¶ A Cathechisme conteining the summe of Christian Religion, giuing a most excellent light to all those that seek to enter the path-way to saluation: Newlie set foorth by G. G. Preacher of Gods word at Malden in Essex.
¶ Imprinted at London at the three Cranes in the Vintree by Thomas Dawson. 1583.
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To the Reader.
I Know right well, that manye men of good iudgement in the trueth are of this minde, that they would haue but one, or as few catechismes as might be: and in as briefe and fewe wordes, as with any light the necessary poyntes of doctrine may be comprised. Wherefore I cānot escape some blame, not only for setting forth this of mine after so many: but also for being so large. I should bee of the same minde, were it not that our Church doth consist of diuers sortes of men: and that I haue learned by experience, that the multitude of Catechismes doth not hinder, but bring furtherance vnto the better sorte. If all were as the Prophet saith, as Infantes newe weaned frō the breast, y t in teaching there must be line vnto line, precept vnto precept, a litle here, a litle there: then I confesse, that some one briefe forme were best. If to rest in the wordes or sentences, when a man can repeate them, were so sure a [Page] way, as to search into the matter it selfe, which is better, and with more iudgement attained vnto by manye, then by one: I should also thinke it best. Finally, if all needefull poyntes were handled in any one, then might it seeme a vaine trauel, and lost labour. This therfore being my purpose to write of some thinges which are not handled in the rest, I hold my selfe satisfied, If not to profit all, yet to be a furtheraunce vnto some. I craue no more but this of him, whom it cannot further: that hee will giue it gentle passage to such as it is sent.
A short Catechisme, conteining the Summe of Christian Religion.
Question. ARe there anye greater matters for men to be busied about, then the affaires & state of this life?
A. There bee farre greater things to be looked vnto, then these which bee present. For the thinges which are seene, bee temporall, but those whiche are not seene, bee eternall. 2. Cor. 4.18.
Q. Ought not the care and diligēce then for thinges eternall, to be doubled and multiplied so farre aboue the care for thinges temporall, as the thinges themselues doe exceede eche other?
A. I holde him a very sotte which will denie that poynt. For common reason doth teach that diligence and care is to be measured in proportion, to be aunsweareable vnto [Page] the waightinesse of the affaires.
Q. Declare this more plainely: and in particulers.
A. Looke howe much the endlesse damnation of hell is more miserable then pouertie, or sicknesse, or dangers of life: so muche more wary and slye ought men to bee for falling into that, then into these Mat. 10.28.: On the other side, the glory of the world to come, and the treasures of heauen, are as farre to bee preferred in the care and desire of the mind, as they excell the riches of the earth Mat. 6.33. Iohn. 6.27..
Q. Our trauell and industrie doth helpe vs vnto such thinges as wee neede heere: but heauen, and heauenly things are farre aboue our reach: we must commit them to God.
A. So say the earth wormes, whose eies are daubed vp with clay, that they cānot see. But the truth is that our trauel for worldly things is in vaine, vnlesse God blesse it Psal. 127.1: And likewise, although it bee in Gods hand alone to leade vs in the way to heauen, yet we are earnestly called vpō to seeke it Mat. 7.13. Luke. 13.24..
Q. Where are we to seeke?
A. In the holy Scriptures: they are giuen by inspiration from God to teache vs, and to be the light to guide vs in the way Psal. 119.106. 2. Tim. 3.16.. [Page] They are able to saue our soules Iam. 1.21.: for in thē God hath so perfectly reuealed his will that there is no want 2. Tim. 3.17.. He doth instruct vs how to beleeue, how to repent and obey him, and how to call vpon him.
Q. Haue wee the summe of these drawne into few wordes?
A. We haue the briefe summe of these.
Q. Where haue wee the summe of the doctrine of faith?
A. In the articles of our beliefe. For there are gathered together the principall pointes of the Gospel.
Q. Into howe many partes do ye deuide the articles?
A. Wee may diuide them into foure partes: first of God the father, the second, of God y e son, the third of God the holy Ghost: the last, concerning the Church, and the benefites bestowed thereon.
Q. Yee do acknowledge God the father, God the sonne, and God the holie Ghost. Are there more then one God?
A. Holy scripture doth teach, that there is but one God 1. Cor. 8.6. Deut. 4.32.39.
Q. Wherfore do yee then acknowledge three?
A. I doe ackowledge three persons in the [Page] Godhead: and euery person to be God, & yet but one God.
Q. Doth the word teach that Christ is God?
A. It doth in sundrie places most plainlye affirme that Iesus Christ is God Iohn. 1.1. & 20.28. Rom. 9.5. 1. Tim. 3.16..
Q. How can ye proue that the holy Ghost is GOD: seeing the Scriptures doe not so manifestlye name him God?
A. Although the Scriptures doe not so manifestly speake as to say, the holy ghost is God: yet by collection it may be prooued that they call him God. Act. 5.3.4. Moreouer, the holy Scriptures doe ascribe vnto him those thinges which belong vnto none but God. Hee searcheth the deepe things of God 1. Cor. 2. [...]0.. He doth distribute all heauenly giftes where it pleaseth him 1. Cor. 12.11.. He did sende foorth the Apostles, and appoynt them their woorke Act. 13.2.: the sinne committed against him, shall neuer bee pardoned mat. 12.31..
Q. There is but one God, and euerie one of these is that one God. Doe ye affirme thē, that the Father is the sonne, or the sonne the holy Ghost?
A. I doe not affirme that the father is y e sonne, or the sonne the holy Ghost, for that is a damnable errour, which the holy scriptures [Page] do condemne, by teaching the distinction of persons.
Q. Are the three persons distinguished the one from the other by the word of God?
A. The Scripture doth so distinguishe them, that it calleth thē three. There be three which beare record in heauen, the father, the worde, and the holy Ghost Ioh. 5.7. we are baptised in the name of the father, the sonne, and the holy Ghost Mat. 28.: It is saide of Christ, the worde was with God, and the word was God Ioh. 1.1., and when he was in the shape of God, he thought it no robbery to be equal with God Phil. 2.6.. The holy Ghost doth proceede from the father and the sonne 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 Ier, 10.1 [...], and this God is the Father [Page] of our Lorde Iesus Christe 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 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, Gen. 2.7 Of the soule it is saide, God breathed in his face the breath of life Gene. 2.7..
Q. It is saide that God made man in his owne likenesse 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 Col. 3.100., true holines, & rightteousnesse 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 y e 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 [Page] 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 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 [Page] 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 [Page] and preseruing thē 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 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 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 [Page] 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 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 Gen. 37.28, & yet the holy Ghost saith God sent him thither Psa. 105.17: and hee saith to his brethren, you meant euil against me, but God meant it for good 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 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, w t [Page] Pilate did nothing but that whiche was the determinate counsell of God 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 [Page] 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 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 y e dust: yet the same are no further auaileable, then to make men void of al excuse 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 cō fesse, 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 [Page] auaile so far as to giue him any help to recouer, or any motion: but he doth so choak and peruert this light, y t 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 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, y e 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 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 y t we are holdē vnder by y e power of the deuil. For this cause y e holy scripture saith, no man can enter into y e kingdōe of God, except he be borne again Iohn. 3.3.. Likewise it affirmeth a new creation 1. Cor. 5.1 [...], and that we must be raised frō the dead 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 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 all be saued by Christ?
A. All that beleeue in him shalbe saued, Ioh. 3.15., those whiche doe not beleeue in him are alreadye condemned, because they beleeue not y e testimony which God giueth of his sonn 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 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 y e 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 1. Iohn. 5.1.: He speaketh of a far other thing, then a bare opinion.
Q. Doe yee then confesse, that the [Page] [...] [Page] [...] [Page] 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 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 [Page] 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: 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 [Page] saieth, hee tooke not the Aungelles, but hee tooke the seede of Abraham 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 Gala. 4.4., and that hee was the seede of the Woman Gene. 3.15.: and therefore hee was called the Sonne of manne. 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 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 1. Co. 15.4 [...].
A. These places must so be taken, that [Page] 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 Mat. 26.38.
Q. Was the Godhead of Christe [Page] 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 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 Luke. 2.4: and [Page] also should be borne of a Virgin: as y e Prophet saieth, behold a virgin shall conceaue, and shal bring forth a son 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 [Page] 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 y e 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 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: y t 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 Pet. 1.2.2., to deliuer vs from the curse, hee [Page] himselfe was made the curse Ga. 3.13.. Hee was made sinne for vs, whiche knewe no sinne 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 [Page] simple as to thinke that this coulde be in the sonne of God, for feare of the bodily death 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 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 [Page] 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 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. 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 [Page] 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 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 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 y e 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 [Page] 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 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 y e 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 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 y e body of sin might be destroyed: that hence foorth wee shoulde not serue sinne, for hee that is dead is freed from sin Rom. 6.6.7.8.. Also Saint Peter doth inferre vpon this, that Christe hath suffered fro vs in [Page] the flesh: wee should arme our selues with the same minde, that he which hath suffered in the flesh, hath ceased from sinne 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 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 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 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 Reue. 20.6..
Q. Expresse your minde more fully and plainely.
A. As the death of Christ doth mortifie and kill sinne in vs, so also wee are quickened by the power of his resurrection vnto holinesse and newnesse of life. Therefore the Apostle saith, If yee be rysen with Christe, seeke those thinges which are aboue, where Christe sitteth at the right hand of God. Set your affections vpon things which are aboue, 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 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 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 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 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 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 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 Phi. 2.10..
Q. What say yee further as concerning [Page] 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 shalbe 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 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 [Page] 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 y e 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 y e we are the childrē of god: he doth teach vs all truth. [Page] Finally, it is he which doth teach vs to pray and to call vpon God 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 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, [Page] 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 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 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 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, y t he beleeueth y e 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 [Page] place?
A. It respecteth both, for the Churche hath beene alwaye in the woorlde from the beginning, and shalbe 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 [Page] 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 [Page] 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 2. The. 2.3., and all kinredes, and people, and tongues did wonder and worship the beast 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 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 [Page] 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, [Page] 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 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 [Page] 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 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 shalbe Saints in the life to come?
A. All that shal be saued, are sanctified [Page] in this life. For except a man be regenerate, or borne againe, hee shall not enter into the kingdom of heauen Iohn. 3.3.. For this cause y e scriptures both in the old and new Testament do call the children of God Saintes, euen while they be here in earth 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 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 [Page] men, must they not fashion them selues like vnto other men?
A. Wee must consider our highe calling, and walke woorthy of it Ephe. 4.1.2. Wee must haue no felloweshippe with the vnfruitefull woorkes of darkenesse Ephe. 5.11., hauing fellowshippe with GOD, and with his Sonne Iesus Christ 1. Ioh. 1.3., and being called to be saints Rom. 1.7., we must keepe our selues vnspotted of the world Iam. 1.27.. We are commaunded to seperate our selues, and to come out from among the wicked 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 Rom. 8.1.: beecause they be so in him, that they be members of his body, and called Christ 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 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 [Page] 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 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 [Page] for certainetie, that seemeth vnpossible.
Q. A man which hath true and vnfaigned repentaunce; dooth know for certeintie y t 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, [Page] 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 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 [Page] before the Iudge 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 [Page] 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, shalbe 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 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 [Page] 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 Act. 13.21 39.. and it saith, we be iustified only by faith 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 1. Cor. 1.30: but yet this doth not ouerthrow good workes: for those which are in Christe bee newe creatures 2. Cor. 5 17.: created vnto good workes Ephe. 2.10. They bee regenerate by the holy Ghoste Iohn. 3: and led by him 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 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 Rom. 7: And all his best workes bee mingled and spotted with some sinne Esay. 64.6: he can not be iustified by them: But must needes [Page] confesse that none which liueth, can be iustified in his sight 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 y e 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 y e flesh Rom. 8.1. Also the same spirite doth quicken him, and fill him with heauenly vertues: [Page] 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 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 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 [Page] of his seruants Phil. 1.9.10 11.: The Gospel is adorned by them Titus. 2.10. They bee profitable vnto men 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 1. Pe. 3.1.. By the fruites of the spirite man doth also knowe that hee is called and chosen of God 1. Ioh. 4.1 Gal. 5.22.23. Finally, there is no good worke which a man doth, but it shalbe 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 [Page] 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 Mat. 22.37. [...]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 cānot 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 thē: but if they be compared with God, it shalbe found which the scripture saith, hee hath put folly in his angels 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 [Page] couering their faces 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 Rom. 3.31..
Q. Wherein is that contrarietie thē 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 y e selfe same God which is vnchangeable 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 [Page] 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 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 1. Cor. 10.1.. And wee [Page] 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 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 Col. 2.16.17. Heb. 10.1..
Q. But the Apostle speaketh not of ceremonies when he saith, Wee are not vnder y t law, but vnder grace 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 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 [Page] not commit idolatrie, abuse Gods name, nor murder, or such like.
Q. Which then are those 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 y e law as it is the strength of sin 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 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 Rom. 7.8. For y e [Page] law shewing & manifesting sin, & giuing no power to rid vs from it, is called y e dead letter which killeth 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 [Page] 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 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 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 Phil. 3.13.13.. And therfore now hee is deepely to search into the law, which doth [Page] 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 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 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 moū taine, 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 y e ten precepts was deliuered vnto Moses, written in two [Page] tables of stone 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 Gen. 22.2.3: To the Israelites to rob the Aegyptiās Exod. 3.22: to the yoūg man which came vnto Christ to sell away al that he had, & to giue to the poore 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 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, [Page] 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 y e law, if we cōsider how generally we are bound by y e same to obey God: & what soueraigne authoritie god hath to cōmaund. For thereby we shall see, y t although the thinges cōmanded be such as be not in the law: yet our obedience vnto god in y e law, bindeth vs to performe y e same. God hath forbidden to kil or to steale, & therfore when he cōmanded Abrahā, to kill his sonne, and y t Israelites to rob y e Egyptiās: these things were not in y e law: but yet y e 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 [Page] 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 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 [Page] 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 Esai. 29.13., & that he was neere in their mouth, but farre from their raines 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 [Page] 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 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 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: [Page] yet Christ saith, ye are of your father the deuil Iohn. 8.44. Hee that committeth sinne, is of the deuil 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 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 [Page] to giue him his heart 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 thing in heauen, as of the [Page] 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 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 y e deuill, their intent doth not excuse them, but y t they worship the deuill in steede of God: for him they worship, which is the author of the worship, & whom they obey 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 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 [Page] 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 y e Lord and the Cup of Deuils 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. 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 condē ned in this Commandement beside the sinne of Idolatrie.
A. This rule is to bee obserued in [Page] 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 y t 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 [Page] 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 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 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 Iohn. 6., therefore yee may see that all superstitions, and Ceremonies of mens framing are vtterly condemned.
Q. What is then commanded to be [Page] 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 y e 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 y e 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 [Page] wil be some spot in them. And therefore the true reformatiō, is y e 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 Ezech. 18..
A. It is not contrary, for there y e 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, y t he doth not punish the children of wicked fathers, vnlesse y e children themselues be also wicked. Now in this God doth as much as if he should threaten [Page] y t 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 y e sins of y e 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, y t 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 1. Sam. 19.. And some of the children of right godly fathers haue beene gracelesse 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 [Page] 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 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 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: [Page] 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 [Page] 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 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 the capacitie of all the creatures in heauen and earth: for they cannot all make so much as an haire of nothing.
Q. What doe yee thinke then when men sweare by their faith & other suche like othes?
A. I affirme that they doe greeuously sinne by taking the name of God in vaine. Christ saith, Hee y e sweareth by heauē, sweareth by the throne of God, and by him that sitteth thereon Mat. 23.22. Then must it needes bee, y t he which sweareth by his faith, sweareth by y e word of God vpō which it is grounded, by the holy ghost w c is y e worker thereof, by god y e father & by Christ, vpō whō it laieth holde.
Q. Some sweare by the Diuell, some by the masse, by the roode and such like, do these offend against this commandement?
A. They doe offend greuously against this precept, in as much as they giue away the glory of Gods name vnto those thinges which are abhominable? It is a part of the due honor which we owe vnto god, to sweare rightly by his name: & therefore God complaineth as iniured, whē he saith they sweare by those that are no Gods Ier. 5.7..
Q. What meane the wordes which followe, for the Lorde will not hold him guiltlesse whiche taketh his name in vaine?
A. These woordes are a very vehement threatning, by which the Lord would terrifie men, that they bee not bolde to abuse his name.
Q. What needeth this, when there is a general curse pronounced?
A. There is great neede of this, as experience teacheth, because mē set exceeding light by the name of God: and count it either no sinne, or at the least a very small sinne: and this you may see in the wordes of many, who abusing Gods name by rashe swearing, or otherwise, tell them of it, and they answere, I pray God we doe no worse, and then we care not.
Q. What is the cause that men thinke so light of the breach of this lawe, when God maketh it so waightie?
A. The very cause is this, that mens heartes are stuffed full of prophane ignoraunce of Gods glory: for if they did see the most precious glory of Gods name, they coulde not so tread it vnder their feete as a thing of naught.
Q. Let vs proceed to the fourth cō mandement, which is the sanctifiyng of the Sabboth. Wherefore doth he say, remēber thou keep holy the Sabboth day?
A. By this speeche, when God saith, Remember, hee doth put vs in minde of our dulnesse: for it is as much as to say, yee are so addicted to your owne worke, and your mindes so set vpon worldly things, that yee forget all holy exercises, and passe them ouer.
Q. Is this commandement in euery respect with vs, as it was before the comming of Christe?
A. It is not. For one part of this commaundement was ceremoniall and ceased with other ceremonies: another part of it was morall, & that was from the beginning, and must be to the end.
Q. What is it in the Sabboth which was ceremonial?
A. They were commaunded that day to rest from all bodily worke: whiche was a signe of sanctification: for thereby was ment, that they shoulde cease from sinne, and sinnefull affections, which are called their owne woordes and woorkes, and giue vp themselues to be led by the holy ghoste, to worke the workes of God.
Q. Is the substance of this abolished?
A. No in no wise, for wee haue it accomplished [Page] in Christe, by whom wee doe enter into the rest of God, Heb. 10.19 Ephe. 2.18 ceasing frō our owne workes as God did from his, this is the continuall Sabboth, which we must keepe all the dayes of our life vnto God.
Q. It seemeth then by this doctrine of the Sabboth that there is nothing in man, which is not contrary vnto God, and also abhominable in his sight.
A. That is most manifest. For if there were any goodnesse left eyther in our will or in our affections, wee shoulde not bee willed to cease from it. But this continuall Sabboth is for to cease from all our own workes, which is to denie our selues.
Q. If the ceremonie bee abolished and the Sabboth continuall, then it seemeth that the seuenth day is no more to bee regarded then another day?
A. In respect of any such signification of holinesse, it is to bee regarded no more then another day. But yet it differeth from other dayes in respect of the other vse of the Sabboth, which was from the beginning, & which must continue to the end. For from the beginning God blessed the seuenth day, and did separate it from other dayes.
Q What is then that other vse of [Page] the seuenth day which we must be mindfull of?
A Men are to set their wordly busines apart that day, and to giue them selues vnto holy exercises, as the hearing of the woorde preached in the publike assembly: to praye with the congregation to communicate in the ministration of the Sacramentes: to meditate vpon the worde, for the increase of faith, knowledge and godlinesse.
Q. Are not men for to heare the worde of God preached in the weeke daies? For some reason thus, sixe dayes shalt thou labour: & therefore vnlawfull to goe to a Sermon on these dayes?
A. These are very ignoraunt and prophane, which reason after that sort. For doth God say they shall labour euery houre of those sixe dayes. Can they not find one spare houre in the weeke to play a game at the cardes or bowles, or to hunt and to sit & talk merily together? can men spare some time for these, and not to seeke God, and yet not bee of those wicked, which the Apostle saith are louers of pleasure, more then louers of of God 2. Tim. 3.4.? These also are not the best obseruers of the Sabboth day, which are so carelesse to seeke God in the weeke dayes. Hee is blessed which doth meditate in the lawe of [Page] the Lorde day and night Psalm. 1.1.2..
Q. Tell mee then how men offend God in breaking this commandemente of the Sabboth?
A. Men doe breake this holy law many waies, & go vnder the displeasure of God, as committing a greuous sinne. But first in generall they offende, which doe so neglect the time, that they doe not profite in knowledge, faith, and godlines by the day: Also those which occupie thēselues in any thing, which doth hinder them from profiting by holy exercises. In particuler, those whiche are idle, those which go to visit their friends in feasting, y t occupie their trade of worldly busines: that sende abrode their seruants to gather vp their dets or such like. Much more those which runne to playes, bearbaytings, Maygames, or y e spend y e time in drinking, carding, dicing, or other such vanities.
Q. Yee say those breake this cōmā demēt which do not profit in faith, knowledge & godlines, by the day: How shall those do which haue not the means, but are vnder an vnlearned, or an insufficient minister of the worde?
A. They are not excused, because they haue not the meanes at home, for they [Page] 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 y e 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 [Page] 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 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 vaū ted 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 Exo. 21.17. Leuit. 20.9.. And moreouer, as S. Paule gathereth, it is the first commandement with promise 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 [Page] 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 [Page] 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 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 [Page] 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 [Page] exhort them w t all diligence, yea & to charge them to feare God: and to walke in his wayes.
Q. All men are not able to doe this you speake of?
A. The more shame for them, that they will be fathers, before they can do that which is the duetie of fathers, and the more heauie iudgement tarryeth for them, for casting away and spilling the soules of their children.
Q. What is required at the handes of the wife to her husband?
A. It is the dutie of the wife to bee in subiection to shew all obedience, and reuerence, and loue, vnto her head: and that with a meeke and quiet spirite Ephe. 5.22 23. 1. Pet 3.1.2.3.4..
Q. What is the part of the husband vnto his wife?
A. The husband ought to loue & cherish his wife Ephe. 5.25.: And because she is the weaker, and subiect to infirmities, hee is to put away all bitternesse, and tyrannicall roughnesse: and to guide her with wisedome and discretion: to couer her infirmities, and to heale them: and for suche knowledge as shee wanteth hee is to instruct her.
Q. Howe if the husbande bee an [Page] vngodly and a frowarde man and not meete to bee an head to gouerne, being rather like a mad bedlim then a discrete guide?
A. The wife is to doe her dutie notwithstanding, for why did shee make suche a choyce, when shee shoulde haue been most carefull to marry in the Lorde? And shee is to bee the more heedefull: that by her godly and chaste conuersation ioyned with meekenesse, her husbande may bee wonne from his naughtie life. Likewise, the man which is coupled with an euill wife, is to vse all godly meanes, and discretion to draw her to the Lord.
Q. What owe the seruants vnto their masters?
A. The seruants ought to loue, reuerence, and obey their masters, to doe their worke faithfully, both in sight and out of sight C. 3.3.22.23.: To see nothing goe to wracke, nor to spoyle any thing, nor to pilferre: But to shewe all faithfulnesse and diligence.
Q. What must the masters doe vnto their seruants?
A. They are bounde in duetie before God, not only to deale kindly and louingly, [Page] and to doe them no wronge, neither by defrauding nor oppressing them Ephe. 6.9.: but also to instruct and teach them the true knoweledge of God.
Q. What proofe can you shewe that masters are bounde to teach their seruants?
A. There can be no reason shewed against it: for when it is plaine by the scriptures that euery man is bound in conscience to admonish and instruct his neighbour, whē hee goeth astray Heb. 3.13.: Who can doubt but that a man is much more bound to doe it to those that are vnder his charge, and of his own familie.
Q. What doe you thinke of those men which doe not this?
A. Howesoeuer they take themselues, it is manifest that they haue not so muche as the shewe of Christianitie, nor of any godly minde: For can those bee good whiche suffer their family (whiche shoulde bee a little Churche) to bee so full of wickednesse, as roysting, swearing, rayling, lying, quarrelling, and all other filthinesse, that is euen a little hell: and neuer goe about to examine and instruct them in any goodnes. [Page] So that they haue their woork wel done in the weeke day, they care not where they become vppon the Sabboth day: They neuer examine them how they profit by the worde.
Q. What is the duetie of subiectes to their Prince?
A. The Subiecte is to loue, honour and obey the Prince 1. Pet. 2.17, and because he is defended both in his life and possessions by the Prince, hee is to be ready with his body and goodes to defende his Prince: and with a ready & cheerefull mind to pay tribute, and such like Ma. 17.24.25 Rom. 13.6..
Q. What is required of Princes and gouernours?
A. It is their duetie for to seeke the benefit of their subiects, to cherish and maintaine the good, and to punish euil doers. And this must bee by such lawes for temporall matters, as be equall, and for spiritual matters, as do maintaine sound religion.
Q. The subiecte is to obeye the Prince and the childe his father: Is this obedience to be shewed in all thinges?
A. They are to obey them in the Lord, and not further: for if they commaund that that God forbiddeth, wee must obey God [Page] rather Act. 5.29. & 4.19.. If the Prince should set vp false religion, the people must not receiue it. If the Father would match his Sonne with a wicked woman, or his Daughter with an euill man, voyde of true religion, they are to refuse, beecause they are commaunded to marry onely in the Lord Deu. 7.2.3.4 1. Cor. 7.39..
Q. What are the people bound to shewe vnto their Pastors?
A. They are bounde to esteeme them, as the Messengers of the Lorde of hosts Mal. 2.7., and disposers of Gods graces 1. Cor. 4.1, they ought to submitte themselues vnto them, to bee taught and guyded, and to obeye them in the doctrince whiche they teache: And to followe theyr steppes He. 13.7.17. They muste also prouide things necessarye for their sustentation 1, Tim. 5.17.
Q. And what must they doe to their flockes?
A. They are most straightly bound to watch ouer the flocke, and to feede them Ioh. 21.15 16.17. 1. Pet. 5.2., to open vnto them all the counsels of God, and to doe it faythfully 1. Act. 20.27. &. Pet. 5.2.: They must also be patterns and examples in al goodly conuersation 1. Pet. 5.3.. For if they fayle in eyther of [Page] these, they bee not true Shepheardes, but Woolues and Hyrelinges.
Q. What must be the behauiour of youth to the aged?
A. They must honour and reuerence the gray heade Leui. 19.32
Q. What must they shewe vnto the younger sorte?
A. As they be aboue them in yeeres, so must they excell in knowledge, wisdome, sobrietie, and staydnesse Tit. 2.2., so that their very countenaunce must bee as a brydle vnto the lustes of youth, that they maye bee ashamed to bee wanton and lyght in theyr presence. And there is no greater shame, then to see olde persons foolishe, ignoraunt, vaine, giuen to boyishe trickes, and lightnesse: which spoyleth them of all reuerence, and causeth them to bee condemned.
Q. The promyse seemeth to haue little force in it: for if wee consider the miseries and daungers of this life, wee will easilye confesse it to be farre better to bee out of the worlde.
A. Longe lyfe in it selfe is not suche a blessinge: for to the vngodlye it is a [Page] greeuous curse, beecause it had beene farre better for him to haue dyed in his cradle: But yet it is a great blessing, when GOD giueth it as a token and pledge of his fauour, and when a man is so guided in it, that it is to the increase and heaping vp of his euerlasting glory.
Q. The next commaundement forbiddeth to commit murther.
A. This precepte is of great waight, for the sheddinge of mans bloud is a thinge which God much abhorreth, as it may appeare by the penaltie, y t the murtherer shuld without al pity be put to death Num. 35.16.
Q. Is there no other murther here forbidden then, when a man dooth kyll with a weapon, or is the cause by anye meanes to take away life?
A. Yes, this Commaundement is expressed in one woorde, but yet it extendeth it selfe very largely, which will more euidentlye appeare, if we consider certaine rules whiche are generallye to be obserued in the law.
Q. Which are those?
A. First, that the law of God is not as the lawes of Princes, that a man can say, thought is free: but it bindeth as well the [Page] inwarde partes of the mind, as the outward partes of the body: Also where God forbiddeth any thing, he commaundeth the contrary. Likewise that which wee noted in the seconde Commaundement, that where god forbiddeth any one sinne hee forbddeth all other, that are of that kind, he forbiddeth all things that are accessaries vnto it, al things that doe nourishe and breede it, and so condemneth both the roote and braunch.
Q. Shewe then howe men commit murther?
A. Our Sauiour Christ in the 5. Cha. of Math. dooth affyrme, that anger, taunting, and reproachfull speeches are murder. Mat. 5.21.22.. S. Iohn saieth, that hee which hateth his brother, is a murderer, and no murtherer hath eternall life, abiding in him 1. Ioh. 3.15.. Then crueltie, vnmercifulnesse, oppression, fighting and quarrelling must needes bee murther.
Q. Then it appeareth, if these and sundry other such like be murder, beecause murder is bred and cherished by them, that many men bee murtherers, which doo not take them selues to bee so.
A. This Commaundement doth sitte [Page] higher vnto men then they suppose: For by nature wee bee all murderers: And if there were no chaunge by regeneration, nor no outwarde penaltie to restraine, it woulde breake out, and menne in theyr anger, furye, and hatred, would slea one another without pitie: Nowe GOD dooth iudge of these, as they lye in the heart.
Q. Doe not these kindes of murthers caste men out of the kingdome of God?
A. No Murtherer shall haue euerlasting lyfe: No mannes prayer canne bee hearde, so longe as hee hath a murtherers minde.
For the Lorde saieth, when yee stretch forth your handes, I will turne away mine eyes, for your handes are full of bloud Esai. 1.15. The Apostle willeth to lifte vppe pure handes without wrath 1. Tim. 2.8. If a manne bee fierce in anger and furye, cruell in malyce and hatred, boysterous in reuenge, and full of reuiling and reproach: This man beefore GOD is a ranke murderer, with a cruell heart, and bloudye handes: and his prayer is as acceptable vnto God, as if hee should offer a Dogge in sacrifice.
Q. What are wee then to looke vnto, in our repentaunce in this Commaundement?
A. Wee must seeke to haue all bloudy & cruell affections killed in vs: as anger, hatred, desire of reuenge, pryde, contempte, and such like: and we must put on, and deck our mindes with gentlenesse, lowelynesse, meekenesse, kindenesse, and longe suffering, for these thinges are here commaunded.
Q. Proceede vnto the nexte Commaundement, Thou shalt not commit adultery.
A. For the breach of this law GOD did appoynt death Deut. 22.22, to declare in what great detestation he hath adulterers. It is sette also before thefte, beeing worse then it: As Solomon dooth make comparison, and prooueth, that the adulterer is more abhominable then the Theefe Pro. 6.. And the cause why menne make so small accounte of this sinne, is, that the adulterer, and the adulteresse, haue not theyr braynes dashed out.
Q. There was such punishment appointed in the lawe, but many suppose [Page] that this rygour is taken away now vnder the Gospell, whiche is the tyme of grace.
A. Those are greatly deceiued: for looke howe a man is more to bee blamed, which goeth out of the waye in the cleare Sunne at midde daye, then hee which goeth by night with a Candle: euen so are men more to be punyshed for such foule sinnes in the cleere light of the Gospell, then in the time of the law.
Q. Some thinke it great pitie they should be dealt withal, because they may repente, and beecome honeste: Also Christe willeth to let the tares growe with the Wheate, least in plucking vppe the tares, the plucke vp the Weate also Mat. 13.29.30..
A. Some indeede make such reasons, but without all reason: for so they maye say of Theeues and Murderers, It is pyttie, they may repent. Also when they alleadg that the Tares must be let alone, that is not meant of open offendors, but of close Hypocrites, which are like good men: for it is Darnell, which Christ speaketh of, which is so like wheate, that it can hardlye be discerned, vntil it shoote forth the eare.
Q. They do alleadg also that Christ did not condemne the woman to death, which was taken in adultery, & brought before him Ioh. 8.3.10 12..
A. They doe alleadge it very vnskilfully, not considering, that Christe came not to take vpon him ciuil power, as a iudge to put to death: but to preache the Gospel, and to call men to repentaunce: and therefore when one prayed him to commaund his brother to deuide the land, he answered: Mā, who made me a Iudge, or a deuider Lu. 12.13.14?
Q. Come then vnto the wordes of the Commaundement: Doe yee thinke there is here any thing condemned, but the outward acte of fornication, adulterie, incest, or such abhominations?
A. Our Sauiour Christ saith, that hee which looketh vppon a woman, and lusteth after her, hath committed adulterie in his hearte. Also this must needs bee confessed, that all things, which do nourish and breede vncleane lusts are condemned here: as sōges of ribaldry, filthy and light communication, enticing apparell, gluttony, drunkennesse, vncleane, and vnchaste lookes, daunsing and such like.
Q. The Scripture doth mention, that [Page] dauncing was vsed and alowed.
A. The scripture doth not shew, that euer anye holye man or woman did vse this wanton kinde of daunsing of men and women together, whereby their inward lustes are stirred vp and increased. There was an other kind of daunsing, w c was alowed.
Q. What is here then commanded to the seruants of God?
A. All chastitie and purenesse, both of bodye and minde, sobernes in meate, drinke and apparell, with such like: Men must also take heede to their eies, least they come to haue eies full of adulterie, by viewinge the beautie of women.
Q. It followeth in the Commaundements: Thou shalt not steale: How far doth this extend?
A. It extendeth thus farre: firste that a man shall not wrong his neighbour in his goodes, by taking ought from him, or hurting him in the thinges he possesseth. Then on the contrary part, he is commaunded to be carefull for the wealth and prosperitie of his neighbour.
Q. Shewe then the particulars, in which men offend in the first part.
A. Men doe not onely commit these, [Page] when they laye violence 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, y t 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 y e 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 y e generall rule is, that whatsoeuer yee woulde that men should do vnto you, euen so do you vnto them 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, [Page] 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 Deu. 22.1.: Also wee are bound if our neighbour be poore, and wee rich, to minister vnto his necessitie 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 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 y e 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 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 y e 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 last Precept, and the other: for this is more inward, and toucheth more deepely, and sitteth nigher then they.
Q. This seemeth hard, for howe can any thing bee more inwarde then that which restraineth and bindeth the inwarde desires and intentes of the soule. Declare this thing therefore more plainly?
A. The other commaundements doe reache to all the inwarde motions of the hearte, which go with deliberation and consent: But this reacheth vnto those motions before they come vnto any consent, yea it reacheth vnto the roote, or fountaine it selfe of all euill thoughtes: and so it goeth deeper then vnto the thoughts. What testimonies of the Scripture are there to declare this thing?
A. The Apostle Paule setteth foorth howe close a sinne it is, when hee saith, I coulde not tell that concupiscence were sin, but that the lawe hath said, Thou shalt not lust Rom. 7.7.. Also S. Iames doth make it to bee the mother or the wombe, whiche doth conceaue and breed euill thoughts Iam. 1.14..
Q. Those which take it then that couetousnesse is forbidden in this precept because he saith, Thou shalt not couet: and those which take it that Saint Paule and Saint Iames in the places cited, doe [Page] speake of the grosse lust, are deceiued.
A. They are greatly deceiued, whiche commeth to passe through the barrēnesse of our language, which lacketh wordes to expresse these things: for the worde which wee translate in the commandement, Thou shalt not couet: in the tongues which the Scripture was first written in, is nothing neare y e worde which doth signifie couetousnes. Also that which is translated lust, in S. Paule, and Iames, doth not in those places, (beeing the word which is vsed in this cōmandemēt) signifie the grosse lust of the heart, which goeth with liking & consent: for naturall vnderstāding doth take that to be euil. But S. Paul did not know that this was sinne.
Q. What is it then which is heere forbidden, to speake more fully?
A. Heere is the naturall infection of originall sinne forbidden: out of which all other sinnes doe spring in vs. And therefore in this commandement children are founde guiltie. For the Apostle proueth them to be sinners, because they die Rom. 5.14.. Now it is certain that the childe newe borne, or before it is borne cannot sin in word, deed, nor thought: But this concupiscence is in his nature, which conceiueth & hatcheth diuers sinnes, [Page] which we see the buddes of, so soone as they haue any discretion.
Q. What haue we thē to note in this commandement, that it reacheth vnto both the tables of the law, or that it conteineth the whole concupiscence?
A. I do not thinke so, for although it be not mētioned in the first table of the law, yet when Christ giueth y e sūme of it thus, Thou shalt loue the Lord thy God with al thy hart, with all thy minde, with all thy thought, it forbiddeth & leaueth no place to any inward infectiō. Also the Lorde in this last precept doth mētiō nothing but toward y e neighbor.
Q. What do you gather for our repentance in this commandement?
A. As this cōmādemēt noteth vnto vs, y e root & fountain of sin, & frō whence it is bred in vs, so must it lead vs to begin our repentance at y e same: for so long as cōcupiscēce is not killed in vs, although we be reformed in our outward doings, yet wee are neuer the neare: for our heartes being vncleane still we loose all our labour.
Q. This being so secrete a poisō in our nature, how shal we know whē it is killed
A. A man shall easily know that it is killed, by the changing of his thoughtes, for [Page] looke howe fruitefull his minde is still in vaine, and corrupt motions, and looke howe farre he delighteth still in them, so far there remaineth life still in this wombe of sinne, which conceaueth them.
Q. Wee may perceiue by the opening of the lawe, that when we are regenerate, yet we come farre short of doing any thing perfectly, according to the straight rule: and therefore it may seeme that it is to small purpose that wee doe?
A. It is most true that euery one of the regenerate so long as they liue heere, may say with the blessed Apostle: The lawe is spirituall, and I am carnall, solde vnder sinne Rom. 7. Also there is no good woorke which wee doe, but there is some leauen of infection mingled with it: but yet it is vnto great purpose that wee indeuour to shewe foorth good workes, because God is highly pleased when we straine with all our might to attaine as nigh perfection as may bee Heb. 6.1. Phil. 3..
Q. Doe yee allow then of their sayinges, which speake thus, wee are weake and fraile, wee cannot but sinne in euery matter, wee doe well as nigh as God doth giue vs grace, more we cannot doe.
A. These sayinges are true in them selues to bee allowed: but yet the great abuse of them which is common, is in no wise to be liked. For when an euill disposed person to excuse himselfe and to couer his sinne doth answere thus, wee are all sinners, wee cannot but sinne: It is a foule abuse. Also when an ignorant and slouthful person vnto all goodnesse shall say, I doe well as neere as God will giue mee grace: It is naughtily spoken, for God is readie to giue and bestowe his graces in plentiful measure, if they woulde seeke and vse all the holy meanes and exercises that hee hath appointed.
Q Let vs come now vnto the Sacraments of the newe Testament: and first how many bee there?
A. There bee only two 1. Cor. 1.: that is, Baptisme and the holye Supper of the Lorde.
Q. To what ende and purpose are they ordeined?
A. They serue to confirme and strengthen faith, and to further repentance.
Q. Faith commeth by hearing Rom. 10.17.: & so repentance is wrought.
A. Yea but God vseth two sortes of [Page] teaching, to drawe vs nigher vnto himselfe. The one by the opening of the word, which doth display and offer vnto vs, all the treasures which are in the sonne of God: The other by the Sacraments, in which hee doth offer and set before vs the same thinges, in a kinde of teaching applyed vnto our dul nature. For whereas wee beeing lumpishe and heauie, our faith and minde doth not so readily mount vp into heauen, GOD doeth moste louinglye reache foorthe his hande, and so set vs ladders to creepe vpp by.
Q. Howe shoulde these earthlie creatures haue suche power in them, as to carrie mens mindes vp into heauen?
A. The thynges of them selues haue no suche power: but the institution of God, who hath appoynted them, to represent and set before vs Spirituall and Heauenlye thynges, and also the truthe of GOD which doth assure vs, as well of that which is signified, as of the signe: haue great force and power in them.
Q. Then yee are not of theyr minde whiche ascribe the power to the outwarde woorke: neither yet of [Page] theirs, whiche count them base and needelesse?
A. Wee must beware that wee giue not that to creatures which is proper only to God. For such as by grace vnto the signe (as though the woorke wrought dyd the deede) doe like blinde Asses rob God: Againe, those proude men, which are swollen so fat that theyr eyes are closed vp from seeing themselues: supposing their faith to be so strong & their mindes so heauenly, that they neede not the vse of the Sacramentes: are much to be misliked. Euen as those whiche take vpon them to know better what is fit for them, then God doth.
Q. What may the Sacraments bee likened vnto, that we may more fully see the vse of them?
A. The Apostle calleth circumcision the seale of the righteousnesse of faith Rom. 4.11.: and it is without controuersie that other Sacraments are so also: looke then what vse there is of a seale in temporall thinges, the like vse is there of the Sacramentes, in spirituall things.
Q. Declare then more fully that point?
A. When a man hath a promise of [Page] any good thing: hee thinketh it better when hee hath it in writing, but surest of all when it is sealed. Euen so God to make vs more sure, hath not onely giuen his worde written, but also hath set to his seale.
Q. If men were constant and true of their worde, there shoulde neede no seale to bee set thereto to confirme it. Doth it not therfore accuse the word, that the seale must bee put to it, for to make it sure?
A. There is no doubt but that the inconstancie of mans woorde was the cause why the seale was added. But the thing is farre otherwise beteweene God and vs: for it is not for any respect of the worde it selfe that seales shoulde bee added thereto. (For the word of it self is infallible.) But it is the wonderful kindenesse of God whiche doeth yeelde so muche vnto our vnbeliefe: that rather then wee shoulde haue any doubte of the truth of his vnchangeable woorde, hee woulde set to his seale also to confirme the same.
Q. May it bee gathered by this, that the Sacramentes are to no purpose without the worde?
A. It is out of doubt a most foule abuse [Page] and prophanation of the Sacramentes, to minister them vnto those which are not first instructed in the worde. For were it not a very foolish and ridiculous matter, for to put seales, and annexe them vnto a parchment without writing. What vse hath y e seale, so long as there is a blancke?
Q. There is the same reason in both the Sacramentes: and yet Baptisme is giuen vnto those whiche are without knowledge?
A. It is ministred vnto infants when they cannot knowe any thing at all: But yet they are bounde to knowe so soone as they come to yeeres of discretion, For such as continue in blinde ignorance, hauing byn baptized in their infancie, do carrie aboute a seale set vnto nothing. For this cause the Apostles are willed to teach, & thē to Baptize Mat. 28.19..
Q. How many parts do yee cōsider in a Sacrament?
A. There bee two in generall to bee considered: that is to say, the outward and visible signe: and the inuisible grace whiche is signified.
Q. What is that inuisible grace, which is represented in both the Sacraments?
A. That which wee obteine in Christe: for in both the Sacraments our Lord Iesus Christ is set before vs, with the riches of his grace: euen painted out, vnto our outwarde senses.
Q. Proceed vnto the holy baptisme: and first shew the doctrine which it doth seale.
A. The doctrine is this, y t wheras we were borne vncleane, euen a lumpe of sin, & therfore strangers frō god, & childrē of his wrath: He doth incorporate vs into y e body of his sonne, & wash vs from all vncleannes & filthinesse, and receiue vs into his owne family, to be heires of eternall life.
Q. How is this figured vnto vs?
A. By the water. For by it is set before vs, how we are baptized into Christ, euē into his death, burial, & resurrection. Also y e washing with y e water, which purgeth away the vncleannesse of the flesh: doth shew how the holy ghost doth inwardly wash away our sinnes in the blood of Christe.
Q. Is Baptisme only the seale in gods behalfe: by which hee doth assure vs of this newe birth and regeneration in his sonne?
A. It is the seale set to in the couenant betweene both parties as wel in our behalf, as in the Lordes. For as God doth thereby binde himselfe vnto vs to bee our God, by setting to his seale: So also doth it bind vs as the seale of our vowe, which we haue there solemnely made, to be his people, by renouncing the Diuell, and his workes.
Q. What say yee then of those which are not mindfull of this: but walke in al the lustes of the Diuell?
A. They haue vnfaithfully & traiterously broken so great a promise made vnto god. And so are become giltie of such a sin as shal turne to their greater damnatiō. For it had been better for them neuer to haue vowed Deut. 23.21.22. Eccle. 5.3.4.. For howe greeuous a sinne is it so to dally and dissemble with God?
Q. Let vs come vnto the other Sacrament. Shew also that doctrine which it doth seale?
A. The doctrine is plentifully set downe by our Sauiour in the sixt of Iohne when he saith, I am the bread of life which came downe from heauen, Hee that eateth this bread shall liue for euer. My fleshe is meate in deede, my blood is drinke in deede: hee that eateth my fleshe and [Page] drinketh my blood hath eternall life. Hee that eateth not my fleshe hath not life Ioh. 6.51.54 [...]5..
Q. Do yee then take this to be the doctrine of Christe, that his very naturall fleshe, and blood, and the very substance of it must bee receiued: and that none shall liue, but those which eate and drinke the same?
A. Wee can haue no benefit by Christ, vntill wee be partakers of Christ himselfe: And that in suche sort, that wee doe become flesh of his flesh, and bones of his bones, as the Apostle speaketh Ephe. 5.30.: and therefore suche as shalbe saued, doe eate his very naturall fleshe, and drinke his very naturall blood.
Q. Is not God onely the fountain of life? And then howe can it be ascribed vnto the flesh of Christe to giue life?
A. It is most certaine & without gainsaying, that God only is the fountain of life. And yet it is rightly ascribed vnto the fleshe of Christe to haue in it life, and to giue it, vnto all that doe eate thereof. Because his flesh is ioyned vnseparably vnto the Godhead, and from thence hath life also in it self. Which thing he plainely sheweth, when hee saith: As y e liuing sent me, so I liue by y e father, [Page] and he that eateth my flesh, shall liue by mee Ioh. 6.57..
Q. Seeing we must eate the very flesh of Christ, and drink his blood, or els we can haue no life. Doe 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 1. Cor. 10.4.. [Page] 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 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 y e bodie of Christ, but of bread, y t is absurde: for it is not common bread: but a Sacrament of Christes [Page] 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 y e manna [Page] 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 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, y t 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 [Page] 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 in them?
A. We are by fayth made members of Christe, euen fleshe of his flesh, and bones of his bones Ephes. 5.30.. And for the same cause the Church is called Christe 1. Co. 12.12: it is also Christe crucified, whose fleshe we eate, and which dwelleth in vs. And therefore those whiche are in Christe are newe creatures: theyr carnall lustes and sinnefull affections are mortified, by the vertue and power of the crucified fleshe of Christe. And also they are raysed by him vnto true holynesse.
Q. Doe yee then denye the true faith in Christ vnto those in whom sinne liueth and beareth sway?
A. They spoyle the passion of our Lorde, of al power and glory, which say they beleeue in him, and eate his flesh, and yet are abhominable sinners. For what doe they leaue vnto him, if he doe not by his flesh crucified slay sinne where he commeth.
Q. Doe not menne remaine sinners still, when they haue eaten the flesh of Christe, and drunke his bloud?
A. The Scripture saith, that he which committeth sinne, hath not seene him, nor knowne him 1. Iohn. 3.6: but yet it is one thing to commit sinne, and to liue vnto sinne, and an other to haue the remnaunts of sinne abyding in vs, which those that be in Christ haue Rom. 7..
Q. How shal a man know then, seeing sin remaineth still in him, whether it be aliue or dead?
A. Hee may easily know that by his heare. For if sinne stincke, and be loathsom vnto him: and hee is displeased, and mislyketh, and condemneth him selfe for it: And if it were possible, hee would vomit it vppe, as a thing that doth annoy the stomacke of his soule: Hee dooth abhorre it wheresoeuer [Page] it doth appeare, eitheir in him selfe, or in others: Then is the bodye of sinne as a rotten caryon in him, which hath from christ crucified receiued a deadly wounde. But if hee take ioy and delight still in sinne, and thinke it sweete and pleasaunt: then is sinne aliue in him stil, & he is dead, because Christ doth not liue in him.
Q. There is no man liuing, but taketh delight in some sinne or other.
A. I graunt that the moste godlye are sometime deceiued, and take pleasure in doing or speaking that, which they consider not to bee sinne: whiche they are greatlye grieued for, when they perceaue they did offende. Also in the heate of tentation, the corruption of fleshe dooth sometime preuaile, and take some delight in one sinne or other, which he knoweth to be sinne. But yet afterwarde it bringeth more griefe of hearte, then it hadde pleasure in it. And so there is great difference, betweene the faithful and the infidel, in the manner of sinning.
Q. What say yee then to the common saying, wee be all sinners, and shall be to our lyues end: we must repente so nigh as God will giue vs grace. But yet [Page] wee cannot leaue those thinges, whiche we haue bin accustomed vnto? are these worthy receiuers?
A. These are not woorthy receiuers, howsoeuer they flatter themselues, because they neuer fealt the power of godlines, nor knowe not true repentaunce. They are greatly bewitched with those general speeches, which in some sorte be true. They doe not perceiue what work God worketh in his children, to draw them out of the filthines of the worlde, that they be not spotted with it.
Q. What is the practise then of the godly in which they excell those other?
A. The godly man at all times, but especially whē he prepareth him self to come to the holy table of the lord, doth go through al the Commaundements of the lawe, to search and spy out what sin there is in him against any of them. But most of all hee doth make narow search for those sinnes, w t haue a deepe & secret roote in our nature: as pride, vaine glory, & couetousnes. And when he findeth himself faulty, then he crieth vnto God, to haue his spirit, to mortifie the flesh. He is humbled at the sight of his corrupt nature, he doth euen vow to God solemnly, w t a ful & setled purpose of hart, not for a day or two, but al his life long, to trauel in al holy [Page] exercise of prayer, hearing & meditating in the word, & carefull practising the same: & so to waight paciently & attend, when God wil succour him. Q. This diligēce is required at our hands. But that it may be the better known, shew the negligence of the other. A. The other sorte of men doe not rightly consider the worthines, and dignitie of the flesh and bloud of Christ: but come rashly & vnreuerently, in the filthy ragges of their sinnes. They do not purpose in theyr hart to turne from wickednes, but to liue as they haue done, euen in those things, which they know to be vngodly. And as for other foule sinnes which swarme in them, y t they vnderstand not to be sinnes, they are so farre from the desire to finde them out, by the true knowledge of the law: that they couet & labour to defend them to be no sins. And therfore they are wonderful glad, when they cā get any colour of matter, to proue that to be lawful, which their flesh lusteth after, & findeth sweetnes in. And for this cause they do not cal vpon God to haue power to ouercōe their sinnes. Q. They confesse when they heare of that which is euill, that they should leaue it, and they say, God graunt we may leaue it.
A. They cannot but confesse, that men ought to forsake wickednesse: they haue also a desire that they coulde so doe: but in this they fayle, that they neuer labour about it. They haue the witte to say, that if a man be fallen into a ditch, hee may cry long enough Lorde helpe me, if hee do not striue to come out, and take hold of such things as he may clamber vp by. And yet they are not so wise as to consider the meanes, by which GOD dooth reache foorth his mightie arme vnto them, to drawe them out of the puddle and mire of sinne. For God doth reach downe his arme, to drawe men vp to heauen, and to saue them by the preaching of the Gospel 1. Cor. 1.21: which is the power of God to saluation vnto euery one which doth beleeue Rom. 1.16. 1. Cor. 1.18.. But who beleeue this preaching, or to whome is the arme of GOD reuealed Esai. 53.1? They doe not seeke to lay holde of it: But contrariwise, they caste them selues headlonge into the snares of tēptation, by ioyning in felowship with the workers of iniquitie.
Q. Is that so great a hinderaunce vnto true repentaunce, when men accompanie them selues with such as liue and walke in sinnefull wayes? There bee some, which say, I thanke God, I haue [Page] such a strong faith in Christe, that I can keepe company with the worst, and yet they cannot hurt me: I hope to do them good.
A. Such men are euen as wise, and haue as good a fayth, as that man whiche shoulde skippe downe from the toppe of a house, and saye, I trust so in God, that I fear not any daunger, of breaking my legges or my necke: Or that shal cry out, & say, Lorde keepe me from drowning, and skip into the sea. For when a man hath heard the word, and doth call vpon God to saue him, he must auoide all occasions of euill: and therefore God doth command al his seruants to come out from among the wicked, and to seperat them selues. He pronounceth those blessed, which shunne their counsel, and their way.
Q. Doe yee esteeme those to bee worthy receiuers then, which striue and labour to returne home vnto God, and vse al good meanes which hee hath appoynted, although they be stil but weak and ful of infirmities?
A. They are worthy receiuers, and the Sacraments are ordayned for such: For if mens faith and repentaunce were perfect, then should not stand in neede of such helpe: [Page] 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 Ioel. 1.32: But yet this is to be added, that they he such as call vpon him in trueth 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, y e abuse therof must needes be a most fearful sin. God saith, y t when they stretch forth their hāds, he wil turn away his face Esai. 1.15. He calleth such praiers y e sacrifice of fooles Eccle. 40.: He saith y t y e sacrifice of y t wicked is abhominable vnto him. 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 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, [Page] & deny the throne of grace, vnto which we are willed to come boldly, to obtayne mercy and grace Heb. 4.1 [...]. Those which doo not ground their prayers vpō the promises of y e word: nor cannot perswade their hearts, y t 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 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 [Page] intercession for them with sighes & grones, which cannot be expressed 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 Luk. 11.13: and those whiche labour to obtayne the fayth to call vppon GOD, shal finde it 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 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 [Page] to heare, rather then to offer the sacrifice of fooles Eccle. 4..
Q. What waye doe menne bewraye the wante of reuerence in prayer?
A. When they praye but for custome and fashion. When they doe but bable with their mouth, their thoughtes wandringe, theyr hearts not lyfted vp into heauen: and when they praye so coldelye, that they doe not sighe, and grone in the spirit: euen with those sighes and grones which are vnspeakable, with whiche the holye spirite dooth make intercession for vs, as the Apostle saith Ro. 8.2..
Q. What is to bee doone in this thing?
A. Men are throughly and aduisedly to consider, into howe great and glorious a presence they come: and what high maiesty there is in the God of heauen, vnto whom they speake: and before whom they present them selues.
They are also to remember howe vile and vncleane they bee of them selues: that so they maye come with humblenesse of minde and feare. Further they are also to looke into them selues, to see how beggerly [Page] and miserable they are, and so to deale earnestlye and vehementlye, euen as those, whiche are vtterly vndoone and loste, vnlesse they bee hearde, and obtayne theyr suite.
Q. Come now vnto the peticions. What doe ye obserue in the order, by which they are placed?
Q. The order of the prayer is agreeable vnto the order of the law: Where the dueties vnto God beeing the chiefest, are set in the first place. For wee craue those thinges first and principally, which concern Gods honour: because that ought to be dearer vnto vs, and more precious then our owne soules: Because GOD is worthy all glory and honour, we are to care most for his name, and to delight more when it is hallowed and sanctified, then in life it selfe. And so aboue all thinges to shewe our desire, and wish, that this moste woorthye and most precious honor of his may be aduaunced.
Q. Whereby shall we know, when men haue this tēder loue vnto the name of God?
A. The grief, which a man doth conceaue when he seeth Gods name troaden downe, [Page] is a manifest declaration of his good will vnto it. For when the holy Prophet saith, That riuers of teares did flowe out at his eyes, because men kept not y e law of God Psal. 119.136.: Hee declareth a wonderfull loue of Gods honour, by the greatnesse of the sorrowe which hee conceaued, to see it defaced.
Q. Who are those then which abuse this prayer, meaning or desiring no such thing as they speake?
A. All those which are proude & seeke glory vnto themselues: Beeing so iealous ouer their owne honour, that to magnifie and lift vp them selues, they will treade downe the name of God. All those which professe the Gospell, and staine it with their wicked life. And likewise such as delight to rayse vp, and spreade sclaunders againste the profession of godlinesse. For all these say and babble with their mouth, Hallowed bee thy name, but their heart neuer careth for any such matter.
Q. Open the meaning of the second petition, which is in these wordes, Thy kingdome come.
A. It is manifest by the plaine words of this petition, that although God alone is the king of all nations, if wee respect his [Page] absolute power: yet because men are fallen from him, there is an other kingdom, which is contrary vnto his euen the kingdome of y e Deuil, which is the prince of darknes Ephe. 6.12.. vnder whom, as vnder a most fierce tyrant, all men are by nature. The summe therefore of this petition is, that we desire y e Lord to destroy the power and kingdome of the Diuell in vs, to set vs free from his tyranny, and that wee may obey him in holinesse and righteousnesse as our soueraigne and gracious Lord Luke 1..
Q. Yee confesse then, that there is no power to deliuer our selues from the subiection and tyrannie of the Diuell?
A. There is no power able to set vs free from this captiuitie, but only the power of God, and therefore we sue vnto him to do it, the Diuell hath his throne and scepter in the hearte of man, where hee sitteth with great power. And therefore our Lorde doth compare him to a strong man armed, which keepeth his pallace, which cannot be driuen out vntil a stronger then he come vpon him, and ouercome him Mat. 12.28.29..
Q. Wherein doeth the kingdom of the Diuell consist?
A. It consisteth in darkenesse and in [Page] sinne. For he is the prince of darknesse, and his power is onely in sin: and those things which followe sinne. It is of necessitie that wheresoeuer sinne doth beare sway, there he doth raigne. For he can not bee separated from sinne, being the authour thereof 1. Iohn. 2..
Q. Wherein doth the kingdome of God consist?
A. In righteousnesse, and peace, and ioy of the holy ghost Rom. 14.17.. For when we are set free from the bondage of our sinnes to obey God in righteousnesse, then is the throne of God set up in our hearts, and he doth raigne in vs as our king, & wee are his subiects.
Q. By what way and meanes doth God destroy the kingdome of the Diuell, and set vp his owne kingdome in vs.
A. The Gospel is called the kingdome of God Mark. 1.14.: it is called y e scepter of his power Psal. 110.2.: it is called the arme of God Esay 53.1. Because by it hee doth ouerthrowe and destroy the power of darknesse. By it he doth set vp his throne in the heartes of men. And by it hee doeth drawe men vnto heauen, as with a moste mightie arme.
Q. Let vs see then who they bee which pray this prayer in truth: & who [Page] they bee that babble they knowe not what?
A. Those doe pray this prayer aright which mourne and lament to see the dominion and power of the Diuel to be so great. And therefore they desire vehemently to bee deliuered themselues, and also that God would multiplie the number of his childrē, by spreading the light of his glorious gospel. And finally, they long for that day when hee shall put downe all rule, and all authoritie and power: and when hee shall put all his enemies vnder his feete 1. Cor. 15.25.. Contrariwise, those doe but babble they knowe not what, which say, Thy kingdome come, and yet seeke to keepe it awaye as muche as they can: by defending and vpholding wickednesse, and hindering the Gospel. For wee may see howe doting madde men are, which glory in this prayer, and say it is the best prayer (as no doubt it is) but they doe wishe quite contrarie vnto that which they speake.
Q. The third petition followeth. Thy will bee done in earth as it is in heauen. What say yee of this?
A. The wil of God is so holy, so right, and pure, that all our loue ought to be vpon [Page] it. And our vehement desire ought to bee that it myght bee perfectly perfourmed by men in earth, euē as it is by the holy angels in heauen.
Q. How can wee praye this prayer with faith, seeing wee haue no promise, that it shalbe so?
A. Although we haue no promise * that it shall bee so: yet the will of the Diuell ought to bee so abhominable vnto vs, that we should wishe it were vtterly destroyed: the will of God is so excellent, that our heartie desire ought to bee to see it wholy accomplished. This desire and loue of ours is not in vaine, although wee come short of that we wishe. For God doth accept our good will. Those are wicked fooles which speake the woordes, and desire no such thing in theyr hearte. Whiche appeareth by the loue they beare vnto vanitie, and sinnefull wayes.
Q. What followeth next?
A. The second part of the prayer, wherein wee beg for our selues: all things whiche wee stande in neede of both for this life, and the life to come.
Q What meaneth the first petition of this second part in which wee craue [Page] our dayly breade?
A. As God is the authour and nourisher of our life, so our life, so our Sauiour doth teache vs to craue of him all thinges whereby it is maintained. For this petition doth plainely teach, that wee must depend vpon God for this mortal life. And that it is not only lawfull but also our dutie, to aske of him al such things, as shall maintaine the same. It is not bread (by which is meant all sustenāce) whereby man liueth only Mat. 4.. But it is the ordinance of God which hath giuen that power vnto foode to nourishe vs. And therfore hee saith it is by euery word which proceedeth out of the mouth of God, we trauaile in vain vnlesse god blesse our labours Psal. 127.. We possesse all in vaine vnlesse hee giue vs the vse therof. For no mans life doth stand in y e abundance of things which he doth possesse as Christe saith Luk. 12.15.
Q. Wherefore is the prayer framed in this wise? this day, our dayly bread?
A. This maner of composing the wordes of the petition, is to cut of, & bridle all inordinate care, & immoderate desire of riches. For although wee be willed to aske riches of God: Yet wee may not aske to spend them vpon our lustes Iam 4.3. Neyther [Page] may wee make prouision for the fleshe to fulfill the desires there of Ro. 13.14. But we must be content with moderatiō, depending wholy vpon God.
Q. Is it then vnlawfull to craue of God to giue vs great riches? or to trauel with an earnest desire to gette store of wealth?
A. It is manifest by this petition how vnlawfull it is. The blessed Apostle also saith, that those which desire to be rich, fal into temptation, and a snare, & into many foolish and noysome lusts which drowne men in destruction and perdition 1. Tim. 6.9..
Q. Men are not (as you haue saide) to desire great wealth, that they may bestowe it vpon their lustes. But many hunt after riches that they may bee able to doe good.
A. This is a vain excuse of blind men, which knowe not their own weakenes. For they neuer came to the sight of that, whiche the excellent seruant of God speaketh: giue me neither pouertie nor riches, feed me with my stint of food: Least if I be full, I should lye, and say who is the Lorde? Or least I be poore, and steale, and abuse the name of my god. Pro. 30.7. He maketh his prayer agreeable vnto y t [Page] which Christ doth teache vs in this petition. Hee confesseth the weakenesse of mans nature, which can neither beare extreeme pouertie, nor yet great aboundance of wealth.
Q. The couetous man then doeth not vse this petition?
A. The greedie minde of worldlings, which cānot be satisfied, is far frō the desire of that which they speake: for the moderation which they in heart desire, is the infinite abundance of riches. And therefore they do but dally and mocke with God.
Q. What are the words of the next petition?
A. Forgiue vs our trespasses, as wee forgiue them that trespasse against vs.
Q. Doth this prayer belong vnto al the godly?
A. There is no man so holy but that hee shineth 1. Kin. 8.46: yea the best are so weake, that the holy Prophete saith, Who can tell how oftē he offendeth Psal. 19.? And for this cause wee are to craue pardō cōtinually. Because also our blessednesse doth consist in the couering of our sinnes Psal. 32.: We are to begge earnestly of God, to giue vs free pardon.
Q. What meaneth the other clause of the sentence? As we forgiue them that [Page] trespasse against vs?
A. This is put into our mouth when wee begge mercie at the hands of God: to bring vs in remembrance, that wee are to shewe mercie vnto men. We must bee mercifull as our heauenly father is mercifull Luke. 6.36.: or els how are we his children?
Q. Is there then no mercy to be obteined at the hands of God, for those which shew no mercie vnto men?
A. Our Lord doth teach, that except we forgiue from the hearte the offences of our brethren, we cānot be forgiuen of god Mat. 18.35.: and in saying this prayer, we craue to be no otherwise pardoned, then as we pardon. For it is reason that with what measure wee meate, with the same shoulde bee measured vnto vs againe Mat. 7.2.. If wee be so cruell y t wee cannot forgiue the offences which men commit against vs, which can be no more but as the debt of an hundred pence: with what face can wee require of God to bee forgiuen y e offences which wee haue cōmitted against him, which are as the debt of ten thousande talents Mat. 18.3 [...]. Looke how ofen therefore a man doth vtter this petition, with a minde desirous of reuenge: so often doth he call vnto the Lorde to take vengeance vpon him, for [Page] his sinnes.
Q. Do ye take it that we are bound to forgiue both the godly and the wicked? or are we onely to shew this mercy vnto the good?
A. We are to loue our enemies, to pray for them which hate & persecute vs, to blesse those which curse vs Mat. 5.44.
Q. Are wee bounde then to ioyne in familiaritie with the wicked? To like them, or to thinke well of them?
A. Wee must in our heartes wishe and desire that GOD woulde conuert and turne them from their sinnes, and giue them euerlasting glorie. But so long as they bee wicked, we must not like well of them, vnlesse wee will mislike the Lord God. We must take heed that it be not spoken against vs, when the Prophete saith, Woe bee to them, which call euill good, and good euill, sweete sowre, and sowre sweete, light darknesse, and darknesse light Esay. 5.. Wee are commaunded to separate our selues from the vngodly 2. Cor. 6.. Therefore they peruert the doctrine of this petition which alleadge it, to make an hotch potch of all. Yee must forgiue say they, and therefore ye must ioyne in familiaritie with them.
Q. Wee are willed to forgiue, howe can a man when hee hath wrong, seeke remedie by the lawe, but hee faileth in this?
A. When a man is iniuried in his possessions, in his body or in his name, hee may relieue and succour himself, & defend his right by law: but yet he may not doe it with a reuenging minde, and desire to hurt. The power is ordeined of God, & the magistrate doth beare the sworde to punish the euill doers, and to maintaine the good Rom. 13. Whē god hath ordeined so excellent a remedie, wee should greatly sinne, if we shoulde not take the benefit of it.
Q. Doe not those breake the rule of this praier, which doe not onely seek the defence of them selues from iniuries, but also to bring the offendours, being wicked men vnto punishment: can a man forgiue and yet doe that?
A. The minde with which a man doth a thing is all. If a man bee fouly slandered, and being one which is to set out and maintaine the Gospel: although hee shoulde not delight in the punishment of any, nor in respect of himselfe is to seeke it, Yet if the slander which cannot be taken away otherwise, [Page] be to the defacing or hindering of the truth, to the dishonouring of God, and the hurt of mens soules, hee is to seeke it: beecause these thinges of all other are the most precious.
Moreouer the correction by the Magistrate, is a singular meanes which GOD vseth, to bringe menne to better order of life, and in that respect a man may couet to haue them punished, with a charitable mind. If a man be iniuried, and seeke the punishement of the most wicked, of an hatred and reuenging minde, he dooth declare himselfe not to be of God.
Q. Who are they then, whiche offend in this petition?
A. Al those which fetle not the burthen of their sinnes, nor do not repent hartily for them. All those which are lead with hatred and desire of reuenge. And such as do not pray for the conuersion of their enemies.
Q. Come to the last petition: Lead vs not into temptation: but deliuer vs from euyll. What say ye of this?
A. As in the former petition wee desire pardon of our sinnes: so in this we intreate the Lorde to defende and keepe vs from the [Page] handes of the temptor: least we fall againe into them, or into greater. For what are we the better, if we should be released, and then fall from God into all abhominable sinnes, which we shoulde doe, if the Lorde shoulde let Sathan haue his full desire, to sift vs.
Q. Then it appeareth we are in great daunger?
A. We passe continually through wō derful daunger: and if the mighty power of God did not keepe vs, we should be swallowed vp. For the deuill goeth about as a roring Lion, seeking whō hee may deuour 1. Pet. 5.: and multitudes he doth ouercome, and leade into sinne, and so careith them to the pit of hell.
Q. Our strength then is not able to match with him?
A. We haue no power at all to resist him. And so we confesse in this prayer, when we intreat the Lord to deliuer vs from him. for the same cause also we are willed to bee strong in the Lord, and in the might of his power, and to put on al the armour of God: and to watch in prayer continually Ephe. 6..
Q. Do ye say, Lead vs not into tēptation, or suffer vs not to bee lead into temptation?
A. God doth not only giue leaue vnto the deuil to tempt, and doth take awaye his graces from the wicked, and leaue them in the snares of the deuill: but also when men haue despised his giftes, and set light by the help which he offreth in his Gospel: he doth blind their eies, & harden their hearts Esay. 6., and giue them vp into a reprobate mind Rom. 1.: that the deuil may lead them into most foule sins: And for this God is said to lead into temptation. We make suite therfore vnto the lord, that he will keepe vs from sinning against him in such sort, that he should be so displeased, as to giue vs vp into the hands of Satā. For that is a dreadful vengeance of GOD: which men doe prouoke, when they begin to sinne against their own conscience.
Q. How are we then to vse this petition aright?
A. Considering how weake we are, and how strong the enemie is, we must take heede, that we driue not the Lorde from vs by any filthy sinne of pride or such like. We must also shunne and auoyde all occasions of the temptation: for if a man shall desire the Lord to keepe him, that the deuill may not tempt him vnto adultery, then must hee also take heede to his eyes, as Iob did Iob. 30.. [Page] When he dooth giue scope vnto his eies to wander, he is worthily giuen ouer of God. And Sathan doth tempt him so far, that he commeth to be of the wicked, which haue eyes ful of adulterie, which cannot cease to sinne, as the holy Ghoste saieth 2. Pet. 2.14..
Q. What meaneth this, that is added? For thine is the kingdome, the power and glorye, for euer and euer, Amen.
A. This is the conclusion of the praier, wherein there is firste a reason rendred, wherefore wee shoulde obtayne, not onelye to be deliuered from the power of the deuil, but also receiue all good things from God: euen because he is king ouer all, and the might and power is his. Then also it doth shew, that God is to haue all the prayse and glory of our saluation. For they haue not a right minde, which are not as ready to giue honour and glory vnto GOD, for the good things they obteine: as to call for that they neede.