Precatio.

You haue hearde (deare Christians) where­on I purpose to proceede, euen on this sentence, Sic Deus. &c. Yee haue hearde what notable matter it conteynethe, what is the summe and argument thereof, and howe I haue distributed the same.

Wherof the fyrst part hath to behold the eter­nal purpose of Almightie God in these endes, that the world should not perishe, but haue euerlasting lyfe. This parte hath two things principally to consider. Whereof the syrste is these two endes, perdition, and lyfe eternall: The seconde is these two parties, God, and the worlde. God that deli­uereth from perdition, and giueth eternall life: the world that is deliuered from perdition, and recei­ueth eternall lyfe. The former is comprehended in these woordes, Vt non pereat, sed habeat aeter­nam vitam, that it should not perishe, but haue E­ternall lyfe. Whiche wordes are placed last, and are the ende of the sentence, and lyke wise are the last end that wee shall come vnto. But bicause the drifte whereto the sentence tendeth, and we also directe the leuell of all oure life, is to escape perdi­tion, and to obteyne life eternall, not vnorderlye it commeth to bee fyrst consydered. For although the ende is laste in practise, yet in mynde the ende is fyrste of all. Hee that is aboute to buylde an house, fyrste hath his generall ende and purpose wherefore he wold build, and or euer he set on the building, he deuiseth his platforme, & how he shal [Page 4] be able to compasse the same. Quis ex vobis. &c. Which of you (sayeth Christ) disposed to buylde a Toure, sitteth not downe before, and counteth the cost, whether he haue sufficient to perfourme it, least Luc. 14. after he hath layde the foundation, and is not able to perfourme it, all that beholde hym, begynne to mocke him, saying: This man began to buylde, and was not able to make an ende? Or what Kyng, go­ing to make battaile againste an other Kyng, sitteth not downe fyrst, and casteth in his mynde, whether he be able with tenne thousande to meere him, that commeth against him with twentie thousande. &c. What man hauing a iourney to goe, first conside­reth not the place whether, the entent wherefore, and the manner howe he wil trauaile thether, and then he setteth on his Iorney, and last of all com­meth there? This is the differnce of the foole and wise (as our Prouerbe sayth) to looke or we leape. As Esope telleth of the two Froggs, that in a dry Sommer sought for water, and when they came to a deepe pit: Here sister (sayth the one) is a good place for vs to abide in, here is water inough: nay softe (quod the other Frog) let vs viewe a litle ere we leape in, if water shoulde faile here also, howe should we get out again? The wise therfore geue this councell, Quicquid agas, prudenter agas, & re­spice finem, Whatsoeuer thou doest, doe it warily, and forecast the ende therof. Beholde, howe Christ commendeth the steward (whiche otherwise was a wicked man) for this his industrie in prouidyng for the ende. O that the children of life were halfe so wise, so prouident, and forecastyng, as the chil­dren [Page 5] of this worlde in their generation be. O that rashe youthe amongst vs, wolde consider this or­der in their vnaduised enterprises, being caried a­ware in the headstronge wilfull delight of present Philip. 3. Prou. 2. Rom. 6. pleasures, and will not se the wretched ende, Qui ducit ad interitum, that hurlethe them headlong in­to destruction: and all bicause they wolde not for­see the sequele and ende thereof. Voluptates specta Ludoui [...]. Viues. abeuntes, non accedentes, Looke not on pleasures face, but looke on pleasures backe, loke not on ple­sure comming towards thee, for she hath an who­rishe painted smiling & beautifull face to enamout thee, but looke vpon pleasure going from thee, and thou shalt se a most vgglie and filthie taile and end of had I wiste, shame, and wretchednesse. O that doting age would consider this order, not to looke backe lyke Lots wyfe, to the follies of their youth and the world passed, not neyghing lyke olde stal­lions, and prouokyng other by delyghte in fylthie talke, to sutche bestiall wickednesse, as they haue liued in, and can now do no more them seiues, but be stales for the diuell to catche other, not conside­ring the wretched ende that them selues are euen ready to fall into. Let vs therfore make our Ome­ga our Alpha: our end, our beginning: our last euen our firste. As the Philosophers discribed wisdom by a serpente, winding about in a rounde circle til she put her taile into her mouthe: let vs be wise as serpentes, dryuing all the actions of the circle of oure lyfe, euen to the tayle and ende thereof. If then in all worldly things, this be the speciall difference of Folie and Wisedome, to begin with [Page 6] the ende: how mutche more with the last end, the chiefe and euerlasting end to make our first begin­ning. Memorare nouissima tua, & in aeternū nō pec­cab [...]s. Eccl 7. These endes are here set out in these wor­des, Vt non pereat, sed habeat vitam aeternam, that it should not perishe but haue eternall lyfe. By pe­rishing he meaneth death the contrarie to life: but not this transitorie death, wherby the soule for a time is dissolued from the body: for this is via vni­uersae terrae, out eternall death of body and soule in 3. Reg. 2. hell fire, prepared for the diuels and the reprobate. As appereth by the contrary end that here he ma­keth relation vnto, that is eternal life. By eternal life, he meaneth not only the coniunction again of the substaunce of body & soule to unmortalitie, but also he comprehendeth al the vnspeakeable glory, ioye and felicitie, that is prepared for the electe of god. And here first of al, thou hast to set before thee that there are but two endes, not three endes af­ter this present lyfe, as the Papists do beare vs in hande of Purgatorie, but the Scripture here, and in all other places, maketh mention of two only. Secondlye for these two endes, beholde the order that our sauiour Christ obserueth, firste he placeth perdition, and then Eternall life. Thou muste first behold the danger thou standest in of condem­nation, else wilt thou neuer perfectly seeke for sal­uation. He that perceiueth not him selfe to stand in peril, wil neuer search the means to be deliuered. The firste thing therefore is to set before vs, thys ende of perdition, whiche as it is a moste dreadfull sight, the horror of eternall death, so must we con­sider [Page 7] howe it came, Perditio tua ex te, [...] Israel, &c. Osee. 13. Thy perdition O Israel, came euen of thy selfe, of thyne owne wickednesse. Stipendia peccati mors, Rom. 6. the reward of sinis death. And here we see, that in his nature no sinne is venial (as the Papists saie) but leadeth euen to perdition: how [...]eit, not so, but that by the meanes in this sentence set foorth, not only the same is made veniall, but also cleane ta­ken away, and no hindrance to the other end euen of eternal life. Here is the law, & here is the Gos­pell, in these two wordes comprehended: Here is both sinne and grace, wrath and fauoure, euen life and death set before vs: here is a wretched ende of perdition to be considered on the one part, an ende without ende, of all vnspeakable paine & torment. Compare me now this endlesse ende of perdition, to the vayne pleasures that ende so soone, of this transitorie life, and put them altogither: What Math. 16. hast thou gotten if thou hadst gayned al the world (sayth Christ, & lost thine owne soule? all the plea­sures of this worlde, are nothyng comparable to the to [...]mēts & woes of hell. On the other part, be­hold the end of eternal life, those glories and ioys that tong can not expresse, nor pen can write, nor hart cōceiue, that are layd vp for the sons of God, whiche if thou viewest-well, will so enflame thee, that the ioyes & glories of this life, shall seme but grefes & vile vnto thee, the agonies & afflictiōs of Rom. 8. this life shall seeme nothing worthy of the glorie that shalbe reuealed to thee. Thou wouldest euer feare to sinne, to behold perdition, thou wouldest neuer feare to dye, to beholde Eternall lyfe. [Page 8] Here is not Pythagoras Y to looke vpon, but a far more excellent matter than euer Pythagoras was able to discerne. Pythagoras described the lyfe of Man, by this letter Y, that as the Y endeth in two strakes, so the lyfe of man hath two ways leading to two endes. But the true ends of mans lyfe Py­thagoras neuer knewe, as his foolishe opinions of the passage of mans soule out of one thing into an other, dothe declare. These endes Aristotle neuer knewe, nor all the Peripatetici, that dreamed the worlde to haue bene for euer without beginning, and so to continue without endyng. These endes Epicure neuer knewe, considering the end of man no further, than the bodily death. These endes the Platonistes neuer knew, whether the soule wente after the bodies deathe, althoughe they imagined the soule was immortall. These endes the Athe­nians neuer knewe, that scorned S. Paule, when he preached to them of the bodies resurectiō. And wolde to god concerning these endes, that Pytha­goras, Aristotle, and Epicure, that the Academikes and other Heathen, had no disciples euen among vs Christians, or rather wee were not worse than they, that knowinge there are these two endes to ensue, are nothing moued by them. But is there a­ny that knowing these two endes to followe, are at least not so farrefoorth moued therby, that they woulde not gladlie auoyd damnation, and be par­takers of eternall life? surely none, except he bee worse than madde. Euery man woulde wish hym self wel: the most wicked wil say on his alebench, God sende vs to come to heauen, none by their [Page 9] good will would be in hell, although ye may here some ruffians iest therat. Howe then commeth it to passe, that so fewe obteyn eternal lyfe? but this question is most easily assoyled. Al runne in a race, 1. Cor. 9. (sayth S. Paule) but all get not the garlande. All would haue it, but they refuse the meanes wherby they shoulde obteyne it. Wishers and woulders, were neuer good housholders, theyr wishyng is but a vaine woulding, either they know not what they would, or they would not what they should. The Turke, the Iewe, the Heretike, they know there is an heauen: they knowe there is an hell: they would come to Heauen and not to hell. But alacke, they know not what they woulde, Nesci­tis quid petitis: but are carried awaye with theyr Matth. 20 owne dreames of heauen and hell, bicause they re­iecte the worde of God that should enstruete them in it. The Papists doe knowe these two endes of heauen and hell, but they are not cōtent with these two endes, but will make for lucre, a thirde ende of Purgatorie betweene them bothe: If they re­plie, they make this no ende, as it is apparaunt to the contrarye, they make it a state after thys lyfe, betweene Hell fyre and Eternall lyfe, and saye it differeth nothing from Hell fire, but onely in continuaunce: so in this poynt of continuance, they imagine Hell fyre to bee sutche an ende al­so, as they with their Masses can deliuer from it, not only those that are aliue, an are not yet f [...]lne into this ende, but also the soules that already are damned the rin. As they write how Gregory with a Trentall deliuered his mother, that came whis­king [Page 10] & crying in the aire, whē she was alredy dā ­ned, hauing bin in her life time a priuie whore, and murderer of her bastards. And likewise how T [...]aiā that was an hethē Emperor, an enimie of Christ, and damned in hell fire, that their Masses deliue­red him. But the Scripture is manyfest to proue thē liers, the fire of hell is vnquencheable, Discedi­te Matth. 2 [...]. a me maledicti in ignem aeternū, the worme that gnaweth there, shalneuer die. In inferno nalla est Mark 9. redemptio, in hell there is no gaole deliuerie. Est magnus hiatus, There is a greatspace (saith Abrahā) to the cōdemned glutton, betwene you and vs, in so Luc. 16. muche that they which would go hence to you, can not, neither can they come from thence to vs. These therfore, are but Popishe lyes, as they shall fynd by experience when they come thyther, excepte they repent betimes. For it is impossible for them to taste of eternall lyfe, if that they walke in dark­nesse and ignorance as they do, the blinde leading Matth. 15. the blynd, both fall in the ditche together. If that they go otherways than Christ, that sayth of him self, Ego sum via, if that they enter not by the doore Iohn. 14. of Christ, that sayth of himself, Ego sum ostiū, they Iohn. 10. must nedes perish, and shall neuer enter into eter­nall lyfe. Neyther is hell the place prepared for pagans, Turkes, Iewes, Heretikes, and Papists only, but also for false Gospellers: It shall not a­uayle the Papistes to saye, Templum Domini, Templum Domini, The Churche of the Lorde, the Churche of the Lorde: Our holy mother the Ierem. 7. Churche. Neyther shall it profite the faise Pro­testantes to saye, Verbum Domini, Verbum Do­mini, [Page 11] The worde of the Lorde, the worde of the Lorde, the Gospell of Iesus Christe, wherein we lerne the true knowledge of these endes: for what are wee the better, or not rather mutche worse, by the knowledge of these endes, if oure lyuing bee suche as eyther knoweth them not, or ca­rethe not for them. To what securitie (Lorde bee mercyfull to vs) are wee growne, euen on whom the endes of the worlde are almoste comme, and feare not the case, nor prepare oure selues therto. hell syre is euen at hande, both for body and soule, and we fare as though there were no suche thing towardes. Wee buylde as though it were at the Cowre of Babel: wee purchasse as thoughe the worlde shoulde laste for euer: wee ruff [...]e in ap­parell, as though oure carryons shoulde neuer turne to dust: we gather and whoorde as though we should neuer die: we liue in pleasure as though oure heauen were here: To conclude, in what poynte doe wee shewe that wee knowe these en­des, or wee consyder these endes, or regard these endes, or prepare our selues agaynst these endes, but euen in a retchelesse securitie rather saye, ey­ther there are no sutche endes at all, as the mec­kers that Saincte Peter prophecyed to comme in the last days shall say: Where is the promyse of 2. Pet. [...] his comming? for since the Fathers died, all things continue alvke, since the begynning of the creation: or else wee saye with the wicked seruaunt, Tushe, Matt. 22. the [...]ndes are fa [...]re of, the Lorde differreth his com­ming, and so eate and drink, and strike our felows, [Page 12] but thou naughtie seruaunt, in an houre thou loo­kest Mat. 22. not for him, thy Lord shall come to giue thee thy wretched ende with hypocrites, Take him and Luc. 12. 1. Peter. 4. Hebr. 10. Apoc. 3. Matth. 24 Matth. 25. Matth. 10. binde him hande and foote, and cast him into vtter darknesse. Thou shalt perishe, and be beaten with many stripes. Behold the ende is euen at hande, eyther of perdition or eternall lyfe. The Lorde is comming, and hee will not slacke his comming, hee standethe euen at the doore and knocketh, and biddeth thee watche, and looke for the ende. Happie is hee that looketh for the ende with the wise virgins. Woe woe worth him, on whom the ende commeth vnlooked for. Blessed is he that a­bideth to the ende, that prepareth hym selfe to the end, that setteth euer before him the horrour of e­ternal death, that hath euer in his eies the hope of eternall lyfe, that directeth to that lyfe that is e­ternall, all the actions of this lyfe that is so tran­sitorie.

Thus in this fyrst parte, as fyrst of all we muste cōsider these two ends, the scape of eternal death, the obtayning eternall lyfe: so must wee consyder these two parties, God, and the world, God that deliuereth from eternall death, and giueth eter­nall lyfe: The worlde that is deliuered from eter­nall death, and receaueth eternall lyfe. For in the nature of these two, is as much difference of them selues, God and the world, as is euen betwene e­ternall death and eternall life. For first, where as God is al holinesse, puritie, righteousues, & good­nesse: the worlde is all wickednesse, vncleanuesse, 1 Iohn. 5. [...] Ion. 2. vnrightuousnesse, & euen a sinke of sin. Totus mun­dus [Page 13] in maligno positus, Al the world is set on mis­chiefe. Omne Quam est in mundo, aut est concupiscentia 1. Iohn. 2. carnis. &c. Al that is in the world, is either the lust of the fleshe, the luste of eyes, or the pride of lyfe. Where as God is eternitie, perfection, the foun­taine of all lyfe, yea lyfe it selfe, both of grace and glorie: the world is ouerrunne with death, what is in it but vanitie, instabilitie, miserie, and wret­chednesse? and what in the ende deserueth it but perdition and condemnation? To conclude, the kingdome of God is not of this worlde, the wise­dome of this worlde is follie to God. Laste of all, God the Father hath drowned the worlde, God the Holy Ghost shall reproue the worlde of sinne, of Iustice, and of Iudgement: And the Sonne of God, that the worlde refused, shall come in the end to iudge the world. So that betwene these twain God, and the worlde, is a great contrarietie. Now then proue ye this your fyrst part, will ye say, that God would the world should not perish, but haue eternall lyfe? Here welbeloued, we must consider, what this worde the Worlde in this place dothe signifie: for by mistakyng thereof, great erroures haue growne. The worlde hath diuers significa­tions, but foure in principall. First the worlde be­tokeneth vniuersally all Creatures, that God the Creator hath created, visible and inuisible what soeuer, Heauen and earth, and all things therein conteyned. Mundus peripsum factus est, The world Iohn: 1: was made by him. Of this signification he speketh not here. For as God by his eternal purpose, wold that the reprobate Angels shoulde euerlastingly [Page 14] peryshe, and not haue Eternall Lyfe, so the moste of other Creatures, eyther dyuerse of them, haue no lyfe at all, or of those that haue lyfe, theyr lyues returne to nothynge.

Secondely, the worlde beetokenethe all Man­kynde, for whose sake all creatures were made, euen for Iesus Christes sake all was made, An­gelles and all was made for Manne. And ther­fore Manne is called [...], A lyttell Worlde, whose heade is euen as it were a lit­tle Globe of the Worlde, and conceauethe all worldely thynges. And herevnto sayeth CHRISTE, Euntes in Vniuersum mundum, prae­dicate Mare 16. Euangelium omni creaturae &c. Goyng your wayes into all the worlde, preache the Gospell to euery creature, meanynge Mankynde onely, Legenda in vita S. Francis. and not as Saincte Frauncis fondely imagy­ned, to stones, to Geese, and Sparrowes, but vnto menne. And althoughe that all menne are conteyned in thys name Worlde: yet by a a thyrde signification, in the moste places espe­ciallye of the Newe Testamente, the Worlde sygnifyeth onely the wycked worldelings: parte­ly bycause throughoute the worlde, they are the greatest and the most flourishyng parte of Man­kynde: and partely, for that they are altogether worldely mynded, reckenyng chiefly vppon thys Worlde, seekyng for worldely rychesse, glorye, power, and pleasures, the whyche to obteyne, they do serue and woorshyppe the Dyuell, euen as theyr Prynce! and God of thys Worlde, and [Page 15] therefore are they called by the name of the world it selfe. Of these wyeked ones (sayeth Christe) Non pro mundo oro, I praye not for the worlde, Iohn. 17. Mundus gaudebit. &c. The worlde shall reioice, but you shal mourne. The world hateth me. The worlde loueth his owne. &c. Therefore sayeth Saincte Iohn, Nolite diligere mundum, Loue not you 1. Iohn. 2. the world, nor the things that are in the world &c. But shall then the wicked worldelyngs, that for these causes are called the world: or all the world in generall and euery man, not peryshe but haue eternall lyfe? Howe then dothe Christe saye, La­ta porta, & spatiosa via est. &c. Broade is the gate, Matth. 7. and wyde is the waye, that leadethe to perdition, and many they are that enter thereby. Narrow is the gate, and straight is the way that leadeth to lyfe, and fewe there bee that fynde it. Yea none fyn­deth it but whome the Father draweth to Christe, Iohn. 6. Ephes. 1. in whome they were electe euen beefore the con­stitution of the worlde. Wherof Sainct Paule hathe taughte the wholle degrees and order. Quos elegit, hos vocauit. &c. Whome hee hathe Rom. 8. electe, those hee called, whome hee called, those hee iustifyed, whome hee iustified, those hee glori­fied, That is, hee ordeyned them to haue eter­nall lyfe. But howe then (sayth our Sauioure Christe) Hee soloued the Worlde: Quos dilexit, Iohn. 13. in finem dilexit eos, Those whome hee loued, e­uen vnto the ende hee loued them.

Heere nowe therefore, the Worlde is to bee vnderstoode by a fourthe Signification, [Page 16] euen for the elect of God. To whom though this worde the Worlde seeme contrary, yet for diuers considerations, euen the Godly are called by it, chiefly for three, fyrst to put them in continual re­membrance from whence they came. Vos non estis, Iohn. 5. (sayth Christe to his chosen) ex hoc mundo, You are not of the worlde, but withall he telleth, that they were of the worlde, sed ego elegi vos ex hoc mundo, but I haue chosen yee oute of the worlde. Haec fuistis (sayth S. Paule) sed abluti estis, &c. 1 Cor. 6. Suche ones ye were, but ye are washed, ye are sancti­fied, ye are iustified. And notable is thys vpbray­ding the name of the world to the childrē of God, not onely to sturre them vp to a thankfull recorda­tion, to consider from whence they are deliuered: but also if they forget thēselues, and waxe proude, to put them in remembrance what they were, the which greatly abateth the pride of man. And ther­fore Agathocles, that of a Potter, was made a Prince, hong vp the potters whele in euery place and vsed no other than vessels of clay, to put him in remembrance from whence he came. So Kyng Philip of Macedone, Alexanders father, leaste hee should waxe proude of his victories gotten, was euery mornyng saluted with this Uerse for his breakefast: Remember Philip, thou art but a mā. And so God himself putteth thee in remembrance, Quod puluis es, & in puluerē reuerteris, That thou Gen. 3. art but dust, & into dust thou shalt returne. So God vpbraidyng to his people their proude forgetful­nesse, sayth vnto them by his Prophete Ezechiel, Son of man cause Hierusalem to know her abhomi­nation, [Page 17] and say, thus sayth the Lorde vnto Hierusa­lem, Thine habitation and thy kinrede is of the land of Canaan, thy father was an Ammorite, and thy mother was an Hethite. And if wee lykewyse, the people of Englande, whom God hath more plen­tifully lightned with his truthe, beautified with his graces, and by diuers his bountifull giftes, hath made vs nobler than many nations, woulde consyder what an vnnoble, what a rude, sauage, barbarous, and brutishe people, naked like Irishe men, paynted like diuels, fierce like Scythians, vn­knowne to the worlde like the newe Indians, ney­ther knowynge▪ God lyke Gentiles, neyther kno­wing our selues like beastes, wee were in tymes past, as Chronicles write of vs: and what ciuili­tie, plentie, peace, kuowledge, and policie, we bee now growne vnto, it mighte make vs ashamed so to abuse these benefites, and pul downe our pride, in thinking what we be nowe, to remember what before we were. And euen so the elect of God are called the worlde, to remēber what of them selues they were, the children of wrath, a lumpe of sinne, a masse of damnation, and at one word, the world: neyther were they the worlde onely, so that now they are cleane deliuered out of the worlde: nay ra­ther they bee not onely in the worlde, but in parte, they beare the worlde aboute with them, euen as they beare with them the flesh, the first Adam, the olde man, the bodie of dethe, the law of rebellion, the vnperfections, spots, and wrinckles, that our corupte nature is subiecte still vnto. For although the worlde bee crucified to them, and they to the [Page 20] worlde, yet they haue not kylled the worlde. Al­though Gala. 6. they nede not feare the worlde, for Christ hath sayd, I haue ouercome the worlde. Although Iohn. 12 the worlde haue hys Iudgement, and be caste out alreadye, yet so long as the fleshe resysteth the Spirite, so long as the Churche is militante, so long as the worlde lasteth, euen so long wil Sa­than tempte vs by the worlde, and the worlde will hate vs, and allure vs, bycause wee bee still in the worlde.

Those Monks that said, they died to the world, and they were out of the worlde, bicause they had caste off theyr former coates, and tooke a coule, bycause they forsooke towne houses, and dwelte by themselues besyde the townes, dyd but mock bothe with God and the worlde, and so were bu­ryed to the worlde, that they lyued in the chiefest pleasures of the worlde: they were gone so cleane out of the worlde, that they hadde gotten the best landes and wealthe of the worlde in their pos­sessions. But as those worldelyngs deluded the worlde, so is there none, no not the Electe of GOD, that come in this worlde to suche perfec­tion, but that they may be called euen the worlde, bycause they were of the world, and yet are in the worlde. Neyther (sayth Christ) they be deliuered yet from the world: Nō rogo vt tollas ex hoc mun­do, Iohn. 17. sed vt serues eos à malo, I praye not, that thou wouldest take them out of the worlde, but that thou woldest kepe them from euyll. And for thys fyrste cause, to humble the electe, by remembring [Page 17] them what yet they were, and in part what they be, and in what place and state they stande, euen the electe of God are called the world. The second reason whie the electe of God may be called the world is, bicause they be dispersed through out the world and are of al sorts and kynds of the world. For as the worlde is not this or that place, nor one or two Realmes, but all places in euery cli­mate of the worlde: so the Churche of Christe is not tyed to Sainct Peters chaire at Rome, nor to the Latin church, as the Papists would bound it, nor to the Affricanes, as the Donatistes contended, Sed in omnem terram exiuitsonus eorum. Ite in vni Rom. 10 Marc. 16. uersum mundum, but is dispersed throughout all the face of the earth, God hath his electe euen thoroughe all the Worlde, and that of euerye kynde and sorte: for as the world is not one state, all are not princes, all are not subiects, all are not men, al are not women. &c. But the worlde is all Nations, kynredes, conditions, states, orders, personages, sexes, ages, and all degrees of per­sones: soo the Electe are of all sortes, ryche and poore, hyghe and lowe, weake and stronge, wyse and symple, olde and young what so euer: God accepteth none for hys person more than other. There is neyther Iewe nor Gentyle, manne, nor Woman, nor anye respecte of difference in Rom. 10. Gala. 3. Gods election: and therefore the electe may well bee called the Worlde. The thyrde reason is, for the dignitie of the Electe, not onely for the analogie of the name which in Greke and Latin, [Page 20] signifieth cleane and pure, so well as the worlde where as in deede the worlde is corrupt, and sub­iect to vanitie for mannes fault: and onely the elect are pure and cleane, whose filthe is clensed with the bloud of the vnspotted Lambe of God, and so by good proportion, may be called the worlde: but also for that the worlde was euen made for them, although they be the least part of the worlde, yet they be the best part of the world, euē the choyce of god: whom though the world dispise, & be vnwor­thy of them, yet are they before God, & in dede, the very heires and lordes of the world. So saith S. Rom. 4. Paul, of Abrahā, the father of the faithful: Quod sit futurus haeres mundi, that he shold be the heire of the world: and so sayth he also of al Gods people: 1. Cor. 3. Omnia vestra sunt, All thyngs are youres, whether it be Paul, Apollo, or Cephas, or the worlde, or lyfe, or death, or things present, or things to come, al are youres, and you are Christes, and Christe is Gods. For as Christe is the heire of all the worlde, so are the Elect coinheritours with him: In considera­tion of whiche dignitie Saint Paule rebuked the Corinthians, for going to lawe before Heathen 1. Cor. 6. Iudges, abasyng them selues vnder the worlde, beyng the Iudges of the worlde. Knowe yee not (sayth he) that the Sainctes shall iudge the worlde? If the worlde then shall bee iudged by you, are yee vnworthye to iudge the smallest matters? Knowe yee not that wee shall iudge the Angels, how much more than matters worldely? The spirituall manne 1. Cor. 2. iudgeth all thyngs, and is iudged of none. For in dede he only hath the true iudgement of al things, [Page 21] and knoweth howe to rule and order them, howe to take them, howe to forsake them, howe to loue them, how to hate them, how to esteme them, how to despise them, howe to vse them, howe to refuse them: He vseth that that should be but vsed, and enioyeth that shold be enioyed. For this difference Vti & Frui, Sainct Augustine sayeth, is euen the Lbi. 1. D [...] doct. chri­stiana. ground of all our lyfe and doctrine. This doo not the wicked, they vse that they should enioye, they enioy that they shold but vse: & therfore whatsoe­uer the wicked vse, enioy or haue, they ar but thee­ues and robbers, it is none of theirs: but proprely and duely belongeth to the sonnes of God. And therfore for this cause also may the elect be called the world. Then soloweth it, that there is no con­trarietie in these propositions, God by his eternal wil and purpose would, that the world should not perishe, but haue Eternall lyfe, and yet that nei­ther al creatures, nor al mē, nor the wicked world­lings shoulde escape perishing, nor haue eternall lyfe, sith the elect of God may for these iust causes be called the world that only shall not perish, but haue eternall lyfe. This restraint of this word the world (for the elect of God out of this worlde) not considered, diuers haue staggred at this and suche other sentences, and fallen into greuous errours. Origen stombling at this blocke fell fowly in the myre, affirming, that all men shoulde be saued at the lengthe, yea the dyuels in Hell and all, but that was too grosse an errour. The scripture (as I haue noted already against the Papists) is ma­nyfest to the contrarye. After him came Pelagius, [Page 24] wyth a fyner inuention, who hearyng here, that the world shoulde be saued, and considering with­all how farre this terme the World doth firetch, euen to the wycked, destitute of all grace, and to euery man in general: imagineth that God with­out all election or choyce of one more than an o­ther, wold simply haue al men alyke to be saued, & that al men haue alike free will, election, and iud­gement, to choose whether they will be saued or no. This doctrine being a very plausible doctrine to the itchyng eares of manne, tickled wyth the pride and loue of his owne freedome and abilitie, was by and by so snatched vp for a iewel, that al­most there was no part of Christendome that had it not, yea that was not so infected with sutche a spice of it, as neuer could be puld out since: Nor al­most any doctoure, except Saincte Augustine, but hadde some smacke thereof, hauing bin the moste of them in theyr youth Philosophers, and of Pla­tos and Aristotles principles sucked oute theyr er­rour. Yea Saincte Augustine was a whyle him selfe blemished therwith, tyll afterward he came to more sounde knowledge, and espied the dryfte and daunger of this erroure, and then hee passed all the Doctoures herein, that eyther were in hys tyme, or wente before him, or any that hath succeeded hym. Myghtyly confuted he Pelagius generalitie by the Woorde of GOD, shewing howe this sentence, and all sutche other, are not absolutely to bee vnderstoode of euery manne in the worlde, but so that they maye agree with the other places, whyche doo clearely sette oute [Page 21] Gods election, and reprobation, GOD would 1. Tim. 2. all menne shoulde bee saued, that is to wit (say­eth Sainct Augustine) none shall bee saued, but whome God would shoulde bee saued. God wold all menne should be saued. All men (sayth Sainct Augustine) that is, Non de singulis generum, sed de generibus singulorum, not euery man, but men of euery sorte, withoute respecte of person, place, tyme, dignitie, or any other regarde than of hys owne choyce and wyll, euen as he hym selfe hath Rom 9. protested, Miserebor cuius miserebor, et misericor­diam prestabo cui misericordiam prestabo, I wyll haue mercie, on whome I wyll haue mercie, and I wylle shewe mercye to whome I wyll shewe Prouer. 15. mercie. And on the contrary, he created the wyc­ked to an euyll daye, that is, euen vnto damnati­on: hee hated Esau before hee hadde donne good Rom 9. or ill: And Pharaos hearte he ha [...]dened agaynste his owne comaundement. To conclude, on bothe Rom. 9. parts the electe and reprobate, Cuius vult misere­tur, & quem vultindurat, He is mercyful to whom hee will, and whome hee will, hee hardeneth: not that hee delyghteth in theyr destruction whome hee hardneth, or is the author or partaker of their wyckednesse (as the Papistes blaspheme Gods iudgementes, and sclander vs, reuiuyng encrea­sing and mainteyning tooth and naile the errours of Pelagius.) For Gods workes to the wicked are iust and righteouse, and that he saueth some it is hys mercie. Hee myghte haue damned all yf hee hadde woulde: And yf he hadde woulde, without all succour or resistance, we had all bene damned, [Page 24] euery mothers childe. If he had but said the word and wolde, it had benne so vndoubtedly, and then wo worth vs that euer we were borne, as Christ Matth. 26. sayd on the lost childe Iudas. What then? though we had bin vtterly vndone, yet god had done but Iustice to vs all, he had done vs no wrong, wee had deserued it, and he had gotten glorye on his e­nemies, as he did on the diuels and Pharao, but the Lords name be blessed immortally, he woulde not the world shold perishe, he wold the glorie of his mercie should shine aboue the glorie of his iu­stice. Misericordia eius super omnia opera eius, His mercie is aboue all his works. And therfore of his infinite mercie he chose his choise out of the world whom here for the foresaide causes, he calleth the worlde, and in other places are called the electe of god. And thus as he wolde not that euery one shoulde be damned, so he wolde not that euery one sholde be saued. For if he would, not only he could, but al vndoubtedly should haue bin saued. It is an ill argument to reason from the power of god by it selfe to the will of god, or to the work and doing of god, as the Papists do in their article of Tran­substanciation, saying: Can not God make bread his body? can not God make his body go through a dore, the dore remayning whole and shutte? can not god make his body be in many places at once? Ergo he wyl, Ergo he dothe it: This is an insuffi­cient consequence. But to reason from the will of God, to the power of God, is a good argumente. To reson from the power & the wil of God, to the effect and worke of God, is a necessary sequele, as [Page 25] appeareth by this argument: Whatsoeuer God can do, and wil doo, that shalbe done: but God can and will saue all men, ergo all men shall be saued. This is a right argument, but this is a manyfest false conclusion, for then none shoulde be damned: But the Scripture sayth, many shall be damned, as before is proued: Then the conclusion is not true. but the falshod of the conclusion in a formall argument, commeth of some falshod in the premis­ses, Ex veris p [...]ssunt nil nisi vera sequi. The maior is so euidēt true that none can denie it, except he wil denie god himself, then the falshod is in the minor. the minor was this, God can & will saue all men. Here the whole resteth on these two wordes, can and will, that God can do it if he would, is out of controuersie, then must the lot light on this word will: To say therfore it is Gods wil that al men should be saued, is a false principle. But thus say the Papistes, and wrest the woordes of God, to denie his eternall purpose of election and repro­bation, the Papists therfore make an euident lye of God. For if god wold, Voluntati eius quis resis­tet? who could resist the will of God? could all the power in the world? could all the Diuels in hell? could man, could we our selues? can any creature in heauen and earth, defeate the will of the Crea­tor of Heauen and earth and all things in it? Can the pot alter the potters will? and shall we saye then, man can frustrate Gods wil? Let vs see for example an instance hereof. Saule that afterward was called Paule, was a naughtie persecuter, a blynde Pharisey, and an enimie of Christ and his [Page 26] religion and of iustice deserued damnation, and God could haue damned him if he had wold, but God woulde not that this his enemie shoulde be damned, but haue eternall lyfe. This purpose in God, was determined before Saint Paule was borne, as he saith of him selfe Elegit [...]os in eo &c. Ephes. 1. he chose vs in him, before the foundations of the worlde were layde. When the tyme came, accor­ding to the saying, Quos elegit, vocauit) that Saul Rom. 8. whom God had chosen, shold be called, then wold God cal Saule, & make him Paule. Saule wold not be called that way. No, how proue ye Saule would not? His purpose was euident to the con­trary, his letters, his cōmission, his iourney was to make hauock in the congregation he breathed out (saith the text) threats, [...] euen his breath did blowe hostilitie. Veniamus ad eius primordia. Vi­deamus Saulum saeuientem, spectemus furentem, spectemus odia anhelantē f [...]nguinem (que) [...]. &c. Let vs come saith S Augustin) to the very begin, Aug li. 50. Homili [...]r. Homili. 17. nings of him: Let vs see Saule cha [...]ing, let vs looke on him raging, Let vs behould him breathing hatred yea thirsting bloud. This was the way that Paul wēt, for as yet his waye was not Christ, what had he in his hart? what but mischief? Then is it euident that Saule was not willing: yet for al that God was willing: whose wil toke place, Sauls wil or gods will? Let vs see the combat betwene these contra­ry willes: sodeynly God strake Saule downe, he coulde haue striken him downe to hell, but so hee would not, but rather lyft him vp to heauen: he strake him blynd in his bodily eyes, and hee was [Page 27] blynde in the eyes of his mynde before: he coulde haue blinded him with the Sodomites, with the Egiptiās, with Elimas, with the reprobats blind­nesse of the soule for euer: but he would make him beeing blinde to see: He called him, Saule, Saule, Act. 9. quid [...]e persequeris? & Saul was streight cōuer­ted: if Saule had had his wil, Saule had not ben conuerted: but God had his wil & Saul was con­ [...]erted, and of vnwilling Saule was made a wil­ling Paule, not because it was Saules will, but Psalm. 117 bicause it was Gods will, A Domino factum est istud, it was the Lords doing not Sauls, & there­fore is wonderful in our eies. Saul was willing I graūt, but not of him self, he was made willing of vnwilling, as he him selfe confesseth, Deus est Phil. [...]. qui operatur in nobis velle, euē that we haue a wil it is God that worketh it in vs: For otherwise a colt is not more vnwilling to be broken, than we are vnwilling to conforme our will to God. And therfore (saith Christ) Nemo potest venire ad me, Iohn. 6. none can come to me. excepte my father will first draw him, & if God stretch out his hand, to draw, who can pull it in to resiste? God the father hath drawne his choise, brought them to Christ, geuen them to him, and put them in his hande, who shal Iohn. 17. now take them out of his hande? None (saith he) shal take them out of my hand, & why? bicause I wil lose none of those that thou hast geuen to me. thē the wil of God is not that all in general shuld be saued, but those whō he hath chosen: Secundū propositū voluntatis suae, according to the purpose of his owne wil, secundum consilium voluntatis suae, Ephes. [...]. [Page 28] according to the councell of his owne will, secun­dum Rom. 9. beneplacitum voluntatis suae, according to the good pleasure of his will, and not accordyng to the will of man, Non est volentis, it is not of mans willing or mans nilling, for whom he wil he ma­keth willing, although they will not: and whom he will not, they can not be wyllyng, and if they would, their will were nothyng. But here they would slippe the coller with a shift of descant, by distinction of the will of God, and make in God two contrary willes, antecedentem voluntatem, & subsequentem, a former will and an after will, imagining that God by his former will woulde haue all men without any choice saued, and gy­ueth euery man freedom of will and grace a like, whereby he may choose whether he will be saued or no: And so (say they) are to be vnderstode these Ezech. 33. 1. Tim. 2. sayings: God wold not the death of a sinner, God would that al men should be saued, God wold the world shold not perish, but haue eternal life, God would Ierusalem shold not be destroyed, but cal­led Matth. 23. it to repentaunce, as the henne clucketh her chickens. Al this would God (say they) by his for­mer will: but when he seeth how some would not, Et tu noluisti, Man was vnwilling and froward, Psalm. 17. thē cū peruersis peruerteris. God wold by his later wil be as backward as they, be froward with the froward, and take his wil and graces from them, and frame his will only to those, that he seeth wil be willing. Cum bonis bonus eris, he will be good and willing to the good and willing, and be as to­warde as they are towarde. And this wil is his [Page 29] after wil (say they) & those that he willeth by this after will, they are the Elect of God. But what blasphemie is this to the Maiestie of Almightie God? What a diuision is this in God? Is not God vnitie? Audi Israel deus tuus vnus est, Neare Exod. 6. O Israel, thy God is but one God, yea is vnitie it selfe: there is no doubling, there is no diuersitie in God: Ego deussum et non mutor, I am God, and Malach. 3. I am not changed. And yet is this their Schole­mens knurkle depe diuinitie, to make God go for­ward & backward, to determin a thing, and to re­uoke it, which had ben a shameful matter, euen to the heathen, Medes & Persians. And shal we make God to say the worde, and eate his worde? to giue a thing, and take a thing, little children say, This is the diuels goldring, not Gods gifte. Are Gods Rom. [...]. gifts with repentannce? no sayth S. Paule, the gifts and vocation of God are sutche that he can not repente hym. God is not sutche an vnconstant God, to will a thing, and afterwarde to be vnwil­ling in the same thing, he wil and he will not, this is boe peepe in dede, Seest me and seest me not, is there sutche daliance in God? Or is there such vn­aduisednesse and imperfection in God, and that in the weyghtiest matters of all? or doo the Papists think there is a God, and dare thus write of him? or doo they not worship a God of their owne ma­king like them selues, for what is more vnconstāt and vnaduised than man? more altering and fickle than mans will? And shall Gods wil depende on mans will? Nay, they were best make man God, and God man. What a mutable god, an vncon­stant [Page 30] God, an vnconsiderat, an vnaduised, a not for casting God, do the Papists worship? it is not God, it is an Idol. it is not our God, the true li­uing & eternal God, for he is the same Heri hodie Hebr. 13. Exod. 3. 2 Cor. [...]. L [...]c. [...]. ipse & in s [...]cula, he is sum qui sum, he is he in whō, is not, est et non, sed est in illo est, he is he A pud quē non est transmutatio nec vicissitudinis obumbratio. with whom there is no yea one while and nay a­nother while, no to day one, yesterday▪ another, no was and shal be this and that, no alteration, no change, no turning, no had I wist, no repentance, thes things are in man, Sed non est deus vt homo, quem propositi aliquando paeniteat. the iudgement will and purpose of God is eternall and all one as he him selfe is one and the same for euer that hath in his euerlasting iudgemēts, elected those in the world, whome he would not to perish, but to haue eternall life, & hath refused all other in the world, that they should not haue eternall life but perish. the will of God can not be contrarie to it self, nor repent it self, nor amend it selfe, but whatsoeuer God hath willed, euen as he hath willed it, shall vndoubtedlye bee perfourmed. And whatsoeuer hee wylleth, it is moste perfecte, iust, and righte­ous. Why then (say they) howe satisfie you these fore sayde sentences: where these allegations of Gods will stretche to all menne, and yet all menne shall not bee saued, thoughe God woulde haue all menne saued: Doth not this she we a manifest al­teration in Gods will? excepte yee will saye that man can frustrate Gods will: Nay welbeloued, it is not we that say so, but they, it is they that of [Page 31] this interrogatiue, Nō potest saluare te sine te? can not God saue thee without thee? do make an affir­matiue Non potest saluare te sine te. God cannot saue thee withoute thee. It is they that make Gods will to depende on mannes wyl: It is they that will tye Gods wyll to causes in manne, and yet to man will giue free will, bynding Christ and letting Barrabas go free: but as they see not the miserable bondage of mans wil, which S. Paule Rom. 8. saith, helde him captiue vnder the lawe of sinne, so they shewe, howe muche lesse they see the will of GOD, whiche the more he hathe reuealed to Psalm. 13. them, and they see it not, they shewe them selues to haue eyes and see not, to bee euen blyn [...]ed of God, and repreb [...]te, and what so [...]uer they prattle of Gods wyll to other, that it stretchethe not to them. For were they not wilfull blinde herein, S. Augustines sober distinctions aboue rehersed▪ on this worde Omnes, All. myght haue suffised them by restraining all, to all degrees and sorts of men, not to euery particular man, that is manifest sh [...]l not be saued. Neither deuised S. Augustine this distinetion of his own head, as they do theirs, but considering the circumstance of the place euen the 1. Tim. [...]. text doth giue it▪ For where as S. Paul had wil­led Prayers and supplications to be made for all men, chiefly for Princes and those that are in au­thoritie, that we might liue a quiet life▪ in al god­linesse & honestie vnder them, to proue that no sort and degree of men is excluded from prayer, he in­ferreth this reson: For, god wold al mē to be sau [...]d. what meaneth this illatiō here? but as who shold say: For there is no state or degree amōg men, but [Page 32] is capable of the state of eternall life: and therfore pray for al: as this is a playn and true vnderstan­ding and no cauillation, so the other of S. Augu­stine is also a true and easie exposition, by conuer­sion of the sentence, to inferre the meaning therof: God would all should be saued: that is, none shuld be saued, but whome God would should be saued: and all that God wold should be saued, shall be sa­ued, for his will shall not be hindered: not that he would euery body to be saued. Neyther is this so farre fet an interpretation, but that our selues vse it commonly. As if I would say, All men go from England by shippe to Fraunce, must this needes inferre, that euery man goth by ship to Fraunce? This schoole master teacheth all the Children in the towne, must it nedes follow, that euery childe in the towne is taught of him? who will not re­not restrayne this word, All, in this and all such o­ther sayings, to all sutch as go thether, to all such as are taughte, and not to all simply and to euery body? These expositions then of Sainct Augu­stine, or rather of the texte it selfe, and of our com­mon phrases, beeing sufficient to any that is not disposed to wrangle, bothe to confirme Gods elec­tions, and to proue no alteration in Gods wil: yet if these wolde not satisfie them, why shoulde they not rather admitte that distinction of Gods will, whiche the auncient and godly learned Fathers vsed of Voluntas signi, and Voluntas beneplaciti, the will of the signe, and the will of the accep­table pleasure of GOD, then to deuise such a for­mer and after will, as maketh contrarietie, infir­mitie, [Page 33] vnaduisednesse, repentance, and alteration in the nature and will of God: and all to wreste Gods will to take awaye Gods election. For al­though God wold so farre as the signe stretcheth that euen the reprobate shold be partakers of the worde and Sacramentes, that are the sygnes of Gods Churche, euen so well as his electe, which is a great good will of God vnto thē: And though he would they should receaue diuers graces ther­by: yet followeth it not, that euer God woulde, that hereby they shoulde bee inheritours of hys gracious fauour and euerlasting glorie. In this distinction is no variablenesse, for God euer knew who were his, what he woulde do, how he wold do that he purposed to doe, to whome he woulde and he would not do it, howe farre it should take place in these, and howe farre in those, and as hee willed: for euer so it was, so it is, so it shalbe, so it must be, none can alter nor defeat his will, what­soeuer he wil, His will be doone in earthe as it is in Matth. 6. Heauen, his wil be blessed for euer & euer. Amen.

Wel say the Papists, how true soeuer this doc­trine be, it is a perillous doctrine to be taught vn­to the people, ye ought not to preache it. and why so? since it is truthe, Truthe neuer shames his mayster, Truthe wyll euer preuayle: and what shoulde we teache in matters of saluation but the Truthe, and all the truthe, and nothyng but the truth? Wold they haue vs teache lies like them? or would they haue vs to conceale the truthe in so weighty a matter, and so necessary to be through­ly knowen, as the causes of our saluation? Why [Page 34] God the Father reuele it, and his prophets endite it? Why did Christ so openly and playnly preache it, and his Euangelists and apostles put it in wri­ting? to be couered with a bushell? or to be setin a Matth. 5. candelstick? doth God giue vs that that wil brede more hurt than good, more peril than profit? sure­ly they blaspheme God that so saye, eyther of this or any other doctrine in the scripture. Omnis scrip­tura diuinitus inspirata, It is written by the very [...]. Tim. 3. finger of God the holy Ghost, not only to enstruct vs, but to confute them. They say it will breede nothing in vs but desperation or presumption, but they she we a greate desperate presumption in them selues, thus impudentely to sclaunder the worde of God: although (were it not the veritie of God) they were the more to bee borne withall, bycause they measure it by their owne doctrine: they that be in hel, think there is no other heauen. The Papists thynke this doctrine to breede pre­sumption or desperation, bycause theirs dothe so. Doth not theirs bring a man euen to the pit brink of desperation, that maketh a man alwayes mys­trusting lest he shalbe damned? What an anguish and torment of mind is this? As the Poets feigne how the Egle alwayes gnaweth Prometheus his hearte: as Sisiphus is punished still to roll vp the restlesse stone that alwayes falleth downe the hill againe: so that man can neuer quiet his mynde, hanging euer betwene dispaire and hope. Is not this the very porche of hell? and yet they say, we muste all our lyfe stande in this doubtfull perple­ritie, neyther can wee haue any assuraunce of the [Page 35] fauoure and loue of GOD. And this is al their doctrines consolation. Who would haue thought that the Papistes are so neare H [...]ll and Despe­ration, as this Doctrine bryngeth them vnto? But no meruaile, As they brewe, so they muste drynke: as their clothe will stretche, so lette them make it. They stande vppon the merites of man: They brewe oute of the Cesternes of mannes Ierem 2. Iohn 4. Gen 3. Rom. 13. puddles, and lette goe the fountayne of ly [...]e: they clothe themselues with fygge leaues, and theyr owne workes, and refuse to put on Iesus Christ: They leane to a broken stycke, to a rotten reede: Alas what is more feeble than is the force of manne? Wee haue heere the deepe dytche of perdition to leape ouer, whoe woulde not, ha­uyng hys fyue wyttes, be a [...]rayd to stay hym selfe by a rotten reede? Who woulde not thynke that it is impossible, that the reede shoulde sustayne the peyse of his bodye? Hee muste needes falle in, ouer heade and eares, whych dare aduenture hymselfe and haue noo stronger staye. Thys is the cause of the Papistes contynuall doubte. They seeke to leape ouer the dytche of Helle in­to Heauen, by the staffe and staye of theyr owne Merites. This is (GOD wote) but a weake staffe to make sutche a leape wythall: And therefore somme wyser than some, distruste this staffe: But not so wyse to seeke the true staffe, tunne vppe and downe after all the Merites of manne that canne bee deuysed. They heare of a Masse, and of the force thereof, and thyther [Page 36] they runne. They heare of trentals of great force, thither they run. They heare of a Pilgrimage of more force than that, and thither they run. They heare of a pardon come fresh from Rome, and thy­ther they run. And although the pardon promise neuer so mutche, yet we must be shreuen, and still doubt this is not inough, and that is not inough, and so ar neuer setled, doubting whether we haue done inough or no, whither we haue goten a staffe strong inough or no, to leap ouer the ditch, bicause we measure al by mans works: which when al is done that we can doo, is but a weake sticke, and a very rotten reede to lean to. And hereof springeth al this continuall doubting. Non est pax impijs di­cit Esa 48 Dominus, they may well saie, peace peace, and crake of worldly peace, but in their harts and con­sciences, whiche peace passeth all vnderstanding, The wicked (sayth the Lord) haue no peace at al, but continual warre and turmoile, euer misdoub­tinge that they shall be damned, and is not this a doctrine of desperation? now if any do trust here­vnto as (alas the pitie) thousands of simple people did, sith the ditche is so deepe and dangerous, sith the staffe so weake and brittle, sithe the burden of his body and soule, laden with so many sinnes, so ponderous, were not this very presumption, to make the aduenture? mighte he not well say, haue ouer, and lye in the mydst? and well wor­thye for his foolishe presumption. And what is all their Doctrine but presumption? To infringe Gods election for mans election, is not this pre­sumption? To disable Christes ryghteousnesse [Page 37] to enhable their owne, is not this presumption? To embarre the grace of God to establish the me­rites of man, is not this presumption? to embe­zel, and rob the people of part of Gods sacraments for their Priests estimation, is not this presump­tion? to make more sacraments than God made, and alter those that God made, is not this pre­sumption? to chalenge Gods worde for vnsuffici­ent, to set vp traditions of men for necessary Doc­trines to saluation, to make them equal, and exalte them aboue Gods word, to make them selues iud­ges of Gods worde: to take Gods worde away and hide it vnder a bushell, to sclaunder and raile on it, and in the end to dare presume to burn it, is not al this presumption? to aspyre to be equall to Kings and Princes, to clime aboue them, to tread them down, to take their scepter, crowne, sword, authoritie, Realme, people, and allegeance from them, and stirre their subiects to rebellion, and o­ther princes to warre on them, is not this yet pre sumption? to presume to forgeue sins, to cōmande Angels: to make theire maker: to sitte in Gods owne seat, to claime Christs authoritie, titles and office, is not all this yet presumption? what is pre sumptiō if these things be not? These these, wel­beloued, are the doctrines of presumption, yea it were to impudent presumption to denie them to be presumption. As for the doctrine of Gods eter­nall election, is Gods owne doctrin, that can not presume: Nothing is higher thā he, nor any thing higher than it, and therefore can not be the Doc­trine of presumption. The wicked may presume, [Page 38] (I graunte,) to abuse it, eyther by to unreuerente consyderation, or by dryuyng it an other waye then to the purpose GOD hathe sette it oute, or by to curious searchyng the deapth and causes thereof. Qui scrutatur Maiestatem apprimetur à gloria, Hee that searcheth the Maiestie of God, Prouer. 25 shall bee oppressed with glorie.

Plinie too curiously searchinge oute the causes of the fiery flames of the Hill Vesuuius, his vy­tall sprites were stopped, with the piercyng ayre of the sulphure, and so hee perished for his curio­sitie. The flie that flittereth too neare the flame of the candell, burneth her selfe. The manne that with too ententiue and staryng eyes, be holdethe the bryghte beames of the shynyng Sunne, dim­meth his syghte, and make the hys eyes to wa­ter: Howe mutche more then shoulde wee hurte oure selues, by abusyng euen this heauenly Doc­trine? Wee graunte it maye bee abused, and that it is abused, but nothing like the abuse of the Pa­pists, that not only presume to abuse it, and deface it, but would take it cleane away, bicause it is de­rogatorie to theire abuses: but what is there, that the wicked will not abuse? thoughe a Bee sucke Honnie out of a floure, yet all that a Spider suc­keth out of the same, be it neuer so wholsome, tur­neth to venome: A cholerike stomacke will turne good iuyce into choller, a good stomake to good nutriment. A frowarde persone will misconster euery thing, suspecte ill by euery bodye, marre e­uery tale in the reportyng, and make the worste [Page 39] of the beste. But Charitas operit multitudinem 1 Pet 4. 1 Cor. 13. peccatorum, Charitas non est suspicax, Charitie iudgeth the best wher she knoweth not the worst, and of the worste, shee makes the best shee can. A snake will shewe her kynde, and stinge euen her bringer vp. An ape will be but an ape, and shewe ye but an apishe touche, and thoughe yee clad her in cloth of golde. And the wicked will still be wic­ked, and abuse all the good gyftes of God. Sil­uer, golde, pearle and stone, when will the wyc­ked not abuse them? strengthe, healthe, authori­tie, beautie, wit, wisedome, knowledge, are not all these things subiecte to the wickeds abuse? what is not thrall to vanitie by theyr abuse in the whole worlde? doo they not abuse the Blessed worde of God, yea God him selfe, yea and them selues also? what, shall not these thinges there­fore be had nor vsed of the godly, bicause they be a­bused of the vngodly? yes, euen bicause there is an abuse of them, it arguethe there is and ought to be an vse thereof. we muste take the vse, and not take awaye the thyng for the abuse. Thys doc­tryne beeyng ryghtlye vsed, is so farre from anye inducemente to dispayre or presumption, that it is the moste excellente Triacle that canne bee receyued to expell the vyolence of bothe these poysons: there is no suche medicine, but maye bee so euell geuen or taken, that it maye worke a con­trarye effect: but take the medicine as it should be taken, and no wise or learned man wil disalow it. The Corinthians dyd so vnworthely receaue the [Page 40] Lordes Supper, that they eate and dranke theyr [...]. Cor. 11. owne damnation. And for this cause many were sick and weake among them, and many died: shal none therfore receaue it? yea shall it not be offered to all? so, many abuse this doctrine of Gods elec­tion and reprobation, euen to their owne damna­tion, shall we not therfore receaue it at al? yea had not all the more daunger the more nede to knowe howe to receyue it rightly? The Papists snatche at the ensamples of those that haue hurt them sel­ues by it, and alledge gladly against vs what in­conueniences may ensue hereof, but they tell not of the good that cōmeth of it, and howe many are confirmed in their faith therby: where as the euyl is not of this doctrine, but of the diuell, and their abusage. Euen as Christe him selfe is an offence and stomblyng blocke, an occasion of warre and Matth. 22. Matth. 10. persecution, not of himself, but by the wickeds not taking, or mistaking of him. This doctrin rightly taughte and so receaued, firste sheweth vs what of our selues we be, children of wrathe, enimies of God, an heape of sin, deseruers of damnation, and euen a worlde of wickednesse, we are the worlde. This consideration is terrible, and woulde bring vs in deede to desperation, if it wente no further, but it goeth further, it sheweth vnto vs the com­fortable sight of Gods mercie that hath taken vs out of the world, and made vs inheritours of ano­ther worlde. Neither that this matter hangs in doubt, but is already certainely doone and rati­fied, in the booke of life Gods eternall purpose, that cannot be changed: Nowe for me to doubte, [Page 41] that cannot be changed: now for me to doubte­whether I am one of this choise number or no, I haue no sutche cause, lest of all to thinke, I am one of the reprobate, and so dispaire. I learne no sutch thinge by this doctrine, neither ought I to iudge my self at all, mutch lesse before the time of iudge­mēt come, and then let Chryst be my iudge, in the meane time, I haue good cause to hope the beste, where I know not the worste: for I haue Christ on my side, & if he be with vs, who can be against vs? Christ iustifieth, who can condemne? And for warrant of Christ, I haue his word and Sa­cramentes, I heare them, and receaue them. And Christ hath sayde: Qui ex Deo est, Verba De [...] au­dit, propterea nos non auditis, quia ex Deo nō estis, Iohn 8. In whiche wordes, he not only comforteth me by an infallible token that I heare his word, which reprobates doo not: but also confirmeth my fayth in this Article, that I heare it bycause I am of God. I am not of God bicause I heare it, for then myghte I haue cause to doubte, if my beeing of God depended on my hearyng: but my beeyng of God is grounded on him, and therof springeth my obedience of hearing his worde, to bee a witnesse to confirme me that I am of God. Yea & I [...]ecken so muche the more that I am of God, that the di­uel tempteth me to despaire. He saith to me, Thou art of the number of the damned: and although in the secrete iudgements of God, he know no more than I knowe, no nor so mutche, bycause I feele Gods spirite testifying to my spirite, the assurance of Gods fauour: Yet bicause he assayleth me with [Page 42] this most sharpe temptation: I knowe he is mine enimie, and he being mine enimie, I know I am none of his. I am Gods, betweene whome and 2. Cor. 6. Belial there is no conuention, but enimitie and tentation. Now then he thus assayling me, as I feare him not, being in the hande of Christe, and thence can not hee, nor all the diuels in hell fetche me, I reason boldely, out of the hande of Christe, that the diuel my tempter is a lier, and was from Iohn. 8. the begynnyng, chiefely when hee speakethe his owne, but this is his owne, when he sayth I am damned: from whence hath he it, he is not Gods counsellour: therfore it is his owne deuise, & euen therfore it is a lie, and it being a lye, it foloweth, then am I the elect childe of God to be saued. And thus his temptation, driueth not me to despera­tion, but makes me so much the more surer of my saluation. But now that the diuell can not doo by desperation, he assayeth by presumption. For euen thus he assaulted Iesus Christ, first to driue hym Matth. 4. to dout, whether he were the sonne of God, in his fauour or no, and to make him feare that he should perish. Wherin, when he preuayled not, but was ouerthrowne, euen by this confidence, that wee ought to haue of the prouidence of GOD: then hereon he tooke occasion to tempte Christ by pre­sumption: That where he certainly assured hym selfe to be the chylde of God, and so depended on his prouidence, that he knewe hee coulde not pe­rishe: Upon this, woulde the diuell haue drawne hym to presume, & by presumption of the certen­tie of Gods protection, to haue hurled downe hym [Page 43] self hedlong, and forsake the meanes of descending downe, that God hadde appoynted. But Chri [...]te confuted him, saying, Non tentabis dominum [...]eū tuum, Thou shalte not tempt the Lorde thy God And euen thus, when he can not by this doctrine breede wanhope in vs, as he dothe to somin [...], and the Papistes woulde bring vs all to the ner [...]e dore by, of continuall doubte, then he sturreth vs vp to presumption: that if we bee chosen alreadie, and our names enrolled, the matter purposed and ratified, and can not be changed, then needest thou not feare to doe what thou wilte, to liue as thou lust. What nedest thou take paynes? why suffrest thou affliction? what nedest thou to praye? why sholdest thou go to sermons? what nedest thou do any good? why ensuest thou not thy pleasure? why liuest thou in nede? why killest thou not thy selfe? thou art sure of Heauen alredy, and shalt streight ways be in glory, whatsoeuer thou lust to do: thus doth the Deuil tempt the children of God, euen by this holsom doctrin: & many that ar amōg vs, but 1. Iohn. 2. not of vs, Ex [...]erūt è nobis, sed nō fue [...]ūt è nobis, for if they had bē of vs they wold haue cōtinued with vs. These whom the diuel setteth on this hil top, hee maketh in dede to presume, as he himself once did, & plucketh thē down hedlōg into al mischief, as he himself was hurled doun into al misery▪ this he doth I grant: and herein the Papists sar true & that he doth it by occasiō of this doctrin, I ar [...]ūt also, but that this doctrine is the directe [...] hereof, that is euen more than the deuels [...] ­tiō the Papists malicious s [...]lāder of this doctrin. [Page 44] Was the fast of Christ, the directe cause of the di­uels temptation? and yet here on the diuell picked his occasion of tempting Christ. There is nothing ordeined of God to so good purpose, but the diuell will seeke occasion therby to worke some euil suc­cesse so farre as he can: But let him tempt as hee Matth. 4. Luc. [...]2. Iob. 1. [...]. Pet 5. did Christ, let him sift as he did Peter, let him buf­fet as he did Paule, let hym stryke as he did Iob, let him go roaryng lyke a Lion, as he doth about vs all: Christe shall driue him away, Peters faith shall preuayle, yea the gates of hell shall not pre­uaile Matth. 16. 2. Cor. 12. again [...]e it, Gods vertue in Paule shall be stronger in infirmitie, Iob shall neuer let go thys trustie saying: Etiam si interfecerit me, sperabo in eū, Iob. 13. Although he kill me, yet will I truste in him. And al we that haue this firme belefe of Gods election shall neuer bee confounded, Spes non pudefacit. Rom. 5. Rom. 8. What shall we say then to these things? If God be on our syde who can be agaynst vs? who spared not his sonne, but gaue him for vs all to death, how shall he not giue vs all things with him also? Who shall laye any thyng to the charge of Gods chosen? it is God that iustifyeth, who shall condemne? It is Christe whiche is dead, yea or rather whiche is risen agayn, who is also at the right hand of God, and maketh in­tercession for vs: who shall separate vs from the loue of Christ? shall tribulation or anguishe, or persecuti­on, or famine, or nakednesse, or perill, or sworde? as it is written: For thy sake are we killed all daye long, we are counted as shepe for the slaughter: neuer the lesse in all these things we are more thā conquerors, through him that loued vs: For I am persuaded, that [Page 45] neither deathe, nor life, nor Angells, nor principali­ties, nor power, nor things presēt, nor things to com, nor heighth, nor depthe, nor any other creature, shal be able to separate vs from the loue of God whiche is in Christ Iesu our Lorde. And shall I now feare the sclander of a rayling Papist, to driue me from this houlde and fortresse, builte on the worke of Gods eternall election, founded thus in Iesus Christ? go now Papist, and sclander this doctrine to be presumption, to be the neglecte of all vertue, to be the inticement to all vice and licentious ly­uinge. Thou lyest Papist, it is but thy sclaunder, it is but the Diuels temptation. And euen as be­fore in the temptation to dispaire, so now, euen for his temptation and thy sclaunders, I ground my selfe the faster thereon, I will spit on my fingers and take better holde on the mercifull election of God than I did before, hurling awaye all brittle sticks and rotten posts of mans merits, and leaue only to the myghtie bulwarkes and strong bat­tlements of Gods eternall purpose of my salua­tion. Neyther shall I fall downe headlong, ney­ther tempte I God, for trusting to his mercie: for I know, he that hath ordayned me to the ende of eternall lyfe, hathe ordained also the meanes for me to go thether. And as I thank hym hartly for the one, so I will (by his grace) obey him humbly in the other: looke what soeuer hee commaundeth me, his grace I truste shall not be in vayne in me, but make me able to doe all good workes, to the glory of him that hath electe mee: Haec est spes mea reposita in sinu meo. Go, go, now, sclandering Pa­pist, [Page 46] and say this is presumption. But let the Pa­pist go, and let vs here set downe our firste stan­d [...]d, againste the tempting Deuell, against the wicked worlde, against the tremblinge fleshe, a­gainst the sclandering Papist, and stay our selues on this first parte, Hic murus aheneus esto, Lette this be a brasen wall vnto vs (that all theire gun­shotte shall neuer batter downe) the eternall pur­pose of almightie God, before the foundations of the worlde were layde, that the worlde, (not the wicked worldlings, nor euery particuler mā in the world) but the elect of god, y ^• he hath chosen out of the world, shold not perish, but haue eternall life.

The Seconde parte.

THe seconde parte that I deuided this treatise into, is to consider the cause of this Gods good­nes towards the world: a passing great benefite is this of God, that he wold not suffer the world to perish, that we ar trāslated from death, we shal 1. Iohn. 3. not be damned: but a farre more passing benefit is this, that he hath translated vs from death to lyfe that we shal not only not perish by damnation, but Collos. 1. haue lyfe, and that eternal. To the which benefit; no worldly blessings of god, nor al the riches & fe­licity of the whole world, is cōparable. For what shold it profite me to win all the world, and lose Marc. 8. myne own soule, or what shold I geue to redeme my soul withal? From whence then proceded this surmounting goodnes of almightie God vnto the world, was there no cause mouing him thervnto▪ yes verily & that a great cause. Here the Papists, [Page 47] chiefly the Scholemē, labor meruellously to serch out the cause that moued God, to bestowe on the world this excellent benefite of eternal life: wher­in, so it be done reuerently, according to the maie­stie of sutche a matter, their trauell were not disa­lowable, but whē they presume to go beyōd their bounds to curiously: no meruel if they be striken as 2 Reg. 6. was Vzias, for his vnreuerent presumptiō to touch the arke of god. Whē they go quite an other way, whē they seke the causes there, where the causes be not, when wil they finde the cause thereof? but mistake the cause: as the blind Sodomites coulde not finde Lots dore: as the blynded Syrians were Gen. 19. 4 Reg 6. mis led to Samaria, and euen like the blinded Hob, runne vp and downe about the house, catching at euery thing commeth next to hande, crying, this is it, that is it, wearying them selues, & neuer fin­ding the cause in dede therof. Semper discentes, nū ­quā 2. Tim 3. autē ad viā veritatis peruenientes▪ always lear­ning, but neuer attaining to the way of the truth: bicause thei take Nō causas pro causis. no causes for causes, which is the gretest error in Philosophie that can be, mutch more in this high mistery of di­uinitie, and the causes of Gods doings, that pas­seth all mannes Philosophie. The Philosophers say, nothyng is thoroughly knowne, whereof the causes are vnknowne: and to know eche thing by the causes of it, is the true and perfect knowlege. Herin they said true, but alas, their selues neither knewe the thinges, nor the causes of them, they neyther knew them selues, nor God: we must not searche then the cause hereof by Philosophers: [Page 48] and yet they did as muche as carnall men can do: but Animalis homo non percipit ea quae sunt Spiri­tus Dei, the fleshly man perceyueth not those thin­ges, that pertaine to the spirite of God. Here Si­monides was at his witts ende, and required res­pite: Here Anaxagoras poynted vp to heauen with his finger, but he coulde tell what it was in hys heart. Here Democ [...]itus eyes so lette him that hee put them bothe out. Here Cato cried, Mitte arcana dei coelum (que) inquirere quid sit: here Socrates durst affirme nothing but this one thing, that he knew nothing: Heere Aristotle confesseth he hadde but owles eyes: And shall wee then make his meta­physiks good diuinitie, as our Scholemen (more blynde than those phylosophers) did, to confirme this matter withal? but they haue so rooted them in the diuinitie of their god Aristotle, that they can not lift vp themselues from themselues, to search this cause of Gods benefite in God, from whom it proceedeth, but will seeke in them selues to fynde the causes of it. Lette vs looke on them therfore a litle, and see how busily, or rather howe bussardly they looke in them selues to fynde oute the cause thereof. For if they ransacked well all corners in themselues, they shuld fynde many a slouenly cor­ner, and a full sluttish house: many a fylthy synke of durt, many an heape of dust raked vp, many a rotten post, many a foule copweb, many an adders nest, and euen a caue of Cacus, a Cerberus denne, a foule carrion of the body, a fouler horrour of the soule, fr [...]ught with sinne and wretchednesse, how soeuer lyke a Phariseys cup, like a painted sepul­cher, [Page 49] it carrie an outwarde countenance. But doo they not se this in serching them selues? or if they see it, howe can they abyde the syght thereof? nay verily, they se it not. Ther is a beame in their eyes called Philautia, selfe loue, and this little preatie moate dothe so hinder their syght forsoothe, that they see no suche thing, nor smell any such stench, they are so acquainted with it, nor fynde any suche fault in themselues, neyther is that the thing they seke for: and therfore, although they sawe it, they let that alone, and passe by it with the Priest and the Leuite, as though they sawe it not: but they Luc 10. seeke for the contrary. What merite, what ver­tue, what cause is in them selues, wherefore God should bestow this so great a benefite vpon man. No doubt there is a cause in man (say they) wher­fore God did thus vnto man. He sawe some thing in man, that moued him thervnto. peraduenture we haue founde the cause euen here. had not the worlde done some good turne to God, and so gifte gafte, one good turne asketh another, clawe me, clawe thee, the worlde might haue done so muche for God, that God was indebted to the worlde: he coulde not but euen of his Iustice, Merito digni vel condigni vel congrui, By the merite of dewty or worthinesse or congruitie, requite the world with this benefite: Stoode the case thus betwixte the worlde and God? for then here is cause inoughe in man: no (Papist) the case was nothing so nor so. Nō ex operibus quae fecimus nos, not of the works that we haue wrought, Non secundū opera nostra, 2. Tim. [...]. not acording to our works, Ex operibus legis non [Page 50] iustificatur omnis caro, no flesh shalbe iustified no not by the works of Gods law. for why, ꝙ erat le­gi 2. Tim. 1. Rom. 3. Rom 8. Rom 4. impossibile, The la we could not performe it, it wrought but wrathe in vs, and encreased our sin, bicause we were sinners & coulde not fullfil it, and therefore became gi [...]ty and accursed by it. If God then should worke by iustice, Domine quis sustine­bit? Psalm 126 Lorde who should abide it? we had not done any good to him before at all, that he shoulde re­compence. Quis prior dedit illi, et retribuetur ei? Rom. 11. Who gaue him ought aforehand that he shoulde make him retribution? in a pitifull case were we before he vouch safed for to choose vs: wilt thou see what thou wast before God chose the, either for a­ny thing in thy parents, or in thee, euen from the first houre thou waste borne? Looke the sixteenth chapter of Ezechiell before cited. The woorde of the Lorde came vnto me, saying: Sonne of manne, Ezech. 16. cause Hierusalem to knowe h [...]r abhominations and say: Thus sayeth the Lorde God vnto Hierusalem, thine habitation and thy kinrede is of the lande of Canaan, thy father was an Ammorite, and thy mo­ther an Hethite: and in thy natiuitie when thou waste borne, thy nauell was not cut, thou waste not washed in water to soften thee, thou wast no [...] salted with salte, nor swadled in cloutes, none eye pitied thee to do any of these things vnto thee, for to haue compassion vpon thee, but thou wast cast out in the open fielde, to the contempte of thy persone: in the day when thou wast borne, and when I passed by thee, I saw thee polluted in thyne owne bloud, and I sayde vnto thee, when thou waste in thy bloud, [Page 51] thou shalte liue, euen when thou waste in thy bloud, I sayde vnto thee, Thou shalte liue. Lo the pickle that euen the Churche and choyse of GOD was in, beefore the Lorde dydde choose her. If thou sayest, yet peraduenture hee dydde thys for her frendes sake, shee came of good parentage, and was well allyed to those whom God hyghly fa­uoured, and to whom God made a great promise, to be good to them, and to theyr seede after them, True in deede, hee dydde so: but yet (in this re­specte) see howe hee renounceth thys for anye cause also, and vpbraydeth to her euen her fa­ther and mother, and all the whole stocke shee Ezech. 16. came of. Thou arte thy mothers daughter that hath caste off her husbande, and her chyldren: and thou arte the syster of thy systers, whyche forsooke theyr husbandes, and theyr chyldren: youre mo­ther is an Hethite, and youre father an Ammorite, and thyne elder syster is Samaria, and her daugh­ters that dwelle at thy lefte hande, and thy yong syster that dwellethe at thy ryghte hande is So­dome, and her daughters. And as more sharpe­lye in Esaye, hee callethe the Iewes, the seede Esai. 1. &. 57. of the wycked, corrupte chyldren, the sonnes of Witches, the seede of the adulterers, and of the whore, rebellious children, & false sede, the egges of the Aspis, the webbes of Spyders, the gene­ration of Uipers, boasting in vaine of Abrahams parentage, who himself also before he was called, Gen 12. Iosu. 24. [...]sa 59. Act. 7. was an heathen, was an idolater, till God rede­med and called him: and therfore neither they nor [Page 52] he had deserued this benefite of eternall lyfe, that God dyd purpose to them. What then was the cause that moued God herevnto? was not this the cause therof? that although they had done no such good turnes to God, by dutie or cōgruitie to moue him to recompence, yet they had not offended him nor displeased him: And therfore God mighte the easyer be induced to bestow this benefit on them? But had not euen the electe of God offended God? Rom. 5. were they not of olde Adam. In quo omnes pecca­uerunt, in whom all haue sinned that came of him? are they not fleshe, and what ar [...] the deedes of the Gal. 5. flesh? Manifesta sunt opera carnis &c. The dedes of the flesh are manifest adultery, fornication, vnclean­nes, Rom. 3. want ōnes, Idolatrie, witchecraft, hatred, debate, emulation, wrathe, contention, sedition, heresies, enuie, murder, drunkennes, gluttonie, and sutche like: What then (saith S. Paul) are we no more ex­cellent, no in no wise. for we haue already proued that all both Iewes and Gentils are vnder sin, as it is written, there is none righteous no not one, there is none that vnderstandeth, there is none that seeketh God, they haue all gone out of the way, they haue bene made altogether vnprofitable, there is none that doth good no not one: their throte is an open sepulcher, they haue vsed their tongs to deceyt, the poyson of aspis is vnder their lippes, whose mouth is full of cursing and bitternesse, their fete are swifte to shead bloud, destruction and calamitie are in theyr ways, and the way of peace they haue not knowne, the feare of God is not before their eyes. Peace Paule for shame, what a number of horrible vy­ces [Page 53] reckenest thou vp here? Was this the case of all men before Gods callyng? These things seme Rom. 3. to be spoken of the reprobate, is ther no differēce? there is no difference, for al haue sinned, & are depri ued of the glory of God, Haec fuistis saith S. Paule Rom 6. euen of the electe. Fuistis serui peccati. ye were the seruants of sinne, Exhibuistis mēbra vestra, ye gaue Gal. 3. your membres to vncleannesse & iniquitie, to com­mitte iniquitie. To conclude, the Scripture hath shut vp all vnder sinne, then is not this the cause neyther, that God purposed to bestowe this bene­fite on the worlde: yet peraduenture for all this ther might some good qualities, some Pura natu­ralia, some goodnesse of nature, lie hidden in man that all the worlde seeth not, but God sawe, and therfore, (for al these outward vices, yet for those inwarde vertues sake, hee woulde not suffer the worlde to perishe. Ye know he wold not haue de­stroyed Gen. 18. Sodom and Gomorrhe, had there bin but ten good men in all those fiue cities, but two good men in a towne. Now perhaps he sawe ten good qualities, or two good qualities, in man, and ther fore woulde not suffer the worlde to perish. Were there not some suche qualities? no sutche quali­ties, no sutche goodnesse at all in manne. If there had, S. Paule shoulde haue espied it, hee sought narrowly and could finde none at all. Non habitat Rom. 7. in me, hoc est in carne mea bonum, I know (sayth he) that in mee, that is in my fleshe (hee meaneth the vnregenerate man) dwelleth no good thyng. No grapes can come of thorns, nor figs of briers. Matth 7. Luc. 6. An ill tree can bring foorthe no good frute, sine me [Page 54] nihil potestis facere, without me saithe Christe ye Iohn. 15. can doe nothinge, for the purpose and election of God is in Christ. Elegit nos per lesum Christum in Ephes. 1. sese, He chose vs in him self through Iesus Christ: so that before the calling to this choise, there is no kynde of good thing in man to moue God to it: no we can not conceaue one good conceyte. Animalis 1 Cor. 2. homo non percipit, the naturall man perceyueth not Gods things, Factus est similis iumentis et com Psalm. 48 paratus est illis. Hee became like vnto beastes, and was compared vnto them, Sicut equus et mulus in quibus non est intellectus, Euen as the Horse and Psalme. 31. Mule that haue no vnderstāding. In such a beast­ly plight was man, for so much as vnderstanding any goodnesse, no not so much as thinking which is lesse than vnderstandyng. Non sumus idon [...]i ex nobis ipsis cogitare quicquam, s [...]d si aliquid idonei 2. Cor. 2. sumus id ex deo est: We are not able to think any thing of our selues, as of our selues▪ but our habili tie is of god. well yet for al this, that we could not so muche as thynke him any good, yet peraduen­ture we thought him no harme, we bare him no ill will, we were not his enemies, and therfore per­chance he was the sooner moued to saue vs: Nay, thou wast euen the very enemie of God, Cum ini­mici essemus, when we were the enimies of God, Rom. 5. the conspiratoures with Sathan, the children of wrath, bearyng in vs euen the lawe of rebellion, Ephes. 2. fighting against the sprite of God, and leading vs captiue to death, suche enemies and traitours we Rom. 7. were to God, and therfore this was no cause that moued him thervnto. Wei yet peraduenture, this [Page 55] came not so much of our selues, as by noughty in­ticement and yll companye, seducyng vs: of our selues wee mighte at leaste haue some good incli­nation and procliuitie, if wee hadde bene able to haue followed and perfourmed it, whiche GOD seeing, it might bee a preparatiue to moue God, to put to his healping hande to ours. Was there no sutche cause to moue him? no sutche cause. I graunte he was seduced by Sathan at the [...], but he so fully and freely assented to him, that we in oure temptations, can not poste of the cause to any other, and put it as Adam dydde on Eue, [...] as Eue did [...]n the serpent, but euery man is t [...] [...] ted when he is drawne (sayeth Saincte Iames) Iacobi 1. away, by his owne concupiscence. For by the firste assent to the Serpente, the whole nature of man body and soule is so infected with syn and enemi­tie to GOD, that affectus carnis inimicitia est ad­uersus Rom. 8. Deum, Euen the affections and desyre of Rom. 7. the fleshe is enemitie againste God, For it is not subiect to the law of God, neither in dede can be, affectus peccatorum vigebant, The affections of sinne ruled in my members: euen the lust and con­cupiscence, the froth of synne, and synne it self, yea the law of synne. Not only the dedes of man are syn, nor the words only are sinne, and answerable to accompt, Quomodo potestis bona loqui, cum si­tis Matth 12. mali, Howe canne yee speake that is good, youre selues being euyll? neyther only the thou­ghtes are synne, Cogita [...]io stulti peccatum est, The Poue [...]b [...] thoughte of the foole is sinne: but also the place [Page 56] from whence they come is euen a sinke of sinne. Ex Matth. 15. corde exeūt cogitationes malae, The euel thoughts come from the heart, the heart is stonie, the heart Ierem 17. is vncleane, the heart of man is wicked and vn­serchable: the Lorde sawe that the wickednes of Gen. 6. man was great in the earth, and al the imagina­tions of the thoughts of his heart were only euel continually, the imagination of mans heart is Gen. 8. euel euen from his youthe. wher is any inclinati­on Psalm. 13. here of man to God? no, Prorsus inutiles facti sunt▪ They were altogether made vnprofitable. What sir? I beseeche you, litle children and all? [...] the infants sucking at their mothers brests? a [...]acke poore babes, put ye thē in the nūber? what haue they done? what haue they trespassed that ye make them sinners also? Quae culpa (saith Pigghi­us) ꝙ peccatum possit esse animae adhuc innocentis & Pigghius de origin. peccato. recens nati paruuli. &c. what fault, what sinne can there be of the innocent soule, and of the litle child newe borne? who for that he hathe not receyued the vse of reason, and the facultie of freewil, is not yet vnder the law, nor can be obliged by any law, whereof he may be made a transgressour. But as this is a most false errour, & the cleane distruction of the Christian faith, so is this a most true prin­ciple, that what soeuer they be yong or olde, Deus conclusit omnes sub peccato, God hath shut vp all vnder synne, neyther vnder the sinne of an other only, and not of theyr owne synne, but of Adams theyr first father imputed vnto them. Naytheyr sinne is euen their owne sinne, In quo omnes pec­cauerunt, In whom all haue sinned: neyther is al Rom 5. [Page 57] sinne to be measured by age of man, or wil of man or reson of mā only, but Peccatū est iniquitas ( [...] 1. Iohn. 3. saith S. Iohn) sinne is the swaruing from Gods law, whiche sithe it bindethe all mankinde, and none, not regenerat in Christ, are answerable ther­vnto: it followethe, they muste nedes be sinners, old or yōg, bicause without regeneration in Christ not Adam only himselfe, of whome we came, but all th [...] whole subst [...]nce, externall and internall of mankynd, is so infected & defiled with sin, that no thyng but God c [...]n clense it, Quis potest facere mū ­dū Iob. 14. de immundo cōceptū semine. nisi tu qui solus es, Who can make a clean thing of a thing that [...] ceyued by foule s [...]de, but only thou that art alon [...]. There is none cleane beefore him from sinne. Ne infans quidem vnius diei. No not the infant that is but one day olde, [...] that is lesse than a day olde, while he is yet in his mothers wombe. Ecce (saith Psal. 50. Dauid that was an holy prophet) in iniquitatibus cōceptus sum, & in peccato cōcepit me mater me [...], Beholde (sayth he) I was begotten in wickednes and my mother conceaued me in sinne. Was Da­uids father an hoorehunter, and his mother an harlot? Was Dauid a bastard and misbegotten? no suche thyng, he was the lawful sonne of I sat. Ruth 4. Why then, is the acte of matrimonie sin and wic­kednesse? no suche thing neyther, thou sinnest not 1. Cor 7▪ if thou takest a wife, sayth S. Paule, and if a vir­gin marie, she sinneth not, yea mariage is honora­ble among all men, and is a bed vndefiled. Howe Heb. 1 [...]. was then Dauid gotten and conceyued in synne? For so the he came of sinful seede, euen the sede that [Page 58] begat and conceyued Dauid, was corrupt & staynd with synne: And as the seede was, so was the chylde, Quòd natum est ex carne caro est, What Iohn. 3. that is borne of fleshe, is flesh, of Adam, is Adam, of a thorne is a thorn, of a brieris brier, of a crab, is a crabbe, and euery thyng yeldethe fruite after his owne kynd & qualitie. And therfore of a sinful father, the chylde is borne a sinner, euen the fyrst day and moment the chyld is born, yea a sinner be­fore it is borne. Well (say the Papistes) admit all this in old and yong were sinne, yet I trust ye wil make a distinction of sinne: all sinne is not mortall synne, Is no syn [...]ne venyall? If there be, perad­uēture then the worlds synnes were not so great, as that they deserued to perysh [...] for their synnes, and so myghte the eas [...]yer b [...]e forg [...]uen, bycause theyr sinnes were veniall. Nay Papist, this hel­peth thee not, no more than thy other shiftes. For although we graunte, nor [...]uer denyed, that there is distin [...]tion to bee made of synnes: of the why­che some bee originall, some bee actuall, some be in thoughte, some be in worde, some be indede, some be of negligence, som be of wilfulnesse, some be of ignorance, some be of malice, some be more heynous than other some sinnes be, yea and wee admit also this distinction of mortal sinne and ve­niall synne, yet admit wee it not in suche sort as the Papistes do, that thys difference is in the na­ture of synne, whereby any is veniall, as though it were bycause it is lesse synne, therefore it shold bee veniall. For be it more, or be it lesse, or of what sorte of synne so euer it be, if it be synne, it is mor­tall [Page 59] in the nature of it, and deserueth no forgiue­nesse, but euen death for recompence: For with­out all distinction sayde GOD to Adam, When Gen. 2. soeuer thou eatest thereof, thou shalte dye. And from hym it hathe followed, that Vnius delicto Rom. 5. omnes mortui fumus, By Adams offence we are all deade. Per peccatum introijt mors, Death e [...] ­tred Rom. 6. Iohn. 8. by syn: and therfore Stipendium peccati mors est, The rewarde of synne is death. For why, it came from the dyuell, Qui fac [...]t peccatum ex dia Rom 8. bolo est, and the diuell is a murtherer from the begynnyng: and therefore yf yee liue after the fleshe, Moriemini, yee shall dye. Neyther is thys to bee vnderstoode of horrible synnes onely, but euen Affectus carnis mors est, The affection of the Rom 8. fleshe is Death also. Neyther is thys to be elu­ded, as thoughe the Apostle spake onely of a bo­dyly and temporall death, but hee speaketh plat and playne of condemnation. Iuditium quidem Rom 5. ex vno in condemnationem, The faulte came of one offence vnto condemnation. And agayn: The faulte came on all menne to condemnation.

Why then (saye the Papistes) shall all menne bee damned? And where is then youre Uenyall synne? Forsooth euen it followeth at the harde heeles: Gratia autem ex multis delictis in Iusti­ficationem, Rom. 5. But the grace is of manye offen­ces to Iustification. Heere are manye offen­ces named, and all deserue damnation, but they become Uenyall, yea they hynder not Iustifyca­tion. How commeth thys of theyr owne nature? [Page 60] nay, but by grace, by fauour, by the gifte of God, and not by the nature of the sinne, in which respect all stande in the state of damnation. But to those that are in Iesu Christe, nihil est condemnationis, Rom. 8. there is no damnation vnto them: not that the sin or sinner deserued this, but for that they haue re­ceaued the attonement made by Iesus Christe.

Yea, but dydde not God (saythe the Papist) forsee that they shold receyue Christ, and although they were all sinners, and subiect to damnation, yet did not he foresee that they wold repent them of their sinnes, and become faithfull, and amende their ly­ues when hee should call them: and peraduenture therfore he wold they should not perishe, but haue eternall lyfe, euen bicause he foresaw they shoulde become good men, although they were euill. Nay Papist, this is no cause no more thā the other: nei ther their workes presente, neyther their workes to come. For the scripture simply comprehendeth all workes, whether they be past, or they be pre­sent, or they be to come. Vocauit nos Deus vocatio­ne 2. Tim 1. sua sancta, non ex operibus nost [...]is, sed iuxta pro positum suum, God called vs wyth his holy cal­lyng, not by reason of our workes, but according Gala. 3. to his purpose. Neyther are wee iustified by the the woorkes euen of Gods law, In l [...]ge nemo iu­stificatur apud Deum, neyther saued hee vs (sayeth S. Paule) for the workes of our righteousnesse. Tit: 3: If then, we are neyther saued nor iustified, nor cal led, for our workes, shall wee thinke we be chosen for our workes, when Gods choyce is before hys calling, his calling before our iustifying, our iusti­fying [Page 61] before wee obteyne saluation? Naye if our workes be not the cause of our sauing, nor of our iustifying, nor yet of our calling much lesse be they the cause of oure election, whiche was before the foundations of the world were cast. I grant that God foresaw we should do good works, howbeit our good woorkes were not the cause of his elec­tion, but his election was the cause of our good workes. Elegit nos in ipso ante mundi constitutio­nem [...]. [...]. vt essem us sancti & immaculati in cōspectu eius per charitatem, He chose vs in him before the ma­king of the worlde, that we should be holy and vn­reprouable in his syght through loue. Then were not good works to come, the cause of Gods choise made before, but God, that by his election did or­dein them to glory, ordeined them also to do good workes after: And so good workes are not in the cause wherfore, but in the purpose whereto the e­lect of God are chosen. Conditi sumus ad bona o­pera, [...]phes 2. Wee are made of God to doo good workes, Good workes are the fructes of the sprite of God, Gala. 5. Ad [...]. lib. qu [...]st 2 after he hath iustifyed vs. Quomodo enim potest iuste viue [...]e, (saith S. Augustine) qui non fue [...]it in­stificatus? How can he liue iustly, that before hand shall not be iustified? [...] b [...]na opera iustifi­catum non praec [...]dunt iustificandum, They folowe De [...]ide & operibus cap 14 [...] Th [...]ss 2 Rom 9. [...] 13. 1. Cor. 2. hym that is iustified already, but they goe not be­fore him that is to be iustified. Then are not good woorks the cause, but the effects of Gods wor [...]s in vs, He chose vs, he called vs, hee conuert [...]d vs, he gaue vs faith, he maketh vs ayte to do all good workes to the prayse of his glory, and not to me­rite [Page 62] our saluation by them. For (saythe Saincte Augu in Psal. 6 [...]. Augustine, [...] facis opera tua vt glorificeris, hoc prohibuit. Si autem vt Deus glorificetur, hoc iussit Christus, If thou dost thy works for thys cause, that thou mayst be glorifyed, thys Chryst forbad thee: But yf thou doste them that GOD maye be glorifyed, thys Chryste commaunded thee.

These therfore, and all these Papisticall cauilla­tions, that make man, or any thing in man, be it neuer so good, to bee the cause of this good pur­pose of Gods eternall Election to the worldes saluation, are but false Popish fetches and lying vauntes, to establishe theyr owne ryghtousnesse, to deface Gods glorye, and are no causes at all that moued God hereto. Nay soft, sayth the Pa­piste, stay your conclusion: there is one thyng yet behynde. Be it that none of all these are the cau­ses, no not mannes good woorkes, nor that wee ought to woorke to merite saluation thereby, but to set foorth the prayse and glorie of GOD: and that God made all things for his glorie: yet not­withstanding myght this be some cause, euen that hee sawe hee shoulde get glory by vs and by oure woorkes. Neyther myghte this seeme so small a cause, for had he not saued vs, then should not he haue ben glorifyed by oure good workes. What then? Bonoru [...] meorum non eges (sayeth Dauid) Psa [...]m. 1 [...]. Thou haste no neede of my good workes. Maye a man bee profitable vnto God, as hee that is wyse Iob. [...]. may be auaylable vnto himselfe? is it any thyng vn­to the Almightie, that thou arte iust? or is it profy­table to him, that thou [...] est thy wayes vprighte? [Page 63] Can his glory shine no other way but by our wor­kes, or by our saluation? What if all we had ben lost, had he lost any thyng therby? Lost Christ any sparke of hys glorie by the lost chyld Iudas? Lost Iohn 17. [...]xod 9. Rom 9. Psalm 77. God any glorie by the wyckednesse of Pharao? Nay he got glory therby, and so hee doth ouer all his enemies: They hinder not his glorie as they thynke they doo, nor he hath any neede that wee should encrease it, and set it out. And thoughe we had neuer ben borne, he had lost no glorie: and we had vtterly ben loste, he had loste no glorie, and no creature had euer bene made, he had loste no whit of glory: It had ben al one to him, although not al one to vs: for he hath no nede of vs, nor of any cre­ature, but we haue nede of him. To cōclude ther­fore, none of all these are any causes, that moued God to bestowe this benefit on the worlde, that it should not perishe, but haue eternall lyfe, why what is the cause then, is it a causelesse thing? is there no cause of it? Yes verily, and that a great cause. What is that? we haue runne thorough all cau­ses that I thynke maye well bee reckened vp, and you haue denyed them euery one. In deede Pa­pist, thou haste runne rounde aboute the wood, and haste assayed at manye a gappe to enter, but canste not get in, lyke to the olde riddle, What is that that runneth rounde aboute the tree, and ne­uer entreth in? They hadde wonte to say, it is the barke of the tree: but it is a blind Papist, that stic­king only to the trees rinde and barke, looketh al­together on the outwarde apperance of man, and searcheth to fynd in the visyble creature the cause [Page 64] of the highest workes of the inuisible Creator. O saplesse barke of a rotten and frutelesse tree, twise dead and plucked vp by the rootes, when wylte Iud epist. thou be able to fynde out this cause of Gods eter­nall purpose? he that will fynd a thing, must seke it where it is, not where it is not. The Papistes seke this cause where it is not, not where it is. In mā they haue raked metely wel, but ther it is not: they haue sought ouer al the world and euery creature, neither is the cause of Gods purpose to be foūd in any creature, no not in the elect thēselues. Where muste it needes then remayne, but euen in the Creator, the cause of the purpose in the purposer, and only in God himself? and to say the truth, it can not be otherwise. For sithe the purposer is God, and God is agens liberrimum, he can not bee tyed to causes besydes himselfe, for then he were not free, sith Gods purpose is eternall as is hym­selfe without beginning, and al other things and causes haue beginning, then is nothing the cause of Gods purpose, but Gods purpose is the cause of euery thing: For if he had not purposed ought to haue ben, it had not ben: but it is, it is then by­cause he purposed it shold be. To cōclude, sith God is [...] causantiū, & causarum, the cause of al cau­sings, and of all causes: when we here it is Gods purpose so to be, shal we not think e [...]en this pur­pose of god the causer, to be cause sufficient, but we will seke for other causes in the causes inferior, & things that themselues are caused? What absur­ditie were this in man, and what presumption a­hainst god, sith we heare it is gods purpose, and [Page 65] we are not content therwith? Well (say the Pa­pists) be it, the cause be only in God, and not in man nor any creature, that he purposed to bestowe this benefite on the world: yet she we me a cause in god himselfe that moued him hereunto. Why, is not this a sufficient cause of it selfe, that we haue sayd al this while, it was Gods purpose? If this will not suffise thee, what will suffise thee? Shall I say, it is Gods determination? that is al one with purpose. Shal I say it is Gods appoyntmente? this is all one also. Shall I say it is his good wil and pleasure? what is this but in effecte the same also? what shall I saye then that shall contente them? Surely neyther I nor all the world shalbe able to say any thing, that can satisfie a warbling Papist in this matter. For how should we satisfie him, that is not satisfied, with the purpose, deter­mination, appointment, wil and pleasure of God? but he will needes know why God purposed, de­termined and appointed, why it was his will and pleasure. But see euen here, if this will content the Papist, wee haue a further cause expressed in the firste begynnyng of this sentence, Sic dilexit, So God loued the Worlde, Lo, loue is the cause therof: Yea but what made him loue the worlde saith the Papist, nothing? yes, euen bycause hee would vouch safe so to doo. Why sayeth he, this commeth to the former cause, hee loued it, bicause he would: But wherfore woulde he loue it? Here the Papist setteth mee I confesse, neyther will I search, nor can I find any further cause than this: neyther am I ashamed to be so sette of a Papist, [Page 66] that I can go no further, whē I come to the loue & good wil of God: of which if it were so easy a mat­ter to shew a further cause, why was not S. Paul ashamed when he came to the alleaging of Gods will, to crye oute that the Iudgementes of God were vnsearchable, and durste goe no further, af­ter he had alleaged it to be Gods wil: bycause be­yond this cause, he coulde fynde no cause hygher, his fadome coulde reache no further. Heere was abyssus abyssum inuocat, Here was sette the Che­rubin, Psalm. 15. Gen 3. and the flamyng sworde to stoppe the en­trie into this vnsearcheable Paradyse. Here were the boundes of Gods Mountayne Sina limited, Heb. 12. Exod. 19. that the people nor the Priestes, nor any else durste or coulde enter into, but onely our heauen­ly Prophete lyke to Moyses, Iesus Christe, not only man but GOD himself also. And wil a beast, a Papist, a brutishe fleshly man presume to come neare thys mountayn, yea to go beyond the boun­des appoynted? Shall not a dart be cast through him that dare presume thus beastely? What is man that he should not be content when he hea­reth platte and playne it is Gods wyll, but he wil demaund a reason of the same? Iob neuer durste presume thus farre as the Papists doo, yet when in the anguishe of his mynde hee wente beyonde hys reache, The Lorde out of the whyrle wynde Iob 38. sayde, Whoe is thys that darkeneth the counsell by woordes without knowledge? Gyrde vp now thy loynes lyke a manne, I wyll demaunde of thee and declare thou vntoo mee, Where waste thow when I layde the foundations of the earthe? De­clare [Page 67] yf thou haste vnderstandynge, &c. Wylte Iob. 40. thou disanull my Iudgemente, or wylte thou con­demne mee that thou mayste bee iustified? or haste thou an arme lyke GOD, or doest thou thunder wyth a Voyce lyke hym? Decke thy selfe nowe wyth Maiestie and excellencye, and arraye thy selfe wyth Beautie and glorye: Caste abroade the in­dignation of thy wrathe, and beholde euery one that is prowde, and abase hym, looke on euery one that is arrogante, and bryng hym lowe, and destroye the wycked in theyr place, hyde them in the duste together, and bynde theyr faces in a secrete place, then wyll I confesse vnto thee al­so, that thy ryghte hande can saue thee. Thys presumption then, not to bee content wyth the expressed good wyll of GOD, but to searche fur­ther causes of his wyll then hee hath expressed, that is his loue, is euen to make our owne right hande our Sauiour, as the Papistes doo. Let vs therefore be content with this cause of Gods purpose, that it is his good wil, and procedeth of his mere loue, And that his loue is the very and onely cause hereof, as oure Sauioure Chryste hathe sayde, Sic Deus dilexit mundum, GOD so loued the worlde. The loue of God is the cause of the Worldes saluation, than the whyche, what can bee a more notable cause, and more comfortable herein than the loue and good wyll of GOD. But the Papist, whose mouth is not yet stopped, nor hys ambitious mynde conten­ted, groynethe hereat, that all shoulde pro­ceede from the good wyll and loue of GOD: [Page 68] Did not wee (saithe he) loue him before, and then he loued vs? No (Papist) we loued him not, wee hated him, as is already she wed. In hoc est chari­tas, non ꝙ nos dilexerimus Deum, sed quod ipse di­lexit 1. Iohn. 4. nos, Loue consisteth herein sayeth S. Iohn, not that we loued him, but that he loued vs, Prior dilexit nos, he loued vs before, and not we him be­fore: for then were all this in vayne: then were the cause in vs, not in God, then were it no godamer­cie to God that we are saued, but gramercie myne owne selfe, for God requited me but loue for loue. What a pawne checkemate were this to the loue of God? But herein commendat charitatem suam Rom. 5. Deus in nobis, quoniam cum adhuc peccatores es [...]e­mus, God not onely loueth vs, but herein he mar­uellously setteth out the glory and praise of his in­finite loue vnto vs, that euen when we were sin­ners, when we were enemies, he loued vs. The only and whole cause then of Gods purpose to our saluation, is the fauour & loue of God. Wherfore was Iacob preferred before hys brother Esau? Iacob dilexi, I loued Iacob. Wherefore chose he Rom. 9. the seede of Abraham, Isaac and Iacob to be hys people, for any merite of these their fathers which were holy patriarkes? No, Quia dilexit patres Deut. 4. tuos, forbicause hee loued their fathers. Wherfore saith God vnto the Israelites: The Lord thy God hath chosen thee to be a precious people vnto hym Deut 7. selfe aboue all people that are vpon the earthe? The Lorde did not set his loue vpon you, nor chose you, bicause ye were mo in number than any people, for ye were the fewest of al people, but bicause the Lord [Page 69] loued you. Wherfore is the churche of Christe so often called the spouse, the wyfe, the welbeloued Cant 1. 2. 3 Os [...]e. 2. of Christ, but bicause the Lorde of his only loue & mercie chose her? Wherefore was Dauid chosen king from following the sheepe? but bicause hee was a man Secūdum cor meum, euē after the hart Act. 13. of God, that is to say, whom God delighted in and loued. Wherfore was Salomon chosen to sitte in the seate of Dauid before all his brethren? but bi­cause Dominus dilexit cum, The Lord loued him? 2. Reg. 12. Wherfore did Christ choose the twelue Disciples before all other in the worlde? Non vos me eligi­stis, Iohn. 15. sed ego elegi vos, You chose not me, but I chose you: But bicause, (sayth he) as my father loued me, so haue I loued you. Wherefore leaned Iohn on the breast of Iesu, and durst aske him more bold­ly than the other Disciples? but bicause he was the disciple, Quem diligebat Dominus, whom the Iohn 13. Lorde loued. Wherefore are we chosen to be the people of God in the Iewes place? But euen by­cause God hath sayd: Vocabo non plebem meam, Rom. 9. plebem meam, & non dilectam, dilectam, & non mi­sericordiam consecutam, misericordiam cōsecutam, I will call them my people, whiche were not my people, and her beloued whiche was not beloued, and her to haue obteined mercy which had not ob­teyned mercy. Wherfore now that we are chosen of God, are we afflicted? Quos diligit Dominus, Proue [...]b 3. Heb. 12. castigat, The Lorde correcteth whome he loueth. Wherfore can no affliction ouercome vs, & make vs fall from God, as doo the reprobate, the chaffe, Matth. 3. Matth. 13. and seede in the stonie grounde, but the Electe are [Page 70] purifyed in tribulation, as golde in the forneys? In his omnibus superamus per eum qui dilexit Rom. 8. nos, In all these thyngs wee ouercome through hym that loued vs. Wherfore haue we in those afflictions, sutche a confident truste in God, that they shall not hurte vs. Quia charitas Dei diffusa Rom. 5. est in cordibus nostris, per Spiritum Sanctum qui datus est nobis, Bycause the loue of GOD is shead abroade in our hartes, by the Holy Ghost whyche is gyuen vnto vs. Then the fountayne and onely cause of all the grace and fauour that wee receyue of God, is the loue of God. Propter Ephes. 2. multam suam dilectionem qua dilexit nos, Euen for the greate loue that hee loued vs withall. And therefore Christe whyche is the well belo­ued sonne of God, Hic est filius meus dilectus, in Matth 3. quo mihi complacui, Thys is my well beloued sonne in whom I am wel pleased and in whom wee are made also the beeloued sonnes of God, and who hath so loued vs, that hee gaue his lyfe Iohn. 15. for vs, than the whiche, no man can haue a grea­ter loue: hee hath fully declared in the very fyrste woordes of thys Sentence, the very fyrst and principall cause of the Worldes saluation, say­ing, Sic DEVS dilexit, So God loued the worlde, there is no cause hereof in manne, but onely, and all in God. I doo not thys for youre sakes Ezech 36. O Israell (sayeth the Lorde God) but for myne owne names sake. You shall remember your owne wycked wayes and youre deedes that were not good, and shall iudge your selues worthy to haue bene destroyed for your iniquities, and for your ab­hominations: [Page 71] Bee it knowne vnto you, that I doo not thys for youre sakes, sayeth the Lorde God. And as God dothe thys mercyfully vnto his E­lecte, not for any cause in them, but for his owne names sake, The cause is altogether in him, not in vs, so the cause that moued hym, is his mere goodnesse, his infinite mercye, his owne good wyll, and his very loue vnto vs.

What shal we say then to those false prophets that haue so sotted vs in our owne loue, that they haue made vs beleue the cause to be in vs of oure saluation, our pure naturall qualities, our prepa­ratiue workes, oure free will, oure good deedes and satisfactions to bee the cause why wee escape perdition: our merits and our righteousnesse to be the cause why wee receyue eternall lyfe. Our elec­tion to be the cause of Gods election & our loue of God, to be the cause of Gods loue to vs. Nay soft (sayth the Papist) ye tell oure tale amisse, we say not that these be the only causes, neither graūt we that the loue of God is the only cause, but ther are causes in both these parties, God and the worlde: which causes both ioyntly cōcurring together, we are therby saued from perdition & receiue eternal life. We here what they say, but what sayeth S. Paul? These two (saith he) cā not in this matter be compartners, Reliquiae secundum electionem Rom. 1 [...]. gratia Dei saluae factae sunt, si autem gratia, iam non ex operibus, alioquin gratia nō est gratia, The rem­naunt shall bee saued, accordyng to the Election of the grace of GOD: but yf it bee by grace, then is it not by woorkes: For otherwise, grace were not grace. (And so on the contrary parte) [Page 72] if it be of works, then is it not of grace, for other­wyse workes were not works. And the reason is, bicause of the opposition, betwene grace and wor­kes, that the one hath to the other in the cause of Iustification: for although in those that be alredy iustified, workes are not seuered from grace, nor grace from workes, but rather al their workes be graces and gifts of God, as S. Hierome sayeth, Deus in nobis operatur opera ( [...]am omnia opera In Matth. cap. 1 [...]. nostra operatus es domine ait propheta) de eius do­no &c. God worketh all our workes in vs of his gyft, for as the Prophet sayth, Thou Lorde haste wrought all our workes. Yet in this poynt of the causes of our saluation, whether they be altoge­ther of God, or altogether of mā, or ioyntly of God and man together, that is to saye, of Gods grace and mans works concurrent, in this poynt, grace and workes do so disagree, and are become Mem­bra diuidentia, haue such a contrary aspect the one to the other, that they can not here be ioyned with­out confounding them, yea the one taketh awaye the nature of the other. For first grace, which sig­nifieth free fauor and gift (as S. Augustin saith) Gratis datur propter ꝓ gratia nominatur, It is gi­uen De natu­ra & gra­tia contr. Pel ca. 4. freely or gratefully, whervppon it hathe his name Grace: But admitte there can be founde any cause in the partie to whō it is giuen, that by any mean [...]s did deserue to haue it giuen him, then is it not a mere free gift, proceding only of gracious fauour, and so is it not grace. Likewise on the con­trary part for works, To him that worketh, reward (sayth saint Paule) is not giuen according to grace Rom. 4. [Page 73] or fauour, but according to duetie. Hee that hathe wrought for any thing, be it little or much that he hath wrought, so litle & so much, it debarreth from the nature of grace. It is not of mere and free fa­uour, that he hath any reward giuen, for of good conscience, by right and iustice, he deserueth som­what euen of dutie. Therfore if hee wrought any thing in this matter of the cause of his owne sal­uation, he deserueth then somewhat euen of dutie to the obteyning of his owne saluation. Neither let the Scholemen go so gingerly to worke, with theyr threefolde distinction of deseruyng, Merito digni, condigni, & congrui, by the merite of digni­tie, condignitie, & congruitie: descanting by which of these three they shoulde make their clayme, least they shoulde seeme to attribute too muche to manne. A good playne fellowe, that coulde scarse vnderstand these quaint termes, what woulde he thynke, hearing of desert, but that it is plain debt and dutie▪ Yea what could he thinke otherwise? and why should he not clayme for his due, somuch as he deserued for his worke? And doth not saint Paul here, without any such nicenesse, go as plain ly to the matter, and saye if it be of worke, it is of duetie. And againe, Dignus est operarius mercede 1. Tim. [...]. sua, The workman is worthy of his rewarde. He must be payde it, he is worthy of it, it is his dutie, daly not with him in termes, muche lesse tell hym it is free gift, it proceedeth of gracious fauour, of mere loue & curtesy. Thou liest, it is his own euen of dutie, he hath earned it wel and truly: and ther­fore it is not gift, nor fauour, nor loue▪ nor curtesy, nor free, nor grace, but euen playn debt and dutie. [Page 74] And shal we now say that of dutie we deserue he­uen, or deserue some part of our saluation of dutie, & that God is in our debt? This were Iacke sauce in dede, to claime debt of God, to chalenge God of dutie: but thou must nedes do thus, if thou puttest in workes for any part of the cause of thy saluati­on. Neither canst thou delude god on this wise by ioyning these two together, as who shoulde saye, thou wilt not ascribe all to thy selfe, lyke the priest at Masse, but like a good felow, let God haue som part with the. Ha sut [...]le foole, Sim suttle deceued himself, Thinkest thou thus to mo [...]k God? Thou mayst so bleare, and deceiue a blinde Papist. But Deus non irridetur. God is not mocked. no nor any Gal. [...]. that hearken to S. Paule that sayth: These two can not be ioyned togither. The olde bottell wyll holde no new wine, the olde coate will not be pie­ced Mat [...]h 9. Marc. [...]. with new cloth, for so the rent is worse, so the bottels are burst and the wine is spilt. This is an busit matche of mans workes and Gods grace in the cause of our saluation. This is worse than Iu­gum [...]. Cor. 6. ducere cum infidelibus, To drawe the yoake with infidels. This were euen Christe and Be­lial together. For what is man but the child of Be­lial, before God geue him his grace? and wylte thou ioyne mans works and the grace of God to­gither, to be cause of thy saluation? nay, S. Paule hath sued such a diuorce alredy, betwene these two that if thou wilte haue grace to be a doer, grace must be all the doer, farewel works: If thou wilt bring in works, adiew fauor, grace is clean gone. These two cānot be ioyned together in the causes [Page 75] of saluation. For sayth S. Aug. Si vllis bonis meri­tis Aug. in sententijs ex illo de­cerptis. datur, iam non gratis datur sed debita redditur, ac per hoc non vero nomine gratia nuncupatur, vbi mer ces &c. If it be geuen for any good merits, then is it not geuē free, but is of duty rendred, and hereby it is not called grace by a true name, sith that (as the same apostle sayth) reward is accompted not after grace or fauor, but by debt. But if (that it may be fauor, that is to say, free) it findeth nothyng in man, whereunto it may be rightly indebted, whiche is also truely vnder­stode that is said, Euen for nothing shalte thou make Psal. 55. them safe: then truly fauor giueth merites, fauour is not giuen for merits, then fauor goeth before faith it selfe, from whom all works haue their beginning.

To conclude therefore as it commethe not by works alone nor chiefly, so not ioyntlye neither, with the fauoure and loue of God, neither in part­nor parcell, nor any whyt by works at all: for if it shoulde grace is expelled, challenge is made of duty, debt is claimed, reioising is made but not with god: but it commeth all of fauor Gratia saluati Ephes. [...]. estis, yee are saued by grace: challenge dare not be Matt 6 made of dutie, Dimitte nobis debita no [...]tra, Forgiue vs our deseruings: Debt is damnation. Nobis cō Baruc [...] fusio faciei, Unto vs belōgeth confusion of our fa­ces. Vbi est igitur gloriatio tua▪ exclusa est. Per quam Rom. 3. legem, factorum? non, s [...]d per legem fidei, arbitramur enim iustificari hominem per fidem absque operibus legis. Where is then thy reioicing? It is excluded. By what lawe? of workes? No, But by the law of Faith. Therfore wee deeme that a man is iusti­fied by Faith, without the workes of the lawe. [Page 76] If then workes are thus by S. Paul in the mat­ter of Iustification thrust clean out of the dores by the heade and shoulders, shall wee suffer the Pa­pists to bring them in, and shoulder out grace, and the fauour of God in the cause of his election and of our saluation? But needes wyll the Papistes ioyne these two that can not be ioyned, the merits of man and the fauour or loue of God. Now syth they will needes ioyne them together, whether wer it fitter to haue the better ende of the staffe, to be the greater cause of the twain, the cause proce­ding from god, or the cause proceeding from man? a reasonable man would think & say without any studie for the matter, surely the greater cause is in God. Were he not then vnresonable, and too too wicked, that durst affirm the greater cause of our saluation to be in man? Well, what say the Pa­pists to this question? Man shal be saued, why so? Bicause God loues him, as ye haue alredy proued, yea, but answere me precisely to this point, wher­fore thinkest thou God loues him? Forsoth bicause that eyther he is a good man, a iust man, a vertu­ous man, a man that loueth and feareth God, or bicause he foreseeth he shuld so be, and therfore he loueth him. Why then mās goodnes is the cause of Gods loue. But, Vnumquod (que) propter quid, & illud magis, Euery thing, loke wherfore it is done, and the thing wherfore it is done, is greater than the thing that tendeth thereto. I eate my meate, wherefore? To nourishe my bodye: then is the nourishement of my bodye a greater cause than [Page 77] my meat, as sayth Saint Paule, Esca ventri, The 1. Cor. 6▪ meate is made for the belly, and not the bellie for the meate. I take Physicke when I am sicke, wherfore? to recouer my health: the r [...]couery then of my health is greater than phisicke. I laye mee downe to slepe, why so? to rest my bodye, and re­fresh my spirites: then the rest of my body, and the refreshing of my spirits, is a greater matter than is my lying downe to sleepe. I buylde an house, what moueth me to doo suche cost? to shelter and shrowde me from wynde and weather, from heat and colde, from danger and enimie, and to defend and keepe me and myne: then this my defence, is a greater cause than my house buylding is. And euē so, God loueth a man, why loueth he him? bicause he is a good man: then the goodnesse of the man is a greater cause than the loue of God. And thus in conclusion, not onely the greater cause of mans saluation is in man, and the lesser cause in God, but also that little cause in God, is referred to mannes goodnesse also. And so the cause in God is cleane swalowed vp lyke a drop in the sea▪ a beane in a Monks hoode, a mouse in a cheese, nay rather a ciphre in Algorisme, the loue of God in the cause of mans saluation. And yet for fashions sake, the name of Gods loue, of Gods grace, of Gods mer­cie, of Christs merits must be pretended: but when all is done, the woorke of man, is the efficient, is the formall, is the finall and principall cause of mans saluation. As Bonauenture sayeth, that al­though the death and resurrection of Christe, take away our sinnes and iustifie vs, attamen neutri at­tribui [Page 78] potest propriè causalitas iustificationis, habet Super ter tio senten tiarū dist. 19. quest. prima. tamen aliquam causae proprietatem, scilicet per mo­dum meriti interueniētis, ꝓ reducitur ad causam ma­terialē, formalis enim est gratia, hoc est charitas. &c. Neuerthelesse the causing cause of Iustification, can not proprely be attributed eyther to Christes death, or to his resurrection, although it hath some propre­tie of a cause, that is to wit, by the meanes of merite commyng betwene, which is reduced to the materi­all cause, for the formall cause is grace, that is to say, charitie. Heere is a name of grace, but when the name is expounded, it falleth out, he ment not the loue and free fauour of God, but charitie, that is mans loue, the very contrary in this poynt vnto grace and free fauour of GOD. And so mans loue is the formall cause of mannes saluation, but it muste bee called forsoothe the grace of God.

Heere is agayne the Passion and Resurrection of Iesus Christe sayde, to take away synnes, and to Iustifie vs. What can be a godlyer saying and truer than this? Who could find fault with this? Who woulde require more, yf they meane as they say? Why, haue thei then another meaning? What is that? Forsoth the death and Resurrec­tion doth it, but not proprely as any cause therof. Lo here is the cause cleane takē away. nay not so, but it is not a cause properly. how is it thē? it hath yet some propertie of a cause. This is a contrarie tale to it selfe, at lest it hath som propertie of con­trarietie. But what kynd of propertie of a cause, hath the deth and resurrection of Christ to take a­way [Page 79] sinnes and to iustifie man? Forsoothe in this consideration, by the meanes of mans desert and good works cōming betwene, and being a stickler in the matter. But how commeth it betwene, as a small cause? Nay, as the material cause also of his saluation. And so mās charity is the formal cause, mans merits are the material cause, Grace is na­med, The deathe and resurrection of Christe is named, but it is no cause properlie: and if it haue anye propretie of a cause, it is onely by reason of mannes merites goyng betweene. Is not thys a proper doctrine? Whether will not this doctrine presume to goe? Why maye not the Papist say as well that manne is the cause of God, as to say that mannes merites are the cause of Gods loue? Is not the loue of God, euen GOD hymselfe? Quicquid dicitur de Deo Deus est, The Wisdome of God is God, the power of God is God, and the loue of God is GOD. And so Sain [...]t Iohn 1. Iohn. 4. dothe saye Deus est charitas, & qui maner in chari­tate, in deo m [...]net, & deus in eo. God is loue, and he that dwelleth in loue, dwelleth in God and God in him. Nowe if mannes goodnesse bee the cause of Gods loue, is it not then the cause of God also? What is pr [...]de, if this bee not pride? Where is Adam and Eue, that woulde become like Gods, if Genes. 3. they be not here? Where is that proude kyng of Babylon that sayde with Lucifer, I wyll a [...]cende Esai 14. aboue the cloudes, & I wil be like the most high, but in this doctrine? Where is that man of sin [...]e that 2. Thess. 2. would exalt himself aboue all that is called God, [Page 80] if not in this blasphemous presumption of the Pa Rom. 10. pists? Qui quaerentes suā iustitiā stabilire, &c. That seking to set vp their owne righteousnesse are not subiect to the righteousnesse of God. But let this diuelishe doctrine goe wyth the diuell downe the lane from whence it came, and let vs humbly re­ceyue the doctrine of Iesus Christe, that the cause whiche moued God to saue the worlde was onely in him selfe, for his owne sake, for his owne good­nesse and most merciful fauour, for his tender loue, that of his owne accorde & good nature, be vouch­safed to beare the worlde, and not for any cause of goodnesse in the worlde, were it neuer so little a cause. For how little so euer thou ascribest to thy selfe, thou takest from God, thou robbest God of his glory: and of his glorie God is a iealous god, neyther will he part stakes with any other for any part or parcell therof. Oh (sayth the Papist) it is a very little thing, a small modicum that wee re­quire, and modicum non nocet, a litle hurteth no­thing, an inche breakes no square. That is not true, modicum nocet modicum, A little hurteth a litle, yea and that a great deale in this case, wher­in on the one part, God is all in all, & will haue all the glorie of it as right requireth, if he haue not al, he wil haue none. There is no halting betwene God and Baal, no agreement betwene God and 3. Reg. 18. 2. Cor. 6. the diuell, no felowshippe wyth light and darke­nesse. And what is manne else but darkenesse▪ but mancipium Sathanae, the bōdsclaue of Sathan before God lighten and deliuer him. On the other part, the diuel will not bee contente with a little, [Page 81] graūt him neuer so litle in the beginning, as good giue him all, for in the ende he will striue to haue all, giue him an inche, hee will take an elle: giue him but his little toe, he will thrust his foote, his leg, his body after, and seuen diuels more for com­pany, Matth. 12. and the ende of that man shal be worse than the beginning. Obsta principijs, serò medicina pa­ratur, Stoppe therfore the beginnings, otherwise it will be too late to seeke for healpe. Take away the cause, else the effect wil neuer be taken away. Man will euer be proude, and glorie in himselfe, if Ephes. 2. there be any cause of his own saluation in himself: be it neuer so small a worke, or neuer so smal a pre­paratiue or inclination therevnto, he will take to much hart of grasse, and not of grace theron. Nay (sayth the Papist) wee will neuer by Gods grace denie the grace of god: God hath a negatiue voice, he may dash all, we can not be saued without god. But hath not man an affirmatiue voyce? What will ye leaue him then? It is but a little that we require, God wot a very small sparke, and that so ouercouered with the ashes of synne and corrupti­on, that it can neuer giue of it self, any light or heat of a fier, except the ashes be blowne away, & some stickes layd to, to kindle the fyre. And further then this, say the Papists, we willnot as [...]e, sith ye are so importune vpon vs, we demaund at the least but this, that ye graunt man to haue no more goodnes of himselfe, than sutche small sparkes of election▪ free will, disposition, and preparation, as God se­ing them peepe out, and giue but a glimpse vn­der the ashes of synne, with his worde he bloweth [Page 82] the ashes away, and putteth too matter for vs to worke our owne saluation vpon. What, shall we sticke with them (well beloued) in this small re­quest? This seemeth to be but a triste. What po­wer is here giuen to man? When woulde these sparkes make a fire to warme one by, if the ashes were not blown away, and sticks layd too? which inferreth, we can do nothing of our selues without the grace of God. In whiche poyne they say true, but they say not all the truth. For not onely with­out Christ we can not become this good fyre, but also without Christ we ha [...]e no such sparks in vs to begin this fyre withall, for the word of God to blow vpō. But as the wood is his, y ^• he must put to, his gracious gifts: & as the winde is his, wher with he must blowe on vs, his blessed worde and holy spirite: so must the sparkes be his and all, for else we are nothing but euen dead coales & ashes. Except ye speake of suche sparkes of the lustes of concupiscence, as by the diuels blowing, and oure owne laying of sticks togyther, wil of themselues make suche a blase as wyll burne bodye and soule for euer. For the fyre whereby wee be enflamed wyth the loue of GOD came of hym that sayd: I came to bryng fyre into the worlde, and what Luc. 12. woulde I but it should burne? The fyre that decla­red 3. Reg: 18. God to be the lorde and not Baal, cam downe from heauen, there was none in the wood but ra­ther water. The fiery tongs that sate on the dis­ciples Act. 2. heds and warmed theire hartes, came not of anye sparks of their owne, but only from the ho ly ghost. Then is not this that they count so small [Page 83] a request, in any case to be graunted them, both for the falsenesse of the begynnyng, and the inconue­mēce of the sequele of it. For first in the begynning they grounde on a wrong principle, that there is at the least sutche sparkes in man, where as there is no sutch at all in man, whiche as it is therfore alye, affirming that to be in manne that is not in him: so it maketh hym proude of that he hath not. That there is no sutche sparkes of goodnesse in Ephes 2. Colloss. [...]. manne, is euidente. Cum mortu [...] esse [...]is in delictis, when as ye were dead in sinnes sayth S. Paule, speaking of the tyme before God called them. But dead coales are not quicke coales, nor haue any sparke of fyre in them, if they be deade: for other­wise they be not fully dead: But we were dead in sinne, therfore there were no sparkes of goodnesse in vs. If ye thinke the worde, dead, be to straight­ly vrged, and that wee were not fully deade in synne, but halfe dead, as the Papistes wrest that Luc. 10. parable of the man that fell into the theues han­des: then would I aske the question whether we were quickened by Christe or no, but Saint Paule saveth, Viu [...]ficauit nos in Christo, Hee quickened vs in Christe thorough loue, Propter nimiam cha­ritatem qua dilexit nos, Therfore it muste needes folow, wee were euen deade before, neither was there any sparke of the life of grace in vs, before that of his mere loue in Iesu Christ, hee quickned vs. For loke how mutch ye denie the deadnesse, so mutche also yee denie the quickenyng: But the quickenyng is onely of Loue, and in Chryste: [Page 84] therefore besydes thys cause of loue, and besydes Christ, there is nought in vs but death of synne, there is no sparke alyue. And in lyke case for free will, there is no freedom but in Christe, Si filius Iohn. 8. vos liberauerit verè liberi eritis, If the sonne make you free (sayth Christ) then are ye free in dede. But till then, they are held captiue in the snares of the 2. Timo. 2 diuell to do his will, they are seruauntes of sinne, nor can do ought, or will doe oughte, or encline to ought but sinne. And so mutche as yee denie this bondage, so muche ye denie that freedom, whiche Christ hath set them in. Likewise for the filthe of that our naturall vncleannesse wherein we walo­wed, and were so berayed, that euen the cleanest Esa. 64. Ierem. 2. place of vs was lyke a foule cloute, in so mutche that God sayeth, Thoughe thou washe thee with Nitre, and rubbe thee neuer so much with soape, yet art thou spotted in thine iniquitie before mee, Untill wee bee washed with the bloude of Iesus Apoc.. 1. Iohn. 13. Esa. 1. Christe, and then we be cleane through oute, then were our synnes as redde as scarlet, they shall be made as whyte as snow, yea, Et supra niuem deal­babor, Psalm 50. wee shal be made whyter than the snowe, Ephes. 5. or fullers white, sine ruga & macula. without any spot or wrinkle. Looke then how much cleannesse thou attributest to thy selfe, so muche thou deniest the washing of the bloud of Iesus Christ. For it is a good cōsequēce, whatsoeuer was washed clean, before it was washed, it was foule. Whatsoeuer was redemed and made free, before it was redee­med, was captiue. What soeuer was found, be­fore it was founde, was loste. Whatsoeuer was [Page 85] rered vp, was falne. And whatsoeuer was quick­ned, the same was dead before. Then followeth it sithe all these benefites are wroughte on vs: that we were bondsclaues, we were falne, we were de­fyled, we were lost, we were euen dead, we had no freedome, no staye, no cleannesse, no knowledge where we were, no life in vs before. This then is a false assumption, that they would so sayne haue graunted vnto them, and therfore in no case to bee assented vnto. Neyther is the sequele hereof so small and tryf [...]ing a thing as here to haue it gran­ted, they woulde seeme to make it. It is a paltrie matter (say they) a very little thing, and in a man­ner nothing that wee require. If it bee so small a matter, why do they so earnestly desire it? why cō ­tende they so harde for it, and in no case will let it go? Would they haue vs relent to thē, that stand in the defence of the glory of God, and wil not they relent to vs in so small a matter, y ^t belongeth only to the glorie of man? Wherfore thinke ye do they thus? Late [...] anguis in herba, There is a Snake in the grasse, a padde in the strawe: surely there is a greater matter in it than they pretende, or we are al aware of. Nay (say they) here is neyther snake nor adder. No is? out of dout it is ex genimine vi­perarum, Matth. 3. of the generation of adders, for so saint Iohn hath statly told vs. Wel, yet it is but a little one, a yong adder, ye nede not be so afrayd of it y­wisse, it can not sting ye, oh, kil it not, it is a prety worm: nay, kill it for Gods sake, it is a mischie­nous worme. And though it can not sling now, yet saith S. Paule, Ven [...]num aspidum sub labijs eorū, [...]. 3. [Page 86] the poyson of aspis is vnder the tong of it, if it liue it will proue a firie serpent and sting the Israelite Nume. 21. euen to death. A yong cubbe can play pretily like a litle whelpe, it will not bite, the henne may goe by it, it wil not hurte one chick, O it is a pretie foole, Alacke who woulde kill it? but for all that kill it say I, else it wil kill chicken, hen, cock and all, and it may come by them: yea not only the olde Foxes but the young cubbes wasted the Lordes Uine­yard. And therefore sayeth God, Capite nobis v [...]l­pes Cantic 2. paruulas Catche vs these yong Foxes, and suf­fer them not, neither only the yong Serpent and the cubbe, but also euen the yong chyld of the Ba­bylonian, the very infante of concupiscence. Oh softe, what will yee doo? Staye youre hande, it is a sweete babe, kille it not, kyll it not, sayeth the Papiste: Kyll them euery mothers chyld, say­eth Dauid. Happie is the manne that taketh their Psalm 136. Esa. 13. children, and dasheth theire braines againste the sto­nes, Unhappie then is the Papiste that saueth them, and pitt [...]eth the deathe of them, as Saule did Agag, and loste his kingdome for his laboure. 1. Reg. 15. Lette vs not therefore through foolishe pitie, that destroyeth a Citie, relente herein to the Papiste, but crucifie, mortifie, kill the olde manne, and all Rom. 6. Gal 5. Rom. 6. Rom. 8. the lustes of the fleshe, for they are noughte but Inimicitia aduersus Deum, Enemitie against God, and can doo noughte else but synne.

And yf there bee any breathe lefte in thys chylde that olde Adam hath gotten of concupiscence, it breatheth nothyng but the lawe of Rebellion a­gainst the lawe of the minde, euen in the Saintes [Page 87] of GOD, if there be any sparkes suffered, it may breede a perillous daunger. A greate blase and sore fire maye come euen of one sparke: Ensam­ple, Lette but one sparke fall in a barrell of Gu [...] ­pouder, see what a flashe yee shall haue, and all of one sparke. Beware therefore of grauntyng the Papistes so mutche as one sparke of good­nesse in the cause of our saluation. For of this one sparke whatsoeuer shall arise, muste bee ascribed to this sparke, as the originall of all, be it neuer so great a fire. It neither came of the wind, although the winde encreased it, neither of the layer too of the wood, though he ministred the matter: nor of the wood it selfe that burneth, for that is but the matter whereon the fire dothe woorke: but all the fire waxe it neuer so big, came of that little sparke of fire. So all the goodnesse that is in manne af­ter his callyng, sprang of this sparke of goodnesse before his callyng: onely GOD is made here but the blower of the bellowes, or the wood carier, and layer of the styekes together (a meane office for God) whereby as we say, sutche a man made the fire, when in deede the first sparke was the ve­ry maker of it, so they gyue God the name of ma­king & causing al our goodnesse: but in very dede that goodnesse was caused and made of that fyrste sparke of goodnes, that the Papists imagin to be in our selues before God called vs. What a wic­ked doctrin is this? that thus ascribeth al to it self, and nothing to god in the causes of our saluation, except it be such seruile offices in healping to kin­dle the fyer, as wee our selues woulde disdayne, [Page 88] and wold put the meanest seruāts we haue, to do. But suche doctrine, such effect it wrought. For out of this wicked roote haue sprong infinite horrible errours. Out of this sparke so great a flame hath risen, as hath mounted vp to suche an height, that the Papistes say they can do all that God cōman­deth. Which thoughe it be a moste false blase and crake of their owne righteousnesse, The iuste man sinneth seuen tymes a day, and when we haue done Prouer. 24 Luci. 7. all that we can doo, wee are vnprofitable seruaunts, yet how shall we now extinguish this stame? had it not ben better to haue quenched it, when as they saye it was but yet a sparke? But will it heere goe out, or stinte and goe no further? Nay rather this stame of pryde aryseth greater, mountyng so farre aboue all the woorkes of erogation, to the woorkes of supererogation, that they boa­sted they could doo more than euer God comman­ded. Which hath giuen suche a counterfeyte blase of holynesse (the angel of darknesse transfiguring himself lyke an angel of light) that all the candels 2 Cor. 11. on Candelmasse day gaue not half such a light, as the Popishe Uotaries, & their Uoluntarie works did giue. Wherby all these mischieues and thou­sandes mo did spring, the grace of God was defa­ced, Gods word it selfe was burned, the Priestes woorshipped god with strange fire, or rather God himself was quite abolished, and Idols worship­ped in his sted [...], the bodies of the Saintes of God the temples of the holy ghost were with this fyre cruelly consumed to ashes, the rage whereof so kindeled▪ that the sparkles haue flowen ouer all [Page 97] [...] neuer so perfecte frendship is like vnto it.

We reade of notable neighborly loue in stories. The Heathens lymited thys loue to them that dwelt next them: Neyther they only, but we also doo apply the name of neighbors to them that dwell nere vnto vs. And indede a very greate com­moditie it is, to haue an honest neighbour dwell by a man, & no lesse ann [...]yāce to be matched with an ill neighbour: In so mutche that the olde Ro­mains when they made a sale or let out an house, among the chiefest cōmendations that the seller wold set it out withal, or the bier wold require or esteme it for, this was always one by name, whe­ther it had a good neighboure adioyning to it or no. For no smal benefits ensue of neighborly loue. But the scripture comendeth a neighbour to vs in an other sense▪ euen for the [...]rem man and stranger to me, that I am no kyth nor kinne vnto, nor ac­quainted wythall, nor is my countrey manne, yea though he be my enemie, yet because he is a man as am I, hath in him the image of god as I haue, hath a soule as well as I to be saued, whatsoeuer he be therfore, he is my neighbor. Ensample: The parable of the Samaritane, what a neyghborly Luc 10. parte hee shewed to the Iewe, and euen the same affection of neyghborly loue is required of vs. It is a greate loue that God here requireth: Diliges Matth. 19 proximum tuum sicut teipsum, thou shalte loue thy neyghbor as thy selfe: This word, as thy selfe, is a great matter, a maruelous loue. Quis vnquā odio Ephes 5. habuit carn [...]m suam? Who at any time hated his owne fleshe? Who loues not him self best, at least [Page 98] in his owne conceyte? Doo not our common pro­uerbes saye, It is a deare colup is cut oute of the owne fleshe? Neare is my coate, but nearer is my shirt. And for this, the diuell desired so mutche to touche but the skinne of Iob, for hee knewe, that passed losse of goodes and cattell, of seruauntes and children, and touched hym to the quicke, and then he durste haue layd Skynne for skynne, all that Iob. 2. euer a manne hath hee will gyue for his lyfe. But this loue that a man hath to him selfe, God requi­reth to bee imparted to his neyghboure also, this thē is a maruelous great loue that god requireth. But where is this loue becom? no man can attain to the perfection thereof. Nay where is the other neighborly loue become, of them that dwell about vs? Surely it is gone to the Turkes and Iewes, and almost cleane & it from Englande. It is won­der to see how Turkes will holde together, howe Iewes will one helpe another, how theeues wyll conspire, howe beastes will agree, howe Papists will vaunt of vnitie, how dyuells will nestle them selues, seuen diuels in one man, yea a whole legi­on Marc 5. Luc. 1. together in a man: and two neighbours bothe professing them selues christians, both (but false­ly) callyng them selues Gospellers, cannot abide the one the other, but hateth, persecuteth, vnder­myneth, and woulde eate vp one an other if they could: Scarce one towne, one citie, one country can holde two men: nay will two townes, two cities, two coūtries hold one man? This is not one for an other, and God for vs al: but euery one for himself, & the diuel for all. Suche vnsatiable couetousnesse and implacable hatreds reigne in our hartes, that [Page 99] this neighborly loue is gone, except in fewe, & yet all wil babble of this loue of God, but in dede al is but babbling. Litle care they for this loue of God to them, that set so little by his commaundemente 1 Iohn. 3. that loued them. For this is his cōmaundement that we be­leue in the name of his sonne Iesus Christe, and loue one an o­ther 1 Iohn. 2. as he gaue cōmaundement. VVhich if we do not, we are in darknesse, our eyes are blinded, and knowe not whether we 1▪ Iohn. 4. go, yea we hate God, bicause we hate his creature. For if any mā saye, I loue God, and hate his brother, hee is a lyer. Howe can he that loueth not his brother whome he hath seene, loue God whom he hath not seene Let vs therfore reconcile our selues betimes, if any mā haue ought against his brother, or thy bro­ther Matth. [...]. haue ought against thee, agree with thine aduersarie quic­kely, lest thine aduersarie deliuer thee to the iudge, & the iudge deliuer thee to the sergeant, and thou be cast in prison, verily thou shalte not come out thence, tyll thou haue payde the vt­most Rom. 12. Rom. 13. farthing. Be therefore affectioned one to loue an other with brotherly loue. Owe nothing to any man, but one to loue an other. For he that loueth an other, hath fulfilled the lawe. For this commaundement, Thou shalt not commit adulterie, thou shalte not steale, thou shalt not beare false witnesse, thou shalt not couet, and if there be any other commaundement, it is briefly comprehēded in this saying, euen in this, Thou shalt loue thy neighbor as thy self. Loue doth not euil to his neigh­bor, therfore loue is the fulfilling of the law. On the contrary parte, though I speake with the tongs of men and angels, and 1. Cor. 13. haue not loue, I am as a soūding brasse or a tinkling cimbal, & though I had the gift of prophecie, and knew all secrets and all knowledge, vea if I had al faith, so that I could remoue moūtai­nes, and had not loue, I were nothing: although I fede the pore with al my goods: & though I geue my body that I be burned, & haue not loue, it profiteth me not: Loue suffreth lōg, loue is bountiful, loue enuieth not: loue doth not bost it self, it is not puffed vp, it disdaineth not, it seketh not her own, it is not pro uoked to anger, it thinks no euil, it reioyceth not in iniquitie: [Page 100] but reioyseth in the truthe, it suffreth all things, it beleuethe all things, it hopeth all things, it endureth all things, loue dothe neuer fall away &c. Nowe be it for all this high com­mendation of neyghbeurly loue, when it once en­treth comparison wyth thys surpassyng loue of God, it hathe so many du [...]ties to bynde it, and so many infirmities to lose it, that So God loued the worlde, that no brotherly loue of neyghbors one to an other, were it neuer so entier a loue, is able to compare therwith.

We reade in stories of great loue, that fathers and mothers haue borne theyr children, and that chyldren againe haue borne their parentes. This also is a godly loue, and worketh so effectually in the hearts of the [...]ne & the other, with such priuy linkes of natures chayne of loue, that not only the ciuile people, but the most barbarous Scythians are moued there withall. Whome when Darius pursued with an armie royall from place to place Valerius Max. lib. 5. cap 4. in the holtes and deserts of they▪ countrey, at the length demaunding of them by his Heralt, when they would once m [...]ke an ende of [...]light and a be­ginning of fight, they answered, that they had neither towns nor lands for the which they woulde conten [...]e, but if he draue them once to the toombs of their parents, Darius shold then feele, that the Scythians coulde and would lay aboute them. In the whyche one onely so notable an aunsweare (saith Valerius) the wilde and barbarous nations, haue fully cleered them selues of the name of sa­uage. For nature is such a cunning schoolmistresse that needing no teachyng of the voyce, or vse of [Page 101] letters, euen of her propre and hiddē force, she in­stilleth a loue of the parents into the hearts of the children. Thus wrote the Heathen Chronicl [...]r of the Romains, that knewe not God, nor ascrib [...]d this loue to him. Mutch more then, should we be ashamed to degenerate from this naturall loue, hauinge the commaundement of God to binde vs [...]. [...]. thervnto: Honor thy father and thy mother, that thy dayes may be prolonged in the lande, whiche thy Lorde thy God hathe giuen thee. This is the Ephes. 6. first comaundement sayeth S. Paule, that hath a promise annexed thervnto, and therfore we ought a greate deale more to embrace the same: yea it is Exod. [...]. endorsed with a cur [...]e on the contrary, not only of putting the disobedient childe to death: but if this lawe were not at all, yet the parents curse should Eccl▪ [...]. pull vp the house by the roots. [...]nsāple the cursed seede of Cham, ensample, the late storie (if it bee be true) that is written of credible authors to be Nich. [...] necser [...]s in to▪ [...] [...] dagogiae▪ done in Germanie, within this twenty yeres: of a father, that hauyng [...]idden his chylde goe on his his errand, when the chylde stoode still and would not goe, the vnaduised father in his fumish anger cu [...]sed him, and said, Standest thou still? stand still then, & so still standing, I pray God thou mayst a­bide. And euen sodeinly so soone as the curse was spoken, the childe stode still, and so standing there aboade till the day of his death. A terrible ensam­ple of the wrathe of GOD against childrens dis­obedience: and to the confirmation of the autho­ritie that God hath giuen the parentes ouer their children. For of our parents we haue not only our [Page 102] bodily goods, but euen our bodies and al. And shal we not then loue them, by whose loue we haue our being, our life, our norishing, and vnder God the beginnings of all wee haue? Many fathers and mothers now a days complain of the disobediēce, wilfullnesse, and lacke of loue in their children, more than they had wont to do. What is the cause here of? first this is a general obseruatiō (although in particulers it be not altogether true) that the parents loue is greter to his child than the childs loue is to his parents, where of the townsmen of Nich. Sel­ [...] in to 1. Paed. [...] set vp a monument. For wher as, on a time they had condemned a father and his sonne, for certain notorious crimes committed: on muche en­treatie made to the senate for thē, it was at length graunted, that but one of them shoulde die, and that on this condition, that the one shoulde do the execution on the other, and he that executed the other shoulde him selfe escape, agree on the mat­ter as they could which of them should suffer: The sonne being asked, refused to die for the father, and had rather execute his father thā his father shold execute him. The father being demaunded, was contēt to su [...]fer death him self of his sonnes hand, though his sons vnnaturalnesse did greue him, rather thā he wold put his sonne to death. Wher­vppon this monument was erected for a perpe­tuail memorie, the pictures of bothe father and sonne, the son beh [...]dding his father, engrauen in marble, and this poesie writen vnderneth, Amor descendit n [...]n ascēdit. Loue descendeth but not as­cendeth. And so the ryuers course descendeth but [Page 103] not ascendethe: A stone naturally descendeth, not ascendeth. And the scripture cōmendeth many fa­thers vnto vs, that ful entierly haue loued their sons, but few sons like Isaac, Ioseph and Tobie, are commended vnto vs, for the like loue againe vnto their fathers. This naturall loue wrought not in the vnnatural [...] sonne Absalon, but it wrou­ght so deepe in the father Dauid, that he cryed out againe, Absalon fili mi, fili mi, Absalon fili mi &c. O Absalon my sonne, my son Absalon, my sonne, woulde to God I myghte die for thee, O Absalon 2. Reg. 18. my sonne, my sonne. The seconde reason of the sonnes disobedyence, is the fathers cockeryng. And that was the cause of Dauids weepyng, and Absalons destruction, euen hys fathers in­dulgence. 1. Reg. 4. Thys destroyed Hely and his sonnes also: And hathe broughte many foolyshe fathers to their graue with heauinesse, and hath brought many sonnes to the Gallowes wyth wr [...]tched­nesse. Esop. fab. Remember the Fable of the chylde that bitte of his mothers nose, when hee went to han­ging, bicause she would not bite his breche with a good rod, when he went to filching. A great many mothers nowe a dayes can not abide to [...] their children beaten, and a number of fathers as wise as the mothers: the Schoolemaster that shoulde fetche bloudde of theyr chylde, oute alas, It were a pityfull syghte. But were it not a more pi­tifull syghte to see howe myserablye the one de­stroyeth the other? they thinke it loue, it is more than morta [...]l hatrede, this foolyshe co [...]heryng of theyr chyldren. Whiche if they feele not in the [Page 104] miseries of this life, wherby repentance may saue the soule, howesoeuer the body abye the follie of this hatefull cockering loue: if not: yet after this life, the father and mother may mete the sonne in helle, and there repeate those heauie and horrible curses that Gregorie te [...]s of, Cu [...]sed be the houre sayth the father, that euer thou wast borne, Cur­sed be the tyme, sayeth the sonne, that euer thou begattest me: and thus the one shall curse & ba [...] the other, and al bicause of this their cursed cocke­ring. Dye fathers and morhers, especially you of this noble citie of London, sha [...]e not youre Citie, vndoe not youre children and youre selues also. We are thorough out all the Realme called cock­neys that are borne in London, or in the sounde of Bow bell this is your shame, recouer this shame: as god be praised ye do, more than euer was wont to be done. It had went to be an olde saying, that fewe or none but were vnth [...]ifts, and came to no­thing, that were cockneys borne, for so are we ter­med abroade. But God be praised, this is nowe a false rule, and hath ben a good while since, chiefly since the Gospels light hath shined on this noble citie, it hath brought for the many worthy gouer­nors▪ not able preachers, godly pastors, wise coū ­selors, pregnāt wits, graue students, welthy ci­ti [...]ens, and is ful of maruellous towardes youth God blesse them, and I trust will euery day more and more so blesse this renoumed citie, that where before, for w [...]nton bringing vp it hath bene (al­thoughe in other thyngs famous in [...]ug he, yet in this poynt of our births place, a speck of blushing, [Page 105] a terme of cockney, a note of nipping vs) It shall hereafter (by Godly education) be a thing to glory in, that we borne in sutche a glorious citie, as not only God hath made the hed of other in welth and honor, but also a myrror of other in godlinesse and religion. And that this may be, loue your children but hate cockering. Read and reade ouer twentie times, and write it in steele and iron as Iob saith, that is, graue it in youre memorye that woorthie chapter (in this pointe) the thirtie chapter of Ie­sus the sonne of Syrach, and there thou shalt see, Eccl. 30. what the cockering of the chyld, will bring bothe father and chyide vnto, and what the contrary.

The third cause of childrens disobedience is the yll ensample of their parentes: soone crookes the tree that good camocke will bee. It soone prickes wil be a thorne: the yong cockrel will learne easily to crow as he heareth the old cocke: A great many suche crauen cockes there are, that crowe full yll f [...]uoredly, and teach their cockrels to do the same scarse ere they be out of the shell. We are prone i­nough, and to proue of our selues to all vice, with­out a teacher, and alas shal the father and mother teache it them? nay it is no meruaile, how coulde the olde Crabbe teache the yong Crab to goe, but a byas? They haue nous [...]ed vp them selues in all wickednesse, and so they teache their children, so that as it were they clayme hel by inheritance. It is a world to see how [...]oone wee are decked vp to be proude, or ere we knowe what pride meaneth. What a laughter and sport it is to the parentes, to se their yong chyld do any vnhappy touch. But [Page 106] Extrema gaudij luctus occupat, this wicked begin­ning must nedes haue a wretched endyng. Wilte thou loke (thou foolish father) to reape vertue, and sowedst nought but vice? thou wast disobedient to God, and wilt theu loke thy chyld shalbe obedient to thee? Nay loke how thou hast done to thy chil­dren, thy children wyll doo the lyke to thee. What measure yee mete withall: shalbe met to you againe. Luc. 6. Beware therfore of nourishing them in vice, of gi­uing euill ensample to them, tinder wil not so sone take fyre, as the child wil take hold of euil ensam­ple. And he that offendeth one of these little ones (sayth Christe) that beleueth in me, it were better Matth. 18. a mylstone were tied about his necke, and he thro­wen into the bottome of the sea. Neyther dothe Christe here excepte father, mother, or any other, but who so euer he be that is occa [...]ion of sinne to the childe, by ensample, instruction, encoraging, or by any other meanes, this heauie sentence is pro­nounced on him. Thou father therfore if thou loue thy childe, yea if thou loue thy selfe, bothe for his parte and for thine owne parte, beware of euel en­sample. The fourthe cause of disobedience, is the lacke of knowledge of his duety. Thou bringest vp thy sonne in ignorance and idely, and howe can he then but proue a stubborn pece? chiefly when he hath no knowledge, nor fear of God. Now wil he stande in awe of thee, or know his duetie to thee? Dost thou loue in dede thy child? loue thā the more principall parte of him, loue his soule more than his bodye, loue the eternall life of him better than this temporall lyfe. For else thou louest him not. [Page 107] For proofe that thou louest hym, thou shewest me what riches thou hast gathered for him, what lā ­des and rentes thou hast purchased for him, what lyuings and offices thou haste prouided for him, what payne, what coste, what trouble, what sute, what trauel, what cares, and God knowes with­all what conscience thou haddest to compasse these things for thy chylde, and is not all this a suffici­ent argument to proue thou louest him? No sure­ly is it not. But I will healpe thee with a better argument. Thou art content for thy chyld to goe lyke a carle to the dyuell before, that thy chylde may come after to the diuel like a gentlemā. This is a token thou louest thy child, that art content so thy chyld may be dāned, thou wilt be damned too: Now likest thou this loue, is it not more worthy to be called hatred, and worse it thou canst deuise [...] worser name for it, this preposterous loue of thine to thy child. Ah saist thou, shal I not then prouide for my childe? then were I worse (sayeth Saincte Paule) than an infidel. I deny not, but thou mayst yea and oughtest to prouide for him: by all conue­nient and godly meanes thou canst: But the princi­pall thyng that thou oughtest to prouyde for thy chylde, is the Riches of the soule, the knowledge, the feare, and the loue of GOD. Primum quae­rite Matth. [...]. L [...]c. [...]. regnum Dei, & [...] omnia adijcientur [...]obis, Fyrst seeke that thy chylde maye bee a Citizen of the kingdome of God, that thy sonnes (as Da­uid Psal 14▪ sayeth) maye bee As plantes growyng vp in th [...]yt youthe, in all Grace and U [...]ttue) that thy daughters may b [...] polished lyke the corner stones of [Page 108] the temple (of God) shining in the cleere beawty of shamefastnesse and modestie, and become olde mo­thers in Israel. And then all other things shall be cast vnto them by Gods prouidence: When thou art dead and faire buried, they shall haue inoughe to liue on, and doe full well, although thou hadst lefte them neuer a penie. I was yong and now am Psalm. 36. old [...], saithe Dauid, as who should saye, I haue sene greate experience of many things in my dais, yet neuer saw I the rightouse man forsaken and his seed beg their bred. No, though his father die, yet is he as though he were not dead, for he hath left one Eccl 30. behinde him that is like him. In his life he saw him and had ioy in him, and was not sory in his death, neither was he ashamed before his enemies, he left behinde hym an auenger agaynst his enemies, and one that should shew fauour to his frends. Lo, thus Psalm 127. shall they be blessed that feare the Lorde, bycause they bring vp their children in instructiō and infor­mation Ephes 6. of the Lorde. This is the true loue of the fathers and mothers to their children. And this shall make, if any thing wil make, this loue of the parents descending to the children, to ascende a­gaine from the children to the parents, so effectu­ally, that no earthly loue can be of greater force. But be this loue also neuer so excellent, when it once entreth this comparison of gods loue, bicause it is so tied with the linkes of nature and bounden dewty on either parte, although it somwhat re­semble this loue of God our Father in heauen, to vs his adopted sonnes in earth, Wherby Dauid saith, Sicut pater miseretur filiorū, misertus est nostri Psalm. 103. [Page 109] dominus, As the father hath mercie on his children, so God hath had mercy on vs: Can the mother for­get Esa 49. her infant that she should not pitie the childe of her wombe? although the mother coulde forget hir child (sayth the Lorde) yet will not I forget thee: for I haue grauen thee vppon the palmes of my hands, thy walles are euer in my sight: Therfore I conclude on this loue, as of the other, that So God loued the worlde, that no naturall loue of fathers and mothers to their children, of children to their fa­thers and mothers, is lyke this loue of God out heauenly father to vs.

We reade of greate loue that seruauntes haue borne theyr maysters, that maisters againe haue born theyr seruants, the one hath suffred death to saue the other. This was a notable loue: Where are suche maisters and seruants now become? nay it is now the old prouerbe vp & downe, trim tram, such maister, suche man, suche cuppe, suche couer, neyther barrell better herring, bothe maister and man may go in a line together, for a great many of men and maisters now a dayes. In many places where I come, I heare the maisters complaine of their seruantes stubbornesse and vnfaithfull dea­ling, of their seruantes dissolutenesse, and lacke of awe. But the maister seeth not howe God puni­sheth hym with his owne rodde, howe his owne selfe is the cause here of. He would haue his ser­uant all for lucre, all on the pennie, all for aduaun­tage, neyther to care ought howe he cometh by it, swering and stering, cursing and banning, euen to deceaue his owne father: on my faith and honestie [Page 110] it cost me thus much, hauing in deede neither faith nor honestie to sweare by, and therfore it were the leise matter, if he appealed only to his false faithe and litle honestie: But he spareth not to take to wit nesse the righteous iudgements of almightie God that seeth his falshod, and yet will he not spare to say, now as God shal saue me, as God shall iudge me, thus and thus it stands me in, and yet it stands him not in half the money, yea often times the bier shall haue it for the third penie that the seller as­keth. O mercifull God, what an order is this a­mong Christians? And no nation noted for this horrible abusage more than englishmē. We think we should not thriue if we should not use this cur­set kind of bargayning. We counte it almost no­thing now adaies, it is growne into sutche a cus­stome, euery seconde worde to be poudred with an othe for credit, yea to blaspheme God & his dred­full iudgementes, to renounce God and the be­nefite of our saluation, and that for a little credite, or for a paltrie gaine: Curfed be that gaine that winneth such a losse, that body and soule is lost, to the which al the winning of the wide world were but a trifle. Cursed be that credite, that to retaine his estimation with an haede beleuyng man, will not styeke to blaspheme and renounce his part of God. But thou louedst cursing and cursing will [...] [...]08. come vppon thee. Cushe a poynt, sayeth his may­ster, that fingreth the gaine, Iura periura secretum prode [...]e noli. Sweare (h [...]oreson) and for sweare, be wray not my mistery. This is a mystery with a very mischefe, that the coue [...]ouse mas [...]ter without [Page 111] all conscience teacheth his man. Is this the waie to thriue? Haue these menne (I will not saie any feare of God for they haue none) Non est timor d [...]i Psalm. 13. ante oculos eorū. But haue they any opinion there is a God? No truely, they saie in their harts with the foole ther is no God. For if they thought there Psalm. 13 were, they durst not thus abuse him. And therfore the master careth not for the seruants instruction, how he should come to the knowledge of God, but with his seruant would haue all daies alike Sa­baoth day and other. And neuer passeth whether his seruant here, know, or beleue God & his word or no. The seruant now being without all know­ledge like a beast, and his master without all con­science like a dyuell: he hath as litle conscience to deceaue his master, as his master wold haue him haue to deceaue others. And hence cometh so ma­ny stubborn knaues, saucie marchants, crafty var­lets, priuie theeues, ruffianlye cutters, ryottous prentices, and all the wicked sort of suche vnfaith­full seruantes among artificers and marchants, that deceiue so many other men, make their may­sters bankruptes, and bring them selues to mise­rye. And thoughe the principall faulte herein, bee in the maister that complayneth on his seruaunt, yet is not this a bolster to the seruaunt, whose dewtye is, thoughe not to assent to theire may­ster in wickednesse, yet in euery rightefull thng, to obey honour and loue their master with all ser­uice, truth and diligence: If they doe not, either they shall neuer be masters them selues, or be like [Page 112] wise punished in their seruants. Behold the faith­ful seruise of Abrahams man and how god blessed Gen. 24. his iorney, and his master made him the guide of all hee had. Beholde the faithfull seruice nighte Gen 29. and day, hot and colde, of Iacob to Laban, & how plētifully God multiplied and encreased his stock. Beholde the chaste fidelitie of Ioseph to his mai­ster Gen. 39. Putiphar, and his trustie diligence vnder the keper of the prison, and how the Lord made euery thing to prosper that hee did, and exalted him to the lordship of all Egipt, and made all his kynne to honour him. Seruants therfore be obedient vnto Ephes 6 them that are your maisters according to the fleshe, (that is, whiche haue power ouer your bodies, not ouer your soules) In all things, not with eie ser­uice as men pleasers, but in singlenesse of hart fearing God. And whatsoeuer ye do, do it hartily as to the Colloss. 3 lorde and not as vnto men, knowing that of the lord ye shall receaue the reward of the inheritance, for yee serue the Lord Christ: And ye maisters do vn­to your seruants that which is iust and equal, know­ing that ye haue also a maister in heauen. And if thou Eccl. 33. hast a faithfull seruant let him be vnto thee as thine own soule, &c. Intreate him as thy brother. Let thy Eccl. 7. soule loue a good seruant, defraude him not of liber­tie, neither leue him a poore man. &c. And thus this loue betwene the maister and his seruant, wil be­come an exceding faithfull loue. But be it neuer so excellent a loue, yet bicause it is but duetie in the seruant, and of the master cometh for his seruants painful▪ trustie, and profitable seruice: therfore, So God loued the world, that this is but hireling and [Page 113] seruile loue to be cōpared to it.

We reade of greate loue that Princes haue lo­ued their subiects withal, and subiects again haue loued their Princes. This is a goodly and Godly loue also, & wold to God it were so faithful in eue­ry countrey, as it ought to be. Then should we not haue harde of suche oppressions and ciuile warres in foreine realmes, nor of suche conspiracies and rebellions as hathe bene in oure owne. A Prince oughte to be a father and mother to their people, and to make reckning of so many children as they haue subiectes. The subiect again ought to be as a chylde vnto his Prince, and to make reckenyng of his soueraigne, as of his own father or mother, yea to make a greater accompt of him or her, than of his father that begate him, or his mother that bare him, not only for that the state is greater, and euen immediate next to God, and representing god him selfe: but also for the greater commoditie, that both he, his parents, his kin, and all his countrey, receyue by the peasable and vertuous gouerne­ment of the Prince, not only of infinite benefits of bodye aud goodes, but that passeth all bodily and temporall matters, the free passage of the Gospel of Iesus Christ, the mayntenance of his true Re­ligion, the faithfull feding on his word and sacra­ments that refreshe and nourishe his soule to lyfe euerlasting. Therfore next vnder God, there is no loue ought to be greater than this, that the natu­rall subiecte doth owe his naturall Prince: nor a­ny thing is a surer defence to the Prince next vn­der Gods protection, (whose anoynted the Prince [Page 114] is, and in whose handes is the princes hart) then Prouer. 20 is the faithfull loue of his subiects. No horse nor harnesse, no garde, nor gunne, nor garrison, no forte nor castle, no armie, no treasure, nor anye thing that a Prince canne deuise in yearthe, to defende hym selfe, and saue his honoure by, is of more value than this one thyng, the Subiectes faythful loue. Neyther hath the subiecte a grea­ter earthly treasure gyuen hym of GOD, than a godly and louyng Prince: nor a greater scourge in thys lyfe can there be, than when Propter peccata populi facit hypocritam regnare, For the peoples Iob. 34. wyckednesse God sendes an hypocrit, a false wor­shipper of God, a setter vp of superstition and ido­latrie, an hatefull and cruel tyrant, that loueth not his subiectes, to raigne ouer them. Consyder then with your selues, how exceedingly we the people of Englande are bounde in this greate benefite (a­mong infinite other) to Almightie God, that wee be subiects vnder sutche a most gracious Prince, that without suspition of lie or flattery, we may truely saye, Non taliterfecit omni nationi, He hath Psalm. 147 not dealte so with anye nation as he hath dealte with vs. Looke thorough out all Christendome, (comparisons are odious) & ye shall fynd no coun­trey, no kingdom, no realme, no citie, no state, nor any people, to enioy all those benefites, all that whyle, and after that sorte that we haue doone, and long shall doo I trust, vnder our most blessed Soueraigne. The Lorde that hathe wroughte these benefytes to vs by her, bee blessed for her: and as in a stretched out arme he hath by her deli­uered vs from the bōdage of Egipt & Pharaos ti­rannie,: [Page 115] as hee hath to the preseruing, gathering together, and feeding vs, poore, strayed, scattered, famished, & weryed sheepe of his folde, stirred her 1. Reg. 17. vp to be our shepherde, deliuered her and vs from the Beare and the Lion: as he hathe infeoffed her not onely with royall honoure and supreme go­uernement, but also endowed her with sutch prin­cely qualities and excellente vertues, that other people wonder at her as a myrror, other Princes lerne at her as a patterne, and we feele the benefit of her as a mother: So God that for hys glorie and oure profite, hathe giuen her to vs, and vs to her, for his mercie and truthes sake, vouche safe to continue, encrease, blesse, defende, and prosper her long to raigne ouer vs, and of a yong Lady make her an olde & lustie mother amongst vs, that hath suche motherly loue vnto vs. What now remay­neth on our partes to her, but lyke faythfull sub­iectes to honour and obey her with all our indu­strie, lyke louing and naturall children to loue her with all our hartes, like Godly Christians, with all prayer and supplication to praye for her, and lyke true Englishemen, to fyghte for her with all our mighte, to healpe her with all our goods, yea and nede were to die for her also. For this I durst saye for her, that if neede were (as God forbidde) or if her deathe coulde doe vs good (as it can not but bring vs greatest hurte) she woulde not sticke to suffer death either for Gods cause or for ours. And this shee shewed full well, when tyme was, howe readie she was to become a constant mar­ [...]ir for the truthe euen to the very pinche of deathe. [Page 116] She went with Christ ouer Cedron into the gar­den, and there slept not as som of the disciples did, but sawe euen the cup and horrour of death before her. So well she toke his crosse and followed him. But God deliuered and exalted her to restore his truth, and God preserue her to maintein it. Amen. Let vs therfore welbeloued of God and loued of her, render loue for loue againe vnfainedly. And al false harlots, all doggish Doegs, all dissembling Papists among vs, that saye, Amen, from their teeth, and wold if they could eate her with their teeth, God turne their harts for his mercy, or for his Iustice detect and roote them out, that she our louing prince & we her louing subiects, maugre al Gods, hers, & our enemies, may long time liue and loue in God together: Amen for Iesus sake. Amē. But what is this loue also? were it neuer so vn­fained, or any of all these loues, or all these loues, and put them altogether, and adde on the heade of al these loues, the loue that we owe to God aboue all things, which is most principally to be cōside­red, to loue God with all our harte, with all our Luc. 10. soule, with all our might, and in respecte of this loue to set all other loues aside, yea to hate oure selues in comparisō of this loue of God: yet al the loues that we are able to bere one to another, and all to God, we are bound to them by so many cau­ses, that they are all rather dueties than loue. And our loue whē it commeth to his most perfection is so imperfecte, and hath so many bracks and blots, till this corruptible shal put on incorruption, and 1. Cor. 15. this mortall put on immortalitie, yea when that [Page 117] which is perfect is com, & the imperfect abolished, 1 Cor. 13 and that faith and hope shal cease, & only loue con­tinue: yet shal it neuer com nere this incomparable loue of god to vs, wherby, So God loued the world that for y ^• worlds saluatiō, he gaue his only begottē son. Why sir, may not a prince here in this world so loue his people, to geue also his only begotten sonne for them, and that for naughty caitiues, the­ues, wicked ones, and traitors to him and to their countrey, and that by the laws they ought to suf­fer a most reprochefull deathe: yet may not this prince (minding the iustice of the law shal passe) so feruently loue those malefactours that he will not spare to geue his only begotten sonne to the laws seueritie and bitter deathe, for the redemption of those trāsgressors so entierly beloued of him? sure­ly this were a maruelous harde case, we can not put a harder, no though he died him selfe for them. We neuer redde of any sutche prince. The ensam­ple of Codrus that procured his owne deathe to saue the Athenians: The ensample of the Phileni­an brethren, that voluntarily were buried quicke for the enlarging their countrie bounds: The en­sample of the Decij, and Curtius, and such as gaue them selues to deathe for the preseruation of their coūtries: this was maruelous great loue that mo­ued them, but nothing like the case here put. How beit this is nothinge like to Gods case neither. For if the prince bare sutche loue to those malefac­tors, no great loue in any creature could com with out greate causes on their partes, either that they had don for the prince, or might doe for him, that [Page 118] moued him to beare them this exceding loue. But in God the creatour, there was no cause at all (as is alreadie declared) on the worlds behalfe, where­fore he shold loue the world, neither benefite nor personage nor any thing, besides the loue it selfe of God. The Prince in this case might not fauoure his sonne, or loue those offenders more than he did his sonne, but the sonne of God is his best beloued, neither did he this to his sonne as not louing his sonne, or lesse louing his sonne than vs, but only he did it for the loue of vs, & yet his loue of vs is one­ly in and for his sonne: The Prince might seeke glorie and renowne by this strange fact, as the Philosophers did in al their sufferings, but Christ sought ignominie due to vs, to bring vs to raigne in glorie with him. In the ende the Prince must nedes die and his sonne also, and how soone either of them, God knowes. And whether by not so fa­mouse a deathe or no, God knowes. And how they shold haue liued, with what troubles, feares, and changes, God knows. These things might moue them to be the willinger to suffer death that once they must nedes suffer and this they know: But the sonne of God was not subiecte vnto deathe, he neded neuer to haue died, for death had no power ouer him, as he truly sayd, Habeo potestatē ponēdi Iohn. 10. animam meam, & iterum sumendi eam, I haue po­wer to geue ouer my life, and to take it againe. It lay in his owne power to die or not to die, but that of his mere loue he vouchesaued for to die. More­ouer the Princes death could worke but a small and trifling benefit, the sauing of theyr bodily life [Page 119] for a whyle, that perchaunce myght die body and and soule within a minute of an houre after: But the death of oure vnspotted Lambe, the sonne of God, is become suche a sweete and acceptable sa­crifice to GOD the Father, and so effectuall vnto vs, that if any man sinne, we haue an Aduocate with 1. Iohn. 2. the Father Iesus Christ the righteous, he is the pro­pitiation for our sinnes, and not for oure sinnes one­ly, but for the sinnes of the whole worlde. To con­clude, there is as mutche difference betweene this, or any other case, that can be put, of any crea­ture, husbande, wife: parentes, children: frend, ene­mie: neighbour, stranger: maister, seruant: prince & subiect, or whose loue soeuer it be, as is betwene the creature & creator, as is betwene the person of a wretched mortal man, & the person of the liuing and immortall GOD. The loue of God therefore whereby he so loued the worlde, that he gaue his sonne for it, doth excell all comparison, doth excede all speache, doothe passe all vnderstanding, Wee 1. Corin. 13. speake but in a darke speeche theron, we vnderstand it but as chyldren, we see it but thorough a gl [...]sle, we know it but in part, yea the angels meruaile at Ephes. 3. it, and cannot fully conceaue the breadth, the length the depthe, the heigthe, of this incomprehensible loue of God to manne, and to knowe this loue of Christe, whiche go [...]th beyonde all knowledge. But that we may haue some taste of this sweete loue of God, some ioy of this his excellent gifte, let vs (deare beloued) as we maye, a little beholde the same. He gaue his only begotten son. Here are two [Page 120] things to be considered. The one is the thing it self that for this loue he bestowed vpon vs. The other is the maner of his bestowing it. The thing that he bestowed, was euen his sonne, not his seruant, Iohn 16. Iohn. 10. Colloss. 1. Iohn 1 Iohn. 8. Iohn. 14. Hebr. 12. 1. Petr. 2. 5. Iohn. 15. 6. 1. Cor 10. Iohn. 4. Marc 12. Luc 20. 1. Petr. 2. Psalm. 23. Esa 9. Hebr. 10. 9 Iohn 1. Col. 1. Matth 1. Iohn. 1. Luc 24. Act 28. Col. 2. but his sonne, not his frende, but his sonne: euen his true begotten sonne, and that his only begoten son. Such as the father is, suche is the sonne, the Fa­ther is God, the sonne is God: God of the substance of his father, very God and equall to his father in substance, eternitie, grace, glorie, power, and eue­ry thing. For all that the Father hathe, hee hathe giuen to him, and he and the father are one. Hee is the expresse image of the inuisible God, the first begotten of all creatures, the wis­dome of his father, by whome the world was made, the light of the worlde, the way, the truth, and the life, the authour and fynisher of our faithe, the prince of pastours, and great shepe­herd of our soules, the true vine, the bread of lyfe, the rock and fountayn of the liuing waters, the corner stone of the building and foundation therof, the king of glorie, the prince of peace, the anoynted of God, the high priest, the mediator of the new Testament, the lamb of god that taketh away the sinnes of the world, the reconciler of God and man, the Emanuel, the Mes­sias, the blessed seede, the hope and redemption of Israell, The lord & sauior Iesus Christ, in whome is the fulnesse of the diuinitie, in whom only is layde vp the vnsearchable treasorie, of all the riches of the glorie, grace, fauor, & of this infinit loue of God, e­uen the only begotten son of God. So muche more ex­cellent Hebr 1. than the angels, in as much as he hath obteined a more excellēt name thā they. For vnto which of the angels sayde he at any tyme, Thou art my son, this day haue I begotten thee, And agayne, I will be his father, and he shall be my sonne: and againe, when he bringeth in his firste begotten sonne into the world, be saith, And let al the angels of God worship hym. &c. [Page 121] & to the Son he saith, O god, thy throne is for euer & euer, the scepter of thy kingdom is a scepter of righteousnes, thou hast loued righteousnesse, and hated iniquitie, wherfore God euen thy God hath anoynted thee with the oyle of gladnesse aboue thy fellows. And thou Lord in the beginning, hast established the earth, and the heauens are the workes of thine handes, they shal perish, but thou dost remayn: and they al shall waxe old as doth a garmēt, and as a vesture shalt thou fold them vp, & they shal be changed, but thou art the same, and thy yeares shal not fayle. Vnto whiche of the angels sayde hee at any tyme, Sitte thou at my right hād til I make thy enemies thy foote stoole. And hath he then poured foorth on vs poore and wretched synfull misers, sutche treasures of hys blessings that he hath giuen vs, euen this his son, 1. Pet. 1. in quem desiderant angeli prospicere, on whom the angels desire to looke? yea saithe the same sonne him self, Dedit vnigenitum filium suum, He gaue his only begotten sonne. O infinite and vnspeakable loue. O most preciouse gifte, O most orient pearle, Matth. 13. O most happie marchant that can get this iewel. The price of this gifte can not be tolde, the value of this iewel is inestimable, siluer and gold, pearle and stone, is nothing comparable to this wonder­full gifte of God. No, we are not bought with cor­ruptible 1. Pet. 1. things as siluer and golde, but with the pre­cious bloud of Christ, the sonne of God? The sonne of God? why, could no lesser gift haue serued vs? might not he haue geuen vs an angell? But euen his sonne? And that his only begotten son? Might not he haue gyuen vs one of his adopted sonnes? some notable man or womā, some patriarche, some Prophet, some apostle, or some holy sainte of god? No, God spared not to giue his his onely begotten [Page 122] son for man. Yea nothing coulde sufficiently paci­fie Collos. 1. Rom. 5. Heb 10. 2. Cor 5. 1. Cor. 15. 2. Tim. [...]. Coll. 2. [...] Cor. 3. Col. 3. Ephes. 1. Heb. 7. 1. Pet. 1. Acts. 2. Rom. 5. 8. the wrath of God, satisfie his iustice, make due recompence for our vndue offence, reconcile vs to the fauour of GOD againe, vanquishe death hell sinne and sathan, cancel the hande writing against vs, triumphe ouer all our enemies, transforme vs into a new man, enter into heauen like a victori­ous conquerer in our behalfe, and purchace for vs the hope of a better inheritance, sende vs downe the holy ghost to comfort and strengthen vs in our iorney thether, make vs haue bolde accesse vnto God the father and call him our father, and clayme sonship of him. No man, no woman, no angell, no creature, no earthly or heauenly, bodely or spiritu­al thing, could haue wrought these mighty works for vs, but only the only begotten sonne of God. Nor any thing that we can cōceaue, could so haue set forth the fathers loue in these doings, as this that he vouchsafed to geue his only begotten sonne to do it.

What madnesse then hath bewitched the Pa­pists mindes, to seeke other mediatours than the sonne of God, other satisfactions, other gifts, o­ther reconciliations, other means to saluation and pardon of their sinnes, than that which God him selfe of sutche highe loue and fauoure hathe geuen vs, as a most excellent and effectuall worker of all these things, the only begotten sonne of God? Is not this a greate vnthankefulnesse, a foule beast­lynesse, a very follie? or by what worthie name maye I cal their vnworthy demeanour to GOD, to them selues, to the sonne of God, to the world, [Page 123] to refuse so notable a loue, and forsake so fre and Ierem. [...]. riche a gifte: to seke trifles, and let go the princi­pall: to run to puddles of errour, and goe from the flowing streame of grace and fountaine of life: to cleaue to them selues, and to renownce the sonne of God. O brutishe Papistes, and vnsensible, or rather ledde too much by sensualitie: O horse and Mule, in whome there is no vnderstanding: O I­mage Psalm. 11 [...] makers, howe lyke bee yee vnto your ima­ges, Of whome (sayeth Dauid) they are lyke to them that made them, hauyng eares to heare, and heare not, eyes to see and see not, noses to smell, and smell not. For if ye hadde eyther hea­ryng, seeyng, smellyng, or sauouryng of anye thyng petteynyng to GOD, yee coulde not bee thus senselesse. But this sheweth ye are but fleshe Matth. 1 [...] and blood, whiche canne not reueale the sonne of the liuing GOD. Good Lorde what is manne, if hee be caste off of God, and lefte to him selfe, gy­uen ouer to his owne lusts and a reprobate sense▪ But the saying of Esaye is verified on them: He hath Esa 53. Iohn 12. blynded their eyes, and hardened their heartes, that they shoulde not see wyth theyr eyes, nor vnder­stande with their heartes, and shoulde bee conuer­ted, and I shoulde heale them. For were it not that God had sent them strong delusion, that they should 2. Thess. 2 beleeue lyes, and be damned whiche beleeued not the truthe, but hadde pleasure in vnryghteousnesse, they wold neuer so like swine haue trod vnderfote this most precious perle the sonne of God, and de­light to wallowe in the mire of mens traditions, [Page 124] and durtie deedes of their owne righteousnesse as they doo: and had rather like Grillus that was be­witched Plutarchi Grillus. of Circes, be still a swine, and sosse in swil, than returne to the forme of a manne, and be with wise Vlisses: had rather liue in Egypte with scla­uish bondage, and foode fit for sclaues, onions, lee­kes, Numer. 11. and garlike, than liue in libertie, trauailyng to the lande of promise, and be fedde with angels foode. Here is a notable gifte if we value it well, all the riches in the worlde is but drosse vnto it: How do the Papists value this excellent iewell? Lette vs see yf they be good iewels yea or no, or if they bee as wyse prysers of the valew hereof, as Esops donghyll Cocke, who fynding a preci­ons Fabul. A [...]sopi. stone, hadde rather haue had a sillye barley corne to cramme his croppe, than all the precious stones in the worlde: And doo not the Papistes as fondly, esteeme and worse handle this preci­ous Iewell that GOD the Father hath gyuen vs His onely begotten sonne? Howe doo they va­lue Matth. 26. Christe? That traytour Iudas valued hym but at an easy price, when hee solde hym for thir­tie pence to the Priestes. Thys was too mutche vnder foote in conscience for sutche a Iewell. But theeues haue no conscience, they wyll make Robyn Hoodes penywoorthes, to dispatche and away, wyth all that they can come by. Well, Iu­das solde hym for thyrtie pence to the Priestes, but the Priestes since that, haue esteemed him at a greate deale lesser value than Iudas did. They beare vs in hande, that that little rounde white cake, whyche the Priest at his Masse dothe con­secrate, [Page 125] (as they call it) is Christe hym selfe. But ye shoulde haue hadde any morrowe Masse priest, haue solde ye thyrtie Masses, thyrtie consecrati­ons for thirtie groates, a whole Trentall for a royall: and so the price of Christ was come downe to foure pence, mutche vnder Iudas price. But there was a reason of the fall of the price: For why, the makyng of Chryste was so easye, and there were sutche a companie of those Christma­kers, and of those Christes, Here is Christe, and Matth. 24. there is Christe, that thys pulled downe the mar­kette. But yf that were Christe, howe ordered they hym? Forsoothe they ordered hym euen as they prysed hym, that whiche they might haue of so easie a price, a fourepenie matter was ordered euen thereafter.

Fyrste they turned Chryst out of his owne like­nesse, and made him looke lyke a reunde cake, no­thyng lyke to Iesus Christe, no more than an ap­ple is lyke an oyster, nor so mutche: for there appe­reth neyther armes nor handes, feete nor legges, backe nor belly, heade nor body of Chryst: but all is visoured and disguysed vnder the fourme of a wafer, as lyghte as a feather, as thinne as a pa­per, as whyte as a kerchiefe, as round as a tren­chour, as flat as a pancake, as smal as a shilling. as tender as the Priestes lemman that made it, as muche taste as a stycke, and as deade as a dore nayle to looke vppon. O blessed GOD, dare they thus disfigure our Lord and sauior Iesus Christ? or can they make suche a strange Metamorphosis of the sonne of God? They saye they doo thys. [Page 126] But now what do thei with him, hauīg thus trās­formed him? Forsoth euen as the cat doth with the mouse, play with it, dandle it vp & downe, hoise it euer her head, tosse it hither & thyther, & then eate it cleane vp: euen so for al the world, did they order Christ. Mark a Priest at Masse, and marke a Cat with a mouse, & tel me then what differēce. Now if Christ were not eaten vp of the Priest, did he so escape the Priests handes? Nay, euen as a mouse kept in a trap till she pine to death, as a birde in a pitfal til she be st [...]rued, as a caytif in a dungeon til he be famished, so was Christ thrust vp into a cop­per pixe, and there hanged vp tyll euen the wor­mes did eate hym, and scraule all ouer hym, and the very hoarie moulde dydde rotte him, and then was he taken down and burned, bycause he could keepe himselfe no better. O cruell Canibali, O bar­barous Priests: worse than Iudas that betrayed him, worse than Cayphas, Annas, and Pylate, that arraigned and iudged him, worse than the ve­ry tarmagant Iewes, that so despitefully put him to death. Coulde they fynde in theyr heartes, thus agayne with more despite, to handle and execute (for euen so and that ryghtly they called it) theyr Lorde and mayster, Iesus Christe? Alas poore Christe, what an hard handlyng was thys? But thankes be to God, this was not Christe, as they thinke, neuerthelesse if it had bene hee, they shew theyr good willes vnto him, and howe they wold order him amongst them. What is this, but euen to say, Hic est haeres, venite occidamus eū, This is Matth. 21. the heire, come let vs kil him, & then the inheritāce [Page 127] shal be ours? And euen thus as they order the per­son of Christ, so order they al his dignities, prero­gatiues, and titles that his father gaue hym, and all the offices wherto God the Father sente him, Diuiserunt sibi vestimentamea, They haue deuided Psal [...], [...]. my garmēts amōgst them saith Christ, they haue made hauocke and spoyle of all, and haue left him nothyng. What one poynte is there of his roy­all kingdome, of his high priesthode, of his perfect sacrifice, of his precious purchase, of his continual mediation, or any other office, that they haue not taken the same to themselues, or giuen the same to other? Do not they take vpon them the forgiue­nesse of sins? Do they not take vpon them to be sa­crificing Priests? Do they not giue to their Pope the kingdom & al the titles of Christ? Do they not send vs to other mediators beside Christ? haue thei left any thyng to Iesus Christe, but a bare name of Iesus Christ? Yea of what value do they esteme the death of Iesus Christe, but to take awaye the bare name of a thing? For first all the Papists doo affirme, that the death of Christ is fully effectu­all onely for originall sinne: that is to say, for in­fants that can make no satisfaction, wanting wil, reason, knowledge, and al abilitie therevnto. But all other actuall sinnes wee must our selues make satisfaction for them, besides the death of Christe. And hereon aryseth theyr doctrine of satisfacti­on, wherein if a manne haue doone an offence, he must cōfesse it to them, and they enioyne him pe­nance, which if he do, he satisfieth for his sin, If it be to hard a penāce, O good mayster gostly father, [Page 128] saith the penitēt, this penance is too sore, for gods sake an easier penance. Then buie it out saithe he, ye may turne it to mony. And I warant ye, he pay­eth full sweetely for it. For, euery sinne be it neuer so horrible, is rated at his price, and that is mutch higher than they make the price of Christ, and this is their satisfaction, for all their actuall sinnes. but wherto thē serueth the death of Iesus Christ? For originall sinne saye they: And is this al [...]well, yet this is somwhat, and that indede a great mat­ter. Original sinne is a horrible cōtagion and cor­ruption of the whole nature and substāce of man, and therfore a greuous sinne. No, no (saithe Pig­ghius) what man, ye are more afraide then nedes. Original sinne is in dede no sinne at all. No is? why is it then of al men called sin? Ha thou foole, why callest thou thy writing thy hande, is thy writing thy hand in dede? No, but bicause it was written by my hand, it hath the name of my hand. And euen so (saithe Pigghius) is originall sinne, a name of sinne but not in dede any sinne, Sed tantū Pigghius de pecca­to orig. qua diximus analogia peccatum dici, quomodo dici mus scripturam manum, aut frigus pigrum. It is no sinne neither before nor after baptisme, &c. But only may be called sinne by the proportion aforesayde, euen as we cal our writing our hande, or colde slow, bicause it makes vs slow. Is not this a proper doc­trine of the Papists? Who wolde haue thought they had held sutche horrible erroures of the very principles of our faithe? But wherto tendeth this, How is it against the death of Christe? Laye these two doctrines together in forme of argument, and [Page 129] see what conclusion will ryse theron. Original sin is no sinne in dede, but onely a bare name of sinne. The death of Christe is fully effectuall to take a­way only originall sinne, for al other actual sinnes require besydes satisfaction for them: Ergo, the death of Christ is fully effectuall to take away no sinne in dede, but only a bare name of sinne. Here is a very lowe price that this iewell is now come to, yet was it better before whē it was at a grote, and now it is come to nothing, no not so muche as three halfe pence, the price of an olde dogge. Thus trode they downe, and brought to no purpose, the moste high raunsome of oure soules, the precious death and passion, the holy perfect and propiciato­rie sacrifice on the altar of the crosse, made once for Heb 10. Matth. 21. Act. 4. 1 Pet. 2. Ephes 2. euer by our high priest Iesus Christe. Thus caste these foolishe builders asyde that stone, that God hath made the head corner stone whereon all the building riseth. This haue they estemed and prised this iewell, and in the balance of their owne selfe loue haue made them selues to waygh a greater paise than Christ. Thus haue they ordered the on­ly begotten sonn̄e of God, whome of hys infinite loue God gaue to the worlde, that it shoulde not pe­rish, but haue eternall lyfe. They pretend otherwise as Herode did to worship Christe, and doucke and curtesie downe to the ground at the verie name of Christ, for thei had left him nothing but his name. But to what purpose was al that honour to his name, misusing thus his person, and spoiling him of his office? Is not this Iudas trayterouse kisse, openly to saye, Aue rabbi, all haile maister, and to Matth. 26 [Page 130] saye priuily Ipse est tenete eum, Lay hand on him, it is euen he and his very bodie, eate him vp or hang him vp? They saye they did this to honour him, wold they be content with sutche honoure? This is an honour with all my harte, and God geue them sutche honour as they geue God. In name they geue hym honoure, but the more hy­pocrites they. Simulata sanctitas duplex iniquitas, Their fained holines is double wickednes. what do they lesse than did the Iews, to clothe him in purple like a king, crowne him with thorne like a diademe, geue him a reede like a scepter, and to geue him a bare name like a bable, and spoile him of all his merites like a theef [...], is not this also to crie Crucifige, crucifige, like a Iewe, and euen to crucifie the sonne of God againe, so mutche as in Heb. 6. them doth lie, that thus doe order him? surelie, su­relie, the very Turks think better of Iesus Christ that are our open and professed enemies, then the Papists what soeuer they thought of him, did or­der him, that pretende and vaunte to be his chie­fest seruitors, and most holy catholike childrē. But they lie the more, that haue the more to answeare for, I meane the cancred Papist, and mayntener of these wicked doings against God & his anoin­ted Christe, and with the bare name of Christ, a­bused the credulous and simple people. But let vs (dere Christians) now that the mistery of iniquitie 2. Thess. 2. wrought by them, is opened, them ā of sin disclosed, euen the child of perditiō, which is an aduersary, and exalteth him selfe against al that is called god, or that is worshipped, sitting as God in the temple of God, [Page 131] and bosting him selfe as god: Let vs now be no lō ­ger be deceued by him, but be rather ashamed, y ^• we haue bin so fowly & so long missed. And sith God Luc 11. Iohn. 1. hath lightned vs sitting in darknesse & the shadow of death with the light of his truth, yea with his owne son, the true light of the worlde: Let vs goe Hebr 14. Heb 10. forth of their tents, let vs be bold to enter into the holy place by the bloud of Iesus, let vs draw neere with a true hearte in the assurance of faith, since wee haue an high priest which is ouer the house of God, let vs acknowledge to be our only lorde and saui­our, this most excellent gift of God that all the world is not able to counteruaile: to be that king that only is able, & doth rule, defend, and preserue Heb. 10. his Churche throwout the world: to be that priest that hath made of his owne body, a ful perfect sa­crifice once for al, sufficient for all the sinnes of the 1. Iohn. 2. worlde. To be that only mediator, that only inter­cessor, that is able to stande betwixte God and vs. Vnus est deus & vn' mediator homo Iesus Christus. 1. Tim. 2. There is one God and one mediator, the man Ie­sus Christ. He only trode the wine presse, he onely Esa. 63. iusteyned Gods wrathe, he onely fulfylled Gods iustice, he only reconciled Gods loue and fauoure, he is the only meanes that God hath vsed to work our saluation by. And here welbeloued, see and dreade the iustice of God againste sinne, nothyng could pacifie it but his son. It is not suche an easie matter to put away sin as the papists pretende: if any such thing could haue don it, to what purpose neded God haue geuen his only begotten son. To what purpose neded his son haue suffred the sharp [Page 132] stoures of sutche a bitter and reprochefull deathe, if sinne & our deliuery from sinne had bin so smale a matter? But sinne is most horrible in the sight of God, & seuereth vs from god, Iniquitates vestrae di­uiserūt inter vos & Deum vestrum. Your sins haue Esa 59. made a diuision betwen you and your God saithe Esaie. In how infinite places doth God threatten Deut 9. Esa. 30. Deut. 4. Rom 2. his wrath against sinne and sinners that prouoke him to anger, that styrre vp his indignation, that kindle his furie, that heape wrath on them selues: But how sore a matter this is, to susteine Gods wrath, reade the eight & twenty and nine & twen­ty Deut 28. & 29. chapters of the Deuteronomie, how the wrath of the Lorde shall smoke against the sinner. How his wrath is a consuming fyer. Who knoweth the Psalm. 90. Hebr. 10. power of thy wrath saieth Dauid? Horrendum est incidere in manus dei, It is a dreadful thing to fall in the hands of God. No saynt, no angell, no crea­ture, can abide his displeasure. The heauens shall 2. Petr. 3. flee, the elementes melt, and the earth shall burne before him. Only Iesus Christ sustained the brunt of his wrath, and that with a most hard bicker. It made him sweate euen dropps of bloode with wa­ter, Matth 27. it made him cry out on the crosse, My God, my God, why haste thou forsaken mee? Thys greate wrathe susteyned hee, because he tooke on him our Ephes. 2. sinnes that were the sonnes of wrathe to [...] vs children of grace. To make vs righteousnesse [...] 2. Corin. 5. Gal 3. Ephes. 2 Coll. 1. was accounted sinne that knew no sinne. To make vs blessed, he became accursed. He is our peace and hath reconciled vs to god by the crosse in his blood. Euen because hee loued vs, he gaue him selfe for vs [Page 133] to bee a sacrifice of sweete smell to God, that was Ephes 5. Psalm 39 appeased with his obediēce: Ecce veni [...], who moste redily offred himselfe to his father for vs, Behold 1. Thess 5. I come, and am ready to doe and suffer thy will, with which oblation, the Father is so wel pleased that he hath not appointed vs to wrathe, but to ob­tein saluation by the means of our lord Iesus Christ, whiche died for vs. Let vs not therfore wallow in this securitie, if God spared not his sonne for vs, will he spare vs, that neither feare his wrath, nor yet are moued by his loue? if the greene tree were Luc 23. Matth. [...]. thus ordred, shal the rotten tree stand? nay, the axe is euen at the roote therof to hewe it downe to be cast into the fire, that brings not forth good frute. For although Christ be made vnto vs of God, our 1. Cor. 1 wisedome, our righteousnesse, oure holynesse, and Matth. 10. 1 Cor. 14. Ephes 5. our redemption: yet must we be wise as serpentes, not be children in wit, but walke wisely redeming the time: he is our righteousnesse, but we must bee righteous also, for (sayeth S. Iohn) If yee know that he is righteous, knowe ye that he whiche do the righteously is borne of him, and therefore giue not 1. Iohn. 2. Rom. 6. youre membres weapons of vnrighteousnesse vn­to synne, but of ryghteousnesse vnto GOD. Wee Ephes 6. 1. Pet 3. must put on the brestplate of righteousnesse, and suffer for righteousnesse sake, and then shall we be blessed. Chryste is oure holynesse, yet followeth it not, we must therfore be vnholy: but on the cōtrary Leuit. 1 & 19. 1. Pet. 1. 1 Thess. 4. Sancti critis quoniam ego sanctus sum, You shall be holye, bycause I am holy. Non enim vocauit nos Deus ad immundi [...]iem, sed ad sanctificationem, For God hath not called vs to vnholynesse, but to ho­lynesse. [Page 134] Thys is the will of God euen your ho­lynesse. Hee is our redemption, and hath redemed vs, not from all kynde of seruice, but from the ser­uice Gal. of sinne, vt vltra non seruiamus peccato. From the cnrse of the lawe, Christus redemit nos à male­dictione [...]. Tim. 1. legis. He tooke away the force from dearh, Hebr 2. and broughte lyfe to lyght. He destroyed throughe death him that hadde the power of deathe, that is, the diuell, and that he myght delyuer them whiche all their lyfe tyme were subiecte to bondage: Hee gaue hymselfe for vs to delyuer vs from all vnrigh­teousnesse. Tit. 2. What shall wee saye then? shall we con­tinue styll in sinne, that grace maye abounde? God Rom. 6. forbidde. How shall we that are deade to sinne, lyue yet therin? &c. Shall wee sinne by cause wee are not vnder the lawe, but vnder grace? God forbidde. Naye, wee are not so redeemed, but styll remayne in bondage and debte to GOD, hys chyldren and seruants, hauing our frute in holinesse and the Rom. 6. end euerlastyng lyfe. Whiche lyfe wee shall haue Psalm. 36. 1. Pet. 3. 2. Tim 2. Ephes. 4. Rom. 13. by Christe, yf we dye with Christe, if wee forsake euyl, and doo good, if we put of the olde man, and put on the newe, if wee caste away the woorkes of darknesse, and put on the arm our of lyghte, yf wee dye to synne, to lyue to GOD. To conclude, Chri­stus mortuus est pro omnibus, vt qui viuunt, iam nō [...]. Cor. 5. sibi viuant, sed ei qui pro ipsis mortuus est, & re­furrexit. Christe dyed for all, that those whych liue, shoulde not hencefoorthe liue to them selues, but lyue to him that dyed and rose for them. And yf [...]. Pet. 1. these thyngs be among you, and abounde (sayth Saint Peter) they wyll make yee neyther shall be [Page 135] ydle nor vnfrutefull in the knowledge of our Lorde Iesus Christe, For he that hathe not these things, is blynded, and can not see a farre off, and hath for­gotten that hee was purged from his olde sinnes: shal haue no benefit of the death of Christ, shal not enter into the kingdom of God, shal heape wrath Rom. 2. Col [...]oss 3. on them selues in the day of wrath. For the wrath of God abideth on the chyldren of disobedience. To whome the wages of vnryghteousnesse ande mist of dark­nesse is reserued, that speakyng in swellyng woordes of vani­tie, 2. Pet. [...]. beguyle with wantonnesse through the lustes of the flesh, them that were cleane escaped from those that are wrapped in errour, promising vnto them libertie, and are themselues the seruantes of corruption. For of whome soeuer a man is ouer­come, euen to the same hee is in bondage. For if they, after they haue escaped from the fylthinesse of the worlde, through the knowledge of the Lord and of the sauiour Iesus Christ, are yet againe entangled therein, and ouercome, the later ende i [...] worse with them than the beginning. For better had it ben for them not to haue knowne the way of righteousnesse, than af­ter they haue knowne it, to turne from the holy commaunde­ment giuen vnto them. But it is comme vnto them according to the prouerbe, The dogge is returned vnto his vomite, and the sow that was washed to the wallowyng in the myre. And the vayn iangling & coūterfeit protestant, to make as litle accompt of this precious iewel, the son of God, and bring to as small effect by his licencious liuing, the kingdom, the priesthode, the office, the death, passion, resurrection & all the merites and benefits of Iesus Christ, as the false & wicked pa­pist by his diuelish doctrin did. Let vs therfor dred gods wrath, feare his iustice, harkē to his voice ob serue Gods cōmandements, be enflamed with his loue, maruel at his wisdom, and aboue al things, [Page 136] Custodi depositum, kepe & make moste of this ine­stimable 1. Tim 6. iewel of euerlasting lyfe, the only begot­ten sonne of God▪ our lord and sauior Iesus Christ.

Thus wee see what a iewell God hathe besto­wed vppon vs, let vs now see how he bestowed it. Did he sell it vs? no, God can not be bought nor solde. Simon Magus thought to bie and sel god, Act 8. and so the Papistes made a sale of him, and of all his graces, all went by money. They had learned this lesson of Iudas, Quid vultis mihi dare, & ego Matth 26 vobis eum tradam? What will ye giue me, and I will deliuer him to you? This lesson was so well conde without booke, that there was nothing but money would fetch it. For money Pope Boniface the thirde, bought of the tyrant Phocas the title Platina. Benno Cardin. of supremacie to his sea of Rome. For syluer pope Syluester solde himselfe to the dyuel. For fifteene hundred pounde Pope Benet the nynth solde hys popedome to Gregorye the sixte. This was some­what aboue the price of Christe. For a thousande ounces of golde Pope Gregorie the nynthe assoy­led Baleus in [...]itis pont. the Emperor Frederik. For money the Popes gaue pardons for quick & dead, for many mo thou­sande yeares than euer the world shal stand. In so much that by one pardoner were brought to Leo the tenth to buy the papacie, a hundreth and twen­tie thousand Ducates. And Iohn the thre & twen­tieth had gotten before two hundreth & fiue thou­sande ducates. And the Popes ordinarie Annates only, were estemed yerely to exceede sixe millions, nine hundred three score and seuentene thousand & fiue hundred florens. But what speak I of twen­ties, [Page 137] of hundreds, of thousands, or of millions, of ducates, of floreints, of crownes, of nobles, of an­gelles, of poundes, that they gate by setting vp stewes, by reuenues of hoores, by licences of con­cubines, and a thousand knacks besydes: by voya­ges and warres of Hierusalem, by dispensations for euery kinde of mischief, by setting Princes by the eares, by poysoning of Cardinals, by Bulles, palles, graces, prouisions, pensions, and the diuell Abbas Vrspurg. and all. This made the Abbot of Vrspurge cry out on Rome, Gaude mater nostra Roma. &c. Reioyce our mother Rome, for the water gates of the tre­sures in the earth are opened, that riuers and hea­pes of money may flowe into thee, reioyce on the wickednesse of men: for thou gottest thy money to make a recompence of all those great mischieues. Reioyce thou at thy helper discorde, which is bro­ken out of the bottomlesse pit of hell, that many money bribes may come rolling into thee &c. This is all the reioycing at Rome. Whereon came the comon prouerbe, Omnia venalia Romae, al things are sale at Rome. And their owne Frier Mantuan doth complain, [...]empla, sacerdotes, altaria, sacra, co­ronae: Libro. [...]. calamita. ignes, thura, preces, coelum, est venale Deus (que), Temples, Priests, aultars, orders, crowns, fiers, frankinsence, prayers, heauen, yea God and all is Egloga. [...]. in Romā. saleable. Si quid Roma dabit nugas dabit, accipit au rum verba dat, Heu Romae nunc sola pecunia reg­nat, If Rome giue oughte, it giueth noughte but toyes, at taketh golde, and giueth woordes: Alas nowe a dayes, onely money beareth all the rule at Rome. Of the whiche, the Romanists are so insa­tiable, [Page 138] that no meruaile at the aunswere of Be­net the twelfthe, who beeing desired to encrease the number of hys Cardinalles for the greater magnificence of hys Courte at Rome: I woulde glady (quod he) make their number bygger, but I would firste haue the worlde made somewhat bigger, for the worlde as it is, will scarce suffise these that be already. These are Priestes of Ba­laams marke, hired wyth the rewarde of wyc­kednesse, they haue exercised their hartes with co­uetousnesse, cursed children and false prophetes, of whom Pe [...]er prophecied long ago, that suche false teachers shold com amongst vs, which priuily shal bring in damnable heresies, euen denying the Lorde 2. Pet. 2. that hath bought them, and bring vppon themselues swi [...]te damnation, and many shall folow their dam­nable ways, by whom the way of truthe shall be euel spoken of, and throughe couetousnesse shall they with fained words make marchandise of you. whose iudgements long agone is not far off, and their dam­nation slepeth not: Hauing thus robbed the people for tri [...]les, and making them beleue they could sell this i [...]well the sonne of God vnto them. No, it can not be bought neither for money nor mony worth, nor for any thing that manne can giue to buye it. And if it could be bought and solde, the value is so inestimable, that no man on the whole earth is a­ble to pay for it. For euery man was more in debt to God than he was worthe, there was none but oughte at the least tenne thousande talentes, and was not woorth himselfe the grounde hee went▪ on. Nowe what a proude and foolishe presump­tion [Page 139] were this, to attempte to buye so high a pur­chase, and himself worse than nought, if euery bo­die were payde that he oweth vnto, or only Gods debte reckened. Dicis diues sum, & ditatus sum, & Apoc [...]. nullius egeo, neque nosti te esse aerumnosum & mi­serabilem & pauperem & caecum & nud [...]m, Thou sayest I am riche, and made welthie, and neede of nothyng, and thou knowest not howe thou arte wretched and miserable, and poore, and blynd, and naked. This iewell then, canue not be boughte of man, although it were to be solde of God, as it is not. Let vs therfore with Sainct Peter, bid this Popish money monger be packing. Pecunia tua te­cum Act. 8. sit in perdition [...]m, quoniam donum Dei existi­masti pecu [...]ia possideri. &c. Thy moneye (O Pa­piste) perishe with thee, bycause thou haste thou­ghte the gift of GOD may bee got with money, thou haste no parte nor fellowshippe in this busy­nesse. How had we it then? got we it by strength? Matth. 1 [...]. Gen. 3. alas what is weaker than manne, a reede shaken wyth the wynde, dusi [...], and ashes, that may saye to corruption, Thou arte my father, and to the Iob 17. Esa 40. worme, Thou arte my mother. A voyce sayd crie, and he sayde what shall I crie? all fleshe is grasse, & all the glorie there of is as the floure of the field, the grasse withereth, and the floure fadeth, bicause the spirite of the Lord bloweth vpon it, surely the people is grasse, the grasse wythe [...]eth, the floure fadeth, but the word of our God shal stand for e­uer. Manne that is borne of woman is of shorte Iob. 14. contynuaunce and full of trouble, hee shoo [...]eth foorthe as a floure, and is cut downe, he vanisheth [Page 140] as a shadow, and continueth not. The children of Psalm. 62. men are but vanitie, yea the chiefest men are lyers, to lay them vppon a balance, they are altogether lighter than vanitie. Uaine is the healpe of man. Psalm. 10. 107. Ierem. 17 Cursed be he that putteth his trust in manne, and maketh fleshe his arme. Nothyng is weaker to do this feate than man: neither delighteth God in the strength of a horse, nor hathe pleasure in the Psalm. 146 1. Cor. 1. Luc. 1. legges of man: he chooseth the weake thyngs to confound the strong: he putteth the mightie from their seate, and hath exalted the humble & meke: he taketh from the donghil, & setteth them equall 1. Reg. 2. Eccli. 33. to Princes. And euen as the clay is in the potters hande, to order it at his pleasure: so are men also in the hande of their Creatour. Then is there no strength, nor force, nor valour in man, that is able to atchieue and get this iewell of God: howe got we it then, of dutie? Nay, by duetie as is already shewed, we had deserued to be damned euery mo­thers child. How then did he bestowe it vpon vs? Dedit sayth Christ, he gaue it, it was his free gift, for if it were not free, it were no gifte: if it were bought, it were no gift: if it were wonne, it were no gift: if it were due, it were no gift: but it was a gifte. Non sicut delictum ita & donum, si enim v­nius Rom. 5. delicto multi mortui sunt, multo magis gratia Dei & donum in gratia vnius hominis Iesu Christi in plures abundauit, The gift is not so as the guilt, for if by the offence of one many be deade, mutche more the grace of God and the gift by grace which is in Iesus Christ hath abounded in many. And therfore sayth Christ, Dedit, he gaue it, it proceded [Page 141] altogether of his owne mere voluntarie goodnes, and grace, and not of any thing in vs. For if it had, then should we haue had somwhat to boast vpon, Ephes. [...]. but Non ex operibus ne quis glori [...]tur, all boastyng is gone, thou hast nothing to crake of thy selfe, but giue all the glorie to God the gyuer thereof. Yet hast thou to boast vppon, euen this gifte of God Absit mihi gloriari nisi in cruce Domini nostri Iesu Gal. 6. Christi. God forbid (sayth S. Paul) I shold boa [...]t in ought but in the crosse of our Lord Iesu Christ. Qui gloriatur, glorietur in domino, He that bosteth, let him boast in the Lorde. Gloriamur in Christo, 1. Cor. [...]. Philip [...]. & non in carne fiduciam habentes, Wee boaste in Christ, and not hauing trust in the fleshe. This is all our boasting against all our enimies, as for the worlde, Non timebo quid mihi faciat homo, I wil Psalm [...] Psalm [...]. not feare what man can do vnto mee. Non timebo millia populi circundantis me, I wil not feare thou­sandes of the people enuironing mee: yea deathe and hel we dare insult vpon it, & say with Paule: Death where is thy sting? Hell where is thy vic­torie? 1. Cor [...]. Howe dare we thus prouoke them, and bost ouer these our aduersaries? Bicause we haue peace Rom. [...] towards God through our Lorde Iesu Christ, by whome also wee haue accesse through Faith vnto this grace, wherin we stande and boast vnder the hope of the glorie of the sons of God. Glorying in this, that God hathe giuen vs Christe his sonne, Rom. 8. And hee that hathe giuen vs his sonne? what will he not giue vs with his sonne? Neither hath he lent vs his sonne for a tyme, and then his son to be taken away again, but Dedit filium, he gaue [Page 142] his son. That which is giuen vs is ours for euer. And this is our exceding ioy, y ^• Christ is giuen vn­to vs. Se welbeloued this wonderful loue of god, for more assurāce of both parts betwixt God & vs, how interchangeably this gift is giuen. God the father hath geuen vs vnto Christ. Tui erant (saith Christe vnto his Father) Et mihi [...]os dedisti, They Iohn. 17. were thine and thou gauest them to me. Then are we Christs, & Christ wil not l [...]se one of those that Iohn 6. his father hath giuen him: then shal we be Christs for euer, for we are not lent to Christe, but giuen to Christ. But [...]o again, god hath giuen Christ to vs, Christ is ours, and we are Christs, we haue him, & he hath vs, wee are in him, and he in vs. Euen as Christ prayed vnto his father for all that the fa­ther gaue him. Vt omnes vnum sint, sicut tu pāter in Iohn. 17. me & ego in te &c. That al they may be one as thou (O father) art in me and I in thee, euen that they may be also one in vs, that the world mai beleue that thou hast sent me, and the glory thou gauest me I haue ge­uen them, that they may be one as we are one, I [...]n them, and thou in me, that they may be made perfect in one, and that the worlde may know that thou hast sent me, and hast loued them as thou hast loued me: What a ioyfull state, what a notable gift is this? Christe reioyceth in his gifte, let vs reioyce in our gifte, God repenteth hym not of his gifte, GOD graunte vs so to keepe and enioy this gifte, that Christ may be ours, and wee may be his for euer: And then as God hath giuen all power to Christe, Sicut dedisti ei potestatem omnis carnis, As thou O Iohn 17. Father (sayeth Christe) haste gyuen power of all [Page 143] fleshe vnto the sonne, Vt omne quòd dedisti ei det eis vitam aeternam, That all that thou haste giuen to him, he maye giue them eternall lyfe: So sayeth Christ for the assurāce of his good wil herein: Pater Iohn. [...]7 quos dedisti mihi, volo vt vbi sum ego, & illi sint mecum, vt videant claritatem meam quam dedisti mihi, Father, those that thou haste gyuen mee, I will that where I am, they be also with mee, that they may see the glorie thou haste giuen vn­to me. Thus being giuen to Chryste, and Christe to vs, hee will bee with vs till the worldes ende, and wee agayne, worlde withoute ende shall bee Apoc. 13. wyth hym, and followe the Lambe, and reygne in that euerlastyng lyfe of glorye, whereof hee hathe made a gloryons purchase for vs, and of hys free gyfte, shall giue the same vnto vs. Thus mutche then also for the thyrde parte, the meanes that God wrought it by, the efficient and formall cause of oure saluation, Dedit vnigenitum filium suum, He gaue his only begotten sonne, Ie­sus Christ our Lorde and Sauiour.

The fourthe parte.

THE fourthe parte is of oure receipte hereof, whereby, wee applye this effectually to oure benefite of Saluation▪ For, bee a gyfte neuer so franke, neuer so liberall, neuer so ryche in it selfe, yet if it bee not taken, what auayleth it to the refuser? Bee a playster neuer so excellente, if it be not suffered to be layde to the sore, it healeth not. If a medicine haue neuer so greate vertue of [Page 144] helping the sicke, if it be not receiued it recouereth him not: if meate be neuer so much a strengthening to the body, if it be not eaten and disgested in the stomack it norisheth not: If a pardon be neuer so gracious & free, if the giltie renounce it, it saueth him not: Euen so this most excellent gifte of God Iesus Christ, this souerain plaister of our woūds S [...]pi. [...]. Esai 53. 2. Tim. [...]. Iohn 6. by whose stripes we are healed, this phisition of our soules that hath raised vs from death to life, this bread of life that cam down from heauē, that al that eate his fleshe and drinke his blood should haue life euerlasting, this true and only pardoner of all our offences: If he and his pardon and his meate and his medicine and his plaister and his gifte be refused and not receaued, what profit get these refusers by him? Nay, to them he is Lapis offensionis a stone whereat men stumble, & a rocke Psal. 117. Esa. 28. 1. Pet. 2. Luc 2. whereat they be offēded. Behold this Child (saith Simeon) is set to be the fall and vprising againe of many in Israell, and for a signe which is spoken against. To the Iewes offence to the gētils folly, To bothe of them that refuse him euen the sauiour 2. Cor. 2. of death to death. So that none but the receauers haue these benefits by him. Who then are the re­ceyuers hereof? Omnis qui credit in eum (saithe Christe) All that beleue in him. All those that put their trust and confidence not in themselues, nor in any other thing or person, but only and altogither in him, that is, in Iesus Christe: those onely re­ceyue the benefit of this gift. Al that beleue on him. Here are three speciall words in the consideration of this receit, that would require to be diligently [Page 145] weighed, than time will now permit me, hauing ben so large in the other, that I muste needes for shame, be briefe in this last part. The first of these three, is this worde All, comprehending the per­sons, to whome this gifte is offered. The seconde Qui credunt, is a restraint of this word Al, to them that beleue, comprehendyng the persons that re­ceyue it, and the meanes wherby they take it, that is beleefe or faith. The thirde in eum, sheweth the person, on whome they shoulde beleue, and is the ground, foundation, forme, scope, and direction of theyr beleefe.

Of this word All, I haue already spoken some­what, to shewe howe farre it stretcheth, and howe it is restrayned. Of it selfe it is a generall worde, and excepteth nothing, but by that whyche follo­weth it, is straighter laced, and that with a very precise bounder, wherby so many euen at the fyrste choppe, are quite dashte out, that this worde All, is restrayned to a maruelous small numbre, in cō ­parison of All those that are none of all these, which receyue this benefite. Howbeit bicause this gift is offered by the preaching of the woorde vnto all, to all nations, tongs, and people, to all sortes, ages, sexes, degrees, and all kynde of persons what so euer: And that the worde of God beeing thus ge­nerally proclaymed to all, neuer returneth agayne in vayne, (as God by his prophet Esay testifieth) Esa 55. but euermore more or lesse, some receiue this gifte so freely by the worde offred vnto them: and that this some is of all these sortes and kyndes of per­sons, whose numbre althoughe to vs (as appea­teth [Page 146] in the seuenth of the Reuelation) it be greate Apoc. 7. and infinite: although to the world and those that treade the broade path, it be a small number and a very little stock: although to God, smal or great, Matth. 7. Luc 12. 2. Tim. 2. it be determinate and appointed, Firmum funda­mentū Dei stat, habens signaculū hoc, cognouit Do­minus qui sunt eius, The sure foundation of God standeth fast▪ hauing this seale, the Lord knoweth who are his: yet bycause wee are not deuisers of Gods priuie councel, but voyces of criers and pro­claimers of Gods open offer: therfore so farre as our commission stretcheth, we trauel to all, we cal all, we preache to all, we teach all, we exhort all, we reproue all, we labour to win all, we exempt none, we driue away none, we debarre it from none, nor none from it, we bid none despaire, but all to truste and beleue in God, and to take this gift thus free­ly offered to them, whereof wee be appointed the bringers and the offerers, In omnem terram exiuit sonus eorum, their voice (sayth the Prophet) hath Psalm. 18. Rom 10. Esa 3. Rom▪ 10. gonouer all the yerthe. not that we know not be­fore that a great many wil not receiue it, Domine, quis credidit auditui nostro? Lord, who hath bele­ued our preachings? But we know not who these shall be that will refuse it, nor who those shall bee that shall receiue it, we know not who shal be sa­ued, nor who shall be damned: but this we know, all those shalbe saued that beleue, and he that bele­ueth not, & so cōtinueth, shal be damned. Here ther fore foloweth the restraint of this word Al, qui cre­dunt, that beleeue, Wherein is both declared who shall be saued (only the beleuers) and also the mea­nes whereby they receiue their saluation, that is [Page 147] belefe. The nature of this word belefe, comprehē ­deth three things, knowing, acknowledging and trusting: as when I say I beleue in God, I inferre by this word beleue, first that I thinke and know that God is, Credere enim oportet accedentem ad Heb. 11. Deum quia est, He that commeth to God must be­leue that God is. Secondly I assente to this my thought and knowledge, and with a firme persua­sion, acknowledge and professe him, whome I so know and thinke to be. Thirdly, I trust vnto him and with an assured confidence reckē vpon him. Al which this word belefe, doth cōprehend. For looke how much I want of any of these three points, so much in dede I do not beleue. And therfore the di­uels that can not chose but take the first, and al the wicked ones which take the first and the seconde, bicause withall they take not the thirde, although so farfoorth they haue a belefe, yet fully, rightly, & proprely they can not say they beleue: For where as this worde GOD comprehendeth all power, truth, goodnesse, grace and glory, & god maketh a promise to me of his grace, goodnesse, & glorie, I must not only stād on this point that he is power, he is almighty, & he can perform it: but I must go further, and make my reckening that he is truthe also, & therfore wil not breake promise, but vndou­tedly will perfourme his good & gracious promise of his glory to me. which if I do not, I make God a lier, which is asmuch as to make god not god, if 1. Iohn. 5. I doo not beleue him to be a true God: To beleue therfore in God requireth al these three things, & principally the more principal, & wherin I glorifie [Page 148] and honour him, Vt iustificeris in sermonibus tuis, Psalm. 50. I make him a iust and a true God in his sayings and promises: and also benefit my selfe therby, ha­uing as it were already in this poynte of my be­lefe, that is my trust and confidence in the promi­ser, Hebr. 10. 1. Thess. 5. who is faithful and wil not fayle me the thing that he promised me, and I fully recken vpon, and am assured for to haue it of him. So sayth Saint Paule, we haue heauen already, Conuersatio no­stra est [...]n coelis, Our conuersation is in heauen. Al­though wee bee not yet in it, by faith wee haue it, Propter spem quae reposita est vobis in coelis, for the Philip 3 Colloss. 1. hope which is layd vp for vs in heauen: and Christ in our fleshe hath taken possession of it for vs. And therfore sayth S. Paule to the Hebrues, Faith is a sure grounde or confidence, a sounde and firme foundation consisting in the bottom, Hypostasis, a Heb 1 [...]. substance of things hoped for: and an argument, a certayn and infallible proofe, an euidente euiction of things, although they be not seene, yet nothing doubtyng but with a full assured confidence, that we shal see euen as we be sene, and tast and enioy the fulnesse of Gods promise. Thus much propre­prely and fully importeth thys word belefe.

Nowe although to repose our selues on the ve­ritie of Gods promises be belefe, yet excepte thys thirde parcell concurre withall, that is in eum, in him, that our beleefe reste and settle it selfe on the promises of God in him, that is in Iesus Christ, it is no true nor right belefe in god, nor is capable of any the foresayd benefites. For where as of al the promises of God, this promise is the grounde and [Page 149] principall, that was made in the beginning of the blessed seede, for Adam & Eue and al their ofspring to ground their faith vpon, Ipse conteret caput [...] Gen. 3. He (that shal come of the womans sede) shal treade downe the serpentes head, the power of Sathan: And wher as God renuing the same promise to A­braham, when he first chose him a peculiar people, sayd to him, In semine tuo benedicentur omnes na­tiones, Gen. 26. All nations shal be blessed in thy seede: and where as all the ceremonies of the lawe were but Heb. 10. Gall 3. Deuter. 18▪ shadowes and figures of him, and the law it selfe but a schole maister to driue vs to him, and Moy­ses by whom the law was giuē, referred vs to an other prophet, that is to wit, to him: & that in ful­nesse Gall. 4. of time God performed this his promise, and sent him into the worlde, and sent vs only to him, Matth. [...] Hunc audite, here him: and al the fauor and graces of God, all the forgiuenesse, reconciliation, and re­demption of man, cometh by him: & there is none other name whereby we may bee saued, but in the Actor. 4. Act. 10. name of him, and all the Prophets beare witnesse vnto him. Therfore the ground of this our know­ledge and acknowledging, of this our assent & per­suasion, of this our assurance & confidence that we haue in god, is only, wholly, and altogether, repo­sed grounded and as [...]ied on him, that in him, & for him, and by him, and only him, we are elected, pre­destinate and writen in the boke of life: we receiue the loue and fauoure, and all the gracious giftes of God: we are deliuered from perdition, and shall Iohn. 3. haue eternall lyfe. And he that beleueth not in him, the wrath of God abideth on him, and is alredy iud­ged, bicause he beleued not on the only son of God [Page 150] and euen this is his iudgement, that light came into Iohn. 3. the world and the world loued darknesse more than light. And here we see what is the means wherby the elect of God receyue this benefit, belefe in him, and why the wicked shall be damned, not for theyr wickednesse so muche as for their infidelitie. For whē the holy ghost shal come (saith Christ) to con­firme the godly, he shal reproue the world of sinne. Iohn. 16. Of sin, euen for that it hath not beleued on me. For if they had beleued on him, all their sins had ben co­uered from the face of Gods iustice, neyther had their sins but the righteousnesse of Christ ben im­puted to them, and then had they as Dauid saith, ben blessed. Beatus [...]ui dominus nō imputauit pecca­tū, Rom. 4. Psalm 31. Sapient. 5. Matth. 13. And this is the reason, that the godly shal stād vpright in iudgement, and shine as the sunne, not any godlinesse of their owne in them, but bicause they beleued in him, by which belefe they receyued Christe into them, and so the righteousnesse of Christ doth shine in them, bicause he is by faith in them, & they in him. These then only receiue this benefit, all they that beleue in him. Here first are ex­cluded and quite cut of, al the heathen, al the Tur­kes, & al the Iewes from this benefit, that refuse to beleue in him. Neither can it auaile the Tur­kes to alleage that they professe and beleue in one liuing and eternall GOD, creatour of heauen and earth: For he that wil beleue in this god, must be­leue in him, in suche forme as he hath taught him how to beleue, & not as he wil him self beleue, for that is no belefe. In vanū colūt me, docentes doctri­nas Esa. 29. Mar. 7. & praecepta hominū, They worship me in vain [Page 151] (saith god) teching the doctrins & precepts of men But what a belefe is that in God, that will not be leue the very voice of God, that openly not priuily, aloude not like a Priest in his Memēto, did many­festly sownd out this most comfortable voice from Matth. 3. heauen, This is my wellbeloued sonne in whom I am well pleased, here him. Now, if they will beleue God, in whom they say they beleue, thē must they here what Iesus Christ saith to them, who playn­ly proueth him selfe the sonne of God, & that none knoweth the sonne but the father, nor the father but Luc. 10. the sonne, and he to whom the son will reuele the fa­ther. Iohn. 14. Iohn▪ 10▪ And that he is in the father and the father is in him: and he & the father are one. This must he here of Christ, and beleue in him. And if he will not Iohn. 10. beleue for y ^e words he spake, let him beleue for the works he did. These argumēts serue also against the Iew, y ^• simply denieth not Christ as doth the Turk, but denieth Iesus the son of the virgin Ma ry to be Christ, & loketh for Christ yet to com. But the law & Prophets that he admitteth cleane con fute him, and yet of a blind zeale and obstinate de­fence of his auncesters wicked murder of Christ he still denieth him. And therefore he hath no part in this businesse, till God shall call him to the know­lege & faith of his son, Reliquiae tamen saluabūtur, Rom. 9. we trust God will call the remnant of them. And as Iews and Turks that beleue not in him, re­ceaue not this benefite by him, so, no hereti [...]s that beleue not aright in Christ. For not to beleue a­right, is not to beleue at al: A false belefe is no be­leefe, for God is true, and it muste bee true, that must haue true saluation.

[Page 152]Here the Papists crie out to the simple people, that we be heretiks that teach this doctrine, but till they can proue this doctrine heresie, or any o­ther that we teache, it will be harde for them to proue vs to bee heretikes. In th [...] meane season thus mutche we are able to proue agaynst them, that they are none of these Qui credūt in eum that beleue in him. But by what name they may be cal­led that are neither heathen, Turks, nor Iewes, neither beleue on Christ, and yet pretēde to beleue vppon him, by what name these may be called be­sides heretiks, mainteining their not belefe in him so obstinatly as they doe, let other geue them other names, I know not what els to cal them.

Now if I proue not this, that they beleue not in Iesus Christ (alwaies I presuppose a true and right belefe, for els it must folow they be heretiks) then hardely let the Papist say or thinke, that I do him open wrong and fowly sclander him. Here I let goe that I haue alredy proued against him, whiche were inoughe and more than inough, to proue he hath no true faith in Iesus Christe, that wold so order him: But besides al those errours, doctrines and abuses, thus I proue it: To beleue in other creatures besides him, is not to beleue in him: But the Papists beleue in other creaturs be­sides him: Ergo, they beleue not in him. The argu­ment is euidēt, and then the conclusiō must nedes follow, excepte the Papist can improue any one of the premisses, or any part therof. If he denie the Minor, that the Papists beleue in other creatures besides him, and crie out I sclaunder him in his [Page 153] this saying: & that how fowly soeuer otherwise he erred, yet he kept the head sure, and always be­leued only in God: How shal I know the certein­tie of this? I would it were so for his owne sake, and that I lied on him herein. But what? shall I trust his false faithe? there is little holde in it, al­though he had sworne it, and written it, and sealed it. Example their faithe to Iohn Husse, and their generall rule, Nulla fides haereticis est habenda, No faith must be kepte with heretikes. And he before hand iudging me an heretike, and protesting to be false vnto me, how shall I beleue him? neither wil he beleue mee, and both he and I are parties. Let then an indifferent iudge be vmper to see whether they beleue in any other creatures besydes Iesus Christ or no. Why, who can iudge the hearte but God? that is true, where the hart sheweth no out­warde declaration, but Ex fructibus eorum cogno­scetis Matth. 8. eos, By their frutes (sayeth Christe) ye shall know them: belefe can not be hidden: Credidi prop Psalm. 115. ter Quam locutus sum, I beleued, and therefore I spake saith Dauid. S. Paule then, (except the papist wil refuse him,) shal be this vmpier, that maketh this question of the effectes of faith: Quomodo ergo 2. Cor 4. inuocabunt in quem non crediderunt? Howe then shall they call vpon him in whom they haue not be­leued? As who should saye, if they had not beleued in God, they wold not haue made inuocation on him: But they haue made inuocation on him, and therfore it must nedes follow that they beleued in him, For how could they haue called vppon him on whom they beleued not? And this rule of S Paule [Page 154] is a general rule in al belefes. For ensample, how shall I know a Gentiles belefe. Marke the Gen­tils inuocation: He maketh inuocation to Iupiter, Iuno, Mars, Venus, Mercurie, and suche other idols: Ergo he beleueth in them. Howe shall I knowe a Turkes and Saracens faith? marke his inuoca­tion: he maketh inuocation to Mahomet, Ergo he beleueth in Mahomet. How shall I know the Indi­ans fayth at Calecute? marke his inuocation. He maketh inuocation to the diuell inthronized and crowned like the Pope, it followeth then he bele­ueth in the diuell. How shall I know the faith of the wyld heathens and sauage pagans in Scythia Affrica and America? mark their inuocations, they inuocated the Sun, the mone, the starres, beastes, byrdes, fishes, serpents, and such like, it foloweth thē they did beleue in them. And euen so to know a papists faith, marke a papists inuocation. He ma­keth inuocation to Saintes, Ergo the Papist be­leueth in Saints: but to beleeue in Saints, is to beleue increatures besides Christe, therfore he be­leueth not in God only, as he sayd he dyd. Now if hee denie the maior of my argument, whiche was this, to beleue in other besydes him is not to be­leue in him, and affirme that he doth and may be­leue in bothe, but principally in him, and secondely in Sainctes: then presse I him with this sayng of Christ, Qui credunt in eum, not in eos: they that beleue in him, not they that beleeue in them: But the Papistes credunt in eos, they beleeue in them, therfore Non credunt in eū, they beleue not in him. neyther is this emphasis that Christe here vseth of [Page 155] the singular numbre, to be slightly passed ouer: for euen with the lyke obseruation S. Paule dothe presse vppon the Iewes, GOD hadde promy­sed Gen. 26. vnto Abraham, that in his seede all Nati­ons shoulde bee blessed. The Iewes, althoughe they referred thys to the Messias in especiall, as the Papistes pretende to beleeue on Christe in es­peciall, yet as the Papistes wyll beleeue on all theyr Sainctes besydes, so the Iewes referred this to all theyr whole stocke and nation besides. But Saincte Paule letteth not siyppe the pro­myse so, but very earnestely vrgeth the woorde, whereon hee proueth Chryste to bee that promi­sed seede, Abrahae dictae sunt promissiones & semi­ni Galat. 3. eius, non dicit, & seminibus, quasi in multis, sed quasi in vno, & semini tuo, qui est Christus, Vnto Abraham (sayeth Saincte Paule) were the promyses spoken, and to hys seede, he sayeth not, and to his seedes, as though it were to many, but as in one, and to thy seede whyche is CHRISTE. Thus confuted hee the Iewes, and euen so shall wee confute the Papistes, that no lesse take away the beleefe of Chryste than didde the Iewes, but styll vrge them wyth thys saying of Chryste, Qui credunt in eum, not in eos, They that be­leeue in hym, not in them: and yee shall quyte confounde them: nor all the Papists in the world, (well may they champe on the brydle, and wran­gle, after theyr confuse manner) but they shall neuer be able to answer directly to this one argu­ment, that euidentely proueth them not to beleue in God, nor to bee any partakers of this benefite, [Page 156] excepte they forsake their inuocation with their o­ther errours, only beleue in him. And although here the Papist might be cleane reiected as none of the housholde of faith, yet bicause he quarelleth Gal. 3. also in this part: of receyuing this gift of God by faith, and can not abide that we shoulde ascribe the receipt hereof to faith, let vs heare what he hath to say against it. But fyrste note, that all his drift is againste faith: And the controuersie of faith, is the matter, that of al other he can not abide. And why is he suche an enemie vnto fayth? bicause he him­selfe hath no faith, but always doubteth and han­geth betweene dispaire and hope. For as Scientia non habet inimicos, nisi ignorantes, Science hath no enemies but those that knowe it not, so the Papiste is the enemie of faith, bicause he knoweth [...]ot what faith is. First he is offended that Fayth shoulde be so extolled before all other vertues, and woulde haue loue more principally required, and cryeth out that by this doctrine, charitie is waxen very colde, and almoste cleane extinguished. But this is not that the Papist hath such liking of loue and charitie, except it be as is aforesayd S. Fran­cis charitie, that he loueth his Popes courtizans more than he beleueth in God, and therfore would haue loue be set before beleefe: As for that charitie that doth good to her enemies, & so heapeth bur­ning coales vpon their heads, rather than the Pa­pists Rom. 12. wold seme to want it, they wil not cast ashes in our eyes, as did Pope Bonifacius the eight on Ash wednesday to Porchetto archbishop of Genua, nor onely heape very burning coales vppon oure [Page 157] heades, but couer all our bodies with faggots al­so, and burne vs cleane to ashes, so feruent hot is their charitie againste vs, or rather their boyling hatred and enuie that they beare vs, and do these murderers so vaunt of loue, and lament the decay of charitie. This is euen as the theefe, that ha­uing robbed a poore man, asked him if he had any more, the poore man denyed it, but when the thefe serching him further, founde somwhat more than the poore man thoughte had ben aboute him: Ha good Lord (quod the theefe) what a hard world is this, whom shall a man trust nowe a dayes? And euen so the Papists spoyle & murder, with all kind of moste barbarous crueltie, the poore professers of the Gospell and faith of Christe, and yet they crie out, Ha good God, wher is charitie, where is cha­ritie? What a harde and vncharitable worlde is this? It is not charitie therefore that the Papiste reckeneth on, though he vse the name of charitie to bleare the simple people withal: for rather than he wold lese one iote of his aduantage, or the pope one title or inche of his honour, he careth not and all the worlde were together by the eares, yea he will clap them on the backe, and set them to it, as at this day he doth. This then is not charitie, but vnder the name of charitie, hee meaneth mannes workes, bicause charitie is the bonde wherewith they are all tied, and so are all comprehended vn­der the name of charitie: and therefore sayeth he, charitie is the principall, by the preparatiue wor­kes whereof wee receyue euen faithe it selfe. But herein he lyeth, we receyue not faith by the prepa­ration [Page 158] of any works, but whatsoeuer worke sprin­geth not out of faith, the same work how glorious soeuer it seeme, is nothing els but sinne. Quicquid non est exfide peccatum est, Whatsoeuer is not of Rom. 14. faith, is sinne: marke this word ex, of, if it be not of it, if it come not out of it, it is sinne. then faith goth before all other things in this matter of iustifica­tion, and so faith is the principal thing and root of all: Yea not only the principall, but in this matter, faith only, and that without workes doth it. And here againe, the Papist is more offended than be­fore, that faith is made the only meanes of recea­uing this benefite. What (saithe he) and nothing but faith? No (say I) Christ mencioneth here no­thing but faith. Qui credit in eum, He that beleueth Mar 9. Matth. 8. Matth. 15. Matth 18. Luc 7. Iohn. 3. in him. Si potes credere, If thou couldest beleue saith Christ, all things are possible to him that beleeueth. Confide fili, tantum crede, only beleue. Be it vnto you acording to your faith, Fides tua te saluum fecit, fides tua te saluam fecit, Thy faith (saith Christ) hathe saued thee: Qui credit in filium habet vitam aeternam, He that beleueth in the sonne, hath life e­uerlasting, Iohn 17. and this is life euerlasting (saith Christ) to beleue thee to be the true God, and whom thou hast sent Iesus Christ. And therfore say we with Iesus Act. 15. Gal. 3. Abac. 2. Rom. 1. Gal. 3. Rom 10. 1. Tim. 1. Christ, we receaue this benefite euen only by faith in him: By faith (saith S. Paule) our harts be puri­fied, by faith the iust man liues, by faith we are al the sonns of God, euen because we beleued in Iesus Christ, by faith with the hart we beleue to righteous­nesse. By faith were all those benefites wrought that S. Paule to the Hebrues reckeneth vp. We Hebr. [...]. [Page 159] conclude therefore with Sainct Paule, as he con­cludeth with Iesus Christ, that we receaue this benefite only by faithe in him. What by bare and naked faith saith the Papiste, without all maner of works? Sayeth not saint Iames, shew me thy Iac [...]. faith by thy workes? True it is he doth so, and that rightly. Neyther are we against it, that faithe shewe it selfe by works, but rather they, that dare not let theyr works come to the light and shew of the word of God, least the worde should reproue their workes, and shew them to be but works of darknesse, to be their owne deuises, & not any suche good workes at all, as they to the simple do crake vpon. For the triall of this they shunne the light▪ and therefore it is a good argument of our [...] Christe against their works that they be nought. Iohn. 3. Qui malè agit, odit lucem, nec venit ad lucem, ne ar­guantur opera eius, Hee that do the euill, hateth the light, and commeth not to the lyght least his workes should be reproued. Wheras therfore faith should be shewed forth by works, euen by this argument of S. Iames Ex effectibus fidei, of the effects and and works of faith, besides the forlayd argument of Saincte Paule, are they agayne consuted to to haue no Fayth. For where they not onely doo the woorkes of darknesse, but openly defende and maynteyne them, as the sitting vp of stewes and brothell houses, and that euen vnder theyr owne Popes nose: And thys is a ruled case of Christ, A Matth 7. good tree can not bring forth euil frute: Then sure­ly if they were true beleuers on Iesus Christ, they could not mainteine and defend suche wickednesse, [Page 160] which is a thousand partes worse than the doing [...]. Ion. 3. of it. But as S. Iohn sayth, In hoc manifesti sunt filij dei & filij diaboli, In this is manifest who are the sons of God, and who are the sonnes of the diuell. The sonnes of God doo sinne, but it is of infirmi­tie, but to maynteyn their sinfull worke, is the ve­ry declaration of the childe of Sathan. Oh (saye they) we mainteyne it not as good, but confesse it to be euill, howebeit we maynteyne it to driue a­way a greater euill. But sayth S Paule, Non fa­ciamus Rom. 5. malum vt inde eueniat bonum. Let vs not do euill that good may come of it. For it followeth, Quorum damnatio iusta est, Whose damnation is iust. Now if they shall iustly be damned that wyll do euill, that good may come theron, shall they es­cape more iust damnation, that will doo euill, not that so muche as good may come thereon by theyr owne confession, but onely the auoyding of a grea­ter euill, and yet that is no necessary auoyding of it neither. Now if these euil doers shall be dam­ned, and no true beleuers shal be damned, then are the Papistes no true beleuers: muche lesse (were they not extreme impudēt) can they boast of wor­kes, that maynteine sutche open wickednesse. But they wil say, they boast not of this (as in dede they haue little cause, and mighte more honestly seeke fygge leaues to hyde their shame therein) but they haue infinite other woorkes to shewe their faith by, and that I do them iniurie, they vpbray­ding want of worls to vs, to shewe our faith by, and we to stande in examining of their workes, to improue therby their faith: but I crie them mercy, [Page 161] I will no further rippe vp their euill workes, but be contente for this once to haue shewed this one euil herbe, that I thinke is able to marre all their pot of porrage, (For I tell yee it is Mors in olla, Death in the porrage pot, & that no lesse thā dam­nation) 4. Reg. 4. had they twenty good herbes besides. But let them doe now as mutche for vs hardily and spare not, and lay in our dishe so muche as but one like faulte. I speake not this as though wee were without fault, we are sinners & greuous sinners, the iustest of vs all: and if we shoulde say, we had 1. Ioh [...]. no sinne, we shoulde deceiue our selues, and there were no truth in vs. This doo the Papistes that say, they can do all that God commanded, but God commaunded not to sinne, and therefore in saying they can fulfill the commaundements of GOD, what do they saye, but that they can be withoute sinne? Whiche the proude Pharisey vaunted of, Luc. 18. that he was not a sinner as other men. We sinne euen with the Publican, but with the publican we are sorie for, and repent vs of our sinne. But name me one worke that God forbiddeth and we bidde, defende and mainteyne the same: one good worke that god biddeth, and we forbid, oppugne, & write against the same. This wee haue named in them, neyther shall they be euer able to name the lyke in vs. But what neede we name (say they) any par­ticular vice publikely defended of you, when this only doctrine takes away all good workes. For if I be iustified only by faith, what neede I doo any good works, are they not all cleane taken awaye? No forsooth are they not taken away at all, by­cause [Page 162] they be remoued from the article of Iustifi­cation, the workes remayn, and that as necessari­ly to be done as before is shewed, but they be not set in the place where the papists wold haue them placed, in this article of receauyng Iustification, where only faith consisteth. Why then (say they) ye turne faith out of her cloathes, if ye take works from her, ye leaue her naked, and doth a naked and bare faithe iustifie vs? In deede woorkes are the cloathes of faith, and serue as clothes doo decke and set this lady out, but as the body was before the clothes, and without the clothes, and is of an other substance than the clothes, so was faith be­fore workes, and is borne of God as naked as my nayle, in respect of any merite of woorkes, eyther preceding or concurring. And thus was alwayes fayth pictured, Nuda fides, a naked faith: But not so, but that she is clad streyght wayes, with the frutes of the spirite, and the ornaments of al good woorkes: but it is not her apparell that sets her Heb. 4. out to God. Omnia nuda sunt & aperta oculis eius, All things are naked & open to his eyes. But her apparell sets her out to man. And so sayth S. Ia­mes being a man, Shewe me thy fayth by thy wor­kes, and I will shew thee my faithe by my woorkes. Therfore works serue to shew forth faith to them that can not see but by outwarde shewing, and so iustifieth one man before an other, declareth vnto me, y ^• suche an one is iustified: & not to iustify him before God, who seeth the things not seene. Nec iuxta intuitū hominis ego iudico. Homo enim videt [...]. Reg. 16. ea quae parēt, Dominus autē intuetur cor, Neither [Page 163] do I iudge (saith God) after the sight of man, for man seeth those things that appere, but the Lord beholdeth the heart. He loketh on the faith hidden within. Domine, oculi tui fidem respiciunt, sayeth Ierem. 5. Ieremie, O Lord, thy eyes loke vppon the faithe. Corde creditur ad iustitiam, sayth S. Paule, with Rom. 10. Hebr. 11. the hearte wee beleeue to righteousnesse: Fides est argumentum non apparentium, Faith is an ar­gument of things that appeare not: But works must appere, Sic luceat lux vestra, Let your light so Matth. 5. shine before men, that they may se your good wor­kes. And therfore works of S. Iames are called Iac. 3. Phil. 1. Gal. 5. Fructus iustitiae, the frutes of rightousnesse, fructus spiritus, the frutes of the spirite. The frutes of the tree, are not the cause of the trees iuyce & sap, but the iuyce and sap is the cause of the trees frutes, The frutes are not the cause that the tree lyueth, but the sappe and iuyce is cause of the trees lyfe. The tree hath not fruite before it hath sappe and iuyce, nor yet hath fruite in receyuing sappe and iuyce: But after it hath receyued sappe and iuyce, then in due tyme it bryngeth foorthe his fruite. And very wel herein dothe the scripture in diuers places liken a iustified manne to a good and fruite­full tree: for fyrste (sayth Christ) the tree muste be Matth. 12. Psalm. 1. made good: it muste bee planted (sayeth Dauid) by the water syde to take his iuyce. Wee muste (sayeth Saint Paul) be grafted in Christ, and his Rom. 6. Iac. [...]. Iohn. 1 [...]. woorde (sayeth Saincte Iames) be ingrafted in vs. Wee muste bee braunches of the true Uine, we muste haue his sappe and iuyce in vs fyrste, and thys is our fayth in hym, and oure lyfe in vs, [Page 164] or euer we can bring forth our frute. Nowe being thus replenished with the moste sweete iuyce of faith, it is not more vnpossible for a tree to be frute lesse, thā it is for a faithful mā to be without good workes. We do not say therfore faith is without good workes, for good works immediatly folow faith, and waite vppon her, as their maistresse, at an inche, and be always attendant on the bidding and becke of faith, to do whatsoeuer she comaun­deth them: but the maistresse is one, and the may­den is an other: only we denie, that the handmai­den intermedleth in this high matter of Iustifica­tion, whiche is alone betwene God and vs & faith, she onely on oure parte maketh vp the spousall be­twixte Christe and vs, Desponsabo te mihi fide, I Osee. 2. wil (sayth Christ) espouse thee to me by faith: faith shal ioyne our hands togither. A saucie Iill were that handmayden, that woulde intrude her selfe in to her mistresses priuiledge. This then belon­geth to faith alone, to receiue this benefit at gods handes, and to nothing but onely faithe, for she a­lone can fully doo it. Why then sayth the Papist, what should let but that the diuell may be saued, and that the diuell may doo good also, and so be no more the diuel, that was a lier and murderer from Iohn. 8. the beginnyng. For the diuels haue faith, Daemo­nes credunt, (sayth S. Iames) the diuels beleue. Iac. 2. The diuell in dede was a lier from the beginning, and a murtherer, Et qui facit peccatum ex diabolo 1. Iohn. 3. est, He y ^• wilfully & maliciously cōmitteth & mayn­teineth these sinnes, is euen a limme of the diuell. But how the Papists legende or rather legion of [Page 165] lies, will euicte them to be willfull mainteyne [...]s of lies, let them looke to it, as for their murders al the world doth ring of them, and openly crie with Christ, Vos estis ex patre vestro diabolo, ye are euen Iohn. 8. of your father the deuell. And as this is an argu­ment against the deuell, that he hath not faith: E­uen so is it an argument against them, that they haue no faith neither. And where in the diuels de­fence they replie that the deuill beleueth, this ar­gueth not that he hath the true and right belefe: No say they? Did not he crie out to Christ, that he Matth. 8. Mar. 3. Luc 4. was the holy one and son of the liuing God? Here was belefe & profession of it, & the thing that they professed to beleue, is true: What wil they gather hereon? that saying of the Apostle, If we confesse Rom. 10. with our mouth the lord Iesus Christ, and beleue in our hart that God raised him from death we shallbe safe? Do they thinke the diuell beleueth on this fa­shion? They shew themselues earnest proctors for the deuell, but the deuell hath no true faith for all that he so sayde, nor they his proctoures neither, thoughe they confesse Christ, and thinke him to be the sonne of God euen as mutche as did the deuel: althoughe their works shew the contrarye, that they thinke him not so mutche to be Christe as the deuels dyd thinke him for to be. For if they did, they woulde at least haue that the dyuels haue with all, a feare and trembling at him, they wold feare so shamfully to abuse him as they doe: For saynt Iames ioyneth these two things together in the diuels, Daemones credunt & contremis [...]unt, Iac. [...]. The diuels beleue and tremble. Which later word [Page 166] of horror and feare, hauing hatred ioyned withall, (Quem metuūt oderūt, whom they feare they hate him) this the Papists leaue out: As the diuell al­leaging scripture to Christ, left out the best parte of it, and hacked and hewed the sentence, as the Papists mangled the word of God in piece meale, and dare not set it out whole, as God hath set it out. This therefore shewethe they haue no more faith thā the diuel hath. Yea they know not what faith doth meane. For as already is sayde, beleefe is not only a knowledge, nor an acknowledging of Christ, wherby we verely thinke him to be the sonne of God and sauior of the world, and approue this our thought with assent thervnto, alowing it so to be: But also it is a stedfast confidence and trust in him, apprehēding him, and applying him to vs. And this thing, which is the principall thing in belefe, the diuels haue not, nor can not haue. They haue the first part, of knowledge: and a shew they made here of the seconde, that is acknowledging: But the third and especiall thing in belefe, a trusty confidēce in him, they had not: Which if they had had, they wold haue fled vnto hym, & haue caught holde on hym, but they feared and hated him, and therefore with trembing fled from him: Now this third thing in faith, whiche is principally to be reckened vppon, the Papist considereth not: And this is the cause whie hee so staggereth in a continuall doubte, whether he shall be saued with Christe, or he shall bee damned with the diuell, and feling thys continuall trembling in himselfe, (for who wolde not tremble standing in this per­plexitie) [Page 167] And hearing that the diuels tremble al­so in their belefe, he concludeth, that belefe is no more but a fyrme opinion of a thing so to be, and at the most a trembling assent therunto. And therfore saithe the Papist the diuell hathe faithe. But se­ing withall, the diuells apparant condemnation, that he is not nor can be iustified, he concludethe hereon, that only faithe iustifieth not, for if it dyd the diuel were iustified. Then reasoneth he, if faith be not able to iustifie, we must seeke helpe of good woorkes to iustifie vs, whiche good workes the diuell hathe not. Now, seeking to be iustified by works, he is entred into sutche a laborsom mase and infinite labyrinthe, that he is neuer able to winde him selfe out, to sit downe and rest him in a quiet conscience, and persuade him self that he is alredy iustified. For how can he thus quiet him­selfe, seeking iustification by woorkes, when hee heareth Chryste saye, When yee haue doone all Luc. 17. that yee can do, ye are vnprofitable seruantes, and he feelethe styll in hym selfe manye doubtes and mutche imperfection: And therefore hee maketh a generall resolution, that wee can neuer attayne to any certaintie, whether wee bee iustified or no, and so ought continually to hang in a doubt ther­of, and that it suffyseth vs in the meane space, to recomforte oure selues wyth a generall beleefe, that some shall bee saued, but whether wee shall be saued or no, that we still stande in doubt of, say the Papistes. Thus blyndely, myserablye, and infinitely they runne from one errour to an other, [Page 168] for Ex quolibet se quitur quodlibet, Grannte one falshoode, and a number will followe: and all commeth of this, that boasting of faith, theyknow not what faith meanes. And so, contending with vs about faith, they bewray them selues that they haue no faith, but in stede of faith, mayntein plain infidelitie. That whiche Christe flatly reproueth, O ye of litle faith, in respect that they douted, that Matth. 6. do they allowe for good & necessarie. That which made Peter to sinke and crie for helpe, they crake Matth. 14. they swimme safely, and holde vp themselues by the chinne therin. This argueth sayeth Saincte Iames (whom they allege for their diuels faith) that they them selues haue no true faith in God, nor shall obteine any thing at his hands. For say­eth he, Postulet in fide nihil haesitans, qui enim hae­sitat Iacobi. [...]. similis est fluctui maris, non enim existimet ho­mo ille Quam accipiat aliquid à domino, Let him aske of the lorde in faithe doubting nothing at all, for he that doubteth, is tossed of the winde, and caried away like a waue of the sea. Neither let that man thinke that he shall receaue any thing of the lorde. For a wauering minded mā is vnstable in al his ways. By this popish doctrine then, we shall obteyn nothing at the han­des of God, least of all saluation, which aboue all ther things we ought to pray for, if we doubte of Gods promises therin, wee shall neuer be parta­kers of it. But the Papists defend we must conti­nually doubt thereof, let not those Papistes there­fore thynke, that they shall receyue any goodnes, no not faith, or any grace of god, or wisdom, wher of S. Iames did speake, left of all that euer they [Page 169] shal be saued, but euer be faithlesse, gracelesse, god­lesse, frutelesse, hopelesse and all, euen bicause they euer doubt in God, and call in question the veritie of his promises, whiche is playne to deface them, and to make him a lier like them selues, as saithe S. Iohn, Qui non credit deo mendacem facit eum, 1. Iohn. 5. He that beleeueth not GOD maketh him a lier: and so muche the greater lier do they make him, as God hath bound him selfe by an othe, and ther­fore saithe S. Paule, VVhen God made promise to A­braham, bicause he had no greter to svvere by, he sware by him Heb 6. selfe. &c. So, God vvilling more abundantly to shevv vnto the heyres of promise the stablensse of his councell, bownd him self by an othe, by two immutable things, wherin it is im­possible that God shold lye, that we might haue strong conso­lation, which haue our refuge to hold faste the hope that is set before vs, which vve haue as an anker of the soule bothe sure and stedfast: Ideo ex fide saithe S. Paule, Therfore it is of faithe, that it mighte come by grace, and the promise might be sure to all the seede, not to that only vvhich is of the Rom. 4. lawe, but also to that seede whiche is of the faithe of Abraham vvho is the father of all, as it is written, I haue made thee a fa­ther of many nations before God, whome hee beleued, who quickeneth the dead, and calleth those things whiche be not, as though they were, whiche Abraham aboue hope beleeued in hope, that he should be the father of many nations, according to that which was spokē, euen so shal thy seed be as the starres of heauen and the sands of the sea, and he fainted not in faith, nor yet considered his owne body, which was nowe dead, being almoste an hundred yeares olde, neyther yet that Sara was past chylde bearyng, he staggered not at the promise of God tho­rough vnbeleefe, but was strengthened in faith, and gaue glo­rie to God, being full assured, that he whyche had promysed was able to do it, and therfore it was imputed to him for righ­teousnes, neuerthelesse it is not written for him onely, that it [Page 170] was reckned to him for righteousnesse, but also for vs to whom it shall be imputed for righteousnesse, so that wee beleeue on him that raysed vp Iesus our Lorde from the dead, who was de­liuered to death for our sinnes, and rose agayne for our iustifi­cation. Thus S. Paule most pithyly expresseth the nature of true faith, most contrary to the Papistes wauering doubt, and their generall houeryng in the aire of an opinion knowing & acknowledging suche a thing to be: but true faith is a stedfast and confident application therof to our selues, wherby we may be able to say vnto Christ with Thomas, Dominus meus & Deus meus, My Lorde and my Iohn. 20. Psalm 26. my God: To say with Dauid, Dominus salus mea quem timebo, The Lorde is my saluation, whome Psalm. 30. shall I bee afrayde of? In te Domine speraui, non confundar in aeternum, In thee Lord haue I tru­sted, I shall neuer bee confounded. The Papistes call this a bolde presumption, but God graunt vs to presume on this fashion, as sayth S. Bernard, Ego fidenter quòd ex me mihi deest vsurpo ex visce­ribus Bernardus in cantica sermone 61. Domini, quoniā misericordia affluunt nec de­sunt foramina ꝑ quae effluāt, That that I haue not of my selfe, I will boldly vsurpe of the bowels of the Lord, for bycause they flow in mercie, neyther want they holes whereout they flow. This bold­nesse & vsurpation, is a good presumption. It is a firme faith that shal stand like mount Sion, and nor Psalm. 124 Matth. 7. Matth. 16. be moued. It is buylt on the rock that no tempest [...] ouertur [...]e, and not on the sands of mens wor­kes, that euery doubtefull waue shall tosse and shatter it, no, the gates of hell shall not preuayle against this faith, Si ambulauero in medio vmbrae Psalm. 22. [Page 171] mortis, If I walke in the middle of the shadowe of death, I will not feare, for thou art with mee, sayth Dauid, And therfore sayth S. Paule, Iusti­ficati ex fide pacem habeamus erga Deum, Being iu­stified by faith, let vs haue peace (not doubt) to God­warde, lette vs assure our selues of the loue and fa­uour of God. Qui credit in filium, habet testimoniū 1. Iohn. 5. in seipso, He that beleueth in the sonne, hath the wit­nesse in himselfe. For when you beleued (sayth S. Ephes. 1. Paule) you were sealed with the holy spirite of pro­mise, whiche is the earnest of our inheritaunce. So Ephes. 3. that we haue boldnesse and entrance with the con­fidence which is by faith on him. Nolite ita (que) amit­tere Heb. 10. confidentiam, Cast not away therfore your con­fidence, which hath a great recompence of rewarde. This is the trust that we haue in him, that if we aske 1. Iohn. 5. any thing according to his will, he heareth vs. And if we know that he heare vs, whatsoeuer we aske, wee know we haue the petitions that we desire of him. This is no diuels faith, neuer a diuel in hel can do this: Neither is this y ^• faith of those wicked ones that are his mēbers, howsoeuer they vainly crake of that they haue not: neyther is this the papists faith, by the papists owne profession, that he must stil waue in suspēce & hāg in doubt: but this is the faith of all those y ^• shal receiue eternall lyfe. These 1 Iohn. 5. things (sayth S. Iohn) haue I written to you, that beleue in the name of the sonne of God. (Not that ye should hang in doubt) but that ye should knowe howe that ye haue eternall life: That yee haue it (saith he) not that ye may haue it, & may goe with it, but ye haue it for (saide he) immediately before, [Page 172] He that hathe the sonne hathe life, and he that hathe not the sonne of God, hath not life: Sutche is the vertue of true belefe & faith, that he hath alredy life in true assurance, bicause he hath him assured­ly the whiche is truthe and life: Well (saithe the Papist) for all this heauing and shouing yee shall not haue all youre will, we haue yet then at the least one good qualitie & vertue whiche shall saue vs, and that is euen our faith if ye will admitte nomore. But here the Papists begin to cauell and wrāgle, which is a signe they draw to the last cast. For they know well inough, where the scripture thus ascribeth iustifieng and saluation to faithe, that it taketh not faith in that respect, that it is a­ny quality or habite in vs, no not infused of God, nor any vertue theologicall, nor yet any action of the minde: But only in respect of the relation that it hath to Iesus Christ, to grace, to the mercies, to the promises, and to the gift of God: God is all in all, the gift Christ is only my iustification, but bi­cause the feete wherwith we com vnto it, is faith, We are brought in (saith S. Paule) Through faith Rom. 5. 2. Cor. 1. &. 5. into this grace wherin we stand, Nam fide statis. By faith we stand. Per fidem ambulamus, with the feet of faith we walke to the mounte of God: Bycause the eye wherby I looke on Christe is faithe, Abra­ham Iohn. 8. vidit diem meū, Abraham sawe my daye (saith Christ) with the eye of faith: Bicause the hande wherby I receaue it is faithe, Quotquot recepe­runt Iohn 1. eum: So many as receaued him, euen those that beleeue in his name he gaue them power to be the sons of God, by which hand God guided the Isra­lites, [Page 173] Apprehendi manum eorum vt edueerem eos è Heb. 8. 1. Tim. 6. terra Aegipti, I tooke them by the hand to leade them out of the land of Aegipt, And by which hand we take hold on heauen, Apprehende vitam aeternam, Rom. 10. Ephes. 3. Take holde fast on eternall life with this hande of faith: Bycause the hart wherin I kepe it is faith, Corde creditur, with the heart we beleue, and he dwelleth in the harte by faithe, Bycause all these things are ascribed to faith: Therefore the scrip­ture saith, that faith doth iustisie vs, when Christ dothe iustifie vs, bicause by faith I receaue Christ, which is my iustification. This I do not by my works, but by my faithe, therefore I saye with S. Paule, Faith iustifieth without workes, that is, faith only applyeth the mercies and merits of Ie­sus Rom. 3. & 4 Christ freely offred vnto me, without any pre­paration or merite at all of mine. And thus dothe S. Paule plainly expound him selfe in the seconde chapter to the Ephesians. Ye are saued by grace Ephes. [...]. through faith, and that not of your selues, for it is the gifte of God, it comme the not of works, leste anye man shold boast him selfe. For we are his workeman­ship created in Christ Iesus vnto good works, which God hath ordayned that we shold walke in them. Here is first set down the state of iustification how we be saued. Works are excluded from thys mat­ter, yea our selues and all, as any cause hereof. The reason is alleaged, least we shold boast our selues. and so all the glory shoulde not rede [...]nde to God: Then do they deface Gods glory and beaste themselues, that put works, or any thing in them selues, in the cause of iustification. The only [...] [Page 174] is here made grace, and least we sholde thinke any part of this grace to be in vs, that is debarred also, and grace is pronounced to be the only gift of God. Then is the meane shewed wherby we receyue this iustification through faith saith he, here again works are lefte clene out, and only faith is menci­oned: And thus is our iustificatiō wrought: which done, then beginneth S. Paul to deale with good works, and sheweth the ende and ordinance of them, not to be our iustifying, or our meriting, but only to walke in them. And sheweth withal, what good works are, sutche as God hath ordained in Iesus Christ, and not our own traditions. And so in short and most pithy words, knitteth vp all this controuersie. Now if the Papist require to be fur­ther satisfied, where S. Paule hath sayd we are sa­ued by grace, how it is wrought by grace, least he sholde mistake grace for the good gifts that God hath geuen vs thinking by them for to be saued S. Paule with the lyke pithe and breuitie, in the fourthe of the Romains, declareth all the circum­stance to him how it is wrought. To him that wor­keth Rom. 4. not (saith he) but beleueth in him that iustifieth the vngodly, his faith is accounetd for rightousnesse euen as dauid declareth the blessednesse of the man vnto whom God imputeth righteousnesse with out works saying blessed are those whose iniquities are forgeuen and whose sinns are couered, blessed is the man to whom the lorde imputeth not sinne. The partie iustifieng is God, the partie iustified is the vngodly man, the vngodly manne hath no godly woorkes, how then shall hee be iustified? God of­fereth [Page 175] his promyse of iustification in Christe his sonne, the vngodly man and destitute of all godly works beleueth Gods promise, streight is thys man accepted before God for righteouse. Why, he hathe no righteousnesse in hym. What though? he is accepted for righteous. He is altogether vn­godly. What of that? All hys vngodlynesse is cleane couered, neyther shall any poynt thereof be layde to his charge, euen as though he had none at al: And this is blessednesse and grace, that that goodnesse he hath not, is imputed to him, euen as though hee had it: And that wickednesse that hee hath▪ is not imputed to him, but couered as thou­ghe he had it not, and so is sodeynly transformed into another man. Who is able to do so straunge and miraculous a woorke? the iustifier. Who is that? GOD. Doothe God iustifie the vngodly? Esa. 5. Dothe not God say, Wo be to them that make euill good &c. and that iustifie the wicked? True, he say­eth so of them, and woorthyly, that approue that for good, whiche is euill: but this manne is not now euill, but was euil, and of euil is made good. And therfore, woe againe to them that make good euill: Why what goodnesse hathe hee to make hym good? Forsoothe euen the greateste good­nesse that can bee deuised or wyshed for, and that is euen the Sonne of GOD himselfe. That is goodnesse inough. But what hath he to doo with that? Christes righteousnesse is not his ryghteous nesse. Yes (sayeth the synner) thoughe that I haue none of myne owne, I haue Christes. [Page 176] He is my ryghteousnesse, that I might be made the 1. Cor. 1. 2. Cor 5. righteousnesse of God, bycause I haue put on Iesus Christe. bicause I haue receyued him by faith, and so with him his righteousnesse is in mee. And he and his righteousnesse being in me, though I bee [...]al. 2. of my selfe a sinner. Iam non ego, viuit verò in me Christus, quòd autem nunc viuo in carne, in fide vi­uo filij Dei qui dilexit me, & tradidit semetipsum pro me, Now it is not I, but Christ dothe liue in me, as for that I nowe liue, I lyue in the faith of the sonne of God that loued me, and gaue himselfe for me. Why, is thy faith of such vertue then to work this matter? No, my faithe onely apprehendeth Christ, that is my righteousnesse, and God of his fauourable mercy, accepteth this my faith, that is the apprehender, for his sake that is apprehended as though the righteousnes of Christe were euen myne owne: God dothe not this for my sake, nor for my workes sake, nor for my faithes sake, but for his owne sonnes sake, whome I flee vnto, and flee from my selfe, and from all other, and catche holde only vpon him by faith. And this my faithe in him, is imputed to me for rightuousnesse. Thus was it imputed to Abraham for righteousnesse, & it shall be like wise imputed to you for righteous­nesse, if yee beleeue in hym that raysed vp Iesus Christe. So y ^• this belefe deserueth it not, no more than any other worke deserueth it, though beleefe be the onely receyte and apprehension of it, yet all consisteth but in imputation & acception, in vouch­safing and accompting this to bee ours, that in it selfe is not ours, we do but onely receyue by faithe [Page 177] Iesus Christ offered of GOD the Father vnto vs, whome if wee doo receyue, Cum filio suo no­bis Rom. 8. omnia donat, He giueth vs all things with his sonne, and so are we counted righteous.

Well (sayth the Papiste), were there no more in vs, but euen thys, yet lyeth it in vs to receaue Christe into vs: here is some thyng, and that no small matter euen the receauing of it. See (welbe­loued) so sain the Papist wold haue some thing to boast vppon, he will play small play rather than he will sitte out. What a hearing were this in a miserable caitife begger, that had not one pennie in all the world to blesse hym, but lieth in the stre­tes, an outcast in extreme wretchednesse: an honest mans comes by, and euen vnasked, of mere pittie, biddeth him holde out his hande, and giueth him a good liberall a [...]mes: the begger, where he should (had he any grace) render at the leaste his humble hartie & reuerent thankes vnto him, that so freely gaue him this reliefe, goeth craking awaye, and [...]osting of him selfe, that except he had put foorthe his hand & [...] it, the other had not geuen it him. Were this proude begger worthy his almes that thus impudently would blemish the liberali­tie of the geuer, bicause hee was the receauer? He had doone a great matter had he not trowe you, for letting the almes to fal into his hand? A theef condemned to death, and euen ready to bee execu­ted, findyng in himself no cause wherfore he shold be pitied, nor in any other any meanes wherby he mighte be healped, and seeth euen before hym the horrour of death that he hath deserued: sodeynly, [Page 178] vnlooked for, vnsued for, vnasked, vnthought vp­pon, moste of all vndeserued, commeth the Quee­nes Maiesties pardon, that shee of her owne vo­luntarie, of her owne gracious mercy and pitie, sendeth hym, sealed and written wyth her owne hande, and freely without any condition or excep­tion offereth it vnto him, biddeth him take it, and he shall not suffer death, but bee freely pardoned, cleane forgiuen, and be accompted as no suche fe­lon, euen as though he had euer bene a good sub­iecte, and be receyued agayne into as muche grace and fauoure, yea and greater than euer hee was before. He putteth out his hande, and receyueth it: And as soone as he hath it, he boasteth by and by what a myghtie deede hee hathe doone to re­ceyue this pardon, for otherwise saith he if he had not so done, the Queene could not haue saued him, it laye in his owne choise and power whether he wold be pardoned yea or no, I praye you were sutche a fellowe woorthy to bee pardoned? But thus deale the Papistes wyth thys pardon of Iesus Christe, naye, they deale farre woorse in this matter with GOD and Christe his sonne, than any man is able to deale wyth manne. For as this offer and gyft of GOD, excelleth all com­parison of Princes offers, so manne in respecte of GOD whome he hath offended, is in farre more wretched estate of synnes captiuitie, and daunger of eternall deathe, than all the beggers' and prysoners in the worlde. Neyther can he (yf he well consyder and weyghe hys case) doo so [Page 179] muche as the begger or prisoner maye: for though he may resemble them in the refusall, and so with them bee moste vnwoorthie eyther of almes or pardon: yet hath not he that libertie in this mat­ter of the soule to receyue it of his owne free will, as they haue libertie to receyue that is offred them in bodily matters. For although this gyfte [...]e of­fered vnto all, yet none doo nor can receyue this gyfte, but those to whome the meanes also to re­ceyue it is gyuen. The meanes is Faythe, but euery manne hath not Faythe, nor fayth is not of vs, though it bee in vs, Faythe is the gyfte of GOD, fleshe and bloude reueales it not, but he Qui diuisit vnicuique secundum mensuram fidei, 1. Cor. 12. Matth. 16 Rom. 12. That hathe deuided to eche manne accordyng to the measure of Fayth. Vnto you (sayeth Saincte Paule to the Philippians) it is geuen that ye shold 1. Tim. 1. not only beleeue in Iesus Christe, but also suffer for him. And for his owne parte (sayeth hee) Miseri­cordiam Philip. 1. consecutus sum vt sim fidelis, I haue obtay­ned mercie that I might be faithfull. And therefore it is not a voluntarie matter of our choyse, to put oute the hande of Faythe, and take holde of Chryste: No sayeth Christe hymselfe, Hoc est opus Dei, vt credatis in eum, This is the worke of God Iohn. 6. that ye beleeue in hym, whome hee hathe sente, It is not your worke, Donum Dei est, It is Gods gift, Then man hath nothyng at all in hym selfe, not so mutche as to put out his hande and receyue this gifte, excepte GOD geue hym this gyfte also to receaue it, except God geue him this hand to put out howe can he put out that he hath not? [Page 180] it muste needes bee then that those that receyue this gift, the sonne of GOD, are euen the elect of God. Crediderunt quotquot praeoidinati fuerunt Act. 1 [...]. ad vitam aeternam, Euen so many beleued, as were ordeyned to eternall lyfe. And further then thys we will not, we dare not, we can not wade (howe soeuer the diuell, the worlde, the fleshe, the Pa­pists doo startle hereat) but moste humbly lette vs prayse and magnifie God for this, and saye with Christe, Confiteor tibi pater. &c. I giue thee thankes O Father, Lorde of Heauen and earth, bicause thou Matth. 11. haste hidden these thyngs from the wyse and pru­dent, and haste opened them vnto babes, it is so (fa­ther) bycause thy good pleasure was such, It is not so, bicause it was oure pleasure, oure will, oure merite, our worke, our preparatiue, or any thyng in vs. But GOD hath only of his mere mercyful loue, begunne it, wrought it, and performed it in his choyse vessels of mercie, thorough his onely begotten sonne, oure Lorde and Sauioure Iesus Christe.

Thus haue I (derely beloued in the lord) a great deale to long I graunt, deteined your pacience, but the matter for me (I hope) wil pleade my pardon. A matter of no lesse momente in it selfe, than con­teyning the weyghtiest poynts of our religion, the chiefest controuersies of oure contention, and all the causes of our saluation. Neither myghte wee passe through these matters (hauing to deale with suche crafty and warbling aduersaries (so soone as the ordinarie time in this place dothe require: but I haue presumed in this extraordinarie Sermon, [Page 181] or rather was driuen thereto, to driue out the time extraordinarily: for the aduersaries, to step their mouths, and if it please God to win their harts al­so, at least for our selues, to confirme & strengthen ours, against all theyr cauillations. Which effect that it may worke in them and vs, let vs neuer forget this most worthie sentence, So god loued the world that he gaue his only begotten sonne, that all that beleue in him, shold not perishe, but haue e­ternall life. Let vs remember all the foure parts, into the which I deuided this sentence: In the firste, let vs seriously set before vs these two endes Euerlasting death, and Euerlasting life: Secondly these two parties God and the world, chiefly con­sidering the eternall purpose and election of God, the first cause and originall of our saluation: In the second parte let vs consider, what moued God to elect vs to life euerlasting, nothing in the world but all in him selfe, euen only his owne mere loue. Wherin remember withall, howe greatly they haue abused you, or rather abused God, by little and litle in taking all from God, and let vs render all to him, from whose loue all procedes to vs. In the third parte consider by what meanes god hath wrought it, euen by Iesus Christ His only begot­ten sonne. What a passing loue thys was sur­mounting all kindes of loue, what an excellente gifte it was, and how the Papists trode it vnder foote, and let vs beware least we misuse this gifte by securitie of life, as they by false doctrine dy [...] de­face it. Laste of all, let vs receaue thys gifte by faith, the only meanes we take it by, and take hede [Page 182] of them, for in euery thing they haue shewed them selues to God and man vnfaithfull, neither know they what faith meanes, and therefore are they suche enemies of this doctrine, that only a stedfast faithe apprehending, The sonne of God doth make vs acceptable vnto the father. But let vs (leauing them to Gods iudgemēts to come vpon them) ad­mit and beleue this his eternall truth, and prayse God for these his vnspeakable mercies poured on vs in Iesus Christ our Lord, to whom with the father and the holy ghost three persons and one most perfecte and euerliuing Godhed, be all prayse and glory now and for euer. Amen: