dooth a man liue by the word of God VERIL. Séeing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is the second person of the diuinitie it is immediatlie effectuall in them that beléeue when it is spoken susteining and comforting them and bringing it to passe maruellouslie that they are nourished and defended thereby as Christ speaketh of himselfe Ego sum via Iohn 14. veritas vita I am she waie the veritie and the life And in another place Iohn 10. Egò vitam aeternam do eis I giue them eternall life FALSIL. The church is the house of God 2. Reg. 12. and the piller of truth Therefore the church dooth not erre VERIL. I may answer the maior by distinction First the church is the house of God and the piller of truth which is vniuersallie true Bicause some members of the church though they be verie few do alwaies obserue the truth Such were these among the people of God Marie Ioseph Zacharie Elizabeth Iohn the baptist Simeon Anna the prophetesse and others in the time of Christ So Iohn the baptist certeinlie knew the Messias to be the sacrifice for all the world when he saied Iohn 1. Ecce agnus Dei qui tollit peccata mundi Behold the lambe of God that taketh awaie the sinnes of the world Which thing the apostles knew not before the Holie-ghost was giuen them And except this error had béene corrected amongst them they had perished Secondlie manie doo erre in the church yet diuerslie some in the foundation that is in the knowledge of the lawe and of the gospell or in the articles of our faith and stubbornelie defend their error as the papists defend their error of the doubt whether we be in the fauour and grace of God or no Articl 10. contrarie to the article of our faith Credo remissionem peccatorum I beléeue the forgiuenes of sinnes Also they mainteine inuocation and praier to saints As long as they wilfullie continue in these errors and others like they are no true members of the church And others erre in common traditions as about eating of flesh and such others as S. Peter noluit edere de immundis Acts. 10. would not eate of vncleane things FALSIL. Dooth the diuell giue the kingdoms and riches of this world VERIL. No bicause it is written in the prophet Dani. 2. Dominus transfert regna atque constituit illa The Lord dooth transferre kingdomes and appoint them And againe it is said Domini est terra Psal 33. plenitudo eius The earth is the Lords and the fulnes thereof FALSIL. Abraham beleeued that his posteritie should inherit the promised land of Canaan Gen. 12. and that his posteritie should be increased as the starres of heauen and as the sand of the sea Therefore S. Paule erred in applieng the example of Abraham to the faith of spirituall things as the forgiuenes of sinnes and eternall life VERIL. I denie the consequent Bicause corporall promises doo include in them the spirituall promise namelie the reconciliation of sinnes for without that the corporall promise is vnprofitable If truelie a man doo not determine that God is at peace with vs and dooth iustifie vs for the loue of Christ Iesus Rom. 8. he can neither aske neither beléeue to receiue corporall gifts as his liuing and defensement in safegard Therefore it is verie requisite that faith touching spirituall things be manifest in our praier Hereof it is that Abraham beléeued the first and principall promise of God Gene. 22. for the séed that should be borne of his posteritie whereby he himselfe and all his ofspring with all nations should be blessed likewise it is said Ero Deus tuus seminis tui post te I will be thy God and the God of thy séed after thée FALSILOQVVS What be the causes of our temptations and falling awaie from God VERILOQVVS There be two chéefe causes First mans imbecillitie and weakenes bicause by Adam we are all sinners and haue of him the inclination to doo euill And the apostle saith Rom. 5. Vnusquisque dum tentatur a propria concupiscentia abstrahitur inescatur Euerie one when he is tempted he is drawne awaie and entised of his owne concupiscence Then sinne groweth consequentlie Iacob 1. first by suggestion next by consent of our spirit and last of all by the pleasure that our flesh taketh to fulfill that suggestion and consent Then we fulfill our lewd desires with gréedinesse contrarie to the mind of the apostle which saith Desideria carnis non perficietis Galat. 5. Ye shall not fulfill the lusts of the flesh Secondlie the diuell intiseth vs by innumerable meanes secretlie to commit much wickednes yea and that some time against nature as Medea by temptation killed hir owne children Sodome Gomorrha Adama Sebim and Segor sinned against nature and also Iudas in betraieng Christ his redéemer of whom the euangelist saieth Iohn 13. Diabolus in Iudam post sumptam offulam ingressus est The diuell entred into Iudas after that he had receiued the sop So the diuell still letteth our right iudgement in the vnderstanding of the doctrine necessarie for our saluation he putteth darknesse into our harts confirmeth errors in our minds wherefore S. Peter saith Diabolus circuit nos 1. Pet. 5. quaerens quem deuoret The diuell goeth about vs seeking whom he may deuoure and spreddeth abrode such nets of temptations and vices alwaies as he perceiueth vs to be most addicted and giuen vnto FALSIL. What ought christian men to doo when the sting of sinne and worme of conscience dooth bite them VERIL. First they must in no case despaire as though they were not written in the scroll of the liuing And although we be most sinfull all the whole packe of vs in déed yet we must learne of the apostle to saie Rom. 5. Exsuperat gratia super peccatum Grace is more aboundant than sinne we must confesse our sinnes and be trulie repentant for them then may we Cum fiducia ad thronum gratiae accedere Hebru 4. Drawe néere to the throne of grace with hope and confidence in him that is the onelie propitiation and obteiner of mercie for them all that be such We must set before vs the example of such as truelie repented as Manasses Marie Magdalene Peter and the théefe vpon the crosse we must fullie persuade our selues to be predestinate and elected to saluation if we assent to the word of God and beleeue the gospell according to this saieng Quos elegit hos vocauit Whom he hath chosen those hath he also called Next we must thinke that the commandement of God is alwaies immutable how that we must beléeue the sonne of God which saith It is not the will of your father which is in heauen Matth. 18. Vt pereat vnus de pusillis istis That one of these little ones should perish Thirdlie we must thinke that the
and readie to praie Luke 12. séeking after the kingdome of God first before all things in faith Rom. 10. For he calleth not truelie vpon the name of God which beleeueth not in him and without a sure confidence in God that he is both omnipotent whereby he is able to doo it and also mercifull whereby he is willing to doo it when it shall seeme good to his infinite wisedome and that our praier be so made in acknowledging of our sinnes that it may redound to Gods glorie to the furtherance of our saluation and the promoting of his church else is it but vaine and lippe labour Christ praieth for vs that be his Iohn 16.17 Hebr. 7.9 Iohn 11. Rom. 8. for he knoweth that he is heard of his father We manie times knowe not what to praie for but the spirit aideth our infirmitie And praier is of foure kinds Deprecation which is to beg either to mitigate the punishment due for our sinnes or else that God will turne awaie his heauie displeasure conceiued for our sinnes Supplications are requests whereby we craue such things as be necessarie either for the sustentation of this life or for the life to come Intercessions are praiers made in the behalfe of others And thanks giuing is when we praise God and celebrate his name for all his benefits conferred both vpon our soules and also vpon our bodies FALSIL. 1. Cor. 12. S. Paule writeth No man can saie that Iesus is the Lord but by the Holie-ghost Hypocrites theeues harlots doo saie that Iesus is the Lord Therefore hypocrites theeues and harlots haue the Holie-ghost and by a consequent doo beléeue and they calling vpon God doo please him are heard of him and so be saued VERIL. I answer by distinction for Paule speaketh of the true inuocation according to this saieng Zachar. 12. Effundam super eos spiritum gratiae preâ—â—m I will powre out vpon them the spirit of grace praier Againe Rom. 8. Accepistis spiritum adoptionis per quem clamamus Abba Pater Ye haue receiued the spirit of adoption wherby we crie Abba Father But the counterfeit and false inuocation nothing auaileth at all which is not doone by the confidence and in the knowledge of our mediator the sonne of God but in the trust of their owne merits and worthines as plainelie it appeareth in the gospell by the talke of the Pharisie Luc. 18. FALSIL. What is the gospell of Christ VERIL. It is the glad tidings of the forgiuenes of our sinnes the gift of grace and eternall life freelie by the death and passion of Christ the sonne of God and our mediator of the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is the power of God to saluation for all them that beléeue as S. Paule saith Rom. 1. Virtus Dei est in salutem omni credenti by the voice whereof the church and houshold of God is congregated and gathered together FALSIL. Christ said to his disciples Marc. 6. Go ye into all the world and preach the gospell to all creatures Beasts are Gods creatures comprised in the generalitie of all Therefore we may preach the gospell to brute beasts VERIL. The consequent much deceiueth and the minor may be answered by distinction For God made his creatures of two sorts namelie reasonable as men and angels and vnreasonable as brute beasts which though they be Gods creatures and haue manie senses common togither with man as their being moouing seeing tasting hearing smelling and féeling yet they can not in anie case be capeable of the gospell which is eternall life for all beléeuers and was ordeined onelie for the comfort of man that did beare the liuelie image of God which is most absolute righteousnes and most perfect holines vntill man by blots of sinne did marre that image and hath yet some semblance with God in the eternitie of the soule consisting of these powers will wit and memorie whereof beasts are depriued can neither haue abilitie of reason of number or of beléefe If such cauillers as propound these syllogisticall obiections and quarels had but a little more wit than beasts they might vnderstand by these words following Marc. 16. Qui crediderit baptisatus fuerit saluus erit He that beléeueth and is baptised shall be saued that this later clause cleane taketh awaie this cauill and expoundeth that which goeth before and that brute beasts haue no possibilitie of either of these two conditions as to beleeue or to be baptised But there are some happilie of the same follie as I read a learned mistres had who finding in S. Paules epistles these words Si vir dormierit mulier est liberata 1. Cor. 7. If the husband sleepe the wife is at libertie vsed by the authoritie of these words licentious and incontinent liuing when hir husband slept as well by night as by daie and being reprooued thereof by the Ordinarie she alleaged the same scripture affirming that she had doone nothing but that which was lawfull and allowable by the testimonie of Gods word Turne the leafe read furder saith the iudge and you shall see that by this word Sleepe is meant the naturall death Nay sir quoth she turne you and read you for I take that which best serueth for my purpose Thus we see that there be some Qui deprauant scripturas 2. Pet. 3. ad suam ipsorum perditionem which peruert the scriptures vnto there owne destruction And further though it be written that Fides ex auditu Rom. 10. auditus autem per verlum Dei Faith commeth by hearing and hearing by the word of God Hebr 4. yet such as heare the word of God and couple it not with faith take no more profit thereby than the brute beasts doo by hearing which haue no proportion of reason in vnderstanding such mysteries The popes holy power And the old popish Sancters tooke vpon them to blesse consecrate hollow sanctifie crosses wood mettall stones belles and bones yea and whatsoeuer ye will by sprinkling ouer of holie water crossing annointing and blessing yet all these trumperies could take no more holines and goodnes by all their circumstance of charmings than beasts can by offering them the word of God For brute beasts haue no hearing with vnderstanding of such matters Dead and senseles things haue no hearing at all If they haue no hearing they haue no faith if they haue no faith they haue no goodnes if they haue no goodnes in them then sprinkling ouer of water crossing annointing blessing of words can not make them better than trumperies as they were before FALSIL. When and how was the Holie-ghost made manifest and knowne VERIL. First in the work of the creation where it is said Gen. 1. Spiritus Domini ferebatur super aquas The spirit of the Lord was caried vpon the waters that is to wit he nourished all the worke that was made as an hen nourisheth hir chickens
which generall act of the Holie-ghost was after transferred to the Church which he nourisheth by singular meanes and defendeth it Next the holie-ghost spake by the prophets Thirdlie he appeered in the likenes of a dooue at the baptisme of Christ Fourthlie Matt. 3. he was manifested to the disciples in the daie of pentecost in the shape of firie toongs Act. 2. which patefactions are certeine testimonies that the Holie-ghost is an other person than the father and the sonne FALSIL. Christ saith Iohn 16. The Holie-ghost shall lead you into all truth Therefore Christ taught not his disciples all truth but the Holie-ghost will reueale some new things as the masse traditions and worshipping of the papisticall church VERIL. I denie the consequent and answer by distinction for Christ speaketh of the same veritie which is reuealed in his word as he saith in another place Sermo tuus est veritas Iohn 17. quam spiritus sanctus illustrabit Thy word is the truth which the Holie-ghost shall open He speaketh not of those things which God hath not opened to his church in his holie word as to know the time of our deaths when the daie of iudgement shal be or such like the curious searching out whereof is the rashnes of man forbidden by this saieng Scrutator maiestatis opprimetur à gloria The searcher out of the maiestie of God shall be confounded with his glorie FALSIL. What is the certeine note and marke of the presence of the Holie-ghost VERIL. The spirituall or good motions of the hart as is praier and inuocation the loue to heare the word of God and the true imbracing of the same whereas there are no such motions felt there the Holie-ghost is not and such as are without these good féelings are no true members of the church according to that saieng Rom. 8. Qui non habet spiritum Christi non est eius He that hath not the spirit of Christ is none of his 2. Reg. 11. Iohn 18. except they doo returne to God by repentance and conuersion as Dauid Manasses Peter and such other did which receiued againe the Holie-ghost by repentance and faith that was put awaie from them by their falles contrarie to their owne conscience FALSIL. What is the office of Christ VERIL. First Christs office is by his preaching to open to vs and his church his fathers eternall will Next to offer him selfe vp a sacrifice to his father for the redemption of all the world and to deliuer his vniuersall church from death sinne and the tyrannie of the diuell FALSIL. Act. 12. Nero killed Paule Herod killed Iohn and Iames Therefore Christ deliuereth not his church giueth hir no peace nor victorie against hir enimies VERIL. Christ giueth vs the eternall victorie which hereafter we shall behold And now we haue the victorie also howbeit we can not see it with corporall eies for the church is preserued though the diuell rage and horriblie inuade it God defendeth it maruelouslie without anie mans power or strength as the father himselfe saith Seruabo vos non in arcu Ose 1. nec in gladio sed in Domino Deo vestro I will not deliuer you through my bowe or sword but in the Lord your God that is in my sonne which is your Lord and your God Also God saith in Zacharie Ego ero igneus murus vester Zachar. 2. I will be to you a wall of fier round about FALSIL. When began the kingdome of Christ in mankind VERIL. The kingdome of Christ or the presence of the sonne of God was in mankind streightwaies from the beginning of the making and receiuing of man among the fathers prophets and the godlie people of the old Testament as Irenaeus saith Semper adest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humano generi The word that is the sonne of God was alwaies present with mankind Also S. Paule saith Christus hodie heri Hebr. 13. in omnia secula Christ yesterdaie and to daie and the same continueth for euer the author of truth and goodnes FALSIL. The taking awaie of an other mans thing against the owners will is theft Matth. 21. Christ commanded the asse and hir colt to be brought vnto him and that against the owners will Therefore Christ did not well VERIL. The minor is to be denied Christ was the superior Lord of this people although he vsed not that his externall power and right bicause he came to be made a sacrifice for our sins yet notwithstanding he had power ouer this people as he himselfe saith Dominus hijs opus habet Matth. 21. The Lord hath néede of them Againe he tooke not awaie the asse against the owners will but with his good will when the disciples had alleged vnto him the cause of taking hir awaie declaring their message which the Lord gaue them in charge to doo FALSIL. When shall the kingdome of Christ which is the collecting of his church end VERIL. In the last daie when as the Apostle saith 1. Cor. 15. Regnum patri suo tradet He shall deliuer vp the kingdome to his father ouercomming all his enimies and his churches as sin death sathan hell all tyrants for then shall we see the verie sonne of God which is corporall he will bring vs vnto his father there shall he present his church before his eternall father then shall we beginne to see and know the father visiblie whose fruition is eternall life In the meane season the kingdome of Christ is named in vs bicause it dwelleth in vs by his ministerie And trulie therefore is his word sent vnto vs for he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in respect of vs and of his father also And the Apostle here speaketh of Christs kingdome in this world 1. Cor. 15. whereby he congregateth his church together and dooth mightilie defend it by his infinite power and mercie without corporall violence FALSIL. The minister of the gospell ought not to vse corporall violence Christ vsed corporall violence in whipping the biers and fellers out of the temple Iohn 2. Therefore Christ did not well VERIL. This may be answered thrée waies First I denie the minor bicause Christ mooued not sedition neither vsed corporall violence Act. 5. But as Peter killed Ananias and Saphira his wife without corporall violence yea God him selfe quicklie destroied them so Christ here saieth Zelus domus tuae comodit me Psal 69. The zeale of thine house hath eaten me that was a certeine diuine force and indignation enflamed with the loue and desire of the affirming and propagation of the honor of God Secondlie I answer to the minor As the minister of the gospell ought not vse corporall violence truelie but in his owne house so Christ did well in casting out of these chaffering hucsters out of the temple Iohn 2. bicause it was his house and his place Thirdlie Christ is not onlie a minister of the
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
we should beléeue to receiue forgiuenes of our sinnes righteousnes and euerlasting life fréelie by faith onelie for Christes sake our mediator Iohn 3. according vnto these words Sic Deus dilexit mundum vt filium suum daret vt omni qui credit in eum non pereat sed vitam habeat aeternam So God loued the world that he gaue his sonne that euery one that beléeueth in him should not perish but haue life euerlasting Also Rom. 5. Omnes qui credunt in eum habent vitam aeternam All that beleeue in him haue euerlasting life And Iustificati fide pacem habemus We are at peace with him being iustified by faith The psalmist saith Psalm 1. Beati omnes qui confidunt in eo Blessed are all they that put their trust in him FALSIL. What is circumcision VERIL. It is the cutting of the foreskin of the priuie member which is called in Latin Praeputium and it was commanded Abraham and his posteritie that they might be admonished by this outward signe chieflie of the promise made vnto Abraham that Messias the promised seed should be borne of his posteritie Next that it should be a signe of encreasing his posteritie as the starres of heauen and the sand of the sea Gen. 22. Thirdlie of giuing the land of Chanaan to his successors that it might be certeinlie knowne in what place the Messias should be borne Gen. 17. teach and die Abraham was ninetie yeere old and nine when the flesh of his foreskin was circumcised and the mankind obseruing this ceremonie did sanctifie their women thereby For the manchild onelie was commanded to be circumcised when he was eight daies old being bond or frée without exception FALSIL. Wherefore should not circumcision be yet vsed among vs that be Christians VERIL. Gala. 5. Because S. Paule dooth saie Quòd si circumcidamini Christus pro vobis frustrà mortuus est If you be circumcised Christ is become but in vaine vnto you For the lawe conteining the ceremonies decrees and commandements Ephes 2. 2. Cor. 3. Act. 15. is abolished by Christ Because the lawe brought no man vnto the perfection of christianitie which the knowledge of Christ requireth generallie of euerie man for that it is said Estote vos perfecti Matt. 5. sicut pater vester coelestis perfectus est Be you perfect euen as your heauenlie father is perfect FALSIL. Why dooth S. Paule call circumcision then the seale of righteousnesse if it bring vs not vnto righteousnesse VERIL. Not because Abraham by this externall signe was iustified before God or pleased God as the Iewes supposed but that by this signe he applied vnto himselfe the promise of GOD of the reconciliation attonement forgiuenes of sins Gen. 22. and the gift of eternall life fréelie for the promised séed vnto him and that he should by this signe confirme his faith For the sacraments are testimonies pledges and tokens of the applieng of the benefits of God vnto vs and confirmation of our faith FALSIL. The lawe forbiddeth vs to touch lepers Leuit. 13. Christ touched a leper Matth. 8. Therefore Christ did not well VERIL. I denie the consequent First because the lawe forbiddeth the touching of lepers to this end not for that it is sinne or euill but that the harme and contagiousnes of the leprosie should not spread it selfe abroad furder among the people Therefore it is lawfull to touch lepers to cure them For morals are to be preferred before ceremonials as the prophet saith Ose 6. Misericordiam volo non sacrificia scientiam Dei volo non holocausta I will haue mercie not sacrifice I will haue the knowledge of God and not burnt sacrifices which saieng comprehendeth both tables whereof the first speaketh of the knowledge of GOD Two tables of commādements and his true worshippings by the meanes whereof we deale with God as in feare faith loue inuocation giuing of thanks and so foorth The second table conteineth the works of mercie or of loue towards our neighbor and so did Christ reason when he cured the man of the dropsie on the sabboth daie Luc. 14. Vos extrahitis pecudes in sabbato ex fosis quanto magis licet in eo sanare hominem You plucke beasts out of the pit on the sabboth daie how much more is it lawfull to cure a man on the sabboth daie Also Christ was not tied vnto this lawe which was ordeined of God for the politike gouernance of the Iewes and Christ was the son of God and therefore as he saith in another place Matth. 12. Luc. 6. Dominus erat sabbati He was Lord of the sabboth Thirdlie the curing of the sicke man so presentlie was the worke of God and the confirming of Christes vocation and calling Therefore Christ was not tied vnto the ceremoniall lawe FALSILOQVVS What is the church visible VERILOQVVS The church visible is a companie of people imbrasing and professing openlie the pure doctrine of the gospell confessing the sonne of God his benefits and reteining of a lawfull and perfect vse of the sacraments of Christ according to this saieng Oues meae vocem meam audiunt Iohn 10. My shéepe doo heare my voice And this church of Christ is but litle contemned subiect to persecution in this world Therefore it is said Luc. 12. Noli timere pusille grex Feare not litle flocke Againe Non multi sapientes secundum carnem 1. Cor. 1. non multi nobiles sed quae contempta ignobilia coram mundo elegit Deus God hath not chosen manie wisemen according to the flesh not manie of high degrée but the despised and foolish things of the world And in another place Iohn 16. In mundo afflictiones habebitis You shall haue trouble in this world and that chieflie before potentates and monarchs FALSIL. How manie monarchies hath there béene in time past VERIL. There hath béene foure monarchies The first was the kingdome of Babylon which continued a thousand yeeres euen vntill the time of Cyrus from the daies of Abraham who liued in the time of Ninus the first king of the Babylonians The second was the kingdome of Persia which continued two hundred yeeres Cyrus was the first gouernor thereof The third was the kingdome of the Graecians which continued three hundred yéeres Alexander Magnus was the first gouernour thereof The fourth and the last monarchie was the empire of Rome which began from Iulius Caesar and continued about foure hundred yeeres vnto Constantinus or Valentianus the later and a monarchie is the rule of one of whome all other doo hold FALSIL. Saint Paule was beheaded at Rome after Christ 37. yeeres by Nero. Good and iust men ought to be well vsed S. Paule was a good and iust man Therfore he ought to haue béene well vsed and not to haue lost his head VERIL. The maior may thus be answered Good and iust men ought to be well vsed but
said O mors ero mors tua Ose 13. morsus tuus ero inferne Oh death I will be thy death oh hell I will be thy destruction that is to saie I will destroie and abolish death and hell in such sort that they shall not anie more be able to hurt me nor my church or congregation from henceforth FALSIL. Whie did there manie others rise with Christ after his passion Matt. 27. as the euangelists doo make mention and came into the holie citie VERIL. To the end that we should beléeue This was a figure of the resurrection that Christ would raise vp his whole church in the latter daie and that his church should haue eternall saluation wherein the faithfull shall enioie the fruition and the sight of God with the most swéete loue of him during all eternitie the beginning of which estate of life is perceiued and knowne in the resurrection of Christ that we should not be doubtfull of the remainder of another and better life after our temporall death in this world and that at the generall resurrection all both the quicke and dead shall be rewarded according to their works doone here in this world good or euill FALSIL. He that calleth vpon one God the maker of heauen and earth calleth vpon the true God The Turkes and Iewes call vpon one God the maker of heauen and earth Therefore they call vpon the true God VERIL. I denie the minor For the Turkes and Iewes calling vpon one God they denie him to be the true God the maker of all things which is the father of our Lord Iesus Christ The infidels call not vpon the true God Therefore they call vpon an idoll and not vpon the true God Further they cannot be certeine by hearesaie first bicause they haue no promise next bicause they reiect and as it were cast from them the sonne of God the mediatour cruellie blaspheme him and tyrannouslie persecute him in the members of his church and chosen vessels to saluation FALSIL. What is the finall end of Christes incarnation VERIL. It is to béecome a sacrifice for his church and that he might be present with hir quicken hir by the gift of the Holie-ghost and might raise vs vp vnto eternall life Therfore the sonne of God is not onelie a redeemer reconciling vs to his father by the merit of his death but he is a sauiour in effect Esaie 7. Matth 1. Dani. 12. whereby he is called Emanuell that is to saie God with vs. And the prophet saith Christ standeth Pro filijs populi propugnans eos For to defend the children of the people FALSILOQVVS For how manie causes is the church of God subiect to the crosse of afflictions VERILOQVVS There be sixe causes of the churches afflictions The first cause is common and pertinent to all men that is to wit sinne or the corruption of nature following the fall of our first parents and spred abroad by generation into all their posteritie And of this cause it was said Gene. 3. In quacunque die comederis morte morieris Whensoeuer thou doost eate of the trée thou shalt die the death And againe Rom. 5. Per vnum hominem peccatum in mundum intrauit per peccatum mors By one man sinne came into the world and by sinne came death The philosophers make will and matter the cause of sickenesse and of death as the substance of an apple is the cause of his putrifaction But these are not the principall causes The principall and chéefe cause of sickenesse and death is sinne for the which mans nature is subiect to corruption and death And the second cause truelie whie the church or congregation of God is more subiect to the crosse and miserie than other men are is the diuell which bicause he hateth God he inuadeth his church the more gréeuouslie than anie other companie The third cause is bicause God would haue his wrath against sinne to be perceiued and knowne which the wicked companie and the epicurean sort doo securelie contemne and scoffe at The fourth cause is for that the church hath also hir sinnes which must be mortified by the crosse of afflictions The fift is bicause God would haue our afflictions to be the testimonies of his presence in his church when he deliuereth vs by his diuine power The sixt cause is that we should be certeine that there remaineth another iudgement in the which the godlie that haue béene afflicted in this life as Iohn the baptist and Paule with others shall be rewarded and the wicked as Herod Nero and such other shall be punished with eternall death bicause it is impossible that the godlie people should be alwaies in miserie and the wicked contrariewise should be still in pleasure FALSIL. Whie dooth Christ call the diuell Iohn 16. the prince of the world VERIL. He dooth not call him so in respect that he is the maker and the guider of the world which is the onelie worke of God but bicause he dooth beare rule in worldlie men and such as are not new borne which securelie giue themselues ouer to sinne whom the diuell leadeth whither it listeth him according to his will and pleasure holding them still to be his bondslaues captiues and thralles as long as they liue licentiouslie The holie apostle also calleth him the gouernour of such liuers Ephe. 2. saieng Ye walked in time past according to the course of this world Ac iuxta principem cui potestas est aeris qui est spiritus nunc agens in filijs cōtumacibus And after the gouernour that ruleth in the aier the spirit that now worketh in the children of vnbeléefe and disobedience FALSIL. What dooth Christ meane by the world in the gospell Iohn 16. VERIL. He meaneth worldlie and carnall men which falslie and wickedlie iudge of Christ and of the doctrine of his church of whom there be foure sorts First the mightie men of power iudge the doctrine of the gospell to be Seditiosam Luc. 23. seditious 1. Cor. 1. The wisemen of the world suppose it to be Stultitiam foolishnesse Matt. 26. The iusticiaries accompt it to be Blasphemiam in Deum blasphemie against God The Epicures doo esteeme the gospell to be Anilem fabulam commentitiam an old wines fained fable Psalm 14. as for example The foole said in his heart Non est Deus There is no God And the first psalme calleth such persons Derisores scorners Thus we sée that these foure kind of people mightie men of power worldlie wisemen iusticiaries that is such as suppose they can make themselues righteous in the sight of God by the merit of their owne workes and Epicures which do make Summum bonum their chéefe felicitie to be in all voluptuous carnall and licentious liuing with greedines thereof beléeuing as the Saduces did that after our death there is no part of man remaining These foure sorts are taken for the world in the scriptures of
God FALSIL. Iohn 9. God dooth not heare sinners All men are sinners God therefore dooth heare no man VERIL. I will answer by distinction first vnto the maior God dooth not heare sinners that is such sinners as doo not repent Againe to the minor All men are sinners in respect of their corrupt nature but such as doo repent that is to wit such as acknowledge their sinnes conuert from them and flie vnto God for the mediatours sake and haue not againe anie purpose of wickednesse in their minds such certeinlie are heard of God not for their owne worthinesse but for Christes sake as he himselfe saith Iohn 16. Quaecunque petieritis patrem in nomine meo dabit vobis Whatsoeuer ye shall aske the father in my name he will giue it you FALSIL. Manie martyrs praied to be deliuered from tyrants but they were not heard Therefore this promise of Christ Iohn 16. Whatsoeuer ye shall aske the father in my name he will giue it you is not vniuersallie true VERIL. I answer to the antecedent by distinction The things which we desire of God are of two sorts Some be spirituall as the forgiuenesse of our sinnes and the inheritance of eternall life which are granted vs according to this saieng Nolo mortem impij Ezech. 18. sed vt conuertatur ac viuat I will not the death of a sinner but that he should conuert and liue Againe My shéepe heare my voice Iohn 10. Et ego do eis vitam aeternam And I giue them eternall life Other gifts of God are corporall which he dooth not streightwaie giue them when we aske them or not after that sort as we doo aske them bicause God will haue his church subiect to afflictions and to shew hir obedience vnto him therein Therefore corporall things are to be asked with the condition of the glorie of God of our saluation and the profit of our neighbour And often times God giueth not that that we aske but that which is much better than that we aske bicause we haue not the perfect knowledge to aske such gifts as are most requisite and necessarie for vs. As it well appeareth by the answer that Christ made vnto the mother of Zebedeis children which would haue hir two sonnes Iohn and Iames to sit the one on his right hand and the other on his left hand in his kingdome saieng vnto them Matt. 20. Nescitis quid petitis Ye wot not what ye aske FALSIL. What is the kingdome of Christ VERIL. The kingdome of Christ is to sit at the right hand of his eternall father defending his church preseruing the ministerie of his gospell gathering together his congregation by the voice of his word quickening the hearts of his faithfull people by the gift of the Holie-ghost and finallie raising them vp from death and afterwards giuing them eternall life And therefore he is called Emanuell Matth. 1. that is God with vs. And S. Paule speaketh of the ascension of Christ and of his spirituall kingdome out of the psalme saieng Psalm 68. He ascended on high and led captiuitie captiue Ephe. 4. that is to wit he hath ouercome and as it were caried awaie in a triumph sinne death hell and the diuell his enimies and his churches which before held vs captiues and hath giuen gifts vnto men as the Holie-ghost prophets apostles euangelists doctors and pastors for the edifieng of the saints and is effectuall in them euer preseruing his church This is the spirituall kingdome of Christ euen vnto the latter daie and then this kingdome shall cease as S. Paule saieth 1. Cor. 15. Tunc tradet regnum patri Then he shall deliuer vp the kingdome to his father that is to saie this spirituall kingdome which in his church is gathered together by the outward voice of his gospell he alwaies preseruing and defending the same And afterward the father the sonne and the Holie-ghost visiblie shall reigne together in their saints and that kingdome then shall be for euer without end 1. Cor. 15. Quum Deus erit omnia in omnibus When God shall be all in all This is that kingdome which all true christians do hope to haue earnestlie looke for and dailie praie for in the Lords praier Matth. 6. saieng Aduâ—niat regnum tuum Thy kingdome come which is also in this world by promoting and setting foorth of his glorious word FALSIL. Iohn 17. Christ said he praied not for his disciples that is for his church And S. Paule saieth that Christ still maketh intercession for vs Therefore Christ and Paule are contrarie VERIL. This saieng of Christ is not to be vnderstanded exclusiuelie but comprehensiuelie Bicause he dooth not exclude himselfe which saieth Ego non solùm oraturus pro vobis I will not onelie praie for you but you also beléeuing in me shall praie and you shall come vnto the father which will heare you calling on him bicause you haue confidence and trust in mine intercession and merits FALSIL. Exod. 14. Must men praie in expresse words or onelie in their thought after the example of Moses VERIL. No but we must vse the recitall of words bicause the Holie-ghost and affect is stirred vp and kindled by the word as Dauid soong his psalmes not onelie in heart and spirit but also with voice and musicall instrument And so Christ prescribed a certeine forme of praieng to his disciples and church Matth. 6. saieng Ye shall praie thus Our father c. FALSIL. Christ said to his disciples Hitherto ye haue asked nothing in my name Therefore Iohn 16. the apostles did not truelie call on Christ neither were they heard before this time VERIL. Christ here speaketh of the crosses corporall afflictions and the necessaries of this world which they had plentiouslie while Christ was present with them therefore they trusting in his visible presence did aske by Christ no corporall gifts of God for that they thought with themselues they could lacke nothing as long as they had such a Lord maister present with them which gaue them all things necessarie for this life alwaies defended them against their Iudaicall enimies and others finallie would giue them eternall life FALSIL. Christ maketh intercession for vs to his father Rom. 5. The Holie-ghost also praieth for vs with vnspeakeable gronings What difference is there then betwéene the praier of Christ and the Holie-ghost VERIL. I doo answer that the Holie-ghost is not the mediatour betwéene God and man neither offereth he vp anie merit or price of our redemption to the father But the sonne is our mediatour and redéemer bicause he hath pacified the wrath of his father The Holie-ghosts praier is the inclining of our hearts by the voice of the gospell with a certeine inward motion to inuocation and calling vpon God and helpeth all such as call vpon him The sonne of God offereth vp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the price of our redemption for vs
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