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
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
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
claime life at Gods hande for his owne desartes the Lord needeth not to lay to his charge his adulteries theftes murders and suche like but he may finde sinne enough in his prayers and almes deedes and other his best workes to cast him into hell Doth not this imperfection as it ouerthroweth all merite so also ouerthrowe all rewarde A. It doth not ouerthrowe reward for God hath promised and bounde himselfe of his free grace to couer the imperfection of the good workes of his seruauntes and to rewarde with eternall glory that whiche is good in them Heb. 6.10 Q. Let vs see then to what vse good workes are A. God is glorified by the good works of his seruants k. Phil. 1.9.10 11. The Gospel is adorned by them l. Titus 2.10 They bee profitable vnto men m. Tit. 3.8 Men receiue commoditie by good deedes done vnto them both for this bodily life and also they which are ignorant of the truth are drawen to loue the gospell when they see the pure and holy conuersation of those which professe it n. 1. Pe. 3.1 By the fruites of the spirite man doth also knowe that hee is called and chosen of God o. 1. Ioh. 4.1 Gal. 5.22.23 Finally there is no good worke which a man doth but it shal be crowned with eternall glory Q. Which is the rule of good works whiche wee are to walke after to shewe our repentance and fruites of faith in true obedience A. The ten preceptes of the lawe are a ful and perfect rule for in them is commanded euery good worke which God doth require of man to be performed either towards his maiestie or towardes men and there is no euill but it is by the same condemned Q. How doe yee proue that there is suche full perfection in the lawe when as it is expressed in so fewe wordes A. Although the Lord hath compact it of fewe wordes yet the same doe containe all righteousnesse Which is manifest both by the summe of the lawe which is thou shalt loue the Lorde thy God with all thy hearte with all thy minde with all thy strength and thy neighbour as thy selfe p. Mat. 22.37 â—9 For there can bee no sinne where this is And also because the lawe doth promise life vnto those which performe it which cannot bee without perfection for no vnperfect thing or that hath sinne in it can enter into life Q. Doth the law conteine in it suche perfection of righteousnes that if a man could fulfill it he should be as righteous as God A. It is an abhominable heresie to think so for the holinesse of God is infinite which caÌ„not be in any creature The righteousnes of the lawe whiche is the full perfection of that which God requireth of man is but a little streame deriued from the maine fountaine the blessed Angels in heauen are perfect in that holines which is required of theÌ„ but if they be compared with God it shal be found which the scripture saith hee hath put folly in his angels q. Iob. 4.18 The angels are not able to comprehend nor behold the vnsearchable holinesse maiestie of our great God therefore they be brought in of the Prophete couering their faces r. Esay 6.2 Q. Haue we any thing to doe with the law being vnder the Gospel A. I hold him accursed which doth separate the lawe and the Gospel or that sayth wee haue nothing to doe with the lawe or that the lawe is not to bee opened and preached Q. S. Paul seemeth not only to separate them but also to make them quite contrary the one to the other wholy to set vs free from the law A. Whatsoeuer Saint Paul seemeth to do this is most certain that if he be rightly vnderstood it doth agree with this that hee saith Doe we make the law of none effect therefore through faith God forbid nay we establish the lawe s. Rom. 3.31 Q. Wherein is that contrarietie theÌ„ betweene the law and the Gospell that they cannot stand together A. There is no contrarietie at all in themselues for they come both from the selfe same God which is vnchangeable t. Mal. 3.6 Iam. 1.17 The righteousnesse whiche they offer if wee consider it in it selfe is the same For the righteousnes of our Lord Iesus Christe is the perfect obedience vnto the lawe whiche was in him But nowe the contrarietie is when it commeth vnto vs in this wise to fixe righteousnesse in our selues by our own deedes in the lawe for the righteousnesse of the lawe saith do this and thou shalt liue and to fetche righteousnesse out of an other by faith being destitute of it in our selues for the Gospell saith Beleeue and thou shalt be saued v. Rom. 10.9 Ioh. 3.15.16 These then be the contraries to bee righteous and iust in our selues by our owne deedes and to bee made righteous by the merites of Christe which wee obteine by faith yee see these are so contrary they cannot stande together Q. If there bee no contrarietie at all betweene the law and the Gospell how doeth the Scripture teache that the olde Testamente is abolished of which the lawe of the commaundements is a part A. Wee must wisely vnderstande the minde of the holy ghoste when he doth teach that the olde Testament ceaseth For many by mistaking it doe fall into very wicked errours The olde Testament in substance of matter is all one with the newe for the fathers in the time of the lawe had Christe the Sacramentes of Christe w. 1. Cor. 10.1 And wee see that the doctrine of the olde Testament is alleadged for to confirme the new Those therefore are foolishe which say that is in the olde Testament but shew it in the new for if they will ouerthrow the one they ouerthrowe the other But herein is the matter wherein the olde testament is abolished for the forme maner of dispensation they had the promises of the Gospell x. Heb. 11. We haue them perfourmed they had figures and ceremonies which did shadow out Christe we haue him manifested in the fleshe and those shadowes cease y. Col. 2.16.17 Heb. 10.1 Q. But the Apostle speaketh not of ceremonies when he saith Wee are not vnder that law but vnder grace z. Rom. 6.14 And that the law is not giuen to a righteous man For he speaketh of the ten commandements which are the morall law a. 1. Tim. 1.9 A. It is very true that the Apostle speaketh of the morall lawe when hee saith Wee are not vnder the lawe And that the lawe is not giuen to a righteous man But this is not to be taken simplie but for some respectes For wee are bounde still to this which the lawe requireth that we loue the Lorde our God with all our heart and our neighbour as our selfe and therfore we may not commit idolatrie abuse Gods name nor murder or such like Q. Which then are those
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