euill what is the office of good angels VERIL. The office of good angels is to preserue and defend Gods people namelie the church the politicall gouernance and commons as the prophet saith Psalm 33. Circumuallat angelus domini timentes eum eripiet eos The angell of the Lord tarrieth round about them that feare him and will deliuer them Againe Angelis suis mandauit de te Psalm 91. vt custodiant te in omnibus vijs tuis He hath giuen his angels charge ouer thée that they shall kéep thée in all thy waies And Christ himselfe speaketh most comfortablie of children Amen dico vobis quòd angeli puerorum semper vident faciem patru mei Matth. 18. qui in coelis est Verelie I saie vnto you that the angels of children behold the face of my father which is in heauen Such is the great humilitie of these most excellent spirits that they be the kéepers of children they sit about their cradels they walke with vs they be with vs in our beds at the fire at the table and euerie where alwaies resisting the wicked angels that they should not hurt vs in bodie or in goods which they alwaies diligentlie endeuour to doo according to this saieng Diabolus circuit nos 1. Pet. 5. tanquam leo rugiens quarens quem deuoret The diuell goeth round about vs like a roring lion séeking whom he may deuoure Thus he dooth not mooued therevnto by anie pleasure or commoditie that he hath thereby but onelie for the insatiable hatred that he beareth against God his sonne Christ whom he would not haue to be glorified in mankind but that all men shuld blaspheme God as he dooth himselfe bicause he knoweth to be still in a damnable state FALSIL. Matth. 18. Christ biddeth vs cut off our hands and féet also to plucke out our eies if they be a let vnto vs Therefore these members must be destroied and cast awaie VERIL. I denie the consequent bicause it is a metaphoricall spéech For our hands and féet doo signifie our fellowes and fréends our eies doo signifie our admonishers and counsell-giuers which would abduce vs and lead vs awaie from God his doctrine true religion or from a godlie life Therefore we must cut off relinquish and auoid their companies and counsels And it is not onelie our outward parts that be lets and hinderances vnto vs to trauell toward the celestiall Hierusalem but also euen our hearts Matth. 12. out of the which doo come euill thoughts and offenses FALSILOQVVS If sinne be the cause of sickenesse and death Matth. 9. whie are christians subiect to death sorrowes and other infirmities incident to mankind séeing their sinnes are forgiuen them VERILOQVVS First bicause the remnant of sinnes hangeth and cleaueth fast yet in the nature of those that are regenerate and new-borne which must be mortified and abolished by death and other calamities as the apostle saith Rom. 7. Corpus mortificatur propter peccatum The bodie must be mortified for sinne which sticketh fast in our flesh or nature Next that God might shew his power infinite in the deliuering of the good contrarie to the power furie and tyrannie of the diuell and his members according as it is written Psalm 5. Mirificauit Dominus sanctum suum The Lord hath maruellouslie wrought with his saints that is he hath wonderfullie deliuered his seruant Thirdlie bicause the faith praier of the godlie might shine and be exercised in calamities as it is said Vexatio dat intellectum Vexation giueth vnderstanding Esai 29.26 Againe Domine in tribulatione visitant te Lord the people in their trouble will visit thée The miserie wherin mankind make their praiers vnto God is a discipline and correction to them to wake them out of their securitie carelesse slumbering in sin FALSIL. Their sinnes must be forgiuen them which doo acknowledge the same and doo promise amendment of life according to this saieng Quorumcunque peccata remiseritis remittentur eis Whose sinnes so euer ye shall forgiue they shall be forgiuen them Againe Luke 24. Preach repentance and forgiuenesse of sinnes in my name Therefore there ought to be no excommunication in the church or punishment to be executed vpon the wicked by the magistrate VERIL. I denie the consequent First bicause there is a double ministerie of the gospell the one is the declaration of the gospell by the which the sinnes knowne and the sinnes vnknowne are forgiuen to all them that doo truelie repent according to the former saieng Whose sinnes so euer ye forgiue they are forgiuen them But such as doo manifestlie offend and be often admonished yet will not repent and amend they are to be excommunicated that is they are to be cast out of the societie of the church vntill they doo amend their liues and shew publike signes and tokens of their amendment So Christ commandeth him that falleth first to be admonished that he may of his owne accord returne into the waie if he returne he commandeth him to be receiued if not to be excommunicated as the Corinthians excommunicated the incestuous person at the commandement of S. Paule and as Ambrose excommunicated Stilicons scribe Next the magistrate hath a commandement to punish the wicked for it is written Qui gladium accipit gladio perilit He that taketh the sword shall perish with the sword Also Rom. 13. Magistratus Dei minister est vltor ad iram ei qui quod malum est fecerit The magistrate is Gods minister to take vengeance of him that dooth euill FALSIL. How shall the iudgement be in the end of the world VERIL. Matth. 24. In the end of the world Christ shall come in the clouds of heauen accompanied with the holie angels of his power and flaming fire and at the horrible sound and dreadfull blast of the trumpet which shall then sound as it were these words Surgite mortui 2. Thes 1. venite ad iudicium omnes Arise you dead and come all vnto iudgement All mankind that haue liued from the creation of the world to that time shall rise againe whole and perfect with their bodies soules before the iudgement seat of God and shall go to reaping of the fruits that they haue sowne in this world namelie they that haue sowne in the flesh Galar 6. shall reape corruption of the flesh and those that haue sowne in the spirit shall reape life euerlasting FALSIL. 1. Cor. 15. We shall all rise againe at the last daie The wicked shall not stand in the iudgement Psal 1. Therefore all shall not rise againe VERIL. The consequent truelie is in this place nothing true Psal 1. For the prophet speaketh not héere of the generall iudgement that shall be at the end of the world when Christ shall appeare in the maiestie of his glorie to iudge the quicke and the dead for then all without exception both good and euill shall rise againe to receiue the reward of the works of their bodies Of this resurrection S. Paule speaketh abundantlie 1. Thes 4. 1. Cor. 15. and Dauid compareth in this scripture the good with the wicked praising the vertues of the good saieng His leafe shall not fall awaie And in the same place a little after by a pretie antithesis he describeth the wicked Antitheton a figure when contraries be compared recording Non sic impij non sic The wicked shall be nothing so nor shall prosper in anie their dooings and studies like the godlie but they shall be scattered as most vaine like dust vpon the face of the earth and shall not continue in the function of iudgement and ministerie of office as other men doo but they shall be cut off 1. Reg. 31. 3. Reg. 12. as Saule and Ieroboam were with their posteritie and Dauid continued in his séed and reigned continuallie Againe the wicked shall not arise in iudgement when they shall be giuen to be iudged by the word of God yet will not amend their liues but will flie from the face of the earth with a troubled conscience they will not be reprooued but hate correction when Gods word condemneth them they will growe into the furie of madnesse they will not heare wholsome doctrine but blaspheme it and persecute it euen to the death like swine and mad dogs As for example The Phariseis stirred against the Lord and his Christ they came together they consulted they practised althings to kéepe the pompe of their owne glorie lucre and to destroie Christ and his gospell This is the meaning of the psalmograph The wicked doo not arise and ascend into iudgement to iudge themselues to amendment of life but lie in blindnesse and harden themselues in wickednes not suffering the iudgement of the spirit whereas euerie good man will gladlie haue all his owne righteousnes which is like a defiled cloth to be condemned Esaie 64. and to appeale to the righteousnesse which we haue in Christ Iesus to whom with the father and the Holie-ghost be all power honor and glorie now and for euer and euer Amen FINIS Imprinted at London by H. Denham
To the Right Worshipfull M. George Speke Esquier H. T wisheth this worlds blisse and in the world to come the life that is Christ Iesus SAint Paule right Worshipfull the elect and chosen vessell of God Acts. 9. to beare his name a farre off before the Gentiles among his sundrie and godlie counsels hath this good lesson also 1. Tim. 4. Ineptas aniles fabulas deuita exerce autem te ipsum ad pietatem Auoid foolish and old wiues fables and exercise thy selfe vnto godlines Wherin is plainelie set downe vnto vs what we must auoid refuse and eschue and also what we must follow imbrace and exercise In the first part of his counsell there is forbidden not onelie all foolish tales vaine speaches idle talke which is accomptable before God Matth. 12. but also all infamous papers and bookes filthie songs and sonnets vnchast fables tragedies which may be well comprised therein though some of late yeares are found so impudent and past shame that they haue nothing doubted to entitle their pamphlets the Castell of loue and Court of venus which doo not onelie offend the chast eares of the godlie reader but also giue an offense to his good conscience Bicause they be not to the mind of the holie Apostle which teacheth vs thus Ephes 4. Omnis sermo malus ex ore vestro non procedat Let no filthie communication proceede out of your mouths but that which is good to edifie withall as often as need is that it may minister grace vnto the hearers But what edifieng what ministring of grace is found and had in these the like works the Lord knoweth that it is too too pitious and lamentable And in the second clause of his counsell is conteined the onlie scope end whervnto all mens actions deeds ought to be directed namelie that they should exercise themselues vnto godlines all their life long as they promise in their new birth wrought by doctrine in the holie Ghost and faith at Baptisme Iohn 3. Coloss 2. which representeth in vs the renewing of the spirit mortifieng our members in Christ by the which we are buried in death with him And right blessed is he verelie that so walketh in godlie exercises in the course of his pilgrimage Psal 119. Psalm 41. that in the end he may be found vndefiled in the waie and not haue his sinnes imputed vnto him For the Lord shall deliuer all such in the time of trouble This considered and mine office remembred I was the more willing to deale as I could in these scripture questions and chalenges which ended dutie commanded me to offer the same vnto your tuition as a manifest token of good will knowing that you are a zelous louer of Gods holie word a diligent reader and a gladsome folower of the same euen from your childhood when you were deliuered to my gouernment to be instructed in good literature and induced to vertue And experience hath taught me that your courtesies are such that you allow of euerie mans good meaning though far your inferiours with fauourable acceptance The Lord therfore euer so preserue your Worship 1. Thess 5. that in nothing you may be blamed or accused in the comming of our Lord Iesus Christ 2. Thess 1. when he shall shew him selfe from heauen with the Angels of his power and flaming fier Your VVorships in all loialtie HENRIE THORNE To the vnlatined Reader GEntle reader he that required these answers of me was by function and office such a one as had vowed and promised the promoting of Gods truth and gospell But when thou hast perused the summe the circumstance therof I doubt me will proue the old said sawe to be true Cauda de vulpe testatur That the foxe is knowne by his taile Yet the Lord forbid that we should rashlie iudge of anie man seeing that God hath ordeined one to be the iudge of the quicke and the dead the good and the euill Actes 10. Rom. 12. Iohn 8. to whom it is giuen to giue iudgement And as they were at diuerse times proponed in writing so they were at diuerse times of leasure againe answered and rescribed without obseruing anie good order of a catechisme Therfore thou must not looke to find anie such method or obseruation of an orderlie teaching herein It was done happilie to appose him which had beene much practised in the schoole of humanitie but latelie in comparison thereof called to the studie of diuinitie Wherby he was driuen to the more diligent turning and search of scripture bookes least he should haue appeared in his answers Asinus ad lyram positus as sit therevnto as an asse is to plaie on the harpe or else to haue said nothing but laid his finger on his lip as Harpocrates vsed when he would haue silence For as long as a foole is silent he differeth not among strangers from the wise And as it is easier for malignant Momus to find a fault somtimes than to mend it so is it easier alwaies to aske an hard question of anie man than to answer it discreetlie according to the truth And for that the whole consisteth in questions answers and syllogisticall obiections dialogwise I haue imagined Falsiloquus which is a speaker of falsehood to demand and obiect and Veriloquus a speaker of the truth to answer him againe The Lord giue vs his truth and peace Iohn 14. which giueth not his peace as the world giueth peace It was not ment at the first that this should haue come vnto thine hands but now if thou gentlie accept of it such as it is I am sufficientlie acquited and recompensed Farewell H.T. Ad candidum lectorem libelli Prosopopoeia NOn mea laethiferum cantabit pagina Martem Altáue victrici maenia rupta manu Non heroas auis reges atauÃsque potentes Sanguine non longo stemmata ducta canet Turpia deliri non tela Cupidinis arcus Non quae dementant pectora caeca faces Non Epicureae documenta nefanda culinae Non Ganimedaeo pocula plena mero Non vanos superos Scyllas vastósque Cyclopas Non fert gentilis mollia scripta chori Clauigeri non bis senos Alcidis honores Non vasto varios panderit orbe situs Non gelidas Hyades taurina per ora micantes Non vt vertenti voluitur axe polus Lurida non methodum sanandi vulnera rectam Non hîc dulcisonae musica plectra chelys Non Aesculapios placido medicamine claros Non bene Circeis toxica mista modis Spurca prophanorum breuiter non somnia vatum Non quicquid Stygio fundit Apollo vado Tale etenim crassum rudis haec mea chartula temnit Ne Iouis aeterni spreta sit ante thronum Sana ego sed sanctae doceo te dogmata vitae Me vt lecto sanctus sanctior esse queas Vale. H.T. The Confutation of Follie. FALSILOQVVS FIrst tell me freend Veriloquus what opinion ought men
to haue of the holie Trinitie VERILOQVVS THe same which the Church holdeth and alloweth of that there is one true liuing and eternall God Iohn 4. Iohn 1. 1. Tim. 6. 2. Cor. 13. Ioh. 1.4.6 Sap. 11. the which is without bodie partes and passions bicause he is a spirit whom neuer anie man yet saw neither can sée nor know but Christ for he can not be séene with carnall eies and he is the God of peace and loue louing all and hating nothing that he hath made he is of infinite power wisdome goodnes and mercie the creatour preseruer and nourisher of all things visible and inuisible which deliuereth vs from euill Esai 43. Iohn 3. Rom. 5. And in the vnitie of this same diuine nature there are thrée distinct persons of the like power essence wisdome glorie and eternitie that is to saie the Father the Sonne and the Holie-ghost which are the blessed Trinitie And the sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patris Iohn 1. the word of the father is the second person in this Trinitie the true euerlasting glorious and omnipotent God 2. Cor. 4. Col. 1. begotten before all worlds of his eternall father and is his verie image being of like substance togither with him Col. 2. in whome are the treasures of wisdome and of knowledge and fulnes of diuine power He tooke vpon him in the wombe of the blessed virgin Marie humane nature of hir substance and was borne in the world in somuch that there is conioined fullie and perfectlie in the vnitie of person a double nature neuer to be separated that is the nature of God and of man wherof is made one Christ perfect God and perfect man sinne onlie excepted who suffered vnder Pontius Pilate 1. Tim 2. 1. Ioh. 2.4 Eph. 3. Rom. 5.8 Act. 2. and became the mediator betwéene God and man that in him onlie should be found the sufficiencie of remission of all sinnes both originall and actuall for all them that euer were or shal be vpon the face of the earth And the Holie-ghost is the third person in this Trinitie which procéedeth from the father and the sonne and is the holie and diuine power 1. Rom. 10 whereby mens harts are renewed from heauen he is of like essence power glorie and maiestie with the father and the sonne with whome he is coequall coeternall and God euerlasting by whome we comprehend the things of God for he giueth witnesse to our harts 1. Iohn 2. that we are of God by the which also Rom. 1. Gal. 5. 1. Pet. 2. we call vpon the father with confidence faith to be saued by Christ which is the bishop of our soules FALSIL. God made all things and without him was made nothing that was made Iohn 1. Wisd 1. But God made not death sin nor the diuell Therefore God made not all things VERIL. The fallacie lieth in the consequent which must be denied Almightie God that is all wisdome infinit power and goodnes created all things in such excellent goodnes that it is said Valde sunt bona Gen. 1. They were all passing good and God saw that they were good then he blessed them and his sentence is not to be reuoked bicause he being without bodie parts and passions cannot repent And as the diuell was not euer a diuell from the beginning for the Apostle saith Angeli qui non seruarunt originem suam Iude. The Angels which kept not there first estate so he was created and that an Angell of light and not a diuell Colos 3. For God being most perfectly good could not consent to make anie thing but that which was good and his owne pride made himselfe a diuell the author of sinne the heire of eternall fier Matt. 25. Then he tempting our first parents by the apple of disobedience made them likewise so sinfull that by Adam we are all sinners Rom. 5. of whome we haue the inclination to doo euill and then consequentlie followed death and was engendred of our said parents déeds as the onelie fruite of their lewd stubborne disobedience which they learned of Sathans disobedience Sic diaboli inuidia Wisd 2. mors intrauit in mundum So by the enuie of the diuell death entred into the world Rom. 6. And S. Paule saith Stipendium peccati mors est Death is the reward of sinne which still increased and wickednes multiplied by the reason men were tempted drawne awaie and entised of their owne concupiscence Iacob 1. then lust conceiued and brought foorth sinne and sin when it was finished brought foorth death So that then God tooke vnto him death for the punishment of sinne that therewith he might correct the wicked teaching them that transgressors might not lawfullie sin without punishment So it is said in another place Ignis Eccle. 39. grando fames mors omnia haec creata sunt ad vindictam Fier haile hunger and death all these are created for vengeance that is to saie after the fall of man God appointed and exercised all these things for the punishment of the wicked wherby he tooke vengeance of his enimies Rom. 1. and dooth vse them as an instrument to strike the wicked withall and oftentimes dooth punish one sinne with another Thus we doo now see Iaco. 1.17 that Omne donum bonum ac perfectum à patre luminum Euerie good and perfect gift commeth downe from the father of lights and that he made not death sinne nor the diuell in his diuelishnes from the beginning Wisd 1. for he is not delighted in Perditione viuorum in the destruction of the liuing nor can be the author of anie damnation though his wrath and iustice powreth downe his plagues vpon the children of disobedience and vnbeléefe dailie Esaie 5. bicause they drawe sinne vnto them as it were with a cart rope according to the prophets saieng FALSIL. How much shall adulterie be punished by the censure of Gods holie word VERIL. Adulterie which is the violation and breach of the faith promised in mariage a thing odious and forbidden of God Exod. 20. Leui. 18. Deut. 5. is so gréeuouslie punished of him that all adulterers shall without they doo truelie repent bée cast awaie into vtter darkenes 1. Corin. 6. Hebru 13. Ierem. 8. which is without the kingdome of God And if men doo not punish adulterers God himselfe will surelie punish them 2. Reg. 12. As we haue an example of king Dauids sonne which Vrias wife bare vnto him whom the Lord so stroke with sicknes for the adulterie of his father that it fell sicke and died the seuenth daie after Mala. 3. Thus the Lord himselfe verelie will be a swift witnes against all adulterers FALSIL. Carnall copulation is the ordinarie meanes onelie for mankind to be encreased and multiplied and to fill the world Genesi 1. God commanded Adam and Eue to encrease and multiplie and fill the world
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
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
Gods wrath mans miserie horrible fast stirring vp still in mankind anger furie warre slaughters murthers and such like with all other kind of wickednes FALSIL. Had not the old fathers the true worshipping of God before the politike gouernance of Moses VERIL. Yes verelie because they had first the morall lawe or knowledge thereof wherby they should liue vertuouslie For God said in paradise Genesi 3. Erunt duo in carne vna They shall be two in one flesh which saieng forbiddeth all wandring lustes and licentious appetites Also they had the doctrine of the promises Genesi 22. De semine contrituro caput serpentis Of the séed that should quash the serpents head wherin all the nations of the earth shall be blessed Thirdlie they called vpon the same God which declared himselfe to his church in his most certeine word and by manie excellent testimonies and that in knowledge and trust of his sonne the promised redéemer of the world FALSIL. Wherefore was the Iewes politike gouernance ordeined séeing that it should be afterwards abolished VERIL. It was ordeined because God would haue the place to be certeine where his sonne should be borne where he should teach and shew foorth the testimonies of his doctrine where he should be crucified and rise againe and from whence the gospell should be first sent into all the rest of the world according to the prophets saieng Psalm 18. Exiuit sonus eorum in omnem terram Their sound went out into all the world Therefore Hierusalem was as it were the towre of the church where the true doctrine was manifested opened and purged by Christ and his Apostles But when Christ was exhibited and profered and the voice of the gospell was published in all the world then it behooued this politike gouernance to be put awaie and abolished First that there might a testimonie remaine that Christ was offered to all the world and that the Leuiticall worshipping was not the true and principall worshipping of the eternall spirituall worshipping of the kingdome of Messias but the true acknowledging of God and his sonne inuocation setting foorth and confessing the heauenlie doctrine the feare of God patience in aduersitie and other spirituall motions agréeing with Gods mind and will As Christ saith Iohn 4. Veri adoratores Deum adorabunt spiritu veritate The true worshippers shall worship God in spirit and in truth FALSIL. Whether was the sinne of Eue greater in eating the apple forbidden by God Luke 2. or the sinne of the virgin Marie in léesing the child Iesus in Ierusalem VERIL. The sinne of Eue was the greater sinne FALSIL. Obiects discerne sinnes according to maius and minus Obiection is any thing that may be seen before our eies The sinne of Marie was greater in obiect for the child Iesus was the son of God better than an apple as a man excelleth a beast Therefore Marie sinned more grieuouslie in léesing by negligence the child Iesus which is the sonne of God than Eue did in eating the apple VERIL. First the maior may be thus answered Obiects discerne sinnes according to maius and minus but not principallie And a principall distinction of she causes of good or euill workes must be had and the mind vnderstanding what they are and considering the commandement and then the will obeieng or repugning chooseth some thing either contrarie to the commandement of God or according to his commandement He therfore that sinneth willinglie and wittinglie committeth a more grieuous sinne than he that sinneth by ignorance Diuersitie of sinne and common imbecillitie and weaknes Againe answer may be made to the minor Marie sinned ignorantlie and not wittinglie because she thought that the child Iesus had béene with Ioseph but Eue sinned willinglie and wittinglie contrarie to hir conscience breaking the commandement of God fréelie choosing the eating of the apple forbidden of God He that so sinneth putteth awaie his faith the Holie-ghost and looseth the fauour of God and is damned without repentance because Stipendium peccati mors est Rom. 6. The reward of sinne is death Of the sinnes of ignorance which are not committed wittinglie and willinglie the prophet speaketh thus Psal 18. Delicta quis intelligit Who vnderstandeth his offenses And Ab occultis meis munda me Domine Psal 19. Lord cleanse me from my secret sinnes Affectate or coueted ignorance is a sinne against our conscience but ignorance not affectate is mans weakenes which dooth not condemne vs so that we acknowlege it and aske forgiuenes thereof at Gods hand with faith and repentance in newnes of life following But to speake brieflie of our first parents offense no man ought to make it a small fault weighing it by the eating of an apple séeing that by Sathans allurements they reuolted and turned awaie from Gods truth to a lie by infidelitie and gaue credence to the wicked and false suggestions of the old serpent the diuell which accused God of vntruth enuie and of malicious withdrawing some goodnes from them and so much they forgat Gods great goodnes and benefits which had made them after his owne image Gen. 1. Coloss 3. that by pride and ambition they sought to be equall with his maiestie also FALSIL. What dooth mariage signifie VERIL. First it signifieth the coupling togither of the diuine nature with mans nature and that maruelous league true and ardent loue wherewith the sonne of God entierlie loueth mans nature which he tooke vpon him Next it signifieth the loue of the sonne of God the defense preseruation of his church whereof S. Paule speaketh Ephes 5. Christus dilexit ecclesiam semetipsum tradidit pro ea Christ loued his church and gaue himselfe for it FALSIL. The consequent is not good from a particularitie to a generalitie Matt. 8. Miracles are particular deliuerings as of the leper and palsie man Therefore we make an euill argument of these examples to saie that God will likewise deliuer all other men VERIL. First I denie the consequent Although examples be particular yet the promise is vniuersall Rom. 10. as Omnis qui inuocauerit nomen Domini saluus erit Euerie one that calleth on the name of God shall be saued Againe Venite ad me omnes qui laboratis Matt. 11. ego reficiam vos Come vnto me all ye that be heauie laden I will refresh you These promises are declared by examples which therefore are not vniuersall because all men doo not receiue them in faith Next there is vnlikenes in bodilie aids and cures for God deliuereth not vs by one meanes alwaies So Ionathas 1. Macab 12 although he were good godlie was killed togither with his father by a craftie policie Manasses who repented was brought out of captiuitie and manie other saints caried awaie into captiuitie to Babylon neuer returned againe Thirdlie a spirituall promise simplie made is vniuersall and is Gods commandement and is vnmoueable that
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
opinions or according to the omnipotencie of God which although he can condemne some and can saue other some yet he onelie saueth those that vndoubtedlie beléeue the voice of his onelie Sonne Iesus and condemneth them that striue against him and withstand his diuine calling of them perseuering still in their blasphemies as the apostle saith Nolite errare non enim idololatrae 1. Cor. 6. moechi homicidae c. Be ye not deceiued for neither idolaters whooremongers mankillers neither theeues neither the couetous nor droonkards neither cursed speakers nor pillers and pollers shall inherit the kingdome of heauen And there is no sinne so great and horrible but that the death of Christ the onelie sonne of God is a sufficient price and redemption thereof As the holie apostle saith 1. Iohn 2. Ipse est propitiatio pro peccatis nostris He is the obteiner of mercie for our sinnes and not for our sins onelie but for all the sinnes that euer were or shall be doone in the whole world from the first Adam to the last man if we our selues léesâ— not the benefit of his passion death resurrection and ascension by our owne wilfull contempt and disobedience FALSIL. No man ought to praise himselfe Iohn 8. Christ praised himselfe when he said Which oâ— you can reprooue me of sinne Therefore Christ did not well VERIL. I answer vnto the maior by distinction No man ought to praise himselfe that is to wit for his owne righteousnesse or for his owne priuate vertues except it be for that euerie one ought to kéepe a good conscience before all men according to the saieng of the apostle Haec est gloriatio nostra testimonium conscientiae nostrae This is our reioising euen the testimonie of our conscience And S. Augustine saith Bona conscientia mihi opus est propter me ipsum sicilicet coram Deo bona fama propter proximum I haue need of a good conscience for my selfe that is before God I haue néed of a good name for my neighbour But the teacher of the congregation of God ought to boast of the truth and certeintie of his doctrine that he teacheth no foolish vanities nor is a false proâ—het So Christ boasteth here of the truth and veritie of his doctrine saieng Quis arguet me de peccato Who can reprooue me of sinne Iohn 8. That is of errour in my doctrine or of anie false opinion Which thing when the Iewes could not doo yet notwithstanding they accused Christ without cause reprooued and persecuted his doctrine which is the verie voice and commandement of almightie God the heauenlie father FALSIL. I haue heard of Neuters in religion I praie you tell me what are they VERIL. Neuters are epicures scorners and contemners of the true religion and heauenlie doctrine and there are found too manie such now a daies which are of no religion and such force not whether there be anie seruing of God or no so that they may liue in iolitie and féed the humor of their lewd lusts and concupiscence Of whom Christ speaketh thus Luc. 11. Qui non est mecum contra me est He that is not with me is against me and he that dooth not gather with me scattereth abroad Contrariewise there be some that be weake which doo not scorne at religion but yet for feare they doo not professe the true doctrine but fall by frailtie and would happilie learne if they were better taught of whom the holie apostle speaketh thus Rom. 14. Infirmum in fide assumite Take him vnto you that is weake in faith that is to say helpe and aid him that he may increase further in faith Luc. 17. And the apostles themselues were fraile and weake before they had receiued the gift of the Holie-ghost wherefore they praied Domine adauge nobis fidem Lord increase our faith So likewise God receiued Darius to repentance Dan. 6. which cast awaie Daniel to be destroied of the lions bicause he knew not that Daniel was innocent and guiltlesse in the crime that was laid against him wherfore the kings sinne therein was committed by ignorance FALSIL. What is Christian religion and how manie parts be there of religion VERIL. Christian religion is the true worshipping of God and kéeping of his commandements There be foure parts thereof Obedience Parts of religion which the lawe of God commandeth faith which the gospell requireth praier and sacraments which Christ hath ordeined and left vnto his church there to be vsed vntill his second comming to iudgement FALSIL. I haue heard some to haue beene doubtfull of Christes descension into hell but tell me what thinke you thereof VERIL. I thinke it is lamentable that curious heads should spread such a schisme and put such errour into the minds of men simple and vnlettered And I beléeue that as Christ in his bodie descended into the bowels of the earth so his soule seuered from the bodie he descended into hell And after the same sort he kept his promise with the théefe vpon the crosse when he said Hodie mecum eris in paradiso To daie thou shalt be with me in paradise Although his bodie was committed to the graue yet was his soule his power and his Godhead in paradise wheresoeuer else it pleased himselfe to be Therfore there be some that affirme that he descended into hell thrée waies in power spirit and person In power when the vaile of the temple did rent Matth. 26. in spirit when he said Tristis est anima mea vsque ad mortem My soule is heauie euen to the death and in person when he was laid in the graue FALSIL. Christ saieth Iohn 8. If a man kéepe my saiengs he shall neuer sée death But no man dooth kéepe the word of Christ bicause it is impossible to satisfie the lawe of God through our corrupt nature Therefore no man dooeth liue by kéeping the word of Christ and by a consequent Christs promise is impossible absurd and vaine VERIL. I denie the minor bicause Christ speaketh héere not properlie of the lawe which requireth perfect obedience as it is said Qui facit legem Leuit. 18. Deut. 15. viuet in ea He that fulfilleth the law shall liue thereby but of the Gospell which is a frée promise of remission of our sinnes the gift of righteousnes and of eternall life in faith for Christ and by Christ the son of Goâ— our mediator and redéemer And they doo obserue the Gospell and kéepe the word of Christ which assent and agrée to the promise of God touching his mercie and doo begin a new obedience as Marie Magdalen Zachee the théefe vpon the gibbet Paule and such other truelie repentant did all which receiued forgiuenesse of their sinnes according to this promise of Christ and did not sée death that is they tasted not of the horrors of death though the remnant of sinne to wit naturall weakenesse did still hang vpon them whereby they fell sometime
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
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
people or the church or congregation which is congregated or gathered together vnto repentance and to the knowledge of the truth in Christ first by the prophets next by Iohn the baptist thirdlie by Christ himselfe and his apostles and there are some dailie called into that houshold by the ministers of the church But bicause the Iewes did not obeie the calling of God he reiected and refused them Act. 14. as S. Paule saieth Vobis oportebat primùm loqui sermonem Dei It was meet that the word of God should be first preached vnto you but séeing you put it from you and thinke your selues vnworthie of euerlasting life lo we turne vnto the gentiles Sâ—â— enim nobis praecepit Dominus For so the Loâ—â— commanded vs. Againe the prophet saieth Posui te in lucem gentium Esaie 49. vt sis salus mea vsque 〈◊〉 extremum terrae I haue made thée the light 〈◊〉 the gentiles that thou maist be my health vâ—to to the end of the world FALSIL. Contrition faith and new obedience are the thrée parts of repentance but canst thou make me a seuerall descriptioâ— of these thrée particularlie VERIL. Contrition I can Contrition is thereforâ— a compunction and pricking in our conscience rising and comming of the knowledge of the wrath of God against sinne and wickednesse and a certeine sorrowe for that wâ— haue offended God as the prodigall sonne said to his father when he did acknowledge his sinnes Pater peccaui in coelum coram te Luke 15. non sum dignus vocari filius tuus Father I haue sinned against heauen and against thée and I am no more worthie to be called thy sonne 1. Cor. 5. Colo. 3. Rom. 6.8 Ephe. 4. And S. Paule calleth contrition the mortification or killing of the old man meaning thereby our fleshlie lusts sensualitie and carnall liuing Next Faith faith is the assenting and agréeing to euerie word of God and to his promise of grace made vnto vs in his gospell whereby we haue an assured knowledge of his fatherlie good will towards vs Coloss 2. Hebru 10. through the bloud of Christ and an affiance in the same fatherlie goodnesse towards vs alwaies witnessed in his said gospell for Christes sake onelie and not for anie merit or vertue of ours which we vnprofitable seruants can be able to doo And thirdlie new obedience is described by S. Paule where he saieth New obedience Milita bonam militiam retineto fidem bonam conscientiam 1. Tim. 1. Fight a good fight kéepe the faith and a good conscience that is to saie when we obeie our vocation or calling and commit nothing wickedlie and contrarie to the testimonie of a pure and a good conscience then we shew that new obedience For the performance whereof we haue néed of the presence and aid of the Holie-ghost Iohn 15. in the infirmitie and weakenes of our nature as it is said Sine me nihil potestis facere Without me ye can doo nothing Rom. 8. Phil. 2. Againe Spiritus opem fert infirmitati nostrae The Holie-ghost helpeth our infirmitie Therefore it is God which worketh in vs both the will and also the déed euen of good will whereby we are able to doo such things as may be acceptable in his sight And then this obedience is the fruit and testimonie of a true faith and of our conuersion to God which hath coupled with it alwaies an endeuour of godlie life FALSIL. How manie errors doo the papists vse and teach touching the doctrine of repentance VERIL. They doo vse six errors The first is they hold an opinion and teach that we must haue sufficient contrition Although it be necessarie that we haue some contrition or sorow for the sinnes which we haue committed against God Ioel. 1. as the prophet saith Scindite corda vestra Rent your hearts and not your garments againe Tristitia quae ad poenitentiam est vtilis est The sorrow that causeth repentance is profitable yet contrition is not sufficient to merit or deserue anie goodnesse at Gods hand Their second is they saie that contrition is the merit of reconciliation and forgiuenesse of our sins Which is an horrible contumelie and a reproch against God and a snare of conscience bicause we can neuer know when our contrition is sufficient Therefore we cannot be certeine of the remission of our sinnes and reconciliation with God And this false opinion is a derogation and as it were a diminishing of the death and passion of Christ which is a full equiualent and sufficient price and ransome for the sinnes of all true and faithfull beléeuers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their third errour is that they make no mention of faith in the definition of their repentance For thus they describe their repenâ—ance Repentance is to lament our sinnes â—hat be past and not to commit doo againe â—he same lamented sinnes This is an insuffiâ—ient and false definition bicause it is not sufâ—â—cient to acknowledge our sinnes and to be â—orie for the committing of them Genesi 4. Matt. 10.26 as Caine Aâ—hitophel and Iudas was but it is requisite â—hat we flie vnto faith which resteth in the promises of God and susteineth hir selfe therein â—hat she should not despaire in the terrours of â—nne as Peter and the théefe on the crosse did Iohn 21. through their faith rid themselues from the dread and feare of sinne and death Their fourth error is they saie that the numbering of all the offenses which a man dooth knowe and remember is verie necessarie which is the torment of conscience and vnpossible to be doone as the prophet saieth De licta quis intelligit Psalm 18. Who knoweth his sinnes And Ab occultis meis munda me Clense mâ— from my secret sinnes Yet priuate confession is to be reteined first for the vtilitie and profit of priuate communication next 〈◊〉 the reteining of absolution and concord of the church Their fift error is of satisfactions which thâ— haue taught to be works not of dutie or commanded of God And they feine falselie thaâ— satisfactions are the merit of our reconciliatâ—on with God or that God dooth forgiue vs oâ—â— sinnes for these externall rites and outwarâ— workes sake and that eternall punishment are fullie recompensed and satisfied in theâ— Which is a most detestable and wicked opinâ—on For the passion and death of Christ onlâ— is the merit of our reconciliation with Goâ— and is the full debt and price of mans redemâ—tion And Christ saieth Frustrame colunt maâ—datis hominum They worship me in vaine aftâ—â— mens traditions Their sixt error is they teach men that although they be sufficient repentant for their sinnes confessing them vnto almightie God and vse satisfaction or restitution yet they cannot nor ought saie they to be certeine whether they be in the grace and fauour of God or no haue remission of their sinnes and so to become heires of eternall life
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