binde Abraham it bindeth others if the law did bind the young man to sell all and to giue to the poore it bindeth all others A. This is conteined in the lawe that a man shall loue the Lorde with all his hart and all his strength and therefore the lawe doth binde him to doe whatsoeuer God doth commaund him whether it bee a generall precept or a particuler precept only to him as these former were If God shoulde giue the same commandement to any whiche hee gaue to Abraham to the Israelites or that Christ gaue to the rich man he is bound by the law to obey God therein Because the Lorde is to lay what particuler commandement he will vpon any man Q. Then the law may seeme to cōtein things contrary in it Because God doth forbid to kill or to steale A. There is no shew of things cōtrary in the law if we cōsider how generally we are bound by the same to obey God what soueraigne authoritie god hath to cōmaund For thereby we shall see that although the thinges cōmanded be such as be not in the law yet our obedience vnto god in the law bindeth vs to performe the same God hath forbidden to kil or to steale therfore when he cōmanded Abrahā to kill his sonne and that Israelites to rob the Egyptiās these things were not in the law but yet the obedience vnto them was in the lawe A man is most straightly bounde by the preceptes of the Lawe to heare the doctrine of the Gospell preached and to giue credit vnto it but yet it dooth not follow that the Gospel and faith are therfore conteined in the law Q. Proceede vnto the wordes of the lawe which is the firste Commaundement A. I am the Lorde thy God whiche brought thee out of the lande of Aegypt out of the house of bondage Thou shalt haue none other Gods before my face Q. Wherefore are these words put in that he brought them out of the land of Aegypt A. In deliuering them out of Aegipt with so mightie a hand with signes wonders and a stretched out arme hee declared himselfe to be the only true God in heauen and earth p. Deut. 4.39 and also to be the God of Abraham Isaake and Iacob For this cause they are forbydden to haue anye other Gods Q. Doe those then performe al obedience required in this precept which doe verelye thinke in their heart that there is but one only God which made all A. There is a farre deeper matter required then so for he doth not say thou shalt thinke there is none other but thou shalt haue none other Q. Howe canne menne thinke there is but one and yet haue other A. When they giue awaye that to other thinges which dooth onely beelonge vnto GOD. As namelye when a man giueth his heart to any thing hee maketh it his GOD. The heart is to be giuen vnto God and therefore he complaineth that the people did draw neere him with their mouth and honour him with their lyppes but their heart was farre from him q. Esai 29.13 that he was neere in their mouth but farre from their raines r. Iere. 12.2 Q. Declare then by particulars howe men breake this Commaundemente and departe from the true God A. When they giue away the inward affections of the minde As for example the man which setteth his care to seeke ryches more then hee seeketh God and dooth rest and stay vppon them as the maintayners of his life maketh money his God because his heart goeth after it Hee which delighteth and ioyeth with greater pleasure in worldly and fleshly lustes then hee dooth in the holy doctrin of God like an outlaw followeth his own appetites to fill himselfe with them little caring for the other where GOD is to bee sought maketh his belly and the verye Deuill his GOD for where his loue is sette there is his God Q. It seemeth hard that any should be thought to worship and honour the Deuil for God A. It will not seeme harde if we consider the doctrine of Gods word which as it tearmeth Couetousnesse Idolatrie s. Ephe. 5.5 Col. 3.5 because the couetous worldly man setteth money in that place of his hearte where hee shoulde set God and so maketh it an Idol or a false GOD and saieth that some make their belly their GOD. So also it tearmeth the Deuill the GOD of the world t. 2. Cor. 4. ◠Q. Howe canne hee bee GOD vnto those which in theyr heart defie him A. They are foolishlye blinded for so longe as they loue that which hee loueth and shewe obedience vnto his will and performe his lustes although they suppose and saye that GOD is theyr father yet Christ saith ye are of your father the deuil v. Iohn 8.44 Hee that committeth sinne is of the deuil w. 1. Ioh. 3.8 Q. Are there anye other wayes by which men breake this law A. Some praye to Saintes and Aungelles and so giue that vnto them which belongeth vnto God some feare men more then GOD when they will rather sinne against God then offend men They saye they cannot beare the displeasure of men whether God bee pleased or displeased they weigh not and so men are lifted vp and god is sette at naught contrarye to that which Christe commaundeth Feare not those which kill the body and haue no power to kill the soule but feare him which is able to destroy both bodye and soule in hell x. Mat. 10.28 Some seeke helpe of Witches and Coniurours when theyr bodyes their Children and cattel are hurt which is to seeke at the deuil Q. What must a man do when hee repenteth in this Commaundement or how shal he know which way to walke in obedience vnto it A. He must set his studie and delight in the word of God there to seeke God and to giue him his heart y. Pro. 2.10 by drawing it from the loue of earthly thinges and by cuttinge downe pride For a man shal knowe howe much he loueth and delighteth in God by his zeale and loue to the word of God For that which a man loueth best that dooth hee most seeke after and his minde thinketh most vpon it And therefore it is moste certaine that those dull men which haue no zeale nor loue vnto the word haue giuē their hart away and do worship the world and the prince thereof Q. What say ye to the second Commaundement A. In the second Commandement we are forbidden the sinne of Idolatrie which is both the making of Images the worshipping of them Q. He forbiddeth to make anye Image or similitude of thinges in heauen or earth or in the sea Is it therefore against this Commaundement to make the picture of a man or of a flower or such like A. It is not vnlawful to make the picture of a man to resemble a man nor of any other creature which we see But to make the picture of any
was in the shape of God he thought it no robbery to be equal with God t Phil. 2.6 The holy Ghost doth proceede from the father and the sonne v Ioh. 15.26 Q. Proceede vnto the wordes of the articles which is the first part A. I beleeue in God the father almighty maker of heauen and earth Q. In what sense is heere mention of the almightye power of GOD and that hee is the maker of Heauen and earth A. This is expressed to shewe that our faith is in the true God For the Gods that made not heauen and earth shal perish from vnder heauen w Ier 10 1◠and this God is the Father of our Lorde Iesus Christe x. Ephe. 1.3 Q. The builder must haue stuffe or els he can set vp no frame Of what stuffe did God make heauen and earth A. He made them of nothing y. Heb. 11.3 For hee only was without beginning of himselfe and herein God doth most wonderfully excell al creatures which are not able to make so much as an haire of nothing Q. When God had created al other creatures then it is saide that hee made man Whereof made hee him A. Hee made the body of man of clay or as Moses saith Of the dust of the earth z. Gen. 2.7 Of the soule it is saide God breathed in his face the breath of life a. Gene. 2.7 Q. It is saide that God made man in his owne likenesse b. Gen. 1.26 What meaneth that A. It is not meant that there was any resemblance of proportion or shape for so neather the bodie nor soule of man was the image or likenesse of God But in gifts and qualities of the body and minde hee did resemble God and therein hee did farre excell all the creatures heere belowe in dignitie and happinesse for none of them were like God Q. What are those qualities gifts in which hee did resemble God A. A pure cleere vnderstanding in the knowledge of God c. Col. 3.100 true holines rightteousnesse d. Ephe. 4.24 for the law of God was written in his hearte as in a pure booke and hee did perfectly both vnderstand it keepe it Q. How is it to be proued that hee had the law which we now haue A. It is manifest by the knowledge of the law which is naturally in the heartes of all his children which we call the law of nature for the Gentiles which shewed as the Apostle calleth it the worke of the law written in their heartes Rom. 2. e had neuer the lawe written but that which was in them was from Adam Q. Ye do affirm thē that God created all things good Shew how men became sinners A. It could not be otherwise for how could euill come frō him which is goodnes it selfe or darkenes out of the most pure light againe how should God be an enemie vnto euill to hate punish it if he had brought it forth But our first parēts sinned fell frō God and by that meanes we are al become sinners Q. By what meanes did they fal frō the dignitie of their creation A. The Diuell in the Serpent did seduce the woman perswading her that their estate shoulde bee bettered by eating of the fruite forbidden she entised the man and so they sinned f Gen. 3. Q. Were the Diuels which brought sinne into the world created by God A. God created them yet he created thē not deuils but holy Angels Q. When were they created and howe fell they A. For the time of their creation it is not to be doubted but they were created whē the other creatures were because it is sayde that in sixe dayes GOD made heauen and earth the Sea and all that in them is Exod. 20. For the manner of their fall we are to be curious no further then the Scriptures doe teach It is sayd that God spared not the Angels that sinned but cast them downe into 〈◊〉 it is also saide they kepte not their first habitations 2. Pet. 2.4 Iude uer 6. Q. What moued the Diuels to seeke the destruction of man A. Malice and hatred both against God and man For seeing they were cast downe into miserie from a blessed estate and no hope of recouery lefte they did burne in furie agaynst God and sought to deface his glorie Also they did enuie the happy estate of man and sought his decay Q. How long was it after the creation that this fall was A. It is not expressed in the scriptures how long it was after the creation But it is to bee thought that they stoode a verye fewe daies because there be great reasons for that and none to the contrary Q. Shew some one reason to proue it A. The ignorance of the woman in the state of the beastes that she did not perceiue the Serpentes tongue to haue a further skil then his owne doeth shewe a small time of conuersation Also there was no generation betweene the man and the woman before the fall Q. When yee confesse that GOD made heauen earth doe ye therin also meane that he doth gouern both in heauen and earth A. That is most certaine for hee that made all doth gouerne all He did not onely shewe his power in making all thinges but also he doth exercise the same in gouerning and preseruing thē k Heb. 1. And this is the prouidence of God which leaueth no place vnto fortune or chaunce no not in the smallest thinges as the haires of a mans head or falling of a sparow vpon the ground l Mat. 10. Q. If ye take it that this prouidēce of God should extend it self so far as vnto all motions and actions whatsoeuer then what saie yee to al the euil and wicked deeds which are wrought by the deuils by wicked men is ther any further prouidence of God then a sufferaunce A. There is more then sufferance for our God is in heauen and doth whatsoeuer he wil m. Psal 115. there is nothing done against his wil his power prouidence and will goe together Q. This seemeth to charge God to be the authour of euil which is a moste horrible blasphemy For no euill canne come from the Almightie A. It may seeme so to those which be of weake vnderstanding but in trueth the matter is not so For although the prouidence power and will of God are ioyned in those actions which are most sinnefull yet God is cleere from al blame The actions of themselues as they come from God are good the sin which is in them is to be laide vppon the instruments which God dooth vse as the deuils and wicked men Q This then is the sum of your answer that in the selfe same actions God worketh the deuil the wicked worke whom he vseth as his instrumēts that the action as it is Gods is holy good as it is theirs it is sinful wicked Shew this by som
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
or the manhood into God A. No in no wise for the Godhead did retayne stil the properties of the diuine nature and the Manhoode did keepe still the humane qualities And yet they are so ioyned together that euen as the body and soule do make but one man so God and man do make but one Christ And for this it is sayde the word was made flesh p. Iohn 1.14 Q. Then yee beleeue that the manhoode did retaine this nature still to be passible or to feele the bytternesse of payne and greefe And likewise that the gloryous Godhead remayned styll impassible and not subiecte to any suffring A. I doe moste constantly beleeue so and they bee detestable Heretikes which beleeue otherwise Q. Wherefore is it expressed that hee was borne of the Virgin Marye A. This is to shewe that hee is the true Messias which was promysed of olde which shoulde come of the seede of Dauid of whose lynage Mary was q. Luke 2.4 and also should be borne of a Virgin as the Prophet saieth behold a virgin shall conceaue and shal bring forth a son r. Esai 7.14 Q. What followeth next A. He suffered vnder Pontius Pilat was crucified dead and buried descended into hell Q. What is the summe of all this A. Heere are contayned all his suffringes how farre he did abase him selfe to deliuer vs. Q. What was the extremitie and deapth of these sufferings A. It was euen the whole burthen which was to bee layde vppon vs for our sinnes For in al this he set him selfe in our place Q. The holy Scriptures doe teach that the punishment for sinne besides al the miseries of this life is euerlasting torment in hell Then if Christe tooke our place and bare that which wee shoulde haue borne hee suffered the paines of hell A. The holy scriptures doe teach that wee shoulde al be arraygned before the high throne of God and receiue the sentence of condemnation proceeding vppon vs from the iust iudge Hee submitted himself and was arraigned before the iudge Pilate and although the Iudge himselfe did pronounce him innocent yet hee did pronounce vppon him the sentence of condemnatiō vnto death This sentence of Pilat was ratified by God in as much as nothing was doone but by his determinate councell s. Act. 2.23 and the execution followed from him as if it had been from his owne seate Also where the scriptures doe teach that Gods anger and curse and the bitter paines and torments of hell were due for our sinnes they doe also teach that hee tooke all these vpon him For vnder this condition he did offer himselfe vnto his father hanging vpō the crosse that with whatsoeuer the iustice of his father could charge vs hee shoulde charge him and to strike him as deepely with his wrath as wee were to bee stricken Q. This is a great point of our faith and therefore yee must confirme it by manifest proofe of the worde A. The worde of God doeth plentifully declare this matter for it doth affirme that he bare our sinnes in his body vpō the tree t. Pet. 1.2.2 to deliuer vs from the curse hee himselfe was made the curse v. Ga. 3.13 Hee was made sinne for vs whiche knewe no sinne w. 2. Co. 5.21 Q. Is it a sufficient proofe that he descended into hell or did indure there the torments of condemnation when it is saide hee bare our sinnes hee was made the cursse and that he was made sinne A. It is a most sufficient and perfect proofe thereof For what is it to beare sinne but to beare the torment of it What is it to bee made sinne but to haue the giltinesse thereof put vpon him not to defile him but to torment him What is it to bee made the curse but to haue the bitter anguish of Gods wrath in his soule and body which is the fier that shall neuer be quenched Q. Is there any outwarde appearance giuen in the sufferinges of Christ whereby it is euident that hee suffered condemnation A. There is most cleere and euident appearance of this thing First in his agonie before hee was apprehended where there appeareth a most wonderfull horrour by the maner of his prayer by his strong crying and teares and by his sweate whiche was as droppes of blood Who can bee so simple as to thinke that this coulde be in the sonne of God for feare of the bodily death x. Luke 22.44 then when hee did hang vppon the crosse cryed out with a lowde voice My God my God why hast thou forsaken me y. Mat. 27.46 Shal wee not see that there was an vnspeakeable torment which caused him which had al fulnesse and perfection of faith to cry out as a man condemned and forsaken Q. Then yee affirme that our Lord Iesus Christe did indure and suffer paines and tormentes which we are not able to conceiue nor to vtter seeing all the sinnes of Gods elect were laide vpon him and striken in him how could a man be able to indure suche a thing A. If hee had beene no more but a mā hee coulde neuer haue indured it although he had had the strength of all the angels in heauen For how can a creature stand vnder the burthen of the wrath of the Almightie But hee was also God and so by that power he was susteined and made able to hold out vntill he had made full satisfaction so ouercame it Q. You beleeue and confesse that thus Christ is said to haue descended into hell because hee was in this state and condition but yee do not beleeue that his soule went downe vnto the place of the damned either to preach or to fetch out soules from thence A. I beleeue so farre as the holy scriptures doe teach I renounce that fable of heretikes and Papistes which affirme that after his death he went to fetch out soules or to preache there Because it is contrary to the doctrine of the scriptures Q. What Scriptures doe yee alleadge A. Moses and Elias did appeare vnto Christe in glory z. Mat. 17.3.4 before hee suffered his passion shall wee suppose they were fetched out of hell and that they returned thither Christe teacheth that Lazarus died and was carried by the Angels not into hel but into Abrahams bosom where hee was in ioye and comfort a. Luk. 16.22.23 Q. They say this doth confirme the matter for Abrahams bosome was a border of hell which appeareth by the speech that passed betwene the rich glutton and Abraham A. This Diuinitie of the Papistes is as sound as can be found among the Poets How blinde are they to make abrahams bosome and hell to bee so nigh as though there were but an hedge between thē whē as it is expressed that there was so great distance that those which woulde passe from the one to the other coulde not and to gather it by the conference of speech is very grosse whē it is manifest that our
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
thing in heauen as of the Sunne Moone or Starres or of any thing in earth as of man or beast or of any thing in the sea as of fishes and to say it is like God or that it is the picture of GOD this is abhominable and forbidden in this Precept Q. It is thought of many that the making is not forbidden vnlesse it bee with an intent to worship A. Those which thinke so are vnskilful in a very plaine matter for the woordes are thus Thou shalt not make Q. If the wordes should so bee taken then it seemeth no picture maye be made which is an absurditie A. That dooth not followe for this Commaundement is of the first Table and pertaineth onely to diuine woorshippe It doth not meddle with pictures which are for common vse But the pictures whiche are brought into Gods woorshippe therfore the Papistes which picture God the father like an olde man are abhominable Heretikes and foule Idolaters There can no likenes be made of God z Esal 40.18 The image is the doctrine of vanitie and lies Q. Can not a man bow before them or worship thē but he renounceth god A. That is out of all question that he that doth worshippe Idolles although hee perswade him selfe that he doth worshippe God in them yet he doth worship Diuelles and therefore renounceth the true God Q. He that worshippeth the Image for God or any false God as the Gods of the heathen he worshippeth Deuils But the Papistes excuse themselues that their intent is to worship the onely true GOD and therefore theirs is not the worship of Deuils They worshippe not the Image it selfe and therefore they commit no Idolatry A. Whatsoeuer they pretend it is but vaine they that breake the commandement worship him after the wil of the deuill their intent doth not excuse them but that they worship the deuill in steede of God for him they worship which is the author of the worship whom they obey a. Rom. 6.16 Moreouer when they say they doe not take the Idol for God nor worship it they lie For doe they not take it to be more holy then other creatures If it bee golde doe they take it to bee as other golde or if it be wood is it as other wood If not is it not a diuine holynesse which they ascribe vnto them And so they make it God in effect Q. Are those to be counted Idolaters which do but with their body with cappe or knee or such like giue reuerēce to Idolles not meaning any such thinge in their heart but doe keepe their heart to God A. Manye blynde them selues that waye supposing that in time of persecution for to saue their lyfe or goodes or for occupying merchandise in Idolatrous countries for their gaine they maye dissemble theyr conscience perswading them selues that beecause they doe not religiouslye reuerence that woorshippe they are to bee excused But they vnderstande not the sayinge of Christe Hee that denyeth mee beefore men b. Math. 10. They doe not vnderstand that both their bodyes and soules are the Lordes and that neather of them muste bee giuen to the diuell Q. It is not a giuinge themselues vnto the Deuill but in shewe beecause they meane not anye suche thing A. The Corinthes meant nothing lesse then to giue honour to the Idolles when they went into the Idoll temple and did sit at table there with Idolaters and eate of meat which had bin sacrificed to Idols And yet S. Paul threatneth them as Idolaters willing them to flie Idolatrie saying that they could not bee partakers of the table of the Lorde and the table of Deuils yee cannot drinke of the Cup of the Lord and the Cup of Deuils c. 1. Cor. 8.9 10. Q. Is there any Idolatry besides that which is committed in the making and worshipping of Images A. Men doe commit Idolatry when they thinke and imagine of GOD after their owne fantasies For although they confesse a God yet is it not the true God but a God of their owne framing and therfore it is written That the foole whiche is the vngodly hath sayde in his heart there is no God d. Psal 14.1 For hee giueth not credit vnto the promises neyther dooth hee beleeue the threatninges and thereby maketh God neither true nor iust which is to deny God In many other things hee conceiueth wrong of God denieth him so al his thoughts and meditations of God are but vpon an Idoll Q. Is there any other sinne condēned in this Commandement beside the sinne of Idolatrie A. This rule is to bee obserued in the Commaundementes that where God forbiddeth any one sinne hee forbiddeth all that are of that kinde he forbiddeth all that are accessaries vnto that sinne all thinges wherby it is bred and nourished so that he condemneth both roote and branche Q. What sinnes are of the same kind that Idolatrie is A. All sortes of counterfeite and false worship Q. What call yee counterfeite and false worship A. All the inuentions and deuises of men in the seruice of GOD. For the true worshippe is prescribed by God him selfe in his word and it is perfectly set downe that no peece of it is left vnto the deuice of man For that were a great dishonour to God if hee shoulde set downe his seruice so vnperfectly that men must finishe it and so in effect be wiser then he Q. When men deuise any thing to be done towards God of a good intent of deuotion of loue or such like must it not needes please God A Yee maye tearme it a good intente deuotion and loue because it is so in mans imagination but in verye trueth it is nothing so For GOD doth abhorre it both because it is so iniurious to him and also because it is so contrary vnto him for all that is in manne is corrupte therefore GOD sayeth they woorshippe mee in vaine teachinge for doctrines the Preceptes of men e. Esai 29.13 Q. Are there anye examples in the scripture to make it plaine A. There be examples in the scripture of menne whiche haue doone thinges of good intent of loue and zeale and yet the thinges verye abhominable beefore God beecause the affections of menne are corrupte Who coulde haue a better meaning or greater loue then Peter had vnto Christ when hee tooke him a side and sayde spare thy selfe Maister c And yet Christ answered goe beehinde me Sathan thou art a stumbling block vnto me thou sauourest not the thinges of God but the thinges of men f. Math. 16. Also the people had as they thought a good intent and aloue to Christ when they wold haue taken him made him a king g. Iohn 6. therefore yee may see that all superstitions and Ceremonies of mens framing are vtterly condemned Q. What is then commanded to be done by this Commaundement A. Wee are commaunded to keepe our selues pure and chaste vnto GOD in his woorshippe which is to cleaue
to euerye poynt of that which hee hath in his woorde prescribed and to keepe our selues cleane both in bodye and soule from the Idolatrous superstitious inuentions of men Q. So that a man doe not superstitiously abuse the things which Idolaters haue deuised it seemeth that the things of them selues being indifferent a man may communicate with them A. That is not so for the free vse of the things is taken away because God wil not haue his seruauntes to be like vnto the seruauntes of the Deuill nor to be partakers with them otherwise why should not the meat offred vnto Idols be indifferent to bee eatē Q. Then the things which haue bin abused are vtterly to be abolished A. We are to put difference for there are thinges which were ordayned by God for necessary vse al the abuse in the worlde cannot abolish these but they are to be reformed There are other things which god neuer appoynted but were inuented by men these can neuer be washed so clean but there wil be some spot in them And therefore the true reformatiō is the vtter abolishing of thē Q. What is meant by the wordes which folow in this commaundement A. The first parte of the words which follow when he saith I thy Lorde thy God am a Ielous God and visit c. do containe a very sharpe threatning against Idolaters For he doth affirme that as he is a stronge God so also he is iealous and wil not beare the spiritual whoredome in those that cōmit it but wil punish thē their seede after thē Q. Is not this contrary vnto that which God saieth by the Prophet Ezechiel that the sonne shall not beare the fathers offence h. Ezech. 18. A. It is not contrary for there the Prophet is sent to reprooue those which did vse this properbe The fathers did eate sower grapes and the childrens teeth are sette on edge Which was as much as to say our fathers committed the sinne we their childrē do beare the punishmēt smart for it Thus they did cleere them selues and blame theyr fathers but god doth shew that he doth not punish the children of wicked fathers vnlesse the children themselues be also wicked Now in this God doth as much as if he should threaten that he wil leaue the children of Idolaters in the sinnes of their fathers and depriue them of his graces that so they may be damned For God doth seuerely visit the sins of the fathers vpō the children whē he doth reiect the children as the cursed seede of cursed parents Q. What is the other part of the words A. A sweete promise which God maketh vnto those which loue them that he will blesse their seede after thē vnto a thousand generations Q. Hath God tyed him selfe in this vnto euery perticular A. Not so for God hath bestowed his graces vppon some children of very wicked parents i. 1. Sam. 19. And some of the children of right godly fathers haue beene gracelesse k. 2. Sam. 16. Q. What say you to the third commandement Thou shalt not take the name of the Lord thy God in vaine c. A. The sum of the Commaundement is that wee shoulde by no meanes abuse or prophane the name of God but as it is most glorious so to giue al due honour reuerēce vnto it Q. What do ye vnderstand by the name of God only the words which we speak when we call him God or Lorde A. Wee may not restraine it into so narow a compasse for the name of God is in al things which set forth his maiestie the renoume of his excellencie As for example the glory the greatnes the power the wisdome the goodnes of the diuine maiestie which shine in the heauens in the earth in the sea Also in his word he hath shewed him self more perfectly Likewise his noble acts which he hath wrought in the gouernment of the world of his Church do publish his name for he saith he would get him a name in al the earth when he dealt against Pharao l. Exod. 14.4 Also when Dauid in the Psalms and other do cal vpon men to magnifie the name of god or do set forth his name they declare his workes and his iudgements m. Psal 102. Psal 106. Q. Then expresse some particulars by which men doe abuse the holy name of God A. Men take his name in vain when they behold the heauens and the earth without admiration and woondermente of the God of glory which hath framed them Also when they heare of his great iudgmenets and worthy actes and their heart not striken with reuerence feare Likewise when they heare his word think of it or talk of it vnreuerently to make a light matter or a ieste of it or to myngle it with light Iestes as in stage playes or such like Moreouer when men call on God in prayer and doe it not as it should be as to pray they knowe not what to aske according to their lustes and fantasies to speake with their mouth their harts wander in by-thoughts or when they professe Gods word and liue not thereafter for they cause the name of God to bee blasphemed whereas they shoulde by theyr profession purchase honour vnto it Q. Are these all the wayes by whiche men take the name of God in vaine A. There are many wayes whereby men take the name of God in vaine A man cannot recite them al though he should studie long Men do fowly prophane this excellent name when they are periured when they sweare rashly when they curse when they vse the words of the scriptures and the name of God in charmes and coniurations Q. What doe you call rash swearing A. When men sweate without cause no matter of waight to mooue them or no necessitie to enforce them Q. Men suppose that they do not offende when they do not sweare falsly and beecause they will not take the name of God to abuse it they swere by small thinges as by cocke and pye by the mouse foote and many other suche like doe these offend A. Our Sauiour Christ doth confute both these things for whereas the Scribes and Pharisees had taught thus Thou shalt not forsweare thy selfe hee saith Sweare not at all And whereas they thought by taking the creatures to let the name of God goe free hee proueth that hee that sweareth by any creature doth sweare by the Lorde The heauens are his throne the earth is his footestoole Ierusalem is the Citie of the great king Thou shalt not sweare by thy head for thou canst not make one haire white or blacke n Mat. 5.33.34.35.36 Q. What is then the reason whereby hee proueth that those which sweare by creatures take the name of God in vaine A. Because the name of God is vppon all his creatures euen the smallest for there is a glorious power and wisdom in the least thing which wee see and such as farre passeth
home for they ought to trauell and seeke where they may bee edified for if theyr Cattell did want water at home they woulde driue them to water at another Towne and them selues woulde trauel two or three myles for meate that day rather then bee without Also men are without excuse because they like better to spend the day in their lustes thē for to haue the holy exercises of the worde For doubtlesse if they did earnestly desire it and long for it God would send them faithfull shepheards which should feede them vnto life eternall Q. These foure commaundements are the first table of the law the reste whiche followe are the second table Is there any thing to bee obserued in this order which God vseth A. Yea no doubt for looke howe the Lord excelleth men so also the duties which doe immediately belong vnto him are more excellent then those which belong vnto mē And this is to bee obserued against those grosse men if they be worthie the names of men which regarde no more then outwarde deedes towardes men if hee bee an Idolater or superstitious or an heretike or a blasphemer of the Gospel or a swearer or a mispender of the Sabboth if hee wil keepe tuche in bargaine and bee true of his word or if hee keepe a good house or giue almes or suche like they will say hee is a good man and if hee goe not to heauen they knowe not who shall But we must learne that none are good men but those whiche regard to walke in all duties both in the first table of the Lawe and also in the second Q. When God rebuked the Israelits by the Prophetes hee findeth fault with them for want of dutie in man towards man and commendeth mercie pitie iustice and iudgement t. Mich. 6.8 as though they were the speciall things required A. That is very true that God by his Prophets sundrie times doth so vrge the duties of man towardes man as though they were the summe of all But this was not to preferre the second table of the lawe before the first but to detect hypocrites which vaūted much of zeale towards God for hee proueth that they had no loue of God seeinge they dealt so wickedly one against another Q. Let vs then proceede vnto the first commandement of the secōd table Honour thy father and mother A. This commandement is great as it may appeare not onely because it is set in the toppe or cōmeth in the forefront of preceptes towardes men but also by the greeuous penaltie which was set vppon it that the disobedient childe vnto father and mother shoulde die the death he that did curse father or mother he that did strike father or mother should also die the death v. Exo. 21.17 Leuit. 20.9 And moreouer as S. Paule gathereth it is the first commandement with promise w. Ephe. 6.2 For the promise of the blessing which God annexed vnto it doth shew how precious a thing it is before God that children should honour their parents Q. How is it said that this cōmandement is the first with promise when as there is a promise annexed also vnto the second commandement A. This is the first commandement which hath a speciall or particuler promise by it selfe For that which is added to the second cōmandement is general to all For he saith I will shew mercy vnto thousandes of them that loue me keepe my commandements Q. What doe yee take to be meant by the honour which children are commāded here to yeeld vnto their parents A. All the duties they owe are cōprised in this one worde honour how they are to obey them to loue reuerence cherish thē especially when they growe to bee poore or weake or aged For this was a common saying of parents that their children should bee the staffe of their age Q. Is there onely the dutie of children to be considered in this cōmandement A. Heere is also the duetie of parentes towardes their children contained and not onely that but also the duetie of all inferiours as the wife to the husband the subiects to their prince the seruants to their masters the people to their teachers the young to the aged And contrariwise of all those superiours towardes their inferiours Q. What reason haue yee to shewe this Seeing here is set downe expresly no more but that which children owe to their parents A. There is great reason and manifest first for Parents when God willeth children to honour them they are also bounde to doe those thinges for whiche they are to bee honoured Also for all Superiours they are fitly represented by the titles of fathers and mothers in respect of the affections which shoulde be in them vnto their inferiours Q. Then let vs briefly consider the seuerall dueties whiche are required in each of these and first shew wherein parents are bound vnto their children A. The father and mother are bound as concerning this bodylie life to make honest prouision for the sustenaunce of theyr children And therefore the vnchriftie Dycers and drunkardes whiche wast away their goods whose children may well bee counted fatherlesse their wiues widdows doe very vnnaturally sinne and breake this commandement of God Q. Is there no further thing required at their hands then this A. Yes they are to care not only for the body in this life but also most especially for both soule body in the life to come therefore they are inioyned to bring vp their children in the nurture and instruction of the Lorde x. Ephe. 6.4 whereby wee may see not onely how these are deceiued whiche when they haue brought vp their children and prouided well for them in the world wil say they haue done their parte although they haue not taught them to know god But also what a greate account they haue to make before God for the soules of their children By whiche also wee may iudge howe cruell those are euen more then sauage beastes who not onely by negligence in not teaching their children the feare of God But also by corrupt example doe leade them into euill and so murther their soules for the childe insteede of a godly instruction doeth heare his father sweare lye sclaunder and rayle doth see him deale deceitfully and vniustly and to walke in euerie euill way Q. Then you do not account those fathers to haue discharged their whole duetie which doe teach theyr children to say the tenne commaundements the Lordes prayer and the articles of the faith and say they haue done what they can A. It is most sure they haue to render account vnto God for a farre greater matter then the teaching them to speake these thinges for they are to see that they vnderstand them they are to instruct them in all points of true religion they are to shewe them the steppes of godlinesse they are to exhort them with all diligence yea to charge them to feare God and to walke in his wayes
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
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.