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
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
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
and readie to praie Luke 12. séeking after the kingdome of God first before all things in faith Rom. 10. For he calleth not truelie vpon the name of God which beleeueth not in him and without a sure confidence in God that he is both omnipotent whereby he is able to doo it and also mercifull whereby he is willing to doo it when it shall seeme good to his infinite wisedome and that our praier be so made in acknowledging of our sinnes that it may redound to Gods glorie to the furtherance of our saluation and the promoting of his church else is it but vaine and lippe labour Christ praieth for vs that be his Iohn 16.17 Hebr. 7.9 Iohn 11. Rom. 8. for he knoweth that he is heard of his father We manie times knowe not what to praie for but the spirit aideth our infirmitie And praier is of foure kinds Deprecation which is to beg either to mitigate the punishment due for our sinnes or else that God will turne awaie his heauie displeasure conceiued for our sinnes Supplications are requests whereby we craue such things as be necessarie either for the sustentation of this life or for the life to come Intercessions are praiers made in the behalfe of others And thanks giuing is when we praise God and celebrate his name for all his benefits conferred both vpon our soules and also vpon our bodies FALSIL. 1. Cor. 12. S. Paule writeth No man can saie that Iesus is the Lord but by the Holie-ghost Hypocrites theeues harlots doo saie that Iesus is the Lord Therefore hypocrites theeues and harlots haue the Holie-ghost and by a consequent doo beléeue and they calling vpon God doo please him are heard of him and so be saued VERIL. I answer by distinction for Paule speaketh of the true inuocation according to this saieng Zachar. 12. Effundam super eos spiritum gratiae preâ—â—m I will powre out vpon them the spirit of grace praier Againe Rom. 8. Accepistis spiritum adoptionis per quem clamamus Abba Pater Ye haue receiued the spirit of adoption wherby we crie Abba Father But the counterfeit and false inuocation nothing auaileth at all which is not doone by the confidence and in the knowledge of our mediator the sonne of God but in the trust of their owne merits and worthines as plainelie it appeareth in the gospell by the talke of the Pharisie Luc. 18. FALSIL. What is the gospell of Christ VERIL. It is the glad tidings of the forgiuenes of our sinnes the gift of grace and eternall life freelie by the death and passion of Christ the sonne of God and our mediator of the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is the power of God to saluation for all them that beléeue as S. Paule saith Rom. 1. Virtus Dei est in salutem omni credenti by the voice whereof the church and houshold of God is congregated and gathered together FALSIL. Christ said to his disciples Marc. 6. Go ye into all the world and preach the gospell to all creatures Beasts are Gods creatures comprised in the generalitie of all Therefore we may preach the gospell to brute beasts VERIL. The consequent much deceiueth and the minor may be answered by distinction For God made his creatures of two sorts namelie reasonable as men and angels and vnreasonable as brute beasts which though they be Gods creatures and haue manie senses common togither with man as their being moouing seeing tasting hearing smelling and féeling yet they can not in anie case be capeable of the gospell which is eternall life for all beléeuers and was ordeined onelie for the comfort of man that did beare the liuelie image of God which is most absolute righteousnes and most perfect holines vntill man by blots of sinne did marre that image and hath yet some semblance with God in the eternitie of the soule consisting of these powers will wit and memorie whereof beasts are depriued can neither haue abilitie of reason of number or of beléefe If such cauillers as propound these syllogisticall obiections and quarels had but a little more wit than beasts they might vnderstand by these words following Marc. 16. Qui crediderit baptisatus fuerit saluus erit He that beléeueth and is baptised shall be saued that this later clause cleane taketh awaie this cauill and expoundeth that which goeth before and that brute beasts haue no possibilitie of either of these two conditions as to beleeue or to be baptised But there are some happilie of the same follie as I read a learned mistres had who finding in S. Paules epistles these words Si vir dormierit mulier est liberata 1. Cor. 7. If the husband sleepe the wife is at libertie vsed by the authoritie of these words licentious and incontinent liuing when hir husband slept as well by night as by daie and being reprooued thereof by the Ordinarie she alleaged the same scripture affirming that she had doone nothing but that which was lawfull and allowable by the testimonie of Gods word Turne the leafe read furder saith the iudge and you shall see that by this word Sleepe is meant the naturall death Nay sir quoth she turne you and read you for I take that which best serueth for my purpose Thus we see that there be some Qui deprauant scripturas 2. Pet. 3. ad suam ipsorum perditionem which peruert the scriptures vnto there owne destruction And further though it be written that Fides ex auditu Rom. 10. auditus autem per verlum Dei Faith commeth by hearing and hearing by the word of God Hebr 4. yet such as heare the word of God and couple it not with faith take no more profit thereby than the brute beasts doo by hearing which haue no proportion of reason in vnderstanding such mysteries The popes holy power And the old popish Sancters tooke vpon them to blesse consecrate hollow sanctifie crosses wood mettall stones belles and bones yea and whatsoeuer ye will by sprinkling ouer of holie water crossing annointing and blessing yet all these trumperies could take no more holines and goodnes by all their circumstance of charmings than beasts can by offering them the word of God For brute beasts haue no hearing with vnderstanding of such matters Dead and senseles things haue no hearing at all If they haue no hearing they haue no faith if they haue no faith they haue no goodnes if they haue no goodnes in them then sprinkling ouer of water crossing annointing blessing of words can not make them better than trumperies as they were before FALSIL. When and how was the Holie-ghost made manifest and knowne VERIL. First in the work of the creation where it is said Gen. 1. Spiritus Domini ferebatur super aquas The spirit of the Lord was caried vpon the waters that is to wit he nourished all the worke that was made as an hen nourisheth hir chickens
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
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
as Christ himselfe saieth Iohn 17. Ego meipsum sanctifico pro eis I doo sanctifie my selfe for them that is as much to saie as I die for them and doo pacifie the wrath of mine eternall father by the sacrifice of my death FALSIL. The rich man that wore purple and silke and banketted delicatelie was damned Luc. 16. Therefore fine clothes as silke and purple with delicate fare are naught and damned things VERIL. I denie the consequent bicause it is the fallacie of the accident For the rich man was not damned for his purple and silke neither for his delicate fare which indéed are all the good creatures of God and manie good and godlie men haue well vsed the same as Dauid Salomon and others But â—irst he was damned for that he did abuse the â—ame good gifts to wit he put his whole trust and confidence in those things as though they should helpe and deliuer him in the daie of wrath and vengeance Next he was damned for his securitie and the contempt of God and his neighbour whom he did not succour with his riches as he ought to doo therefore he was cast awaie from God and damned according as the holie apostle saieth Iacob 2. Iudicium absque misericordia erit ei qui misericordiam non praestiterit He shall haue iudgement without mercie which sheweth no mercie The same sinnes therefore were reigning in this rich man which God reprooued in the Sodomites saieng Ezech. 6. Peccatum Sodomae superbia saturitas panis prosperitas otium manum pauperi non porrigebant The sinne of Sodome was pride fulnesse of bread prosperitie and idlenesse and they did not reach out their hands to the poore These were the sinnes wherefore the rich glutton was damned and not his riches good clothes and delicate fare which are the great blessings of God and are to be vsed alwaies with thankes giuing without anie offense For thus it is written of riches Benedictio Domini diuites facit Prou. 10. The blessing of the Lord maketh men rich And out of all question if men would followe Christes proposition and rule touching riches where he saieth Primùm quaerite regnum Dei iusticiâ—â— eius First séeke ye the kingdome of God and the righteousnes thereof and then all these other things meaning thereby riches and worldlie blessings shall be giuen vnto vs more easilie and with the lesse trauell bicause it is a small thing in the sight of the Lord to make a poore man rich and a rich man poore FALSIL. The Stoiks argument That thing is good which maketh men good Riches doo not make men good Therefore riches are not good VERIL. First I answer by distinction to the maior A good thing is twofold morall and naturall morall which maketh good things as vertues and a naturall good thing as riches health and honors These doo not make things good yet they are themselues the excellent and good gifts of God which men oftentimes abuse to euill purpose Luc. 16. as did the rich man in the gospell to his owne destruction FALSIL. What is ment in the scripture of God by the bosome of Abraham VERIL. Thereby is ment the gathering togither of them which are graffed into the promise of Abraham into this companie to wit of the holie patriarchs prophets apostles martyrs and saints all they are caried by the angels of God that depart out of this life in â—he true state of faith and saluation bicause â—uch cannot miscarrie as doo commit themâ—elues in sure confidence to the mercifull tuiâ—ion of Christ FALSIL. What is the chéefest thing whereof euerie one ought to be most carefull â—uring all his life time VERIL. Euerie one ought to be most carefull first Matth. 16. how he can be saued in the daie of iudgement before Gods tribunall seate and so to come to euerlasting life next to â—iue according to Gods holie will during our â—ife 1. Pet. 5. whereby we shall receiue an vncorruptible crowne in the end when euerie man shall go to the reaping of that fruit which he hath sowne in this world FALSIL. Are not all people discharged of their sinne Rom. 8. seeing that Christ hath paied the punishment due for them VERIL. None are discharged from the paines which our sinnes deserue Iohn 3. Colos 2. sauing those that take hold vpon Christ and his mercies with a true faith FALSIL. Lazarus is saued Lazarus was a poore man c. Luke 16. Therefore pouertie dooth saue vs and by a consequent other good works also so that we are not iustified and saued by faith onelie VERIL. I denie the consequent for that there is a fallacie in the word according that it is simplie spoken And the euangelist making mention of Lazarus pouertie compriseth therein all his obedience that is to saie his repentance his faith in the promised Messias his deliuerer his patience and other vertues which were testimonies and signes of his faith Rom. 3.4.5 For we are iustified and saued by faith onelie therefore bicause faith taketh handfast on Christ not for anie merit or vertues of ours which are too weake and beggerlie to satisfie the wrath of God expressed in his lawe FALSIL. Luke 14. Wherefore is God the father in the parable ment to be the rich man which had his ghests to supper VERIL. Genesi 2. Bicause God hath made man after his owne image Then next bicause God dooth loue man well being made after his image for Christes sake which tooke vpon him the massie lumpe of our flesh Iohn 14. 1. Cor. 6. And thirdlie bicause man is Templum Dei the temple of God FALSIL. Such things as hinder and let the studie and loue of godlines are euill meet to be refused and reiected Riches power honors and mariage doo hinder and let the studie and loue of godlinesse Luc. 14. as in the parable of the gospell Therefore they are euill and to be refused of Christians VERIL. I denie the consequent bicause riches power honours and mariage doo not hinder and let the studie and loue of godlines onelie of themselues or of their owne nature but by an accident that is to saie through the euill disposition of men which preferre bodilie gifts before heauenlie and eternall gifts The abuse therefore of these things is reprooued and not the things themselues which are the good gifts of God and all the good gifts and creatures of God may be vsed as meat drinke cloth and so foorth yet not for pleasure and vnto riot but for necessitie Matth. 14. and that with thanks giuing alwaies as Christ himselfe giueth vs in example that he neuer brake bread without the giuing of thanks Ephe. 5. And the holie apostle also teacheth vs alwaies to vse Gratiarum actione The giuing of thanks FALSIL. What is the house of God and who are they that are called into it VERIL. The house of God is the number of the elected