yee beleeue that the bread is turned into the fleshe of Christ and the wine into his blood A. That is a most abhominable error For our Lorde is only in heauen thither must our faith ascend and lay holde on him to eate spiritually that fleshe of his whiche was crucified and to drink that blood of his which was shed This beeing so great a misterie and we so dull to conceiue the Lorde to helpe vs hath chosen bread and wine as a seale and pledge that hee doth giue vs the same For the bread broken doth signifie the crucified body of Christe and the wine powred foorth his blood that was shed Now because the Lord doth feed vs in deed with the fleshe and blood of his sonne not giue vs bare signes the bread is called his body and the wine his blood For the true receiuer doth as verilie and vndoubtedly receiue the fleshe and blood of Christe with the mouth of his soule as hee doth receiue the bread and wine with the mouth of the body Q. There bee reasons which seeme to proue that there is not after consecration the substance of bread wine but onely the accidents as they cal thē which are the proportion the colour taste with such like A. It is very truly spoken that the reasons vsed for this matter doe seeme to proue but doe not proue as being alleadged they shall easily bee answered Q. Christe brake the bread and said this is my body A. If it were not called his body because it was a Sacrament of the same wit because it was his very fleshe in deede then had Christe beene crucified before hee was betraied for hee deliuered the bread before Or we may say that the bread was crucified For it is the crucified fleshe of Christ which wee receiue by faith and the same whiche the Lorde gaue vnto them in the night hee was betrayed the same is also nowe deliuered vnto vs. Moreouer if the bread bee chaunged because hee saith This is my bodie then was the rocke also changed for the Apostle saith They did all drinke of the spirituall rocke that followed them the rock was Christ x. 1. Cor. 10.4 This blasphemie shoulde also followe that the vncleane reprobate shoulde eate the fleshe of Christ But Christ saith That whosoeuer eateth his fleshe shall liue for euer Q. They say that is to bee taken of those which eate his flesh and drinke his blood worthily for all such shal liue for euer But say they some doe eate his fleshe and drinke his blood vnworthilie or els how shoulde the vnworthie receiuer bee giltie of the body and blood of Christe If it bee bread wine still then shoulde he bee giltie but of bread and wine and not of the body and blood of Christe which hee doth not touche nor come nigh A. In so saying they shew themselues to bee impudent and blind in the scriptures For howe holdeth the reason of Christe by which he proueth that manna was not the true bread of life because their fathers had eaten of it and yet were dead y. Ioh. 6.59 If the reprobate may eate the fleshe of Christe Also where they say if it bee bread still a mā should not be giltie of the bodie of Christ but of bread that is absurde for it is not common bread but a Sacrament of Christes body and God doth offer the fleshe of his sonne vnto those which receiue it Also it is a seale and pledge of the holy mysteries If a man contemptuously breake and deface the Princes seale shall hee not bee guiltie of treason against the person of the Prince Shall it bee saide that hee hath defaced but a peece of waxe Because in substance it is still but waxe Q. Make that reason of our Sauiour Christe more plaine Because it doth fully and flatlye ouerthrowe the cauill of the Papistes of eatyng the naturall fleshe of Christe vnworthilie For they like blasphemous wretches to defend theyr transubstantiation doe affirme that the wicked doe eate the very flesh of Christe And so they ioyne Christe and Belial Heauen and Hell GOD and the Diuell togeather and this they muste doe or els denie the bread and the wyne to bee the verye fleshe and the blood of Christe For the very Reprobate doe receyue the Sacrament A. The reason of our Sauiour is most euident to shewe that the reprobate do not eate his flesh Because he proueth the manna was not the true bread of life seeing the mē which did eate it were dead He speaketh of the spirituall death for hee dooth not promise to set those free from the bodily death which eate his fleshe If the wicked and damned might eate the true bread of life and yet die in their sinnes it might be then obiected that Christes wordes were of no force to proue the Manna not to be the very bread of life For a man may aunswere and saye that it might bee the true breade of life but they did eate it vnworthely and so it profited not them Q. What charge dooth the holye Ghost inioyne those which come vnto this Sacrament A. Hee willeth that a man try himself and so let him eate of that bread and drinke of that Cup z. 1. Co. 11.2 Q. What cause is there shewed whye they should doe so A. The cause is rendred that he which eateth and drinketh vnworthily eateth and drinketh to him self damnation And therof also there is a reason giuen namely that he is guyltie of the bodye and bloude of the Lorde Q. Are not men damned vnlesse they eate vnworthily A. A man is subiect vnto damnation although he neuer doe prophane these holy misteries but the Apostle dooth speake of greater and sorer damnation whiche those doe draw vpon them selues which are defilers of the Sacramentes They deserue hell which commit adulterie and other suche sinnes but those shall bee cast into deeper horrour whiche commit a sinne so foule aboue many sinnes For whereas the body of our Lord and his bloud are the moste precious of all other thinges so muste GOD needes be most hyghlye displeased and his wrath in greater measure kyndeled againste all those which receyue vnwoorthily and pollute the same Q. Wherein is a manne to examine and trie himself that he may come worthily A. Seeing we are to come euen vnto the moste holye fleshe and precious bloud of Christe it selfe wee are to discerne the Lords body that is we ought to come with reuerence and feare not with vncleane and filthy harts For the vncleane are no meete guestes to come to that table Q. Shew then how each man is to deale with him selfe A. Hee is to looke into him selfe whether hee haue the true and liuely fayth in Christe which is knowne by true repentaunce which it bringeth forth For if a man doe not bring Christ in him he shal not there receiue him Q. Is the fayth of Christe in none but such as dwell in Christ and Christ
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
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