which generall act of the Holie-ghost was after transferred to the Church which he nourisheth by singular meanes and defendeth it Next the holie-ghost spake by the prophets Thirdlie he appeered in the likenes of a dooue at the baptisme of Christ Fourthlie Matt. 3. he was manifested to the disciples in the daie of pentecost in the shape of firie toongs Act. 2. which patefactions are certeine testimonies that the Holie-ghost is an other person than the father and the sonne FALSIL. Christ saith Iohn 16. The Holie-ghost shall lead you into all truth Therefore Christ taught not his disciples all truth but the Holie-ghost will reueale some new things as the masse traditions and worshipping of the papisticall church VERIL. I denie the consequent and answer by distinction for Christ speaketh of the same veritie which is reuealed in his word as he saith in another place Sermo tuus est veritas Iohn 17. quam spiritus sanctus illustrabit Thy word is the truth which the Holie-ghost shall open He speaketh not of those things which God hath not opened to his church in his holie word as to know the time of our deaths when the daie of iudgement shal be or such like the curious searching out whereof is the rashnes of man forbidden by this saieng Scrutator maiestatis opprimetur à gloria The searcher out of the maiestie of God shall be confounded with his glorie FALSIL. What is the certeine note and marke of the presence of the Holie-ghost VERIL. The spirituall or good motions of the hart as is praier and inuocation the loue to heare the word of God and the true imbracing of the same whereas there are no such motions felt there the Holie-ghost is not and such as are without these good féelings are no true members of the church according to that saieng Rom. 8. Qui non habet spiritum Christi non est eius He that hath not the spirit of Christ is none of his 2. Reg. 11. Iohn 18. except they doo returne to God by repentance and conuersion as Dauid Manasses Peter and such other did which receiued againe the Holie-ghost by repentance and faith that was put awaie from them by their falles contrarie to their owne conscience FALSIL. What is the office of Christ VERIL. First Christs office is by his preaching to open to vs and his church his fathers eternall will Next to offer him selfe vp a sacrifice to his father for the redemption of all the world and to deliuer his vniuersall church from death sinne and the tyrannie of the diuell FALSIL. Act. 12. Nero killed Paule Herod killed Iohn and Iames Therefore Christ deliuereth not his church giueth hir no peace nor victorie against hir enimies VERIL. Christ giueth vs the eternall victorie which hereafter we shall behold And now we haue the victorie also howbeit we can not see it with corporall eies for the church is preserued though the diuell rage and horriblie inuade it God defendeth it maruelouslie without anie mans power or strength as the father himselfe saith Seruabo vos non in arcu Ose 1. nec in gladio sed in Domino Deo vestro I will not deliuer you through my bowe or sword but in the Lord your God that is in my sonne which is your Lord and your God Also God saith in Zacharie Ego ero igneus murus vester Zachar. 2. I will be to you a wall of fier round about FALSIL. When began the kingdome of Christ in mankind VERIL. The kingdome of Christ or the presence of the sonne of God was in mankind streightwaies from the beginning of the making and receiuing of man among the fathers prophets and the godlie people of the old Testament as Irenaeus saith Semper adest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humano generi The word that is the sonne of God was alwaies present with mankind Also S. Paule saith Christus hodie heri Hebr. 13. in omnia secula Christ yesterdaie and to daie and the same continueth for euer the author of truth and goodnes FALSIL. The taking awaie of an other mans thing against the owners will is theft Matth. 21. Christ commanded the asse and hir colt to be brought vnto him and that against the owners will Therefore Christ did not well VERIL. The minor is to be denied Christ was the superior Lord of this people although he vsed not that his externall power and right bicause he came to be made a sacrifice for our sins yet notwithstanding he had power ouer this people as he himselfe saith Dominus hijs opus habet Matth. 21. The Lord hath néede of them Againe he tooke not awaie the asse against the owners will but with his good will when the disciples had alleged vnto him the cause of taking hir awaie declaring their message which the Lord gaue them in charge to doo FALSIL. When shall the kingdome of Christ which is the collecting of his church end VERIL. In the last daie when as the Apostle saith 1. Cor. 15. Regnum patri suo tradet He shall deliuer vp the kingdome to his father ouercomming all his enimies and his churches as sin death sathan hell all tyrants for then shall we see the verie sonne of God which is corporall he will bring vs vnto his father there shall he present his church before his eternall father then shall we beginne to see and know the father visiblie whose fruition is eternall life In the meane season the kingdome of Christ is named in vs bicause it dwelleth in vs by his ministerie And trulie therefore is his word sent vnto vs for he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in respect of vs and of his father also And the Apostle here speaketh of Christs kingdome in this world 1. Cor. 15. whereby he congregateth his church together and dooth mightilie defend it by his infinite power and mercie without corporall violence FALSIL. The minister of the gospell ought not to vse corporall violence Christ vsed corporall violence in whipping the biers and fellers out of the temple Iohn 2. Therefore Christ did not well VERIL. This may be answered thrée waies First I denie the minor bicause Christ mooued not sedition neither vsed corporall violence Act. 5. But as Peter killed Ananias and Saphira his wife without corporall violence yea God him selfe quicklie destroied them so Christ here saieth Zelus domus tuae comodit me Psal 69. The zeale of thine house hath eaten me that was a certeine diuine force and indignation enflamed with the loue and desire of the affirming and propagation of the honor of God Secondlie I answer to the minor As the minister of the gospell ought not vse corporall violence truelie but in his owne house so Christ did well in casting out of these chaffering hucsters out of the temple Iohn 2. bicause it was his house and his place Thirdlie Christ is not onlie a minister of the
commandement of dooing repentance is vniuersall and the promises therevnto annexed be likewise vniuersall and includeth all people as Venite ad me omnes Matt. 11. Esaie 53. Come vnto me all yee And againe Delicta omnium nostrum tulit He hath borne all our sinnes Thus haue the seruants of God alwaies wrestled with sin that the pricking thereof should not perse them to death Thus did the woman the Cananite which acknowledged hir selfe vnworthie of Christs benefits obteine grace and mercie by faith and constancie in hir inuocation and praier FALSIL. The diuell dooth miracles and strange works what difference therefore is there betweene true miracles and false VERIL. There is a three double difference The first is taken of the substance oâ— miracles bicause that the diuell truelie cannot imitate or followe the true miracles or the miracles of the church as to raise vp the dead to life againe to let the course of the sun to stop the course of flouds and to make the barren to beare children The second difference may be taken of the accident that is to wit in confirmation of false worshippings and false doctrine as the â—â—racles which were doone among the gentils and papists were doone of the diuell for the confirmation of idolatrie and false worshipping as the inuocation and praier to the dead contrarie to the expresse word of God saieng Thou shalt haue none other gods but me Exod. 20. And this rule is alwaies immutablie to be obserued that we must beléeue no miracle doon contrarie to the expresse word of God Also Deut. 18. Thou shalt not enquire the truth of the dead The third difference is that the miracles in the church doo repell and cast out the diuell whether he will or no Luc. 11. as Christ did cast out the dum diuell and afterward the dum spake the people maruelled the like he did other times also FALSIL. Can the holie and elect people of God fall and léese the Holie-ghost their faith 〈◊〉 grace of God and be damned VERIL. No they cannot for our sauiour Christ hath said Matth. 24. Except those daies of trouble should be shortened no flesh that is no man should be saued but for the sake of the elected those daies shal be shortned And againe False christs and false prophets shall arise and shall giue great signes and wonders insomuch that if it were possible the verie elect should be brought into error By these words it appeareth manifestlie that God in mercifull prouidence will shorten the daies of trouble that shall be towards the end of the world bicause his elected and holie people may not thereby be brought to euerlasting destruction and that it is not possible for them to be so brought into error by false christs and false prophets that they should by error be brought into euerlasting damnation 1. Cor. 10. And S. Paule hath written thus to the Corinthians God is faithfull and will not suffer you to be tempted aboue your power but euen in the midst of the temptation he will make a waie that you may be able to beare it Rom. 8. And againe to the Romans Who will laie any thing to the charge of Gods elect 2. Tim. 2. And againe to Timothie The firme foundation of God standeth stedfastlie hauing this seale God knoweth who be his But least this doctrine should encourage any man to lead a carelesse life the apostle saith in the next sentence Let euerie one that calleth vpon the name of the Lord depart from iniquitie And to the Romans There is no condemnation to them that be in Christ Iesus which walke not after the flesh Eph. 4. And to the Ephesians the apostle saith Gréeue not the holie spirit of GOD in whom you are sealed against the daie of redemption Our care is to liue without sinne according to the exhortation of th'apostle Iohn 1. Ioh. 2. My little babes I write these words to you that you should not sinne but if any man doo sin we haue an aduocate with the father euen Iesus Christ the righteous and he is the propitiation for our sins Gods elected doo sinne as the wise man saith verie often but they rise againe by repentance Prou. 24. The righteous person saith he falleth seuen times and riseth againe but the vngodly fall downe headlong into mischiefe FALSIL. The elect people are alwaies beloued of God therefore they cannot fall VERIL. The elect people are indéed beloued of God and so beloued that nothing can separate them from his loue Rom. 8. As the apostle writeth I am sure that neither death neither life neither angels neither principalities neither powers neither things present nor things to come neither fortitude neither higth neither depth neither any other creature can separate vs from the loue of God which is in Christ Iesus our Lord. But yet they may and doo fall â—s Salomon saith Prou. 24. and being downe they rise againe being lifted vp by that louing Father from whose loue their often and horrible falles cannot separate them For so God loued the world that is Iohn 3. his elect in the world that he gaue his onlie begotten son that all that beleeue in him shuld not perish but haue euerlasting life FALSIL. Tell me what is blasphemie and whether the sinne therof be remissible and pardonable or no VERIL. Blasphemare est maledicere ac malè precari alâ—js per nomen seu inuocationem Dei Blasphemie is a sinne against the Holie-ghost a curssing and reproching commonlie referred vnto the despite of GOD when one knowing and willinglie would adnihilate and make void the power of God and withstand the truth that a man knoweth as the Phariseis reuiled reiected Christ oppugning the truth manifested vnto them by the testimonies of God and attributed the works of Christ to the diuell Matth. 12. Marc. 3. Luc. 11. Exod. 10. and to take vpon him aboue the might of God as Pharao Senacherib and Holophernes did And touching pardon thereof I answer by distinction that they are forgiuen which sinne therein by ignorance and afterward truelie repent them thereof as S. Paule did 1. Tim. 1. which saieth that he was a blasphemer but yet he receiued mercy forgiuenes of his sinne bicause he persecuted the congregation of GOD ignorantlie And this is a generall rule euer inuiolablie to be obserued Venite ad me omnes qui laboratis Matth. 11. Come vnto me all ye that are heauie laden with the burthen of sinne c Vius ego dicit Dominus Eze. 18.33 1. Tim. 2. Rom. 5. As sure as I liue saith the Lord I will not haue the death of a sinner but rather that he should conuert and liue And that God would haue all men to be saued Againe Gratia exuberat super delictum Grace is more aboundant than sinne We must déeme of the will of God according to these saiengs of scripture and promises and not after our owne
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
God FALSIL. Iohn 9. God dooth not heare sinners All men are sinners God therefore dooth heare no man VERIL. I will answer by distinction first vnto the maior God dooth not heare sinners that is such sinners as doo not repent Againe to the minor All men are sinners in respect of their corrupt nature but such as doo repent that is to wit such as acknowledge their sinnes conuert from them and flie vnto God for the mediatours sake and haue not againe anie purpose of wickednesse in their minds such certeinlie are heard of God not for their owne worthinesse but for Christes sake as he himselfe saith Iohn 16. Quaecunque petieritis patrem in nomine meo dabit vobis Whatsoeuer ye shall aske the father in my name he will giue it you FALSIL. Manie martyrs praied to be deliuered from tyrants but they were not heard Therefore this promise of Christ Iohn 16. Whatsoeuer ye shall aske the father in my name he will giue it you is not vniuersallie true VERIL. I answer to the antecedent by distinction The things which we desire of God are of two sorts Some be spirituall as the forgiuenesse of our sinnes and the inheritance of eternall life which are granted vs according to this saieng Nolo mortem impij Ezech. 18. sed vt conuertatur ac viuat I will not the death of a sinner but that he should conuert and liue Againe My shéepe heare my voice Iohn 10. Et ego do eis vitam aeternam And I giue them eternall life Other gifts of God are corporall which he dooth not streightwaie giue them when we aske them or not after that sort as we doo aske them bicause God will haue his church subiect to afflictions and to shew hir obedience vnto him therein Therefore corporall things are to be asked with the condition of the glorie of God of our saluation and the profit of our neighbour And often times God giueth not that that we aske but that which is much better than that we aske bicause we haue not the perfect knowledge to aske such gifts as are most requisite and necessarie for vs. As it well appeareth by the answer that Christ made vnto the mother of Zebedeis children which would haue hir two sonnes Iohn and Iames to sit the one on his right hand and the other on his left hand in his kingdome saieng vnto them Matt. 20. Nescitis quid petitis Ye wot not what ye aske FALSIL. What is the kingdome of Christ VERIL. The kingdome of Christ is to sit at the right hand of his eternall father defending his church preseruing the ministerie of his gospell gathering together his congregation by the voice of his word quickening the hearts of his faithfull people by the gift of the Holie-ghost and finallie raising them vp from death and afterwards giuing them eternall life And therefore he is called Emanuell Matth. 1. that is God with vs. And S. Paule speaketh of the ascension of Christ and of his spirituall kingdome out of the psalme saieng Psalm 68. He ascended on high and led captiuitie captiue Ephe. 4. that is to wit he hath ouercome and as it were caried awaie in a triumph sinne death hell and the diuell his enimies and his churches which before held vs captiues and hath giuen gifts vnto men as the Holie-ghost prophets apostles euangelists doctors and pastors for the edifieng of the saints and is effectuall in them euer preseruing his church This is the spirituall kingdome of Christ euen vnto the latter daie and then this kingdome shall cease as S. Paule saieth 1. Cor. 15. Tunc tradet regnum patri Then he shall deliuer vp the kingdome to his father that is to saie this spirituall kingdome which in his church is gathered together by the outward voice of his gospell he alwaies preseruing and defending the same And afterward the father the sonne and the Holie-ghost visiblie shall reigne together in their saints and that kingdome then shall be for euer without end 1. Cor. 15. Quum Deus erit omnia in omnibus When God shall be all in all This is that kingdome which all true christians do hope to haue earnestlie looke for and dailie praie for in the Lords praier Matth. 6. saieng Aduâ—niat regnum tuum Thy kingdome come which is also in this world by promoting and setting foorth of his glorious word FALSIL. Iohn 17. Christ said he praied not for his disciples that is for his church And S. Paule saieth that Christ still maketh intercession for vs Therefore Christ and Paule are contrarie VERIL. This saieng of Christ is not to be vnderstanded exclusiuelie but comprehensiuelie Bicause he dooth not exclude himselfe which saieth Ego non solùm oraturus pro vobis I will not onelie praie for you but you also beléeuing in me shall praie and you shall come vnto the father which will heare you calling on him bicause you haue confidence and trust in mine intercession and merits FALSIL. Exod. 14. Must men praie in expresse words or onelie in their thought after the example of Moses VERIL. No but we must vse the recitall of words bicause the Holie-ghost and affect is stirred vp and kindled by the word as Dauid soong his psalmes not onelie in heart and spirit but also with voice and musicall instrument And so Christ prescribed a certeine forme of praieng to his disciples and church Matth. 6. saieng Ye shall praie thus Our father c. FALSIL. Christ said to his disciples Hitherto ye haue asked nothing in my name Therefore Iohn 16. the apostles did not truelie call on Christ neither were they heard before this time VERIL. Christ here speaketh of the crosses corporall afflictions and the necessaries of this world which they had plentiouslie while Christ was present with them therefore they trusting in his visible presence did aske by Christ no corporall gifts of God for that they thought with themselues they could lacke nothing as long as they had such a Lord maister present with them which gaue them all things necessarie for this life alwaies defended them against their Iudaicall enimies and others finallie would giue them eternall life FALSIL. Christ maketh intercession for vs to his father Rom. 5. The Holie-ghost also praieth for vs with vnspeakeable gronings What difference is there then betwéene the praier of Christ and the Holie-ghost VERIL. I doo answer that the Holie-ghost is not the mediatour betwéene God and man neither offereth he vp anie merit or price of our redemption to the father But the sonne is our mediatour and redéemer bicause he hath pacified the wrath of his father The Holie-ghosts praier is the inclining of our hearts by the voice of the gospell with a certeine inward motion to inuocation and calling vpon God and helpeth all such as call vpon him The sonne of God offereth vp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the price of our redemption for vs
Therefore God commanded carnall copulation VERIL. The inconuenience lieth in the consequent which ought to be denied For though the minor be true that God commanded them to encrease and multiplie and fill the world yet he would haue it to be doone by such lawfull meanes as he himselfe hath ordeined and not by euill anie other waies Because he cannot agree vnto sinne nor allowe thereof in anie case his commandement in these words was so holie Genesi 1. that he blessed them a litle before in the same chapter for that they should encrease and multiplie to acknowledge him and to yéeld him the more honor which was the finall end of their creation and must be the scope of all their actions And then he ordeined the honorable estate of matrimonie Hebru 13. Genesi 2. 1. Thes 4. and the bed vndefiled shortlie after that euerie one should knowe how to keepe his vessell in holinesse which he constituted in such a mysterie and vertue that man and wife are made thereby one flesh and so to encrease and multiplie and to liue togither in the feare of God Marke 10. and procreation of children in such a mutuall societie each to other Matt. 19. that they ought rather to forsake father and mother than to forsake each other Wherefore such as commit carnall copulation contrarie to this ordinance wresting the sacred scriptures therby to mainteine their sensualitie doo incur the heauie wrath of God and haue no part in the kingdome of heauen as it is written 1. Cor. 10. Hebru 13. Fornicatores adulteros iudicabit Deus God will iudge fornicators and adulterers and their children shall not prosper as it is likewise said Wisd 3. Filij adulterorū in consumatione erunt The children of adulterers shall come to an end So that they shall not onlie haue anie ioy and comfort of their children as other parents haue but they shall be a testimonie of their wickednesse against them as it is said Ex iniquis qui nascuntur testes sunt nequitiae aduersus parentes All the children that are borne of the wicked must beare record of the wickednes against their fathers and mothers And to conclude Eccle. 15. Nemini mandauit Dominus impiè agere The Lord hath commanded no man to doo euill FALSIL. Ought christian folkes children to be baptised or no VERIL. Yes verelie for though parents be themselues baptised before the birth of their children yet must their children be baptised likewise séeing that they be conceiued and borne in sinne originall which liueth in them as soone as they come into this world Bicause baptisme which is a wetting or washing is so necessarie to followe faith and beléefe that they two ioined togither haue the most certeine and sure promise by Christ Marc. 16. of saluation and eternall life And it is not the parents holines that can hallowe and sanctifie their children wherefore we must flie vnto faith and then baptisme must be had the outward signe whereof representeth in vs the renewing of the spirit Rom. 6. Colos 2. and mortifieng of our members in Christ Iesus as we are bound to doo whereby we are buried in death with him God ordeined baptisme and it was ministred by S. Iohn the baptist Iohn 1. yet it bringeth not grace with it as it appeareth by Simon Magus the southsaier and sorcerer Act. 8. But beléefe mercie grace and the Holie-ghost himselfe is receiued before baptisme as it appeared in S. Paule which beleeued and then receiued the Holie-ghost Act. 9. before he was baptised Cornelius the centurion capteine receiued the Holie-ghost Act. 10. before he was baptised And the gelded chamberlaine of Candace the quéene of the Aethiopians beléeued Act. 8. and therefore had grace before he was baptised But baptisme is so necessarie that Christ saith Iohn 3. Nisi quis renatus fuerit ex aqua spiritu non potest intrare in regnum Dei Except a man be borne againe of water and of the Holie-ghost he cannot enter into the kingdome of God FALSIL. Christ said All they which beleeue and are baptised shall be saued Theeues and harlots beleeue and are baptised Marc. 16. New birth is in doctrine by the holie-ghost Therefore théeues harlots shall be saued VERIL. The consequent is false the minor may be answered by distinction There is a double faith and beleefe The one being grounded on the testimonie of a good conscience is not onelie the common beleefe of all the articles of our christian faith but it is also a sure confidence and trust of the mercie of God through our Lord Iesus Christ and a stedfast hope of all good things to be receiued at Gods hand for Christes sake This faith is a most strong brasen wall against the assaults of the diuell and is not idle but alwaies worketh in charitie and loue still readie to doo our brother good and seeketh oportunitie thereto wherefore it is a liuelie faith and comprehendeth all the merits and mercies of God bestowed on mankind as our creation redemption and sanctification But the other is the faith and beleefe of harlots and diuels Iacob 2. Qui credunt contremiscunt Which beleeue and tremble knowing that God is true and iust yet haue they no goodnes at all ioined with their faith but dooing all euill and nothing well therefore it is dead in it selfe whereby it commeth to passe that their faith and baptisme dooth nothing preuaile or further them vnto saluation bicause they haue no desire to continue in that estate of innocencie and perfection which they promise at the time of their new birth in baptisme but they reuolt from God Iohn 3. and turne awaie from his mercies And as Christ died for none but for such as laie hold on him by a liuelie faith for his death shall be rather to the death of infidels than to their life so the faith and beléefe of hypocrites théeues and harlots which haue an outward shew and nothing in substance couered ouer as it were with the smooth skinne of words is nothing worth For the people of Israel in the old time could saie Iere. 7. Matt. 7. Templum Domini templum Domini The temple of the Lord the temple of the Lord. And we can saie now a daies Domine Domine Lord Lord and hypocrites will so saie to the worlds end But here is no new obedience to God nor his word which is required of the penitent here is no loue to God nor man which God commandeth here is no goodnes towards God nor man therefore it nothing auaileth them to their saluation FALSIL. How necessarie is inuocation and praier VERIL. So necessarie 1. Thes 5. Colos 4. that S. Paule saith Sine intermissione orate Praie without ceasing And againe Orationi instate vigilantes in ea Continue in praier and watch in the same meaning thereby that in all our actions and attempts we must still be prest
according to the will and ordinance of God and that trulie in their due season And God will haue his church in this life to be subiect to persecution For the bloud of martyrs is the séed of the gospell And God dooth suffer almost the chiefest members of his church and his best seruants to be murthered of tyrants for their good and well dooings and not for anie faults that the persecutors can find in them that they should confirme their doctrine with their owne deaths and that they might be made somewhat like vnto Christ vpon the crosse by the sealing vp of their words and workes in their bloud But after this life certeinelie good and iust men shall be well vsed and contrariwise wicked men shall be euill vsed as the example of the rich glutton and poore Lazarus dooth witnes the same Luc. 16 FALSIL. Wherefore dooth God suffer his church which he loueth to be so hardlie intreated séeing she is iust in afflictions as he saith in the prophet Ierem. 12. Dedi dilectam meam in manum inimitorum meorum I haue deliuered my beloued into the hand of mine enimies VERIL. There be two especiall causes The first is that the church hath yet sins and much filthines which God would haue to be acknowledged purged and mortified in the godlie As the Apostle saieth Rom. ◠Corpus destinatum est morti propter peccatum The bodie is dead because of sinne which hangeth in our nature And S. Peter saith 1. Pet. 4. Iudicium id est poena incipit à domo Dei Iudgement that is to saie punishment shall begin at the houshold of God The second cause is for that God would haue the power of his sonne by that meanes to be the more manifest when he ouercommeth the diuell by the weake as he deliuereth and preserueth his church against the which the diuell and his members with great furie dooth rage and stirre as he restored our first parents falling awaie from him and preserueth his church at all seasons by his diuine and mightie power FALSIL. God alwaies heareth vs not beneuolentlie neither deliuereth he vs in afflictions Therefore it is lawfull for vs to doubt of him VERIL. The consequent must be denied Because although God dooth sometimes defer our deliuerance in corporall perils yet we ought not doubt of his good will and deliuerance in the end Let vs commit our soules to God with well doing 1. Pet. 4. For God would haue vs in corporall things to be subiect to his will and that we should be prepared to obedience and he dooth not deliuer vs or mitigate our calamities after one manner alwaies Therefore we ought first to determine in faith that God will receiue vs and forgiue vs our sinnes for his sonnes sake our mediatour Next that we should craue deliuerance at Gods hands onelie and none other waies and that we should expect the same according to his good will and pleasure Thirdlie that we should obeie and emploie our calling and then commit all corporall successe vnto God Fourthlie we must put our selues in subiection to the pleasure of God and shewe our obedience in afflictions and tarrie his leasure vntill that he deliuereth vs and dooth mitigate our sorrowes As Dauid saith Si velit Dominus reducet me si non velit 1. Reg. 15. fiat voluntas Domini If it please the Lord he will bring me out of captiuitie if not the will of the Lord be fulfilled Therefore although God deliuereth vs not presentlie in bodilie harmes yet we ought not be doubtfull of his deliuerance in the end neither of his promise of grace which is the fruit of the gospell but most certeinelie to determine that God will receiue vs be mercifull to vs and forgiue vs our sinnes for his sonnes sake As it is written Omnis qui credit in filium habet vitam aeternam Iohn 3. Euery one that beléeueth in the sonne of God hath eternall life And againe Iob. 13. Etiamsi occiderit me Dominus tamen sperabo in eum Although the Lord kill me yet I will put my trust in him FALSIL. Did you euer heare or read of a riuer or poole called Asphaltites VERIL. Yea it is a place mentioned in Genesis a poole in the later part of the tribe of Iuda this Asphaltites is otherwise called either the salt sea or the dead sea for in this place the flue cities Sodome Gomorrha Adama Seboim and Segor were destroied with fier from God for their incestuous lusts and other sins Genesi 19. as it is mentioned And this poole is a monument of the punishment and wrath of God against the sinnes of that time and all others it is in bignes about the space of eight miles it dooth smoke and breath out firie pitch and brimstone of a most stinking sauor by a secret and a meruelous working of God euen to this daie Moses writeth thereof thus Pluit Dominus ignem à Domino Genesi 19. The Lord rained vpon them brimstone and fier from the Lord that is to saie The son of God receiued fier of his eternall father and was the executor of that fier and punishment FALSIL. Matth. 9. Whosoeuer dooth attribute vnto him selfe that which is proper to God he is a blasphemer Christ did attribute that vnto himselfe which was proper to God Therefore saie the Phariseis Christ was a blasphemer VERIL. I denie the consequent Yet this kind of reasoning were true if Christ had beene like vnto the Phariseis that is if Christ had béene a méere man and not God withall Because he said vnto the sicke of the palsie Fili confide remittuntur tibi peccata Ibidem Sonne be of good chéere thy sinnes be forgiuen thée they thought him to be a blasphemer But sée I pray you how much worse our papists and monks are than the Scribes and Phariseis For they being instructed by Gods word could saie Quis potest remittere peccata nisi solus Deus Marc. 2. Who can forgiue sinnes but God onlie Yet our papists attribute the forgiuenes of sinnes to the merits of saints masses indulgences which they depart not with for naught but sell this trash verie deere Sure it is a strange kind of merchandise they sell that which they haue not they sell smoke and receiue gold they promise men heauen but deliuer them hell But what shall we saie concerning the ministers of the word of God Doo they forgiue sinnes or no They themselues as of themselues doo not forgiue sins Matt. 9. but they pronounce declare the remission of sins to all such as they find like to the man sick of the palsie they giue nothing of their owne but offer that which is anothers by the commandement of Christ They offer the release and forgiuenes of sins in the voice of the gospell Whosoeuer receiueth this voice faithfullie doubtles he receiueth the full forgiuenes of all his sinnes For Christ himselfe dooth saie
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
into externall or actuall sin but they repented Rom. 8. asked forgiuenes beléeued in Christ according to this saieng Nulla est condemnatio his qui insiti sunt in Iesu Christo qui non secundum carnem viuunt sed secunduÌ„ spiritum There is no condemnation for them that be grafted in Christ Iesu which liue not according to the flesh but according to the spirit So the apostles also did kéepe the word of Christ as Christ himselfe saith Tui erant mihi dedisti eos Iohn 17. sermâ—nem tuum seruarunt They were thine O father and thou gauest them me and they haue kept thy word that is as much to saie as They had the beginning of their faith of me and new obedience although there were in them much infirmitie darkenesse and doubtfulnes and their faith verie féeble Luke 17. as they themselues did testifie saieng Domine adauge nobis fidem Lord increase our faith FALSIL. Is it not lawfull to giue men thanks sith we receiue benefits of them VERIL. Whatsoeuer benefits and goodnesse men do to vs 1. Cor. 12. 2. Cor. 9. we ought to account them receiued of GOD bicause he alone in verie déed dooth giue vs them by the ministerie of men which are second meanes and instrumentall causes therein so that our thankfulnesse redoundeth to the glorie of God Matt. 5. 1. Pet. 2. the true and finall end of all our actions or dooings FALSIL. The gentiles knew the power of God Christ is the power of God therefore the gentiles knowe the power of Christ and by a consequent the gentiles are saued VERIL. I denie the consequent bicause there is a double power of God that is to wit there is one power of his creation described in the lawe and this power onlie did the Gentiles knowe without the promise of the mediatour how that God requireth righteousnes and punisheth the vnrighteous Gods double power And there is another power of saluation by Christ the son of God which is two waies called the power of the father first naturall and next of saluation For although the sonne was with the father yet the scripture speaketh of him that he is God and man which was sent into the world for this purpose that he should be the propitiatour or obteiner of mercie and the quickener of mankind Therefore there was a farre other and greater light of the knowledge of God and faith in Abraham than there was in Cicero Plato and Xenophon c. FALSIL. What is it to keepe the word of Christ VERIL. It is not to kéepe his testament safe in our bosome or in our chests but it is certeinlie to determine in our faith that God is reconciled and at peace with vs and that our sinnes are freelie forgiuen vs for his sonne Christes sake and that righteousnes is imputed vnto vs by him whereby we haue eternall life and also doo beginne a new obedience without the which no man can haue the true faith as the apostle saieth 1. Tim. 1. Milita bonam militum retinens fidem bonam conscientiam Fight a good fight kéeping the faith and a good conscience FALSIL. Tell me Iohn 8. what is it neuer to sée death nor to taste of hir as Christ saieth VERIL. It is not to feele the sorrowes of death and of hell whereof the psalmist saieth Circundederunt me dolores mortis dolores inferni inuenerunt me Psalm 17. The sorrowes of death haue compassed me round about and the paines of hell haue gotten hold on me Those that are quickened in their faith doo not sée nor taste of such sorrowes Quia pacem habent cum Deo per fidem Rom. 5. Bicause they are at peace with God thorough faith FALSIL. Wherein ought a man to take comfort in the time of his persecution Iohn 8. VERIL. In the example of Christ at whom the Iewes did cast stones but Christ escaped from the hands of his enimies without anie harme First bicause the time of his passion appointed of God his father from the beginning was not yet come Next bicause that the Messias or the sauiour ought not to die with anie kind of death Deut. 21. Gala. 3. but by hanging on the tree of the crosse as it is said Maledictus pro nobis factus est He is made accurssed for vs. 1. Cor. 15. FALSIL. 1. Cor. 15. Saint Paule saith that in the later daie the sonne will deliuer vp the kingdome to God the father Luke 1. Therefore the kingdome of Christ shall not be euerlasting as the angell said it should be VERIL. In this place S. Paule speaketh of the kingdome of Christ in this world wherby he gathereth together his church and preserueth it against hir enimies This kingdome of Christes truelie shall end in the last daie and then he will present his church before his father who together with the sonne and the Holie-ghost shall be all in all FALSILOQVVS Exod. 12. When did the Iewes offer vp their pascall or figuratiue lambe VERILOQVVS Euer in the first moneth of the yeare which is March with vs vpon the twelfe daie in the vernall equinoctium which lambe signified Christ whose death is called sinne Rom. 8. as the apostle saith Peccato damnauit peccatum in carne By sinne he damned sinne in the flesh Hebr. 10. Hebr. 8. when he was offered vp once sufficientlie for our sinnes No sacrifice then is left vs after the death of Christ but the sacrifice of righteousnesse and of thanks giuing Further Psalm 4. Psalm 50. as the Iewes were woont to offer vp lambes in their ordinarie sacrifices and euer one lambe at Easter so Christ is our pascall lambe as it is said Ecce agnus Dei Iohn 1. qui tollit peccata mundi Behold the lambe of God that taketh awaie the sins of the world The Iewes kept this ceremonie about 1540. yeares For there are so manie yeares from their comming out of Aegypt to the yeare of the passion resurrectioÌ„ of Christ after which time the ceremonie of eating the pascall or typicall lambe ceased FALSIL. No man is iustified by onelie knowledge as the diuell is not iust nor saued although there be excellent knowlege in him Therefore it is not rightlie said The knowledge of God shall iustifie manie Esai 53. VERIL. I answer to the antecedent It is a figure of spéech for the Hebrues in their words of knowing doo comprehend the effect as in this saieng Nouit viam Dominus iustorum The Lord knoweth the waie of the righteous Psal 1. that is to saie The Lord considereth regardeth their waie Also knowledge here dooth signifie light in our minds next the motion of our heart or the trust of our mind resting on God the father 1. Tim. 2. Hebr. 4.7.8.9.12 1. Iohn 2. Ephes 3. Rom. 5.8 Iohn 15. through Christ the onelie mediator betwéene God man The diuell and the wicked
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