Luc. 10. Qui vos audit me audit He that heareth you heareth me FALSIL. Tell me I praie you are all christian men priests or no VERIL. Yea that they are trulie For as euerie one regenerate by the participation of water and the Holie-ghost is called a Christian of Christ so by him he is made a king and a priest Apoc. 1. as it is written Fecit nos reges sacerdotes patri suo He hath made vs kings and priests to his father And hereof S. Peter calleth vs Regale sacerdotium 1. Pet. 2. A roiall priesthood For by Christ we haue right and authoritie to preach the word of God yet euerie man in his calling We haue right libertie to call vpon God according to this saieng Inuoca me in die tribulationis Call vpon me in the daie of trouble Againe Quicquid petieritis patrem in nomine meo dabit vobis Whatsoeuer ye aske the father in my name he will giue it you We haue also power and authoritie to offer vp sacrifice of praise and thankesgiuing Propitiatorie is pacifieng Gods wrath For no mortall man can offer vp a propitiatorie sacrifice because that honor onlie belongeth to Christ our high bishop and Lord. There are fiue kinds of christian mens sacrifices a troubled spirit the sacrifice of righteousnesse the sacrifice of praise or the calues of our lips confessing the name of God the sacrifice of beneficence and communion and our owne bodie which is a reasonable sacrifice The prophet Micheas asked the Lord what acceptable thing he should offer vnto him His answer was I will shew thée O man what thing is good and what the Lord requireth of thée Vtique facere iudicium Mich. 6. diligere misericordiam humilem ambulare coram Deo tuo Namelie that thou doo right loue mercie and walke humblie before thy God But touching them which are called priests amongst vs now adaies you shall vnderstand that they are so called for thrée causes First because they are dedicated to Christ togithers with other Christians and are rightlie called priests because and in as much as they are true Christians Next in imitation of the people of Israell which called them priests that were occupied in the ministerie of the word of God and in the sacrifices of the law and this honor was onelie granted vnto the tribe of Leuy Thirdlie it pleased the holie fathers the successors of the Apostles to adorne before others with this worthie sacerdotall title those which teach the word of God minister the sacraments and declare vnto men that sinne death and damnation are abolished by the onlie sacrifice of Christ our high priest The old priests of the lawe did offer vp beasts but the Apostles and other priests of Christ and his gospell doo as it were slea men and offer vp a liuelie sacrifice to God by the gospell S. Paule testifieth that he made the like sacrifice when he slue the Gentiles with the sword of the gospell Rom. 15. Vt fieret oblatio acceptabilis Deo sanctificata per spiritum sanctum That the offering of the Gentiles might be acceptable to God sanctified by the Holie-ghost The papists would so make a sacrifice of a sacrament But the papisticall sacrifice is plaine sacrilege for it was not ordeined to teach Christ and to slea men to God by the sword of the gospell but to offer vp Christ for the quicke and the dead by that meanes defiling and treading vnder foote the sacrifice of Christ which by his priesthood hath found eternall redemption for it is written Hic autem vnam pro peccatis offerens hostiam in sempiternum sedet ad dextram Dei Hebr. 10. This man after he hath offered one sacrifice for sinnes is set downe for euer on the right hand of God and from henceforth tarieth till his foes be made his footestoole For with one offering he hath made them perfect for euer that are sanctified Therfore the popish priests are verie wicked which impudentlie dare reiterat and eftsoones beginne afresh that which is made perfect for euer by Christ our high priest FALSIL. The scripture reporteth Abraham Noe and Iob with others to be good men and iust But Christ saith Marc. 10. there is none good but God onelie and Christ is true Therefore Abraham Noe and Iob with others are not good men and iust VERIL. I denie the consequent For as no man shineth but by Christ Iesus Iohn 1. which is the true light lightening euerie man comming into this world and beléeuing in him so there is none good godlie and holie but by Christ onelie which is Summum bonum The chiefest felicitie the truth the righteousnes the life wisedome and the word of the father 1. Cor. 1. Qui factus fuit nobis sapientia à Deo iustitiáque sanctificatio redemptio Which is of God made wisedome vnto vs and also righteousnes and sanctifieng redemption Iam vos mundi estis Iohn 15. propter sermonem quem loquutus sum vobis Now you are cleane through the word which I haue spoken vnto you The gospell of Christ Iesus doth clense vs and sanctifie vs if it be receiued in faith Rom. 1. Est enim virtus Dei ad salutem omni credenti For it is the power of God vnto saluation to euerie one that beleeueth Marc. 16. Cui qui crediderit saluus erit Whom who so belieueth shall be saued Iacob 1. So we sée Omne bonum esse à Deo That all goodnes commeth of God which onlie doth purge vs and regenerate vs by his word to be made the sonnes of God of the children of wrath There is none good but whome Gods goodnes doth make good there is none holie but whom God doth make holie there is none vertuous but by Gods vertue No man by nature is good but onlie God which is almightie and omnipotent Man is changed by the spirit and grace of God and is made a good trée righteous holie as man may be good and as it were in a second kind of goodnes not comparable to Gods most excellent goodnes in anie case FALSIL. How manie causes be there of ciuill punishments VERIL. Thrée chiefe causes First the righteousnes and iustice of God which will haue sinnes to be punished with corporall and eternall paines according to the immoueable rule of his diuine iustice His reasonable creatures therefore be bound either to the obedience of GOD their creator or to his punishments Next the publike peace and tranquillitie without the which the gospell cannot be preached neither the church collected togither and preserued in mankind Thirdlie example that others by the punishments of the wicked might be admonished and terrified from the committing of the like sinne FALSIL. The tares in the gospell must not be taken awaie Matth. 13. Adulterers be the same tares spirituallie Therefore adulterers must not be taken awaie VERIL. The consequent is false And
gospell but also a king yet he shewed not himselfe as a king but vsed the spirit without violence that he might signifie that he punisheth all the wicked at the daie of iudgement And it is also a signification of the daie of iudgement FALSIL. Wherefore dooth God take men to grace and mercie and not the diuels VERIL. Bicause the sinne of the diuels is blasphemie and the sinne of our first parents was imbecillitie and weakenes God also sheweth his iustice in the eternall punishment of the diuell and his mercie in deliuering of man Matt. 25. And Christ said Ite in ignem aternum qui paratus est diabolo angelis suis Go into euerlasting fire which is prepared for the diuell and his angels Againe Iude. Seruabit diabolos aeternis vinculis God will reserue the diuels to euerlasting chaines Thirdlie the diuell sinned against God wittinglie and willinglie both in pride and contempt of the sonne of God whom therefore he contemneth bicause he cast him awaie to be worse than all creatures and man sinned by the instigation and deceipt of the diuell Genesi 3. And bicause the diuell sinned both of malice and wittinglie and hateth the sonne of God our mediatour with a perpetuall and insatiable hatred God receiueth him not into fauour For that the onelie sonne of God is the onelie mediator betwéene God offended and his creatures offending which mediatour the diuels persecute and blaspheme to the vttermost of their power alwaies labouring to contrarie the immutable will of God FALSILOQVVS The will of God is immutable Prou. 19. Moses gouernement was appointed by the will of God Therefore it is immutable VERILOQVVS I answer to the minor by distinction The will of God is immutable as he himselfe hath decréed To the minor the politike gouernement of Moses was ordeined by the will of God but so that it should be abolished againe when the Messias came which is the sauiour of mankind and that by thrée waies first by merit next by efficacie and thirdlie by intercession when he wrought in the world the mysterie of our redemption with other his signes wonders and miracles FALSIL. What are miracles VERIL. Miracles are the workes of God such as creatures No imitation of Gods miracles men and angels cannot imitate That is to saie the creation of the world the stopping of the course of the sunne the continuall moouing of the celestiall bodies the raising vp of the dead and to make the fruitfull barren And miracles are of two sorts ordinarie and inordinarie ordinarie are the creation the preseruing and propagation of mankind inordinarie to stop the course of the sunne to make the fruitfull barren and to raise vp the dead which the diuell can in no case imitate and followe Therefore he dooth alwaies maligne and take an offense against God FALSIL. Matt. 18. He that giueth cause of an offense dooth euill Christ geue cause of an offense Therefore Christ did euill VERIL. I denie the minor for Christ is no cause of an offense giuen There is a double offense one giuen and an other taken The offense giuen is an euill doctrine or a wicked example of life whereby others deceiued are made the worse In Catalogo haereticorum lib. 2. As Arrius the heretike bishop of Alexandria was the author of a most horrible offense giuen which affirmed Christ to be a creature onlie and confounded his Godhead It is written therefore that he burst asunder in the middest and his bowels gushed out Of which offense it is said Vae mundo a scandalis Wo vnto the world bicause of offenses And againe Vae illi per quem scandala fiunt Matth. 18. Wo vnto the man by whom offenses doo come The offense taken is when some are offended in hatred of the true doctrine as the Bishops the Pharisies the Saduces and the Scribes were with the gospell Therefore Christ said Sinite eos Matth. 23. caeci sunt duces caecorum Let them alone they are blind and the guides of the blind FALSIL. What is the lawe VERIL. The morall lawe which is holie and is established by the gospell as S. Paule saith is the eternall Rom. 7. immoueable wisedome in God and the rule of righteousnesse in the will of God discerning the good from the euill the which lawe is made manifest to the reasonable nature in his creation and after oftentimes repeated and established by the voice of God shewing in the church that God is a iudge binding all naturall creatures that they shall be conformable to that rule of the commandements of God declaring his horrible destruction to all them which will not reforme themselues according to that rule except they haue remission for Christes sake FALSIL. Luke 16. Christ said The prophets and the lawe reigned to Iohn the baptist Matth. 11. Therfore the morall lawe is abrogated and must no more be preached VERIL. I denie the consequent and answer to the antecedent by distinction Christ speaketh of Moses policie that is the ceremoniall and iudiciall lawe and not of the ten commandements which are the stedfast and perpetuall wisdome iustice and will of God which is immutable and God will haue all men to obeie his wisedome and iustice and would haue all men at all times to be in their maners and vsage conformable vnto the same Exod. 20. wherefore he saieth by Moses Ego sum Dominus Deus tuus I am the Lord thy God FALSIL. What is the peace of God VERIL. It is the tranquillitie of conscience and ioy resting and reposing it in God that he is at peace with vs by his sonne Christ of the which peace Christ himselfe speaketh saieng Pacem meam do vobis Iohn 14. pacem meam relinquo vobis I giue you my peace I leaue you my peace which is without all grudge worme Marc. 9. or sting of conscience and without all contrarietie diuision or schisme FALSIL. It was not lawfull to depart from the temple of Hierusalem and to make a schisme Iohn the baptist departed from the temple Christian mens ceremonies are spirituall things 1. Cor. 10. and made a schisme bicause he taught not in the temple but in the desert and ordeined a new ceremonie of baptisme and misliked the sacrifices commanded by God Therefore Iohn the baptist did not well VERIL. I denie the consequent and answer by distinction There is a double schisme One is necessarie which is done by the commandement of God peculiar vocation and calling So Iohn the baptist departed from the temple of Hierusalem in which his father Zacharias the préest taught and sacrificed bicause he was called therevnto by the most excellent and singular commandement of God The other is schisme rash and vnaduised hauing no commandement nor iust cause of reuolting which is to be denied and vtterlie to be eschued FALSIL. Tyndall and Luther had no commandement of God nor especiall calling Therefore they did naught in
separating themselues from the holie father the popes church VERIL. I denie the consequent bicause that separation or schisme was necessarie and godlie For either it was a singular calling as Iohn the baptist departed from the ordinarie power or else they did it for the vniuersall commandement of God which bindeth and compelleth all men that they must depart from the companie which imbraseth wicked doctrine and false worshippings according to such commandement as this is Fuge idola and Non habebis deos alienos coram me Exod. 20. Thou shalt haue none other gods but me This vniuersall commandement is greater and of more force than a singular calling therefore all men must willinglie obeie it FALSIL. What is the cause that Turkes Iewes Infidels and manie Christians are not partakers of Christs benefits but are damned VERIL. The cause is they cannot aâ—â—â—e vnto themselues the benefits of the sonne of God by faith which is the redéemer of all men Et dedit vitaÌ„suaÌ„ redemptioneÌ„ pro multis 2. Cor. 1. And gaue his life a redemption for manie 1. Tim. 2. Matt. 20. Exod. 15. and it was prefigured in the deliuering of the children of Israell But they being reprobates contemne these things and as it were cast awaie from them the sonne of God blaspheming him as the Turkes Iewes and manie others doo which beare the onelie names and outward shews of Christians but in their déeds and actions they are woorse than Pharisies that outwardlie séeme to blesse him with their mouths and cursse him with their liues and manners Therefore they are not heard of God when they aske of him FALSIL. Whatsoeuer saith Christ ye shall aske the Father in my name Iohn 16. he will giue it you If I aske a kingdome of him he will giue it me Bicause he is true VERIL. The minor is not true And distinction may be vsed in answering hereof For though that God be the author and giuer of euerie good and perfect gift both spirituall Iacob 1. and bodilie yet he giueth them and bestoweth them on such as pleaseth him when where and in such sort and quantitie as it best séemeth to his good and fatherlie prouidence So that we must not appoint him either the time measure or meane of his gifts but in all causes whatsoeuer we must tarrie the leasure of the Lord Qui benedictus est in omnibus vijs suis Psal 145. sanctus in operibus Which is blessed in all his waies and holie in all his workes And as his giftes be in number infinit in quantitie vnmesurable and in nature euerie one most excellent good both spirituall and corporall so he bestoweth them alwaies vpon his both spirituallie and corporallie Spirituallie for the furniture and beautifieng of the mind and soule of man as faith grace will wit memorie learning cunning and science And corporallie for the endowing and encreasing the outward happines of the bodie of man as helth beautie strength riches power and possessions In all which petitions made for the gifts of God we must follow the generall rule that our sauiour Christ hath prescribed vnto all flesh saieng Primùm quaerite regnum Dei iustitiam eius Matth. 6. adijcientur vobis omnia haec First séeke ye the kingdome of God and the righteousnes therof and all these things shall be giuen you meaning thereby that we shall haue all worldlie things the easier and with lesse trauell Then we must aske nothing hurtfull to the right of the church wherby the seruice of God shall be diminished our neighbour or common wealth impaired nor anie thing that should be an hinderance to our owne saluation To aske a kingdome when we cannot well guide our owne priuate estate we shall offend God because we haue not to appoint him the measure of his giftes happilie hurt the condition of manie hazard our owne soules Therefore we must content our selues with our owne calling remembring the holie Apostles saieng 1. Tim. 6. Quastus magnus pietas cum sufficientia Godlinesse is great riches if a man be contented with that he hath For 1. Cor. 7. Vnusquisque donum suum proprium habet ex Deo Euerie man hath his proper gift of God and he dooth sometimes as it were bridle and hold backe his seruants from committing sinne and wickednes togither with the world by the bit and bridle of scarsitie and penurie knowing bicause he is the searcher of the hart reines that if some might haue their harts desire and might enioy the fruit of their owne inuentions they would ignorantlie seeke their owne destruction by excesse Therefore it is written Rom. 8. Penuriam multo meliùs feras quà m saturitatem A man may better awaie with penurie than with saturitie God that made man knoweth what is in man and what estate is best for euerie man FALSIL. Wherefore doo the philosophers saie that mans will is cause of his owne miseries VERIL. Bicause men willinglie though vnwares procure to themselues manie miseries as for example Antonius at Rome willing to wage warre against Augustus was causer of his owne harmes 2. Reg. 11. King Dauid by taking awaie Vrias wife procured himselfe manie calamities Thus oftentimes mans wilfull mind is his owne miserie for that they are snared with pleasures and voluptuous liuing without Gods spirit as fishes are taken with the bait FALSIL. He calleth vpon the true God which calleth vpon one God maker of heauen and earth which is almightie wise iust good The Turkes and the present Iewes doo call vpon one God maker of heauen and earth which is almightie iust and good Therefore they call vpon the true God and shall be heard VERIL. I denie the minor because the Turkes doo call vpon their idoll yea rather I may saie they doo call vpon nothing For they doo not call vpon that God which is the father of our Lord Iesus Christ or which is the father the sonne and the Holie-ghost the which God hath manifested or opened himselfe in his word And because they doo not call vpon God in faith and knowledge of our mediator they are not heard for Christ saith Iohn 16. Nemo venit ad patrem nisi per me No man commeth vnto the father but by me Againe Iohn 14. Quicquid petieritis patrem in nomine meo dabit vobis What so euer ye shall aske the father in my name he will giue it you Therefore Turkes and Iewes doo erre from God two waies in essence will wherof without Christ our mediator there can be nothing rightlie determined FALSIL. What are the true principall causes of death and other the calamities of mankind VERIL. There be two causes the first and principall cause is sin which Adam committing departed from God and afterward spred into all men that is to saie the infirmitie of our corrupt nature and inclination to all euill The second cause is Rom. 5. the tyrannie of the diuell increasing by
people haue not this trust confidence in God bicause they doo not apprehend and take hold on the sonne of God by faith neither doo they comfort themselues by his benefits in the time of fearefulnes of death and sinne for it is thus said of the diuels Damines credunt contremiscunt Iacob 2. The diuels beléeue and tremble FALSIL. Esaie 53. Esaie saith of Christ that he did beare the sinnes of manie Therefore he did not beare the sinnes of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And by a consequent Christes death is not a sufficient sacrifice for all men and God hath a scroll of those that be elected to eternall life for which onlie the sonne of God died VERIL. I denie the consequent For the promise of the gospell is vniuersall as Christ saieth Matth. 11. Venite ad me omnes qui laboratis Come vnto me all ye that labour Rom. 3. S. Paule saieth Non est distinctio There is no difference Againe Rom. 10. Deus est diues in omnes God is rich towards all Therefore the prophet maketh no distinction touching the benefits of Christ his death which is auaileable and sufficient for all men 1. Ioh. 2. as the apostle saith Et ipse est propitiatio pro peccatis totius mundi And he is the propitiation and the obteinment of mercie for the sinnes of all the whole world but touching the men themselues whereof some apprehend the benefits of Christ by faith and other some willinglie reiect and cast awaie the same from them so that they themselues be the causers â—o themselues of their owne damnation making Christes death rather to serue to their damnation than to their saluation by their disobedience and lacke of faith as it appéereth by them in the parable that were bidden to the mariage and yet they would not come Matth. 22. Others expound this word manie for all mankind as here is the like Matth. 26. Hic calix est noui testamenti qui pro vobis pro multis effunditur in remissionem peccatorum This cup is of the new testament which is shed for you and for manie that is for all for the forgiuenes of sinnes FALSIL. Died Christ I praie you tell me then for all men or no VERIL. No. Christ died for none Iohn 3. Act. 13. but for such as laie hold on him by a liuelie faith and as for infidels blasphemers obstinate sinners and all such as take plesure to perseuere and continue wilfullie and gréedilie in wickednes contrarie to their owne conscience contemptuouslie casting as it were Gods mercies from them his death truelie shall be to them death and not life FALSIL. He that is dead saith S. Paule is iustified from sinne Rom. 5. Iudas is dead Therefore he is iustified and by a consequent is righteous VERIL. I denie the consequent First bicause there is an vnlikenesse in the example For Christ of whom the apostle speaketh here died innocentlie and willinglie as it is written Hebru 5. Voluntate eius sanctificati sumus We are sanctified by his will He praied for vs with teares Et exauditus est propter reuerentiam And was heard for his reuerence or willing obedience But Iudas and all other wicked doo die vnwillinglie and against their wils by the compulsion of sathan with fretting and repining against God Christ truelie perceiued and felt as it were a strugling and wrestling in his flesh Matt. 26. like as he saieth Spiritus est promptus caro autem infirma The spirit is willing but the flesh is fraile yet notwithstanding he fretted not nor was angrie with God as were Iudas Saule and Caine but willinglie made himselfe obedient to his fathers will as he himselfe confessed Non voluntas mea sed tua fiat Not my will but thine oh father be fulfilled Againe it is written Oblatus est quia voluit He was offered vp bicause he would willinglie And so the saints of God as Iohn Paule Peter and such others were obedient to the will of God in their death and crosse but yet their will and obedience was farre otherwaies differing from the will of the sonne of God as Christ himselfe said to Peter Alius te cinget ducet quò non vis Iohn 21. Another shall girt thée and lead thée whither thou wouldest not Further all saints also are sinners and trespassers and therefore their obedience is no merit or desert sufficient to purchase either their owne righteousnesse or anie other mans as the obedience of Christ is a sufficient merit or desert for to worke the righteousnesse of all the true faithfull people dispersed through the whole world vpon the face of the earth wheresoeuer FALSIL. What is that which we doo call the propitiation of sinnes VERIL. It is the death of the sonne of God which in Gréeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a satisfaction and a sacrifice for the sins of mankind Therfore it comprehendeth both the cause efficient promeriting for vs the forgiuenes of our sins and the effect which is the reconciliation of vs with God and the gift of eternall life FALSIL. We are the swéet bread as S. Paule saith therfore we néed not to be purged 1. Cor. 5. VERIL. I answer by distinction we are indéed the swéet bread by imputation and inchoation but not in perfection Therefore it is necessarie that we alwaies increase in new obedience as the prophets Christ and the apostles doo still crie vnto vs saieng Agite poenitentiam Repent repent and our sinne therefore is not imputed to vs bicause Christ is offered vp for vs Et deleuit chirographum aduersus nos scriptum And hath put out the hand writing that was written against vs and hath fastened it to his crosse whereby he hath wiped awaie our sinnes The theefe hanging with Christ vpon the crosse is a sufficient testimonie thereof And further S. Paule saith Exuite veterem hominem induite nouum Put off the old man and put on the new man FALSIL. What vse and fruit haue we Christians of the resurrection of Christ VERIL. We haue our iustification For God dooth forgiue vs our sinnes for Christes sake which died for vs and rose againe for our iustification and reckoneth vs righteous though the remnant of sinne still hangeth on vs as S. Paule saith Christus traditus est in mortem propter peccata nostra Rom. 4. resurrexit propter iustificationem nostram Christ was put to death for our sinnes and rose againe for our iustification that is to saie Christes death is a satisfaction for our sinnes whereby the wrath of God the father is pacified and by Christes resurrection the righteousnesse of Christ is imputed vnto vs which is begunne in vs here in this world and finished and perfected with eternall life in the world to come Whereby Ieremie calleth Christ our iustification Ierem. 33. And Christ himselfe speaketh of this righteousnes in Oseas where as it is
said O mors ero mors tua Ose 13. morsus tuus ero inferne Oh death I will be thy death oh hell I will be thy destruction that is to saie I will destroie and abolish death and hell in such sort that they shall not anie more be able to hurt me nor my church or congregation from henceforth FALSIL. Whie did there manie others rise with Christ after his passion Matt. 27. as the euangelists doo make mention and came into the holie citie VERIL. To the end that we should beléeue This was a figure of the resurrection that Christ would raise vp his whole church in the latter daie and that his church should haue eternall saluation wherein the faithfull shall enioie the fruition and the sight of God with the most swéete loue of him during all eternitie the beginning of which estate of life is perceiued and knowne in the resurrection of Christ that we should not be doubtfull of the remainder of another and better life after our temporall death in this world and that at the generall resurrection all both the quicke and dead shall be rewarded according to their works doone here in this world good or euill FALSIL. He that calleth vpon one God the maker of heauen and earth calleth vpon the true God The Turkes and Iewes call vpon one God the maker of heauen and earth Therefore they call vpon the true God VERIL. I denie the minor For the Turkes and Iewes calling vpon one God they denie him to be the true God the maker of all things which is the father of our Lord Iesus Christ The infidels call not vpon the true God Therefore they call vpon an idoll and not vpon the true God Further they cannot be certeine by hearesaie first bicause they haue no promise next bicause they reiect and as it were cast from them the sonne of God the mediatour cruellie blaspheme him and tyrannouslie persecute him in the members of his church and chosen vessels to saluation FALSIL. What is the finall end of Christes incarnation VERIL. It is to béecome a sacrifice for his church and that he might be present with hir quicken hir by the gift of the Holie-ghost and might raise vs vp vnto eternall life Therfore the sonne of God is not onelie a redeemer reconciling vs to his father by the merit of his death but he is a sauiour in effect Esaie 7. Matth 1. Dani. 12. whereby he is called Emanuell that is to saie God with vs. And the prophet saith Christ standeth Pro filijs populi propugnans eos For to defend the children of the people FALSILOQVVS For how manie causes is the church of God subiect to the crosse of afflictions VERILOQVVS There be sixe causes of the churches afflictions The first cause is common and pertinent to all men that is to wit sinne or the corruption of nature following the fall of our first parents and spred abroad by generation into all their posteritie And of this cause it was said Gene. 3. In quacunque die comederis morte morieris Whensoeuer thou doost eate of the trée thou shalt die the death And againe Rom. 5. Per vnum hominem peccatum in mundum intrauit per peccatum mors By one man sinne came into the world and by sinne came death The philosophers make will and matter the cause of sickenesse and of death as the substance of an apple is the cause of his putrifaction But these are not the principall causes The principall and chéefe cause of sickenesse and death is sinne for the which mans nature is subiect to corruption and death And the second cause truelie whie the church or congregation of God is more subiect to the crosse and miserie than other men are is the diuell which bicause he hateth God he inuadeth his church the more gréeuouslie than anie other companie The third cause is bicause God would haue his wrath against sinne to be perceiued and knowne which the wicked companie and the epicurean sort doo securelie contemne and scoffe at The fourth cause is for that the church hath also hir sinnes which must be mortified by the crosse of afflictions The fift is bicause God would haue our afflictions to be the testimonies of his presence in his church when he deliuereth vs by his diuine power The sixt cause is that we should be certeine that there remaineth another iudgement in the which the godlie that haue béene afflicted in this life as Iohn the baptist and Paule with others shall be rewarded and the wicked as Herod Nero and such other shall be punished with eternall death bicause it is impossible that the godlie people should be alwaies in miserie and the wicked contrariewise should be still in pleasure FALSIL. Whie dooth Christ call the diuell Iohn 16. the prince of the world VERIL. He dooth not call him so in respect that he is the maker and the guider of the world which is the onelie worke of God but bicause he dooth beare rule in worldlie men and such as are not new borne which securelie giue themselues ouer to sinne whom the diuell leadeth whither it listeth him according to his will and pleasure holding them still to be his bondslaues captiues and thralles as long as they liue licentiouslie The holie apostle also calleth him the gouernour of such liuers Ephe. 2. saieng Ye walked in time past according to the course of this world Ac iuxta principem cui potestas est aeris qui est spiritus nunc agens in filijs cōtumacibus And after the gouernour that ruleth in the aier the spirit that now worketh in the children of vnbeléefe and disobedience FALSIL. What dooth Christ meane by the world in the gospell Iohn 16. VERIL. He meaneth worldlie and carnall men which falslie and wickedlie iudge of Christ and of the doctrine of his church of whom there be foure sorts First the mightie men of power iudge the doctrine of the gospell to be Seditiosam Luc. 23. seditious 1. Cor. 1. The wisemen of the world suppose it to be Stultitiam foolishnesse Matt. 26. The iusticiaries accompt it to be Blasphemiam in Deum blasphemie against God The Epicures doo esteeme the gospell to be Anilem fabulam commentitiam an old wines fained fable Psalm 14. as for example The foole said in his heart Non est Deus There is no God And the first psalme calleth such persons Derisores scorners Thus we sée that these foure kind of people mightie men of power worldlie wisemen iusticiaries that is such as suppose they can make themselues righteous in the sight of God by the merit of their owne workes and Epicures which do make Summum bonum their chéefe felicitie to be in all voluptuous carnall and licentious liuing with greedines thereof beléeuing as the Saduces did that after our death there is no part of man remaining These foure sorts are taken for the world in the scriptures of
vs for his Christes sake Contrition and faith are ioined together in the psalme Psalm 146. where it is said Beneplacitum est Domino super timentes eum in eis quisperant super misericordiam eius The Lord is well pleased with them that doo feare him and in all them that put their trust in his mercie All the scripture dooth preach of the feare of God of contrition and of faith wherevnto are referred as to the chéefe causes of our saluation all the saiengs and examples of the holie scripture Bicause such doo beare Aesops wallet vpon their shoulders into the former part whereof they put other mens faults and be euer tooting and prieng vpon them being still before their eies and into the hinder part they put their owne faults and cast them behind them whereby it commeth to passe that they quicklie forget their owne lewdnesse and yet haue an hundred eies as Argos had to looke vpon other mens actions but are as blind as wants in consideration of their owne dooings FALSIL. Christ saith Matth. 5. It was said vnto men of the old time Thou shalt not kill Therefore it was not spoken vnto vs. VERIL. The fallacie lieth in equiuocation that is in diuerse significations to one word or matter Christ dooth not signifie here anie certeine time or age of men but the order course or sequele of time to wit the morall lawe was published or recited by Moses vnto the Israelites by the expresse voice of God which lawe was first graffed in the minds of men and afterwards obscured againe wherefore it was often repeated Therefore the morall lawe Exod. 20. or the lawe of the ten commandements dooth obligate and bind all men of what time or estate so euer they be either to obedience or to abide the punishment that is due for their disobedience Bicause that law is the eternall and the vnmooueable rule of the wisedome and righteousnesse of God wherevnto he will haue all men to be conformable and obedient FALSIL. Rom. 6. Paule saieth Ye are not vnder the lawe but vnder grace Therefore we are not bound to the lawe VERIL. I denie the consequent bicause the fallacie lieth in the figure of his Species For the apostle signifieth by not to be vnder the lawe not to be vnder the condemnation of the lawe but to be deliuered by Christ from the cursse of the lawe vnto the obedience whereof or to the punishment all people are bound according to this saieng Deut. 37. Maledictus omnis qui non manserit in omnibus his quae scripta sunt in libro legis vt faciat ea Curssed be euerie one that abideth not in all those things that be written in the booke of the lawe to doo them FALSIL. It is a rule among the lawyers that no man ought to be punished for his thoughts Affections are naturall motions as gladnesse sorrowe desire wrath hope and feare Therefore wrath and such other affections are no sinnes and ought not to be punished VERIL. I answer by distinction The lawyers meane as touching politicall or worldlie iudgements which doo onelie punish externall and outward offenses but God dooth punish also our inward thoughts for it is written Deus est scrutator cordium Psalm 7. God is the searcher of our hearts And S. Paule saieth Non solùm morte digni sunt Rom. 1. qui faciunt peccata sed etiam qui facientibus consentiunt They are not onelie worthie of death which doo euill but they also which doo agrée and consent to them that doo euill Againe Rom. 7. Nesciuissem concupiscentiam esse peccatum nisi lex dixisset Non concupisces I had not knowne that concupiscence was sinne except that the lawe had said vnto me Thou shalt not couet nor vse concupiscence FALSIL. Wherefore and to what vse doo we receiue the Lords supper VERIL. Bicause Christ commandeth vs so to doo Luc. 22. 1. Cor. 11. and also for a thankefull and continuall remembrance of Christes death and of the diuerse benefits that all mankind receiueth thereby and the faithfull doo take eate and drinke the Lords supper after a heauenlie and spirituall sort but yet verelie and indéed therefore we are therewith fed to euerlasting life It is enough once to be baptised as once to be borne into this world But as we néed in this world often times to be fed and nourished so the Lords supper must be often times receiued FALSILOQVVS The Stoiks opinion of putting awaie of affections is foolish and vnpossible Matth. 5. Christ willeth vs to put awaie affections as wrath and such other like Therefore the opinion of Christ of putting awaie wrath agréeth with the Stoiks and is vnpossible VERILOQVVS I answer by distinction The Stoiks which affirme that no gréefe or affection can happen vnto a wise man doo command vs vtterlie to take awaie from mans nature all affections yea though they be ordinarie and good as naturall loue towards our wiues children and freends Matt. 22. Luke 10. which is not onelie vnpossible but also wicked bicause God saieth Diliges proximum tuum sicut te ipsum Thou shalt loue thy neighbour as thy selfe And the apostle saith Ephe. 5. Vni diligite vxores vestras Ye husbands loue your wiues And Christ dooth not bid vs vtterlie to take awaie out of our nature all affections but onelie those which be inordinate as priuate wrath or hatred But Christ commandeth vs to guide and augment our ordinarie affections as our loue towards our wiues and children that they may be also conformable vnto the lawe of God So then all wrath is not forbidden for that it is said Irascimini nolite peccare Be angrie and sinne not FALSIL. Of how manie sorts are the promises of God VERIL. They are of two sorts the promise of grace and the promise of corporall benefits and goodnesse The promise of grace is the reconciliation forgiuenesse of sinnes righteousnesse and eternall life which is promised and giuen fréelie to all them that truelie repent gladlie heare the voice of the gospell and beleeue on the sonne of God our mediator and redéemer as it is witnessed in the first promise made in paradise Semen mulieris conteret caput serpentis Gene. 3. The séed of the woman shall bruse the head of the serpent And Christ saieth Num. 21. As Moses lifted vp the serpent in the wildernesse so must the sonne of man be lifted vp Iohn 3. Vt omnis qui credit in eum non pereat sed vitam habeat aeternam To the end that all that beleeue in him should not perish but haue life euerlasting And his promises of corporall goodnesse are the collecting and gathering together of his church out of mankind and the preseruing of the same in the which he would be knowne and glorified howbeit it is oftentimes a small companie as it is said Grex meus pusillus grex My flocke is a little flocke oppressed