting opinion that hee is forgiuen which is not agreeinge to the nature of fayth It is no meruaile though they wauer and bee vncertain whether sinnes be forgiuen them which haue no repentaunce For they may be sure they are not He therfore which wold be glad to be pardoned let him beleeue the forgiuenes of sinnes Q. Howe shal a man knowe when he hath true repentaunce A. Hee cannot but knowe when hee hath it by the woorking of Gods spirite in renewing his heart For if he feele his hearte chaunged and the lusts of sinne killed in him so that hee dooth hate euill and shunne it and loue and delyght in that which is good then hee hath repentaunce Q. There is no man so renued but that hee doth abide in some sinnes and therfore may seeme not to haue repented A. I confesse repentaunce is not in full perfection in anye nor yet so greate but that
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
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
thing in heauen as of the Sunne Moone or Starres or of any thing in earth as of man or beast or of any thing in the sea as of fishes and to say it is like God or that it is the picture of GOD this is abhominable and forbidden in this Precept Q. It is thought of many that the making is not forbidden vnlesse it bee with an intent to worship A. Those which thinke so are vnskilful in a very plaine matter for the woordes are thus Thou shalt not make Q. If the wordes should so bee taken then it seemeth no picture maye be made which is an absurditie A. That dooth not followe for this Commaundement is of the first Table and pertaineth onely to diuine woorshippe It doth not meddle with pictures which are for common vse But the pictures whiche are brought into Gods woorshippe therfore the Papistes which picture God the father like an olde man are abhominable Heretikes and foule Idolaters There can no likenes be made of God z Esal 40.18 The image is the doctrine of vanitie and lies Q. Can not a man bow before them or worship thē but he renounceth god A. That is out of all question that he that doth worshippe Idolles although hee perswade him selfe that he doth worshippe God in them yet he doth worship Diuelles and therefore renounceth the true God Q. He that worshippeth the Image for God or any false God as the Gods of the heathen he worshippeth Deuils But the Papistes excuse themselues that their intent is to worship the onely true GOD and therefore theirs is not the worship of Deuils They worshippe not the Image it selfe and therefore they commit no Idolatry A. Whatsoeuer they pretend it is but vaine they that breake the commandement worship him after the wil of the deuill their intent doth not excuse them but that they worship the deuill in steede of God for him they worship which is the author of the worship whom they obey a. Rom. 6.16 Moreouer when they say they doe not take the Idol for God nor worship it they lie For doe they not take it to be more holy then other creatures If it bee golde doe they take it to bee as other golde or if it be wood is it as other wood If not is it not a diuine holynesse which they ascribe vnto them And so they make it God in effect Q. Are those to be counted Idolaters which do but with their body with cappe or knee or such like giue reuerēce to Idolles not meaning any such thinge in their heart but doe keepe their heart to God A. Manye blynde them selues that waye supposing that in time of persecution for to saue their lyfe or goodes or for occupying merchandise in Idolatrous countries for their gaine they maye dissemble theyr conscience perswading them selues that beecause they doe not religiouslye reuerence that woorshippe they are to bee excused But they vnderstande not the sayinge of Christe Hee that denyeth mee beefore men b. Math. 10. They doe not vnderstand that both their bodyes and soules are the Lordes and that neather of them muste bee giuen to the diuell Q. It is not a giuinge themselues vnto the Deuill but in shewe beecause they meane not anye suche thing A. The Corinthes meant nothing lesse then to giue honour to the Idolles when they went into the Idoll temple and did sit at table there with Idolaters and eate of meat which had bin sacrificed to Idols And yet S. Paul threatneth them as Idolaters willing them to flie Idolatrie saying that they could not bee partakers of the table of the Lorde and the table of Deuils yee cannot drinke of the Cup of the Lord and the Cup of Deuils c. 1. Cor. 8.9 10. Q. Is there any Idolatry besides that which is committed in the making and worshipping of Images A. Men doe commit Idolatry when they thinke and imagine of GOD after their owne fantasies For although they confesse a God yet is it not the true God but a God of their owne framing and therfore it is written That the foole whiche is the vngodly hath sayde in his heart there is no God d. Psal 14.1 For hee giueth not credit vnto the promises neyther dooth hee beleeue the threatninges and thereby maketh God neither true nor iust which is to deny God In many other things hee conceiueth wrong of God denieth him so al his thoughts and meditations of God are but vpon an Idoll Q. Is there any other sinne condēned in this Commandement beside the sinne of Idolatrie A. This rule is to bee obserued in the Commaundementes that where God forbiddeth any one sinne hee forbiddeth all that are of that kinde he forbiddeth all that are accessaries vnto that sinne all thinges wherby it is bred and nourished so that he condemneth both roote and branche Q. What sinnes are of the same kind that Idolatrie is A. All sortes of counterfeite and false worship Q. What call yee counterfeite and false worship A. All the inuentions and deuises of men in the seruice of GOD. For the true worshippe is prescribed by God him selfe in his word and it is perfectly set downe that no peece of it is left vnto the deuice of man For that were a great dishonour to God if hee shoulde set downe his seruice so vnperfectly that men must finishe it and so in effect be wiser then he Q. When men deuise any thing to be done towards God of a good intent of deuotion of loue or such like must it not needes please God A Yee maye tearme it a good intente deuotion and loue because it is so in mans imagination but in verye trueth it is nothing so For GOD doth abhorre it both because it is so iniurious to him and also because it is so contrary vnto him for all that is in manne is corrupte therefore GOD sayeth they woorshippe mee in vaine teachinge for doctrines the Preceptes of men e. Esai 29.13 Q. Are there anye examples in the scripture to make it plaine A. There be examples in the scripture of menne whiche haue doone thinges of good intent of loue and zeale and yet the thinges verye abhominable beefore God beecause the affections of menne are corrupte Who coulde haue a better meaning or greater loue then Peter had vnto Christ when hee tooke him a side and sayde spare thy selfe Maister c And yet Christ answered goe beehinde me Sathan thou art a stumbling block vnto me thou sauourest not the thinges of God but the thinges of men f. Math. 16. Also the people had as they thought a good intent and aloue to Christ when they wold haue taken him made him a king g. Iohn 6. therefore yee may see that all superstitions and Ceremonies of mens framing are vtterly condemned Q. What is then commanded to be done by this Commaundement A. Wee are commaunded to keepe our selues pure and chaste vnto GOD in his woorshippe which is to cleaue
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