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-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-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-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
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-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
God FALSIL. Iohn 9. God dooth not heare sinners All men are sinners God therefore dooth heare no man VERIL. I will answer by distinction first vnto the maior God dooth not heare sinners that is such sinners as doo not repent Againe to the minor All men are sinners in respect of their corrupt nature but such as doo repent that is to wit such as acknowledge their sinnes conuert from them and flie vnto God for the mediatours sake and haue not againe anie purpose of wickednesse in their minds such certeinlie are heard of God not for their owne worthinesse but for Christes sake as he himselfe saith Iohn 16. Quaecunque petieritis patrem in nomine meo dabit vobis Whatsoeuer ye shall aske the father in my name he will giue it you FALSIL. Manie martyrs praied to be deliuered from tyrants but they were not heard Therefore this promise of Christ Iohn 16. Whatsoeuer ye shall aske the father in my name he will giue it you is not vniuersallie true VERIL. I answer to the antecedent by distinction The things which we desire of God are of two sorts Some be spirituall as the forgiuenesse of our sinnes and the inheritance of eternall life which are granted vs according to this saieng Nolo mortem impij Ezech. 18. sed vt conuertatur ac viuat I will not the death of a sinner but that he should conuert and liue Againe My shéepe heare my voice Iohn 10. Et ego do eis vitam aeternam And I giue them eternall life Other gifts of God are corporall which he dooth not streightwaie giue them when we aske them or not after that sort as we doo aske them bicause God will haue his church subiect to afflictions and to shew hir obedience vnto him therein Therefore corporall things are to be asked with the condition of the glorie of God of our saluation and the profit of our neighbour And often times God giueth not that that we aske but that which is much better than that we aske bicause we haue not the perfect knowledge to aske such gifts as are most requisite and necessarie for vs. As it well appeareth by the answer that Christ made vnto the mother of Zebedeis children which would haue hir two sonnes Iohn and Iames to sit the one on his right hand and the other on his left hand in his kingdome saieng vnto them Matt. 20. Nescitis quid petitis Ye wot not what ye aske FALSIL. What is the kingdome of Christ VERIL. The kingdome of Christ is to sit at the right hand of his eternall father defending his church preseruing the ministerie of his gospell gathering together his congregation by the voice of his word quickening the hearts of his faithfull people by the gift of the Holie-ghost and finallie raising them vp from death and afterwards giuing them eternall life And therefore he is called Emanuell Matth. 1. that is God with vs. And S. Paule speaketh of the ascension of Christ and of his spirituall kingdome out of the psalme saieng Psalm 68. He ascended on high and led captiuitie captiue Ephe. 4. that is to wit he hath ouercome and as it were caried awaie in a triumph sinne death hell and the diuell his enimies and his churches which before held vs captiues and hath giuen gifts vnto men as the Holie-ghost prophets apostles euangelists doctors and pastors for the edifieng of the saints and is effectuall in them euer preseruing his church This is the spirituall kingdome of Christ euen vnto the latter daie and then this kingdome shall cease as S. Paule saieth 1. Cor. 15. Tunc tradet regnum patri Then he shall deliuer vp the kingdome to his father that is to saie this spirituall kingdome which in his church is gathered together by the outward voice of his gospell he alwaies preseruing and defending the same And afterward the father the sonne and the Holie-ghost visiblie shall reigne together in their saints and that kingdome then shall be for euer without end 1. Cor. 15. Quum Deus erit omnia in omnibus When God shall be all in all This is that kingdome which all true christians do hope to haue earnestlie looke for and dailie praie for in the Lords praier Matth. 6. saieng Aduâ—niat regnum tuum Thy kingdome come which is also in this world by promoting and setting foorth of his glorious word FALSIL. Iohn 17. Christ said he praied not for his disciples that is for his church And S. Paule saieth that Christ still maketh intercession for vs Therefore Christ and Paule are contrarie VERIL. This saieng of Christ is not to be vnderstanded exclusiuelie but comprehensiuelie Bicause he dooth not exclude himselfe which saieth Ego non solùm oraturus pro vobis I will not onelie praie for you but you also beléeuing in me shall praie and you shall come vnto the father which will heare you calling on him bicause you haue confidence and trust in mine intercession and merits FALSIL. Exod. 14. Must men praie in expresse words or onelie in their thought after the example of Moses VERIL. No but we must vse the recitall of words bicause the Holie-ghost and affect is stirred vp and kindled by the word as Dauid soong his psalmes not onelie in heart and spirit but also with voice and musicall instrument And so Christ prescribed a certeine forme of praieng to his disciples and church Matth. 6. saieng Ye shall praie thus Our father c. FALSIL. Christ said to his disciples Hitherto ye haue asked nothing in my name Therefore Iohn 16. the apostles did not truelie call on Christ neither were they heard before this time VERIL. Christ here speaketh of the crosses corporall afflictions and the necessaries of this world which they had plentiouslie while Christ was present with them therefore they trusting in his visible presence did aske by Christ no corporall gifts of God for that they thought with themselues they could lacke nothing as long as they had such a Lord maister present with them which gaue them all things necessarie for this life alwaies defended them against their Iudaicall enimies and others finallie would giue them eternall life FALSIL. Christ maketh intercession for vs to his father Rom. 5. The Holie-ghost also praieth for vs with vnspeakeable gronings What difference is there then betwéene the praier of Christ and the holie-Holie-ghost VERIL. I doo answer that the holie-Holie-ghost is not the mediatour betwéene God and man neither offereth he vp anie merit or price of our redemption to the father But the sonne is our mediatour and redéemer bicause he hath pacified the wrath of his father The holie-Holie-ghosts praier is the inclining of our hearts by the voice of the gospell with a certeine inward motion to inuocation and calling vpon God and helpeth all such as call vpon him The sonne of God offereth vp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the price of our redemption for vs
diuers times in diuers places by sorrowes and persecutions Yet God notwithstanding defendeth it and preserueth it maruelouslie so that all the tyrants in the world are not able to destroie the least members of Christes mysticall bodie before they haue finished the course of their liues and ministeries Matth. 10. for Christ saith Capilli capitis vestri numerati sunt omnes All the haires of your heads be numbred meaning all those that be his seruants vpon whom nothing commeth but by the sufferance and visitation of GOD their heauenlie father FALSIL. S. Hierom saieth Let him be accurssed which saith The lawe is impossible or that God commandeth things vnpossible Therefore men may fulfill the lawe and by fulfilling of the lawe they are righteous before God and doo obteine by their obedience towards the lawe remission of their sinnes and eternall life VERIL. I answer first by distinction The lawe is possible to be fulfilled by the grace of God chéeflie bicause we are reputed and taken to be righteous fréelie through faith in the sonne of God Next the obedience of the lawe beginneth in vs through the holie-Holie-ghost the which obedience though it be vnperfect and vncleane yet it pleaseth God for the person which is reconciled to him by faith in his sonne our mediatour by this waie the lawe is possible But it is vnpossible touching perfect obedience which man can neither doo nor beginne in this life for the corruption of our nature which letteth vs so to doo without the aid of the Holie-ghost for it is written Animalis homo non percipit ea quae spiritus sancti sunt 1. Cor. 2. The naturall man perceiueth not the things which belong vnto the Holie-ghost Againe Affectus carnis est inimicitia aduersus Deum The desire or lust of the flesh is an enimie against God For the flesh is not subiect to the lawe of God neither truelie will it be so willinglie Therefore God commandeth that which is vnpossible to be doone by the onelie power of the flesh first bicause we should acknowledge our owne infirmities next bicause we should aske forgiuenesse of him for Christ his sake thirdlie for that we should alwaies endeuour to amend our liues here in this world Howbeit the papists in no case will haue it thus to be But we that truelie professe this gospell doo acknowledge and confesse that we cannot absolutelie obserue the law bicause God dooth not onelie require of vs an outward obseruing of the same but also an inward obseruing for not onelie he is guiltie of whoredome that committeth the act but he also that lusteth after an other mans wife Matth. 5. He is not onelie a murtherer that killeth a man but he also that hateth his brother in his heart 1. Ioh. 3. And who can saie he lusteth not c. Let the papists find such a one among the children of men and then we will grant that the lawe is not vnpossible to be kept of vs which be fraile miserable earth Luc. 17. ashes and all of vs vnprofitable seruants FALSIL. How manie vses and finall ends be there of miracles VERIL. There be chéefelie thrée First that miracles should be a testimonie of the doctrine and vocation of Christ Iohn 5. as it is written The works that my father gaue me to finish the same works that I doo Testificantur de me quòd pater miserit me Beare witnesse of me that the father hath sent me Secondlie that miracles should be examples and as it were visible words testifieng that the promises be true which God hath made vnto his church namelie that he will giue his people food and defensement as the psalmist saieth Psalm 33. Non est inopia timentibus eum They feele no scarsitie that feare him and the eie of the Lord is vpon them that feare him and vpon them that put their trust in his mercie to deliuer their soules from death and to féed them in the time of dearth Further Christes rule is immoueable saieng Matth. 6. Primùm quaerite regnum Dei First séeke ye the kingdome of God and the righteousnesse thereof and all these things necessarie for vs shall be ministred vnto vs. Christ confirmed these and such other his promises by féeding the people miraculouslie in the wildernesse and the children of Israell with Manna Marc. 8. also by sustaining and defending of Elias the prophet whom God fed by the ministerie of a rauen and by the increasing of the poore widowes meale in hir barrell 3. Reg. 17. This widow was the prophet Ionas his mother and hir oile in hir cruse which poore woman dwelt in the citie of Sarepta in the countrie of Sydon where Elias raised vp hir dead sonne to life againe Thirdlie that his miracles should be causes of application and applieng his benefitâ— vnto vs that as he hath alwaies and in alâ— places defended his seruants and preserueâ— them Dani. 1.3 as Daniel from the lions téeth the thrée children from the burning ouen anâ— Ionas from drowning and hath fed them so he will likewise euer defend his church and féed vs if we will be diligent hearers faithfull beléeuers obedient folowers and gladsome dooers of his holie gospell so faâ— forth as our fraile weakenesse will giue vs leaue so to doo FALSILOQVVS We must serue God fréelie and without looking for anie reward Therefore we must not desire nor lookâ— for corporall benefits VERILOQVVS I denie the consequent We must first and principallie serue God fréelie without respect or looking for anie commoditie or reward but onlie therfore bicause the reasonable creature oweth obedience to GOD his creator Also we must desire and looke for corporall benefits both for the conseruation of our selues and the church which haue néed of corporall benefits in this life as Christ saith himselfe Nouit pater vester coelestis Matth. 6. quòd opus habetis his omâ—ibus Your heauenlie father knoweth that you haue néed of all these things Therefore â—e commandeth vs to aske for dailie bread and not for monethlie or yearelie bread bicause we haue néed dailie to depend of his heauenlie goodnesse and bicause he would haue vs dailie and alwaies to praie vnto him It is written Psal 49. Inuoca me in die tribulationis ego eripiam te glorificabis me Thou shalt call vpon me in the daie of trouble and I will deliuer thée and thou shalt glorifie me FALSIL. What is repentance which is so often mentioned in the scriptures VERIL. It is the conuersion or the returning of a sinner vnto God acknowledging his sinnes and desiring pardon and forgiuenesse of them at Gods hands Luke 7. for Christes sake and is the beginning of a new obedience towards God and his holie laws 2. Reg. 11. 2. Par. 33. Luc. 19. Iohn 18. as we haue examples of Marie Magdalen Dauid Manasses Zache Peter the theefe S. Paule and such others which truelie repented and receiued therefore the