To the Right Worshipful M. George Speke Esquire, H. T▪ wisheth this world's bliss, and in the world to come, the life that is Christ jesus.  
SAint Paul (right Worshipful) the elect and chosen vessel of God, 
Acts. 9  to bear his name a far off, before the Gentiles, among his sundry, and godly counsels, hath this good lesson also: 
1. Tim. 4.  Ineptas & aniles fabulas devita: exerce autem te ipsum ad pietatem: Avoid foolish and old wives fables, and exercise thyself unto godliness. Wherein is plainly set down unto us, what we must avoid, refuse, and eschew, and also what we must follow, embrace, and exercise. In the first part of his counsel, there is forbidden not only all foolish tales, vain speeches, & idle talk, which is accountable before God: 
Matth. 12.  but also all infamous papers and books, filthy songs and sonnets, unchaste fables & tragedies, which may be well comprised therein: though some of late years are found so impudent, and past shame, that they have nothing doubted to entitle their pamphlets, the Castle of love, and Court of venus, which do not only offend the chaste ears of the godly reader, but also give an offence to his good conscience. Because they be not to the mind of the holy Apostle, which teacheth us thus: 
Ephes. 4.  Omnis sermo malus ex ore vestro non procedat: Let no filthy communication proceed out of your mouths, but that which is good to edify withal, as often as need is, that it may minister grace unto the hearers. But what edifying, & what ministering of grace is found and had in these & the like works, the Lord knoweth that it is too too piteous and lamentable. And in the second clause of his counsel is contained the only scope & end whereunto all men's actions & deeds ought to be directed; namely, that they should exercise themselves unto godliness all their life long, as they promise in their new birth, wrought by doctrine in the holy Ghost and faith at Baptism, 
john. 3. Coloss. 2.  which representeth in us the renewing of the spirit, & mortifying our members in Christ, by the which we are buried in death with him. And right blessed is he verily, that so walketh in godly exercises in the course of his pilgrimage, 
Psal. 119. Psalm. 41.  that in the end he may be found undefiled in the way, and not have his sins imputed unto him. For the Lord shall deliver all such in the time of trouble. This considered, and mine office remembered, I was the more willing to deal (as I could) in these scripture questions and challenges; which ended, duty commanded me to offer the same unto your tuition, as a manifest token of good will, knowing that you are a zealous lover of God's holy word, a diligent reader, and a gladsome follower of the same, even from your childhood, when you were delivered to my government, to be instructed in good literature, and induced to virtue. And experience hath taught me, that your courtesies are such, that you allow of every man's good meaning (though far your inferiors) with favourable acceptance. The Lord therefore ever so preserve your Worship, 
1. Thess. 5.  that in nothing you may be blamed, or accused in the coming of our Lord jesus Christ, 
2. Thess. 1.  when he shall show himself from heaven, with the Angels of his power, and flaming fire.  
Your Worships in all loyalty HENRY thorn.   

To the unlatined Reader.  
GEntle reader, he that required these answers of me, was by function and office such a one, as had vowed and promised the promoting of God's truth and gospel. But when thou hast perused the sum, the circumstance thereof (I doubt me) will prove the old said saw to be true: Cauda de vulpe testatur: That the fox is known by his tail. Yet the Lord forbidden, that we should rashly judge of any man, seeing that God hath ordained one to be the judge of the quick and the dead, the good and the evil, 
Acts. 10. Rom. 12. john. 8.  to whom it is given to give judgement. And as they were at diverse times proponed in writing: so they were at diverse times of leisure again answered and rescribed, without observing any good order of a catechism. Therefore thou must not look to find any such method, or observation of an orderly teaching herein. It was done (happily) to appose him, which had been much practised in the school of humanity, but lately (in comparison thereof) called to the study of divinity. Whereby he was driven to the more diligent turning, and search of scripture books, lest he should have appeared in his answers Asinus ad lyram positus, as sit thereunto, as an ass is to play on the harp: or else to have said nothing, but laid his finger on his lip, as Harpocrates used, when he would have silence. For as long as a fool is silent, he differeth not among strangers, from the wise. And as it is easier for malignant Momus, to find a fault sometimes, than to mend it: so is it easier always to ask an hard question of any man, than to answer it discreetly according to the truth. And for that the whole consisteth in questions, answers, and syllogistical objections, dialogwise, I have imagined Falsiloquus, which is a speaker of falsehood, to demand, and object: and Veriloquus a speaker of the truth, to answer him again. The Lord give us his truth and peace, 
john. 14.  which giveth not his peace, as the world giveth peace. It was not meant at the first that this should have come unto thine hands, but now, if thou gently accept of it (such as it is) I am sufficiently acquitted and recompensed.  
Farewell. H.T.   

Ad candidum lectorem libelli Prosopopoeia.  
NOn mea laethiferum cantabit pagina Martem,  
Altáue victrici maenia rupta manu.  
Non heroas avis, reges atauísque potentes,  
Sanguine non longo stemmata ducta canet.  
Turpia deliri non tela Cupidinis arcus,  
Non quae dementant pectora caeca faces,  
Non Epicureae documenta nefanda culinae,  
Non Ganimedaeo pocula plena mero.  
Non vanos superos, Scyllas, vastósque Cyclopas,  
Non fert gentilis mollia scripta chori.  
Clavigeri non bis senos Alcidis honores,  
Non vasto varios panderit orb situs.  
Non gelidas Hyades, taurina per ora micantes,  
Non ut vertenti voluitur axe polus.  
Lurida non methodum sanandi vulnera rectam,  
Non hîc dulcisonae musica plectra chelys.  
Non Aesculapios placido medicamine claros,  
Non bene Circeis toxica mista modis:  
Spurca prophanorum (breviter) non somnia vatum,  
Non quicquid Stygio fundit Apollo vado.  
Tale etenim crassum rudis haec mea chartula temnit,  
Ne iovis aeterni spreta sit ante thronum:  
Sana ego sed sanctae doceo te dogmata vitae,  
Me ut lecto sanctus, sanctior esse queas.  
Vale. H.T.   

The Confutation of Follie.  Falsiloquus. 
FIrst tell me (friend Veriloquus) what opinion ought men to have of the holy Trinity?  Veriloquus. 
THe same which the Church holdeth and alloweth of, that there is one, true, living and eternal God, 
john. 4. john 1. 1. Tim. 6. 2. Cor. 13. joh. 1.4.6. Sap. 11.  the which is without body, parts and passions, because he is a spirit, whom never any man yet saw neither can see, nor know, but Christ; for he can not be seen with carnal eyes, and he is the God of peace and love, loving all, and hating nothing that he hath made: he is of infinite power, wisdom, goodness, and mercy, the creator, preserver, and nourisher of all things, visible and invisible, which delivereth us from evil. 
isaiah. 43. john. 3. Rom. 5.  And in the unity of this same divine nature, there are three distinct persons, of the like power, essence, wisdom, glory, and eternity, that is to say, the Father, the Son, and the holy-ghost, which are the blessed Trinity.  
And the son of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patris, 
john. 1.  the word of the father, is the second person in this Trinity, the true, everlasting, glorious, and omnipotent God, 
2. Cor. 4. Col. 1.  begotten before all worlds of his eternal father, and is his very image, being of like substance together with him: 
Col. 2.  in whom are the treasures of wisdom, and of knowledge, and fullness of divine power. He took upon him, in the womb of the blessed virgin Marie human nature of her substance, and was borne in the world: in somuch that there is conjoined fully and perfectly in the unity of person, a double nature never to be separated, that is the nature of God and of man, whereof is made one Christ, perfect God, and perfect man (sin only excepted) who suffered under Pontius Pilate, 
1. Tim 2. 1. joh. 2.4. Eph. 3. Rom. 5.8. Act. 2.  and became the mediator between God and man, that in him only should be found the sufficiency of remission of all sins, both original and actual, for all them that ever were, or shallbe upon the face of the earth. And the holy-ghost is the third person in this Trinity, which proceedeth from the father and the son, and is the holy and divine power, 
1. Rom. 10  whereby men's hearts are renewed from heaven, he is of like essence, power, glory and majesty, with the father, and the son, with whom he is coequal, coeternal, and God everlasting, by whom we comprehend the things of God, for he giveth witness to our hearts, 
1. john. 2.  that we are of God, by the which also, 
Rom. 1. Gal. 5. 1. Pet. 2.  we call upon the father with confidence & faith to be saved by Christ, which is the bishop of our souls.  FALSIL. 
God made all things, and without him was made nothing, that was made, 
john. 1. Wisd. 1.   
But God made not death, sin, nor the devil,  
Therefore God made not all things.  VERIL. 
The fallacy lieth in the consequent which must be denied. Almighty God, that is all wisdom, infinite power and goodness, created all things in such excellent goodness, 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 revoked, because he being without body, parts and passions, cannot repent. And as the devil was not ever a devil from the beginning (for the Apostle saith Angeli qui non seruarunt originem suam: 
jude.  The Angels which kept not there first estate) so he was created, and that an Angel of light, and not a devil. 
Colos. 3.  For God being most perfectly good, could not consent to make any thing but that, which was good, and his own pride made himself a devil, the author of sin, the heir of eternal fire. 
Matt. 25.  Then he tempting our first parents, by the apple of disobedience, made them likewise so sinful, that by Adam we are all sinners, 
Rom. 5.  of whom we have the inclination to do evil, and then consequently followed death, and was engendered of our said parents deeds, as the only fruit of their lewd & stubborn disobedience, which they learned of Satan's disobedience: Sic diaboli invidia, 
Wisd. 2.  mors intravit in mundum: So by the envy of the devil, death entered into the world. 
Rom. 6.  And S. Paul saith: Stipendium peccati mors est: Death is the reward of sin, which still increased, and wickedness multiplied, by the reason men were tempted, drawn away and enticed of their own concupiscence; 
jacob. 1.  then lust conceived and brought forth sin, and sin, when it was finished, brought forth death. So that then God took unto him death, for the punishment of sin, that therewith he might correct the wicked, teaching them that transgressors might not lawfully sin without punishment. So it is said in another place: Ignis, 
Eccle. 39  grando, fames, & mors, omnia haec creata sunt ad vindictam: Fire, hail, hunger and death, all these are created for vengeance; that is to say, after the fall of man, God appointed and exercised all these things for the punishment of the wicked, whereby he took vengeance of his enemies, 
Rom. 1.  and doth use them as an instrument to strike the wicked withal: and oftentimes doth punish one sin with another. Thus we do now see, 
jaco. 1.17.  that Omne donum bonum ac perfectum à patre luminum: Every good and perfect gift cometh down from the father of lights, and that he made not death, sin, nor the devil in his devilishness, from the beginning; 
Wisd. 1.  for he is not delighted in Perditione vivorum, in the destruction of the living, nor can be the author of any damnation, though his wrath and justice poureth down his plagues upon the children of disobedience and unbelief daily, 
Esaie. 5.  because they draw sin unto them, as it were with a cart rope, according to the prophets saying.  FALSIL. 
How much shall adultery be punished by the censure of God's holy word?  VERIL. 
Adultery (which is the violation and breach of the faith promised in marriage) a thing odious and forbidden of God, 
Exod. 20. Levi. 18. Deut. 5.  is so grievously punished of him, that all adulterers shall (without they do truly repent) be cast away into utter darkness, 
1. Corin. 6. Hebru. 13. jerem. 8.  which is without the kingdom of God. And if men do not punish adulterers, God himself will surely punish them. 
2. Reg. 12.  As we have an example of king David's son, which Urias wife bare unto him, whom the Lord so struck with sickness, for the adultery of his father, that it fell sick and died the seventh day after. 
Mala. 3.  Thus the Lord himself verily will be a swift witness against all adulterers.  FALSIL. 
Carnal copulation is the ordinary means only for mankind to be increased and multiplied, and to fill the world,  

Genesi. 1.  God commanded Adam and Eve to increase and multiply, and fill the world,  
Therefore God commanded carnal copulation.  VERIL. 
The inconvenience lieth in the consequent, which ought to be denied. For though the minor be true, that God commanded them to increase and multiply, and fill the world: yet he would have it to be done by such lawful means, as he himself hath ordained, and not by evil any other ways. Because he cannot agree unto sin, nor allow thereof in any case, his commandment in these words was so holy, 
Genesi. 1.  that he blessed them a little before in the same chapter, for that they should increase and multiply, to acknowledge him, and to yield him the more honour, which was the final end of their creation, and must be the scope of all their actions. And then he ordained the honourable estate of matrimony, 
Hebru. 13. Genesi. 2. 1. Thes. 4.  and the bed undefiled shortly after, that every one should know how to keep his vessel in holiness, which he constituted in such a mystery and virtue, that man and wife are made thereby one flesh, and so to increase and multiply, and to live together in the fear of God, 
Mark. 10.  and procreation of children in such a mutual society each to other, 
Matt. 19  that they ought rather to forsake father and mother than to forsake each other. Wherefore, such as commit carnal copulation, contrary to this ordinance, wresting the sacred scriptures thereby to maintain their sensuality, do incur the heavy wrath of God, and have no part in the kingdom of heaven, as it is written: 
1. Cor. 10. Hebru. 13.  Fornicatores & adulteros judicabit Deus: God will judge fornicators and adulterers, and their children shall not prosper, as it is likewise said: 
Wisd. 3.  filii adulterorum in consumatione erunt: The children of adulterers shall come to an end. So that they shall not only have any joy and comfort of their children, as other parents have, but they shall be a testimony of their wickedness against them, as it is said: Ex iniquis qui nascuntur, testes sunt nequitiae adversus parents: All the children that are borne of the wicked, must bear record of the wickedness, against their fathers and mothers. And to conclude: 
Eccle. 15.  Nemini mandavit Dominus impiè agere: The Lord hath commanded no man to do evil.  FALSIL. 
Ought christian folks children to be baptized or no?  VERIL. 
Yes verily: for though parents be themselves baptized before the birth of their children, yet must their children be baptized likewise, seeing that they be conceived and borne in sin original, which liveth in them, as soon as they come into this world. Because baptism (which is a wetting or washing) is so necessary to follow faith and belief, that they two joined together, have the most certain and sure promise by Christ, 
Marc. 16.  of salvation and eternal life. And it is not the parent's holiness that can hallow and sanctify their children: wherefore we must fly unto faith, and then baptism must be had, the outward sign whereof representeth in us the renewing of the spirit, 
Rom. 6. Colos. 2.  and mortifying of our members in Christ jesus (as we are bound to do) whereby we are buried in death with him. God ordained baptism, and it was ministered by S. john the baptist: 
john. 1.  yet it bringeth not grace with it, as it appeareth by Simon Magus the soothsayer and sorcerer. 
Act. 8.  But belief, mercy, grace, and the holy-ghost himself is received before baptism, as it appeared in S. Paul, which believed and then received the holy-ghost, 
Act. 9  before he was baptized. Cornelius the centurion captain received the holy-ghost, 
Act. 10.  before he was baptized. And the gelded chamberlain of Candace the queen of the Aethiopians believed, 
Act. 8.  and therefore had grace before he was baptized. But baptism is so necessary, that Christ saith: 
john. 3.  Nisi quis renatus fuerit ex aqua & spiritu, non potest intrare in regnum Dei: Except a man be borne again of water and of the holy-ghost, he cannot enter into the kingdom of God.  FALSIL. 
Christ said: All they which believe and are baptized shall be saved,  
thieves and harlots believe and are baptized, 
Marc. 16. New birth is in doctrine by the holy-ghost.   
Therefore thieves & harlots shall be saved.  VERIL. 
The consequent is false: & the minor may be answered by distinction. There is a double faith and belief. The one being grounded on the testimony of a good conscience, is not only the common belief of all the articles of our christian faith, but it is also a sure confidence and trust of the mercy of God, through our Lord jesus Christ, and a steadfast hope of all good things to be received at God's hand, for Christ's sake. This faith is a most strong brazen wall against the assaults of the devil, and is not idle, but always worketh in charity and love, still ready to do our brother good, and seeketh opportunity thereto, wherefore, it is a lively 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 belief of harlots and devils; 
jacob. 2.  Qui credunt & contremiscunt: Which believe and tremble, knowing that God is true, and just, yet have they no goodness at all joined with their faith, but doing all evil, and nothing well, therefore it is dead in itself: whereby it cometh to pass, that their faith and baptism doth nothing prevail, or further them unto salvation: because they have no desire to continue in that estate of innocency, and perfection, which they promise at the time of their new birth in baptism, but they revolt from God, 
john. 3.  and turn away from his mercies. And as Christ died for none, but for such as lay hold on him by a lively faith (for his death shall be rather to the death of infidels, than to their life) so the faith and belief of hypocrites, thieves, and harlots, which have an outward show, and nothing in substance, covered over (as it were) with the smooth skin of words, is nothing worth. For the people of Israel in the old time could say; 
jere. 7. Matt. 7.  Templum Domini, templum Domini; The temple of the Lord, the temple of the Lord. And we can say now a days, Domine, Domine, Lord, Lord; and hypocrites will so say to the world's end. But here is no new obedience to God, nor his word, which is required of the penitent; here is no love to God nor man, which God commandeth; here is no goodness towards God, nor man, therefore it nothing availeth them to their salvation.  FALSIL. 
How necessary is invocation and prayer?  VERIL. 
So necessary, 
1. Thes. 5. Colos. 4.  that S. Paul saith: Sine intermissione orate: Pray without ceasing. And again: Orationi instate, vigilantes in ea: Continue in prayer, and watch in the same, meaning thereby, that in all our actions and attempts, we must still be priest and ready to pray, 
Luke. 12.  seeking after the kingdom of God first before all things in faith. 
Rom. 10.  For he calleth not truly upon the name of God, which believeth not in him; and without a sure confidence in God, that he is both omnipotent, whereby he is able to do it, and also merciful, whereby he is willing to do it, when it shall seem good to his infinite wisdom, and that our prayer be so made in acknowledging of our sins, that it may redound to God's glory, to the furtherance of our salvation, and the promoting of his church, else is it but vain, and lip labour. Christ prayeth for us, that be his: 
john. 16.17. Hebr. 7.9. john. 11. Rom. 8.  for he knoweth that he is heard of his father. We many times know not what to pray for, but the spirit aideth our infirmity. And prayer is of four kinds. Deprecation, which is to beg, either to mitigate the punishment due for our sins, or else that God will turn away his heavy displeasure conceived for our sins. Supplications are requests whereby we crave such things as be necessary, either for the sustentation of this life, or for the life to come. Intercessions, are prayers made in the behalf of others. And thanks giving is when we praise God, and celebrate his name, for all his benefits conferred both upon our souls, and also upon our bodies.  FALSIL. 

1. Cor. 12.  S. Paul writeth: No man can say that jesus is the Lord but by the holy-ghost,  
Hypocrites, thieves, & harlots, do say that jesus is the Lord,  
Therefore hypocrites, thieves, and harlots, have the holy-ghost, and by a consequent do believe, and they calling upon God, do please him, are heard of him, and so be saved.  VERIL. 
I answer by distinction: for Paul speaketh of the true invocation, according to this saying: 
Zachar. 12.  Effundam super eos spiritum gratiae & pre●●m: I will power out upon them the spirit of grace & prayer. Again, 
Rom. 8.  Accepistis spiritum adoptionis, per quem clamamus Abba Pater: Ye have received the spirit of adoption, whereby we cry Abba Father. But the counterfeit and false invocation nothing availeth at all, which is not done by the confidence, and in the knowledge of our mediator the son of God, but in the trust of their own merits and worthiness, as plainly it appeareth in the gospel by the talk of the Pharisie. 
Luc. 18.   FALSIL. 
What is the gospel of Christ?  VERIL. 
It is the glad tidings of the forgiveness of our sins, the gift of grace, and eternal life, freely by the death and passion of Christ the son of God, and our mediator, of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And it is the power of God to salvation, for all them that believe; as S. Paul saith: 
Rom. 1.  Virtus Dei est in salutem omni credenti: by the voice whereof, the church and household of God is congregated, and gathered together.  FALSIL. 
Christ said to his disciples: 
Marc. 6.  Go ye into all the world, and preach the gospel to all creatures,  
Beasts are Gods creatures, comprised in the generality of all,  
Therefore we may preach the gospel to brute beasts.  VERIL. 
The consequent much deceiveth: and the minor may be answered by distinction. For God made his creatures of two sorts, namely reasonable, as men and angels: and unreasonable, as brute beasts, which though they be God's creatures, and have many senses common together with man, as their being, moving, seeing, tasting, hearing, smelling, and feeling; yet they can not in any case be capable of the gospel, which is eternal life for all believers, and was ordained only for the comfort of man, that did bear the lively image of God, which is most absolute righteousness, and most perfect holiness, until man by blots of sin did mar that image, and hath yet some semblance with God in the eternity of the soul, consisting of these powers, will, wit and memory, whereof beasts are deprived, & can neither have ability of reason, of number, or of belief. If such cavillers as propound these syllogistical objections and quarrels, had but a little more wit than beasts, they might understand by these words following, 
Marc. 16.  Qui crediderit, & baptisatus fuerit, saluus erit: He that believeth, and is baptized shall be saved, that this later clause clean taketh away this cavil, and expoundeth that which goeth before, and that brute beasts have no possibility of either of these two conditions, as to believe or to be baptized. But there are some happily of the same folly, as I read a learned mistress had, who finding in S. Paul's epistles these words: Si vir dormierit, mulier est liberata: 
1. Cor. 7.  If the husband sleep, the wife is at liberty, used (by the authority of these words) licentious and incontinent living, when her husband slept, as well by night as by day, and being reproved thereof by the Ordinary, she alleged the same scripture, affirming that she had done nothing, but that which was lawful and allowable by the testimony of God's word. Turn the leaf & read further (saith the judge) and you shall see, that by this word (Sleep) is meant the natural death. Nay sir (quoth she) turn you, and read you, for I take that which best serveth for my purpose. Thus we see that there be some: Qui depravant scripturas, 
2. Pet. 3.  ad suam ipsorum perditionem, which pervert the scriptures unto there own destruction. And further, though it be written, that: Fides ex auditu, 
Rom. 10.  auditus autem per verlum Dei: Faith cometh by hearing and hearing by the word of God: 
Hebr, 4.  yet such as hear the word of God, and couple it not with faith, take no more profit thereby than the brute beasts do by hearing, which have no proportion of reason in understanding such mysteries. 
The pope's holy power.  And the old popish Sancters took upon them to bless, consecrate, hollow, & sanctify crosses, wood, metal, stones, bells and bones, yea (and whatsoever ye will) by sprinkling over of holy water, crossing, anointing and blessing: yet all these trumperies could take no more holiness and goodness by all their circumstance of charmings, than beasts can by offering them the word of God. For brute beasts have no hearing with understanding of such matters. Dead and senseless things have no hearing at all. If they have no hearing, they have no faith; if they have no faith, they have no goodness; if they have no goodness in them, then sprinkling over of water, crossing, anointing, blessing of words, can not make them better than trumperies, as they were before.  FALSIL. 
When, and how was the holy-ghost made manifest and known?  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 carried upon the waters, that is to wit, he nourished all the work that was made, as an hen nourisheth her chickens, which general act of the holy-ghost was after transferred to the Church, which he nourisheth by singular means, and defendeth it. Next the holy-ghost spoke by the prophets. thirdly, he appeared in the likeness of a dove, at the baptism of Christ. fourthly, 
Matt. 3.  he was manifested to the disciples in the day of pentecost, in the shape of fiery tongues, 
Act. 2.  which patefactions are certain testimonies that the holy-ghost is an other person than the father and the son.  FALSIL. 
Christ saith: 
john. 16.  The holy-ghost shall lead you into all truth,  
Therefore Christ taught not his disciples all truth: but the holy-ghost will reveal some new things, as the mass, traditions, and worshipping of the papistical church.  VERIL. 
I deny the consequent, and answer by distinction: for Christ speaketh of the same verity which is revealed in his word, as he saith in another place, Sermo tuus est veritas, 
john. 17.  quam spiritus sanctus illustrabit: Thy word is the truth, which the holy-ghost shall open. He speaketh not of those things which God hath not opened to his church in his holy word, as to know the time of our deaths, when the day of judgement shallbe, or such like, the curious searching out whereof is the rashness of man, forbidden by this saying: Scrutator maiestatis opprimetur à gloria: The searcher out of the majesty of God shall be confounded with his glory.  FALSIL. 
What is the certain note and mark of the presence of the holy-ghost?  VERIL. 
The spiritual or good motions of the heart, as is prayer and invocation, the love to hear the word of God, and the true embracing of the same: whereas there are no such motions felt, there the holy-ghost is not, and such as are without these good feelings are no true members of the church, according to that saying: 
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. john. 18.  except they do return to God by repentance and conversion, as David, Manasses, Peter, and such other did, which received again the holy-ghost by repentance and faith, that was put away from them by their falls, contrary to their own conscience.  FALSIL. 
What is the office of Christ?  VERIL. 
First, Christ's office is by his preaching to open to us and his church, his father's eternal will. Next, to offer himself up a sacrifice to his father, for the redemption of all the world, and to deliver his universal church from death, sin, and the tyranny of the devil.  FALSIL. 

Act. 12.  Nero killed Paul, Herod killed john and james,  
Therefore Christ delivereth not his church, giveth her no peace, nor victory against her enemies.  VERIL. 
Christ giveth us the eternal victory, which hereafter we shall behold. And now we have the victory also, howbeit we can not see it with corporal eyes, for the church is preserved, though the devil rage and horribly invade it. God defendeth it marvelously, without any man's power or strength: as the father himself saith: Seruabo vos non in arcu, 
Ose. 1.  nec in gladio, sed in Domino Deo vestro: I will not deliver you through my bow or sword, but in the Lord your God, that is, in my son, 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 fire round about.  FALSIL. 
When began the kingdom of Christ in mankind?  VERIL. 
The kingdom of Christ, or the presence of the son of God, was in mankind straightways from the beginning of the making and receiving of man among the fathers, prophets, and the godly people of the old Testament, as Irenaeus saith, Semper adest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humano generi: The word (that is the son of God) was always present with mankind. Also S. Paul saith: Christus hody & heri, 
Hebr. 13.  & in omnia secula: Christ yesterday and to day, and the same continueth for ever the author of truth and goodness.  FALSIL. 
The taking away of an other man's thing against the owners will, is theft,  

Matth. 21.  Christ commanded the ass and her colt to be brought unto 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 used not that his external power and right, because he came to be made a sacrifice for our sins: yet notwithstanding he had power over this people, as he himself saith: Dominus hijs opus habet: 
Matth. 21.  The Lord hath need of them. Again, he took not away the ass against the owners will, but with his good will, when the disciples had alleged unto him the cause of taking her away, declaring their message, which the Lord gave them in charge to do.  FALSIL. 
When shall the kingdom of Christ (which is the collecting of his church) end?  VERIL. 
In the last day, when as the Apostle saith: 
1. Cor. 15.  Regnum patri suo tradet: He shall deliver up the kingdom to his father, overcoming all his enemies, and his churches, as sin, death, sathan, hell, & all tyrants, for than shall we see the very son of God, which is corporal, & he will bring us unto his father, there shall he present his church before his eternal father, then shall we begin to see and know the father visibly, whose fruition is eternal life. In the mean season, the kingdom of Christ is named in us, because it dwelleth in us by his ministery. And truly therefore is his word sent unto us, for he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both in respect of us, and of his father also. And the Apostle here speaketh of Christ's kingdom in this world, 
1. Cor. 15.  whereby he congregateth his church together, and doth mightily defend it by his infinite power and mercy without corporal violence.  FALSIL. 
The minister of the gospel ought not to use corporal violence,  
Christ used corporal violence in whipping the buyers and fellers out of the temple, 
john. 2.   
Therefore Christ did not well.  VERIL. 
This may be answered three ways. First, I deny the minor: because Christ moved not sedition, neither used corporal violence. 
Act. 5.  But as Peter killed Ananias and Saphira his wife, without corporal violence (yea God himself quickly destroyed them) so Christ here saith: Zelus domus tuae comodit me: 
Psal. 69.  The zeal of thine house hath eaten me, that was a certain divine force and indignation, inflamed with the love and desire of the affirming, and propagation of the honour of God.  
secondly I answer to the minor. As the minister of the gospel ought not use corporal violence truly, but in his own house: so Christ did well in casting out of these chaffering huckster's out of the temple, 
john. 2.  because it was his house and his place.  
thirdly, Christ is not only a minister of the gospel, but also a king, yet he showed not himself as a king, but used the spirit without violence, that he might signify, that he punisheth all the wicked at the day of judgement. And it is also a signification of the day of judgement.  FALSIL. 
Wherefore doth God take men to grace and mercy, and not the devils?  VERIL. 
Because the sin of the devils is blasphemy, and the sin of our first parents was imbecility and weakness. God also showeth his justice in the eternal punishment of the devil, and his mercy in delivering of man. 
Matt. 25.  And Christ said: Ite in ignem aternum, qui paratus est diabolo & angelis suis: Go into everlasting fire, which is prepared for the devil and his angels. Again, 
jude.  servabit diabolos aeternis vinculis: God will reserve the devils to everlasting chains. thirdly the devil sinned against God wittingly and willingly, both in pride and contempt of the son of God, whom therefore he contemneth, because he cast him away to be worse than all creatures; and man sinned by the instigation and deceit of the devil. 
Genesi. 3.  And because the devil sinned both of malice, and wittingly, and hateth the son of God our mediator, with a perpetual and insatiable hatred, God receiveth him not into favour. For that the only son of God is the only mediator between God offended, and his creatures offending, which mediator the devils persecute and blaspheme, to the uttermost of their power, always labouring to contrary the immutable will of God.  Falsiloquus. 
The will of God is immutable, 
Prou. 19   
Moses government was appointed by the will of God,  
Therefore it is immutable.  Veriloquus. 
I answer to the minor by distinction. The will of God is immutable as he himself hath decreed. To the minor, the politic government of Moses was ordained by the will of God, but so, that it should be abolished again, when the Messiah came, which is the saviour of mankind, and that by three ways; first, by merit; next, by efficacy; and thirdly, by intercession, when he wrought in the world the mystery of our redemption, with other his signs, wonders and miracles.  FALSIL. 
What are miracles?  VERIL. 
Miracles are the works of God, such as creatures, 
No imitation of God's miracles.  men, and angels cannot imitate. That is to say, the creation of the world, the stopping of the course of the sun, the continual moving of the celestial bodies, the raising up of the dead, and to make the fruitful barren. And miracles are of two sorts, ordinary, and inordinarie; ordinary are the creation, the preserving, and propagation of mankind; inordinarie, to stop the course of the sun, to make the fruitful barren, and to raise up the dead, which the devil can in no case imitate and follow. Therefore he doth always malign and take an offence against God.  FALSIL. 

Matt. 18.  He that giveth cause of an offence doth evil,  
Christ give cause of an offence,  
Therefore Christ did evil.  VERIL. 
I deny the minor; for Christ is no cause of an offence given. There is a double offence, one given, and an other taken. The offence given, is an evil doctrine, or a wicked example of life, whereby others deceived are made the worse. 
In Catalogo haereticorum, lib. 2.  As Arrius the heretic bishop of Alexandria was the author of a most horrible offence given, which affirmed Christ to be a creature only, and confounded his Godhead. It is written therefore, that he burst asunder in the midst, and his bowels gushed out. Of which offence it is said, Vae mundo a scandalis: Woe unto the world, because of offences. And again: Vae illi per quem scandala fiunt: 
Matth. 18.  Woe unto the man by whom offences do come. The offence taken is, when some are offended in hatred of the true doctrine, as the Bishops, the pharisees, the Saducees, and the Scribes were with the gospel. 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 law?  VERIL. 
The moral law, which is holy, and is established by the gospel (as S. Paul saith) is the eternal, 
Rom. 7.  & immovable wisdom in God, and the rule of righteousness in the will of God, discerning the good from the evil, the which law is made manifest to the reasonable nature in his creation, and after oftentimes repeated, and established by the voice of God, showing in the church, that God is a judge, binding all natural creatures, that they shall be conformable to that rule of the commandments of God, declaring his horrible destruction to all them which will not reform themselves according to that rule, except they have remission for Christ's sake.  FALSIL. 

Luke. 16.  Christ said: The prophets and the law reigned to john the baptist,  

Matth. 11.  Therefore the moral law is abrogated, and must no more be preached.  VERIL. 
I deny the consequent, and answer to the antecedent by distinction. Christ speaketh of Moses policy, that is, the ceremonial and judicial law, and not of the ten commandments, which are the steadfast and perpetual wisdom, justice, and will of God, which is immutable: and God will have all men to obey his wisdom and justice, and would have all men, at all times, to be in their manners and usage conformable unto the same, 
Exod. 20.  wherefore he saith by Moses: Ego sum Dominus Deus tuus: I am the Lord thy God.  FALSIL. 
What is the peace of God?  VERIL. 
It is the tranquility of conscience, and joy, resting and reposing it in God, that he is at peace with us, by his son Christ, of the which peace Christ himself speaketh saying: Pacem meam do vobis, 
john. 14.  pacem meam relinquo vobis: I give you my peace, I leave you my peace, which is without all grudge, worm, 
Marc. 9  or sting of conscience, and without all contrariety, division, or schism.  FALSIL. 
It was not lawful to departed from the temple of Jerusalem, and to make a schism,  
john the baptist departed from the temple, 
Christian men's ceremonies are spiritual things. 1. Cor. 10.  and made a schism, because he taught not in the temple but in the desert, and ordained a new ceremony of baptism, and misliked the sacrifices commanded by God,  
Therefore john the baptist did not well.  VERIL. 
I deny the consequent, and answer by distinction. There is a double schism. One is necessary, which is done by the commandment of God, peculiar vocation and calling. So john the baptist departed from the temple of Jerusalem in which his father Zacharias the priest taught and sacrificed, because he was called thereunto by the most excellent and singular commandment of God. The other is schism rash and unadvised, having no commandment, nor just cause of revolting, which is to be denied and utterly to be eschewed.  FALSIL. 
Tyndall and Luther had no commandment of God, nor especial calling,  
Therefore they did nought, in separating themselves from the holy father the pope's church.  VERIL. 
I deny the consequent, because that separation or schism was necessary and godly. For either it was a singular calling, as john the baptist departed from the ordinary power: or else they did it for the universal commandment of God, which bindeth and compelleth all men, that they must departed from the company which imbraseth wicked doctrine, and false worshippings, according to such commandment as this is: Fuge idola, and Non habebis deos alienos coram me. 
Exod. 20.  Thou shalt have none other gods but me. This universal commandment is greater, and of more force than a singular calling, therefore all men must willingly obey it.  FALSIL. 
What is the cause that Turks, jews, Infidels, and many Christians are not partakers of Christ's benefits, but are damned?  VERIL. 
The cause is, they cannot a●●●e unto themselves the benefits of the son of God by faith, which is the redeemer of all men. Et dedit vitansuam redemptionem pro multis; 
2. Cor. 1.  And gave his life a redemption for many, 
1. Tim. 2. Matt. 20. Exod. 15.  and it was prefigured in the delivering of the children of Israel. But they being reprobates contemn these things, and as it were cast away from them, the son of God, blaspheming him, as the Turks, jews, and many others do, which bear the only names and outward shows of Christians, but in their deeds and actions they are worse than pharisees, that outwardly seem to bless him with their mouths, and curse him with their lives and manners. Therefore they are not heard of God, when they ask of him.  FALSIL. 
Whatsoever (saith Christ) ye shall ask the Father in my name, 
john. 16.  he will give it you,  
If I ask a kingdom of him, he will give it me,  
Because he is true.  VERIL. 
The minor is not true. And distinction may be used in answering hereof. For though that God be the author and giver of every good and perfect gift, both spiritual, 
jacob. 1.  and bodily, yet he giveth them and bestoweth them on such as pleaseth him, when, where, and in such sort and quantity as it best seemeth to his good and fatherly providence. So that we must not appoint him either the time, measure, or mean of his gifts: but in all causes whatsoever we must tarry the leisure of the Lord: Qui benedictus est in omnibus vijs suis, 
Psal. 145.  & sanctus in operibus: Which is blessed in all his ways, and holy in all his works. And as his gifts be in number infinite, in quantity unmeasurable, and in nature every one most excellent good, both spiritual and corporal: so he bestoweth them always upon his, both spiritually and corporally. Spiritually, for the furniture and beautifying of the mind and soul of man, as faith, grace, will, wit, memory, learning, cunning and science. And corporally, for the endowing and increasing the outward happiness of the body of man, as health, beauty, strength, riches, power and possessions. In all which petitions made for the gifts of God, we must follow the general rule that our saviour Christ hath prescribed unto all flesh: saying, Primùm quaerite regnum Dei & justitiam eius, 
Matth. 6.  & adijcientur vobis omnia haec: First seek ye the kingdom of God and the righteousness thereof, and all these things shall be given you; meaning thereby that we shall have all worldly things the easier and with less travel. Then we must ask nothing hurtful to the right of the church, whereby the service of God shall be diminished, our neighbour or common wealth impaired, nor any thing that should be an hindrance to our own salvation. To ask a kingdom, when we cannot well guide our own private estate, we shall offend God; because we have not to appoint him the measure of his gifts, happily hurt the condition of many, & hazard our own souls. Therefore we must content ourselves with our own calling, remembering the holy Apostles saying: 
1. Tim. 6.  Quastus magnus pietas cum sufficientia: Godliness is great riches, if a man be contented with that he hath. For, 
1. Cor. 7.  unusquisque donum suum proprium habet ex Deo: Every man hath his proper gift of God, and he doth sometimes (as it were) bridle and hold back his servants from committing sin and wickedness together with the world, by the bit and bridle of scarcity and penury, knowing (because he is the searcher of the heart & reins) that if some might have their heart's desire, and might enjoy the fruit of their own inventions, they would ignorantly seek their own destruction by excess. Therefore it is written: 
Rom. 8.  Penuriam multo meliùs feras quàm saturitatem: A man may better away with penury than with saturity. God that made man knoweth what is in man, and what estate is best for every man.  FALSIL. 
Wherefore do the philosophers say, that man's will is cause of his own miseries?  VERIL. 
Because men willingly (though unwares) procure to themselves many miseries, as for example. Antonius at Rome willing to wage war against Augustus, was causer of his own harms. 
2. Reg. 11.  King David, by taking away Urias' wife, procured himself many calamities. Thus oftentimes man's wilful mind is his own misery, for that they are snared with pleasures and voluptuous living without God's spirit; as fishes are taken with the bait.  FALSIL. 
He calleth upon the true God, which calleth upon one God maker of heaven and earth, which is almighty, wise, just, & good,  
The Turks and the present jews do call upon one God maker of heaven and earth, which is almighty, just and good,  
Therefore they call upon the true God, and shall be heard.  VERIL. 
I deny the minor: because the Turks do call upon their idol, yea (rather I may say) they do call upon nothing. For they do not call upon that God, which is the father of our Lord jesus Christ, or which is the father, the son, and the holy-ghost, the which God hath manifested or opened himself in his word. And because they do not call upon God in faith and knowledge of our mediator, they are not heard, for Christ saith: 
john. 16.  Nemo venit ad patrem nisi per me: No man cometh unto the father but by me. Again, 
john. 14.  Quicquid petieritis patrem in nomine meo dabit vobis: What so ever ye shall ask the father in my name, he will give it you. Therefore Turks and jews do err from God two ways, in essence & will: whereof, without Christ our mediator, there can be nothing rightly determined.  FALSIL. 
What are the true & principal causes of death, and other the calamities of mankind?  VERIL. 
There be two causes, the first and principal cause is sin, which Adam committing departed from God, and afterward spread into all men, that is to say, the infirmity of our corrupt nature, and inclination to all evil. The second cause is, 
Rom. 5.  the tyranny of the devil increasing by God's wrath, man's misery & horrible fast, & stirring up still in mankind, anger, fury, war, slaughters, murders, and such like, with all other kind of wickedness.  FALSIL. 
Had not the old fathers the true worshipping of God, before the politic governance of Moses?  VERIL. 
Yes verily: because they had first the moral law, or knowledge thereof, whereby they should live virtuously. For God said in paradise: 
Genesi. 3.  Erunt duo in carne una: They shall be two in one flesh, which saying forbiddeth all wandering lusts and licentious appetites. Also they had the doctrine of the promises, 
Genesi. 22.  De semine contrituro caput serpentis: Of the seed that should quash the serpent's head, wherein all the nations of the earth shall be blessed. thirdly, they called upon the same God, which declared himself to his church, in his most certain word, and by many excellent testimonies, and that in knowledge and trust of his son, the promised redeemer of the world.  FALSIL. 
Wherefore was the jews politic governance ordained, seeing that it should be afterwards abolished?  VERIL. 
It was ordained, because God would have the place to be certain, where his son should be borne, where he should teach, and show forth the testimonies of his doctrine, where he should be crucified and rise again, and from whence the gospel should be first sent into all the rest of the world, according to the prophets saying: 
Psalm. 18.  Exivit sonus eorum in omnem terram; Their sound went out into all the world. Therefore Jerusalem was (as it were) the tower of the church, where the true doctrine was manifested, opened and purged by Christ and his Apostles. But when Christ was exhibited and proffered, and the voice of the gospel was published in all the world, than it behoved this politic governance to be put away and abolished. First, that there might a testimony remain, that Christ was offered to all the world, and that the levitical worshipping was not the true and principal worshipping of the eternal & spiritual worshipping of the kingdom of Messiah: but the true acknowledging of God and his son, invocation, setting forth and confessing the heavenly doctrine, the fear of God, patience in adversity, and other spiritual motions agreeing with God's mind and will. As Christ saith: 
john. 4.  Veri adoratores Deum adorabunt spiritu & veritate: The true worshippers shall worship God in spirit and in truth.  FALSIL. 
Whether was the sin of Eve greater in eating the apple forbidden by God, 
Luke. 2.  or the sin of the virgin Marie, in lieging the child jesus in jerusalem?  VERIL. 
The sin of Eve was the greater sin.  FALSIL. 
Objects discern sins according to maius and minus. 
Objection is any thing that may be seen before our eyes.   
The sin of Marie was greater in object, for the child jesus was the son of God, & better than an apple, as a man excelleth a beast,  
Therefore Marie sinned more grievously, in lieging by negligence the child jesus, which is the son of God, than Eve did in eating the apple.  VERIL. 
First, the mayor may be thus answered. Objects discern sins, according to maius and minus, but not principally. And a principal distinction of she causes of good or evil works must be had, and the mind understanding what they are, and considering the commandment, and then the will obeying or repugning, chooseth some thing, either contrary to the commandment of God, or according to his commandment. He therefore that sinneth willingly and wittingly, committeth a more grievous sin, than he that sinneth by ignorance, 
Diversity of sin.  and common imbecility and weakness. Again, answer may be made to the minor: Marie sinned ignorantly and not wittingly, because she thought that the child jesus had been with joseph: but Eve sinned willingly and wittingly, contrary to her conscience, breaking the commandment of God, freely choosing the eating of the apple forbidden of God. He that so sinneth, putteth away his faith, the holy-ghost, and looseth the favour of God, and is damned without repentance, because: Stipendium peccati mors est: 
Rom. 6.  The reward of sin is death. Of the sins of ignorance, which are not committed wittingly and willingly, the prophet speaketh thus: 
Psal. 18.  Delicta quis intelligit? Who understandeth his offences? And, Ab occultis meis munda me Domine: 
Psal. 19  Lord cleanse me from my secret sins. Affectate or coveted ignorance is a sin against our conscience, but ignorance not affectate is man's weakness, which doth not condemn us, so that we acknowledge it, and ask forgiveness thereof at God's hand, with faith and repentance in newness of life following. But to speak briefly of our first parent's offence, no man ought to make it a small fault, weighing it by the eating of an apple, seeing that by Satan's allurements they revolted and turned away from God's truth to a lie by infidelity: and gave credence to the wicked and false suggestions of the old serpent the devil, which accused God of untruth, envy, and of malicious withdrawing some goodness from them: and so much they forgot Gods great goodness and benefits, which had made them after his own image, 
Gen. 1. Coloss. 3.  that by pride and ambition they sought to be equal with his majesty also.  FALSIL. 
What doth marriage signify?  VERIL. 
First, it signifieth the coupling together of the divine nature with man's nature, and that marvelous league, true, and ardent love, wherewith the son of God entirely loveth man's nature, which he took upon him. Next, it signifieth the love of the son of God, the defence & preservation of his church, whereof S. Paul speaketh: 
Ephes. 5.  Christus dilexit ecclesiam, & semetipsum tradidit pro ea: Christ loved his church, and gave himself for it.  FALSIL. 
The consequent is not good from a particularity, to a generality,  

Matt. 8.  Miracles are particular deliverings, as of the leper and palsy man,  
Therefore, we make an evil argument of these examples, to say: that God will likewise deliver all other men.  VERIL. 
First, I deny the consequent. Although examples be particular, yet the promise is universal, 
Rom. 10.  as: Omnis qui invocaverit nomen Domini saluus erit: Every one that calleth on the name of God shall be saved. Again, Venite ad me omnes qui laboratis, 
Matt. 11.  & ego reficiam vos: Come unto me all ye that be heavy laden, & I will refresh you. These promises are declared by examples, which therefore are not universal, because all men do not receive them in faith. Next, there is unlikeness in bodily aids and cures: for God delivereth not us by one means always. So jonathas, 
1. Macab. 12  although he were good & godly, was killed together with his father, by a crafty policy. Manasses, who repented, was brought out of captivity, and many other saints carried away into captivity to Babylon, never returned again. thirdly, a spiritual promise simply made is universal, and is God's commandment, and is unmovable, that we should believe to receive forgiveness of our sins, righteousness and everlasting life, freely by faith, only for Christ's sake our mediator, 
john. 3.  according unto these words: Sic Deus dilexit mundum, ut filium suum daret, ut omni qui credit in eum non pereat, sed vitam habeat aeternam: So God loved the world, that he gave his son, that every one that believeth in him, should not perish, but have life everlasting. Also: 
Rom. 5.  Omnes qui credunt in eum habent vitam aeternam: All that believe in him, have everlasting life. And: justificati fide, pacem habemus: We are at peace with him, being justified 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 privy member, which is called in Latin Praeputium: and it was commanded Abraham and his posterity, that they might be admonished by this outward sign, chiefly of the promise made unto Abraham, that Messiah the promised seed should be borne of his posterity. Next, that it should be a sign of increasing his posterity as the stars of heaven, and the sand of the sea. 
Gen. 22.  thirdly, of giving the land of Chanaan to his successors, that it might be certainly known, in what place the Messiah should be borne, 
Gen. 17.  teach, and die. Abraham was ninety year old and nine, when the flesh of his foreskin was circumcised, and the mankind, observing this ceremony, did sanctify their women thereby. For the manchild only was commanded to be circumcised, when he was eight days old, being bond or free, without exception.  FALSIL. 
Wherefore should not circumcision be yet used among us that be Christians?  VERIL. 

Gala. 5.  Because S. Paul doth say: Quòd si circumcidamini, Christus pro vobis frustrà mortuus est: If you be circumcised, Christ is become but in vain unto you. For the law containing the ceremonies, decrees and commandments, 
Ephes. 2. 2. Cor. 3. Act. 15.  is abolished by Christ. Because the law brought no man unto the perfection of christianity, which the knowledge of Christ requireth generally of every man, for that it is said: Estote vos perfecti, 
Matt. 5.  sicut pater vester coelestis perfectus est: Be you perfect, even as your heavenly father is perfect.  FALSIL. 
Why doth S. Paul call circumcision then the seal of righteousness, if it bring us not unto righteousness?  VERIL. 
Not because Abraham by this external sign was justified before God, or pleased God, as the jews supposed: but that by this sign he applied unto himself the promise of GOD of the reconciliation, atonement, forgiveness of sins, 
Gen. 22.  and the gift of eternal life freely for the promised seed unto him, and that he should by this sign confirm his faith. For the sacraments are testimonies, pledges and tokens of the applying of the benefits of God unto us, and confirmation of our faith.  FALSIL. 
The law forbiddeth us to touch lepers, 
levit. 13.   
Christ touched a leper, 
Matth. 8.   
Therefore Christ did not well.  VERIL. 
I deny the consequent. First, because the law forbiddeth the touching of lepers to this end, not for that it is sin or evil, but that the harm and contagiousness of the leprosy, should not spread itself abroad further among the people. Therefore it is lawful 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 have mercy & not sacrifice, I will have the knowledge of God and not burnt sacrifices: which saying comprehendeth both tables, whereof the first speaketh of the knowledge of GOD, 
Two tables of commandments.  and his true worshippings, by the means whereof we deal with God, as in fear, faith, love, invocation, giving of thanks, and so forth. The second table containeth the works of mercy, or of love towards our neighbour, and so did Christ reason when he cured the man of the dropsy on the sabbath day: 
Luc. 14.  Vos extrahitis pecudes in sabbato ex fosis, quanto magis licet in eo sanare hominem? You pluck beasts out of the pit on the sabbath day, how much more is it lawful to cure a man on the sabbath day? Also Christ was not tied unto this law, which was ordained of God for the politic governance of the jews: 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 sabbath. thirdly, the curing of the sick man so presently was the work of God, and the confirming of Christ's vocation and calling. Therefore Christ was not tied unto the ceremonial law.  Falsiloquus. 
What is the church visible?  Veriloquus. 
The church visible is a company of people embracing and professing openly the pure doctrine of the gospel, confessing the son of God, his benefits, and retaining of a lawful and perfect use of the sacraments of Christ, according to this saying: Oues meae vocem meam audiunt: 
john. 10.  My sheep do hear my voice. And this church of Christ is but little, contemned, & subject to persecution in this world. Therefore it is said: 
Luc. 12.  Noli timere pusille grex: Fear not little flock. Again, Non multi sapientes secundum carnem, 
1. Cor. 1.  non multi nobiles, sed quae contempta, & ignobilia coram mundo, elegit Deus: God hath not chosen many wisemen according to the flesh, not many of high degree, but the despised and foolish things of the world. And in another place: 
john. 16.  In mundo afflictiones habebitis: You shall have trouble in this world, and that chiefly before potentates, and monarches.  FALSIL. 
How many monarchies hath there been in time past?  VERIL. 
There hath been four monarchies. The first, was the kingdom of Babylon, which continued a thousand years, even until the time of Cyrus, from the days of Abraham, who lived in the time of Ninus the first king of the Babylonians.  
The second was the kingdom of Persia, which continued two hundred years, Cyrus was the first governor thereof.  
The third was the kingdom of the Grecians, which continued three hundred years, Alexander Magnus was the first governor thereof.  
The fourth and the last monarchy was the empire of Rome, which began from julius Caesar, and continued about four hundred years unto Constantinus, or Valentianus the later, and a monarchy is the rule of one, of whom all other do hold.  FALSIL. 

Saint Paul was beheaded at Rome, after Christ 37. years by Nero.  Good and just men ought to be well used,  
S. Paul was a good and just man,  
Therefore he ought to have been well used, and not to have lost his head.  VERIL. 
The mayor may thus be answered. Good and just men ought to be well used, but according to the will and ordinance of God, and that truly in their due season. And God will have his church in this life to be subject to persecution. For the blood of martyrs is the seed of the gospel. And God doth suffer almost the chiefest members of his church, and his best servants, to be murdered of tyrants for their good and well doings, and not for any faults that the persecutors can find in them, that they should confirm their doctrine with their own deaths, and that they might be made somewhat like unto Christ upon the cross, by the sealing up of their words and works in their blood. But after this life certainly good and just men shall be well used, and contrariwise, wicked men shall be evil used, as the example of the rich glutton and poor Lazarus doth witness the same. 
Luc. 16,   FALSIL. 
Wherefore doth God suffer his church, which he loveth, to be so hardly entreated, seeing she is just in afflictions, as he saith in the prophet: 
jerem. 12.  Dedi dilectam meam in manum inimitorum meorum: I have delivered my beloved into the hand of mine enemies?  VERIL. 
There be two especial causes. The first is, that the church hath yet sins and much filthiness, which God would have to be acknowledged, purged and mortified in the godly. As the Apostle saith: 
Rom. ●.  Corpus destinatum est morti propter peccatum: The body is dead because of sin which hangeth in our nature. And S. Peter saith: 
1. Pet. 4.  judicium (id est poena) incipit à domo Dei: judgement (that is to say punishment) shall begin at the household of God. The second cause is, for that God would have the power of his son, by that means to be the more manifest, when he overcometh the devil by the weak, as he delivereth and preserveth his church, against the which the devil and his members with great fury doth rage and stir; as he restored our first parents falling away from him, and preserveth his church at all seasons, by his divine and mighty power.  FALSIL. 
God always heareth us not benevolently, neither delivereth he us in afflictions,  
Therefore it is lawful for us to doubt of him.  VERIL. 
The consequent must be denied. Because, although God doth sometimes defer our deliverance in corporal perils, yet we ought not doubt of his good will and deliverance in the end. 
Let us commit our souls to God with well doing. 1. Pet. 4.  For God would have us in corporal things to be subject to his will, and that we should be prepared to obedience, and he doth not deliver us, or mitigate our calamities after one manner always. Therefore we ought first to determine in faith, that God will receive us, and forgive us our sins for his sons sake our mediator. Next, that we should crave deliverance at God's hands only, and none other ways, and that we should expect the same according to his good will and pleasure. thirdly, that we should obey, and employ our calling, and then commit all corporal success unto God. fourthly, we must put ourselves in subjection to the pleasure of God, and show our obedience in afflictions, and tarry his leisure, until that he delivereth us, and doth mitigate our sorrows. As David 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 captivity; if not, the will of the Lord be fulfilled. Therefore, although God delivereth us not presently in bodily harms, yet we ought not be doubtful of his deliverance in the end, neither of his promise of grace, which is the fruit of the gospel, but most certainly to determine that God will receive us, be merciful to us, and forgive us our sins for his sons sake. As it is written: Omnis qui credit in filium habet vitam aeternam: 
john. 3.  Every one that believeth in the son of God hath eternal life. And again: 
job. 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 ever hear or read of a river or pool called Asphaltites?  VERIL. 
Yea, it is a place mentioned in Genesis, & a pool in the later part of the tribe of juda: & this Asphaltites is otherwise called either the salt sea, or the dead sea: for in this place the slew cities, Sodom, Gomorrha, Adama, Seboim, and Segor, were destroyed with fire from God, for their incestuous lusts and other sins, 
Genesi. 19  as it is mentioned. And this pool is a monument of the punishment and wrath of God, against the sins of that time, and all others: it is in bigness about the space of eight miles, it doth smoke and breath out fiery pitch and brimstone of a most stinking savour, by a secret and a marvelous working of God even to this day. Moses writeth thereof thus: Pluit Dominus ignem à Domino: 
Genesi. 19  The Lord reigned upon them brimstone and fire from the Lord; that is to say: The son of God received fire of his eternal father, and was the executor of that fire and punishment.  FALSIL. 

Matth. 9  Whosoever doth attribute unto himself that which is proper to God, he is a blasphemer,  
Christ did attribute that unto himself which was proper to God,  
Therefore (say the Phariseis) Christ was a blasphemer.  VERIL. 
I deny the consequent. Yet this kind of reasoning were true, if Christ had been like unto the Phariseis, that is, if Christ had been a mere man, and not God withal. Because he said unto the sick of the palsy; Fili confide, remittuntur tibi peccata: 
Ibidem.  Son be of good cheer, thy sins be forgiven thee, they thought him to be a blasphemer. But see (I pray you) how much worse our papists and monks are, than the Scribes and Phariseis. For they being instructed by God's word could say: Quis potest remittere peccata nisi solus Deus? 
Marc. 2.  Who can forgive sins but God only? Yet our papists attribute the forgiveness of sins to the merits of saints, masses & indulgences, which they depart not with for nought, but sell this trash very dear. Sure it is a strange kind of merchandise, they sell that which they have not they sell smoke and receive gold, they promise men heaven but deliver them hell. But what shall we say concerning the ministers of the word of God? Do they forgive sins or no? They themselves as of themselves do not forgive sins, 
Matt. 9  but they pronounce & declare the remission of sins to all such as they find like to the man sick of the palsy; they give nothing of their own, but offer that which is another's, by the commandment of Christ. They offer the release and forgiveness of sins in the voice of the gospel. Whosoever receiveth this voice faithfully, doubtless he receiveth the full forgiveness of all his sins. For Christ himself doth say: 
Luc. 10.  Qui vos audit me audit: He that heareth you heareth me.  FALSIL. 
Tell me I pray you, are all christian men priests or no?  VERIL. 
Yea that they are truly. For, as every one regenerate by the participation of water and the holy-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 us kings and priests to his father. And hereof S. Peter calleth us regal sacerdotium, 
1. Pet. 2.  A royal priesthood. For by Christ, we have right and authority to preach the word of God, yet every man in his calling. We have right & liberty to call upon God, according to this saying: Inuoca me in die tribulationis: Call upon me in the day of trouble. Again: Quicquid petieritis patrem in nomine meo dabit vobis: Whatsoever ye ask the father in my name he will give it you. We have also power and authority to offer up sacrifice of praise and thanksgiving. 
Propitiatory is pacifying God's wrath.  For no mortal man can offer up a propitiatory sacrifice, because that honour only belongeth to Christ, our high bishop and Lord. There are five kinds of christian men's sacrifices: a troubled spirit, the sacrifice of righteousness, the sacrifice of praise or the calves of our lips, confessing the name of God, the sacrifice of beneficence and communion, and our own body which is a reasonable sacrifice. The prophet Micheas asked the Lord, what acceptable thing he should offer unto him? His answer was; I will show thee (O man) what thing is good, and what the Lord requireth of thee: Vtique facere judicium, 
Mich. 6.  & diligere misericordiam, & humilem ambulare coram Deo tuo: Namely that thou do right, love mercy, and walk humbly before thy God. But touching them which are called priests amongst us now adays, you shall understand that they are so called for three causes. First, because they are dedicated to Christ, togethers with other Christians, and are rightly called priests, because and in as much as they are true Christians. Next, in imitation of the people of Israel, which called them priests that were occupied in the ministery of the word of God, and in the sacrifices of the law, and this honour was only granted unto the tribe of Levy. thirdly, it pleased the holy fathers, the successors of the Apostles, to adorn before others, with this worthy sacerdotal title, those which teach the word of God, minister the sacraments, and declare unto men, that sin, death, and damnation, are abolished by the only sacrifice of Christ our high priest. The old priests of the law did offer up beasts, but the Apostles and other priests of Christ and his gospel, do as it were slay men, and offer up a lively sacrifice to God by the gospel. S. Paul testifieth that he made the like sacrifice, when he slew the Gentiles with the sword of the gospel: 
Rom. 15.   fieret oblatio acceptabilis Deo, sanctificata per spiritum sanctum: That the offering of the Gentiles might be acceptable to God, & sanctified by the holy-ghost. 
The papists would so make a sacrifice, of a sacrament.  But the papistical sacrifice is plain sacrilege, for it was not ordained to teach Christ, and to slay men to God by the sword of the gospel; but to offer up Christ for the quick and the dead: by that means defiling, and treading under foot the sacrifice of Christ, which by his priesthood hath found eternal redemption, for it is written: Hic autem unam pro peccatis offerens hostiam in sempiternum sedet ad dextram Dei: 
Hebr. 10.  This man after he hath offered one sacrifice for sins, is set down for ever on the right hand of God, and from henceforth tarrieth till his foes be made his footstool. For with one offering he hath made them perfect for ever that are sanctified. Therefore the popish priests are very wicked, which impudently dare reiterate, and eftsoons begin afresh that which is made perfect for ever by Christ our high priest.  FALSIL. 
The scripture reporteth Abraham, Noah and job, with others, to be good men and just,  
But Christ saith, 
Marc. 10.  there is none good but God only, and Christ is true,  
Therefore Abraham, Noah, and job, with others, are not good men and just.  VERIL. 
I deny the consequent. For as no man shineth but by Christ jesus, 
john. 1.  which is the true light, lightening every man coming into this world, and believing in him: so, there is none good, godly and holy, but by Christ only, which is Summum bonum, The chiefest felicity, the truth, the righteousness, the life, wisdom, and the word of the father: 
1. Cor. 1.  Qui factus fuit nobis sapientia à Deo, iustitiáque, & sanctificatio & redemptio: Which is of God made wisdom unto us, and also righteousness, and sanctifying, & redemption. jam vos mundi estis, 
john. 15.  propter sermonem quem locutus sum vobis: Now you are clean through the word which I have spoken unto you. The gospel of Christ jesus doth cleanse us and sanctify us, if it be received in faith: 
Rom. 1.  Est enim virtus Dei ad salutem omni credenti: For it is the power of God unto salvation to every one that believeth, 
Marc. 16.  Cui qui crediderit saluus erit, Whom who so believeth shall be saved. 
jacob. 1.  So we see, Omne bonum esse à Deo: That all goodness cometh of God, which only doth purge us, and regenerate us by his word, to be made the sons of God, of the children of wrath. There is none good but whom God's goodness doth make good; there is none holy but whom God doth make holy; there is none virtuous but by God's virtue. No man by nature is good, but only God, which is almighty and omnipotent. Man is changed by the spirit and grace of God, and is made a good tree, righteous & holy, as man may be good, and as it were in a second kind of goodness, not comparable to Gods most excellent goodness in any case.  FALSIL. 
How many causes be there of civil punishments?  VERIL. 
Three chief causes. First, the righteousness and justice of God, which will have sins to be punished with corporal and eternal pains, according to the immovable rule of his divine justice. His reasonable creatures therefore be bound either to the obedience of GOD their creator, or to his punishments.  
Next, the public peace and tranquility, without the which the gospel cannot be preached, neither the church collected together, and preserved in mankind.  
thirdly, example; that others, by the punishments of the wicked might be admonished, and terrified from the committing of the like sin.  FALSIL. 
The tars in the gospel must not be taken away, 
Matth. 13.   
Adulterers be the same tars spiritually,  
Therefore adulterers must not be taken away.  VERIL. 
The consequent is false. And an answer may be made to the mayor, by distinction. The tars, as the adulterers, and such other wicked and disobedient to the gospel, are not to be taken away of the apostles and ministers of the gospel, touching the ministery of the word, but touching the civil power. Because the civil magistrate hath authority to take away adulterers, man-killers, thieves and such other wicked, as the apostle saith: Magistratum gerere gladium in terrorem malis, 
Rom. 13.  ut puniar eos: That the magistrate beareth the sword for the terror of the wicked, to punish them. And again: Lex est iniustis posita, 
1. Tim. 1.  inobsequentibus, impijs, parricidis, matricidis, homicidis, scortatoribus: The law is given to the unrighteous and disobedient, to the ungodly, and to the sinners, to murderers of fathers, and murderers of mothers, to mansleiers, and whoremongers.  FALSIL. 
What think you? Is it not lawful for a man some times to make a lie for advantage and profit, or for pleasure?  VERIL. 
No truly; it is not lawful in any case for christian men to lie, howsoever the matter standeth. There be some that make such distinction of lies, 
Three kind of lies.  that they hold opinion that there be three kinds of lies, sporting lies, officious, and pernicious lies: but of what sort so ever they be, truly they be not tolerable, nor to be borne withal amongst such as profess God: 
Ephe. 4.  because he hath forbidden it by the apostle, writing thus: Deponite mendacium, loquimini veritatem cum proximo suo unusquísque: Lay away lying, and speak every man truth to his neighbour. The mouth that speaketh lies doth slay the soul.  FALSIL. 

Psalm. 5.  God will destroy all them that speak lies,  

Genesi. 12.  Abraham did lie, and yet was not destroyed,  
Therefore God doth not destroy all them that speak lies.  VERIL. 
The consequent is not true▪ And distinction may be well used in this answer. 
Exod. 23. levit. 19  For though in the law lying be forbidden, and that every man should speak truth unto his neighbour: Quando sumus invicem membra: Seeing that we are one another's members, yet is it difference, when men lie to save life by compulsion: and when they do it of a set purpose and a malicious mind to destroy life. And David saith: 
Psalm. 5.  Thou hatest all them that work iniquity, Et perdes omnes qui loquuntur mendacium: Thou wilt destroy all them that speak lies. Therefore S. Peter by his apostolical authority (or rather God himself) slew Ananias and Saphira his wife, 
Act. 5.  because they lied by agreement, 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, because the Lord imputed not their sins unto them: and they committed not lying in the malice of their mind, or for any pleasure they had in sin, but for bare need to save their own lives and others. 
Goe 12. &, 20  So Abraham lied unto Pharaoh and Abimelech, to save his own life, and Sara his wives. 
Gene. 26.  Likewise Isaac his son lied, in denying his wife Rebecca to Abimelech king of the Philistines in Gerar. And David counterfeited himself to be mad before Achis the king of Geth. 
1. Reg. 21. judit. 11.  judith likewise deceived Holophernes, to save her citizens by craft, falsely declaring the cause of her coming. 
Prou. 24.  Furthermore: Septies in die cadit justus, & resurgit: The righteous falleth seven times a day, 
3. Reg. 8.  and riseth again. There is no man that sinneth not, yet the Lord imputeth not our sins unto us, but rather forgiveth the same, when he seeth and trieth our hearts, knowing in what intent and mind we commit evil. 
isaiah. 43. Titus. 1.  He it is that putteth away our iniquities; Peccatorum nostrorum non recordans amplius: 
Rom. 8.  And no more remembreth our sins. Mundis omnia munda: To the clean all things are clean. And all things work for the best, to them that love God. But the Lord destroyeth them that delight in wickedness, and have a pleasure in their mind to lie in their ordinary traffic & talk, to deceive others thereby.  FALSIL. 
Seeing that Christ was not subject to Moses laws, why did he then obey them?  VERIL. 
First the especial cause is, why the Son of God obeyed these laws and others, that he might signify thereby that he made himself subject to the whole law for us: that is as much to say, he derived, and put upon himself the wrath of God, and the punishment which was due to us.  
Next, that he might show himself the only and first begotten son of the eternal father, for whom, and in whom all things were made; and the law of the first begotten was ordained, to signify unto us, that this first begotten son of God eternal should come in the flesh, to work the mystery of our redemption, and to be made sin for us, 
Rom. 8. 1. Pet. 2. 2. Cor. 5.  that is to say, a satisfaction for our sins; and even so by sin, that is by sacrifice offered upon the tree of the cross, he hath taken away, condemned, and done away our sin.  FALSIL. 
It is wrong to give to equals unequally,  
God saving David, and damning Saul, gave to equals unequally,  
Therefore God is unjust, receiving some, and saving them, and casting away others, and damning them.  VERIL. 
I answer first to the mayor, which is not true universally: because that God giveth diverse gifts to equals, for diverse functions and ministries, as God gave king Cyrus more and greater gifts than to any of his common soldiers for the government of his kingdom. Therefore the mayor is not true in things not necessary to all men's salvation. God is equal to all men in things necessary to all men's salvation. God is equal to all men in things necessary to their salvation, saving repentant David, 
David repent and not Saul.  and condemning Saul that did not repent. And yet David and Saul were not equals touching repentance. Therefore God is equal to all men, according to this immutable rule; that he receiveth all them to salvation, which believe on our mediator: and contrariwise, he casteth all them away, 
Hebr. 4. & 7. 1. Tim. 2.  which believe not on our only mediator Christ jesus. For God would have all men to repent, and apply the promise of grace in faith unto themselves, and so consequently to be saved. And S. Chrysostom saith: Quem Deus trahit, volentem trahit, non repugnantem: Whom God draweth, he draweth him willingly, and not against his will. Therefore, there is no cause of damnation in God, but in themselves which are damned, because they do not repent and receive the promise of grace in saith. 
john. 3.  For he that believeth in Christ shall not die, that is, he shall not be damned, and the wrath of GOD shall not abide upon him. 
Matth. 4. Deut. 8. Luke. 4.   FALSIL. 
How doth a man live by the word of God?  VERIL. 
Seeing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word, is the second person of the divinity, it is immediately effectual in them that believe, when it is spoken: sustaining and comforting them, and bringing it to pass marvelously, that they are nourished and defended thereby: as Christ speaketh of himself: Ego sum via, 
john. 14.  veritas, & vita: I am she way, the verity, and the life. And in another place: 
john. 10.  Egò vitam aeternam do eyes: I give them eternal life.  FALSIL. 
The church is the house of God, 
2. Reg. 12.  and the pillar of truth,  
Therefore the church doth not err.  VERIL. 
I may answer the mayor by distinction. First, the church is the house of God, and the pillar of truth, which is universally true. Because some members of the church (though they be very few) do always observe the truth. Such were these among the people of God, Marie, joseph, Zacharie, Elizabeth, john the baptist, Simeon, Anna the prophetess, and others, in the time of Christ. So john the baptist certainly knew the Messiah to be the sacrifice for all the world, when he said: 
john. 1.  Ecce agnus Dei, qui tollit peccata mundi: Behold the lamb of God that taketh away the sins of the world. Which thing the apostles knew not, before the holy-ghost was given them. And except this error had been corrected amongst them, they had perished. secondly, many do err in the church, yet diversly, some in the foundation, that is, in the knowledge of the law, and of the gospel, or in the articles of our faith, and stubbornly defend their error, as the papists defend their error, of the doubt whether we be in the favour and grace of God or no, 
Articl. 10.  contrary to the article of our faith: Credo remissionem peccatorum: I believe the forgiveness of sins. Also they maintain invocation, and prayer to saints. As long as they wilfully continue in these errors, and others like, they are no true members of the church. And others err in common traditions, as about eating of flesh, and such others: as S. Peter noluit edere de immundis, 
Acts. 10.  would not eat of unclean things.  FALSIL. 
Doth the devil give the kingdoms and riches of this world?  VERIL. 
No, because it is written in the prophet: 
Dani. 2.  Dominus transfert regna, atque constituit illa: The Lord doth transfer kingdoms, and appoint them. And again it is said: Domini est terra, 
Psal. 33.  & plenitudo eius: The earth is the Lords, and the fullness thereof.  FALSIL. 
Abraham believed that his posterity should inherit the promised land of Canaan: 
Gen. 12.  and that his posterity should be increased as the stars of heaven, and as the sand of the sea,  
Therefore S. Paul erred, in applying the example of Abraham to the faith of spiritual things, as the forgiveness of sins, and eternal life.  VERIL. 
I deny the consequent. Because corporal promises do include in them the spiritual promise; namely, the reconciliation of sins: for without that, the corporal promise is unprofitable. If truly a man do not determine, that God is at peace with us, and doth justify us, for the love of Christ jesus, 
Rom. 8.  he can neither ask, neither believe to receive corporal gifts, as his living, and defensement in safeguard. Therefore it is very requisite, that faith touching spiritual things be manifest in our prayer. Hereof it is, that Abraham believed the first and principal promise of God, 
Gene. 22.  for the seed that should be borne of his posterity, whereby he himself, and all his offspring, 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 seed after thee.  Falsiloquus. 
What be the causes of our temptations, and falling away from God?  Veriloquus. 
There be two chief causes. First, man's imbecility and weakness, because by Adam we are all sinners, and have of him the inclination to do evil. And the apostle saith: 
Rom. 5.  unusquisque dum tentatur a propria concupiscentia abstrahitur & inescatur: Every one, when he is tempted, he is drawn away, and enticed of his own concupiscence. Then sin groweth consequently: 
jacob. 1.  first by suggestion, next by consent of our spirit, and last of all by the pleasure that our flesh taketh to fulfil that suggestion and consent. Then we fulfil our lewd desires with greediness, contrary to the mind of the apostle which saith: Desideria carnis non perficietis: 
Galat. 5.  Ye shall not fulfil the lusts of the flesh.  
secondly, the devil enticeth us by innumerable means secretly to commit much wickedness; yea, and that some time against nature: as Medea by temptation killed her own children. Sodom, Gomorrha, Adama, Sebim, and Segor sinned against nature; and also judas in betraying Christ his redeemer, of whom the evangelist saith: 
john. 13.  Diabolus in judam post sumptam offulam ingressus est: The devil entered into judas, after that he had received the sop. So the devil still letteth our right judgement, in the understanding of the doctrine necessary for our salvation, he putteth darkness into our hearts, & confirmeth errors in our minds, wherefore S. Peter saith: Diabolus circuit nos, 
1. Pet. 5.  quaerens quem devoret: The devil goeth about us, seeking whom he may devour, and spreadeth abroad such nets of temptations and vices always, as he perceiveth us to be most addicted and given unto.  FALSIL. 
What ought christian men to do, when the sting of sin and worm of conscience doth bite them?  VERIL. 
First, they must in no case despair, as though they were not written in the scroll of the living. And although we be most sinful all the whole pack of us in deed: yet we must learn of the apostle to say: 
Rom. 5.  Exsuperat gratia super peccatum: Grace is more abundant than sin, we must confess our sins, and be truly repentant for them, then may we, Cum fiducia ad thronum gratiae accedere: 
Hebru. 4.  Draw near to the throne of grace, with hope and confidence in him that is the only propitiation and obteiner of mercy for them all that be such. We must set before us the example of such as truly repent, as Manasses, Marie Magdalene, Peter, and the thief upon the cross: we must fully persuade ourselves to be predestinate and elected to salvation, if we assent to the word of God, and believe the gospel: according to this saying: Quos elegit, hos & vocavit: Whom he hath chosen, those hath he also called.  
Next, we must think that the commandment of God is always immutable, how that we must believe the son of God which saith: It is not the will of your father which is in heaven: 
Matth. 18.   pereat unus de pusillis istis: That one of these little ones should perish.  
thirdly, we must think that the commandment of doing repentance is universal, and the promises thereunto annexed be likewise universal, and includeth all people, as: Venite ad me omnes: 
Matt. 11. Esaie. 53.  Come unto me all ye. And again, Delicta omnium nostrum tulit: He hath borne all our sins. Thus have the servants of God always wrestled with sin, that the pricking thereof should not pierce them to death. Thus did the woman the Cananite, which acknowledged herself unworthy of Christ's benefits, obtain grace and mercy by faith, and constancy in her invocation and prayer.  FALSIL. 
The devil doth miracles and strange works, what difference therefore is there between true miracles and false?  VERIL. 
There is a three double difference. The first is taken of the substance o● miracles, because that the devil truly cannot imitate or follow the true miracles, or the miracles of the church: as to raise up the dead to life again, to let the course of the sun, to stop the course of floods, and to make the barren to bear 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 done among the gentiles and papists were done of the devil, for the confirmation of idolatry, and false worshipping, as the invocation and prayer to the dead, contrary to the express word of God, saying; Thou shalt have none other gods but me. 
Exod. 20.  And this rule is always immutably to be observed: that we must believe no miracle done contrary to the express word of God. Also, 
Deut. 18.  Thou shalt not inquire the truth of the dead.  
The third difference is, that the miracles in the church do repel and cast out the devil, whether he will or no; 
Luc. 11.  as Christ did cast out the dumb devil, and afterward the dumb spoke, & the people marveled, the like he did other times also.  FALSIL. 
Can the holy and elect people of God fall, and lose the holy-ghost, their faith, 〈◊〉 grace of God, and be damned?  VERIL. 
No, they cannot, for our saviour Christ hath said; 
Matth. 24.  Except those days (of trouble) should be shortened, no flesh (that is, no man) should be saved: but for the sake of the elected, those days shallbe shortened. And again, False Christ's and false prophets shall arise, and shall give great signs and wonders, insomuch that (if it were possible) the very elect should be brought into error. By these words it appeareth manifestly, that God in merciful providence will shorten the days of trouble that shall be towards the end of the world, because his elected and holy people may not thereby be brought to everlasting destruction: and that it is not possible for them to be so brought into error by false Christ's, and false prophets, that they should by error be brought into everlasting damnation. 
1. Cor. 10.  And S. Paul hath written thus to the Corinthians; God is faithful, and will not suffer you to be tempted above your power, but even in the midst of the temptation he will make a way, that you may be able to bear it. 
Rom. 8.  And again to the Romans; Who will lay any thing to the charge of Gods elect? 
2. Tim. 2.  And again to Timothy; The firm foundation of God standeth steadfastly, having this seal; God knoweth who be his. But least this doctrine should encourage any man to lead a careless life, the apostle saith in the next sentence; Let every one that calleth upon the name of the Lord, depart from iniquity. And to the Romans, There is no condemnation to them that be in Christ jesus, which walk not after the flesh. 
Eph. 4.  And to the Ephesians the apostle saith; grieve not the holy spirit of GOD, in whom you are sealed against the day of redemption. Our care is to live without sin, according to the exhortation of th'apostle john, 
1. joh. 2.  My little babes, I writ these words to you, that you should not sin: but if any man do sin, we have an advocate with the father, even jesus Christ the righteous, and he is the propitiation for our sins. God's elected do sin (as the wise man saith) very often: but they rise again by repentance. 
Prou. 24.  The righteous person (saith he) falleth seven times, and riseth again, but the ungodly fall down headlong into mischief.  FALSIL. 
The elect people are always beloved of God: therefore they cannot fall.  VERIL. 
The elect people are indeed beloved of God, and so beloved, that nothing can separate them from his love. 
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 height, neither depth, neither any other creature can separate us from the love of God, which is in Christ jesus our Lord. But yet they may and do fall ●s Solomon saith, 
Prou. 24.  and being down they rise again, being lifted up by that loving Father, from whose love their often and horrible falls cannot separate them. For so God loved the world (that is, 
john. 3.  his elect in the world) that he gave his only begotten son, that all that believe in him should not perish, but have everlasting life.  FALSIL. 
Tell me, what is blasphemy, and whether the sin thereof be remissible and pardonable, or no?  VERIL. 

Blasphemare, est maledicere ac malè precari al●js, per nomen seu invocationem Dei.  Blasphemy is a sin against the holy-ghost: a cursing and reproaching, commonly referred unto the despite of GOD: when one knowing and willingly would annihilate and make void the power of God, and withstand the truth that a man knoweth; as the Phariseis reviled & rejected Christ, oppugning the truth manifested unto them by the testimonies of God, and attributed the works of Christ to the devil; 
Matth. 12. Marc. 3. Luc. 11. Exod. 10.  and to take upon him above the might of God, as Pharaoh, Senacherib, and Holophernes did. And touching pardon thereof, I answer by distinction, that they are forgiven which sin therein by ignorance, and afterward truly repent them thereof, as S. Paul did, 
1. Tim. 1.  which saith, that he was a blasphemer, but yet he received mercy & forgiveness of his sin; because he persecuted the congregation of GOD ignorantly. And this is a general rule, ever inviolably to be observed Venite ad me omnes, qui laboratis: 
Matth. 11.  Come unto me all ye that are heavy laden with the burden of sin, &c: Vius ego dicit Dominus: 
Eze. 18.33. 1. Tim. 2. Rom. 5.  As sure as I live (saith the Lord) I will not have the death of a sinner, but rather that he should convert and live. And that God would have all men to be saved. Again: Gratia exuberat super delictum: Grace is more abundant than sin. We must deem of the will of God according to these sayings of scripture and promises; and not after our own opinions, or according to the omnipotency of God, which although he can condemn some, and can save other some, yet he only saveth those that undoubtedly believe the voice of his only Son jesus, and condemneth them that strive against him, and withstand his divine calling of them, persevering still in their blasphemies, as the apostle saith: Nolite errare, non enim idololatrae, 
1. Cor. 6.  moechi, homicidae, etc. Be ye not deceived, for neither idolaters, whoremongers, man-killers, neither thieves, neither the covetous, nor droonkards, neither cursed speakers, nor pillars and pollers shall inherit the kingdom of heaven. And there is no sin so great and horrible, but that the death of Christ, the only son of God, is a sufficient price and redemption thereof. As the holy apostle saith: 
1. john. 2.  Ipse est propitiatio pro peccatis nostris: He is the obteiner of mercy for our sins, and not for our sins only, but for all the sins that ever were or shall be done in the whole world, from the first Adam to the last man, if we ourselves lose not the benefit of his passion, death, resurrection, and ascension, by our own wilful contempt and disobedience.  FALSIL. 
No man ought to praise himself,  

john. 8.  Christ praised himself, when he said, Which o● you can reprove me of sin?  
Therefore Christ did not well.  VERIL. 
I answer unto the mayor by distinction. No man ought to praise himself, that is to wit, for his own righteousness, or for his own private virtues, except it be for that every one ought to keep a good conscience before all men, according to the saying of the apostle: Haec est gloriatio nostra, testimonium conscientiae nostrae: This is our rejoicing, even the testimony of our conscience. And S. Augustine saith: Bona conscientia mihi opus est, propter me ipsum, sicilicet coram Deo; bona fama propter proximum: I have need of a good conscience for myself, that is before God; I have need of a good name, for my neighbour. But the teacher of the congregation of God ought to boast of the truth and certainty of his doctrine, that he teacheth no foolish vanities, nor is a false prophet. So Christ boasteth here, of the truth and verity of his doctrine, saying: Quis arguet me de peccato? Who can reprove me of sin? 
john. 8.  That is, of error in my doctrine, or of any false opinion. Which thing when the jews could not do, yet notwithstanding they accused Christ without cause, reproved, and persecuted his doctrine, which is the very voice and commandment of almighty God the heavenly father.  FALSIL. 
I have heard of Neuters in religion: I pray you tell me what are they?  VERIL. 
Neuters are epicures, scorners and contemners of the true religion and heavenly doctrine, and there are found too many such now a days, which are of no religion, and such force not whether there be any serving of God or no, so that they may live in jollity, and feed the humour 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 doth not gather with me, scattereth abroad. Contrariwise, there be some that be weak, which do not scorn at religion, but yet for fear they do not profess the true doctrine, but fall by frailty, and would happily learn, if they were better taught, of whom the holy apostle speaketh thus: 
Rom. 14.  Infirmum in fide assumite: Take him unto you, that is weak in faith, that is to say, help and aid him, that he may increase further in faith. 
Luc. 17.  And the apostles themselves were frail and weak, before they had received the gift of the holy-ghost: wherefore they prayed; Domine adauge nobis fidem: Lord increase our faith. So likewise God received Darius to repentance, 
Dan. 6.  which cast away Daniel to be destroyed of the lions, because he knew not that Daniel was innocent and guiltless in the crime that was laid against him; wherefore the king's sin therein was committed by ignorance.  FALSIL. 
What is Christian religion: and how many parts be there of religion?  VERIL. 
Christian religion is the true worshipping of God, and keeping of his commandments. There be four parts thereof. Obedience, 
Parts of religion.  which the law of God commandeth; faith, which the gospel requireth; prayer, and sacraments, which Christ hath ordained, and left unto his church, there to be used until his second coming to judgement.  FALSIL. 
I have heard some to have been doubtful of Christ's descension into hell, but tell me what think you thereof?  VERIL. 
I think it is lamentable, that curious heads should spread such a schism, and put such error into the minds of men simple and unlettered. And I believe that as Christ in his body descended into the bowels of the earth, so his soul severed from the body, he descended into hell. And after the same sort, he kept his promise with the thief upon the cross, when he said: hody mecum eris in paradiso: To day thou shalt be with me in paradise. Although his body was committed to the grave, yet was his soul, his power, and his Godhead in paradise, & wheresoever else it pleased himself to be. Therefore, there be some that affirm that he descended into hell three ways: in power, spirit, and person. In power, when the vail of the temple did rend; 
Matth. 26.  in spirit, when he said, Tristis est anima mea usque ad mortem: My soul is heavy even to the death; and in person, when he was laid in the grave.  FALSIL. 
Christ saith: 
john. 8.  If a man keep my sayings, he shall never see death. But no man doth keep the word of Christ, because it is impossible to satisfy the law of God, through our corrupt nature. Therefore no man doth live by keeping the word of Christ, and by a consequent, Christ's promise is impossible, absurd, and vain.  VERIL. 
I deny the minor, because Christ speaketh here not properly of the law, which requireth perfect obedience, as it is said: Qui facit legem, 
levit. 18. Deut. 15.  vivet in ea: He that fulfilleth the law, shall live thereby: but of the Gospel, which is a free promise of remission of our sins, the gift of righteousness, and of eternal life, in faith, for Christ, and by Christ, the son of Go● our mediator and redeemer. And they do observe the Gospel and keep the word of Christ, which assent and agree to the promise of God, touching his mercy, and do begin a new obedience, as Marie Magdalen, Zachee, the thief upon the gibbet, Paul, and such other truly repentant did: all which received forgiveness of their sins, according to this promise of Christ, and did not see death; that is, they tasted not of the horrors of death, though the remnant of sin (to wit) natural weakness did still hang upon them, whereby they fell sometime into external or actual sin, but they repented, 
Rom. 8.  asked forgiveness, & believed in Christ according to this saying: Nulla est condemnatio his, qui insiti sunt in jesu Christo, qui non secundum carnem viwnt, sed secundum spiritum: There is no condemnation for them that be grafted in Christ jesus, which live not according to the flesh, but according to the spirit. So the apostles also did keep the word of Christ, as Christ himself saith: Tui erant, & mihi dedisti eos, 
john. 17.  & serm●nem tuum seruarunt. They were thine (O father) and thou gavest them me, and they have kept thy word: that is as much to say as, They had the beginning of their faith of me, and new obedience, although there were in them much infirmity, darkness, and doubtfulness, and their faith very feeble, 
Luke. 17.  as they themselves did testify, saying: Domine adauge nobis fidem? Lord increase our faith.  FALSIL. 
Is it not lawful to give men thanks, sith we receive benefits of them?  VERIL. 
Whatsoever benefits and goodness men do to us, 
1. Cor. 12. 2. Cor. 9  we ought to account them received of GOD, because he alone in very deed doth give us them, by the ministery of men, which are second means and instrumental causes therein; so that our thankfulness redoundeth to the glory of God, 
Matt. 5. 1. Pet. 2.  the true and final end of all our actions or doings.  FALSIL. 
The gentiles knew the power of God, Christ is the power of God, therefore the gentiles know the power of Christ; and by a consequent, the gentiles are saved.  VERIL. 
I deny the consequent, because there is a double power of God, that is to wit; there is one power of his creation described in the law, and this power only did the Gentiles know, without the promise of the mediator, how that God requireth righteousness, and punisheth the unrighteous. 
God's double power.  And there is another power of salvation by Christ the son of God, which is two ways called the power of the father, first natural, and next of salvation. For although the son 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 mercy, and the quickener of mankind. Therefore there was a far other and greater light of the knowledge of God and faith in Abraham, than there was in Cicero, Plato, and Xenophon, etc.  FALSIL. 
What is it to keep the word of Christ?  VERIL. 
It is not to keep his testament safe in our bosom, or in our chests: but it is certainly to determine in our faith, that God is reconciled and at peace with us, and that our sins are freely forgiven us for his son Christ's sake, and that righteousness is imputed unto us by him, whereby we have eternal life, and also do begin a new obedience, without the which no man can have the true faith, as the apostle saith: 
1. Tim. 1.  Milita bonam militum, retinens fidem & bonam conscientiam: Fight a good fight, keeping the faith, and a good conscience.  FALSIL. 
Tell me, 
john. 8.  what is it never to see death, nor to taste of her, as Christ saith?  VERIL. 
It is, not to feel the sorrows of death, and of hell, whereof the psalmist saith: Circundederunt me dolores mortis, & dolores inferni invenerunt me: 
Psalm. 17.  The sorrows of death have compassed me round about, and the pains of hell have gotten hold on me. Those that are quickened in their faith, do not see nor taste of such sorrows: Quia pacem habent cum Deo per fidem: 
Rom. 5.  Because they are at peace with God through faith.  FALSIL. 
Wherein ought a man to take comfort in the time of his persecution? 
john. 8.   VERIL. 
In the example of Christ, at whom the jews did cast stones, but Christ escaped from the hands of his enemies, without any harm. First, because the time of his passion appointed of God his father from the beginning was not yet come. Next, because that the Messiah or the saviour ought not to die with any kind of death, 
Deut. 21. Gala. 3.  but by hanging on the tree of the cross, as it is said: Maledictus pro nobis factus est: He is made accursed for us. 
1. Cor. 15.   FALSIL. 

1. Cor. 15.  Saint Paul saith, that in the later day, the son will deliver up the kingdom to God the father,  

Luke. 1.  Therefore, the kingdom of Christ shall not be everlasting, as the angel said it should be.  VERIL. 
In this place S. Paul speaketh of the kingdom of Christ in this world, whereby he gathereth together his church and preserveth it against her enemies. This kingdom of Christ's truly shall end in the last day, and then he will present his church before his father, who together with the son and the holy-ghost shall be all in all.  Falsiloquus. 

Exod. 12.  When did the jews offer up their paschal, or figurative lamb?  Veriloquus. 
Ever in the first month of the year, which is March with us, upon the twelve day in the vernal equinoctium, which lamb signified Christ, whose death is called sin, 
Rom. 8.  as the apostle saith: Peccato damnavit peccatum in carne: By sin he damned sin in the flesh, 
Hebr. 10. Hebr. 8.  when he was offered up once sufficiently for our sins. No sacrifice then is left us after the death of Christ, but the sacrifice of righteousness, and of thanks giving. Further, 
Psalm: 4. Psalm. 50.  as the jews were wont to offer up lambs in their ordinary sacrifices, and ever one lamb at Easter: so Christ is our paschal lamb, as it is said: Ecce agnus Dei, 
john. 1.  qui tollit peccata mundi: Behold the lamb of God, that taketh away the sins of the world. The jews kept this ceremony about 1540 years. For there are so many years from their coming out of Egypt, to the year of the passion & resurrection of Christ, after which time the ceremony of eating the paschal or typical lamb ceased.  FALSIL. 
No man is justified by only knowledge, as the devil is not just, nor saved, although there be excellent knowledge in him,  
Therefore, it is not rightly said, The knowledge of God shall justify many. 
isaiah. 53.   VERIL. 
I answer to the antecedent. It is a figure of speech: for the hebrews in their words of knowing, do comprehend the effect: as in this saying: Novit viam Dominus justorum: The Lord knoweth the way of the righteous, 
Psal. 1.  that is to say; The Lord considereth & regardeth their way. Also, knowledge here doth signify 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. john. 2. Ephes. 3. Rom. 5.8. john. 15.  through Christ the only mediator between God & man. The devil and the wicked people have not this trust & confidence in God, because they do not apprehend and take hold on the son of God by faith, neither do they comfort themselves by his benefits, in the time of fearfulness of death and sin; for it is thus said of the devils: Damines credunt & contremiscunt: 
jacob. 2.  The devils believe and tremble.  FALSIL. 

Esaie. 53.  isaiah saith of Christ, that he did bear the sins of many,  
Therefore, he did not bear the sins of all,  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And by a consequent, Christ's death is not a sufficient sacrifice for all men, and God hath a scroll of those that be elected to eternal life, for which only the son of God died.  VERIL. 
I deny the consequent. For the promise of the gospel is universal, as Christ saith: 
Matth. 11.  Venite ad me omnes, qui laboratis: Come unto me all ye that labour. 
Rom. 3.  S. Paul saith: Non est distinctio: There is no difference. Again: 
Rom. 10.  Deus est dives in omnes: God is rich towards all. Therefore the prophet maketh no distinction touching the benefits of Christ his death, which is available and sufficient for all men, 
1. joh. 2.  as the apostle saith: Et ipse est propitiatio pro peccatis totius mundi: And he is the propitiation, and the obtainment of mercy for the sins of all the whole world: but touching the men themselves, whereof some apprehend the benefits of Christ by faith, and other some willingly reject and cast away the same from them, so that they themselves be the causers ●o themselves of their own damnation, making Christ's death rather to serve to their damnation, than to their salvation by their disobedience, and lack of faith, as it appeareth by them in the parable that were bidden to the marriage, and yet they would not come. 
Matth. 22.  Others expound this word [many] for all mankind, as here is the like: 
Matth. 26.  Hic calix est novi testamenti, qui pro vobis, & pro multis effunditur in remissionem peccatorum: This cup is of the new testament, which is shed for you and for many (that is) for all, for the forgiveness of sins.  FALSIL. 
Died Christ (I pray you tell me) then for all men, or no?  VERIL. 
No. Christ died for none, 
john. 3. Act. 13.  but for such as lay hold on him by a lively faith, and as for infidels, blasphemers, obstinate sinners, and all such as take pleasure to persevere and continue wilfully and greedily in wickedness, contrary to their own conscience, contemptuously casting (as it were) God's mercies from them, his death truly shall be to them death, and not life.  FALSIL. 
He that is dead (saith S. Paul) is justified from sin, 
Rom. 5.   
judas is dead,  
Therefore he is justified, and by a consequent is righteous.  VERIL. 
I deny the consequent. First, because there is an unlikeness in the example. For Christ (of whom the apostle speaketh here) died innocently and willingly, as it is written: 
Hebru. 5.  Voluntate eius sanctificati sumus: We are sanctified by his will. He prayed for us with tears, Et exauditus est propter reverentiam: And was heard for his reverence or willing obedience. But judas and all other wicked do die unwillingly, and against their wills, by the compulsion of sathan, with fretting and repining against God. Christ truly perceived and felt (as it were) a struggling and wrestling in his flesh, 
Matt. 26.  like as he saith: Spiritus est promptus, caro autem infirma: The spirit is willing, but the flesh is frail: yet notwithstanding he fretted not, nor was angry with God; as were judas, Saul, and Cain: but willingly made himself obedient to his father's will, as he himself confessed: Non voluntas mea, sed tua fiat: Not my will, but thine (oh father) be fulfilled. Again, it is written: Oblatus est, quia voluit: He was offered up, because he would willingly. And so the saints of God, as john, Paul, Peter, and such others, were obedient to the will of God, in their death, and cross; but yet their will and obedience was far otherways, & differing from the will of the son of God, as Christ himself said to Peter: Alius te cinget, & ducet quò non vis: 
john. 21.  Another shall gird thee, and lead thee whither thou wouldst not. Further, all saints also are sinners and trespassers, and therefore their obedience is no merit or desert sufficient to purchase either their own righteousness, or any other man's: as the obedience of Christ is a sufficient merit or desert for to work the righteousness of all the true faithful people dispersed through the whole world, upon the face of the earth wheresoever.  FALSIL. 
What is that which we do call the propitiation of sins?  VERIL. 
It is the death of the son of God, which in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a satisfaction and a sacrifice for the sins of mankind. Therefore it comprehendeth both the cause efficient promeriting for us the forgiveness of our sins, and the effect, which is the reconciliation of us with God, and the gift of eternal life.  FALSIL. 
We are the sweet bread (as S. Paul saith) therefore we need not to be purged. 
1. Cor. 5.   VERIL. 
I answer by distinction, we are indeed the sweet bread by imputation, and inchoation, but not in perfection. Therefore it is necessary that we always increase in new obedience, as the prophets, Christ, and the apostles do still cry unto us, saying: Agite poenitentiam: Repent, repent; and our sin therefore is not imputed to us, because Christ is offered up for us, Et delevit chirographum adversus nos scriptum: And hath put out the hand writing that was written against us, and hath fastened it to his cross, whereby he hath wiped away our sins. The thief hanging with Christ upon the cross is a sufficient testimony thereof. And further, S. Paul saith: Exuite veterem hominem, & induite nowm: Put off the old man, and put on the new man.  FALSIL. 
What use and fruit have we Christians of the resurrection of Christ?  VERIL. 
We have our justification. For God doth forgive us our sins for Christ's sake, which died for us, and rose again for our justification, and reckoneth us righteous, though the remnant of sin still hangeth on us, as S. Paul saith: Christus traditus est in mortem propter peccata nostra, 
Rom. 4.  & resurrexit propter justificationem nostram: Christ was put to death for our sins, and rose again for our justification, that is to say, Christ's death is a satisfaction for our sins, whereby the wrath of God the father is pacified, and by Christ's resurrection, the righteousness of Christ is imputed unto us, which is begun in us here in this world, and finished and perfected with eternal life in the world to come. Whereby jeremy calleth Christ our justification. 
jerem. 33.  And Christ himself speaketh of this righteousness 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 say: I will destroy and abolish death and hell, in such sort that they shall not any more be able to hurt me, nor my church or congregation from henceforth.  FALSIL. 
Why did there many others rise with Christ after his passion, 
Matt. 27.  as the evangelists do make mention, and came into the holy city?  VERIL. 
To the end that we should believe, 
This was a figure of the resurrection.  that Christ would raise up his whole church in the latter day, and that his church should have eternal salvation, wherein the faithful shall enjoy the fruition and the sight of God, with the most sweet love of him, during all eternity; the beginning of which estate of life is perceived and known in the resurrection of Christ, that we should not be doubtful of the remainder of another and better life, after our temporal death in this world, and that at the general resurrection, all, both the quick and dead, shall be rewarded according to their works done here in this world, good or evil.  FALSIL. 
He that calleth upon one God, the maker of heaven and earth, calleth upon the true God,  
The Turks and jews call upon one God, the maker of heaven and earth,  
Therefore they call upon the true God.  VERIL. 
I deny the minor. For the Turks and jews calling upon one God, they deny him to be the true God, the maker of all things, which is the father of our Lord jesus Christ. 
The infidels call not upon the true God.  Therefore they call upon an idol, and not upon the true God. Further, they cannot be certain by hearsay; first, because they have no promise; next, because they reject, and (as it were) cast from them the son of God, the mediator, cruelly blaspheme him, and tyrannously persecute him in the members of his church, and chosen vessels to salvation.  FALSIL. 
What is the final end of Christ's incarnation?  VERIL. 
It is to become a sacrifice for his church, and that he might be present with her, quicken her by the gift of the holy-ghost, and might raise us up unto eternal life. Therefore the son of God is not only a redeemer reconciling us to his father by the merit of his death, but he is a saviour in effect, 
isaiah. 7. Matth 1. Dani. 12.  whereby he is called Emanuel, that is to say, God with us. And the prophet saith, Christ standeth: Pro filijs populi, propugnans eos: For to defend the children of the people.  Falsiloquus. 
For how many causes is the church of God subject to the cross of afflictions?  Veriloquus. 
There be six causes of the church's afflictions. The first cause is common, and pertinent to all men, that is to wit, sin, or the corruption of nature, following the fall of our first parents, and spread abroad by generation into all their posterity. And of this cause it was said: 
Gene. 3.  In quacunque die comederis, morte morieris: Whensoever thou dost eat of the tree, thou shalt die the death. And again: 
Rom. 5.  Per unum hominem peccatum in mundum intravit, & per peccatum mors: By one man sin came into the world, and by sin came death. The philosophers make will and matter the cause of sickness and of death, as the substance of an apple is the cause of his putrefaction. But these are not the principal causes. The principal and chief cause of sickness and death, is sin, for the which man's nature is subject to corruption and death.  
And the second cause truly, why the church or congregation of God is more subject to the cross and misery than other men are, is the devil, which because he hateth God, he invadeth his church the more grievously than any other company.  
The third cause is, because God would have his wrath against sin to be perceived and known; which the wicked company and the epicurean sort do securely contemn and scoff at.  
The fourth cause is, for that the church hath also her sins, which must be mortified by the cross of afflictions.  
The fift is, because God would have our afflictions to be the testimonies of his presence in his church, when he delivereth us by his divine power.  
The sixth cause is, that we should be certain that there remaineth another judgement, in the which the godly that have been afflicted in this life, as john the baptist and Paul with others shall be rewarded; and the wicked, as Herod, Nero, and such other shall be punished with eternal death: because it is impossible, that the godly people should be always in misery, and the wicked contrariwise should be still in pleasure.  FALSIL. 
Why doth Christ call the devil, 
john. 16.  the prince of the world?  VERIL. 
He doth not call him so, in respect that he is the maker and the guider of the world, which is the only work of God; but because he doth bear rule in worldly men, and such as are not new borne, which securely give themselves over to sin, whom the devil leadeth whither it listeth him, according to his will and pleasure, holding them still to be his bondslaves, captives, and thralls, as long as they live licentiously. The holy apostle also calleth him the governor of such livers, 
Ephe. 2.  saying: Ye walked in time past according to the course of this world: Ac juxta principem, cui potestas est aeris, qui est spiritus nunc agens in filijs contumacibus: And after the governor that ruleth in the air, the spirit that now worketh in the children of unbelief and disobedience.  FALSIL. 
What doth Christ mean by the world, in the gospel? 
john. 16.   VERIL. 
He meaneth worldly and carnal men, which falsely and wickedly judge of Christ, and of the doctrine of his church, of whom there be four sorts. First, the mighty men of power judge the doctrine of the gospel to be Seditiosam, 
Luc. 23.  seditious.  

1. Cor. 1.  The wisemen of the world suppose it to be Stultitiam, foolishness.  

Matt. 26.  The justiciaries account it to be Blasphemiam in Deum, blasphemy against God.  
The Epicures do esteem the gospel to be Anilem fabulam commentitiam, an old wines feigned fable; 
Psalm. 14.  as for example: The fool said in his heart, Non est Deus: There is no God. And the first psalm calleth such persons, Derisores, scorners. Thus we see that these four kind of people; mighty men of power; worldly wisemen; justiciaries, that is, such as suppose they can make themselves righteous in the sight of God, by the merit of their own works; and Epicures, which do make Summum bonum, their chief felicity, to be in all voluptuous, carnal, and licentious living, with greediness thereof, believing as the Saducees did, that after our death there is no part of man remaining. These four sorts are taken for the world, in the scriptures of God.  FALSIL. 

john. 9  God doth not hear sinners, All men are sinners,  
God therefore doth hear no man.  VERIL. 
I will answer by distinction: first unto the mayor, God doth not hear sinners, that is; such sinners as do not repent. Again, to the minor: All men are sinners in respect of their corrupt nature, but such as do repent, that is to wit, such as acknowledge their sins, convert from them, and fly unto God for the mediators sake, and have not again any purpose of wickedness in their minds, such certainly are heard of God, not for their own worthiness, but for Christ's sake, as he himself saith: 
john. 16.  Quaecunque petieritis patrem in nomine meo, dabit vobis: Whatsoever ye shall ask the father in my name, he will give it you.  FALSIL. 
Many martyrs prayed to be delivered from tyrants, but they were not heard,  
Therefore this promise of Christ: 
john. 16.  Whatsoever ye shall ask the father in my name, he will give it you, is not universally true.  VERIL. 
I answer to the antecedent by distinction. The things which we desire of God, are of two sorts. Some be spiritual, as the forgiveness of our sins, and the inheritance of eternal life, which are granted us, according to this saying: Nolo mortem impij, 
Ezech. 18.  sed ut convertatur ac vivat: I will not the death of a sinner, but that he should convert and live. Again, My sheep hear my voice, 
john. 10.  Et ego do eyes vitam aeternam: And I give them eternal life. Other gifts of God are corporal, which he doth not straightway give them when we ask them, or not after that sort as we do ask them, because God will have his church subject to afflictions, and to show her obedience unto him therein. Therefore corporal things are to be asked with the condition of the glory of God, of our salvation, and the profit of our neighbour. And often times God giveth not that that we ask, but that which is much better than that we ask: because we have not the perfect knowledge, to ask such gifts as are most requisite and necessary for us. As it well appeareth by the answer that Christ made unto the mother of Zebedeis children, which would have her two sons john and james, to sit the one on his right hand, and the other on his left hand, in his kingdom, saying unto them: 
Matt. 20.  Nescitis quid petitis: Ye wots not what ye ask.  FALSIL. 
What is the kingdom of Christ?  VERIL. 
The kingdom of Christ is to sit at the right hand of his eternal father, defending his church, preserving the ministery of his gospel, gathering together his congregation by the voice of his word, quickening the hearts of his faithful people by the gift of the holy-ghost, and finally raising them up from death, and afterwards giving them eternal life. And therefore he is called Emanuel, 
Matth. 1.  that is, God with us. And S. Paul speaketh of the ascension of Christ, and of his spiritual kingdom out of the psalm: saying; 
Psalm. 68  He ascended on high, and led captivity captive, 
Ephe. 4.  that is to wit: he hath overcome, and as it were carried away in a triumph, sin, death, hell, and the devil, his enemies and his churches, which before held us captives; and hath given gifts unto men, as the holy-ghost, prophets, apostles, evangelists, doctors, and pastors, for the edifying of the saints, and is effectual in them, ever preserving his church. This is the spiritual kingdom of Christ, even unto the latter day: and then this kingdom shall cease, as S. Paul saith: 
1. Cor. 15.  Tunc tradet regnum patri: Then he shall deliver up the kingdom to his father, that is to say, this spiritual kingdom, which in his church is gathered together by the outward voice of his gospel, he always preserving and defending the same. And afterward, the father, the son, and the holy-ghost, visibly shall reign together in their saints, and that kingdom than shall be for ever without end: 
1. Cor. 15.  Quum Deus erit omnia in omnibus: When God shall be all in all. This is, that kingdom which all true christians do hope to have, earnestly look for, and daily pray for in the Lord's prayer, 
Matth. 6.  saying: Adu●niat regnum tuum: Thy kingdom come, which is also in this world, by promoting and setting forth of his glorious word.  FALSIL. 

john. 17.  Christ said, he prayed not for his disciples, that is, for his church,  
And S. Paul saith, that Christ still maketh intercession for us,  
Therefore Christ and Paul are contrary.  VERIL. 
This saying of Christ is not to be understanded exclusively, but comprehensivelie. Because he doth not exclude himself, which saith: Ego non solùm oraturus pro vobis, I will not only pray for you, but you also believing in me, shall pray, and you shall come unto the father, which will hear you calling on him, because you have confidence and trust in mine intercession and merits.  FALSIL. 

Exod. 14.  Must men pray in express words, or only in their thought, after the example of Moses?  VERIL. 
No, but we must use the recital of words, because the holy-ghost, and affect is stirred up and kindled by the word, as David song his psalms not only in heart and spirit, but also with voice and musical instrument. And so Christ prescribed a certain form of praying to his disciples and church, 
Matth. 6.  saying; Ye shall pray thus: Our father, etc.  FALSIL. 
Christ said to his disciples: Hitherto ye have asked nothing in my name.  
Therefore, 
john. 16.  the apostles did not truly call on Christ, neither were they heard before this time.  VERIL. 
Christ here speaketh of the crosses, corporal afflictions, and the necessaries of this world, which they had plenteously while Christ was present with them; therefore they trusting in his visible presence, did ask by Christ no corporal gifts of God, for that they thought with themselves they could lack nothing as long as they had such a Lord & master present with them, which gave them all things necessary for this life, & always defended them against their judaical enemies and others, & finally would give them eternal life.  FALSIL. 
Christ maketh intercession for us to his father, 
Rom. 5.   
The holy-ghost also prayeth for us with unspeakable groanings,  
What difference is there then, between the prayer of Christ and the holy-ghost?  VERIL. 
I do answer: that the holy-ghost is not the mediator between God and man, neither offereth he up any merit, or price of our redemption to the father. But the son is our mediator and redeemer, because he hath pacified the wrath of his father. The Holie-ghosts prayer is the inclining of our hearts by the voice of the gospel, with a certain inward motion to invocation, and calling upon God, and helpeth all such as call upon him. The son of God offereth up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the price of our redemption for us, as Christ himself saith: 
john. 17.  Ego meipsum sanctifico pro eyes: I do sanctify myself for them, that is as much to say, as I die for them, and do pacify the wrath of mine eternal father by the sacrifice of my death.  FALSIL. 
The rich man that wore purple and silk, and banqueted delicately, was damned,  

Luc. 16.  Therefore fine clothes, as silk and purple, with delicate fare, are nought, and damned things.  VERIL. 
I deny the consequent: because it is the fallacy of the accident. For the rich man was not damned for his purple and silk, neither for his delicate fare, which indeed are all the good creatures of God, and many good and godly men have well used the same, as David, Solomon, 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 help and deliver him in the day of wrath and vengeance. Next he was damned for his security, and the contempt of God and his neighbour, whom he did not secure with his riches as he ought to do, therefore he was cast away from God, and damned, according as the holy apostle saith: 
jacob. 2.  judicium absque misericordia erit ei, qui misericordiam non praestiterit: He shall have judgement without mercy, which showeth no mercy. The same sins therefore were reigning in this rich man, which God reproved in the Sodomites, saying: 
Ezech. 6.  Peccatum Sodomae, superbia, saturitas panis, prosperitas & otium, & manum pauperi non porrigebant: The sin of Sodom, was pride, fullness of bread, prosperity, and idleness, and they did not reach out their hands to the poor. These were the sins 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 used always with thanks giving, without any offence. For thus it is written of riches: Benedictio Domini divites facit: 
Prou. 10.  The blessing of the Lord maketh men rich. And out of all question, if men would follow Christ's proposition and rule, touching riches, where he saith: Primùm quaerite regnum Dei, & iustici●● eius: First seek ye the kingdom of God, and the righteousness thereof, and then all these other things, meaning thereby riches, and worldly blessings, shall be given unto us more easily, and with the less travel, because it is a small thing in the sight of the Lord, to make a poor man rich, and a rich man poor.  FALSIL. 

The Stoics argument.  That thing is good, which maketh men good,  
Riches do not make men good,  
Therefore riches are not good.  VERIL. 
First I answer by distinction to the mayor. A good thing is twofold, moral and natural: moral, which maketh good things, as virtues; and a natural good thing, as riches, health, and honours. These do not make things good, yet they are themselves the excellent and good gifts of God, which men oftentimes abuse to evil purpose, 
Luc. 16.  as did the rich man in the gospel to his own destruction.  FALSIL. 
What is meant in the scripture of God, by the bosom of Abraham?  VERIL. 
Thereby is meant the gathering together of them which are graffed into the promise of Abraham: into this company (to wit) of the holy patriarches, prophets, apostles, martyrs, and saints, all they are carried by the angels of God, that depart out of this life in ●he true state of faith and salvation, because ●uch cannot miscarry, as do commit themselves in sure confidence to the merciful tuition of Christ.  FALSIL. 
What is the chiefest thing, whereof every one ought to be most careful ●uring all his life time?  VERIL. 
Every one ought to be most careful; first, 
Matth. 16.  how he can be saved in the day of judgement, before God's tribunal seat, and so to come to everlasting life; next, to ●iue according to God's holy will, during our ●ife, 
1. Pet. 5.  whereby we shall receive an uncorruptible crown in the end, when every man shall go to the reaping of that fruit which he hath sown in this world.  FALSIL. 
Are not all people discharged of their sin, 
Rom. 8.  seeing that Christ hath paid the punishment due for them?  VERIL. 
None are discharged from the pains which our sins deserve, 
john. 3. Colos. 2.  saving those that take hold upon Christ and his mercies with a true faith.  FALSIL. 
Lazarus is saved,  
Lazarus was a poor man, etc. 
Luke. 16.   
Therefore poverty doth save us, and by a consequent, other good works also, so that we are not justified and saved by faith only.  VERIL. 
I deny the consequent, for that there is a fallacy in the word, according that it is simply spoken. And the evangelist making mention of Lazarus poverty, compriseth therein all his obedience, that is to say, his repentance, his faith in the promised Messiah his deliverer, his patience, and other virtues, which were testimonies and signs of his faith. 
Rom. 3.4.5.  For we are justified and saved by faith only, therefore, because faith taketh handfast on Christ; not for any merit or virtues of ours, which are too weak and beggarly to satisfy the wrath of God expressed in his law.  FALSIL. 

Luke. 14.  Wherefore is God the father in the parable meant to be the rich man, which had his guests to supper?  VERIL. 

Genesi. 2.  Because God hath made man after his own image. Then next, because God doth love man well being made after his image for Christ's sake, which took upon him the massy lump of our flesh. 
john. 14. 1. Cor. 6.  And thirdly, because man is, Templum Dei, the temple of God.  FALSIL. 
Such things as hinder and let the study and love of godliness, are evil, meet to be refused and rejected,  
Riches, power, honours, and marriage do hinder and let the study and love of godliness, 
Luc. 14.  as in the parable of the gospel,  
Therefore they are evil, and to be refused of Christians.  VERIL. 
I deny the consequent, because riches, power, honours, and marriage do not hinder and let the study and love of godliness only of themselves, or of their own nature, but by an accident, that is to say, through the evil disposition of men, which prefer bodily gifts before heavenly and eternal gifts. The abuse therefore of these things is reproved, and not the things themselves, which are the good gifts of God: and all the good gifts and creatures of God may be used, as meat, drink, cloth, and so forth; yet not for pleasure, and unto riot, but for necessity, 
Matth. 14.  and that with thanks giving always, as Christ himself giveth us in example, that he never broke bread, without the giving of thanks. 
Ephe. 5.  And the holy apostle also teacheth us always to use Gratiarum actione: The giving 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 unto repentance, and to the knowledge of the truth in Christ; first by the prophets, next by john the baptist, thirdly by Christ himself and his apostles: and there are some daily called into that household, by the ministers of the church. But because the jews did not obey the calling of God, he rejected and refused them, 
Act. 14.  as S. Paul saith: Vobis oportebat primùm loqui sermonem Dei: It was meet that the word of God should be first preached unto you: but seeing you put it from you and think yourselves unworthy of everlasting life; lo, we turn unto the gentiles: S●● enim nobis praecepit Dominus: For so the Lo●● commanded us. Again the prophet saith Posui te in lucem gentium, 
Esaie. 49.  ut sis salus mea, usque 〈◊〉 extremum terrae: I have made thee the light 〈◊〉 the gentiles, that thou mayst be my health, v●to to the end of the world.  FALSIL. 
Contrition, faith, and new obedience, are the three parts of repentance but canst thou make me a several description of these three particularly?  VERIL. 

Contrition.  I can. Contrition is therefore a compunction and pricking in our conscience, rising and coming of the knowledge of the wrath of God against sin and wickedness, and a certain sorrow, for that w● have offended God, as the prodigal son said to his father, when he did acknowledge his sins: Pater peccavi in coelum & coram te, 
Luke. 15.  & non sum dignus vocari filius tuus: Father I have sinned against heaven and against thee, and I am no more worthy to be called thy son. 
1. Cor. 5. Colo. 3. Rom. 6.8. Ephe. 4.  And S. Paul calleth contrition the mortification or killing of the old man, meaning thereby our fleshly lusts, sensuality, and carnal living.  
Next, 
Faith.  faith is the assenting and agreeing to every word of God, and to his promise of grace made unto us in his gospel, whereby we have an assured knowledge of his fatherly good will towards us, 
Coloss. 2. Hebru. 10.  through the blood of Christ, and an affiance in the same fatherly goodness towards us always witnessed in his said gospel, for Christ's sake only, and not for any merit or virtue of ours, which we unprofitable servants can be able to do.  
And thirdly new obedience is described by S. Paul, where he saith: 
New obedience.  Milita bonam militiam, retineto fidem, & bonam conscientiam: 
1. Tim. 1.  Fight a good fight, keep the faith, and a good conscience, that is to say: when we obey our vocation or calling, and commit nothing wickedly and contrary to the testimony of a pure and a good conscience, than we show that new obedience. For the performance whereof we have need of the presence and aid of the holy-ghost, 
john. 15.  in the infirmity and weakness of our nature, as it is said: Sine me nihil potestis facere: Without me ye can do nothing. 
Rom. 8. Phil. 2.  Again, Spiritus opem fert infirmitati nostrae: The holy-ghost helpeth our infirmity. Therefore it is God which worketh in us both the will and also the deed, even of good will, whereby we are able to do such things as may be acceptable in his sight. And then this obedience is the fruit and testimony of a true faith, and of our conversion to God, which hath coupled with it always an endeavour of godly life.  FALSIL. 
How many errors do the papists use and teach, touching the doctrine of repentance?  VERIL. 
They do use six errors. The first is, they hold an opinion, and teach, that we must have sufficient contrition. Although it be necessary, that we have some contrition or sorrow for the sins which we have committed against God, 
joel. 1.  as the prophet saith, Scindite corda vestra, Rend your hearts and not your garments; again, Tristitia quae ad poenitentiam est, utilis est, The sorrow that causeth repentance is profitable: yet contrition is not sufficient to merit or deserve any goodness at God's hand.  
Their second is, they say that contrition is the merit of reconciliation and forgiveness of our sins. Which is an horrible contumely and a reproach against God, and a snare of conscience; because we can never know when our contrition is sufficient. Therefore we cannot be certain of the remission of our sins, 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, equivalent, and sufficient price and ransom for the sins of all true and faithful believers. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,   
Their third error is, that they make no mention of faith in the definition of their repentance. For thus they describe their repentance: Repentance is, to lament our sins ●hat be past, and not to commit & do again ●he same lamented sins. This is an insufficient and false definition; because it is not sufficient to acknowledge our sins, and to be ●orie for the committing of them, 
Genesi. 4. Matt. 10.26.  as Cain, A●hitophel, and judas was; but it is requisite ●hat we fly unto faith, which resteth in the promises of God, and sustaineth herself therein, ●hat she should not despair in the terrors of ●nne, as Peter and the thief on the cross did, 
john. 21.  through their faith, rid themselves from the dread and fear of sin and death.  
Their fourth error is, they say, that the numbering of all the offences which a man doth know and remember is very necessary, which is the torment of conscience, and unpossible to be done, as the prophet saith: De licta quis intelligit? 
Psalm. 18.  Who knoweth his sins▪ And, Ab occultis meis munda me: Cleanse m● from my secret sins. Yet private confession is to be retained; first, for the utility and profit of private communication; next, 〈◊〉 the retaining of absolution and concord of the church.  
Their fift error is, of satisfactions, which th● have taught to be works, not of duty, or commanded of God. And they feign falsely, tha● satisfactions are the merit of our reconciliation with God, or that God doth forgive us o●● sins for these external rites and outward works sake, and that eternal punishment are fully recompensed and satisfied in the● Which is a most detestable and wicked opinion. For the passion and death of Christ only is the merit of our reconciliation with Go● and is the full debt and price of man's redemption. And Christ saith: Frustrame colunt ma●datis hominum: They worship me in vain aft●● men's traditions.  
Their sixth error is, they teach men, that although they be sufficient repentant for their sins, confessing them unto almighty God, and use satisfaction or restitution; yet they cannot, nor ought (say they) to be certain, whether they be in the grace and favour of God or no, have remission of their sins, and so to become heirs of eternal life; contrary to the manifest words of the scripture, which requireth faith in us, and then certainly promiseth to such as be truly repentant, and believe in Christ, the reconciliation with God, forgiveness of sins, righteousness, and eternal life, according to this saying: 
john. 3.  Sic Deus dilexit mundum, ut filium suum unigenitum daret, ut omnis qui credit in eum, non pereat, sed vitam habeat aeternam: So God loved the world, that he gave his only begotten son, to the end that all that believe in him should not perish, but have life everlasting.  

¶ Touching canonical satisfactions.  FALSIL. 
The restitution of theft is necessary; because (as it is said) The sin is not forgiven, except the thing taken away be restored,  
The restitution of theft, is a satisfaction,  
Therefore a canonical satisfaction is necessary.  VERIL. 
I deny the consequent. For in the minor, satisfaction doth signify a work of duty, and commanded of God, pertaining to contrition and new obedience, according to this saying: 
Ephes. 4.  Qui furatus est, non furetur amplius: Let him that stole, steal no more. And in the conclusion, satisfaction is taken for a work, not of duty, or commanded of God, whereby the papists signify, that God is pacified thereby, and that the pains of hell and purgatory are recompensed and taken away therein. And the mayor is universally true; because it is requisite in our conversion to GOD, that we cast from us the purpose of persevering and continuing in wickedness, contrary to our conscience, as we are taught thus: Milita bonam militiam, 
1. Tim. 1.  retinens fidem, & bonam conscientiam: Fight a good fight, keeping the faith, and a good conscience. And if it may be, and possible to be done, the thing that is taken away, must be restored again.  Falsiloquus. 
What doth the parable of the prodigal son in the gospel teach us?  Veriloquus. 
It teacheth us that God receiveth into grace and favour for Christ his sake, all them that convert and turn unto him after their fall; as the loving father received his prodigal son that came unto him, and asked pardon for his sins, 
Luc. 15.  which he forgave him, and took him into his continual favour again: contrary to the heretical opinion of Novatianus, which was a priest of Rome, and sometime chaplain to S. Cyprian, and afterward began an heresy called Catharon, which was, that they that had renounced the faith by sin after baptism, should not be received to repentance again.  FALSIL. 
Saint Paul saith, 
1. Cor. 11.  If we judge ourselves, we shall not be punished of the Lord,  
We judge ourselves, that is, we punish ourselves by satisfactions,  
Therefore eternal pains are recompensed and taken away by canonical satisfactions.  VERIL. 
I deny the minor; because we judge not ourselves by canonical satisfactions devised by man, according to that saying: Frustra me colunt mandatis hominum: They worship me in vain after the traditions of men. Again, I answer to the saying of S. Paul, which he speaketh not of the external and feigned rites, but of the true and perfect repentance or turning unto God, whereby eternal punishment is utterly taken away. Moreover, corporal punishments are appointed us, to put us in remembrance of the greatness of sin, and of the wrath of God, which he beareth against sinners; 
2 Reg. 11. 4. Reg. 21. Zachar 1.  as David, Manasses, and the Ninivites were punished for their amendment. When men do earnestly repent, God withdraweth his punishments, as it is written: Conuertimini ad me, & ego convertar ad v●● Turn ye unto me, and I will turn me unto you, saith the Lord.  FALSIL. 
When we consider the afflictions, perils and death of john Baptist, 
a isaiah was Manasses father in law, who commanded him to be cut in sunder with a saw.  isaiah, 
b jeremy slain of his own people.  jeremy, 
c Paul beheaded ●nder Nero.  Paul, and such other doctors of the church, which were murdered of tyrants, what ought we thereby to learn?  VERIL. 
We ought to learn thereby, that there remaineth a life after this world, wherein God will glorify john the baptist, isaiah, jeremy, Paul, and such others, which received testimony that they pleased God in their life time: and that there is a judgement also, wherein God will take vengeance of all tyrants, as of Herod, Nero, Dioclesian, and such others. Again, it is necessary that we be made like unto the image of the son of God in afflictions, that we may be made partakers also of his glory, according to this saying: Quòdsi mortui sumus cum Christo, 
Rom. 6.  credimus quòd vivemus cum illo: If so be that we be dead with Christ, we believe that we also shall live with him. Further: Si sufferimus, 
2. Tim. 2.  & conregnabimus: If we suffer with him, we shall also reign together with him.  FALSIL. 
Christ saith: judge not, 
Luke. 6.  and you shall not be judged,  
Therefore the judgement of the magistrate and of the church are forbidden thereby.  VERIL. 
I deny the consequent; because Christ forbiddeth private judgements, which are done of private affections, without vocation or order appointed of God. Also rash judgements, as false accusations, suspicions, and slanders. Therefore this general saying of Christ is to be restrained into a certain species or kind of judgements. And he addeth a promise: Et non iudicabimini: 
Luke. 6.  And you shall not be judged, that is to say, God also will cover your sins, and will mitigate the punishment due for them. For look how we show ourselves to our neighbours, so God will show himself to us. As Christ saith: Qua mensura mensi fueritis, remetietur vobis: 
Matth. 18.  Look what measure ye meet, you shall have the like measure again. And moreover: Si non remiseritus quisque fratrisuo, neque pater vester remittet vobis: If every one forgive not his brother, neither shall your heavenly father forgive you.  FALSIL. 

Luke. 6.  Christ saith: judge not, and ye shall not be judged; forgive, and ye shall be forgiven; give and it shall be given you,  
Therefore our courtesy, equity, and the forgiving of our neighbour's offences, and our almsdeeds do merit and deserve the forgiveness of our sins.  VERIL. 
I deny the consequent; because the promises of God are double, and of two sorts: the one promise is of grace, of the forgiveness of our sins, and of eternal life, which spiritual gifts are freely given us for our mediators sake the son of God, to the end they should be certain, and that Christ thereby might have his due honour. Other of his promises are bodily gifts, whereby God doth garnish and recompense good works in this life, 
Pro. 19  as it is said of almsdeeds and liberality towards the poor: Qui dat pauperi foeneratur Domino: He that giveth to the poor dareth unto the Lord; that is as much to say: God doth the more increase his substance with gains, that he shall not be brought unto poverty.  FALSIL. 
How can our good works, or our obedience towards the law of God, be acceptable or pleasant unto him?  VERIL. 
When our person is righteous or accepted unto God by faith in Christ, than 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, because the person of Abel was righteous, through his faith in the promised seed: therefore his sacrifices and works were pleasant unto GOD. But Cain's sacrifices pleased not God, because his person was not righteous, that is, he was not accepted with God, through his incredulity and unbelief. For whatsoever is not done of faith, is sin, and displeaseth God, although it shine never so much in outward show, and seemeth to be good in the sight and judgement of man.  FALSIL. 
What difference is there (I pray you show me) between the spirit and the soul?  VERIL. 
The spirit representeth in us the nature of God, and worketh in us a spiritual life, or the renewing of our mind, which is brought to pass by the holy-ghost, and the external voice of the gospel: and the spirit is one substance with the soul. But in the soul there are many powers, as wit, will, and memory: yet the spirit is the most pure and furthest from corruption, the most high and divine portion of our soul. Our soul is the cause of our natural life, & of all the powers and actions thereof: yet in us she doth neither good nor evil, though she taketh part of the sensible wits and natural motions, but she maketh us indifferent, so that if she take part with the spirit, than she is herself become spiritual also, and maketh us virtuous and obedient to God; but if she take part with the flesh, she shall grow out of kind into the manner of the flesh, and so to become disobedient and rebellious to God and his laws. The spirit desireth nothing, but supernatural and heavenly things; the flesh delighteth in worldly pleasures, and desireth to have delicate things. But our soul desireth to have nothing but necessary things. 
isaiah. 26.  isaiah maketh mention of the soul and spirit, saying: My soul shall desire and long for thee in the night, and in my spirit and my heart strings I will wake in the morning to please thee. Daniel saith also: 
In cant. 3. puerorum.  Spiritus & animae justorum laudent Dominum: Let the spirits and souls of the just men praise the lord 
Luke. 1.  The blessed virgin Marie in her canticle reciteth the soul and the spirit. 
In libro primo.  Saint Origen writing upon the Epistle to the Romans divideth man into three parts, to wit, the spirit, the soul, and the flesh; happily following the opinion of S. Paul, who writeth thus:  integer spiritus vester, 
1. Thes. 5.  & anima, & corpus, sine querela in adventu Domini nostri jesu Christi conseruetur: That your spirit, your soul, and your body, may be kept clean and uncorrupt, that ye be not blamed or accused at the coming of our Lord jesus Christ. This (I hope) is sufficient to prove the three parts of man, and also sufficeth for the description of the spirit and the soul of man.  FALSIL. 
Again, what difference is there between Animus and Anima: for I have heard schoolmen say there is a difference between them?  VERIL. 
In deed the schoolmen do say, that Animus is the mind, the will of man, affection, delectation, wrath: and sometime they take it for the soul itself. But Anima is life, breath, and the very soul, which is a substance created, invisible, most like unto our immortal God, having none image or figure, but only of her immortal creator. And they say that Anima vivimus, we live by the soul; Ac animo sapimus, and are wise by the mind.  FALSIL. 
Are all men received of God into grace, and so saved, or no?  VERIL. 
All men are not received in the grace of God, and so saved, but only 〈◊〉 as do acknowledge their sins and infirmity, and do fly for secure in all afflictions both of body and of mind, unto Christ our only mediator. 
Esaie. 57  For the prophet doth say: V● habitat Dominus? Where dwelleth the Lord? H● maketh answer himself, and saith: In spirit contrito & cord humiliato: In a contrite spir●● and an humble heart.  FALSIL. 
How many sorts or degrees 〈◊〉 men are there, touching acceptance wi●● God?  VERIL. 
There are three kinds of sorts First profane persons and Epicures, whic● persevere and continue in their wickedness contrary to their own conscience, against whom the holy apostle speaketh: 
1. Cor. 6.  Nolite errar● Be not deceived; Scortatores & adulteri non possunt intrare in regnum Dei; Whoremongers and adulterers, cannot enter into the kingdom of God. 
Rom. 5.  Again: Si secundum carnem vixeritie, moriemini: If ye live after the flesh, ye shall die. For carnal livers cannot (without true repentance) receive a spiritual reward after this life.  
The second sort are proud persons and hypocrites, which do trust in their own holiness and wisdom, and have good opinion of themselves, despising all others in respect of themselves, perceiving a moth in other men's eyes, that is, 
Matt. 7.  finding a small fault in an other man's life, and yet not willing to see the beam that is in their own eyes. These two sorts of people, carnal epicures, and proud hypocrites, as long as they be such and so continue, they are not received of God, and so saved in the end.  
The third sort are converts, such as turn unto God, acknowledging their own infirmities, and fly unto him for succour, in a sure confidence and trust of our mediator Christ, and such are they that Christ doth call to him, where he saith: 
Matth. 11.  Venite ad me omnes qui laboratis, & onerati estis, & ego reficiam vos: Come unto me all ye that labour and are heavy laden, and I will refresh you.  FALSIL. 
How many things are requisite and necessary for such as truly repent and turn unto God?  VERIL. 
They must have two things: first contrition, or the acknowledging of their unworthiness, as S. Peter acknowledged himself not to be worthy of the presence of Christ, saying: Exi a me Domine: 
Luke. 5.  Lord depart away from me: and then he setteth down a reason, why he would have him departed: Quia homo peccator sum: Because I am (saith he) a sinful man. Next, they must have faith, whereby we are out of all doubt, that God receiveth us freely, for and by his son Christ, and by confidence in him we come unto God the father, desiring his grace and aid, as the apostle saith: Per hunc filium habemus accessum ad patrem: 
Rom. 5.  We have access to God the father by his son, and by faith in him we draw nigh unto God with a sure confidence, 
Ephe. 2.3.  knowing that God the father doth hear us for his Christ's sake. Contrition and faith are joined together in the psalm, 
Psalm. 146.  where it is said: Beneplacitum est Domino super timentes eum, & in eyes quisperant super misericordiam eius: The Lord is well pleased with them that do fear him, and in all them that put their trust in his mercy. All the scripture doth preach of the fear of God, of contrition, and of faith, whereunto are referred (as to the chief causes of our salvation) all the sayings and examples of the holy scripture.  
Because such do bear Aesop's wallet upon their shoulders, into the former part whereof they put other men's faults, and be ever tooting and prying upon them, being still before their eyes: and into the hinder part they put their own faults, and cast them behind them: whereby it cometh to pass, that they quickly forget their own lewdness, and yet have an hundred eyes as Argos had, to look upon other men's actions, but are as blind as wants in consideration of their own doings.  FALSIL. 
Christ saith: 
Matth. 5.  It was said unto men of the old time, Thou shalt not kill,  
Therefore it was not spoken unto us.  VERIL. 
The fallacy lieth in equivocation; that is, in diverse significations to one word or matter. Christ doth not signify here any certain time or age of men, but the order, course, or sequel of time; to wit, the moral law was published or recited by Moses unto the Israelites, by the express voice of God: which law was first graffed in the minds of men, and afterwards obscured again, wherefore it was often repeated. Therefore the moral law, 
Exod. 20.  or the law of the ten commandments, doth obligate and bind all men, of what time or estate so ever they be, either to obedience, or to abide the punishment that is due for their disobedience. Because that law is the eternal and the unmovable rule of the wisdom and righteousness of God, whereunto he will have all men to be conformable and obedient.  FALSIL. 

Rom. 6.  Paul saith: Ye are not under the law, but under grace,  
Therefore we are not bound to the law.  VERIL. 
I deny the consequent, because the fallacy lieth in the figure of his Species. For the apostle signifieth by (not to be under the law) not to be under the condemnation of the law; but to be delivered by Christ from the curse of the law, unto the obedience whereof, or to the punishment all people are bound, according to this saying: 
Deut. 37.  Maledictus omnis, qui non manserit in omnibus his, quae scripta sunt in libro legis, ut faciat ea: Cursed be every one that abideth not in all those things that be written in the book of the law, to do them.  FALSIL. 
It is a rule among the lawyers: that no man ought to be punished for his thoughts, 
Affections are natural motions, as gladness, sorrow, desire, wrath, hope and fear.   
Therefore wrath and such other affections are no sins, and ought not to be punished.  VERIL. 
I answer by distinction. The lawyers mean as touching political or worldly judgements, which do only punish external and outward offences; but God doth punish also our inward thoughts, for it is written: Deus est scrutator cordium: 
Psalm. 7.  God is the searcher of our hearts. And S. Paul saith: Non solùm morte digni sunt, 
Rom. 1.  qui faciunt peccata, sed etiam qui facientibus consentiunt: They are not only worthy of death which do evil, but they also which do agree and consent to them that do evil. Again, 
Rom. 7.  Nescivissem concupiscentiam esse peccatum, nisi lex dixisset, Non concupisces: I had not known that concupiscence was sin, except that the law had said unto me; Thou shalt not covet nor use concupiscence.  FALSIL. 
Wherefore and to what use do we receive the Lords supper?  VERIL. 
Because Christ commandeth us so to do, 
Luc. 22. 1. Cor. 11.  and also for a thankful and continual remembrance of Christ's death, and of the diverse benefits that all mankind receiveth thereby: and the faithful do take, eat, and drink the Lords supper after a heavenly and spiritual sort, but yet verily and indeed, therefore we are therewith fed to everlasting life. It is enough once to be baptized, as once to be borne into this world. But as we need in this world often times to be fed and nourished: so the Lords supper must be often times received.  Falsiloquus. 
The Stoics opinion of putting away of affections is foolish and unpossible,  

Matth. 5.  Christ willeth us to put away affections, as wrath, and such other like,  
Therefore the opinion of Christ, of putting away wrath, agreeth with the Stoics, and is unpossible.  Veriloquus. 
I answer by distinction: The Stoics, which affirm that no grief or affection can happen unto a wise man, do command us utterly to take away from man's nature all affections, yea though they be ordinary and good, as natural love towards our wives, children and friends, 
Matt. 22. Luke. 10.  which is not only unpossible, but also wicked; because God saith: Diliges proximum tuum sicut te ipsum: Thou shalt love thy neighbour as thyself. And the apostle saith: 
Ephe. 5.  uni diligite uxores vestras: Ye husbands love your wives. And Christ doth not bid us utterly to take away out of our nature all affections, but only those which be inordinate, as private wrath or hatred. But Christ commandeth us to guide and augment our ordinary affections, as our love towards our wives and children, that they may be also conformable unto the law of God. So then all wrath is not forbidden, for that it is said: Irascimini & nolite peccare: Be angry and sin not.  FALSIL. 
Of how many sorts are the promises of God?  VERIL. 
They are of two sorts, the promise of grace, and the promise of corporal benefits and goodness. The promise of grace is the reconciliation, forgiveness of sins, righteousness, and eternal life, which is promised and given freely to all them that truly repent, gladly hear the voice of the gospel, and believe on the son of God our mediator and redeemer, as it is witnessed in the first promise made in paradise: Semen mulieris conteret caput serpentis: 
Gene. 3.  The seed of the woman shall bruise the head of the serpent. And Christ saith: 
Num. 21.  As Moses lifted up the serpent in the wilderness, so must the son of man be lifted up: 
john. 3.   omnis qui credit in eum non pereat, sed vitam habeat aeternam: To the end that all that believe in him should not perish, but have life everlasting. And his promises of corporal goodness are the collecting and gathering together of his church out of mankind, and the preserving of the same, in the which he would be known and glorified; howbeit, it is oftentimes a small company: as it is said, Grex meus pusillus grex: My flock is a little flock, oppressed divers times in divers places by sorrows and persecutions. Yet God notwithstanding defendeth it, and preserveth it marvelously, so that all the tyrants in the world are not able to destroy the least members of Christ's mystical body, before they have finished the course of their lives and ministries: 
Matth. 10.  for Christ saith: Capilli capitis vestri numerati sunt omnes: All the hairs of your heads be numbered, meaning all those that be his servants, upon whom nothing cometh, but by the sufferance and visitation of GOD their heavenly father.  FALSIL. 
S. Hierom saith: Let him be accursed, which saith, The law is impossible, or that God commandeth things unpossible,  
Therefore men may fulfil the law, and by fulfilling of the law they are righteous before God, and do obtain by their obedience towards the law, remission of their sins, and eternal life.  VERIL. 
I answer first by distinction. The law is possible to be fulfilled by the grace of God, chiefly because we are reputed and taken to be righteous freely, through faith in the son of God. Next, the obedience of the law beginneth in us through the holy-ghost, the which obedience though it be unperfect and unclean; yet it pleaseth God for the person which is reconciled to him by faith in his son our mediator: by this way the law is possible. But it is unpossible touching perfect obedience, which man can neither do nor begin in this life, for the corruption of our nature which letteth us so to do, without the aid of the holy-ghost: for it is written: Animalis homo non percipit ea quae spiritus sancti sunt: 
1. Cor. 2.  The natural man perceiveth not the things which belong unto the holy-ghost. Again: Affectus carnis est inimicitia adversus Deum: The desire or lust of the flesh is an enemy against God. For the flesh is not subject to the law of God, neither truly will it be so willingly. Therefore God commandeth that which is unpossible to be done by the only power of the flesh; first, because we should acknowledge our own infirmities; next, because we should ask forgiveness of him for Christ his sake; thirdly, for that we should always endeavour to amend our lives here in this world. Howbeit, the papists in no case will have it thus to be. But we that truly profess this gospel, do acknowledge and confess, that we cannot absolutely observe the law, because God doth not only require of us an outward observing of the same, but also an inward observing: for not only he is guilty of whoredom that committeth the act, but he also that lusteth after an other man's wife. 
Matth. 5.  He is not only a murderer that killeth a man: but he also that hateth his brother in his heart. 
1. joh. 3.  And who can say he lusteth not, etc. Let the papists find such a one among the children of men, and then we will grant that the law is not unpossible to be kept of us which be frail miserable, earth, 
Luc. 17.  ashes, and all of us unprofitable servants.  FALSIL. 
How many uses and final ends be there of miracles?  VERIL. 
There be chiefly three. First, that miracles should be a testimony of the doctrine and vocation of Christ, 
john. 5.  as it is written; The works that my father gave me to finish, the same works that I do: Testificantur de me, quòd pater miserit me: Bear witness of me, that the father hath sent me.  
secondly, that miracles should be examples, and as it were visible words, testifying that the promises be true which God hath made unto his church; namely, that he will give his people food and defensement, as the psalmist saith: 
Psalm. 33.  Non est inopia timentibus eum: They feel no scarcity that fear him, and the eye of the Lord is upon them that fear him, and upon them that put their trust in his mercy, to deliver their souls from death, and to feed them in the time of dearth. Further, Christ's rule is immovable, saying: 
Matth. 6.  Primùm quaerite regnum Dei: First seek ye the kingdom of God, and the righteousness thereof, and all these things necessary for us shall be ministered unto us. Christ confirmed these and such other his promises, by feeding the people miraculously in the wilderness, and the children of Israel with Manna: 
Marc. 8.  also by sustaining and defending of Elias the prophet, whom God fed by the ministery of a raven: and by the increasing of the poor widows meal in her barrel, 
3. Reg. 17. This widow was the prophet jonas his mother.  and her oil in her cruse, which poor woman dwelled in the city of Sarepta in the country of Sydon, where Elias raised up her dead son to life again.  
thirdly, that his miracles should be causes of application and applying his benefits unto us, that as he hath always and in al● places defended his servants, and preserved them, 
Dani. 1.3.  as Daniel from the lion's teeth, the three children from the burning oven; an● jonas from drowning, and hath fed them: so he will likewise ever defend his church, and feed us, if we will be diligent hearers, faithful believers, obedient followers, and gladsome doers of his holy gospel, so fa● forth as our frail weakness will give us leave so to do.  Falsiloquus. 
We must serve God freely, and without looking for any reward,  
Therefore we must not desire nor look● for corporal benefits.  Veriloquus. 
I deny the consequent. We must first and principally serve God freely, without respect or looking for any commodity or reward, but only therefore, because the reasonable creature oweth obedience to GOD his creator. Also we must desire and look for corporal benefits, both for the conservation of ourselves and the church, which have need of corporal benefits in this life, as Christ saith himself: Novit pater vester coelestis, 
Matth. 6.  quòd opus habetis his om●ibus: Your heavenly father knoweth that you have need of all these things. Therefore ●e commandeth us to ask for daily bread, and not for monthly or yearly bread, because we have need daily to depend of his heavenly goodness, and because he would have us daily and always to pray unto him. It is written: 
Psal. 49.  Inuoca me in die tribulationis, & ego eripiam te, & glorificabis me: Thou shalt call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me.  FALSIL. 
What is repentance, which is so often mentioned in the scriptures?  VERIL. 
It is the conversion or the returning of a sinner unto God, acknowledging his sins, and desiring pardon and forgiveness of them at God's hands, 
Luke. 7.  for Christ's sake, and is the beginning of a new obedience towards God and his holy laws, 
2. Reg. 11. 2. Par. 33. Luc. 19 john. 18.  as we have examples of Marie Magdalen, David, Manasses, Zache, Peter, the thief, S. Paul, and such others, which truly repent, and received 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 give,  
Therefore Christ is not omnipotent.  VERIL. 
The fallacy lieth in the consequent, and we must answer herein by distinction. First, it is not Christ's to give this, according to the time of his ministery and humility. Next, it was not his to give unto james the less, and his brother john, for the prerogative of their kindred, supposing themselves to be Christ's cousins, because their mother Solome was joseph's sister, and therefore they were highminded, and would have a principality before the rest of the apostles in the kingdom of Christ. Further, Christ speaketh not in this place of his divine power, wherein he is equal with his father, and worketh all things as his father doth; for the evangelist saith: 
john. 5.  Pater meus ad hoc usque tempus operatur, & ego operor: My father worketh even unto this time, and I work also. And as the father raiseth up the dead, and quickeneth them: Sic & filius quos vult vivificat: So the son also quickeneth such as listeth him; 
john. 10.  saying: Ego do eyes vitam aeternam: I give them eternal 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 her sins were forgiven her, because she loved much,  
Therefore her sins were forgiven her for her loves sake.  VERIL. 
I deny the consequent, because the figure Synecdoche is here used, which is as much to say as a part for the whole, or the whole for a part; for under the name of love, is contained our whole conversion and turning to God. And Christ saith afterward: Fides tua saluam te fecit: Thy faith hath made thee safe. Also there is a double absolution, the first is of our own conscience before God, which cometh only by our steadfast faith in Christ our mediator. The other absolution must be done before the congregation, where there must be declared the testimonies of true conversion or repentance: as Christ alleged and commended before the Pharisie and other his guests, the works of this convertant Marie. 
Luke. 7.  Therefore love is the effect or the fruit of the remission of our sins, and not the merit or the cause efficient.  FALSIL. 
Christ commended the false steward, 
Luk. 16.   
The same steward was a thief,  
Therefore he commended a thief.  VERIL. 
I deny the consequent: because the fallacy lieth in the accident. For he doth not commend the Species, that is, the theft, but the Genus, that is the providence of the steward which he would have every man to follow, but in a contrary matter; to wit, in the procuring and getting of eternal aids and helps unto everlasting life, which men in the church that are called to the knowledge of the gospel do more neglect, than worldly men which are out of the church do these temporal goods. For worldly goods and temporal blessings, which are seen, tasted, and perceived with our outward senses, because they are external, do more mightily move us than heavenly things, which are only seen with the eye of faith, being very blind and dim in carnal and worldly minded men, as the scripture saith: 
●. Cor. 2.  Animalis homo non percipit ea quae spiritus Dei sunt: A worldly man perceiveth not the things which belong unto the spirit of God.  FALSIL. 

Luke. 16.  Christ saith, that the poor do receive their benefactors into everlasting tabernacles,  
Therefore saints shall receive us into everlasting life, and not Christ.  
Also, almsdeeds and good works shall merit and deserve eternal life.  FALSIL. 
I deny the consequent, because Christ in this speech useth the figure Synecdoche (which is a part for the whole, or the whole for a part) and therein he compriseth both himself and his saints. 
john. 14.1. Coloss. 3.  For Christ receiveth them, as the true author and only giver of eternal life. But the saints, or the congregation of Christ, are as witnesses of our beneficence, or liberality towards them, whereby we have declared our lively faith: and they also pray together with us in this world; for us, for our parents, for the politic governance, and for all such as give entertainment to the afflicted members of Christ. And God doth bless and prosper both privately and publicly for the liberality extended to his church: as the kingdom of Assyria fared the better, 
Dan. 1.  for that Daniel was well used there. And all the land of Egypt sped the better likewise for the favour and courtesy that king Pharaoh showed unto joseph the son of jacob and Rachael, 
Goe 3. &, 41.  when he was in his country. Therefore both Christ and his saints must needs be comprised in both members of this sentence: as, Facite vobis amicos: Make you friends, that is, Christ and his congregation:  recipiant vos: That they receive you (that is; that Christ, both the author and giver, and his saints, the witnesses of your good works) into everlasting habitations. And the apostle doth sufficiently testify, that good works cannot merit or deserve eternal life, where he saith: Vita aeterna est donum Dei: 
Rom. 6.  Eternal life is the gift of God, so that there can be no deserving in us. We are saved by grace through faith, and that not of ourselves: because, Dei donum est, 
Ephes. 2.  non ex operibus, ne quis glorietur▪ It is the gift of God, and not of works, lest any should boast of their works. Thus now we plainly see, how much the justiciary papists or rather Sadduces mistake this place, which draw the words of Christ even as it were by the hair of the head, to prove the valour of their works, which they say they have of supererogation, to wit, such works as do not only suffice to save themselves, but also their friends, and such other as it shall please them to save. But note ever by the way, that they save none without money, receiving men's gold, and returning them chaff back again: a very bad exchange.  FALSIL. 
Again, the adversary reasoneth thus:  
Christ said unto the lawyer reciting the sum of the law, 
Luke. 10.  consisting in the love of God and of our neighbour: Hoc fac & vives: Do this and thou shalt live,  
Therefore eternal life is given us for our works sake, or for the fulfilling of the law.  VERIL. 
I deny the consequent; because there is no man living (for the corruption of our nature) able perfectly to fulfil the law of God, which requireth of us the full, whole, and perfect obedience of all our power & strength. And Christ saying to the lawyer: Hoc fac & vives: Do this and thou shalt live, beateth down his pride, which had not fulfilled the law, though he affirmed the contrary: for he was guilty of transgressing both the tables of God's commandments (as all men are) and therefore he had need of the Messiah to be his mediator, for whose sake God forgiveth us our sins, and reckoneth us to be righteous freely through his mercy, which when it cometh to pass, afterward our new obedience toward the law pleaseth God. And this obedience is necessary in them that are new-born, and come to the knowledge of God, and yet not to obtain thereby eternal life, which is the only gift of God, and is given us through Christ freely by faith in him, 
Rom. 6. Ephe. 2.  but to declare the present righteousness or faith in Christ, which worketh and is effectual by the love of God and of our neighbour.  FALSIL. 

Luke. 10.  The Samaritane (that is Christ) said, that he would repay his host whatsoever he laid out, more than the two pence he took him,  
Therefore we may teach more and other things than are delivered to the church in the old and new testament: and man also may do more than God requireth, which are called the works of supererogation.  VERIL. 
I deny the consequent. First Christ speaketh of no new or other doctrine, beside the same which is already of God by inspiration manifested; but he meaneth it of a more large and fruitful exposition of the heavenly doctrine, which ought to be done according to the proportion of faith, as the holy apostle saith. 
Rom. 15.  Therefore the adversary doth lewdly expound that place touching works more than due. Again, Christ speaketh not of the merit of eternal life, but of the good success which we have in our vocation and counsels, whereof S. Paul speaketh thus: Labour vester non erit inanis in Domino: Your labour shall not be vain in the Lord. And Christ saith: Ero vobiscum usque ad consummationem saeculi: I will be with you unto the end of the world. And: Non relinquam vos orphanos, sed veniam ad vos: I will not leave you comfortless, but I will come again unto you.  FALSIL. 
How shall we assure ourselves that we must desire and look for all goodness at God's hands, touching the necessities of this life?  VERIL. 
First, every man must endeavour himself to be a member of the church of God, a disciple of Christ, and an hearer of his doctrine; that is, he must embrace, learn, and diligently think upon the heavenly doctrine, and assent thereunto. Next, he must do all the offices and labours of his vocation, honestly, faithfully, and diligently: referring all his actions to the glory of the name of God, to the utility and profit of the church and his neighbour. thirdly, he must desire in his prayer, and look for of God to have prosperous success and event, for our mediators sake Christ the son of God. fourthly, he must put himself in subjection in his cross, and afflictions to the will of God, humbly desiring and looking for deliverance and mitigation of his sorrows, according to the good pleasure of God, patiently abiding his leisure, & not appointing him either the time or means of his deliverance; which being so done, God certainly doth hear us, help us, and deliver us marvelously, yea although we be destitute of all worldly help and secure. For God is almighty, and the most free agent, not tied to any second causes, as the philosophers of the Stoics sect wickedly dreamt. Therefore, the Christians have a most sure consolation and comfort in all afflictions and sorrows, in scarcity, in contagious diseases, in pestilence, in wars, and spoiling of the church, in the furies of tyrants, yea in death itself; that God is ever omnipotent, & that he is our susteiner and defence, and as it were our pleasant shadow place, so that no discommodity can happen unto us by any creature, contrary to the fatherly 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 us? And the Lord himself saith: 
Matth. 10.  Vestri etiam capilli capitis omnes numerati sunt: All the hairs of your heads are numbered, fear not therefore.  FALSIL. 
Christ saith; 
Matt. 6  Be not careful for to morrow, for to morrow day shall care for itself,  
Therefore Christ forbiddeth us to be careful of our living.  VERIL. 
I deny the consequent, and do answer by distinction. For there is a double kind of carefulness. There is one kind of carefulness about our labour and art, which is not forbidden but commanded of God, as S. Paul saith: 
Rom. 12.  Qui praesit cum solicitudine in diligentia, non ignavia: Let him that ruleth do it with diligence, and not with sluggishness. And the care of our labour or art is the diligence of understanding what thing is good in our art, and which is the way to do the work of our calling in the fear and invocation of God. The other carefulness is heathenish, as though we could provide for ourselves by our carefulness, with a diffidence also in God, 
Matth. 6.  which is denied of Christ, as in Matthew, so in many other places. For it is a torment of mind, which riseth either for the fear of discommodity, or for the hope of some commodity, without the true notice and knowledge of the will of God. This carefulness doubleth our sorrows and harm, for the present grief and torment of the imminent danger which by our own wisdom and strength we are not able to eschew. The effect of this carefulness is a fretting and a repining against God, working woefulness in us, and many other errors.  FALSIL. 

Luke. 7.  Why doth the evangelist say, that Christ delivered the widow her son at Naim, when he was raised up from death?  VERIL. 
Because the young-man now being raised up from death, was Christ's, and not his mothers, which had lost all her right and interest in him, for that he was naturally dead. Children belong not unto their parents again after they are dead, for if we die in the Lord, we are ever afterward the Lords, & not our parents children.  FALSIL. 
Christ's miracles are the tokens that he is the true Messiah,  
The devil also did miracles among the Gentiles sometimes,  
Therefore miracles are doubtful signs sometimes of the Messiah.  VERIL. 
I deny the consequent, and do answer by distinction; because the devil is not able to imitate or follow the miracles of Christ or of his church, as to raise up the dead, to stop the course of the sun, to make the dry and barren fertile and fruitful. And whereas we do read, that the dead were raised up among the gentiles, and miracles were showed; they were only the mere illusions of the devils, which are not able to make any thing of nothing, neither to corrupt or destroy the good creatures of God without his sufferance. For as the herdsman holdeth back his cur in the chain: 
jude.  so the Lord hath in subjection reserved the devils in everlasting chains under darkness, unto the judgement of the great day.  FALSIL. 
Seeing angels be good and evil, what is the office of good angels?  VERIL. 
The office of good angels, is to preserve and defend God's people, namely the church, the political governance and commons; as the prophet saith: 
Psalm. 33.  Circumuallat angelus domini timentes eum, & eripiet eos; The angel of the Lord tarrieth round about them that fear him, and will deliver them. Again: Angelis suis mandavit de te, 
Psalm. 91.  ut custodiant te in omnibus vijs tuis: He hath given his angels charge over thee, that they shall keep thee in all thy ways. And Christ himself speaketh most comfortably of children: Amen dico vobis, quòd angeli puerorum semper vident faciem patru mei, 
Matth. 18.  qui in coelis est: verily I say unto you, that the angels of children behold the face of my father which is in heaven. Such is the great humility of these most excellent spirits, that they be the keepers of children, they sit about their cradles, they walk with us, they be with us in our beds, at the fire, at the table, and every where, always resisting the wicked angels, that they should not hurt us in body or in goods: which they always diligently endeavour to do, according to this saying: Diabolus circuit nos, 
1. Pet. 5.  tanquam leo rugiens, quarens quem devoret: The devil goeth round about us like a roaring lion seeking whom he may devour. Thus he doth, not moved thereunto by any pleasure or commodity that he hath thereby; but only for the insatiable hatred that he beareth against God, & his son Christ, whom he would not have to be glorified in mankind, but that all men should blaspheme God, as he doth himself, because he knoweth to be still in a damnable state.  FALSIL. 

Matth. 18.  Christ biddeth us cut off our hands and feet, also to pluck out our eyes, if they be a let unto us,  
Therefore these members must be destroyed and cast away.  VERIL. 
I deny the consequent, because it is a metaphorical speech. For our hands and feet do signify our fellows and friends, our eyes do signify our admonishers and counsell-givers', which would abduce us and lead us away from God, his doctrine, true religion, or from a godly life. Therefore we must cut off, relinquish, and avoid their companies and counsels. And it is not only our outward parts, that be lets and hindrances unto us, to travel toward the celestial Jerusalem; but also even our hearts, 
Matth. 12.  out of the which do come evil thoughts and offences.  Falsiloquus. 
If sin be the cause of sickness and death, 
Matth. 9  why are christians subject to death, sorrows, and other infirmities incident to mankind, seeing their sins are forgiven them?  Veriloquus. 
First, because the remnant of sins hangeth and cleaveth fast yet in the nature of those that are regenerate and new-born, which must be mortified and abolished by death and other calamities, as the apostle saith: 
Rom. 7.  Corpus mortificatur propter peccatum: The body must be mortified for sin, which sticketh fast in our flesh or nature. Next, that God might show his power infinite in the delivering of the good, contrary to the power, fury, and tyranny of the devil and his members, according as it is written: 
Psalm. 5.  Mirificavit Dominus sanctum suum: The Lord hath marvelously wrought with his saints; that is, he hath wonderfully delivered his servant. thirdly, because the faith & prayer of the godly might shine, and be exercised in calamities, as it is said: Vexatio dat intellectum: Vexation giveth understanding. 
isaiah. 29.26.  Again: Domine in tribulatione visitant te: Lord the people in their trouble will visit thee. The misery wherein mankind make their prayers unto God, is a discipline and correction to them, to wake them out of their security & careless slumbering in sin.  FALSIL. 
Their sins must be forgiven them, which do acknowledge the same, and do promise amendment of life, according to this saying: Quorumcunque peccata remiseritis, remittentur eyes: Whose sins so ever ye shall forgive, they shall be forgiven them. Again; 
Luke. 24.  Preach repentance and forgiveness of sins in my name. Therefore there ought to be no excommunication in the church, or punishment to be executed upon the wicked by the magistrate.  VERIL. 
I deny the consequent. First, because there is a double ministery of the gospel: the one is the declaration of the gospel, by the which the sins known and the sins unknown are forgiven to all them that do truly repent, according to the former saying: Whose sins so ever ye forgive, they are forgiven them. But such as do manifestly 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 society of the church, until they do amend their lives, and show public signs and tokens of their amendment. So Christ commandeth him that falleth, first to be admonished, that he may of his own accord return into the way; if he return, he commandeth him to be received; if not, to be excommunicated: as the Corinthians excommunicated the incestuous person at the commandment of S. Paul, and as Ambrose excommunicated Stilicons scribe. Next, the magistrate hath a commandment 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, ultor ad iram ei, qui quod malum est fecerit: The magistrate is Gods minister to take vengeance of him that doth evil.  FALSIL. 
How shall the judgement be in the end of the world?  VERIL. 

Matth. 24.  In the end of the world, Christ shall come in the clouds of heaven, accompanied with the holy angels of his power and flaming fire: and at the horrible sound and dreadful blast of the trumpet, which shall then sound as it were these words: Surgite mortui, 
2. Thes. 1.  venite ad judicium omnes: Arise you dead, and come all unto judgement. All mankind that have lived from the creation of the world to that time, shall rise again whole and perfect, with their bodies & souls before the judgement seat of God, and shall go to reaping of the fruits that they have sown in this world: namely, they that have sown in the flesh, 
Galar. 6.  shall reap corruption of the flesh; and those that have sown in the spirit, shall reap life everlasting.  FALSIL. 

1. Cor. 15.  We shall all rise again at the last day, The wicked shall not stand in the judgement, 
Psal. 1.  Therefore all shall not rise again.  VERIL. 
The consequent truly, is in this place nothing true. 
Psal. 1.  For the prophet speaketh not here of the general judgement that shall be at the end of the world, when Christ shall appear in the majesty of his glory, to judge the quick and the dead; for then all without exception, both good and evil, shall rise again to receive the reward of the works of their bodies. Of this resurrection S. Paul speaketh abundantly, 
1. Thes. 4. 1. Cor. 15.  and David compareth in this scripture the good with the wicked, praising the virtues of the good: saying; His leaf shall not fall away. And in the same place a little after by a pretty 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 any their doings and studies like the godly, but they shall be scattered as most vain, like dust upon the face of the earth, and shall not continue in the function of judgement, and ministery of office, as other men do: but they shall be cut off, 
1. Reg. 31. 3. Reg. 12.  as Saul and jeroboam were, with their posterity; and David continued in his seed, and reigned continually. Again, the wicked shall not arise in judgement, when they shall be given to be judged by the word of God, & yet will not amend their lives, but will fly from the face of the earth with a troubled conscience; they will not be reproved, but hate correction, & when God's word condemneth them, they will grow into the fury of madness, they will not hear wholesome doctrine, but blaspheme it and persecute it even 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 allthings to keep the pomp of their own glory & lucre: and to destroy Christ and his gospel. This is the meaning of the psalmograph. The wicked do not arise and ascend into judgement, to judge themselves to amendment of life, but lie in blindness, and harden themselves in wickedness, not suffering the judgement of the spirit: whereas every good man will gladly have all his own righteousness (which is like a defiled cloth) to be condemned, 
Esaie. 64.  and to appeal to the righteousness which we have in Christ jesus, to whom with the father and the holy-ghost be all power, honour and glory, now and for ever and ever, Amen.   
FINIS.   

Imprinted at London by H. Denham.