with the spyrit were also burthened with infirmities and sinnes A. I coulde shewe that at large by many examples but one testimonie of the Apostle is sufficient where he saieth to the godlye that the fleshe lusteth against the spirite and the spirite against the fleshe so that yee cannot doe the thinges whiche yee would x. Gala. 5.17 Q. What followeth next A. The fourth parte of the Articles of our faith yet remaineth the holy Catholike Church the Communion of Saints c. Q. What is it which yee call the Church A. The whole company of those whō God hath chosen vnto life euerlasting Q. Wherfore doe yee call it the holy Church A. Beecause euery member of it is holy being sanctified by the holy Ghost for whosoeuer hath not the spirite of Christe is none of Christs y. Rom. 8.9 Q. Doe yee affyrme that such men as be vngodly and wicked be not of the Church A. Whosoeuer they be which holde that although men liue an vnholye and an vncleane life yet they be Christians and of the Church they denye this article in this poynt that wee beleeue the Church is holye For if a couetous man a drunkard and an adulterer or one that liueth in any such vice shal affirme that he is of the church thē he must say that he beleeueth the vnholy church Q. In what respect do yee call the Church Catholike A. In that it is vniuersall for Catholike is that whiche goeth through out the hole Q. Hath it respect vnto time or place A. It respecteth both for the Churche hath beene alwaye in the woorlde from the beginning and shal be to end and in all places of the world while it pleaseth God to call any Q. Then that is not the Catholike Church which is but in some countries and at some time A. It is but a company of Heretikes and Schismatikes how many soeuer they be or how long soeuer they continue For those whiche bee of the Catholike Church are suche as are coupled vnto that Mother Church which hath beene from the beeginning Q. What say yee to the Church of Rome which doth chalenge this title to bee called the Catholike Church A. They doe falsly vsurpe the name both beecause theyr fayth is newe and such as Moses and the Prophetes neuer did knowe For they cannot shewe that the holye Patriarches Abraham and the reste did beleeue as they doe They teache doctrine quite contrary to Christ and his Apostles and also because many nations of the world where the Ghospell hath bin taught haue neuer acknowledged their Pope nor obeyed their doctrine Therfore it doth follow that seeing they be thus departed from the true Church they be but a swarm of waspes and a rout of Heretikes Q. By what reasons can ye shewe that wee bee of the true Catholyque Church For they call vs Heretiques A. Wee hold that doctrine and faith which is moste auncient and olde taught by Moses and the Prophetes and also by the Apostles we beleeue it in euery poynt and none other and therfore being ioyned with them in the vnitie of fayth we be also of the same body that they be and therefore of the Catholike Church Q. Yee saye that the Church is Catholike beecause it hath beene at all tymes in the woorlde although at some time in small number as in the dayes of Noah then it followeth that those bee not of the Catholike Churche of whom it may be sayde that there was a tyme when theyr Churche was not in the world A. That is out of controuersie that there hath neuer beene so much as one day in the which the true Church hath not beene in the world although at many times in very small number Q. The Papistes doe demaunde where our Churche was an hundred yeeres a-gone and so for the space of fiue or sixe hundred yeeres before A. At suche time as the Man of sinne was exalted and did sitte in the Temple of God z 2. The. 2.3 and all kinredes and people and tongues did wonder and worship the beast a. Reue. 13.8 then the woman persecuted by the Dragon which is the Church was driuen into the wildernesse and was secrete but yet not altogether destroyed For the remnaunt of her seede which had the testimonie of Iesus were persecuted b. Reuel 12. This therefore I answere that our Church which is the true Catholike Church did lye as it were buryed and hidde in the Papacy euen as a fewe wheate Corns in a great heape of Chaffe Yet some of them did euer appeare and were persecuted by the Beast and the Dragon Q. What proofe haue ye of the word to confirme al this A. Euen those places which I haue already recited Antichriste should sit in the Temple of GOD and there beare suche rule that he should boast himself to be God by taking that power and authoritie which doth belong onely to God yet it remaineth stil the temple of God which could not bee vnlesse the Church were there still Q. Yea but you must shew that the Catholike Church shoulde at anye tyme be without a visible gouernment A. The place cited doth most playnelye prooue it for the woman driuen into the desarte and yet her seede remaininge doeth shewe that the outwarde face of the Churche was gone while the glorious trimme whoore was gotte into her place And yet shee coulde not bee destroyed for the remnaunt of her seede coulde neuer bee rooted out Q. Howe doe yee vnderstande the next woordes the Communion of Saintes A. This clause is added as a declaratiō of the other in this wise I beleeue there is an holy Catholike Church which is the Communion of Saints Q. In what sense is the Church called a Communion A. As there is one head Iesus Christ so are al the faithful knit together by one spirite and made one body in him This is the cause that there is such a Communion and fellowshippe amonge them one with an other as there is betweene the members of the natural body Q. What is the effecte of this Communion or fellowship A. The entire loue and sincere affection which they beare one towardes an other euen as the members of the same body And out of this also doth spring the making common of all good thinges which they haue and the care to defend each other For looke what good thing any member of the bodye hath it doth willingly imploy it to the benefit of all the rest and the loue is suche that euery member doth cheerfully apply it self to relieue the rest and no one of them doth hurt or seeeke to destroy an other Euen so is it in this Communion of Saintes which are al the members of one body c. Cor. 12.12 14. Q. Do ye meane that no one doth possesse any thing by himselfe but the possession in commune when yee saye they make all good thinges common among them A. That were absurde the possession is priuate the vse
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
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
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
respectes which are to bee had A. In the one place where he saith The lawe is not giuen for a iust man the sense is this that it is not giuen against him which consenteth with it In the other place wee are not vnder the lawe but vnder grace is to be restrayned vnto this that we are not vnder the law as it is the strength of sin b. 1. Cor 15.56 And so the Apostle coupleth them together sin shal not haue dominion ouer yee for yee are not vnder the lawe but vnder grace Q. How is that to bee vnderstood A. Saint Paul compareth the law to the husband our corrupt nature to the wife the affections of sinnes which are brought foorth betweene them vnto the children c. Rom. 7. Q. Doe yee not charge and accuse the law and blame it when ye make it to be the strength of sinne and to bring foorth sinne A. The Apostle sheweth that there is no blam at al to be laied vpō the law for the law saith he is holy the commandement is good but our corrupt nature taketh occasion by the law to bring foorth euill d. Rom. 7.8 For the law shewing manifesting sin giuing no power to rid vs from it is called the dead letter which killeth e. 2. Cor. 3.6 and the heat of sin being kindled by it to become more sinnefull it is called the strength of sinne But when a man is vnder grace that is to say regenerate led by the spirite then doth he consent vnto the law his nature doth not take occasion any longer by the law to bring foorth sinne Q. If we be not freed from the law but in such sort then doe those wickedly whiche woulde not haue the law opened A. Doubtles they doe it of a very wicked mind euen because they loue to walk at libertie to fufill the lusts of the flesh which the law sharply rebuketh Their doctrine is libertie to the flesh when as they onely speake of redemption in Christ let sinne abound so they holde that Q. Ye say we cannot be iustified by the law because wee are of a corrupt nature and cannot fulfill it to what purpose then should it be preached seeing it doth but curse and condemne vs A. There is great cause why the lawe should bee seuerely sharply preached euen to that ende that men may see them selues to bee accursed and condemned in thēselues and so bee forced and driuen to seeke helpe els where for looke howe a man careth not for the Phisition so long as hee feareth no daungerous disease euen so no man feeleth the sweetnesse of Christe and his Gospell vntill hee feele himselfe by the knowledge of the law to be vtterly lost and condemned This is the cause why Christe saide The hole neede not the Phisition but the sick I came not to call the righteous but sinners to repentance f. Mat. 9.13.14 Mark 2.17 Luk. 5.31.32 Likewise hee calleth none vnto him but such as trauell and be heauie laden g. Mat. 11.28 Those which vnderstande not the law thinke themselues iolly fellowes and in good health and care little to knowe the Gospel Q. This vse of the lawe is chieflye before a man be in Christe but to what purpose is it when we know and beleeue the gospel A. When a man doth knowe and beleeue the gospel then is he called by repentance vnto true holines godlinesse of life euen so farre that he ought to striue hard for perfection to indeuour himself to come as nigh it as he can h. Phil. 3.13.13 And therfore now hee is deepely to search into the law which doth conteine the perfect doctrine of obedience Q. Yee haue shewed the vse of the lawe vnto those whom God doth conuert but is it for any purpose to the reprobate A. It is to this purpose in them that it maketh them void of all excuse for whereas they cannot performe any part of it they are hardened and sinne doth more abound in them i. Rom. 1.20 5.20 7.9 Q. Yee confesse that those whome God leaueth vnto themselues haue no power at all to performe any part of the law The law being spirituall they carnall altogether sold vnder sin k. Rom. 7.14 How cā they thē be iustly condēned vnto eternal fier Shal they be cast away for breaking those lawes which they were not able to keepe If the prince should commaund a subiect vnder paine of death to doe a thing vnpossible as to remoue a mountaine and then put him to execution for not doing the same who would not say this were extreeme tyrannie it is as possible for a man to remoue a moūtaine as to keepe the law And yet God doth damne him both bodie and soule for breaking it A. The answere vnto this is easie God doth iustly require at mans hand the perfect obedience vnto his law because in his first creatiō he made him perfect gaue him power to fulfil it We must not consider what we haue now but what was giuen vs in our first parents Q. Our first parents in whō we were created with whose flesh we are cloathed did loose all we cannot doe with it We be vncleane before we are borne are cast into a necessitie of sinning and so it may seeme still great rigour to condemne where there is a necessitie of trāsgression A. The necessitie doth not excuse because mā cast himself into the bands thereof And because men do willingly with a glad consent cōmit sin before they be regenerate if it did greeue him if he did hate vncleannesse struggle against it there were som pitie to be had But whē he doth ioy take delite in it greedily swallow it vp euē as a sweete poyson what cōpassiō is to bee shewed Q. Let vs proceed vnto the words of the law how do ye deuide it A. The whole law of the ten precepts was deliuered vnto Moses written in two tables of stone l. Exod. 31.18 the one table in 4. cōmandements containing al duties which are required towards god himselfe And the other in 6. commandements all things towards mē Q. Do yee affirme that God neuer required any duty of mā saue that which he requireth in the ten cōmandements A. God hath neuer required more of any man then to walke in those duties which are conteined in these commandements Q. How say ye then vnto those precepts which were giuen vnto certain persons as to Abrahā to slay his son m. Gen. 22.2.3 To the Israelites to rob the Aegyptiās n Exod. 3.22 to the yoūg man which came vnto Christ to sell away al that he had to giue to the poore o. Mat. 19 2◠21.22 A. There was no more commanded vnto anye of these but that which the lawe did binde them to shew their obedience in Q. The lawe is giuen generallie vnto all men and therefore if the law did
in them A. We are by fayth made members of Christe euen fleshe of his flesh and bones of his bones a. Ephes 5.30 And for the same cause the Church is called Christe b. 1. Co. 12.12 it is also Christe crucified whose fleshe we eate and which dwelleth in vs. And therefore those whiche are in Christe are newe creatures theyr carnall lustes and sinnefull affections are mortified by the vertue and power of the crucified fleshe of Christe And also they are raysed by him vnto true holynesse Q. Doe yee then denye the true faith in Christ vnto those in whom sinne liueth and beareth sway A. They spoyle the passion of our Lorde of al power and glory which say they beleeue in him and eate his flesh and yet are abhominable sinners For what doe they leaue vnto him if he doe not by his flesh crucified slay sinne where he commeth Q. Doe not menne remaine sinners still when they haue eaten the flesh of Christe and drunke his bloud A. The Scripture saith that he which committeth sinne hath not seene him nor knowne him c. 1. Iohn 3.6 but yet it is one thing to commit sinne and to liue vnto sinne and an other to haue the remnaunts of sinne abyding in vs which those that be in Christ haue d. Rom. 7. Q. How shal a man know then seeing sin remaineth still in him whether it be aliue or dead A. Hee may easily know that by his heare For if sinne stincke and be loathsom vnto him and hee is displeased and mislyketh and condemneth him selfe for it And if it were possible hee would vomit it vppe as a thing that doth annoy the stomacke of his soule Hee dooth abhorre it wheresoeuer it doth appeare eitheir in him selfe or in others Then is the bodye of sinne as a rotten caryon in him which hath from christ crucified receiued a deadly wounde But if hee take ioy and delight still in sinne and thinke it sweete and pleasaunt then is sinne aliue in him stil he is dead because Christ doth not liue in him Q. There is no man liuing but taketh delight in some sinne or other A. I graunt that the moste godlye are sometime deceiued and take pleasure in doing or speaking that which they consider not to bee sinne whiche they are greatlye grieued for when they perceaue they did offende Also in the heate of tentation the corruption of fleshe dooth sometime preuaile and take some delight in one sinne or other which he knoweth to be sinne But yet afterwarde it bringeth more griefe of hearte then it hadde pleasure in it And so there is great difference betweene the faithful and the infidel in the manner of sinning Q. What say yee then to the common saying wee be all sinners and shall be to our lyues end we must repente so nigh as God will giue vs grace But yet wee cannot leaue those thinges whiche we haue bin accustomed vnto are these worthy receiuers A. These are not woorthy receiuers howsoeuer they flatter themselues because they neuer fealt the power of godlines nor knowe not true repentaunce They are greatly bewitched with those general speeches which in some sorte be true They doe not perceiue what work God worketh in his children to draw them out of the filthines of the worlde that they be not spotted with it Q. What is the practise then of the godly in which they excell those other A. The godly man at all times but especially whē he prepareth him self to come to the holy table of the lord doth go through al the Commaundements of the lawe to search and spy out what sin there is in him against any of them But most of all hee doth make narow search for those sinnes with haue a deepe secret roote in our nature as pride vaine glory couetousnes And when he findeth himself faulty then he crieth vnto God to haue his spirit to mortifie the flesh He is humbled at the sight of his corrupt nature he doth euen vow to God solemnly with a ful setled purpose of hart not for a day or two but al his life long to trauel in al holy exercise of prayer hearing meditating in the word carefull practising the same so to waight paciently attend when God wil succour him Q. This diligēce is required at our hands But that it may be the better known shew the negligence of the other A. The other sorte of men doe not rightly consider the worthines and dignitie of the flesh and bloud of Christ but come rashly vnreuerently in the filthy ragges of their sinnes They do not purpose in theyr hart to turne from wickednes but to liue as they haue done euen in those things which they know to be vngodly And as for other foule sinnes which swarme in them that they vnderstand not to be sinnes they are so farre from the desire to finde them out by the true knowledge of the law that they couet labour to defend them to be no sins And therfore they are wonderful glad when they cā get any colour of matter to proue that to be lawful which their flesh lusteth after findeth sweetnes in And for this cause they do not cal vpon God to haue power to ouercōe their sinnes Q. They confesse when they heare of that which is euill that they should leaue it and they say God graunt we may leaue it A. They cannot but confesse that men ought to forsake wickednesse they haue also a desire that they coulde so doe but in this they fayle that they neuer labour about it They haue the witte to say that if a man be fallen into a ditch hee may cry long enough Lorde helpe me if hee do not striue to come out and take hold of such things as he may clamber vp by And yet they are not so wise as to consider the meanes by which GOD dooth reache foorth his mightie arme vnto them to drawe them out of the puddle and mire of sinne For God doth reach downe his arme to drawe men vp to heauen and to saue them by the preaching of the Gospel e. 1. Cor. 1.21 which is the power of God to saluation vnto euery one which doth beleeue f. Rom. 1.16 1. Cor. 1.18 But who beleeue this preaching or to whome is the arme of GOD reuealed g. Esai 53.1 They doe not seeke to lay holde of it But contrariwise they caste them selues headlonge into the snares of tēptation by ioyning in felowship with the workers of iniquitie Q. Is that so great a hinderaunce vnto true repentaunce when men accompanie them selues with such as liue and walke in sinnefull wayes There bee some which say I thanke God I haue such a strong faith in Christe that I can keepe company with the worst and yet they cannot hurt me I hope to do them good A. Such men are euen as wise and haue as good a fayth as that man whiche shoulde skippe downe from the
toppe of a house and saye I trust so in God that I fear not any daunger of breaking my legges or my necke Or that shal cry out say Lorde keepe me from drowning and skip into the sea For when a man hath heard the word and doth call vpon God to saue him he must auoide all occasions of euill and therefore God doth command al his seruants to come out from among the wicked and to seperat them selues He pronounceth those blessed which shunne their counsel and their way Q. Doe yee esteeme those to bee worthy receiuers then which striue and labour to returne home vnto God and vse al good meanes which hee hath appoynted although they be stil but weak and ful of infirmities A. They are worthy receiuers and the Sacraments are ordayned for such For if mens faith and repentaunce were perfect then should not stand in neede of such helpe But because they seeke to come vnto God are not able to ascend he commeth down vnto them to lift them vp Q. Then yee take those men to be in good case which carefully and thankfully imbrace the meanes which GOD hath ordayned to draw them vnto eternall life A. Those are in most happy case for although they seeme to trauell in vaine yet it is far otherwise for GOD is faythfull and cānot cast away those which seeke him If they craue of God to be taught the truth and to abide in it they cannot miscary but the proud minde which doth swell shall obtaine no fauour nor grace Q. Let vs proceede now to speake of prayer which is a speciall meane which God hath ordayned to helpe our selues withall and first shew what those things are which we obtaine through true and hearty prayer A. Wee are by prayer to seeke in generall for all thinges which set forth Gods honour and aduaunce his trueth here below in earth We are also to seeke for al things which we stand in neede of either for body or soule for this life or for the life to come Q. Haue we the summe of all these in one prayer A. Our Sauiour Christ hath in very fewe woordes comprised the summe of all these in that prayer which he taught his Apostles which wee call the Lordes prayer For the whole prayer dooth consist of sixe petitions whereof the three firste concerne God him selfe and the other three our own estate Q. Shal not al those be saued which cal vpon the name of the Lord and pray the same prayer A. It is out of controuersie that euery one which doth call vpon the name of the Lord shall be saued for so God saieth by the Prophet h. Ioel. 1.32 But yet this is to be added that they he such as call vpon him in trueth i. Psa 145.18 for otherwise their prayers are turned into sint and they doe in moste fearefull manner procure the vengance of God against their own foules which do not pray rightly For prayer being a thing most excellent precious the abuse therof must needes be a most fearful sin God saith that when they stretch forth their hāds he wil turn away his face k. Esai 1.15 He calleth such praiers the sacrifice of fooles l. Eccle. 40. He saith that the sacrifice of that wicked is abhominable vnto him m. Prou. 15. Q. What are the things which are required in prayer to make it to bee in trueth and right before God A. There be diuers thinges required which go together in true prayer which if they be wanting al is marred And therfore our Sauiour doth vse a few wordes to put vs in minde of the same when hee teacheth vs to say Our Father which art in heauen For in these woordes we are taught to make our prayers onely to GOD reconciled vnto vs in Christe and become our father Also when we come as children to theyr father which dooth loue and pittie them we muste aske in assuraunce and boldenesse of fayth For he which doth not aske in fayth but wauereth and doubteth shal receiue nothing n. Iam. 1.6.7 Our hearts must also be lifted vp into the heauens with great reuerēce of the glorious maiestie of our God vnto whome we speake Q. Shewe howe men breake these rules in prayer and faile in them A. Those which cal vpon Angels and the soules of men departed thinking to find more pitie and mercy at their hands then at the hands of God bewray a wicked conscience deny the throne of grace vnto which we are willed to come boldly to obtayne mercy and grace o. Heb. 4 1◠Those which doo not ground their prayers vpō the promises of the word nor cannot perswade their hearts that God is indeed their most louing father and therefore to be out of doubt that he heareth them and sure they shal obtaine all that he hath promised them do but speak with their mouth and not thinke it in their heart when they call GOD father For canne they take him to bee their Father and not to loue them Canne hee loue them and not giue them all good things which they beg of him Q. How shall a man come vnto this assuraunce to knowe that God heareth him and wil saue him because he dooth continually beg it of God A. No man can come vnto this assuraunce of him selfe For it is the spirite of adoption which doth perswade men to call God their Father and that dooth witnesse vnto their spirite that they be the children of God p. Rom. 8 1◠and therefore the guiltie conscience of the wicked man doth cause him that hee cannot pray being without the spirit of god which only teacheth men to pray maketh intercession for them with sighes grones which cannot be expressed q. Rom. 8.26 What is the vngodly man therefore the better if he lye at the poynt of death and the guiltinesse of sinnes cause him to tremble so that he cry out with bitter teares if for wante of the holye spirite of adoption to regenerate him hee doubte whether God heare him Q. It is not in the power of man to obtaine such a treasure A. That is moste sure but those which begge of GOD to haue his spirit shal haue him r. Luk. 11.13 and those whiche labour to obtayne the fayth to call vppon GOD shal finde it s. Mat. 7.7 Q. Which way shal they labour and what meanes shal they vse A. They must seeke for the true vnderstanding of the will of GOD and meditate vpon the faythfulnesse and trueth that is in him to perfourme his promises and cleanse their heartes and their handes from euill for the holye Ghost dooth affirme that hee which turneth awaye his eare from hearing of the lawe his prayer shall bee abhominable t. Pro. 28. Also hee willeth a manne to take heede vnto his foote when hee commeth into the house of God and to be ready to heare rather then to offer the sacrifice of fooles v.
Eccle. 4. Q. What waye doe menne bewraye the wante of reuerence in prayer A. When they praye but for custome and fashion When they doe but bable with their mouth their thoughtes wandringe theyr hearts not lyfted vp into heauen and when they praye so coldelye that they doe not sighe and grone in the spirit euen with those sighes and grones which are vnspeakable with whiche the holye spirite dooth make intercession for vs as the Apostle saith w. Ro. 8.2 Q. What is to bee doone in this thing A. Men are throughly and aduisedly to consider into howe great and glorious a presence they come and what high maiesty there is in the God of heauen vnto whom they speake and before whom they present them selues They are also to remember howe vile and vncleane they bee of them selues that so they maye come with humblenesse of minde and feare Further they are also to looke into them selues to see how beggerly and miserable they are and so to deale earnestlye and vehementlye euen as those whiche are vtterly vndoone and loste vnlesse they bee hearde and obtayne theyr suite Q. Come now vnto the peticions What doe ye obserue in the order by which they are placed Q. The order of the prayer is agreeable vnto the order of the law Where the dueties vnto God beeing the chiefest are set in the first place For wee craue those thinges first and principally which concern Gods honour because that ought to be dearer vnto vs and more precious then our owne soules Because GOD is worthy all glory and honour we are to care most for his name and to delight more when it is hallowed and sanctified then in life it selfe And so aboue all thinges to shewe our desire and wish that this moste woorthye and most precious honor of his may be aduaunced Q. Whereby shall we know when men haue this tēder loue vnto the name of God A. The grief which a man doth conceaue when he seeth Gods name troaden downe is a manifest declaration of his good will vnto it For when the holy Prophet saith That riuers of teares did flowe out at his eyes because men kept not the law of God x. Psal 119.136 Hee declareth a wonderfull loue of Gods honour by the greatnesse of the sorrowe which hee conceaued to see it defaced Q. Who are those then which abuse this prayer meaning or desiring no such thing as they speake A. All those which are proude seeke glory vnto themselues Beeing so iealous ouer their owne honour that to magnifie and lift vp them selues they will treade downe the name of God All those which professe the Gospell and staine it with their wicked life And likewise such as delight to rayse vp and spreade sclaunders againste the profession of godlinesse For all these say and babble with their mouth Hallowed bee thy name but their heart neuer careth for any such matter Q. Open the meaning of the second petition which is in these wordes Thy kingdome come A. It is manifest by the plaine words of this petition that although God alone is the king of all nations if wee respect his absolute power yet because men are fallen from him there is an other kingdom which is contrary vnto his euen the kingdome of the Deuil which is the prince of darknes y Ephe. 6.12 vnder whom as vnder a most fierce tyrant all men are by nature The summe therefore of this petition is that we desire the Lord to destroy the power and kingdome of the Diuell in vs to set vs free from his tyranny and that wee may obey him in holinesse and righteousnesse as our soueraigne and gracious Lord z Luke 1. Q. Yee confesse then that there is no power to deliuer our selues from the subiection and tyrannie of the Diuell A. There is no power able to set vs free from this captiuitie but only the power of God and therefore we sue vnto him to do it the Diuell hath his throne and scepter in the hearte of man where hee sitteth with great power And therefore our Lorde doth compare him to a strong man armed which keepeth his pallace which cannot be driuen out vntil a stronger then he come vpon him and ouercome him a Mat. 12.28.29 Q. Wherein doeth the kingdom of the Diuell consist A. It consisteth in darkenesse and in sinne For he is the prince of darknesse and his power is onely in sin and those things which followe sinne It is of necessitie that wheresoeuer sinne doth beare sway there he doth raigne For he can not bee separated from sinne being the authour thereof b 1. Iohn 2. Q. Wherein doth the kingdome of God consist A. In righteousnesse and peace and ioy of the holy ghost c Rom. 14.17 For when we are set free from the bondage of our sinnes to obey God in righteousnesse then is the throne of God set up in our hearts and he doth raigne in vs as our king wee are his subiects Q. By what way and meanes doth God destroy the kingdome of the Diuell and set vp his owne kingdome in vs. A. The Gospel is called the kingdome of God d Mark 1.14 it is called the scepter of his power e Psal 110.2 it is called the arme of God f. Esay 53.1 Because by it hee doth ouerthrowe and destroy the power of darknesse By it he doth set vp his throne in the heartes of men And by it hee doeth drawe men vnto heauen as with a moste mightie arme Q. Let vs see then who they bee which pray this prayer in truth who they bee that babble they knowe not what A. Those doe pray this prayer aright which mourne and lament to see the dominion and power of the Diuel to be so great And therefore they desire vehemently to bee deliuered themselues and also that God would multiplie the number of his childrē by spreading the light of his glorious gospel And finally they long for that day when hee shall put downe all rule and all authoritie and power and when hee shall put all his enemies vnder his feete g. 1. Cor. 15.25 Contrariwise those doe but babble they knowe not what which say Thy kingdome come and yet seeke to keepe it awaye as muche as they can by defending and vpholding wickednesse and hindering the Gospel For wee may see howe doting madde men are which glory in this prayer and say it is the best prayer as no doubt it is but they doe wishe quite contrarie vnto that which they speake Q. The third petition followeth Thy will bee done in earth as it is in heauen What say yee of this A. The wil of God is so holy so right and pure that all our loue ought to be vpon it And our vehement desire ought to bee that it myght bee perfectly perfourmed by men in earth euē as it is by the holy angels in heauen Q. How can wee praye this prayer with faith seeing wee haue no