[The confutation of follie]

The Confutation of Follie. FALSILOQVVS .

FIrst tell me ( freend Veriloquus ) what opinion ought men to haue of the holie Trinitie ?

VERILOQVVS .

THe same which the Church holdeth and alloweth of , that there is one , true , liuing and eternall God , Iohn . 4. Iohn 1. 1. Tim. 6. 2. Cor. 13. Ioh. 1.4.6 . Sap. 11. the which is without bodie , partes and passions , bicause he is a spirit , whom neuer anie man yet saw neither can sée , nor know , but Christ ; for he can not be séene with carnall eies , and he is the God of peace and loue , louing all , and hating nothing that he hath made : he is of infinite power , wisdome , goodnes , and mercie , the creatour , preseruer , and nourisher of all things , visible and inuisible , which deliuereth vs from euill . Esai . 43. Iohn . 3. Rom. 5. And in the vnitie of this same diuine nature , there are thrée distinct persons , of the like power , essence , wisdome , glorie , and eternitie , that is to saie , the Father , the Sonne , and the Holie-ghost , which are the blessed Trinitie .

And the sonne of God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 patris , Iohn . 1. the word of the father , is the second person in this Trinitie , the true , euerlasting , glorious , and omnipotent God , 2. Cor. 4. Col. 1. begotten before all worlds of his eternall father , and is his verie image , being of like substance togither with him : Col. 2. in whome are the treasures of wisdome , and of knowledge , and fulnes of diuine power . He tooke vpon him , in the wombe of the blessed virgin Marie humane nature of hir substance , and was borne in the world : in somuch that there is conioined fullie and perfectlie in the vnitie of person , a double nature neuer to be separated , that is the nature of God and of man , wherof is made one Christ , perfect God , and perfect man ( sinne onlie excepted ) who suffered vnder Pontius Pilate , 1. Tim 2. 1. Ioh. 2.4 . Eph. 3. Rom. 5.8 . Act. 2. and became the mediator betwéene God and man , that in him onlie should be found the sufficiencie of remission of all sinnes , both originall and actuall , for all them that euer were , or shal be vpon the face of the earth . And the Holie-ghost is the third person in this Trinitie , which procéedeth from the father and the sonne , and is the holie and diuine power , 1. Rom. 10 whereby mens harts are renewed from heauen , he is of like essence , power , glorie and maiestie , with the father , and the sonne , with whome he is coequall , coeternall , and God euerlasting , by whome we comprehend the things of God , for he giueth witnesse to our harts , 1. Iohn . 2. that we are of God , by the which also , Rom. 1. Gal. 5. 1. Pet. 2. we call vpon the father with confidence & faith to be saued by Christ , which is the bishop of our soules .

FALSIL.

God made all things , and without him was made nothing , that was made , Iohn . 1. Wisd. 1.

But God made not death , sin , nor the diuell ,

Therefore God made not all things .

VERIL.

The fallacie lieth in the consequent which must be denied . Almightie God , that is all wisdome , infinit power and goodnes , created all things in such excellent goodnes , that it is said : Valde sunt bona , Gen. 1. They were all passing good , and God saw that they were good ; then he blessed them , and his sentence is not to be reuoked , bicause he being without bodie , parts and passions , cannot repent . And as the diuell was not euer a diuell from the beginning ( for the Apostle saith Angeli qui non seruarunt originem suam : Iude. The Angels which kept not there first estate ) so he was created , and that an Angell of light , and not a diuell . Colos. 3. For God being most perfectly good , could not consent to make anie thing but that , which was good , and his owne pride made himselfe a diuell , the author of sinne , the heire of eternall fier . Matt. 25. Then he tempting our first parents , by the apple of disobedience , made them likewise so sinfull , that by Adam we are all sinners , Rom. 5. of whome we haue the inclination to doo euill , and then consequentlie followed death , and was engendred of our said parents déeds , as the onelie fruite of their lewd & stubborne disobedience , which they learned of Sathans disobedience : Sic diaboli inuidia , Wisd. 2. mors intrauit in mundum : So by the enuie of the diuell , death entred into the world . Rom. 6. And S. Paule saith : Stipendium peccati mors est : Death is the reward of sinne , which still increased , and wickednes multiplied , by the reason men were tempted , drawne awaie and entised of their owne concupiscence ; Iacob . 1. then lust conceiued and brought foorth sinne , and sin , when it was finished , brought foorth death . So that then God tooke vnto him death , for the punishment of sinne , that therewith he might correct the wicked , teaching them that transgressors might not lawfullie sin without punishment . So it is said in another place : Ignis , Eccle. 39. grando , fames , & mors , omnia haec creata sunt ad vindictam : Fier , haile , hunger and death , all these are created for vengeance ; that is to saie , after the fall of man , God appointed and exercised all these things for the punishment of the wicked , wherby he tooke vengeance of his enimies , Rom. 1. and dooth vse them as an instrument to strike the wicked withall : and oftentimes dooth punish one sinne with another . Thus we doo now see , Iaco. 1.17 . that Omne donum bonum ac perfectum à patre luminum : Euerie good and perfect gift commeth downe from the father of lights , and that he made not death , sinne , nor the diuell in his diuelishnes , from the beginning ; Wisd. 1. for he is not delighted in Perditione viuorum , in the destruction of the liuing , nor can be the author of anie damnation , though his wrath and iustice powreth downe his plagues vpon the children of disobedience and vnbeléefe dailie , Esaie. 5. bicause they drawe sinne vnto them , as it were with a cart rope , according to the prophets saieng .

FALSIL.

How much shall adulterie be punished by the censure of Gods holie word ?

VERIL.

Adulterie ( which is the violation and breach of the faith promised in mariage ) a thing odious and forbidden of God , Exod. 20. Leui. 18. Deut. 5. is so gréeuouslie punished of him , that all adulterers shall ( without they doo truelie repent ) bée cast awaie into vtter darkenes , 1. Corin. 6. Hebru . 13. Ierem. 8. which is without the kingdome of God . And if men doo not punish adulterers , God himselfe will surelie punish them . 2. Reg. 12. As we haue an example of king Dauids sonne , which Vrias wife bare vnto him , whom the Lord so stroke with sicknes , for the adulterie of his father , that it fell sicke and died the seuenth daie after . Mala. 3. Thus the Lord himselfe verelie will be a swift witnes against all adulterers .

FALSIL.

Carnall copulation is the ordinarie meanes onelie for mankind to be encreased and multiplied , and to fill the world ,

Genesi. 1. God commanded Adam and Eue to encrease and multiplie , and fill the world ,

Therefore God commanded carnall copulation .

VERIL.

The inconuenience lieth in the consequent , which ought to be denied . For though the minor be true , that God commanded them to encrease and multiplie , and fill the world : yet he would haue it to be doone by such lawfull meanes , as he himselfe hath ordeined , and not by euill anie other waies . Because he cannot agree vnto sinne , nor allowe thereof in anie case , his commandement in these words was so holie , Genesi. 1. that he blessed them a litle before in the same chapter , for that they should encrease and multiplie , to acknowledge him , and to yéeld him the more honor , which was the finall end of their creation , and must be the scope of all their actions . And then he ordeined the honorable estate of matrimonie , Hebru . 13. Genesi. 2. 1. Thes. 4. and the bed vndefiled shortlie after , that euerie one should knowe how to keepe his vessell in holinesse , which he constituted in such a mysterie and vertue , that man and wife are made thereby one flesh , and so to encrease and multiplie , and to liue togither in the feare of God , Marke . 10. and procreation of children in such a mutuall societie each to other , Matt. 19. that they ought rather to forsake father and mother than to forsake each other . Wherefore , such as commit carnall copulation , contrarie to this ordinance , wresting the sacred scriptures therby to mainteine their sensualitie , doo incur the heauie wrath of God , and haue no part in the kingdome of heauen , as it is written : 1. Cor. 10. Hebru. 13. Fornicatores & adulteros iudicabit Deus : God will iudge fornicators and adulterers , and their children shall not prosper , as it is likewise said : Wisd. 3. Filij adulterorum in consumatione erunt : The children of adulterers shall come to an end . So that they shall not onlie haue anie ioy and comfort of their children , as other parents haue , but they shall be a testimonie of their wickednesse against them , as it is said : Ex iniquis qui nascuntur , testes sunt nequitiae aduersus parentes : All the children that are borne of the wicked , must beare record of the wickednes , against their fathers and mothers . And to conclude : Eccle. 15. Nemini mandauit Dominus impiè agere : The Lord hath commanded no man to doo euill .

FALSIL.

Ought christian folkes children to be baptised or no ?

VERIL.

Yes verelie : for though parents be themselues baptised before the birth of their children , yet must their children be baptised likewise , séeing that they be conceiued and borne in sinne originall , which liueth in them , as soone as they come into this world . Bicause baptisme ( which is a wetting or washing ) is so necessarie to followe faith and beléefe , that they two ioined togither , haue the most certeine and sure promise by Christ , Marc. 16. of saluation and eternall life . And it is not the parents holines that can hallowe and sanctifie their children : wherefore we must flie vnto faith , and then baptisme must be had , the outward signe whereof representeth in vs the renewing of the spirit , Rom. 6. Colos. 2. and mortifieng of our members in Christ Iesus ( as we are bound to doo ) whereby we are buried in death with him . God ordeined baptisme , and it was ministred by S. Iohn the baptist : Iohn . 1. yet it bringeth not grace with it , as it appeareth by Simon Magus the southsaier and sorcerer . Act. 8. But beléefe , mercie , grace , and the Holie-ghost himselfe is receiued before baptisme , as it appeared in S. Paule , which beleeued and then receiued the Holie-ghost , Act. 9. before he was baptised . Cornelius the centurion capteine receiued the Holie-ghost , Act. 10. before he was baptised . And the gelded chamberlaine of Candace the quéene of the Aethiopians beléeued , Act. 8. and therefore had grace before he was baptised . But baptisme is so necessarie , that Christ saith : Iohn . 3. Nisi quis renatus fuerit ex aqua & spiritu , non potest intrare in regnum Dei : Except a man be borne againe of water and of the Holie-ghost , he cannot enter into the kingdome of God .

FALSIL.

Christ said : All they which beleeue and are baptised shall be saued ,

Theeues and harlots beleeue and are baptised , Marc. 16. New birth is in doctrine by the holie-ghost .

Therefore théeues & harlots shall be saued .

VERIL.

The consequent is false : & the minor may be answered by distinction . There is a double faith and beleefe . The one being grounded on the testimonie of a good conscience , is not onelie the common beleefe of all the articles of our christian faith , but it is also a sure confidence and trust of the mercie of God , through our Lord Iesus Christ , and a stedfast hope of all good things to be receiued at Gods hand , for Christes sake . This faith is a most strong brasen wall against the assaults of the diuell , and is not idle , but alwaies worketh in charitie and loue , still readie to doo our brother good , and seeketh oportunitie thereto , wherefore , it is a liuelie faith , and comprehendeth all the merits and mercies of God , bestowed on mankind , as our creation , redemption , and sanctification . But the other is the faith and beleefe of harlots and diuels ; Iacob . 2. Qui credunt & contremiscunt : Which beleeue and tremble , knowing that God is true , and iust , yet haue they no goodnes at all ioined with their faith , but dooing all euill , and nothing well , therefore it is dead in it selfe : whereby it commeth to passe , that their faith and baptisme dooth nothing preuaile , or further them vnto saluation : bicause they haue no desire to continue in that estate of innocencie , and perfection , which they promise at the time of their new birth in baptisme , but they reuolt from God , Iohn . 3. and turne awaie from his mercies . And as Christ died for none , but for such as laie hold on him by a liuelie faith ( for his death shall be rather to the death of infidels , than to their life ) so the faith and beléefe of hypocrites , théeues , and harlots , which haue an outward shew , and nothing in substance , couered ouer ( as it were ) with the smooth skinne of words , is nothing worth . For the people of Israel in the old time could saie ; Iere. 7. Matt. 7. Templum Domini , templum Domini ; The temple of the Lord , the temple of the Lord . And we can saie now a daies , Domine , Domine , Lord , Lord ; and hypocrites will so saie to the worlds end . But here is no new obedience to God , nor his word , which is required of the penitent ; here is no loue to God nor man , which God commandeth ; here is no goodnes towards God , nor man , therefore it nothing auaileth them to their saluation .

FALSIL.

How necessarie is inuocation and praier ?

VERIL.

So necessarie , 1. Thes. 5. Colos. 4. that S. Paule saith : Sine intermissione orate : Praie without ceasing . And againe : Orationi instate , vigilantes in ea : Continue in praier , and watch in the same , meaning thereby , that in all our actions and attempts , we must still be prest and readie to praie , Luke . 12. séeking after the kingdome of God first before all things in faith . Rom. 10. For he calleth not truelie vpon the name of God , which beleeueth not in him ; and without a sure confidence in God , that he is both omnipotent , whereby he is able to doo it , and also mercifull , whereby he is willing to doo it , when it shall seeme good to his infinite wisedome , and that our praier be so made in acknowledging of our sinnes , that it may redound to Gods glorie , to the furtherance of our saluation , and the promoting of his church , else is it but vaine , and lippe labour . Christ praieth for vs , that be his : Iohn . 16.17 . Hebr. 7.9 . Iohn . 11. Rom. 8. for he knoweth that he is heard of his father . We manie times knowe not what to praie for , but the spirit aideth our infirmitie . And praier is of foure kinds . Deprecation , which is to beg , either to mitigate the punishment due for our sinnes , or else that God will turne awaie his heauie displeasure conceiued for our sinnes . Supplications are requests whereby we craue such things as be necessarie , either for the sustentation of this life , or for the life to come . Intercessions , are praiers made in the behalfe of others . And thanks giuing is when we praise God , and celebrate his name , for all his benefits conferred both vpon our soules , and also vpon our bodies .

FALSIL.

1. Cor. 12. S. Paule writeth : No man can saie that Iesus is the Lord but by the Holie-ghost ,

Hypocrites , theeues , & harlots , doo saie that Iesus is the Lord ,

Therefore hypocrites , theeues , and harlots , haue the Holie-ghost , and by a consequent doo beléeue , and they calling vpon God , doo please him , are heard of him , and so be saued .

VERIL.

I answer by distinction : for Paule speaketh of the true inuocation , according to this saieng : Zachar. 12. Effundam super eos spiritum gratiae & pre●●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 gospell , but also a king , yet he shewed not himselfe as a king , but vsed the spirit without violence , that he might signifie , that he punisheth all the wicked at the daie of iudgement . And it is also a signification of the daie of iudgement .

FALSIL.

Wherefore dooth God take men to grace and mercie , and not the diuels ?

VERIL.

Bicause the sinne of the diuels is blasphemie , and the sinne of our first parents was imbecillitie and weakenes . God also sheweth his iustice in the eternall punishment of the diuell , and his mercie in deliuering of man . Matt. 25. And Christ said : Ite in ignem aternum , qui paratus est diabolo & angelis suis : Go into euerlasting fire , which is prepared for the diuell and his angels . Againe , Iude. Seruabit diabolos aeternis vinculis : God will reserue the diuels to euerlasting chaines . Thirdlie the diuell sinned against God wittinglie and willinglie , both in pride and contempt of the sonne of God , whom therefore he contemneth , bicause he cast him awaie to be worse than all creatures ; and man sinned by the instigation and deceipt of the diuell . Genesi. 3. And bicause the diuell sinned both of malice , and wittinglie , and hateth the sonne of God our mediatour , with a perpetuall and insatiable hatred , God receiueth him not into fauour . For that the onelie sonne of God is the onelie mediator betwéene God offended , and his creatures offending , which mediatour the diuels persecute and blaspheme , to the vttermost of their power , alwaies labouring to contrarie the immutable will of God .

FALSILOQVVS .

The will of God is immutable , Prou. 19.

Moses gouernement was appointed by the will of God ,

Therefore it is immutable .

VERILOQVVS .

I answer to the minor by distinction . The will of God is immutable as he himselfe hath decréed . To the minor , the politike gouernement of Moses was ordeined by the will of God , but so , that it should be abolished againe , when the Messias came , which is the sauiour of mankind , and that by thrée waies ; first , by merit ; next , by efficacie ; and thirdlie , by intercession , when he wrought in the world the mysterie of our redemption , with other his signes , wonders and miracles .

FALSIL.

What are miracles ?

VERIL.

Miracles are the workes of God , such as creatures , No imitation of Gods miracles . men , and angels cannot imitate . That is to saie , the creation of the world , the stopping of the course of the sunne , the continuall moouing of the celestiall bodies , the raising vp of the dead , and to make the fruitfull barren . And miracles are of two sorts , ordinarie , and inordinarie ; ordinarie are the creation , the preseruing , and propagation of mankind ; inordinarie , to stop the course of the sunne , to make the fruitfull barren , and to raise vp the dead , which the diuell can in no case imitate and followe . Therefore he dooth alwaies maligne and take an offense against God .

FALSIL.

Matt. 18. He that giueth cause of an offense dooth euill ,

Christ geue cause of an offense ,

Therefore Christ did euill .

VERIL.

I denie the minor ; for Christ is no cause of an offense giuen . There is a double offense , one giuen , and an other taken . The offense giuen , is an euill doctrine , or a wicked example of life , whereby others deceiued are made the worse . In Catalogo haereticorum , lib. 2. As Arrius the heretike bishop of Alexandria was the author of a most horrible offense giuen , which affirmed Christ to be a creature onlie , and confounded his Godhead . It is written therefore , that he burst asunder in the middest , and his bowels gushed out . Of which offense it is said , Vae mundo a scandalis : Wo vnto the world , bicause of offenses . And againe : Vae illi per quem scandala fiunt : Matth. 18. Wo vnto the man by whom offenses doo come . The offense taken is , when some are offended in hatred of the true doctrine , as the Bishops , the Pharisies , the Saduces , and the Scribes were with the gospell . Therefore Christ said , Sinite eos , Matth. 23. caeci sunt , & duces caecorum : Let them alone , they are blind , and the guides of the blind .

FALSIL.

What is the lawe ?

VERIL.

The morall lawe , which is holie , and is established by the gospell ( as S. Paule saith ) is the eternall , Rom. 7. & immoueable wisedome in God , and the rule of righteousnesse in the will of God , discerning the good from the euill , the which lawe is made manifest to the reasonable nature in his creation , and after oftentimes repeated , and established by the voice of God , shewing in the church , that God is a iudge , binding all naturall creatures , that they shall be conformable to that rule of the commandements of God , declaring his horrible destruction to all them which will not reforme themselues according to that rule , except they haue remission for Christes sake .

FALSIL.

Luke . 16. Christ said : The prophets and the lawe reigned to Iohn the baptist ,

Matth. 11. Therfore the morall lawe is abrogated , and must no more be preached .

VERIL.

I denie the consequent , and answer to the antecedent by distinction . Christ speaketh of Moses policie , that is , the ceremoniall and iudiciall lawe , and not of the ten commandements , which are the stedfast and perpetuall wisdome , iustice , and will of God , which is immutable : and God will haue all men to obeie his wisedome and iustice , and would haue all men , at all times , to be in their maners and vsage conformable vnto the same , Exod. 20. wherefore he saieth by Moses : Ego sum Dominus Deus tuus : I am the Lord thy God .

FALSIL.

What is the peace of God ?

VERIL.

It is the tranquillitie of conscience , and ioy , resting and reposing it in God , that he is at peace with vs , by his sonne Christ , of the which peace Christ himselfe speaketh saieng : Pacem meam do vobis , Iohn . 14. pacem meam relinquo vobis : I giue you my peace , I leaue you my peace , which is without all grudge , worme , Marc. 9. or sting of conscience , and without all contrarietie , diuision , or schisme .

FALSIL.

It was not lawfull to depart from the temple of Hierusalem , and to make a schisme ,

Iohn the baptist departed from the temple , Christian mens ceremonies are spirituall things . 1. Cor. 10. and made a schisme , bicause he taught not in the temple but in the desert , and ordeined a new ceremonie of baptisme , and misliked the sacrifices commanded by God ,

Therefore Iohn the baptist did not well .

VERIL.

I denie the consequent , and answer by distinction . There is a double schisme . One is necessarie , which is done by the commandement of God , peculiar vocation and calling . So Iohn the baptist departed from the temple of Hierusalem in which his father Zacharias the préest taught and sacrificed , bicause he was called therevnto by the most excellent and singular commandement of God . The other is schisme rash and vnaduised , hauing no commandement , nor iust cause of reuolting , which is to be denied and vtterlie to be eschued .

FALSIL.

Tyndall and Luther had no commandement of God , nor especiall calling ,

Therefore they did naught , in separating themselues from the holie father the popes church .

VERIL.

I denie the consequent , bicause that separation or schisme was necessarie and godlie . For either it was a singular calling , as Iohn the baptist departed from the ordinarie power : or else they did it for the vniuersall commandement of God , which bindeth and compelleth all men , that they must depart from the companie which imbraseth wicked doctrine , and false worshippings , according to such commandement as this is : Fuge idola , and Non habebis deos alienos coram me . Exod. 20. Thou shalt haue none other gods but me . This vniuersall commandement is greater , and of more force than a singular calling , therefore all men must willinglie obeie it .

FALSIL.

What is the cause that Turkes , Iewes , Infidels , and manie Christians are not partakers of Christs benefits , but are damned ?

VERIL.

The cause is , they cannot a●●●e vnto themselues the benefits of the sonne of God by faith , which is the redéemer of all men . Et dedit vitāsuā redemptionem pro multis ; 2. Cor. 1. And gaue his life a redemption for manie , 1. Tim. 2. Matt. 20. Exod. 15. and it was prefigured in the deliuering of the children of Israell . But they being reprobates contemne these things , and as it were cast awaie from them , the sonne of God , blaspheming him , as the Turkes , Iewes , and manie others doo , which beare the onelie names and outward shews of Christians , but in their déeds and actions they are woorse than Pharisies , that outwardlie séeme to blesse him with their mouths , and cursse him with their liues and manners . Therefore they are not heard of God , when they aske of him .

FALSIL.

Whatsoeuer ( saith Christ ) ye shall aske the Father in my name , Iohn . 16. he will giue it you ,

If I aske a kingdome of him , he will giue it me ,

Bicause he is true .

VERIL.

The minor is not true . And distinction may be vsed in answering hereof . For though that God be the author and giuer of euerie good and perfect gift , both spirituall , Iacob . 1. and bodilie , yet he giueth them and bestoweth them on such as pleaseth him , when , where , and in such sort and quantitie as it best séemeth to his good and fatherlie prouidence . So that we must not appoint him either the time , measure , or meane of his gifts : but in all causes whatsoeuer we must tarrie the leasure of the Lord : Qui benedictus est in omnibus vijs suis , Psal. 145. & sanctus in operibus : Which is blessed in all his waies , and holie in all his workes . And as his giftes be in number infinit , in quantitie vnmesurable , and in nature euerie one most excellent good , both spirituall and corporall : so he bestoweth them alwaies vpon his , both spirituallie and corporallie . Spirituallie , for the furniture and beautifieng of the mind and soule of man , as faith , grace , will , wit , memorie , learning , cunning and science . And corporallie , for the endowing and encreasing the outward happines of the bodie of man , as helth , beautie , strength , riches , power and possessions . In all which petitions made for the gifts of God , we must follow the generall rule that our sauiour Christ hath prescribed vnto all flesh : saieng , Primùm quaerite regnum Dei & iustitiam eius , Matth. 6. & adijcientur vobis omnia haec : First séeke ye the kingdome of God and the righteousnes therof , and all these things shall be giuen you ; meaning thereby that we shall haue all worldlie things the easier and with lesse trauell . Then we must aske nothing hurtfull to the right of the church , wherby the seruice of God shall be diminished , our neighbour or common wealth impaired , nor anie thing that should be an hinderance to our owne saluation . To aske a kingdome , when we cannot well guide our owne priuate estate , we shall offend God ; because we haue not to appoint him the measure of his giftes , happilie hurt the condition of manie , & hazard our owne soules . Therefore we must content our selues with our owne calling , remembring the holie Apostles saieng : 1. Tim. 6. Quastus magnus pietas cum sufficientia : Godlinesse is great riches , if a man be contented with that he hath . For , 1. Cor. 7. Vnusquisque donum suum proprium habet ex Deo : Euerie man hath his proper gift of God , and he dooth sometimes ( as it were ) bridle and hold backe his seruants from committing sinne and wickednes togither with the world , by the bit and bridle of scarsitie and penurie , knowing ( bicause he is the searcher of the hart & reines ) that if some might haue their harts desire , and might enioy the fruit of their owne inuentions , they would ignorantlie seeke their owne destruction by excesse . Therefore it is written : Rom. 8. Penuriam multo meliùs feras quàm saturitatem : A man may better awaie with penurie than with saturitie . God that made man knoweth what is in man , and what estate is best for euerie man .

FALSIL.

Wherefore doo the philosophers saie , that mans will is cause of his owne miseries ?

VERIL.

Bicause men willinglie ( though vnwares ) procure to themselues manie miseries , as for example . Antonius at Rome willing to wage warre against Augustus , was causer of his owne harmes . 2. Reg. 11. King Dauid , by taking awaie Vrias wife , procured himselfe manie calamities . Thus oftentimes mans wilfull mind is his owne miserie , for that they are snared with pleasures and voluptuous liuing without Gods spirit ; as fishes are taken with the bait .

FALSIL.

He calleth vpon the true God , which calleth vpon one God maker of heauen and earth , which is almightie , wise , iust , & good ,

The Turkes and the present Iewes doo call vpon one God maker of heauen and earth , which is almightie , iust and good ,

Therefore they call vpon the true God , and shall be heard .

VERIL.

I denie the minor : because the Turkes doo call vpon their idoll , yea ( rather I may saie ) they doo call vpon nothing . For they doo not call vpon that God , which is the father of our Lord Iesus Christ , or which is the father , the sonne , and the Holie-ghost , the which God hath manifested or opened himselfe in his word . And because they doo not call vpon God in faith and knowledge of our mediator , they are not heard , for Christ saith : Iohn . 16. Nemo venit ad patrem nisi per me : No man commeth vnto the father but by me . Againe , Iohn . 14. Quicquid petieritis patrem in nomine meo dabit vobis : What so euer ye shall aske the father in my name , he will giue it you . Therefore Turkes and Iewes doo erre from God two waies , in essence & will : wherof , without Christ our mediator , there can be nothing rightlie determined .

FALSIL.

What are the true & principall causes of death , and other the calamities of mankind ?

VERIL.

There be two causes , the first and principall cause is sin , which Adam committing departed from God , and afterward spred into all men , that is to saie , the infirmitie of our corrupt nature , and inclination to all euill . The second cause is , Rom. 5. the tyrannie of the diuell increasing by Gods wrath , mans miserie & horrible fast , & stirring vp still in mankind , anger , furie , warre , slaughters , murthers , and such like , with all other kind of wickednes .

FALSIL.

Had not the old fathers the true worshipping of God , before the politike gouernance of Moses ?

VERIL.

Yes verelie : because they had first the morall lawe , or knowledge thereof , wherby they should liue vertuouslie . For God said in paradise : Genesi. 3. Erunt duo in carne vna : They shall be two in one flesh , which saieng forbiddeth all wandring lustes and licentious appetites . Also they had the doctrine of the promises , Genesi. 22. De semine contrituro caput serpentis : Of the séed that should quash the serpents head , wherin all the nations of the earth shall be blessed . Thirdlie , they called vpon the same God , which declared himselfe to his church , in his most certeine word , and by manie excellent testimonies , and that in knowledge and trust of his sonne , the promised redéemer of the world .

FALSIL.

Wherefore was the Iewes politike gouernance ordeined , séeing that it should be afterwards abolished ?

VERIL.

It was ordeined , because God would haue the place to be certeine , where his sonne should be borne , where he should teach , and shew foorth the testimonies of his doctrine , where he should be crucified and rise againe , and from whence the gospell should be first sent into all the rest of the world , according to the prophets saieng : Psalm . 18. Exiuit sonus eorum in omnem terram ; Their sound went out into all the world . Therefore Hierusalem was ( as it were ) the towre of the church , where the true doctrine was manifested , opened and purged by Christ and his Apostles . But when Christ was exhibited and profered , and the voice of the gospell was published in all the world , then it behooued this politike gouernance to be put awaie and abolished . First , that there might a testimonie remaine , that Christ was offered to all the world , and that the Leuiticall worshipping was not the true and principall worshipping of the eternall & spirituall worshipping of the kingdome of Messias : but the true acknowledging of God and his sonne , inuocation , setting foorth and confessing the heauenlie doctrine , the feare of God , patience in aduersitie , and other spirituall motions agréeing with Gods mind and will . As Christ saith : Iohn . 4. Veri adoratores Deum adorabunt spiritu & veritate : The true worshippers shall worship God in spirit and in truth .

FALSIL.

Whether was the sinne of Eue greater in eating the apple forbidden by God , Luke . 2. or the sinne of the virgin Marie , in léesing the child Iesus in Ierusalem ?

VERIL.

The sinne of Eue was the greater sinne .

FALSIL.

Obiects discerne sinnes according to maius and minus . Obiection is any thing that may be seen before our eies .

The sinne of Marie was greater in obiect , for the child Iesus was the son of God , & better than an apple , as a man excelleth a beast ,

Therefore Marie sinned more grieuouslie , in léesing by negligence the child Iesus , which is the sonne of God , than Eue did in eating the apple .

VERIL.

First , the maior may be thus answered . Obiects discerne sinnes , according to maius and minus , but not principallie . And a principall distinction of she causes of good or euill workes must be had , and the mind vnderstanding what they are , and considering the commandement , and then the will obeieng or repugning , chooseth some thing , either contrarie to the commandement of God , or according to his commandement . He therfore that sinneth willinglie and wittinglie , committeth a more grieuous sinne , than he that sinneth by ignorance , Diuersitie of sinne . and common imbecillitie and weaknes . Againe , answer may be made to the minor : Marie sinned ignorantlie and not wittinglie , because she thought that the child Iesus had béene with Ioseph : but Eue sinned willinglie and wittinglie , contrarie to hir conscience , breaking the commandement of God , fréelie choosing the eating of the apple forbidden of God . He that so sinneth , putteth awaie his faith , the Holie-ghost , and looseth the fauour of God , and is damned without repentance , because : Stipendium peccati mors est : Rom. 6. The reward of sinne is death . Of the sinnes of ignorance , which are not committed wittinglie and willinglie , the prophet speaketh thus : Psal. 18. Delicta quis intelligit ? Who vnderstandeth his offenses ? And , Ab occultis meis munda me Domine : Psal. 19. Lord cleanse me from my secret sinnes . Affectate or coueted ignorance is a sinne against our conscience , but ignorance not affectate is mans weakenes , which dooth not condemne vs , so that we acknowlege it , and aske forgiuenes thereof at Gods hand , with faith and repentance in newnes of life following . But to speake brieflie of our first parents offense , no man ought to make it a small fault , weighing it by the eating of an apple , séeing that by Sathans allurements they reuolted and turned awaie from Gods truth to a lie by infidelitie : and gaue credence to the wicked and false suggestions of the old serpent the diuell , which accused God of vntruth , enuie , and of malicious withdrawing some goodnes from them : and so much they forgat Gods great goodnes and benefits , which had made them after his owne image , Gen. 1. Coloss. 3. that by pride and ambition they sought to be equall with his maiestie also .

FALSIL.

What dooth mariage signifie ?

VERIL.

First , it signifieth the coupling togither of the diuine nature with mans nature , and that maruelous league , true , and ardent loue , wherewith the sonne of God entierlie loueth mans nature , which he tooke vpon him . Next , it signifieth the loue of the sonne of God , the defense & preseruation of his church , whereof S. Paule speaketh : Ephes. 5. Christus dilexit ecclesiam , & semetipsum tradidit pro ea : Christ loued his church , and gaue himselfe for it .

FALSIL.

The consequent is not good from a particularitie , to a generalitie ,

Matt. 8. Miracles are particular deliuerings , as of the leper and palsie man ,

Therefore , we make an euill argument of these examples , to saie : that God will likewise deliuer all other men .

VERIL.

First , I denie the consequent . Although examples be particular , yet the promise is vniuersall , Rom. 10. as : Omnis qui inuocauerit nomen Domini saluus erit : Euerie one that calleth on the name of God shall be saued . Againe , Venite ad me omnes qui laboratis , Matt. 11. & ego reficiam vos : Come vnto me all ye that be heauie laden , & I will refresh you . These promises are declared by examples , which therefore are not vniuersall , because all men doo not receiue them in faith . Next , there is vnlikenes in bodilie aids and cures : for God deliuereth not vs by one meanes alwaies . So Ionathas , 1. Macab . 12 although he were good & godlie , was killed togither with his father , by a craftie policie . Manasses , who repented , was brought out of captiuitie , and manie other saints caried awaie into captiuitie to Babylon , neuer returned againe . Thirdlie , a spirituall promise simplie made is vniuersall , and is Gods commandement , and is vnmoueable , that 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 commandements . 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 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 : Luc. 10. Qui vos audit me audit : He that heareth you heareth me .

FALSIL.

Tell me I praie you , are all christian men priests or no ?

VERIL.

Yea that they are trulie . For , as euerie one regenerate by the participation of water and the Holie-ghost is called a Christian , of Christ ; so by him , he is made a king and a priest , Apoc. 1. as it is written : Fecit nos reges & sacerdotes patri suo : He hath made vs kings and priests to his father . And hereof S. Peter calleth vs Regale sacerdotium , 1. Pet. 2. A roiall priesthood . For by Christ , we haue right and authoritie to preach the word of God , yet euerie man in his calling . We haue right & libertie to call vpon God , according to this saieng : Inuoca me in die tribulationis : Call vpon me in the daie of trouble . Againe : Quicquid petieritis patrem in nomine meo dabit vobis : Whatsoeuer ye aske the father in my name he will giue it you . We haue also power and authoritie to offer vp sacrifice of praise and thankesgiuing . Propitiatorie is pacifieng Gods wrath . For no mortall man can offer vp a propitiatorie sacrifice , because that honor onlie belongeth to Christ , our high bishop and Lord . There are fiue kinds of christian mens sacrifices : a troubled spirit , the sacrifice of righteousnesse , the sacrifice of praise or the calues of our lips , confessing the name of God , the sacrifice of beneficence and communion , and our owne bodie which is a reasonable sacrifice . The prophet Micheas asked the Lord , what acceptable thing he should offer vnto him ? His answer was ; I will shew thée ( O man ) what thing is good , and what the Lord requireth of thée : Vtique facere iudicium , Mich. 6. & diligere misericordiam , & humilem ambulare coram Deo tuo : Namelie that thou doo right , loue mercie , and walke humblie before thy God . But touching them which are called priests amongst vs now adaies , you shall vnderstand that they are so called for thrée causes . First , because they are dedicated to Christ , togithers with other Christians , and are rightlie called priests , because and in as much as they are true Christians . Next , in imitation of the people of Israell , which called them priests that were occupied in the ministerie of the word of God , and in the sacrifices of the law , and this honor was onelie granted vnto the tribe of Leuy . Thirdlie , it pleased the holie fathers , the successors of the Apostles , to adorne before others , with this worthie sacerdotall title , those which teach the word of God , minister the sacraments , and declare vnto men , that sinne , death , and damnation , are abolished by the onlie sacrifice of Christ our high priest . The old priests of the lawe did offer vp beasts , but the Apostles and other priests of Christ and his gospell , doo as it were slea men , and offer vp a liuelie sacrifice to God by the gospell . S. Paule testifieth that he made the like sacrifice , when he slue the Gentiles with the sword of the gospell : Rom. 15. Vt fieret oblatio acceptabilis Deo , sanctificata per spiritum sanctum : That the offering of the Gentiles might be acceptable to God , & sanctified by the Holie-ghost . The papists would so make a sacrifice , of a sacrament . But the papisticall sacrifice is plaine sacrilege , for it was not ordeined to teach Christ , and to slea men to God by the sword of the gospell ; but to offer vp Christ for the quicke and the dead : by that meanes defiling , and treading vnder foote the sacrifice of Christ , which by his priesthood hath found eternall redemption , for it is written : Hic autem vnam pro peccatis offerens hostiam in sempiternum sedet ad dextram Dei : Hebr. 10. This man after he hath offered one sacrifice for sinnes , is set downe for euer on the right hand of God , and from henceforth tarieth till his foes be made his footestoole . For with one offering he hath made them perfect for euer that are sanctified . Therfore the popish priests are verie wicked , which impudentlie dare reiterat , and eftsoones beginne afresh that which is made perfect for euer by Christ our high priest .

FALSIL.

The scripture reporteth Abraham , Noe and Iob , with others , to be good men and iust ,

But Christ saith , Marc. 10. there is none good but God onelie , and Christ is true ,

Therefore Abraham , Noe , and Iob , with others , are not good men and iust .

VERIL.

I denie the consequent . For as no man shineth but by Christ Iesus , Iohn . 1. which is the true light , lightening euerie man comming into this world , and beléeuing in him : so , there is none good , godlie and holie , but by Christ onelie , which is Summum bonum , The chiefest felicitie , the truth , the righteousnes , the life , wisedome , and the word of the father : 1. Cor. 1. Qui factus fuit nobis sapientia à Deo , iustitiáque , & sanctificatio & redemptio : Which is of God made wisedome vnto vs , and also righteousnes , and sanctifieng , & redemption . Iam vos mundi estis , Iohn . 15. propter sermonem quem loquutus sum vobis : Now you are cleane through the word which I haue spoken vnto you . The gospell of Christ Iesus doth clense vs and sanctifie vs , if it be receiued in faith : Rom. 1. Est enim virtus Dei ad salutem omni credenti : For it is the power of God vnto saluation to euerie one that beleeueth , Marc. 16. Cui qui crediderit saluus erit , Whom who so belieueth shall be saued . Iacob . 1. So we sée , Omne bonum esse à Deo : That all goodnes commeth of God , which onlie doth purge vs , and regenerate vs by his word , to be made the sonnes of God , of the children of wrath . There is none good but whome Gods goodnes doth make good ; there is none holie but whom God doth make holie ; there is none vertuous but by Gods vertue . No man by nature is good , but onlie God , which is almightie and omnipotent . Man is changed by the spirit and grace of God , and is made a good trée , righteous & holie , as man may be good , and as it were in a second kind of goodnes , not comparable to Gods most excellent goodnes in anie case .

FALSIL.

How manie causes be there of ciuill punishments ?

VERIL.

Thrée chiefe causes . First , the righteousnes and iustice of God , which will haue sinnes to be punished with corporall and eternall paines , according to the immoueable rule of his diuine iustice . His reasonable creatures therefore be bound either to the obedience of GOD their creator , or to his punishments .

Next , the publike peace and tranquillitie , without the which the gospell cannot be preached , neither the church collected togither , and preserued in mankind .

Thirdlie , example ; that others , by the punishments of the wicked might be admonished , and terrified from the committing of the like sinne .

FALSIL.

The tares in the gospell must not be taken awaie , Matth. 13.

Adulterers be the same tares spirituallie ,

Therefore adulterers must not be taken awaie .

VERIL.

The consequent is false . And an answer may be made to the maior , by distinction . The tares , as the adulterers , and such other wicked and disobedient to the gospell , are not to be taken awaie of the apostles and ministers of the gospell , touching the ministerie of the word , but touching the ciuill power . Bicause the ciuill magistrate hath authoritie to take awaie adulterers , mankillers , théeues and such other wicked , as the apostle saith : Magistratum gerere gladium in terrorem malis , Rom. 13. vt puniar eos : That the magistrate beareth the sword for the terrour of the wicked , to punish them . And againe : Lex est iniustis posita , 1. Tim. 1. inobsequentibus , impijs , parricidis , matricidis , homicidis , scortatoribus : The lawe is giuen to the vnrighteous and disobedient , to the vngodlie , and to the sinners , to murtherers of fathers , and murtherers of mothers , to mansleiers , and whooremongers .

FALSIL.

What thinke you ? Is it not lawfull for a man some times to make a lie for aduantage and profit , or for pleasure ?

VERIL.

No truelie ; it is not lawfull in anie case for christian men to lie , howsoeuer the matter standeth . There be some that make such distinction of lies , Three kind of lies . that they hold opinion that there be thrée kinds of lies , sporting lies , officious , and pernicious lies : but of what sort so euer they be , truelie they be not tollerable , nor to be borne withall amongest such as professe God : Ephe. 4. bicause he hath forbidden it by the apostle , writing thus : Deponite mendacium , loquimini veritatem cum proximo suo vnusquísque : Laie awaie lieng , and speake euerie man truth to his neighbour . The mouth that speaketh lies dooth slaie the soule .

FALSIL.

Psalm . 5. God will destroie all them that speake lies ,

Genesi. 12. Abraham did lie , and yet was not destroied ,

Therefore God dooth not destroie all them that speake lies .

VERIL.

The consequent is not true ▪ And distinction may be well vsed in this answer . Exod. 23. Leuit. 19. For though in the lawe lieng be forbidden , and that euerie man should speake truth vnto his neighbor : Quando sumus inuicem membra : Séeing that we are one anothers members , yet is it difference , when men lie to saue life by compulsion : and when they doo it of a set purpose and a malicious mind to destroie life . And Dauid saith : Psalm . 5. Thou hatest all them that worke iniquitie , Et perdes omnes qui loquuntur mendacium : Thou wilt destroie all them that speake lies . Therefore S. Peter by his apostolicall authoritie ( or rather God himselfe ) slew Ananias and Saphira his wife , Act. 5. bicause they lied by agréement , and of a set purpose to tempt the spirit of the Lord . Abraham and other saints of the Lord , taken in this fault , perished not , bicause the Lord imputed not their sinnes vnto them : and they committed not lieng in the malice of their mind , or for anie pleasure they had in sinne , but for bare néed to saue their owne liues and others . Ge. 12. & , 20 So Abraham lied vnto Pharao and Abimelech , to saue his owne life , and Sara his wiues . Gene. 26. Likewise Isaac his sonne lied , in denieng his wife Rebecca to Abimelech king of the Philistines in Gerar. And Dauid counterfeited himselfe to be mad before Achis the king of Geth . 1. Reg. 21. Iudit . 11. Iudith likewise deceiued Holophernes , to saue hir citizens by craft , falselie declaring the cause of hir comming . Prou. 24. Furthermore : Septies in die cadit iustus , & resurgit : The righteous falleth seuen times a daie , 3. Reg. 8. and riseth againe . There is no man that sinneth not , yet the Lord imputeth not our sinnes vnto vs , but rather forgiueth the same , when he séeth and trieth our harts , knowing in what intent and mind we commit euill . Esaie . 43. Titus . 1. He it is that putteth awaie our iniquities ; Peccatorum nostrorum non recordans amplius : Rom. 8. And no more remembreth our sinnes . Mundis omnia munda : To the cleane all things are cleane . And all things worke for the best , to them that loue God . But the Lord destroieth them that delight in wickednes , and haue a pleasure in their mind to lie in their ordinarie traffike & talke , to deceiue others thereby .

FALSIL.

Séeing that Christ was not subiect to Moses lawes , whie did he then obeie them ?

VERIL.

First the especiall cause is , whie the Sonne of God obeied these lawes and others , that he might signifie thereby that he made himselfe subiect to the whole lawe for vs : that is as much to saie , he deriued , and put vpon himselfe the wrath of God , and the punishment which was due to vs .

Next , that he might shew himselfe the onelie and first begotten sonne of the eternall father , for whom , and in whom all things were made ; and the lawe of the first begotten was ordeined , to signifie vnto vs , that this first begotten sonne of God eternall should come in the flesh , to worke the mysterie of our redemption , and to be made sinne for vs , Rom. 8. 1. Pet. 2. 2. Cor. 5. that is to saie , a satisfaction for our sinnes ; and euen so by sinne , that is by sacrifice offered vpon the trée of the crosse , he hath taken awaie , condemned , and doone awaie our sinne .

FALSIL.

It is wrong to giue to equals vnequallie ,

God sauing Dauid , and damning Saule , gaue to equals vnequallie ,

Therefore God is vniust , receiuing some , and sauing them , and casting awaie others , and damning them .

VERIL.

I answer first to the maior , which is not true vniuersallie : bicause that God giueth diuerse gifts to equals , for diuerse functions and ministeries , as God gaue king Cyrus more and greater gifts than to anie of his common soldiers for the gouernement of his kingdome . Therefore the maior is not true in things not necessarie to all mens saluation . God is equall to all men in things necessarie to all mens saluation . God is equall to all men in things necessarie to their saluation , sauing repentant Dauid , Dauid repented and not Saule . and condemning Saule that did not repent . And yet Dauid and Saule were not equals touching repentance . Therefore God is equall to all men , according to this immutable rule ; that he receiueth all them to saluation , which beléeue on our mediator : and contrariwise , he casteth all them awaie , Hebr. 4. & 7. 1. Tim. 2. which beléeue not on our onelie mediator Christ Iesus . For God would haue all men to repent , and applie the promise of grace in faith vnto themselues , and so consequentlie to be saued . And S. Chrysostome saith : Quem Deus trahit , volentem trahit , non repugnantem : Whom God draweth , he draweth him willinglie , and not against his will . Therefore , there is no cause of damnation in God , but in themselues which are damned , bicause they doo not repent and receiue the promise of grace in saith . Iohn . 3. For he that beléeueth in Christ shall not die , that is , he shall not be damned , and the wrath of GOD shall not abide vpon him . Matth. 4. Deut. 8. Luke . 4.

FALSIL.

How 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 commandement of dooing repentance is vniuersall , and the promises therevnto annexed be likewise vniuersall , and includeth all people , as : Venite ad me omnes : Matt. 11. Esaie. 53. Come vnto me all yee . And againe , Delicta omnium nostrum tulit : He hath borne all our sinnes . Thus haue the seruants of God alwaies wrestled with sin , that the pricking thereof should not perse them to death . Thus did the woman the Cananite , which acknowledged hir selfe vnworthie of Christs benefits , obteine grace and mercie by faith , and constancie in hir inuocation and praier .

FALSIL.

The diuell dooth miracles and strange works , what difference therefore is there betweene true miracles and false ?

VERIL.

There is a three double difference . The first is taken of the substance o● miracles , bicause that the diuell truelie cannot imitate or followe the true miracles , or the miracles of the church : as to raise vp the dead to life againe , to let the course of the sun , to stop the course of flouds , and to make the barren to beare children .

The second difference may be taken of the accident , that is to wit , in confirmation of false worshippings , and false doctrine , as the ●●racles which were doone among the gentils and papists were doone of the diuell , for the confirmation of idolatrie , and false worshipping , as the inuocation and praier to the dead , contrarie to the expresse word of God , saieng ; Thou shalt haue none other gods but me . Exod. 20. And this rule is alwaies immutablie to be obserued : that we must beléeue no miracle doon contrarie to the expresse word of God . Also , Deut. 18. Thou shalt not enquire the truth of the dead .

The third difference is , that the miracles in the church doo repell and cast out the diuell , whether he will or no ; Luc. 11. as Christ did cast out the dum diuell , and afterward the dum spake , & the people maruelled , the like he did other times also .

FALSIL.

Can the holie and elect people of God fall , and léese the Holie-ghost , their faith , 〈◊〉 grace of God , and be damned ?

VERIL.

No , they cannot , for our sauiour Christ hath said ; Matth. 24. Except those daies ( of trouble ) should be shortened , no flesh ( that is , no man ) should be saued : but for the sake of the elected , those daies shal be shortned . And againe , False christs and false prophets shall arise , and shall giue great signes and wonders , insomuch that ( if it were possible ) the verie elect should be brought into error . By these words it appeareth manifestlie , that God in mercifull prouidence will shorten the daies of trouble that shall be towards the end of the world , bicause his elected and holie people may not thereby be brought to euerlasting destruction : and that it is not possible for them to be so brought into error by false christs , and false prophets , that they should by error be brought into euerlasting damnation . 1. Cor. 10. And S. Paule hath written thus to the Corinthians ; God is faithfull , and will not suffer you to be tempted aboue your power , but euen in the midst of the temptation he will make a waie , that you may be able to beare it . Rom. 8. And againe to the Romans ; Who will laie any thing to the charge of Gods elect ? 2. Tim. 2. And againe to Timothie ; The firme foundation of God standeth stedfastlie , hauing this seale ; God knoweth who be his . But least this doctrine should encourage any man to lead a carelesse life , the apostle saith in the next sentence ; Let euerie one that calleth vpon the name of the Lord , depart from iniquitie . And to the Romans , There is no condemnation to them that be in Christ Iesus , which walke not after the flesh . Eph. 4. And to the Ephesians the apostle saith ; Gréeue not the holie spirit of GOD , in whom you are sealed against the daie of redemption . Our care is to liue without sinne , according to the exhortation of th' apostle Iohn , 1. Ioh. 2. My little babes , I write these words to you , that you should not sinne : but if any man doo sin , we haue an aduocate with the father , euen Iesus Christ the righteous , and he is the propitiation for our sins . Gods elected doo sinne ( as the wise man saith ) verie often : but they rise againe by repentance . Prou. 24. The righteous person ( saith he ) falleth seuen times , and riseth againe , but the vngodly fall downe headlong into mischiefe .

FALSIL.

The elect people are alwaies beloued of God : therefore they cannot fall .

VERIL.

The elect people are indéed beloued of God , and so beloued , that nothing can separate them from his loue . Rom. 8. As the apostle writeth ; I am sure that neither death , neither life , neither angels , neither principalities , neither powers , neither things present , nor things to come , neither fortitude , neither higth , neither depth , neither any other creature can separate vs from the loue of God , which is in Christ Iesus our Lord . But yet they may and doo fall ●s Salomon saith , Prou. 24. and being downe they rise againe , being lifted vp by that louing Father , from whose loue their often and horrible falles cannot separate them . For so God loued the world ( that is , Iohn . 3. his elect in the world ) that he gaue his onlie begotten son , that all that beleeue in him shuld not perish , but haue euerlasting life .

FALSIL.

Tell me , what is blasphemie , and whether the sinne therof be remissible and pardonable , or no ?

VERIL.

Blasphemare , est maledicere ac malè precari al●js , per nomen seu inuocationem Dei . Blasphemie is a sinne against the Holie-ghost : a curssing and reproching , commonlie referred vnto the despite of GOD : when one knowing and willinglie would adnihilate and make void the power of God , and withstand the truth that a man knoweth ; as the Phariseis reuiled & reiected Christ , oppugning the truth manifested vnto them by the testimonies of God , and attributed the works of Christ to the diuell ; Matth. 12. Marc. 3. Luc. 11. Exod. 10. and to take vpon him aboue the might of God , as Pharao , Senacherib , and Holophernes did . And touching pardon thereof , I answer by distinction , that they are forgiuen which sinne therein by ignorance , and afterward truelie repent them thereof , as S. Paule did , 1. Tim. 1. which saieth , that he was a blasphemer , but yet he receiued mercy & forgiuenes of his sinne ; bicause he persecuted the congregation of GOD ignorantlie . And this is a generall rule , euer inuiolablie to be obserued Venite ad me omnes , qui laboratis : Matth. 11. Come vnto me all ye that are heauie laden with the burthen of sinne , &c: Vius ego dicit Dominus : Eze. 18.33 . 1. Tim. 2. Rom. 5. As sure as I liue ( saith the Lord ) I will not haue the death of a sinner , but rather that he should conuert and liue . And that God would haue all men to be saued . Againe : Gratia exuberat super delictum : Grace is more aboundant than sinne . We must déeme of the will of God according to these saiengs of scripture and promises ; and not after our owne opinions , or according to the omnipotencie of God , which although he can condemne some , and can saue other some , yet he onelie saueth those that vndoubtedlie beléeue the voice of his onelie Sonne Iesus , and condemneth them that striue against him , and withstand his diuine calling of them , perseuering still in their blasphemies , as the apostle saith : Nolite errare , non enim idololatrae , 1. Cor. 6. moechi , homicidae , &c. Be ye not deceiued , for neither idolaters , whooremongers , mankillers , neither theeues , neither the couetous , nor droonkards , neither cursed speakers , nor pillers and pollers shall inherit the kingdome of heauen . And there is no sinne so great and horrible , but that the death of Christ , the onelie sonne of God , is a sufficient price and redemption thereof . As the holie apostle saith : 1. Iohn . 2. Ipse est propitiatio pro peccatis nostris : He is the obteiner of mercie for our sinnes , and not for our sins onelie , but for all the sinnes that euer were or shall be doone in the whole world , from the first Adam to the last man , if we our selues lées● not the benefit of his passion , death , resurrection , and ascension , by our owne wilfull contempt and disobedience .

FALSIL.

No man ought to praise himselfe ,

Iohn . 8. Christ praised himselfe , when he said , Which o● you can reprooue me of sinne ?

Therefore Christ did not well .

VERIL.

I answer vnto the maior by distinction . No man ought to praise himselfe , that is to wit , for his owne righteousnesse , or for his owne priuate vertues , except it be for that euerie one ought to kéepe a good conscience before all men , according to the saieng of the apostle : Haec est gloriatio nostra , testimonium conscientiae nostrae : This is our reioising , euen the testimonie of our conscience . And S. Augustine saith : Bona conscientia mihi opus est , propter me ipsum , sicilicet coram Deo ; bona fama propter proximum : I haue need of a good conscience for my selfe , that is before God ; I haue néed of a good name , for my neighbour . But the teacher of the congregation of God ought to boast of the truth and certeintie of his doctrine , that he teacheth no foolish vanities , nor is a false pro●het . So Christ boasteth here , of the truth and veritie of his doctrine , saieng : Quis arguet me de peccato ? Who can reprooue me of sinne ? Iohn . 8. That is , of errour in my doctrine , or of anie false opinion . Which thing when the Iewes could not doo , yet notwithstanding they accused Christ without cause , reprooued , and persecuted his doctrine , which is the verie voice and commandement of almightie God the heauenlie father .

FALSIL.

I haue heard of Neuters in religion : I praie you tell me what are they ?

VERIL.

Neuters are epicures , scorners and contemners of the true religion and heauenlie doctrine , and there are found too manie such now a daies , which are of no religion , and such force not whether there be anie seruing of God or no , so that they may liue in iolitie , and féed the humor of their lewd lusts and concupiscence . Of whom Christ speaketh thus : Luc. 11. Qui non est mecum , contra me est : He that is not with me , is against me ; and he that dooth not gather with me , scattereth abroad . Contrariewise , there be some that be weake , which doo not scorne at religion , but yet for feare they doo not professe the true doctrine , but fall by frailtie , and would happilie learne , if they were better taught , of whom the holie apostle speaketh thus : Rom. 14. Infirmum in fide assumite : Take him vnto you , that is weake in faith , that is to say , helpe and aid him , that he may increase further in faith . Luc. 17. And the apostles themselues were fraile and weake , before they had receiued the gift of the Holie-ghost : wherefore they praied ; Domine adauge nobis fidem : Lord increase our faith . So likewise God receiued Darius to repentance , Dan. 6. which cast awaie Daniel to be destroied of the lions , bicause he knew not that Daniel was innocent and guiltlesse in the crime that was laid against him ; wherfore the kings sinne therein was committed by ignorance .

FALSIL.

What is Christian religion : and how manie parts be there of religion ?

VERIL.

Christian religion is the true worshipping of God , and kéeping of his commandements . There be foure parts thereof . Obedience , Parts of religion . which the lawe of God commandeth ; faith , which the gospell requireth ; praier , and sacraments , which Christ hath ordeined , and left vnto his church , there to be vsed vntill his second comming to iudgement .

FALSIL.

I haue heard some to haue beene doubtfull of Christes descension into hell , but tell me what thinke you thereof ?

VERIL.

I thinke it is lamentable , that curious heads should spread such a schisme , and put such errour into the minds of men simple and vnlettered . And I beléeue that as Christ in his bodie descended into the bowels of the earth , so his soule seuered from the bodie , he descended into hell . And after the same sort , he kept his promise with the théefe vpon the crosse , when he said : Hodie mecum eris in paradiso : To daie thou shalt be with me in paradise . Although his bodie was committed to the graue , yet was his soule , his power , and his Godhead in paradise , & wheresoeuer else it pleased himselfe to be . Therfore , there be some that affirme that he descended into hell thrée waies : in power , spirit , and person . In power , when the vaile of the temple did rent ; Matth. 26. in spirit , when he said , Tristis est anima mea vsque ad mortem : My soule is heauie euen to the death ; and in person , when he was laid in the graue .

FALSIL.

Christ saieth : Iohn . 8. If a man kéepe my saiengs , he shall neuer sée death . But no man dooth kéepe the word of Christ , bicause it is impossible to satisfie the lawe of God , through our corrupt nature . Therefore no man dooeth liue by kéeping the word of Christ , and by a consequent , Christs promise is impossible , absurd , and vaine .

VERIL.

I denie the minor , bicause Christ speaketh héere not properlie of the lawe , which requireth perfect obedience , as it is said : Qui facit legem , Leuit. 18. Deut. 15. viuet in ea : He that fulfilleth the law , shall liue thereby : but of the Gospell , which is a frée promise of remission of our sinnes , the gift of righteousnes , and of eternall life , in faith , for Christ , and by Christ , the son of Go● our mediator and redéemer . And they doo obserue the Gospell and kéepe the word of Christ , which assent and agrée to the promise of God , touching his mercie , and doo begin a new obedience , as Marie Magdalen , Zachee , the théefe vpon the gibbet , Paule , and such other truelie repentant did : all which receiued forgiuenesse of their sinnes , according to this promise of Christ , and did not sée death ; that is , they tasted not of the horrors of death , though the remnant of sinne ( to wit ) naturall weakenesse did still hang vpon them , whereby they fell sometime into externall or actuall sin , but they repented , Rom. 8. asked forgiuenes , & beléeued in Christ according to this saieng : Nulla est condemnatio his , qui insiti sunt in Iesu Christo , qui non secundum carnem viuunt , sed secundum spiritum : There is no condemnation for them that be grafted in Christ Iesu , which liue not according to the flesh , but according to the spirit . So the apostles also did kéepe the word of Christ , as Christ himselfe saith : Tui erant , & mihi dedisti eos , Iohn . 17. & serm●nem tuum seruarunt . They were thine ( O father ) and thou gauest them me , and they haue kept thy word : that is as much to saie as , They had the beginning of their faith of me , and new obedience , although there were in them much infirmitie , darkenesse , and doubtfulnes , and their faith verie féeble , Luke . 17. as they themselues did testifie , saieng : Domine adauge nobis fidem ? Lord increase our faith .

FALSIL.

Is it not lawfull to giue men thanks , sith we receiue benefits of them ?

VERIL.

Whatsoeuer benefits and goodnesse men do to vs , 1. Cor. 12. 2. Cor. 9. we ought to account them receiued of GOD , bicause he alone in verie déed dooth giue vs them , by the ministerie of men , which are second meanes and instrumentall causes therein ; so that our thankfulnesse redoundeth to the glorie of God , Matt. 5. 1. Pet. 2. the true and finall end of all our actions or dooings .

FALSIL.

The gentiles knew the power of God , Christ is the power of God , therefore the gentiles knowe the power of Christ ; and by a consequent , the gentiles are saued .

VERIL.

I denie the consequent , bicause there is a double power of God , that is to wit ; there is one power of his creation described in the lawe , and this power onlie did the Gentiles knowe , without the promise of the mediatour , how that God requireth righteousnes , and punisheth the vnrighteous . Gods double power . And there is another power of saluation by Christ the son of God , which is two waies called the power of the father , first naturall , and next of saluation . For although the sonne was with the father , yet the scripture speaketh of him that he is God and man , which was sent into the world for this purpose , that he should be the propitiatour , or obteiner of mercie , and the quickener of mankind . Therefore there was a farre other and greater light of the knowledge of God and faith in Abraham , than there was in Cicero , Plato , and Xenophon , &c.

FALSIL.

What is it to keepe the word of Christ ?

VERIL.

It is not to kéepe his testament safe in our bosome , or in our chests : but it is certeinlie to determine in our faith , that God is reconciled and at peace with vs , and that our sinnes are freelie forgiuen vs for his sonne Christes sake , and that righteousnes is imputed vnto vs by him , whereby we haue eternall life , and also doo beginne a new obedience , without the which no man can haue the true faith , as the apostle saieth : 1. Tim. 1. Milita bonam militum , retinens fidem & bonam conscientiam : Fight a good fight , kéeping the faith , and a good conscience .

FALSIL.

Tell me , Iohn . 8. what is it neuer to sée death , nor to taste of hir , as Christ saieth ?

VERIL.

It is , not to feele the sorrowes of death , and of hell , whereof the psalmist saieth : Circundederunt me dolores mortis , & dolores inferni inuenerunt me : Psalm . 17. The sorrowes of death haue compassed me round about , and the paines of hell haue gotten hold on me . Those that are quickened in their faith , doo not sée nor taste of such sorrowes : Quia pacem habent cum Deo per fidem : Rom. 5. Bicause they are at peace with God thorough faith .

FALSIL.

Wherein ought a man to take comfort in the time of his persecution ? Iohn . 8.

VERIL.

In the example of Christ , at whom the Iewes did cast stones , but Christ escaped from the hands of his enimies , without anie harme . First , bicause the time of his passion appointed of God his father from the beginning was not yet come . Next , bicause that the Messias or the sauiour ought not to die with anie kind of death , Deut. 21. Gala. 3. but by hanging on the tree of the crosse , as it is said : Maledictus pro nobis factus est : He is made accurssed for vs . 1. Cor. 15.

FALSIL.

1. Cor. 15. Saint Paule saith , that in the later daie , the sonne will deliuer vp the kingdome to God the father ,

Luke . 1. Therefore , the kingdome of Christ shall not be euerlasting , as the angell said it should be .

VERIL.

In this place S. Paule speaketh of the kingdome of Christ in this world , wherby he gathereth together his church and preserueth it against hir enimies . This kingdome of Christes truelie shall end in the last daie , and then he will present his church before his father , who together with the sonne and the Holie-ghost shall be all in all .

FALSILOQVVS .

Exod. 12. When did the Iewes offer vp their pascall , or figuratiue lambe ?

VERILOQVVS .

Euer in the first moneth of the yeare , which is March with vs , vpon the twelfe daie in the vernall equinoctium , which lambe signified Christ , whose death is called sinne , Rom. 8. as the apostle saith : Peccato damnauit peccatum in carne : By sinne he damned sinne in the flesh , Hebr. 10. Hebr. 8. when he was offered vp once sufficientlie for our sinnes . No sacrifice then is left vs after the death of Christ , but the sacrifice of righteousnesse , and of thanks giuing . Further , Psalm : 4. Psalm . 50. as the Iewes were woont to offer vp lambes in their ordinarie sacrifices , and euer one lambe at Easter : so Christ is our pascall lambe , as it is said : Ecce agnus Dei , Iohn . 1. qui tollit peccata mundi : Behold the lambe of God , that taketh awaie the sins of the world . The Iewes kept this ceremonie about 1540. yeares . For there are so manie yeares from their comming out of Aegypt , to the yeare of the passion & resurrection of Christ , after which time the ceremonie of eating the pascall or typicall lambe ceased .

FALSIL.

No man is iustified by onelie knowledge , as the diuell is not iust , nor saued , although there be excellent knowlege in him ,

Therefore , it is not rightlie said , The knowledge of God shall iustifie manie . Esai . 53.

VERIL.

I answer to the antecedent . It is a figure of spéech : for the Hebrues in their words of knowing , doo comprehend the effect : as in this saieng : Nouit viam Dominus iustorum : The Lord knoweth the waie of the righteous , Psal. 1. that is to saie ; The Lord considereth & regardeth their waie . Also , knowledge here dooth signifie light in our minds ; next , the motion of our heart , or the trust of our mind resting on God the father , 1. Tim. 2. Hebr. 4.7.8.9.12 . 1. Iohn . 2. Ephes. 3. Rom. 5.8 . Iohn . 15. through Christ the onelie mediator betwéene God & man . The diuell and the wicked people haue not this trust & confidence in God , bicause they doo not apprehend and take hold on the sonne of God by faith , neither doo they comfort themselues by his benefits , in the time of fearefulnes of death and sinne ; for it is thus said of the diuels : Damines credunt & contremiscunt : Iacob . 2. The diuels beléeue and tremble .

FALSIL.

Esaie. 53. Esaie saith of Christ , that he did beare the sinnes of manie ,

Therefore , he did not beare the sinnes of all ,

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And by a consequent , Christes death is not a sufficient sacrifice for all men , and God hath a scroll of those that be elected to eternall life , for which onlie the sonne of God died .

VERIL.

I denie the consequent . For the promise of the gospell is vniuersall , as Christ saieth : Matth. 11. Venite ad me omnes , qui laboratis : Come vnto me all ye that labour . Rom. 3. S. Paule saieth : Non est distinctio : There is no difference . Againe : Rom. 10. Deus est diues in omnes : God is rich towards all . Therefore the prophet maketh no distinction touching the benefits of Christ his death , which is auaileable and sufficient for all men , 1. Ioh. 2. as the apostle saith : Et ipse est propitiatio pro peccatis totius mundi : And he is the propitiation , and the obteinment of mercie for the sinnes of all the whole world : but touching the men themselues , whereof some apprehend the benefits of Christ by faith , and other some willinglie reiect and cast awaie the same from them , so that they themselues be the causers ●o themselues of their owne damnation , making Christes death rather to serue to their damnation , than to their saluation by their disobedience , and lacke of faith , as it appéereth by them in the parable that were bidden to the mariage , and yet they would not come . Matth. 22. Others expound this word [ manie ] for all mankind , as here is the like : Matth. 26. Hic calix est noui testamenti , qui pro vobis , & pro multis effunditur in remissionem peccatorum : This cup is of the new testament , which is shed for you and for manie ( that is ) for all , for the forgiuenes of sinnes .

FALSIL.

Died Christ ( I praie you tell me ) then for all men , or no ?

VERIL.

No. Christ died for none , Iohn . 3. Act. 13. but for such as laie hold on him by a liuelie faith , and as for infidels , blasphemers , obstinate sinners , and all such as take plesure to perseuere and continue wilfullie and gréedilie in wickednes , contrarie to their owne conscience , contemptuouslie casting ( as it were ) Gods mercies from them , his death truelie shall be to them death , and not life .

FALSIL.

He that is dead ( saith S. Paule ) is iustified from sinne , Rom. 5.

Iudas is dead ,

Therefore he is iustified , and by a consequent is righteous .

VERIL.

I denie the consequent . First , bicause there is an vnlikenesse in the example . For Christ ( of whom the apostle speaketh here ) died innocentlie and willinglie , as it is written : Hebru. 5. Voluntate eius sanctificati sumus : We are sanctified by his will . He praied for vs with teares , Et exauditus est propter reuerentiam : And was heard for his reuerence or willing obedience . But Iudas and all other wicked doo die vnwillinglie , and against their wils , by the compulsion of sathan , with fretting and repining against God . Christ truelie perceiued and felt ( as it were ) a strugling and wrestling in his flesh , Matt. 26. like as he saieth : Spiritus est promptus , caro autem infirma : The spirit is willing , but the flesh is fraile : yet notwithstanding he fretted not , nor was angrie with God ; as were Iudas , Saule , and Caine : but willinglie made himselfe obedient to his fathers will , as he himselfe confessed : Non voluntas mea , sed tua fiat : Not my will , but thine ( oh father ) be fulfilled . Againe , it is written : Oblatus est , quia voluit : He was offered vp , bicause he would willinglie . And so the saints of God , as Iohn , Paule , Peter , and such others , were obedient to the will of God , in their death , and crosse ; but yet their will and obedience was farre otherwaies , & differing from the will of the sonne of God , as Christ himselfe said to Peter : Alius te cinget , & ducet quò non vis : Iohn . 21. Another shall girt thée , and lead thée whither thou wouldest not . Further , all saints also are sinners and trespassers , and therefore their obedience is no merit or desert sufficient to purchase either their owne righteousnesse , or anie other mans : as the obedience of Christ is a sufficient merit or desert for to worke the righteousnesse of all the true faithfull people dispersed through the whole world , vpon the face of the earth wheresoeuer .

FALSIL.

What is that which we doo call the propitiation of sinnes ?

VERIL.

It is the death of the sonne of God , which in Gréeke is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a satisfaction and a sacrifice for the sins of mankind . Therfore it comprehendeth both the cause efficient promeriting for vs the forgiuenes of our sins , and the effect , which is the reconciliation of vs with God , and the gift of eternall life .

FALSIL.

We are the swéet bread ( as S. Paule saith ) therfore we néed not to be purged . 1. Cor. 5.

VERIL.

I answer by distinction , we are indéed the swéet bread by imputation , and inchoation , but not in perfection . Therefore it is necessarie that we alwaies increase in new obedience , as the prophets , Christ , and the apostles doo still crie vnto vs , saieng : Agite poenitentiam : Repent , repent ; and our sinne therefore is not imputed to vs , bicause Christ is offered vp for vs , Et deleuit chirographum aduersus nos scriptum : And hath put out the hand writing that was written against vs , and hath fastened it to his crosse , whereby he hath wiped awaie our sinnes . The theefe hanging with Christ vpon the crosse is a sufficient testimonie thereof . And further , S. Paule saith : Exuite veterem hominem , & induite nouum : Put off the old man , and put on the new man .

FALSIL.

What vse and fruit haue we Christians of the resurrection of Christ ?

VERIL.

We haue our iustification . For God dooth forgiue vs our sinnes for Christes sake , which died for vs , and rose againe for our iustification , and reckoneth vs righteous , though the remnant of sinne still hangeth on vs , as S. Paule saith : Christus traditus est in mortem propter peccata nostra , Rom. 4. & resurrexit propter iustificationem nostram : Christ was put to death for our sinnes , and rose againe for our iustification , that is to saie , Christes death is a satisfaction for our sinnes , whereby the wrath of God the father is pacified , and by Christes resurrection , the righteousnesse of Christ is imputed vnto vs , which is begunne in vs here in this world , and finished and perfected with eternall life in the world to come . Whereby Ieremie calleth Christ our iustification . Ierem. 33. And Christ himselfe speaketh of this righteousnes in Oseas , where as it is said : O mors ero mors tua , Ose. 13. morsus tuus ero inferne : Oh death I will be thy death , oh hell I will be thy destruction ; that is to saie : I will destroie and abolish death and hell , in such sort that they shall not anie more be able to hurt me , nor my church or congregation from henceforth .

FALSIL.

Whie did there manie others rise with Christ after his passion , Matt. 27. as the euangelists doo make mention , and came into the holie citie ?

VERIL.

To the end that we should beléeue , This was a figure of the resurrection . that Christ would raise vp his whole church in the latter daie , and that his church should haue eternall saluation , wherein the faithfull shall enioie the fruition and the sight of God , with the most swéete loue of him , during all eternitie ; the beginning of which estate of life is perceiued and knowne in the resurrection of Christ , that we should not be doubtfull of the remainder of another and better life , after our temporall death in this world , and that at the generall resurrection , all , both the quicke and dead , shall be rewarded according to their works doone here in this world , good or euill .

FALSIL.

He that calleth vpon one God , the maker of heauen and earth , calleth vpon the true God ,

The Turkes and Iewes call vpon one God , the maker of heauen and earth ,

Therefore they call vpon the true God .

VERIL.

I denie the minor . For the Turkes and Iewes calling vpon one God , they denie him to be the true God , the maker of all things , which is the father of our Lord Iesus Christ . The infidels call not vpon the true God . Therefore they call vpon an idoll , and not vpon the true God . Further , they cannot be certeine by hearesaie ; first , bicause they haue no promise ; next , bicause they reiect , and ( as it were ) cast from them the sonne of God , the mediatour , cruellie blaspheme him , and tyrannouslie persecute him in the members of his church , and chosen vessels to saluation .

FALSIL.

What is the finall end of Christes incarnation ?

VERIL.

It is to béecome a sacrifice for his church , and that he might be present with hir , quicken hir by the gift of the Holie-ghost , and might raise vs vp vnto eternall life . Therfore the sonne of God is not onelie a redeemer reconciling vs to his father by the merit of his death , but he is a sauiour in effect , Esaie . 7. Matth 1. Dani. 12. whereby he is called Emanuell , that is to saie , God with vs . And the prophet saith , Christ standeth : Pro filijs populi , propugnans eos : For to defend the children of the people .

FALSILOQVVS .

For how manie causes is the church of God subiect to the crosse of afflictions ?

VERILOQVVS .

There be sixe causes of the churches afflictions . The first cause is common , and pertinent to all men , that is to wit , sinne , or the corruption of nature , following the fall of our first parents , and spred abroad by generation into all their posteritie . And of this cause it was said : Gene. 3. In quacunque die comederis , morte morieris : Whensoeuer thou doost eate of the trée , thou shalt die the death . And againe : Rom. 5. Per vnum hominem peccatum in mundum intrauit , & per peccatum mors : By one man sinne came into the world , and by sinne came death . The philosophers make will and matter the cause of sickenesse and of death , as the substance of an apple is the cause of his putrifaction . But these are not the principall causes . The principall and chéefe cause of sickenesse and death , is sinne , for the which mans nature is subiect to corruption and death .

And the second cause truelie , whie the church or congregation of God is more subiect to the crosse and miserie than other men are , is the diuell , which bicause he hateth God , he inuadeth his church the more gréeuouslie than anie other companie .

The third cause is , bicause God would haue his wrath against sinne to be perceiued and knowne ; which the wicked companie and the epicurean sort doo securelie contemne and scoffe at .

The fourth cause is , for that the church hath also hir sinnes , which must be mortified by the crosse of afflictions .

The fift is , bicause God would haue our afflictions to be the testimonies of his presence in his church , when he deliuereth vs by his diuine power .

The sixt cause is , that we should be certeine that there remaineth another iudgement , in the which the godlie that haue béene afflicted in this life , as Iohn the baptist and Paule with others shall be rewarded ; and the wicked , as Herod , Nero , and such other shall be punished with eternall death : bicause it is impossible , that the godlie people should be alwaies in miserie , and the wicked contrariewise should be still in pleasure .

FALSIL.

Whie dooth Christ call the diuell , Iohn . 16. the prince of the world ?

VERIL.

He dooth not call him so , in respect that he is the maker and the guider of the world , which is the onelie worke of God ; but bicause he dooth beare rule in worldlie men , and such as are not new borne , which securelie giue themselues ouer to sinne , whom the diuell leadeth whither it listeth him , according to his will and pleasure , holding them still to be his bondslaues , captiues , and thralles , as long as they liue licentiouslie . The holie apostle also calleth him the gouernour of such liuers , Ephe. 2. saieng : Ye walked in time past according to the course of this world : Ac iuxta principem , cui potestas est aeris , qui est spiritus nunc agens in filijs contumacibus : 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 : Adu●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 , 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 ●irst he was damned , for that he did abuse the ●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 , & iustici●● 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 ●he true state of faith and saluation , bicause ●uch cannot miscarrie , as doo commit them●elues in sure confidence to the mercifull tui●ion of Christ .

FALSIL.

What is the chéefest thing , whereof euerie one ought to be most carefull ●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 ●iue according to Gods holie will , during our ●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 people , or the church , or congregation , which is congregated or gathered together vnto repentance , and to the knowledge of the truth in Christ ; first by the prophets , next by Iohn the baptist , thirdlie by Christ himselfe and his apostles : and there are some dailie called into that houshold , by the ministers of the church . But bicause the Iewes did not obeie the calling of God , he reiected and refused them , Act. 14. as S. Paule saieth : Vobis oportebat primùm loqui sermonem Dei : It was meet that the word of God should be first preached vnto you : but séeing you put it from you and thinke your selues vnworthie of euerlasting life ; lo , we turne vnto the gentiles : S●● enim nobis praecepit Dominus : For so the Lo●● commanded vs . Againe the prophet saieth Posui te in lucem gentium , Esaie. 49. vt sis salus mea , vsque 〈◊〉 extremum terrae : I haue made thée the light 〈◊〉 the gentiles , that thou maist be my health , v●to to the end of the world .

FALSIL.

Contrition , faith , and new obedience , are the thrée parts of repentance but canst thou make me a seuerall descriptio● of these thrée particularlie ?

VERIL.

Contrition . I can . Contrition is therefor● a compunction and pricking in our conscience , rising and comming of the knowledge of the wrath of God against sinne and wickednesse , and a certeine sorrowe , for that w● haue offended God , as the prodigall sonne said to his father , when he did acknowledge his sinnes : Pater peccaui in coelum & coram te , Luke . 15. & non sum dignus vocari filius tuus : Father I haue sinned against heauen and against thée , and I am no more worthie to be called thy sonne . 1. Cor. 5. Colo. 3. Rom. 6.8 . Ephe. 4. And S. Paule calleth contrition the mortification or killing of the old man , meaning thereby our fleshlie lusts , sensualitie , and carnall liuing .

Next , Faith . faith is the assenting and agréeing to euerie word of God , and to his promise of grace made vnto vs in his gospell , whereby we haue an assured knowledge of his fatherlie good will towards vs , Coloss. 2. Hebru. 10. through the bloud of Christ , and an affiance in the same fatherlie goodnesse towards vs alwaies witnessed in his said gospell , for Christes sake onelie , and not for anie merit or vertue of ours , which we vnprofitable seruants can be able to doo .

And thirdlie new obedience is described by S. Paule , where he saieth : New obedience . Milita bonam militiam , retineto fidem , & bonam conscientiam : 1. Tim. 1. Fight a good fight , kéepe the faith , and a good conscience , that is to saie : when we obeie our vocation or calling , and commit nothing wickedlie and contrarie to the testimonie of a pure and a good conscience , then we shew that new obedience . For the performance whereof we haue néed of the presence and aid of the Holie-ghost , Iohn . 15. in the infirmitie and weakenes of our nature , as it is said : Sine me nihil potestis facere : Without me ye can doo nothing . Rom. 8. Phil. 2. Againe , Spiritus opem fert infirmitati nostrae : The Holie-ghost helpeth our infirmitie . Therefore it is God which worketh in vs both the will and also the déed , euen of good will , whereby we are able to doo such things as may be acceptable in his sight . And then this obedience is the fruit and testimonie of a true faith , and of our conuersion to God , which hath coupled with it alwaies an endeuour of godlie life .

FALSIL.

How manie errors doo the papists vse and teach , touching the doctrine of repentance ?

VERIL.

They doo vse six errors . The first is , they hold an opinion , and teach , that we must haue sufficient contrition . Although it be necessarie , that we haue some contrition or sorow for the sinnes which we haue committed against God , Ioel. 1. as the prophet saith , Scindite corda vestra , Rent your hearts and not your garments ; againe , Tristitia quae ad poenitentiam est , vtilis est , The sorrow that causeth repentance is profitable : yet contrition is not sufficient to merit or deserue anie goodnesse at Gods hand .

Their second is , they saie that contrition is the merit of reconciliation and forgiuenesse of our sins . Which is an horrible contumelie and a reproch against God , and a snare of conscience ; bicause we can neuer know when our contrition is sufficient . Therefore we cannot be certeine of the remission of our sinnes , and reconciliation with God . And this false opinion is a derogation , and as it were a diminishing of the death and passion of Christ , which is a full , equiualent , and sufficient price and ransome for the sinnes of all true and faithfull beléeuers . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ,

Their third errour is , that they make no mention of faith in the definition of their repentance . For thus they describe their repen●ance : Repentance is , to lament our sinnes ●hat be past , and not to commit & doo againe ●he same lamented sinnes . This is an insuffi●ient and false definition ; bicause it is not suf●●cient to acknowledge our sinnes , and to be ●orie for the committing of them , Genesi . 4. Matt. 10.26 . as Caine , A●hitophel , and Iudas was ; but it is requisite ●hat we flie vnto faith , which resteth in the promises of God , and susteineth hir selfe therein , ●hat she should not despaire in the terrours of ●nne , as Peter and the théefe on the crosse did , Iohn . 21. through their faith , rid themselues from the dread and feare of sinne and death .

Their fourth error is , they saie , that the numbering of all the offenses which a man dooth knowe and remember is verie necessarie , which is the torment of conscience , and vnpossible to be doone , as the prophet saieth : De licta quis intelligit ? Psalm . 18. Who knoweth his sinnes ▪ And , Ab occultis meis munda me : Clense m● from my secret sinnes . Yet priuate confession is to be reteined ; first , for the vtilitie and profit of priuate communication ; next , 〈◊〉 the reteining of absolution and concord of the church .

Their fift error is , of satisfactions , which th● haue taught to be works , not of dutie , or commanded of God . And they feine falselie , tha● satisfactions are the merit of our reconciliat●on with God , or that God dooth forgiue vs o●● sinnes for these externall rites and outwar● workes sake , and that eternall punishment are fullie recompensed and satisfied in the● Which is a most detestable and wicked opin●on . For the passion and death of Christ onl● is the merit of our reconciliation with Go● and is the full debt and price of mans redem●tion . And Christ saieth : Frustrame colunt ma●datis hominum : They worship me in vaine aft●● mens traditions .

Their sixt error is , they teach men , that although they be sufficient repentant for their sinnes , confessing them vnto almightie God , and vse satisfaction or restitution ; yet they cannot , nor ought ( saie they ) to be certeine , whether they be in the grace and fauour of God or no , haue remission of their sinnes , and so to become heires of eternall life ; 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 v●● 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 a Esaie was Manasses father in lawe , who commanded him to be cut in sunder with a sawe . Esaie , b b Ieremie slaine of his owne people . Ieremie , c c Paule beheaded ●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 infirm●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 : V● habitat Dominus ? Where dwelleth the Lord ? H● maketh answer himselfe , and saieth : In spirit contrito & corde humiliato : In a contrite spir●● and an humble heart .

FALSIL.

How manie sorts or degrées 〈◊〉 men are there , touching acceptance wi●● God ?

VERIL.

There are thrée kinds of sorts First prophane persons and Epicures , whic● perseuere and continue in their wickednes contrarie to their owne conscience , against whom the holie apostle speaketh : 1. Cor. 6. Nolite errar● 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 vs for his Christes sake . Contrition and faith are ioined together in the psalme , Psalm . 146. where it is said : Beneplacitum est Domino super timentes eum , & in eis quisperant super misericordiam eius : The Lord is well pleased with them that doo feare him , and in all them that put their trust in his mercie . All the scripture dooth preach of the feare of God , of contrition , and of faith , wherevnto are referred ( as to the chéefe causes of our saluation ) all the saiengs and examples of the holie scripture .

Bicause such doo beare Aesops wallet vpon their shoulders , into the former part whereof they put other mens faults , and be euer tooting and prieng vpon them , being still before their eies : and into the hinder part they put their owne faults , and cast them behind them : whereby it commeth to passe , that they quicklie forget their owne lewdnesse , and yet haue an hundred eies as Argos had , to looke vpon other mens actions , but are as blind as wants in consideration of their owne dooings .

FALSIL.

Christ saith : Matth. 5. It was said vnto men of the old time , Thou shalt not kill ,

Therefore it was not spoken vnto vs .

VERIL.

The fallacie lieth in equiuocation ; that is , in diuerse significations to one word or matter . Christ dooth not signifie here anie certeine time or age of men , but the order , course , or sequele of time ; to wit , the morall lawe was published or recited by Moses vnto the Israelites , by the expresse voice of God : which lawe was first graffed in the minds of men , and afterwards obscured againe , wherefore it was often repeated . Therefore the morall lawe , Exod. 20. or the lawe of the ten commandements , dooth obligate and bind all men , of what time or estate so euer they be , either to obedience , or to abide the punishment that is due for their disobedience . Bicause that law is the eternall and the vnmooueable rule of the wisedome and righteousnesse of God , wherevnto he will haue all men to be conformable and obedient .

FALSIL.

Rom. 6. Paule saieth : Ye are not vnder the lawe , but vnder grace ,

Therefore we are not bound to the lawe .

VERIL.

I denie the consequent , bicause the fallacie lieth in the figure of his Species . For the apostle signifieth by ( not to be vnder the lawe ) not to be vnder the condemnation of the lawe ; but to be deliuered by Christ from the cursse of the lawe , vnto the obedience whereof , or to the punishment all people are bound , according to this saieng : Deut. 37. Maledictus omnis , qui non manserit in omnibus his , quae scripta sunt in libro legis , vt faciat ea : Curssed be euerie one that abideth not in all those things that be written in the booke of the lawe , to doo them .

FALSIL.

It is a rule among the lawyers : that no man ought to be punished for his thoughts , Affections are naturall motions , as gladnesse , sorrowe , desire , wrath , hope and feare .

Therefore wrath and such other affections are no sinnes , and ought not to be punished .

VERIL.

I answer by distinction . The lawyers meane as touching politicall or worldlie iudgements , which doo onelie punish externall and outward offenses ; but God dooth punish also our inward thoughts , for it is written : Deus est scrutator cordium : Psalm . 7. God is the searcher of our hearts . And S. Paule saieth : Non solùm morte digni sunt , Rom. 1. qui faciunt peccata , sed etiam qui facientibus consentiunt : They are not onelie worthie of death which doo euill , but they also which doo agrée and consent to them that doo euill . Againe , Rom. 7. Nesciuissem concupiscentiam esse peccatum , nisi lex dixisset , Non concupisces : I had not knowne that concupiscence was sinne , except that the lawe had said vnto me ; Thou shalt not couet nor vse concupiscence .

FALSIL.

Wherefore and to what vse doo we receiue the Lords supper ?

VERIL.

Bicause Christ commandeth vs so to doo , Luc. 22. 1. Cor. 11. and also for a thankefull and continuall remembrance of Christes death , and of the diuerse benefits that all mankind receiueth thereby : and the faithfull doo take , eate , and drinke the Lords supper after a heauenlie and spirituall sort , but yet verelie and indéed , therefore we are therewith fed to euerlasting life . It is enough once to be baptised , as once to be borne into this world . But as we néed in this world often times to be fed and nourished : so the Lords supper must be often times receiued .

FALSILOQVVS .

The Stoiks opinion of putting awaie of affections is foolish and vnpossible ,

Matth. 5. Christ willeth vs to put awaie affections , as wrath , and such other like ,

Therefore the opinion of Christ , of putting awaie wrath , agréeth with the Stoiks , and is vnpossible .

VERILOQVVS .

I answer by distinction : The Stoiks , which affirme that no gréefe or affection can happen vnto a wise man , doo command vs vtterlie to take awaie from mans nature all affections , yea though they be ordinarie and good , as naturall loue towards our wiues , children and freends , Matt. 22. Luke . 10. which is not onelie vnpossible , but also wicked ; bicause God saieth : Diliges proximum tuum sicut te ipsum : Thou shalt loue thy neighbour as thy selfe . And the apostle saith : Ephe. 5. Vni diligite vxores vestras : Ye husbands loue your wiues . And Christ dooth not bid vs vtterlie to take awaie out of our nature all affections , but onelie those which be inordinate , as priuate wrath or hatred . But Christ commandeth vs to guide and augment our ordinarie affections , as our loue towards our wiues and children , that they may be also conformable vnto the lawe of God . So then all wrath is not forbidden , for that it is said : Irascimini & nolite peccare : Be angrie and sinne not .

FALSIL.

Of how manie sorts are the promises of God ?

VERIL.

They are of two sorts , the promise of grace , and the promise of corporall benefits and goodnesse . The promise of grace is the reconciliation , forgiuenesse of sinnes , righteousnesse , and eternall life , which is promised and giuen fréelie to all them that truelie repent , gladlie heare the voice of the gospell , and beleeue on the sonne of God our mediator and redéemer , as it is witnessed in the first promise made in paradise : Semen mulieris conteret caput serpentis : Gene. 3. The séed of the woman shall bruse the head of the serpent . And Christ saieth : Num. 21. As Moses lifted vp the serpent in the wildernesse , so must the sonne of man be lifted vp : Iohn . 3. Vt omnis qui credit in eum non pereat , sed vitam habeat aeternam : To the end that all that beleeue in him should not perish , but haue life euerlasting . And his promises of corporall goodnesse are the collecting and gathering together of his church out of mankind , and the preseruing of the same , in the which he would be knowne and glorified ; howbeit , it is oftentimes a small companie : as it is said , Grex meus pusillus grex : My flocke is a little flocke , oppressed diuers times in diuers places by sorrowes and persecutions . Yet God notwithstanding defendeth it , and preserueth it maruelouslie , so that all the tyrants in the world are not able to destroie the least members of Christes mysticall bodie , before they haue finished the course of their liues and ministeries : Matth. 10. for Christ saith : Capilli capitis vestri numerati sunt omnes : All the haires of your heads be numbred , meaning all those that be his seruants , vpon whom nothing commeth , but by the sufferance and visitation of GOD their heauenlie father .

FALSIL.

S. Hierom saieth : Let him be accurssed , which saith , The lawe is impossible , or that God commandeth things vnpossible ,

Therefore men may fulfill the lawe , and by fulfilling of the lawe they are righteous before God , and doo obteine by their obedience towards the lawe , remission of their sinnes , and eternall life .

VERIL.

I answer first by distinction . The lawe is possible to be fulfilled by the grace of God , chéeflie bicause we are reputed and taken to be righteous fréelie , through faith in the sonne of God . Next , the obedience of the lawe beginneth in vs through the Holie-ghost , the which obedience though it be vnperfect and vncleane ; yet it pleaseth God for the person which is reconciled to him by faith in his sonne our mediatour : by this waie the lawe is possible . But it is vnpossible touching perfect obedience , which man can neither doo nor beginne in this life , for the corruption of our nature which letteth vs so to doo , without the aid of the Holie-ghost : for it is written : Animalis homo non percipit ea quae spiritus sancti sunt : 1. Cor. 2. The naturall man perceiueth not the things which belong vnto the Holie-ghost . Againe : Affectus carnis est inimicitia aduersus Deum : The desire or lust of the flesh is an enimie against God . For the flesh is not subiect to the lawe of God , neither truelie will it be so willinglie . Therefore God commandeth that which is vnpossible to be doone by the onelie power of the flesh ; first , bicause we should acknowledge our owne infirmities ; next , bicause we should aske forgiuenesse of him for Christ his sake ; thirdlie , for that we should alwaies endeuour to amend our liues here in this world . Howbeit , the papists in no case will haue it thus to be . But we that truelie professe this gospell , doo acknowledge and confesse , that we cannot absolutelie obserue the law , bicause God dooth not onelie require of vs an outward obseruing of the same , but also an inward obseruing : for not onelie he is guiltie of whoredome that committeth the act , but he also that lusteth after an other mans wife . Matth. 5. He is not onelie a murtherer that killeth a man : but he also that hateth his brother in his heart . 1. Ioh. 3. And who can saie he lusteth not , &c. Let the papists find such a one among the children of men , and then we will grant that the lawe is not vnpossible to be kept of vs which be fraile miserable , earth , Luc. 17. ashes , and all of vs vnprofitable seruants .

FALSIL.

How manie vses and finall ends be there of miracles ?

VERIL.

There be chéefelie thrée . First , that miracles should be a testimonie of the doctrine and vocation of Christ , Iohn . 5. as it is written ; The works that my father gaue me to finish , the same works that I doo : Testificantur de me , quòd pater miserit me : Beare witnesse of me , that the father hath sent me .

Secondlie , that miracles should be examples , and as it were visible words , testifieng that the promises be true which God hath made vnto his church ; namelie , that he will giue his people food and defensement , as the psalmist saieth : Psalm . 33. Non est inopia timentibus eum : They feele no scarsitie that feare him , and the eie of the Lord is vpon them that feare him , and vpon them that put their trust in his mercie , to deliuer their soules from death , and to féed them in the time of dearth . Further , Christes rule is immoueable , saieng : Matth. 6. Primùm quaerite regnum Dei : First séeke ye the kingdome of God , and the righteousnesse thereof , and all these things necessarie for vs shall be ministred vnto vs . Christ confirmed these and such other his promises , by féeding the people miraculouslie in the wildernesse , and the children of Israell with Manna : Marc. 8. also by sustaining and defending of Elias the prophet , whom God fed by the ministerie of a rauen : and by the increasing of the poore widowes meale in hir barrell , 3. Reg. 17. This widow was the prophet Ionas his mother . and hir oile in hir cruse , which poore woman dwelt in the citie of Sarepta in the countrie of Sydon , where Elias raised vp hir dead sonne to life againe .

Thirdlie , that his miracles should be causes of application and applieng his benefit● vnto vs , that as he hath alwaies and in al● places defended his seruants , and preserue● them , Dani. 1.3 . as Daniel from the lions téeth , the thrée children from the burning ouen ; an● Ionas from drowning , and hath fed them : so he will likewise euer defend his church , and féed vs , if we will be diligent hearers , faithfull beléeuers , obedient folowers , and gladsome dooers of his holie gospell , so fa● forth as our fraile weakenesse will giue vs leaue so to doo .

FALSILOQVVS .

We must serue God fréelie , and without looking for anie reward ,

Therefore we must not desire nor look● for corporall benefits .

VERILOQVVS .

I denie the consequent . We must first and principallie serue God fréelie , without respect or looking for anie commoditie or reward , but onlie therfore , bicause the reasonable creature oweth obedience to GOD his creator . Also we must desire and looke for corporall benefits , both for the conseruation of our selues and the church , which haue néed of corporall benefits in this life , as Christ saith himselfe : Nouit pater vester coelestis , Matth. 6. quòd opus habetis his om●ibus : Your heauenlie father knoweth that you haue néed of all these things . Therefore ●e commandeth vs to aske for dailie bread , and not for monethlie or yearelie bread , bicause we haue néed dailie to depend of his heauenlie goodnesse , and bicause he would haue vs dailie and alwaies to praie vnto him . It is written : Psal. 49. Inuoca me in die tribulationis , & ego eripiam te , & glorificabis me : Thou shalt call vpon me in the daie of trouble , and I will deliuer thée , and thou shalt glorifie me .

FALSIL.

What is repentance , which is so often mentioned in the scriptures ?

VERIL.

It is the conuersion or the returning of a sinner vnto God , acknowledging his sinnes , and desiring pardon and forgiuenesse of them at Gods hands , Luke . 7. for Christes sake , and is the beginning of a new obedience towards God and his holie laws , 2. Reg. 11. 2. Par. 33. Luc. 19. Iohn . 18. as we haue examples of Marie Magdalen , Dauid , Manasses , Zache , Peter , the theefe , S. Paule , and such others , which truelie repented , and receiued therefore the 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 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 .