fruit and benefit of their repentance FALSIL. Christ saith Matt. 20. To sit at my right hand or at my left is not mine to giue Therefore Christ is not omnipotent VERIL. The fallacie lieth in the consequent and we must answer herein by distinction First it is not Christes to giue this according to the time of his ministerie and humilitie Next it was not his to giue vnto Iames the lesse and his brother Iohn for the prerogatiue of their kindred supposing themselues to be Christes cousens bicause their mother Solome was Iosephs sister and therefore they were high-minded and would haue a principalitie before the rest of the apostles in the kingdome of Christ Further Christ speaketh not in this place of his diuine power wherein he is equall with his father and worketh all things as his father dooth for the euangelist saith Iohn 5. Pater meus ad hoc vsque tempus operatur ego operor My father worketh euen vnto this time and I worke also And as the father raiseth vp the dead and quickeneth them Sic filius quos vult viuificat So the sonne also quickeneth such as listeth him Iohn 10. saieng Ego do eis vitam aeternam I giue them eternall life Neque rapiet eos quisquam de manu mea And no man shall take them out of my hand FALSIL. Luke 7. Christ said to Marie Magdalen that hir sinnes were forgiuen hir bicause she loued much Therefore hir sinnes were forgiuen hir for hir loues sake VERIL. I denie the consequent bicause the figure Synecdoche is here vsed which is as much to saie as a part for the whole or the whole for a part for vnder the name of loue is conteined our whole conuersion and turning to God And Christ saieth afterward Fides tua saluam te fecit Thy faith hath made thée safe Also there is a double absolution the first is of our owne conscience before God which commeth onelie by our stedfast faith in Christ our mediatour The other absolution must be doone before the congregation where there must be declared the testimonies of true conuersion or repentance as Christ alledged and commended before the Pharisie and other his ghests the works of this conuertant Marie Luke 7. Therefore loue is the effect or the fruit of the remission of our sinnes and not the merit or the cause efficient FALSIL. Christ commended the false steward Luk. 16. The same steward was a théefe Therefore he commended a theefe VERIL. I denie the consequent bicause the fallacie lieth in the accident For he dooth not commend the Species that is the theft but the Genus that is the prouidence of the steward which he would haue euerie man to followe but in a contrarie matter to wit in the procuring and getting of eternall aids and helps vnto euerlasting life which men in the church that are called to the knowledge of the gospell doo more neglect than worldlie men which are out of the church doo these temporall goods For worldlie goods and temporall blessings which are séene tasted and perceiued with our outward senses bicause they are externall doo more mightilie mooue vs than heauenlie things which are onelie seene with the eie of faith being verie blind and dimme in carnall and worldlie minded men as the scripture saith ◠Cor. 2. Animalis homo non percipit ea quae spiritus Dei sunt A worldlie man perceiueth not the things which belong vnto the spirit of God FALSIL. Luke 16. Christ saith that the poore doo receiue their benefactors into euerlasting tabernacles Therefore saints shall receiue vs into euerlasting life and not Christ Also almesdéeds and good works shall merit and deserue eternall life FALSIL. I denie the consequent bicause Christ in this spéech vseth the figure Synecdoche which is a part for the whole or the whole for a part and therein he compriseth both himselfe and his saints Iohn 14.1 Coloss 3. For Christ receiueth them as the true authour and onelie giuer of eternall life But the saints or the congregation of Christ are as witnesses of our beneficence or liberalitie towards them whereby we haue declared our liuelie faith and they also praie together with vs in this world for vs for our parents for the politike gouernance and for all such as giue enterteinment to the afflicted members of Christ And God doth blesse and prosper both priuatlie and publikelie for the liberalitie extended to his church as the kingdome of Assyria fared the better Dan. 1. for that Daniel was well vsed there And all the land of Aegypt sped the better likewise for the fauour and courtesie that king Pharao shewed vnto Ioseph the sonne of Iacob and Rachael Ge. 3. 41. when he was in his countrie Therefore both Christ and his saints must néeds be comprised in both members of this sentence as Facite vobis amicos Make you fréends that is Christ and his congregation Vt recipiant vos That they receiue you that is that Christ both the authour and giuer and his saints the witnesses of your good works into euerlasting habitations And the apostle dooth sufficientlie testifie that good works cannot merit or deserue eternall life where he saith Vita aeterna est donum Dei Rom. 6. Eternall life is the gift of God so that there can be no deseruing in vs. We are saued by grace through faith and that not of our selues bicause Dei donum est Ephes 2. non ex operibus ne quis glorietur It is the gift of God and not of works least anie should boast of their works Thus now we plainelie sée how much the iusticiarie papists or rather Sadduces mistake this place which draw the words of Christ euen as it were by the haire of the head to prooue the valor of their works which they saie they haue of supererogation to wit such works as doo not onelie suffice to saue themselues but also their freends and such other as it shall please them to saue But note euer by the waie that they saue none without monie receiuing mens gold and returning them chaffe backe againe a verie bad exchange FALSIL. Againe the aduersarie reasoneth thus Christ said vnto the lawyer reciting the summe of the lawe Luke 10. consisting in the loue of God and of our neighbour Hoc fac viues Doo this and thou shalt liue Therefore eternall life is giuen vs for our works sake or for the fulfilling of the lawe VERIL. I denie the consequent bicause there is no man liuing for the corruption of our nature able perfectlie to fulfill the lawe of God which requireth of vs the full whole and perfect obedience of all our power strength And Christ saieng to the lawyer Hoc fac viues Doo this and thou shalt liue beateth downe his pride which had not fulfilled the lawe though he affirmed the contrarie for he was guiltie of transgressing both the tables of Gods commandements as all men
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
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
according to the will and ordinance of God and that trulie in their due season And God will haue his church in this life to be subiect to persecution For the bloud of martyrs is the séed of the gospell And God dooth suffer almost the chiefest members of his church and his best seruants to be murthered of tyrants for their good and well dooings and not for anie faults that the persecutors can find in them that they should confirme their doctrine with their owne deaths and that they might be made somewhat like vnto Christ vpon the crosse by the sealing vp of their words and workes in their bloud But after this life certeinelie good and iust men shall be well vsed and contrariwise wicked men shall be euill vsed as the example of the rich glutton and poore Lazarus dooth witnes the same Luc. 16 FALSIL. Wherefore dooth God suffer his church which he loueth to be so hardlie intreated séeing she is iust in afflictions as he saith in the prophet Ierem. 12. Dedi dilectam meam in manum inimitorum meorum I haue deliuered my beloued into the hand of mine enimies VERIL. There be two especiall causes The first is that the church hath yet sins and much filthines which God would haue to be acknowledged purged and mortified in the godlie As the Apostle saieth Rom. ◠Corpus destinatum est morti propter peccatum The bodie is dead because of sinne which hangeth in our nature And S. Peter saith 1. Pet. 4. Iudicium id est poena incipit à domo Dei Iudgement that is to saie punishment shall begin at the houshold of God The second cause is for that God would haue the power of his sonne by that meanes to be the more manifest when he ouercommeth the diuell by the weake as he deliuereth and preserueth his church against the which the diuell and his members with great furie dooth rage and stirre as he restored our first parents falling awaie from him and preserueth his church at all seasons by his diuine and mightie power FALSIL. God alwaies heareth vs not beneuolentlie neither deliuereth he vs in afflictions Therefore it is lawfull for vs to doubt of him VERIL. The consequent must be denied Because although God dooth sometimes defer our deliuerance in corporall perils yet we ought not doubt of his good will and deliuerance in the end Let vs commit our soules to God with well doing 1. Pet. 4. For God would haue vs in corporall things to be subiect to his will and that we should be prepared to obedience and he dooth not deliuer vs or mitigate our calamities after one manner alwaies Therefore we ought first to determine in faith that God will receiue vs and forgiue vs our sinnes for his sonnes sake our mediatour Next that we should craue deliuerance at Gods hands onelie and none other waies and that we should expect the same according to his good will and pleasure Thirdlie that we should obeie and emploie our calling and then commit all corporall successe vnto God Fourthlie we must put our selues in subiection to the pleasure of God and shewe our obedience in afflictions and tarrie his leasure vntill that he deliuereth vs and dooth mitigate our sorrowes As Dauid saith Si velit Dominus reducet me si non velit 1. Reg. 15. fiat voluntas Domini If it please the Lord he will bring me out of captiuitie if not the will of the Lord be fulfilled Therefore although God deliuereth vs not presentlie in bodilie harmes yet we ought not be doubtfull of his deliuerance in the end neither of his promise of grace which is the fruit of the gospell but most certeinelie to determine that God will receiue vs be mercifull to vs and forgiue vs our sinnes for his sonnes sake As it is written Omnis qui credit in filium habet vitam aeternam Iohn 3. Euery one that beléeueth in the sonne of God hath eternall life And againe Iob. 13. Etiamsi occiderit me Dominus tamen sperabo in eum Although the Lord kill me yet I will put my trust in him FALSIL. Did you euer heare or read of a riuer or poole called Asphaltites VERIL. Yea it is a place mentioned in Genesis a poole in the later part of the tribe of Iuda this Asphaltites is otherwise called either the salt sea or the dead sea for in this place the flue cities Sodome Gomorrha Adama Seboim and Segor were destroied with fier from God for their incestuous lusts and other sins Genesi 19. as it is mentioned And this poole is a monument of the punishment and wrath of God against the sinnes of that time and all others it is in bignes about the space of eight miles it dooth smoke and breath out firie pitch and brimstone of a most stinking sauor by a secret and a meruelous working of God euen to this daie Moses writeth thereof thus Pluit Dominus ignem à Domino Genesi 19. The Lord rained vpon them brimstone and fier from the Lord that is to saie The son of God receiued fier of his eternall father and was the executor of that fier and punishment FALSIL. Matth. 9. Whosoeuer dooth attribute vnto him selfe that which is proper to God he is a blasphemer Christ did attribute that vnto himselfe which was proper to God Therefore saie the Phariseis Christ was a blasphemer VERIL. I denie the consequent Yet this kind of reasoning were true if Christ had beene like vnto the Phariseis that is if Christ had béene a méere man and not God withall Because he said vnto the sicke of the palsie Fili confide remittuntur tibi peccata Ibidem Sonne be of good chéere thy sinnes be forgiuen thée they thought him to be a blasphemer But sée I pray you how much worse our papists and monks are than the Scribes and Phariseis For they being instructed by Gods word could saie Quis potest remittere peccata nisi solus Deus Marc. 2. Who can forgiue sinnes but God onlie Yet our papists attribute the forgiuenes of sinnes to the merits of saints masses indulgences which they depart not with for naught but sell this trash verie deere Sure it is a strange kind of merchandise they sell that which they haue not they sell smoke and receiue gold they promise men heauen but deliuer them hell But what shall we saie concerning the ministers of the word of God Doo they forgiue sinnes or no They themselues as of themselues doo not forgiue sins Matt. 9. but they pronounce declare the remission of sins to all such as they find like to the man sick of the palsie they giue nothing of their owne but offer that which is anothers by the commandement of Christ They offer the release and forgiuenes of sins in the voice of the gospell Whosoeuer receiueth this voice faithfullie doubtles he receiueth the full forgiuenes of all his sinnes For Christ himselfe dooth saie
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
contrarie to the manifest words of the scripture which requireth faith in vs and then certeinlie promiseth to such as be truelie repentant and beléeue in Christ the reconciliation with God forgiuenesse of sinnes righteousnesse and eternall life according to this saieng Iohn 3. Sic Deus dilexit mundum vt filium suum vnigenitum daret vt omnis qui credit in eum non pereat sed vitam habeat aeternam So God loued the world that he gaue his onelie begotten sonne to the end that all that beleeue in him should not perish but haue life euerlasting ¶ Touching canonicall satisfactions FALSIL. The restitution of theft is necessarie bicause as it is said The sinne is not forgiuen except the thing taken awaie be restored The restitution of theft is a satisfaction Therefore a canonicall satisfaction is necessarie VERIL. I denie the consequent For in the minor satisfaction dooth signifie a worke of dutie and commanded of God perteining to contrition and new obedience according to this saieng Ephes 4. Qui furatus est non furetur amplius Let him that stole steale no more And in the conclusion satisfaction is taken for a worke not of dutie or commanded of God whereby the papists signifie that God is pacified thereby and that the paines of hell and purgatorie are recompensed and taken awaie therein And the maior is vniuersallie true bicause it is requisite in our conuersion to GOD that we cast from vs the purpose of perseuering and continuing in wickednesse contrarie to our conscience as we are taught thus Milita bonam militiam 1. Tim. 1. retinens fidem bonam conscientiam Fight a good fight kéeping the faith and a good conscience And if it may be and possible to be doone the thing that is taken awaie must be restored againe FALSILOQVVS What dooth the parable of the prodigall sonne in the gospell teach vs VERILOQVVS It teacheth vs that God receiueth into grace and fauor for Christ his sake all them that conuert and turne vnto him after their fall as the louing father receiued his prodigall sonne that came vnto him and asked pardon for his sinnes Luc. 15. which he forgaue him and tooke him into his continuall fauour againe contrarie to the hereticall opinion of Nouatianus which was a priest of Rome and sometime chapleine to S. Cyprian and afterward began an heresie called Catharon which was that they that had renounced the faith by sinne after baptisme should not be receiued to repentance againe FALSIL. Saint Paule saith 1. Cor. 11. If we iudge our selues we shall not be punished of the Lord We iudge our selues that is we punish our selues by satisfactions Therefore eternall paines are recompensed and taken awaie by canonicall satisfactions VERIL. I denie the minor bicause we iudge not our selues by canonicall satisfactions deuised by man according to that saieng Frustra me colunt mandatis hominum They worship me in vaine after the traditions of men Againe I answer to the saieng of S. Paule which he speaketh not of the externall and feined rites but of the true and perfect repentance or turning vnto God whereby eternall punishment is vtterlie taken awaie Moreouer corporall punishments are appointed vs to put vs in remembrance of the greatnesse of sinne and of the wrath of God which he beareth against sinners 2 Reg. 11. 4. Reg. 21. Zachar 1. as Dauid Manasses and the Niniuits were punished for their amendment When men doo earnestlie repent God withdraweth his punishments as it is written Conuertimini ad me ego conuertar ad vâ—â— Turne ye vnto me and I will turne me vnto you saith the Lord. FALSIL. When we consider the afflictions perils and death of Iohn Baptist a Esaie was Manasses father in lawe who commanded him to be cut in sunder with a sawe Esaie b Ieremie slaine of his owne people Ieremie c Paule beheaded â—nder Nero. Paule and such other doctors of the church which were murthered of tyrants what ought we thereby to learne VERIL. We ought to learne thereby that there remaineth a life after this world wherein God will glorifie Iohn the baptist Esaie Ieremie Paule and such others which receiued testimonie that they pleased God in their life time and that there is a iudgement also wherein God will take vengeance of all tyrants as of Herod Nero Dioclesian and such others Againe it is necessarie that we be made like vnto the image of the sonne of God in afflictions that we may be made partakers also of his glorie according to this saieng Quòdsi mortui sumus cum Christo Rom. 6. credimus quòd viuemus cum illo If so be that we be dead with Christ we beléeue that we also shall liue with him Further Si sufferimus 2. Tim. 2. conregnabimus If we suffer with him we shall also reigne together with him FALSIL. Christ saith Iudge not Luke 6. and you shall not be iudged Therefore the iudgement of the magistrate and of the church are forbidden thereby VERIL. I denie the consequent bicause Christ forbiddeth priuate iudgements which are doone of priuate affections without vocation or order appointed of God Also rash iudgements as false accusations suspicions and slanders Therefore this generall saieng of Christ is to be restrained into a certeine species or kind of iudgements And he addeth a promise Et non iudicabimini Luke 6. And you shall not be iudged that is to saie God also will couer your sinnes and will mitigate the punishment due for them For looke how we shew our selues to our neighbours so God will shew himselfe to vs. As Christ saieth Qua mensura mensi fueritis remetietur vobis Matth. 18. Looke what measure ye mete you shall haue the like measure againe And moreouer Si non remiseritus quisque fratrisuo neque pater vester remittet vobis If euerie one forgiue not his brother neither shall your heauenlie father forgiue you FALSIL. Luke 6. Christ saieth Iudge not and ye shall not be iudged forgiue and ye shall be forgiuen giue and it shall be giuen you Therefore our courtesie equitie and the forgiuing of our neighbours offenses and our almesdéeds doo merit and deserue the forgiuenesse of our sinnes VERIL. I denie the consequent bicause the promises of God are double and of two sorts the one promise is of grace of the forgiuenesse of our sinnes and of eternall life which spirituall gifts are fréelie giuen vs for our mediators sake the sonne of God to the end they should be certeine and that Christ thereby might haue his due honor Other of his promises are bodilie gifts whereby God dooth garnish and recompense good works in this life Pro. 19. as it is said of almesdéeds and liberalitie towards the poore Qui dat pauperi foeneratur Domino He that giueth to the poore lendeth vnto the Lord that is as much to saie God dooth the more increase his substance with gaines that he shall not be
brought vnto pouertie FALSIL. How can our good works or our obedience towards the lawe of God be acceptable or pleasant vnto him VERIL. When our person is righteous or accepted vnto God by faith in Christ then our works please him as it is said of Abel Respexit Deus ad Abel sacrificia eius Genesi 4. The Lord regarded Abel and his sacrifices bicause the person of Abel was righteous through his faith in the promised séed therefore his sacrifices and workes were plesant vnto GOD. But Caines sacrifices pleased not God bicause his person was not righteous that is he was not accepted with God through his incredulitie and vnbeléefe For whatsoeuer is not done of faith is sinne and displeaseth God although it shine neuer so much in outward shew and séemeth to be good in the sight and iudgement of man FALSIL. What difference is there I praie you shew me betweene the spirit and the soule VERIL. The spirit representeth in vs the nature of God and worketh in vs a spirituall life or the renewing of our mind which is brought to passe by the Holie-ghost and the externall voice of the gospell and the spirit is one substance with the soule But in the soule there are manie powers as wit will and memorie yet the spirit is the most pure and furthest from corruption the most high and diuine portion of our soule Our soule is the cause of our naturall life of all the powers and actions thereof yet in vs she dooth neither good nor euill though she taketh part of the sensible wits and naturall motions but she maketh vs indifferent so that if she take part with the spirit then she is hir selfe become spirituall also and maketh vs vertuous and obedient to God but if she take part with the flesh she shall growe out of kind into the maner of the flesh and so to become disobedient and rebellious to God and his lawes The spirit desireth nothing but supernaturall and heauenlie things the flesh delighteth in worldlie pleasures and desireth to haue delicate things But our soule desireth to haue nothing but necessarie things Esai 26. Esaie maketh mention of the soule and spirit saieng My soule shall desire and long for thée in the night and in my spirit and my heart strings I will wake in the morning to please thée Daniel saieth also In cant 3. puerorum Spiritus animae iustorum laudent Dominum Let the spirits and soules of the iust men praise the Lord. Luke 1. The blessed virgine Marie in hir canticle reciteth the soule and the spirit In libro primo Saint Origen writing vpon the Epistle to the Romanes diuideth man into thrée parts to wit the spirit the soule and the flesh happilie following the opinion of S. Paule who writeth thus Vt integer spiritus vester 1. Thes 5. anima corpus sine querela in aduentu Domini nostri Iesu Christi conseruetur That your spirit your soule and your bodie may be kept cleane and vncorrupt that ye be not blamed or accused at the comming of our Lord Iesus Christ This I hope is sufficient to prooue the three parts of man and also sufficeth for the description of the spirit and the soule of man FALSIL. Againe what difference is there betwéene Animus and Anima for I haue heard schoolemen saie there is a difference betwéene them VERIL. In déed the schoolemen doo saie that Animus is the mind the will of man affection delectation wrath and sometime they take it for the soule it selfe But Anima is life breath and the verie soule which is a substance created inuisible most like vnto our immortall God hauing none image or figure but onelie of hir immortall creator And they saie that Anima viuimus we liue by the soule Ac animo sapimus and are wise by the mind FALSIL. Are all men receiued of God into grace and so saued or no VERIL. All men are not receiued in the grace of God and so saued but onelie 〈◊〉 as doo acknowledge their sinnes and infirmâ—ties and doo flie for succour in all afflictions both of bodie and of mind vnto Christ our onlie mediatour Esaie 57. For the prophet dooth saie Vâ— habitat Dominus Where dwelleth the Lord Hâ— maketh answer himselfe and saieth In spirit contrito corde humiliato In a contrite spirâ—â— and an humble heart FALSIL. How manie sorts or degrées 〈◊〉 men are there touching acceptance wiâ—â— God VERIL. There are thrée kinds of sorts First prophane persons and Epicures whicâ— perseuere and continue in their wickednes contrarie to their owne conscience against whom the holie apostle speaketh 1. Cor. 6. Nolite errarâ— Be not deceiued Scortatores adulteri non possunt intrare in regnum Dei Whoremongers and adulterers cannot enter into the kingdome of God Rom. 5. Againe Si secundum carnem vixeritie moriemini If ye liue after the flesh ye shall die For carnall liuers cannot without true repentance receiue a spirituall reward after this life The second sort are proud persons and hypocrits which doo trust in their owne holinesse and wisedome and haue good opinion of themselues despising all others in respect of themselues perceiuing a moth in other mens eies that is Matt. 7. finding a small fault in an other mans life and yet not willing to sée the beame that is in their owne eies These two sorts of people carnall epicures and proud hypocrits as long as they be such and so continue they are not receiued of God and so saued in the end The third sort are conuerts such as turne vnto God acknowledging their owne infirmities and flie vnto him for succour in a sure confidence and trust of our mediatour Christ and such are they that Christ dooth call to him where he saieth Matth. 11. Venite ad me omnes qui laboratis onerati estis ego reficiam vos Come vnto me all ye that labour and are heauie laden and I will refresh you FALSIL. How manie things are requisite and necessarie for such as truelie repent and turne vnto God VERIL. They must haue two things first contrition or the acknowledging of their vnworthines as S. Peter acknowledged himselfe not to be worthie of the presence of Christ saieng Exi a me Domine Luke 5. Lord depart awaie from me and then he setteth downe a reason whie he would haue him depart Quia homo peccator sum Bicause I am saieth he a sinfull man Next they must haue faith whereby we are out of all doubt that God receiueth vs freelie for and by his sonne Christ and by confidence in him we come vnto God the father desiring his grace and aid as the apostle saieth Per hunc filium habemus accessum ad patrem Rom. 5. We haue accesse to God the father by his sonne and by faith in him we drawe nigh vnto God with a sure confidence Ephe. 2.3 knowing that God the father dooth heare
are and therefore he had néed of the Messias to be his mediatour for whose sake God forgiueth vs our sinnes and reckoneth vs to be righteous fréelie through his mercie which when it commeth to passe afterward our new obedience toward the lawe pleaseth God And this obedience is necessarie in them that are new-borne and come to the knowledge of God and yet not to obteine thereby eternall life which is the onelie gift of God and is giuen vs through Christ fréelie by faith in him Rom. 6. Ephe. 2. but to declare the present righteousnesse or faith in Christ which worketh and is effectuall by the loue of God and of our neighbour FALSIL. Luke 10. The Samaritane that is Christ said that he would repaie his hoste whatsoeuer he laid out more than the two pence he tooke him Therefore we may teach more and other things than are deliuered to the church in the old and new testament and man also may doo more than God requireth which are called the works of supererogation VERIL. I denie the consequent First Christ speaketh of no new or other doctrine beside the same which is alreadie of God by inspiration manifested but he meaneth it of a more large and fruitfull exposition of the heauenlie doctrine which ought to be doone according to the proportion of faith as the holie apostle saieth Rom. 15. Therefore the aduersarie dooth lewdlie expound that place touching works more than due Againe Christ speaketh not of the merit of eternall life but of the good successe which we haue in our vocation and counselles whereof S. Paule speaketh thus Labor vester non erit inanis in Domino Your labour shall not be vaine in the Lord. And Christ saieth Ero vobiscum vsque ad consummationem saeculi I will be with you vnto the end of the world And Non relinquam vos orphanos sed veniam ad vos I will not leaue you comfortlesse but I will come againe vnto you FALSIL. How shall we assure our selues that we must desire and looke for all goodnesse at Gods hands touching the necessities of this life VERIL. First euerie man must endeuour himselfe to be a member of the church of God a disciple of Christ and an hearer of his doctrine that is he must imbrace learn and diligentlie thinke vpon the heauenlie doctrine and assent thervnto Next he must doo all the offices and labours of his vocation honestlie faithfullie and diligentlie referring all his actions to the glorie of the name of God to the vtilitie and profit of the church and his neighbour Thirdlie he must desire in his praier and looke for of God to haue prosperous successe and euent for our mediatours sake Christ the sonne of God Fourthlie he must put himselfe in subiection in his crosse and afflictions to the will of God humblie desiring and looking for deliuerance and mitigation of his sorrowes according to the good pleasure of God patientlie abiding his leasure not appointing him either the time or meanes of his deliuerance which being so doone God certeinlie dooth heare vs helpe vs and deliuer vs maruellouslie yea although we be destitute of all worldlie helpe and succour For God is almightie and the most frée agent not tied to anie second causes as the philosophers of the Stoiks sect wickedlie dreamed Therefore the Christians haue a most sure consolation and comfort in all afflictions and sorrowes in scarsitie in contagious diseases in pestilence in wars and spoiling of the church in the furies of tyrants yea in death it selfe that God is euer omnipotent that he is our susteiner and defense and as it were our pleasant shadow place so that no discommoditie can happen vnto vs by anie creature contrarie to the fatherlie pleasure of our God as the apostle saith Rom. 8. Si Deus nobiscum quis contra nos If God be on our side who can be against vs And the Lord himselfe saith Matth. 10. Vestri etiam capilli capitis omnes numerati sunt All the haires of your heads are numbred feare not therfore FALSIL. Christ saith Matt. 6 Be not carefull for to morrowe for to morrowe daie shall care for it selfe Therefore Christ forbiddeth vs to be carefull of our liuing VERIL. I denie the consequent and doo answer by distinction For there is a double kind of carefulnesse There is one kind of carefulnesse about our labour and art which is not forbidden but commanded of God as S. Paule saith Rom. 12. Qui praesit cum solicitudine in diligentia non ignauia Let him that ruleth doo it with diligence and not with sluggishnes And the care of our labour or art is the diligence of vnderstanding what thing is good in our art and which is the way to doo the worke of our calling in the feare and inuocation of God The other carefulnesse is heathenish as though we could prouide for our selues by our carefulnes with a diffidence also in God Matth. 6. which is denied of Christ as in Matthew so in manie other places For it is a torment of mind which riseth either for the feare of discommoditie or for the hope of some commoditie without the true notice and knowledge of the will of God This carefulnesse doubleth our sorrowes and harme for the present gréefe and torment of the imminent danger which by our owne wisdome and strength we are not able to eschue The effect of this carefulnesse is a fretting and a repining against God working wofulnesse in vs and manie other errors FALSIL. Luke 7. Whie dooth the euangelist saie that Christ deliuered the widowe hir sonne at Naim when he was raised vp from death VERIL. Bicause the yoongman now being raised vp from death was Christes and not his mothers which had lost all hir right and interest in him for that he was naturallie dead Children belong not vnto their parents againe after they are dead for if we die in the Lord we are euer afterward the Lords not our parents children FALSIL. Christes miracles are the tokens that he is the true Messias The diuell also did miracles among the Gentiles sometimes Therefore miracles are doubtfull signes sometimes of the Messias VERIL. I denie the consequent and doo answer by distinction bicause the diuell is not able to imitate or followe the miracles of Christ or of his church as to raise vp the dead to stop the course of the sunne to make the drie and barren fertill and fruitfull And whereas we doo read that the dead were raised vp among the gentiles and miracles were shewed they were onelie the meere illusions of the diuels which are not able to make anie thing of nothing neither to corrupt or destroie the good creatures of God without his sufferance For as the herdsman holdeth backe his cur in the chaine Iude. so the Lord hath in subiection reserued the diuels in euerlasting chaines vnder darkenesse vnto the iudgement of the great daie FALSIL. Séeing angels be good and
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