¶ A SERMON, preached at Paul's Cross on the Monday in Whitsun week Anno Domini. 1571.  
Entreating on this Sentence  Sic Deus dilexit mundum, ut daret unigenitum filium suum, ut omnis qui credit in eum non pereat, sed habeat vitam aeternam. So God loved the world, that he gave his only begotten son, that all that believe on him should not perish, but have eternal life. john. 3. 
Preached and augmented by john Bridges.  
AT LONDON,  
Printed by Henry Binneman for Humphrey Toy.   

To the right honourable, Srr William Cecil Knight, Baron of Burghley, the Queen's majesties principal Secretary, and one of her highness most honourable privy Counsel.  
AFter the last assembly of the high Court of Parliament was dissolved (right honourable sir) being earnestly requested to preach at Paul's cross the Whitsun monday following, according as it pleased God to give me at that time his spirit of utterance (and doth to all other that ●…pen their mouth in the truth & scare of him) I entreated on this parcel of the Gospel, read that day Sic Deus dilexit mundum etc. Which Sermon finished, and I ready to departed from the City home to Winchester, I was importunately of divers, and those of divers sorts of callings, set upon, to have the copy of my Sermon in all the haste to printing, whose petition for a great while as ●…tatly I withstood as they did earnestly urge the same, and shook off all such suitors, as divers times in like cases I had done before to other, ●…ommending their zeal, but craving pardon to dystrust their judgement and deny their request in that behalf. I was challenged that I should answer for this with him that buried his talon in the napkin, but I forced not of that challenge, nor of twenty reasons more, in so much that of some, me thought, I had more mystiking for so stiffly denying, than I had liking before for preaching, but this I put up also and road my ways. Nevertheless when this petition ceased not so, but still I was more and more solicited with letters, and credibly informed how that of some it was called in question, whether all things were true alleged against the adversaries, and how of others it was defended, and that divers noters of it were enquired of their notes thereon, and that an extraction of their notes and sentences was collected, and so they would rawely set it out: th●…se things, although I did not altogether credit them, but counted them as further drifts to make me the willinger, yet was I thereby (I must needs confess) clean overcome, and had rather of the twain set it out myself, than it should have come in any huxsters handling. I know not what moved them to drive me hereunto, for God wot and all the world may see, there was nothing in it but that was even Commune Sanctorum (as they say) such matter as every one of them did know already, as well and better than I could tell them. What of that? since they will needs have it, it is come forth as it is, and if they like the plain truth, they will bear with the homely utterance. Glory I sought none but Gods, God he knoweth, and they may easily see by the style so roughly hewn. Yet some will think it more than to smacker of glory to set it out, and I myself was of the same opinion, but that I saw some men sought glory by not setting out their doings, retaining better the estimation of things they have done, by suppressing them, than those that lay them forth to every man's descant on them. And therefore seeing that is an argument Pro & Contra, not reckoning what men will judge thereon (for I know before hand if one will say well, another will say ill) I have yielded to mine importunate suitors. The causes that moved me, was their too too earnest pressing: but I am even with them, whom if I made eager before to have it, I doubt me I shall weary them now to read it. For where I had nothing then but certain imperfect notes to direct my memory, nor could so well remember (many things passing between) to follow the track of myself word for word as I spoke it: I was content to record it as I could, and so to furnish my former notes with further provision, that I have made now, I dare not say for shame a Sermon, but even a volume thereon. Nevertheless I was the better content to wink at mine own over shooting myself, because now it should not be I any more that should speak it unto them, but themselves to themselves that should read me, should speak it for me, & when they are weary, lay me aside a gods name, and make four Sermons (if they please) of one: so may I perhaps not be irksome to them, where had I so spoken in the pulpitas I have written in the paper, I should have been a great deal more than tedious. But sith that is allowable in a Book, that is not sufferable in a Sermon, it made me the bolder somewhat▪ the more to amplify. Thinking verily that neither Demosthenes, nor Tully, spoke altogether, as they written, at lest not so largely, for so they might have tired their hearers, notwithstanding all their eloquence. As for eloquence, here is none: neither I have it, nor my matter desires it. Which though it be not set forth in sublimibus 
1. Cor▪ 2.  humanae sapientiae verbis, yet have it truth joined with simplicity, it is enough. Albeit I crave pardon, to atempte to dedicated so mean a treatise to your Lordship, but the reason that moved me hereunto was this: Where once before the queens majesties Court (her highness being then in progress at Titchefield in Hampshire) an acquaintance of mine did preach somewhat about this argument of justification, your honour then being present, it pleased you so to accept the same, that you desired eftsoons to hear at south Hampton somewhat more thereon, which he to his ability (as the straightness of the time permitted) did perform. How your Lordship then liked thereof I will not say, but, good Lord, what an inward joy and comfort he conceived at that your honour's acceptation, and many a thousand sith, hath he privily told me since, how he more esteemed your judgement, than if all Cambridge had given that verdict on him: not that he thought to open away to set forth himself thereby, for that had been to abuse your honour's goodness: nor that he was I dare say for him, one whit prouder thereof, for he felt his own infirmities: but that he greatly rejoiced to see the eurtesie of so noble a heart, so zealously affectioned to the preachers of God's word. And as he still commended this to me, so with this zeal of your L. (whose censure I always dread before) I was now so emboldened that I durst presume to claim patronage of your honour to this my Pamphlet, for Sermon will I not call it, since it hath exceeded a Sermons bounds. Neither is the handling worthy of any name, although the matter can not be named worthily enough. For the matters sake therefore, not for the manner of it, I shoved it out, when I could not hold it in, and among others chiefly commend it to your good Lordship, whom as God hath made not only a singular succourer and especial setter forth of his truth and all good letters, but also a public patron thereunto, and even a father to our mother and nourice of learning, the renounted vuiversitie of Cambridge, that now (God be praised for it) flourisheth under your protection: so he vouchsafe to his glory, your joy, and our comfort, long to bless and prospero your honour therein.  
Your Lordship's humble to commaund●… in Christ, john Brigges.   

Sic Deus dilexit mundum. etc. So God loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have Everlasting life.  
RIGHT Honourable, and dear beloved in the Lord jesus: This sentence is the entry into that portion of Scripture, that is appointed to be read for the Gospel this day, and a parcel of the disputation which Nichodemus had in the night with Christ. A short sentence, and for the understanding plain and easy, but for the content of the matter, a most notable sentence, comprehending in brief words, both all things and the causes of them all. God the Creator, and all the world created: the merciful love of God, the miserable perdition of Mankind: God's election without beginning, man's salvation without ending: the most singular gift of God without comparison, the Eternal life of man without merits. To be brief, what is not contained in this sentence? the whole scope and argument whereof, standeth on the causes of our salvation, even the groundeworke and principles of Christianity, the lock and key of our Religion: Which being opened, all controversies at this day in question between us and our adversaries (as depending hereon) are apparent, and soon decided. For my plainer and easier process hereupon, I purpose to divide this sentence into four parts. Whereof the first shall be, of gods eternal purpose to the world, In these two ends Vt non pereat, sed habeat vitam aeternam, that it should not perish, but have eternal life. The second shallbe of the cause that moved Almighty God to this purpose of the world's salvation, that is to say, Sic dilexit, even the only jove of God. The third part shall be, to consider the means that God (being thus purposed and moved) wrought this benefit by, that is to say, Vt daret filium suum unigenitum, He gave his only begotten son to work it. The fourth and the last part, shall be to consider, with what effertuall instrument we receive and apply those causes of our salvation to our benefit, that is to wit, Qui credunt in eum, By a steadfast Faith in him. Wherein are comprehended these four causes: The original cause and fountain of man's salvation, God's eternal purpose: the motive 'cause inducing him thereunto, God's love: the efficient and formal cause thereof, the Son of GOD: the 〈◊〉 and instrumental cause of the same, God's gift of Faith in Man. Thus this whole sentence, So God loved the world. etc. being 〈◊〉 and divided orderly into these four parts, let us make our entry into the several considerations of them, with faithful and humble Prayer.  

Precatio.  
You have heard (dear Christians) whereon I purpose to proceed, even on this sentence, Sic Deus. etc. Ye have heard what notable matter it containeth, what is the sum and argument thereof, and how I have distributed the same.  
Whereof the first part hath to behold the eternal purpose of Almighty God in these ends, that the world should not perish, but have everlasting life. This part hath two things principally to consider. Whereof the syrste is these two ends, perdition, and life eternal: The second is these two parties, God, and the world. God that delivereth from perdition, and giveth eternal life: the world that is delivered from perdition, and receiveth eternal life. The former is comprehended in these words, Vt non pereat, sed habeat aeternam vitam, that it should not perish, but have Eternal life. Which words are placed last, and are the end of the sentence, and like wise are the last end that we shall come unto. But because the drift whereto the sentence tendeth, and we also direct the level of all our life, is to escape perdition, and to obtain life eternal, not unorderlye it cometh to be first considered. For although the end is last in practice, yet in mind the end is first of all. He that is about to build an house, first hath his general end and purpose wherefore he would build, and or ever he set on the building, he deviseth his platform, & how he shall be able to compass the same. Quis ex vobis. etc. Which of you (sayeth Christ) disposed to build a tour, sitteth not down before, and counteth the cost, whether he have sufficient to perform it, lest 
Luc. 14.  after he hath laid the foundation, and is not able to perform it, all that behold him, begin to mock him, saying: This man began to build, and was not able to make an end? Or what King, going to make battle against an other King, sitteth not down first, and casts in his mind, whether he be able with ten thousand to mere him, that cometh against him with twenty thousand. etc. What man having a journey to go, first considereth not the place whether, the intent wherefore, and the manner how he will travail thither, and then he setteth on his journey, and last of all cometh there? This is the differnce of the fool and wise (as our Proverb saith) to look or we leap. As Esope telleth of the two Frogs, that in a dry Summer sought for water, and when they came to a deep pit: Here sister (saith the one) is a good place for us to abide in, here is water enough: nay soft (quoth the other Frog) let us view a little ere we leap in, if water should fail here also, how should we get out again? The wise therefore give this council, Quicquid agas, prudenter agas, & respice finem, Whatsoever thou dost, do it warily, and forecast the end thereof. Behold, how Christ commends the steward (which otherwise was a wicked man) for this his industry in providing for the end. O that the children of life were half so wise, so provident, and forecasting, as the children of this world in their generation be. O that rash youth amongst us, would consider this order in their unadvised enterprises, being carried ware in the headstrong wilful delight of present 
Philip. 3. Prou. 2. Rom. 6.  pleasures, and will not see the wretched end, Qui ducit ad interitum, that hurlethe them headlong into destruction: and all because they would not foresee the sequel and end thereof. Voluptates specta 
Ludoui●…. Vives.  abeuntes, non accedentes, Look not on pleasure's face, but look on pleasures back, look not on pleasure coming towards thee, for she hath an whorish painted smiling & beautiful face to enamout thee, but look upon pleasure going from thee, and thou shalt see a most ugly and filthy tail and end of had I wist, shame, and wretchedness. O that doting age would consider this order, not to look back like Lot's wife, to the follies of their youth and the world passed, not neyghing like old stallions, and provoking other by delight in filthy talk, to such bestial wickedness, as they have lived in, and can now do no more themselves, but be stales for the devil to catch other, not considering the wretched end that themselves are even ready to fall into. Let us therefore make our Omega our Alpha: our end, our beginning: our last even our first. As the Philosophers described wisdom by a serpent, winding about in a round circle till she put her tail into her mouth: let us be wise as serpents, driving all the actions of the circle of our life, even to the tail and end thereof. If then in all worldly things, this be the special difference of Folly and Wisdom, to begin with the end: how much more with the last end, the chief and everlasting end to make our first beginning. Memorare novissima tua, & in aeternum non peccab●…s. 
Eccl 7.  These ends are here set out in these words, Vt non pereat, sed habeat vitam aeternam, that it should not perish but have eternal life. By perishing he means death the contrary to life: but not this transitory death, whereby the soul for a time is dissolved from the body: for this is via universae terrae, out eternal death of body and soul in 
3. Reg. 2.  hell fire, prepared for the devils and the reprobate. As appeareth by the contrary end that here he maketh relation unto, that is eternal life. By eternal life, he means not only the conjunction again of the substance of body & soul to unmortalitie, but also he comprehendeth all the unspeakable glory, joy and felicity, that is prepared for the elect of god. And here first of all, thou hast to set before thee that there are but two ends, not three ends after this present life, as the Papists do bear us in hand of Purgatory, but the Scripture here, and in all other places, maketh mention of two only. secondly for these two ends, behold the order that our saviour Christ observeth, first he placeth perdition, and then Eternal life. Thou must first behold the danger thou standest in of condemnation, else will't thou never perfectly seek for salvation. He that perceiveth not himself to stand in peril, will never search the means to be delivered. The first thing therefore is to set before us, this end of perdition, which as it is a most dreadful sight, the horror of eternal death, so must we consider how it came, Perditio tua ex te, ●… Israel, etc. 
Osee. 13.  Thy perdition O Israel, came even of thyself, of thine own wickedness. Stipendia peccati mors, 
Rom. 6.  the reward of sinis death. And here we see, that in his nature no sin is venial (as the Papists say) but leadeth even to perdition: how●…eit, not so, but that by the means in this sentence set forth, not only the same is made venial, but also clean taken away, and no hindrance to the other end even of eternal life. Here is the law, & here is the Gospel, in these two words comprehended: Here is both sin and grace, wrath and favour, even life and death set before us: here is a wretched end of perdition to be considered on the one part, an end without end, of all unspeakable pain & torment. Compare me now this endless end of perdition, to the vain pleasures that end so soon, of this transitory life, and put them altogether: What 
Math. 16.  hast thou got if thou hadst gained all the world (saith Christ, & lost thy own soul? all the pleasures of this world, are nothing comparable to the to●…ments & woes of hell. On the other part, behold the end of eternal life, those glories and joys that tongue can not express, nor pen can writ, nor heart conceive, that are laid up for the sons of God, which if thou viewest-well, will so inflame thee, that the joys & glories of this life, shall seem but griefs & vile unto thee, the agonies & afflictions of 
Rom. 8.  this life shall seem nothing worthy of the glory that shallbe revealed to thee. Thou wouldst ever fear to sin, to behold perdition, thou wouldst never fear to die, to behold Eternal life. Here is not Pythagoras Y to look upon, but a far more excellent matter than ever Pythagoras was able to discern. Pythagoras' described the life of Man, by this letter Y, that as the Y endeth in two strikes, so the life of man hath two ways leading to two ends. But the true ends of man's life Pythagoras never knew, as his foolish opinions of the passage of man's soul out of one thing into an other, doth declare. These ends Aristotle never knew, nor all the Peripatetici, that dreamt the world to have been for ever without beginning, and so to continued without ending. These ends Epicure never knew, considering the end of man no further, than the bodily death. These ends the Platonistes never known, whether the soul went after the body's death, although they imagined the soul was immortal. These ends the Athenians never knew, that scorned S. Paul, when he preached to them of the body's resurrection. And would to god concerning these ends, that Pythagoras, Aristotle, and Epicure, that the Academikes and other Heathen, had no disciples even among us Christians, or rather we were not worse than they, that knowing there are these two ends to ensue, are nothing moved by them. But is there any that knowing these two ends to follow, are at lest not so farrefoorth moved thereby, that they would not gladly avoid damnation, and be partakers of eternal life? surely none, except he be worse than mad. Every man would wish himself well: the most wicked will say on his alebench, God send us to come to heaven, none by their good will would be in hell, although you may here some ruffian's jest thereat. How then cometh it to pass, that so few obtain eternal life? but this question is most easily assoiled. All run in a race, 
1. Cor. 9  (saith S. Paul) but all get not the garland. All would have it, but they refuse the means whereby they should obtain it. Wishers and woulders, were never good householders, their wishing is but a vain woulding, either they know not what they would, or they would not what they should. The Turk, the jew, the Heretic, they know there is an heaven: they know there is an hell: they would come to Heaven and not to hell. But alack, they know not what they would, Nescitis quid petitis: but are carried away with their 
Matth. 20  own dreams of heaven and hell, because they reject the word of God that should enstruete them in it. The Papists do know these two ends of heaven and hell, but they are not content with these two ends, but will make for lucre, a third end of Purgatory between them both: If they reply, they make this no end, as it is apparent to the contrary, they make it a state after this life, between Hell fire and Eternal life, and say it differeth nothing from Hell fire, but only in continuance: so in this point of continuance, they imagine Hell fire to be such an end also, as they with their Masses can deliver from it, not only those that are alive, an are not yet f●…lne into this end, but also the souls that already are damned the rin. As they writ how Gregory with a Trental delivered his mother, that came whisking & crying in the air, when she was already damned, having been in her life time a privy whore, and murderer of her bastards. And likewise how T●…aiā that was an heathen Emperor, an enemy of Christ, and damned in hell fire, that their Masses delivered him. But the Scripture is manifest to prove them liars, the fire of hell is unquenchable, Discedite 
Matth. 2●….  a me maledicti in ignem aeternum, the worm that gnaweth there, shalnever die. In inferno nalla est 
Mark 9  redemptio, in hell there is no jail delivery. Est magnus hiatus, There is a greatspace (says Abraham) to the condemned glutton, between you and us, in so 
Luc. 16.  much that they which would go hence to you, can not, neither can they come from thence to us. These therefore, are but Popish lies, as they shall find by experience when they come thither, except they repent betimes. For it is impossible for them to taste of eternal life, if that they walk in darkness and ignorance as they do, the blind leading 
Matth. 15.  the blind, both fall in the ditch together. If that they go otherways than Christ, that saith of himself, Ego sum via, if that they enter not by the door 
john. 14.  of Christ, that saith of himself, Ego sum ostium, they 
john. 10.  must needs perish, and shall never enter into eternal life. Neither is hell the place prepared for pagans, Turks, jews, Heretics, and Papists only, but also for false Gospelers: It shall not avail the Papists to say, Templum Domini, Templum Domini, The Church of the Lord, the Church of the Lord: Our holy mother the 
jerem. 7.  Church. Neither shall it profit the faise Protestants to say, Verbum Domini, Verbum Domini, The word of the Lord, the word of the Lord, the Gospel of jesus Christ, wherein we learn the true knowledge of these ends: for what are we the better, or not rather much worse, by the knowledge of these ends, if our living be such as either knoweth them not, or careth not for them. To what security (Lord be merciful to us) are we grown, even on whom the ends of the world are almost come, and fear not the case, nor prepare ourselves thereto. hell sire is even at hand, both for body and soul, and we far as though there were no such thing towards. We build as though it were at the Cowre of Babel: we purchase as though the world should last for ever: we ruff●…e in apparel, as though our carryons should never turn to dust: we gather and whoorde as though we should never die: we live in pleasure as though our heaven were here: To conclude, in what point do we show that we know these ends, or we consider these ends, or regard these ends, or prepare ourselves against these ends, but even in a reckless security rather say, either there are no such ends at all, as the meckers that Saint Peter prophesied to come in the last days shall say: Where is the promise of 
2. Pet. ●…  his coming? for since the Fathers died, all things continued aluke, since the beginning of the creation: or else we say with the wicked servant, Tush, 
Matt. 22.  the ●…ndes are fa●…re of, the Lord differreth his coming, and so eat and drink, and strike our fellows, but thou naughty servant, in an hour thou lookest 
Mat. 22.  not for him, thy Lord shall come to give thee thy wretched end with hypocrites, Take him and 
Luc. 12. 1. Peter. 4. Hebr. 10. Apoc. 3 Matth. 24 Matth. 25. Matth. 10.  bind him hand and foot, and cast him into utter darkness. Thou shalt perish, and be beaten with many stripes. Behold the end is even at hand, either of perdition or eternal life. The Lord is coming, and he will not slack his coming, he standeth even at the door and knocketh, and biddeth thee watch, and look for the end. Happy is he that looketh for the end with the wise virgins. Woe woe worth him, on whom the end cometh unlooked for. Blessed is he that abideth to the end, that prepareth himself to the end, that setteth ever before him the horror of eternal death, that hath ever in his eyes the hope of eternal life, that directeth to that life that is eternal, all the actions of this life that is so transitory.  
Thus in this first part, as first of all we must consider these two ends, the escape of eternal death, the obtaining eternal life: so must we consider these two parties, God, and the world, God that delivereth from eternal death, and giveth eternal life: The world that is delivered from eternal death, and receiveth eternal life. For in the nature of these two, is as much difference of themselves, God and the world, as is even between eternal death and eternal life. For first, where as God is all holiness, purity, righteousues, & goodness: the world is all wickedness, uncleanuesse, 
1 john. 5. ●… jon. 2.  unrighteousness, & even a sink of sin. Totus mundus in maligno positus, All the world is set on mischief. Omne Quam est in mundo, aut est concupiscentia 
1. john. 2.  carnis. etc. All that is in the world, is either the lust of the flesh, the lust of eyes, or the pride of life. Where as God is eternity, perfection, the fountain of all life, yea life itself, both of grace and glory: the world is overrun with death, what is in it but vanity, instability, misery, and wretchedness? and what in the end deserveth it but perdition and condemnation? To conclude, the kingdom of God is not of this world, the wisdom of this world is folly to God. last of all, God the Father hath drowned the world, God the Holy Ghost shall reprove the world of sin, of justice, and of judgement: And the Son of God, that the world refused, shall come in the end to judge the world. So that between these twain God, and the world, is a great contrariety. Now then prove you this your first part, will you say, that God would the world should not perish, but have eternal life? Here well-beloved, we must consider, what this word the World in this place doth signify: for by mistaking thereof, great errors have grown. The world hath divers significations, but four in principal. First the world betokeneth universally all Creatures, that God the Creator hath created, visible and invisible what soever, Heaven and earth, and all things therein contained. Mundus peripsum factus est, The world 
john: 1:  was made by him. Of this signification he speaketh not here. For as God by his eternal purpose, would that the reprobate Angels should everlastingly perish, and not have Eternal Life, so the most of other Creatures, either diverse of them, have no life at all, or of those that have life, their lives return to nothing.  
secondly, the world beetokenethe all Mankind, for whose sake all creatures were made, even for jesus Christ's sake all was made, Angels and all was made for Man. And therefore Man is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A little World, whose head is even as it were a little Globe of the World, and conceavethe all worldly things. And hereunto sayeth CHRIST, Euntes in universum mundum, praedicate 
Mare 16.  evangelium omni creaturae etc. Going your ways into all the world, preach the Gospel to every creature, meaning Mankind only, 
Legenda in vita S. Francis.  and not as Saint Francis fondly imagined, to stones, to Geese, and Sparrows, but unto men. And although that all men are contained in this name World: yet by a a third signification, in the most places especially of the New Testament, the World signifieth only the wicked worldlings: partly because throughout the world, they are the greatest and the most flourishing part of Mankind: and partly, for that they are altogether worldly minded, reckoning chief upon this World, seeking for worldly richesse, glory, power, and pleasures, the which to obtain, they do serve and worship the devil, even as their Prince! and God of this World, and therefore are they called by the name of the world itself. Of these wicked one's (sayeth Christ) Non pro mundo oro, I pray not for the world, 
john. 17.  Mundus gaudebit. etc. The world shall rejoice, but you shall mourn. The world hateth me. The world loveth his own. etc. Therefore sayeth Saint john, Nolite diligere mundum, Love not you 
1. john. 2.  the world, nor the things that are in the world etc. But shall then the wicked worldelyng, that for these causes are called the world: or all the world in general and every man, not perish but have eternal life? How then doth Christ say, Lata porta, & spatiosa via est. etc. broad is the gate, 
Matth. 7.  and wide is the way, that leadeth to perdition, and many they are that enter thereby. Narrow is the gate, and strait is the way that leadeth to life, and few there be that find it. Yea none findeth it but whom the Father draweth to Christ, 
john. 6. Ephes. 1  in whom they were elect even before the constitution of the world. Whereof Saint Paul hath taught the whole degrees and order. Quos elegit, hos vocavit. etc. Whom he hath 
Rom. 8.  elect, those he called, whom he called, those he justified, whom he justified, those he glorified, That is, he ordained them to have eternal life. But how then (saith our saviour Christ) He soloved the World: Quos dilexit, 
john. 13.  in finem dilexit eos, Those whom he loved, even unto the end he loved them.  
Hear now therefore, the World is to be understood by a fourth Signification, even for the elect of God. To whom though this word the World seem contrary, yet for divers considerations, even the Godly are called by it, chief for three, first to put them in continual remembrance from whence they came. Vos non estis, 
john. 5.  (saith Christ to his choose) ex hoc mundo, You are not of the world, but withal he telleth, that they were of the world, sed ego elegi vos ex hoc mundo, but I have choose ye out of the world. Haec fuistis (saith S. Paul) sed abluti estis, etc. 
1 Cor. 6.  such one's you were, but you are washed, you are sanctified, you are justified. And notable is this upbraiding the name of the world to the children of God, not only to stir them up to a thankful recordation, to consider from whence they are delivered: but also if they forget themselves, and wax proud, to put them in remembrance what they were, the which greatly abateth the pride of man. And therefore Agathocles, that of a Potter, was made a Prince, hung up the potters wheel in every place and used no other than vessels of clay, to put him in remembrance from whence he came. So King Philip of Macedon, Alexander's father, least he should wax proud of his victories got, was every morning saluted with this Verse for his breakfast: Remember Philip, thou art but a man. And so God himself putteth thee in remembrance, Quod pulvis es, & in pulverem reverteris, That thou 
Gen. 3.  art but dust, & into dust thou shalt return. So God upbraiding to his people their proud forgetfulness, saith unto them by his Prophet Ezechiel, Son of man cause Jerusalem to know her abomination, and say, thus saith the Lord unto Jerusalem, Thy habitation and thy kindred is of the land of Canaan, thy father was an Ammorite, and thy mother was an Hittite. And if we likewise, the people of England, whom God hath more plentifully lightened with his truth, beautified with his graces, and by divers his bountiful gifts, hath made us nobler than many nations, would consider what an unnoble, what a rude, savage, barbarous, and brutish people, naked like Irish men, painted like devils, fierce like Scythians, unknown to the world like the new Indians, neither knowing▪ God like Gentiles, neither knowing ourselves like beasts, we were in times past, as Chronicles writ of us: and what civility, plenty, peace, kuowledge, and policy, we be now grown unto, it might make us ashamed so to abuse these benefits, and pull down our pride, in thinking what we be now, to remember what before we were. And even so the elect of God are called the world, to remember what of themselves they were, the children of wrath, a lump of sin, a mass of damnation, and at one word, the world: neither were they the world only, so that now they are clean delivered out of the world: nay rather they be not only in the world, but in part, they bear the world about with them, even as they bear with them the flesh, the first Adam, the old man, the body of death, the law of rebellion, the unperfections, spots, and wrinkles, that our corrupt nature is subject still unto. For although the world be crucified to them, and they to the world, yet they have not killed the world. Although 
Gala. 6.  they need not fear the world, for Christ hath said, I have overcome the world. Although 
john. 12  the world have his judgement, and be cast out already, yet so long as the flesh resisteth the Spirit, so long as the Church is militant, so long as the world lasteth, even so long will Satan tempt us by the world, and the world will hate us, and allure us, because we be still in the world.  
Those Monks that said, they died to the world, and they were out of the world, because they had cast off their former coats, and took a cowl, because they forsook town houses, and dwelt by themselves beside the towns, did but mock both with God and the world, and so were buried to the world, that they lived in the chiefest pleasures of the world: they were go so clean out of the world, that they had got the best lands and wealth of the world in their possessions. But as those worldelyng deluded the world, so is there none, not not the Elect of GOD, that come in this world to such perfection, but that they may be called even the world, because they were of the world, and yet are in the world. Neither (saith Christ) they be delivered yet from the world: Non rogo ut tollas ex hoc mundo, 
john. 17.  sed ut serves eos à malo, I pray not, that thou wouldst take them out of the world, but that thou wouldest keep them from evil. And for this first cause, to humble the elect, by remembering them what yet they were, and in part what they be, and in what place and state they stand, even the elect of God are called the world. The second reason why the elect of God may be called the world is, because they be dispersed through out the world and are of all sorts and kinds of the world. For as the world is not this or that place, nor one or two Realms, but all places in every climate of the world: so the Church of Christ is not tied to Saint Peter's chair at Rome, nor to the Latin church, as the Papists would bond it, nor to the Africans, as the donatists contended, Said in omnem terram exivitsonus eorum. Ite in uni 
Rom. 10 Marc. 16.  versum mundum, but is dispersed throughout all the face of the earth, God hath his elect even thorough all the World, and that of every kind and sort: for as the world is not one state, all are not princes, all are not subjects, all are not men, all are not women. etc. But the world is all Nations, kynredes, conditions, states, orders, personages, sexes, ages, and all degrees of persons: so the Elect are of all sorts, rich and poor, high and low, weak and strong, wise and simple, old and young what so ever: God accepteth none for his person more than other. There is neither jew nor gentle, man, nor Woman, nor any respect of difference in 
Rom. 10. Gala. 3  God's election: and therefore the elect may well be called the World. The third reason is, for the dignity of the Elect, not only for the analogy of the name which in Greek and Latin, signifieth clean and pure, so well as the world where as in deed the world is corrupt, and subject to vanity for man's fault: and only the elect are pure and clean, whose filth is cleansed with the blood of the unspotted Lamb of God, and so by good proportion, may be called the world: but also for that the world was even made for them, although they be the lest part of the world, yet they be the best part of the world, even the choice of god: whom though the world despise, & be unworthy of them, yet are they before God, & in deed, the very heirs and lords of the world. So says S. 
Rom. 4.  Paul, of Abraham, the father of the faithful: Quod sit futurus haeres mundi, that he should be the heir of the world: and so saith he also of all God's people: 
1. Cor. 3.  Omnia vestra sunt, All things are yours, whether it be Paul, Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, and you are Christ's, and Christ is Gods. For as Christ is the heir of all the world, so are the Elect coinheritours with him: In consideration of which dignity Saint Paul rebuked the Corinthians, for going to law before Heathen 
1. Cor. 6.  judges, abasing themselves under the world, being the judges of the world. Know ye not (saith he) that the Saints shall judge the world? If the world than shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge the Angels, how much more than matters worldly? The spiritual man 
1. Cor. 2.  judgeth all things, and is judged of none. For in deed he only hath the true judgement of all things, and knoweth how to rule and order them, how to take them, how to forsake them, how to love them, how to hate them, how to esteem them, how to despise them, how to use them, how to refuse them: He useth that that should be but used, and enjoyeth that should be enjoyed. For this difference Vti & Frui, Saint Augustine sayeth, is even the 
Lbi. 1 D●… doct. christiana.  ground of all our life and doctrine. This do not the wicked, they use that they should enjoy, they enjoy that they should but use: & therefore whatsoever the wicked use, enjoy or have, they are but thieves and robbers, it is none of there's: but properly and duly belongeth to the sons of God. And therefore for this cause also may the elect be called the world. Then soloweth it, that there is no contrariety in these propositions, God by his eternal will and purpose would, that the world should not perish, but have Eternal life, and yet that neither all creatures, nor all men, nor the wicked worldlings should escape perishing, nor have eternal life, sith the elect of God may for these just causes be called the world that only shall not perish, but have eternal life. This restraint of this word the world (for the elect of God out of this world) not considered, divers have staggered at this and such other sentences, and fallen into grievous errors. Origen stumbling at this block fallen foully in the mire, affirming, that all men should be saved at the length, yea the devils in Hell and all, but that was too gross an error. The scripture (as I have noted already against the Papists) is manifest to the contrary. After him came Pelagius, with a fyner invention, who hearing here, that the world should be saved, and considering withal how far this term the World doth firetch, even to the wicked, destitute of all grace, and to every man in general: imagineth that God without all election or choice of one more than an other, would simply have all men alike to be saved, & that all men have alike free will, election, and judgement, to choose whether they will be saved or no. This doctrine being a very plausible doctrine to the itching ears of man, tickled with the pride and love of his own freedom and ability, was by and by so snatched up for a jewel, that almost there was no part of Christendom that had it not, yea that was not so infected with such a spice of it, as never could be pulled out since: Nor almost any doctor, except Saint Augustine, but had some smack thereof, having been the most of them in their youth Philosophers, and of Plato's and Aristotle's principles sucked out their error. Yea Saint Augustine was a while himself blemished therewith, till afterward he came to more sound knowledge, and espied the drift and danger of this error, and then he passed all the Doctoures herein, that either were in his time, or went before him, or any that hath succeeded him. Myghtyly confuted he Pelagius generality by the Word of GOD, showing how this sentence, and all such other, are not absolutely to be understood of every man in the world, but so that they may agreed with the other places, which do clearly set out God's election, and reprobation, GOD would 
1. Tim. 2.  all men should be saved, that is to wit (sayeth Saint Augustine) none shall be saved, but whom God would should be saved. God would all men should be saved. All men (saith Saint Augustine) that is, Non de singulis generum, sed de generibus singulorum, not every man, but men of every sort, without respect of person, place, time, dignity, or any other regard than of his own choice and will, even as he himself hath 
Rome 9  protested, Miserebor cuius miserebor, et misericordiam prestabo cui misericordiam prestabo, I will have mercy, on whom I will have mercy, and I will show mercy to whom I will show 
Prover. 15.  mercy. And on the contrary, he created the wicked to an evil day, that is, even unto damnation: he hated Esau before he had done good 
Rome 9  or ill: And pharao's heart he ha●…dened against his own commandment. To conclude, on both 
Rom. 9  parts the elect and reprobate, Cuius vult miseretur, & quem vultindurat, He is merciful to whom he will, and whom he will, he hardeneth: not that he delighteth in their destruction whom he hardeneth, or is the author or partaker of their wickedness (as the Papists blaspheme Gods judgements, and slander us, reviving increasing and maintaining tooth and nail the errors of Pelagius.) For God's works to the wicked are just and righteous, and that he saveth some it is his mercy. He might have damned all if he had would: And if he had would, without all succour or resistance, we had all been damned, every mother's child. If he had but said the word and would, it had been so undoubtedly, and then woe worth us that ever we were born, as Christ 
Matth. 26.  said on the lost child judas. What then? though we had been utterly undone, yet god had done but justice to us all, he had done us no wrong, we had deserved it, and he had got glory on his enemies, as he did on the devils and Pharaoh, but the Lords name be blessed immortally, he would not the world should perish, he would the glory of his mercy should shine above the glory of his justice. Misericordia eius super omnia opera eius, His mercy is above all his works. And therefore of his infinite mercy he chose his choice out of the world whom here for the foresaid causes, he calleth the world, and in other places are called the elect of god. And thus as he would not that every one should be damned, so he would not that every one should be saved. For if he would, not only he could, but all undoubtedly should have been saved. It is an ill argument to reason from the power of god by itself to the will of god, or to the work and doing of god, as the Papists do in their article of transubstantiation, saying: Can not God make bread his body? can not God make his body go through a door, the door remaining whole and shut? can not god make his body be in many places at once? Ergo he will, Ergo he doth it: This is an insufficient consequence. But to reason from the will of God, to the power of God, is a good argument. To reason from the power & the will of God, to the effect and work of God, is a necessary sequel, as appeareth by this argument: Whatsoever God can do, and will do, that shallbe done: but God can and will save all men, ergo all men shall be saved. This is a right argument, but this is a manifest false conclusion, for than none should be damned: But the Scripture saith, many shall be damned, as before is proved: Then the conclusion is not true. but the falsehood of the conclusion in a formal argument, cometh of some falsehood in the premises, Ex veris p●…ssunt nil nisi vera sequi. The mayor is so evident true that none can deny it, except he will deny god himself, than the falsehood is in the minor. the minor was this, God can & will save all men. Here the whole rests on these two words, can and will, that God can do it if he would, is out of controversy, then must the lot light on this word will: To say therefore it is God's will that all men should be saved, is a false principle. But thus say the Papists, and wrist the words of God, to deny his eternal purpose of election and reprobation, the Papists therefore make an evident lie of God. For if god would, Voluntati eius quis resistet? who could resist the will of God? could all the power in the world? could all the Devils in hell? could man, could we ourselves? can any creature in heaven and earth, defeat the will of the Creator of Heaven and earth and all things in it? Can the pot altar the potters will? and shall we say then, man can frustrate Gods will? Let us see for example an instance hereof. Saul that afterward was called Paul, was a naughty persecuter, a blind Pharisey, and an enemy of Christ and his religion and of justice deserved damnation, and God could have damned him if he had would, but God would not that this his enemy should be damned, but have eternal life. This purpose in God, was determined before Saint Paul was born, as he says of himself Elegit ●…os in eo etc. 
Ephes. 1  he chose us in him, before the foundations of the world were laid. When the time came, according to the saying, Quos elegit, vocavit) that Saul 
Rom. 8.  whom God had choose, should be called, then would God call Saul, & make him Paul. Saul would not be called that way. Not, how prove you Saul would not? His purpose was evident to the contrary, his letters, his commission, his journey was to make havoc in the congregation he breathed out (says the text) threats, 〈◊〉 even his breath did blow hostility. Veniamus ad eius primordia. Videamus Saulum saevientem, spectemus furentem, spectemus odia anhelantem f●…nguinemque 〈◊〉. etc. Let us come says SAINT Augustin) to the very begin, 
Aug li. 50. Homili●…r. Homili. 17.  nings of him: Let us see Saul cha●…ing, let us look on him raging, Let us behold him breathing hatred yea thirsting blood. This was the way that Paul went, for as yet his way was not Christ, what had he in his heart? what but mischief? Then is it evident that Saul was not willing: yet for all that God was willing: whose will took place, Sauls will or gods will? Let us see the combat between these contrary wills: suddenly God strake Saul down, he could have stricken him down to hell, but so he would not, but rather life him up to heaven: he strake him blind in his bodily eyes, and he was blind in the eyes of his mind before: he could have blinded him with the Sodomites, with the Egyptians, with Elimas', with the reprobates blindness of the soul for ever: but he would make him being blind to see: He called him, Saul, Saul, 
Act. 9  quid ●…e persequeris? & Saul was straight converted: if Saul had had his will, Saul had not been converted: but God had his will & Saul was con●…erted, and of unwilling Saul was made a willing Paul, not because it was saul's will, but 
Psalm. 117  because it was Gods will, A Domino factum est istud, it was the Lords doing not Sauls, & therefore is wondered in our eyes. Saul was willing I grant, but not of himself, he was made willing of unwilling, as he himself confesseth, Deus est 
Phil. ●….  qui operatur in nobis velle, even that we have a will it is God that worketh it in us: For otherwise a colt is not more unwilling to be broken, than we are unwilling to conform our will to God. And therefore (says Christ) Nemo potest venire ad me, 
john. 6.  none can come to me. except my father will first draw him, & if God stretch out his hand, to draw, who can pull it in to resist? God the father hath drawn his choice, brought them to Christ, given them to him, and put them in his hand, who shall 
john. 17.  now take them out of his hand? None (says he) shall take them out of my hand, & why? because I will loose none of those that thou hast given to me. them the will of God is not that all in general should be saved, but those whom he hath choose: Secundum propositum voluntatis suae, according to the purpose of his own will, secundum consilium voluntatis suae, 
Ephes. ●….  according to the council of his own will, secundum 
Rom. 9  beneplacitum voluntatis suae, according to the good pleasure of his will, and not according to the will of man, Non est volentis, it is not of man's willing or man's nilling, for whom he will he maketh willing, although they will not: and whom he will not, they can not be willing, and if they would, their will were nothing. But here they would slip the collar with a shift of descant, by distinction of the will of God, and make in God two contrary wills, antecedentem voluntatem, & subsequentem, a former will and an after will, imagining that God by his former will would have all men without any choice saved, and giveth every man freedom of will and grace a like, whereby he may choose whether he will be saved or no: And so (say they) are to be understood these 
Ezech. 33. 1. Tim. 2.  sayings: God would not the death of a sinner, God would that all men should be saved, God would the world should not perish, but have eternal life, God would jerusalem should not be destroyed, but called 
Matth. 23.  it to repentance, as the hen clucketh her chickens. All this would God (say they) by his former will: but when he seethe how some would not, Et tu noluisti, Man was unwilling and froward, 
Psalm. 17.  them cum perversis perverteris. God would by his later will be as backward as they, be froward with the froward, and take his will and graces from them, and frame his will only to those, that he seethe will be willing. Cum bonis bonus eris, he will be good and willing to the good and willing, and be as toward as they are toward. And this will is his afters will (say they) & those that he willeth by this after will, they are the Elect of God. But what blasphemy is this to the Majesty of Almighty God? What a division is this in God? Is not God unity? Audi Israel deus tuus unus est, Near 
Exod. 6.  O Israel, thy God is but one God, yea is unity itself: there is no doubling, there is no diversity in God: Ego deussum et non mutor, I am God, and 
Malach. 3  I am not changed. And yet is this their Scholemens' knurkle deep divinity, to make God go forward & backward, to determine a thing, and to revoke it, which had been a shameful matter, even to the heathen, Medes & Persians'. And shall we make God to say the word, and eat his word? to give a thing, and take a thing, little children say, This is the devils goldring, not God's gift. Are God's 
Rom. 〈◊〉.  gifts with repentannce? no saith S. Paul, the gifts and vocation of God are such that he can not repent him. God is not such an unconstant God, to will a thing, and afterward to be unwilling in the same thing, he will and he will not, this is boe peep in deed, Seest me and seest me not, is there such dalliance in God? Or is there such unadvisedness and imperfection in God, and that in the weyghtiest matters of all? or do the Papists think there is a God, and dare thus writ of him? or do they not worship a God of their own making like themselves, for what is more unconstant and unadvised than man? more altering and fickle than man's will? And shall Gods will depend on man's will? Nay, they were best make man God, and God man. What a mutable god, an unconstant God, an unconsiderat, an unadvised, a not for casting God, do the Papists worship? it is not God, it is an Idol. it is not our God, the true living & eternal God, for he is the same Heri hody 
Hebr. 13. Exod. 3. 2 Cor. ●…. L●…c. ●….  ipse & in s●…cula, he is sum qui sum, he is he in whom, is not, est et non, sed est in illo est, he is he Apud quem 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 shall be this and that, no alteration, no change, no turning, no had I witted, no repentance, these things are in man, Sed non est deus ut homo, quem propositi aliquando paeniteat. the judgement will and purpose of God is eternal and all one as he himself is one and the same for ever that hath in his everlasting judgements, elected those in the world, whom he would not to perish, but to have eternal life, & hath refused all other in the world, that they should not have eternal life but perish. the will of God can not be contrary to itself, nor repent itself, nor amend itself, but whatsoever God hath willed, even as he hath willed it, shall undoubtedly be performed. And whatsoever he willeth, it is most perfect, just, and righteous. Why then (say they) how satisfy you these fore said sentences: where these allegations of Gods will stretch to all men, and yet all men shall not be saved, though God would have all men saved: Doth not this she we a manifest alteration in Gods will? except ye will say that man can frustrate Gods will: Nay well-beloved, it is not we that say so, but they, it is they that of this interrogative, Non potest saluare te sine te? can not God save thee without thee? do make an affirmative Non potest saluare te sine te. God cannot save thee without thee. It is they that make Gods will to depend on man's will: It is they that will tie Gods will to causes in man, and yet to man will give free will, binding Christ and letting Barrabas go free: but as they see not the miserable bondage of man's will, which S. Paul 
Rom. 8.  says, held him captive under the law of sin, so they show, how much less they see the will of GOD, which the more he hath revealed to 
Psalm. 13.  them, and they see it not, they show themselves to have eyes and see not, to be even blyn●…ed of God, and repreb●…te, and what so●…uer they prattle of God's will to other, that it stretchethe not to them. For were they not wilful blind herein, S. Augustine's sober distinctions above rehearsed▪ on this word Omnes, All. might have sufficed them by restraining all, to all degrees and sorts of men, not to every particular man, that is manifest sh●…l not be saved. Neither devised S. Augustine this distinetion of his own head, as they do there's, but considering the circumstance of the place even the 
1. Tim. ●….  text doth give it▪ For where as S. Paul had willed Prayers and supplications to be made for all men, chief for Princes and those that are in authority, that we might live a quiet life▪ in all godliness & honesty under them, to prove that no sort and degree of men is excluded from prayer, he infereth this reason: For, god would all men to be sau●…d. what means this illation here? but as who should say: For there is no state or degree among men, but is capable of the state of eternal life: and therefore pray for all: as this is a plain and true understanding and no cavillation, so the other of S. Augustine is also a true and easy exposition, by conversion of the sentence, to infer the meaning thereof: God would all should be saved: that is, none should be saved, but whom God would should be saved: and all that God would should be saved, shall be saved, for his will shall not be hindered: not that he would every body to be saved. Neither is this so far fet an interpretation, but that ourselves use it commonly. As if I would say, All men go from England by ship to France, must this needs infer, that every man goth by ship to France? This school master teacheth all the Children in the town, must it needs follow, that every child in the town is taught of him? who will not renot restrain this word, All, in this and all such other sayings, to all such as go thither, to all such as are taught, and not to all simply and to every body? These expositions then of Saint Augustine, or rather of the text itself, and of our common phrases, being sufficient to any that is not disposed to wrangle, both to confirm God's elections, and to prove no alteration in God's will: yet if these would not satisfy them, why should they not rather admit that distinction of God's will, which the ancient and godly learned Fathers used of Voluntas signi, and Voluntas beneplaciti, the will of the sign, and the will of the acceptable pleasure of GOD, then to devise such a former and after will, as maketh contrariety, infirmity, unadvisedness, repentance, and alteration in the nature and will of God: and all to wrest Gods will to take away God's election. For although God would so far as the sign stretcheth that even the reprobate should be partakers of the word and Sacraments, that are the signs of God's Church, even so well as his elect, which is a great good will of God unto them: And though he would they should receive divers graces thereby: yet followeth it not, that ever God would, that hereby they should be inheritors of his gracious favour and everlasting glory. In this distinction is no variableness, for God ever known who were his, what he would do, how he would do that he purposed to do, to whom he would and he would not do it, how far it should take place in these, and how far in those, and as he willed: for ever so it was, so it is, so it shallbe, so it must be, none can altar nor defeat his will, whatsoever he will, His will be done in earth as it is in 
Matth. 6.  Heaven, his will be blessed for ever & ever. Amen.  
Well say the Papists, how true soever this doctrine be, it is a perilous doctrine to be taught unto the people, you aught not to preach it. and why so? since it is truth, Truth never shames his master, Truth will ever prevail: and what should we teach in matters of salvation but the Truth, and all the truth, and nothing but the truth? Would they have us teach lies like them? or would they have us to conceal the truth in so weighty a matter, and so necessary to be thoroughly known, as the causes of our salvation? Why God the Father reveal it, and his prophets indite it? Why did Christ so openly and plainly preach it, and his Evangelists and apostles put it in writing? to be covered with a bushel? or to be setin a 
Matth. 5.  candelstick? doth God give us that that will breed more hurt than good, more peril than profit? surely they blaspheme God that so say, either of this or any other doctrine in the scripture. Omnis scriptura divinitus inspirata, It is written by the very 
●…. Tim. 3.  finger of God the holy Ghost, not only to instruct us, but to confute them. They say it will breed nothing in us but desperation or presumption, but they she we a great desperate presumption in themselves, thus impudentely to slander the word of God: although (were it not the verity of God) they were the more to be born withal, because they measure it by their own doctrine: they that be in hell, think there is no other heaven. The Papists think this doctrine to breed presumption or desperation, because there's doth so. Doth not there's bring a man even to the pit brink of desperation, that maketh a man always mystrusting jest he shallbe damned? What an anguish and torment of mind is this? As the Poets feign how the Eagle always gnaweth Prometheus his heart: as Sisyphus is punished still to roll up the restless stone that always falls down the hill again: so that man can never quiet his mind, hanging ever between despair and hope. Is not this the very porch of hell? and yet they say, we must all our life stand in this doubtful perplexity, neither can we have any assurance of the favour and love of GOD. And this is all their doctrines consolation. Who would have thought that the Papists are so near H●…ll and Desperation, as this Doctrine bringeth them unto? But no marvel, As they brew, so they must drink: as their cloth will stretch, so let them make it. They stand upon the merits of man: They brew out of the Cisterns of man's 
jerem 2. john 4. Gen 3. Rom. 13.  puddles, and let go the fountain of ly●…e: they cloth themselves with fig leaves, and their own works, and refuse to put on jesus Christ: They lean to a broken stick, to a rotten reed: Alas what is more feeble than is the force of man? We have here the deep ditch of perdition to leap over, who would not, having his five wits, be a●…rayd to stay himself by a rotten reed? Who would not think that it is impossible, that the reed should sustain the poise of his body? He must needs fall in, over head and ears, which dare adventure himself and have no stronger stay. This is the cause of the Papists continual doubt. They seek to leap over the ditch of Helle into Heaven, by the staff and stay of their own Merits. This is (GOD wot) but a weak staff to make such a leap withal: And therefore some wiser than some, distrust this staff: But not so wise to seek the true staff, tun up and down after all the Merits of man that can be devised. They hear of a Mass, and of the force thereof, and thither they run. They hear of trentals of great force, thither they run. They hear of a Pilgrimage of more force than that, and thither they run. They hear of a pardon come fresh from Rome, and thither they run. And although the pardon promise' never so much, yet we must be shriven, and still doubt this is not enough, and that is not enough, and so are never settled, doubting whether we have done enough or not, whither we have gotten a staff strong enough or no, to leap over the ditch, because we measure all by man's works: which when all is done that we can do, is but a weak stick, and a very rotten reed to lean to. And hereof springeth all this continual doubting. Non est pax impijs dicit 
Esa 48  Dominus, they may well say, peace peace, and crack of worldly peace, but in their hearts and consciences, which peace passeth all understanding, The wicked (saith the Lord) have no peace at all, but continual war and turmoil, ever misdoubting that they shall be damned, and is not this a doctrine of desperation? now if any do trust hereunto as (alas the pity) thousands of simple people did, sith the ditch is so deep and dangerous, sith the staff so weak and brittle, sith the burden of his body and soul, laden with so many sins, so ponderous, were not this very presumption, to make the adventure? might he not well say, have over, and lie in the midst? and well worthy for his foolish presumption. And what is all their Doctrine but presumption? To infringe God's election for man's election, is not this presumption? To disable Christ's righteousness to enable their own, is not this presumption? To embarre the grace of God to establish the merits of man, is not this presumption? to embezel, and rob the people of part of God's sacraments for their Priest's estimation, is not this presumption? to make more sacraments than God made, and altar those that God made, is not this presumption? to challenge God's word for unsufficient, to set up traditions of men for necessary Doctrines to salvation, to make them equal, and exalt them above God's word, to make themselves judges of God's word: to take God's word away and hide it under a bushel, to slander and rail on it, and in the end to dare presume to burn it, is not all this presumption? to aspire to be equal to Kings and Princes, to climb above them, to tread them down, to take their sceptre, crown, sword, authority, Realm, people, and allegiance from them, and stir their subjects to rebellion, and other princes to war on them, is not this yet pray sumption? to presume to forgive sins, to command Angels: to make their maker: to sit in Gods own seat, to claim Christ's authority, titles and office, is not all this yet presumption? what is pray sumption if these things be not? These these, well-beloved, are the doctrines of presumption, yea it were to impudent presumption to deny them to be presumption. As for the doctrine of God's eternal election, is Gods own doctrine, that can not presume: Nothing is higher than he, nor any thing higher than it, and therefore can not be the Doctrine of presumption. The wicked may presume, (I grant,) to abuse it, either by to unreverente consideration, or by driving it an other way then to the purpose GOD hath set it out, or by to curious searching the depth and causes thereof. Qui scrutatur Maiestatem apprimetur à gloria, He that searcheth the Majesty of God, 
Prover. 25  shall be oppressed with glory.  
Pliny too curiously searching out the causes of the fiery flames of the Hill Veswius, his victual spirits were stopped, with the piercing air of the sulphur, and so he perished for his curiosity. The fly that flittereth too near the flame of the candle, burneth herself. The man that with too ententive and staring eyes, be holdeth the bright beams of the shining Sun, dimmeth his sight, and make the his eyes to water: How much more than should we hurt ourselves, by abusing even this heavenly Doctrine? We grant it may be 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 clean away, because it is derogatory to their abuses: but what is there, that the wicked will not abuse? though a Bee suck Honey out of a flower, yet all that a Spider sucketh out of the same, be it never so wholesome, turneth to venom: A choleric stomach will turn good juice into choler, a good stomach to good nutriment. A froward person will misconstrue every thing, suspect ill by every body, mar every tale in the reporting, and make the worst of the best. But Charitas operit multitudinem 
1 Pet 4. 1 Cor. 13.  peccatorum, Charitas non est suspicax, Charity judgeth the best where she knoweth not the worst, and of the worst, she makes the best she can. A snake will show her kind, and sting even her bringer up. An ape will be but an ape, and show you but an apish touch, and though ye clad her in clot of gold. And the wicked will still be wicked, and abuse all the good gifts of God. Silver, gold, pearl and stone, when will the wicked not abuse them? strength, health, authority, beauty, wit, wisdom, knowledge, are not all these things subject to the wickeds abuse? what is not thrall to vanity by their abuse in the whole world? do they not abuse the Blessed word of God, yea God himself, yea and themselves also? what, shall not these things therefore be had nor used of the godly, because they be abused of the ungodly? yes, even because there is an abuse of them, it arguethe there is and aught to be an use thereof. we must take the use, and not take away the thing for the abuse. This doctrine being rightly used, is so far from any inducement to despair or presumption, that it is the most excellent treacle that can be received to expel the violence of both these poisons: there is no such medicine, but may be so evil given or taken, that it may work a contrary effect: but take the medicine as it should be taken, and no wise or learned man will disallow it. The Corinthians did so unworthily receive the lords Supper, that they eat and drank their 
●…. Cor. 11.  own damnation. And for this cause many were sick and weak among them, and many died: shall none therefore receive it? yea shall it not be offered to all? so, many abuse this doctrine of God's election and reprobation, even to their own damnation, shall we not therefore receive it at all? yea had not all the more danger the more need to know how to receive it rightly? The Papists snatch at the ensamples of those that have hurt them selves by it, and allege gladly against us what inconveniences may ensue hereof, but they tell not of the good that cometh of it, and how many are confirmed in their faith thereby: where as the evil is not of this doctrine, but of the devil, and their abusage. Even as Christ himself is an offence and stumbling block, an occasion of war and 
Matth. 22. Matth. 10.  persecution, not of himself, but by the wickeds not taking, or mistaking of him. This doctrine rightly taught and so received, first showeth us what of ourselves we be, children of wrath, enemies of God, an heap of sin, deservers of damnation, and even a world of wickedness, we are the world. This consideration is terrible, and would bring us in deed to desperation, if it went no further, but it goeth further, it showeth unto us the comfortable sight of God's mercy that hath taken us out of the world, and made us inheritors of another world. Neither that this matter hangs in doubt, but is already certainly done and ratified, in the book of life God's eternal purpose, that cannot be changed: Now for me to doubt, that cannot be changed: now for me to doubtewhether I am one of this choice number or not, I have no such cause, jest of all to think, I am one of the reprobate, and so despair. I learn no such thing by this doctrine, neither aught I to judge myself at all, much less before the time of judgement come, and then let christ be my judge, in the mean time, I have good cause to hope the best, where I know not the worst: for I have Christ on my side, & if he be with us, who can be against us? Christ justifieth, who can condemn? And for warrant of Christ, I have his word and Sacraments, I hear them, and receive them. And Christ hath said: Qui ex Deo est, Verba De●… audit, propterea nos non auditis, quia ex Deo non estis, 
john 8.  In which words, he not only comforteth me by an infallible token that I hear his word, which reprobates do not: but also confirmeth my faith in this Article, that I hear it because I am of God. I am not of God because I hear it, for than might I have cause to doubt, if my being of God depended on my hearing: but my being of God is grounded on him, and thereof springeth my obedience of hearing his word, to be a witness to confirm me that I am of God. Yea & I ●…ecken so much the more that I am of God, that the devil tempteth me to despair. He says to me, Thou art of the number of the damned: and although in the secret judgements of God, he know no more than I know, not nor so much, because I feel God's spirit testifying to my spirit, the assurance of God's favour: Yet because he assaileth me with this most sharp temptation: I know he is mine enemy, and he being mine enemy, I know I am none of his. I am Gods, between whom and 
2. Cor. 6.  Belial there is no convention, but enmity and tentation. Now than he thus assailing me, as I fear him not, being in the hand of Christ, and thence can not he, nor all the devils in hell fetch me, I reason boldly, out of the hand of Christ, that the devil my tempter is a liar, and was from 
john. 8.  the beginning, chiefly when he speaketh his own, but this is his own, when he saith I am damned: from whence hath he it, he is not God's counsellor: therefore it is his own devise, & even therefore it is a lie, and it being a lie, it followeth, then am I the elect child of God to be saved. And thus his temptation, driveth not me to desperation, but makes me so much the more surer of my salvation. But now that the devil can not do by desperation, he assayeth by presumption. For even thus he assaulted jesus Christ, first to drive him 
Matth. 4.  to doubt, whether he were the son of God, in his favour or not, and to make him fear that he should perish. Wherein, when he prevailed not, but was overthrown, even by this confidence, that we aught to have of the providence of GOD: then hereon he took occasion to tempt Christ by presumption: That where he certainly assured himself to be the child of God, and so depended on his providence, that he knew he could not perish: Upon this, would the devil have drawn him to presume, & by presumption of the certainty of God's protection, to have hurled down him self headlong, and forsake the means of descending down, that God had appointed. But Chri●…te confuted him, saying, Non tentabis dominum ●…eum tuum, Thou shalt not tempt the Lord thy God And even thus, when he can not by this doctrine breed wanhope in us, as he doth to somin●…, and the Papists would bring us all to the ner●…e door by, of continual doubt, than he sturreth us up to presumption: that if we be choose already, and our names enrolled, the matter purposed and ratified, and can not be changed, than needest thou not fear to do what thou wilt, to live as thou lust. What needest thou take pains? why sufferest thou affliction? what needest thou to pray? why shouldest thou go to sermons? what needest thou do any good? why ensuest thou not thy pleasure? why livest thou in need? why killest thou not thyself? thou art sure of Heaven already, and shalt straight ways be in glory, whatsoever thou lust to do: thus doth the Devil tempt the children of God, even by this wholesome doctrine: & many that are among us, but 
1. john. 2.  not of us, Ex●…erūt è nobis, sed non fue●…ūt è nobis, for if they had been of us they would have continued with us. These whom the devil setteth on this hill top, he maketh in deed to presume, as he himself once did, & plucketh them down headlong into all mischief, as he himself was hurled down into all misery▪ this he doth I grant: and herein the Papists star true & that he doth it by occasion of this doctrine, I ar●…ūt also, but that this doctrine is the direct 〈◊〉 hereof, that is even more than the devils ●…tion the Papists malicious s●…lander of this doctrine. Was the fast of Christ, the direct cause of the devils temptation? and yet here on the devil picked his occasion of tempting Christ. There is nothing ordained of God to so good purpose, but the devil will seek occasion thereby to work some evil success so far as he can: But let him tempt as he 
Matth. 4. Luc. ●…2. job. 1. ●…. Pet 5.  did Christ, let him sift as he did Peter, let him buffet as he did Paul, let him strike as he did job, let him go roaring like a Lion, as he doth about us all: Christ shall drive him away, Peter's faith shall prevail, yea the gates of hell shall not prevail 
Matth. 16. 2. Cor. 12.  again●…e it, God's virtue in Paul shall be stronger in infirmity, job shall never let go this trusty saying: Etiam si interfecerit me, sperabo in eum, 
job. 13.  Although he kill me, yet will I trust in him. And all we that have this firm belief of God's election shall never be confounded, Spes non pudefacit. 
Rom. 5. Rom. 8.  What shall we say then to these things? If God be on our side who can be against us? who spared not his son, but gave him for us all to death, how shall he not give us all things with him also? Who shall say any thing to the charge of Gods choose? it is God that justfieth, who shall condemn? It is Christ which is dead, yea or rather which is risen again, who is also at the right hand of God, and maketh intercession for us: who shall separate us from the love of Christ? shall tribulation or anguish, or persecution, or famine, or nakedness, or peril, or sword? as it is written: For thy sake are we killed all day long, we are counted as sheep for the slaughter: never the less in all these things we are more than conquerors, through him that loved us: For I am persuaded, that neither death, nor life, nor Angels, nor principalities, nor power, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ jesus our Lord. And shall I now fear the slander of a railing Papist, to drive me from this hold and fortress, built on the work of God's eternal election, founded thus in jesus Christ? go now Papist, and slander this doctrine to be presumption, to be the neglect of all virtue, to be the enticement to all vice and licentious living. Thou liest Papist, it is but thy slander, it is but the devils temptation. And even as before in the temptation to despair, so now, even for his temptation and thy slanders, I ground myself the faster thereon, I will spit on my fingers and take better hold on the merciful election of God than I did before, hurling away all brittle sticks and rotten posts of man's merits, and leave only to the mighty bulwarks and strong battlements of God's eternal purpose of my salvation. Neither shall I fall down headlong, neither tempt I God, for trusting to his mercy: for I know, he that hath ordained me to the end of eternal life, hath ordained also the means for me to go thither. And as I thank him heartily for the one, so I will (by his grace) obey him humbly in the other: look what soever he commandeth me, his grace I trust shall not be in vain in me, but make me able to do all good works, to the glory of him that hath elect me: Haec est spes mea reposita in sinu meo. Go, go, now, slandering Papist, and say this is presumption. But let the Papist go, and let us here set down our first stand●…d, against the tempting Devil, against the wicked world, against the trembling flesh, against the slandering Papist, and stay ourselves on this first part, Hic murus aheneus esto, Let this be a brazen brickwall unto us (that all their gun-shot shall never batter down) the eternal purpose of almighty God, before the foundations of the world were laid, that the world, (not the wicked worldlings, nor every particular man in the world) but the elect of god, that he hath choose out of the world, should not perish, but have eternal life.   

The second part.  
THe second part that I divided this treatise into, is to consider the cause of this God's goodness towards the world: a passing great benefit is this of God, that he would not suffer the world to perish, that we are translated from death, we shall 
1. john. 3.  not be damned: but a far more passing benefit is this, that he hath translated us from death to life that we shall not only not perish by damnation, but 
Collos. 1  have life, and that eternal. To the which benefit; no worldly blessings of god, nor all the riches & felicity of the whole world, is comparable. For what should it profit me to win all the world, and loose 
Marc. 8.  mine own soul, or what should I give to redeem my soul withal? From whence then proceeded this surmounting goodness of almighty God unto the world, was there no cause moving him thereunto▪ yes verily & that a great cause. Here the Papists, chief the Schoolmen, labour marvelously to search out the cause that moved God, to bestow on the world this excellent benefit of eternal life: wherein, so it be done reverently, according to the majesty of such a matter, their travel were not disallowable, but when they presume to go beyond their bounds to curiously: no marvel if they be stricken as 
2 Reg. 6.  was Vzias, for his unreverent presumption to touch the ark of god. When they go quite an other way, when they seek the causes there, where the causes be not, when will they find the cause thereof? but mistake the cause: as the blind Sodomites could not find Lot's door: as the blinded Syrians were 
Gen. 19 4 Reg 6.  mistress led to Samaria, and even like the blinded Hob, run up and down about the house, catching at every thing cometh next to hand, crying, this is it, that is it, wearying themselves, & never finding the cause in deed thereof. Semper discentes, numquam 
2. Tim 3  autem ad viam veritatis pervenientes▪ always learning, but never attaining to the way of the truth: because they take Non causas pro causis. no causes for causes, which is the greatest error in Philosophy that can be, much more in this high mystery of divinity, and the causes of God's doings, that passeth all man's Philosophy. The Philosophers say, nothing is thoroughly known, whereof the causes are unknown: and to know each thing by the causes of it, is the true and perfect knowledge. Herein they said true, but alas, their selves neither knew the things, nor the causes of them, they neither known themselves, nor God: we must not search then the cause hereof by Philosophers: and yet they did as much as carnal men can do: but Animalis homo non percipit ea quae sunt Spiritus Dei, the fleshly man perceiveth not those things, that pertain to the spirit of God. Here Simonides was at his wits end, and required respite: Here Anaxagoras pointed up to heaven with his finger, but he could tell what it was in his heart. Here Democ●…itus eyes so let him that he put them both out. Here Cato cried, Mitte arcana dei coelumque inquirere quid sit: here Socrates dared affirm nothing but this one thing, that he known nothing: Hear Aristotle confesseth he had but owls eyes: And shall we then make his metaphysiks good divinity, as our Schoolmen (more blind than those philosophers) did, to confirm this matter withal? but they have so rooted them in the divinity of their god Aristotle, that they can not lift up themselves from themselves, to search this cause of God's benefit in God, from whom it proceedeth, but will seek in themselves to find the causes of it. Let us look on them therefore a little, and see how busily, or rather how bussardly they look in themselves to find out the cause thereof. For if they ransacked well all corners in themselves, they should find many a slovenly corner, and a full sluttish house: many a filthy sink of dirt, many an heap of dust raked up, many a rotten post, many a foul copweb, many an adders nest, and even a cave of Cacus, a Cerberus den, a foul carrion of the body, a fouler horror of the soul, fr●…ught with sin and wretchedness, how soever like a Pharisees cup, like a painted sepulchre, it carry an outward countenance. But do they not see this in searching themselves? or if they see it, how can they abide the sight thereof? nay verily, they see it not. There is a beam in their eyes called Philautia, self love, and this little pretty moat doth so hinder their sight forsooth, that they see no such thing, nor smell any such stench, they are so acquainted with it, nor find any such fault in themselves, neither is that the thing they seek for: and therefore, although they saw it, they let that alone, and pass by it with the Priest and the Levite, as though they saw it not: but they 
Luc 10.  seek for the contrary. What merit, what virtue, what cause is in themselves, wherefore God should bestow this so great a benefit upon man. Not doubt there is a cause in man (say they) wherefore God did thus unto man. He saw some thing in man, that moved him thereunto. peradventure we have found the cause even here. had not the world done some good turn to God, and so gift gafte, one good turn asketh another, claw me, claw thee, the world might have done so much for God, that God was indebted to the world: he could not but even of his justice, Merito digni vel condigni vel congrui, By the merit of duty or worthiness or congruity, requited the world with this benefit: Stood the case thus betwixt the world and God? for then here is cause enough in man: no (Papist) the case was nothing so nor so. Non ex operibus quae fecimus nos, not of the works that we have wrought, Non secundum opera nostra, 
2. Tim. ●….  not according to our works, Ex operibus legis non iustificatur omnis caro, no flesh shallbe justified no not by the works of God's law. for why, qd erat legi 
2. Tim. 1. Rom. 3. Rome 8. Rome 4.  impossibile, The lafoy we could not perform it, it wrought but wrath in us, and increased our sin, because we were sinners & could not fulfil it, and therefore become gi●…ty and accursed by it. If God then should work by justice, Domine quis sustinebit? 
Psalm 126  Lord who should abide it? we had not done any good to him before at all, that he should recompense. Quis prior dedit illi, et retribuetur ei? 
Rom. 11.  Who gave him aught aforehand that he should make him retribution? in a pitiful case were we before he vouch safed for to choose us: will't thou see what thou wast before God chose thee, either for any thing in thy parents, or in thee, even from the first hour thou waste born? Look the sixteenth chapter of ezechiel before cited. The word of the Lord came unto me, saying: Son of man, 
Ezech. 16.  cause Jerusalem to know h●…r abominations and say: Thus sayeth the Lord God unto Jerusalem, thy habitation and thy kindred is of the land of Canaan, thy father was an Ammorite, and thy mother an Hittite: and in thy nativity when thou waste born, thy navel was not cut, thou waste not washed in water to soften thee, thou wast no●… salted with salt, nor swaddled in clouts, none eye pitied thee to do any of these things unto thee, for to have compassion upon thee, but thou wast cast out in the open field, to the contempt of thy person: in the day when thou wast born, and when I passed by thee, I see thee polluted in thine own blood, and I said unto thee, when thou waste in thy blood, thou shalt live, even when thou waste in thy blood, I said unto thee, Thou shalt live. Lo the pickle that even the Church and choice of GOD was in, before the Lord did choose her. If thou sayest, yet peradventure he did this for her friends sake, she came of good parentage, and was well allied to those whom God highly favoured, and to whom God made a great promise, to be good to them, and to their seed after them, True in deed, he did so: but yet (in this respect) see how he renounceth this for any cause also, and upbraideth to her even her father and mother, and all the whole stock she 
Ezech. 16.  came of. Thou art thy mother's daughter that hath cast off her husband, and her children: and thou art the sister of thy sisters, which forsook their husbands, and their children: your mother is an Hittite, and your father an Ammorite, and thine elder sister is Samaria, and her daughters that dwell at thy left hand, and thy young sister that dwelleth at thy right hand is Sodom, and her daughters. And as more sharply in Isaiah, he calleth the jews, the seed 
isaiah. 1. &. 57  of the wicked, corrupt children, the sons of Witches, the seed of the adulterers, and of the whore, rebellious children, & false seed, the eggs of the Aspis, the webs of Spiders, the generation of Uipers, boasting in vain of Abraham's parentage, who himself also before he was called, 
Gen 12. josu. 24. ●…sa 59 Act. 7.  was an heathen, was an idolater, till God redeemed and called him: and therefore neither they nor he had deserved this benefit of eternal life, that God did purpose to them. What then was the cause that moved God hereunto? was not this the cause thereof? that although they had done no such good turns to God, by duty or congruity to move him to recompense, yet they had not offended him nor displeased him: And therefore God might the easier be induced to bestow this benefit on them? But had not even the elect of God offended God? 
Rom. 5.  were they not of old Adam. In quo omnes peccaverunt, in whom all have sinned that came of him? are they not flesh, and what ar●… the deeds of the 
Gal. 5.  flesh? Manifesta sunt opera carnis etc. The deeds of the flesh are manifest adultery, fornication, uncleanness, 
Rom. 3.  want onnes, Idolatry, witchcraft, hatred, debate, emulation, wrath, contention, sedition, heresies, envy, murder, drunkenness, gluttony, and such like: What then (says S. Paul) are we no more excellent, no in no wise. for we have already proved that all both jews and Gentiles are under sin, as it is written, there is none righteous no not one, there is none that understandeth, there is none that seeketh God, they have all go out of the way, they have been made altogether unprofitable, there is none that doth good no not one: their throat is an open sepulchre, they have used their tongues to deceit, the poison of aspis is under their lips, whose mouth is full of cursing and bitterness, their feet are swift to shed blood, destruction and calamity are in their ways, and the way of peace they have not known, the fear of God is not before their eyes. Peace Paul for shame, what a number of horrible vices reckenest thou up here? Was this the case of all men before Gods calling? These things seem 
Rom. 3.  to be spoken of the reprobate, is there no difference? there is no difference, for all have sinned, & are deprived of the glory of God, Haec fuistis says S. Paul 
Rome 6.  even of the elect. Fuistis servi peccati. you were the servants of sin, Exhibuistis membra vestra, you gave 
Gal. 3.  your members to uncleanness & iniquity, to commit iniquity. To conclude, the Scripture hath shut up all under sin, then is not this the cause neither, that God purposed to bestow this benefit on the world: yet peradventure for all this there might some good qualities, some Pura naturalia, some goodness of nature, lie hidden in man that all the world seethe not, but God saw, and therefore, (for all these outward vices, yet for those inward virtues sake, he would not suffer the world to perish. You know he would not have destroyed 
Gen. 18.  Sodom and Gomorrhe, had there been but ten good men in all those five cities, but two good men in a town. Now perhaps he saw ten good qualities, or two good qualities, in man, and there fore would not suffer the world to perish. Were there not some such qualities? no such qualities, no such goodness at all in man. If there had, S. Paul should have espied it, he sought narrowly and could find none at all. Non habitat 
Rom. 7.  in me, hoc est in carne mea bonum, I know (saith he) that in me, that is in my flesh (he means the unregenerate man) dwelleth no good thing. Not grapes can come of thorns, nor figs of briars. 
Matth 7. Luc. 6.  An ill tree can bring forth no good fruit, sine me nihil potestis facere, without me saith Christ you 
john. 15.  can do nothing, for the purpose and election of God is in Christ. Elegit nos per lesum Christum in 
Ephes. 1  seize, He chose us in himself through jesus Christ: so that before the calling to this choice, there is no kind of good thing in man to move God to it: not we can not conceive one good conceit. Animalis 
1 Cor. 2.  homo non percipit, the natural man perceiveth not God's things, Factus est similis iumentis et come 
Psalm. 48  paratus est illis. He become like unto beasts, and was compared unto them, Sicut equus et mulus in quibus non est intellectus, Even as the Horse and 
Psalm. 31.  Mule that have no understanding. In such a beastly plight was man, for so much as understanding any goodness, not not so much as thinking which is less than understanding. 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 ourselves, as of ourselves▪ but our habili tie is of god. well yet for all this, that we could not so much as think him any good, yet peradventure we thought him no harm, we bore him no ill will, we were not his enemies, and therefore perchance he was the sooner moved to save us: Nay, thou wast even the very enemy of God, Cum inimici essemus, when we were the enemies of God, 
Rom. 5.  the conspiratoures with Satan, the children of wrath, bearing in us even the law of rebellion, 
Ephes. 2.  fight against the spirit of God, and leading us captive to death, such enemies and traitors we 
Rom. 7.  were to God, and therefore this was no cause that moved him thereunto. Wei yet peradventure, this came not so much of ourselves, as by naughty enticement and ill company, seducing us: of ourselves we might at least have some good inclination and proclivity, if we had been able to have followed and performed it, which GOD seeing, it might be a preparative to move God, to put to his healping hand to ours. Was there no such cause to move him? no such cause. I grant he was seduced by Satan at the 〈◊〉, but he so fully and freely assented to him, that we in our temptations, can not post of the cause to any other, and put it as Adam did on Eve, 〈◊〉 as Eve did ●…n the serpent, but every man is t●… 〈◊〉ted when he is drawn (sayeth Saint james) 
jacobi 1.  away, by his own concupiscence. For by the first assent to the Serpent, the whole nature of man body and soul is so infected with sin and enmity to GOD, that affectus carnis inimicitia est adversus 
Rom. 8.  Deum, Even the affections and desire of 
Rom. 7.  the flesh is enmity against God, For it is not subject to the law of God, neither in deed can be, affectus peccatorum vigebant, The affections of sin ruled in my members: even the lust and concupiscence, the froth of sin, and sin itself, yea the law of sin. Not only the deeds of man are sin, nor the words only are sin, and answerable to account, Quomodo potestis bona loqui, cum sitis 
Matth 12.  mali, How can ye speak that is good, yourselves being evil? neither only the thoughts are sin, Cogita●…io stulti peccatum est, The 
Poue●…b 〈◊〉  thought of the fool is sin: but also the place from whence they come is even a sink of sin. Ex 
Matth. 15.  cord exeunt cogitationes malae, The evil thoughts come from the heart, the heart is stony, the heart 
jerem 17.  is unclean, the heart of man is wicked and unsearchable: the Lord saw that the wickedness of 
Gen. 6.  man was great in the earth, and all the imaginations of the thoughts of his heart were only evil continually, the imagination of man's heart is 
Gen. 8.  evil even from his youth. where is any inclination 
Psalm. 13.  here of man to God? no, Prorsus inutiles facti sunt▪ They were altogether made unprofitable. What sir? I beseech you, little children and all? 〈◊〉 the infants sucking at their mother's breasts? a●…acke poor babes, put you them in the number? what have they done? what have they trespassed that you make them sinners also? Quae culpa (says Pigghius) qd peccatum possit esse animae adhuc innocentis & 
Pigghius de origin. peccato.  recens nati paruuli. etc. what fault, what sin can there be of the innocent soul, and of the little child new born? who for that he hath not received the use of reason, and the faculty of free-will, is not yet under the law, nor can be obliged by any law, whereof he may be made a transgressor. But as this is a most false error, & the clean destruction of the Christian faith, so is this a most true principle, that what soever they be young or old, Deus conclusit omnes sub peccato, God hath shut up all under sin, neither under the sin of an other only, and not of their own sin, but of Adam's their first father imputed unto them. Naytheyr sin is even their own sin, In quo omnes peccaverunt, In whom all have sinned: neither is all 
Rome 5.  sin to be measured by age of man, or will of man or reason of man only, but Peccatum est iniquitas (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
1. john. 3.  says S. john) sin is the swerving from God's law, which sith it bindethe all mankind, and none, not regenerate in Christ, are answerable thereunto: it followeth, they must needs be sinners, old or young, because without regeneration in Christ not Adam only himself, of whom we came, but all th●… whole subst●…nce, external and internal of mankind, is so infected & defiled with sin, that no thing but God c●…n cleanse it, Quis potest facere mundum 
job. 14.  de immundo conceptum semine. nisi tu qui solus es, Who can make a clean thing of a thing that 〈◊〉 ceived by foul s●…de, but only thou that art alon●…. There is none clean before him from sin. Ne infans quidem unius diei. Not not the infant that is but one day old, 〈◊〉 that is less than a day old, while he is yet in his mother's womb. Ecce (says 
Psal. 50.  David that was an holy prophet) in iniquitatibus conceptus sum, & in peccato concepit me matter me●…, Behold (saith he) I was begotten in wickedness and my mother conceived me in sin. Was David's father an hoorehunter, and his mother an harlot? Was David a bastard and misbegotten? no such thing, he was the lawful son of I sat. 
Ruth 4.  Why then, is the act of matrimony sin and wickedness? no such thing neither, thou sinnest not 
1. Cor 7.  if thou takest a wife, saith S. Paul, and if a virgin marry, she sinneth not, yea marriage is honourable among all men, and is a bed undefiled. How 
Heb. 1●….  was then David got and conceived in sin? For so the he came of sinful seed, even the seed that begat and conceived David, was corrupt & stained with sin: And as the seed was, so was the child, Quòd natum est ex carne caro est, What 
john. 3.  that is born of flesh, is flesh, of Adam, is Adam, of a thorn is a thorn, of a brieris brier, of a crab, is a crab, and every thing yeldethe fruit after his own kind & quality. And therefore of a sinful father, the child is born a sinner, even the first day and moment the child is born, yea a sinner before it is born. Well (say the Papists) admit all this in old and young were sin, yet I trust you will make a distinction of sin: all sin is not mortal sin, Is no syn●…ne venial? If there be, peradventure then the world's sins were not so great, as that they deserved to perysh●… for their sins, and so might the eas●…yer b●…e forg●…uen, because their sins were venial. Nay Papist, this helpeth thee not, no more than thy other shifts. For although we grant, nor ●…uer denied, that there is distin●…tion to be made of sins: of the which some be original, some be actual, some be in thought, some be in word, some be indeed, some be of negligence, some be of wilfulness, some be of ignorance, some be of malice, some be more heinous than other some sins be, yea and we admit also this distinction of mortal sin and venial sin, yet admit we it not in such sort as the Papists do, that this difference is in the nature of sin, whereby any is venial, as though it were because it is less sin, therefore it should be venial. For be it more, or be it less, or of what sort of sin so ever it be, if it be sin, it is mortal in the nature of it, and deserveth no forgiveness, but even death for recompense: For without all distinction said GOD to Adam, When 
Gen. 2.  soever thou eatest thereof, thou shalt dye. And from him it hath followed, that unius delicto 
Rom. 5.  omnes mortui fumus, By Adam's offence we are all dead. Per peccatum introijt mors, Death e●…tred 
Rom. 6. john. 8.  by sin: and therefore Stipendium peccati mors est, The reward of sin is death. For why, it came from the devil, Qui fac●…t peccatum ex diabolo est, 
Rome 8.  bolo est, and the devil is a murderer from the beginning: and therefore if ye live after the flesh, Moriemini, ye shall dye. Neither is this to be understood of horrible sins only, but even Affectus carnis mors est, The affection of the 
Rome 8.  flesh is Death also. Neither is this to be eluded, as though the Apostle spoke only of a bodily and temporal death, but he speaketh plat and plain of condemnation. juditium quidem 
Rome 5.  ex uno in condemnationem, The fault came of one offence unto condemnation. And again: The fault came on all men to condemnation.  
Why then (say the Papists) shall all men be damned? And where is then your Uenyall sin? Forsooth even it followeth at the hard heels: Gratia autem ex multis delictis in justificationem, 
Rom. 5.  But the grace is of many offences to justification. Hear are many offences named, and all deserve damnation, but they become Uenyall, yea they hinder not justification. How cometh this of their own nature? nay, but by grace, by favour, by the gift of God, and not by the nature of the sin, in which respect all stand in the state of damnation. But to those that are in jesus Christ, nihil est condemnationis, 
Rom. 8.  there is no damnation unto them: not that the sin or sinner deserved this, but for that they have received the atonement made by jesus Christ.  
Yea, but did not God (saith the Papist) foresee that they should receive Christ, and although they were all sinners, and subject to damnation, yet did not he foresee that they would repent them of their sins, and become faithful, and amend their lives when he should call them: and peradventure therefore he would they should not perish, but have eternal life, even because he foresaw they should become good men, although they were evil. Nay Papist, this is no cause no more than the other: nei there their works present, neither their works to come. For the scripture simply comprehendeth all works, whether they be passed, or they be present, or they be to come. Vocavit nos Deus vocatione 
2. Tim 1  sua sancta, non ex operibus nost●…is, sed juxta pro positum suum, God called us with his holy calling, not by reason of our works, but according 
Gala. 3  to his purpose. Neither are we justified by the the works even of God's law, In l●…ge nemo iustificatur apud Deum, neither saved he us (sayeth S. Paul) for the works of our righteousness. 
Tit: 3:  If then, we are neither saved nor justified, nor call led, for our works, shall we think we be choose for our works, when God's choice is before his calling, his calling before our justifying, our justifying before we obtain salvation? Nay if our works be not the cause of our saving, nor of our justifying, nor yet of our calling much less be they the cause of our election, which was before the foundations of the world were cast. I grant that God foresaw we should do good works, howbeit our good works were not the cause of his election, but his election was the cause of our good works. Elegit nos in ipso ante mundi constitutionem 
〈◊〉. 〈◊〉.  ut essem us sancti & immaculati in conspectu eius per charitatem, He chose us in him before the making of the world, that we should be holy and unreprovable in his sight through love. Then were not good works to come, the cause of God's choice made before, but God, that by his election did ordain them to glory, ordained them also to do good works after: And so good works are not in the cause wherefore, but in the purpose whereto the elect of God are choose. Conditi sumus ad bona opera, 
●…phes 2.  We are made of God to do good works, Good works are the fructes of the spirit of God, 
Gala. 5. Ad 〈◊〉. lib. qu●…st 2  after he hath justified us. Quomodo enim potest just viue●…e, (says S. Augustine) qui non fue●…it instificatus? How can he live justly, that before hand shall not be justified? 〈◊〉 b●…na opera justificatum non praec●…dunt iustificandum, They follow 
De ●…ide & operibus cap 14 ●… Th●…ss 2 Rome 9 〈◊〉 13. 1. Cor. 2.  him that is justified already, but they go not before him that is to be justified. Then are not good works the cause, but the effects of God's wor●…s in us, He chose us, he called us, he conuert●…d us, he gave us faith, he maketh us ayte to do all good works to the praise of his glory, and not to merit our salvation by them. For (saith Saint 
Augu in Psal. 6●….  Augustine, 〈◊〉 facis opera tua ut glorificeris, hoc prohibuit. Si autem ut Deus glorificetur, hoc jussit Christus, If thou dost thy works for this cause, that thou mayst be glorified, this christ forbade thee: But if thou dost them that GOD may be glorified, this christ commanded thee.  
These therefore, and all these Papistical cavillations, that make man, or any thing in man, be it never so good, to be the cause of this good purpose of God's eternal Election to the worlds salvation, are but false Popish fetches and lying vaunts, to establish their own righteousness, to deface God's glory, and are no causes at all that moved God hereto. Nay soft, saith the papist, stay your conclusion: there is one thing yet behind. Be it that none of all these are the causes, not not man's good works, nor that we aught to work to merit salvation thereby, but to set forth the praise and glory of GOD: and that God made all things for his glory: yet notwithstanding might this be some cause, even that he saw he should get glory by us and by our works. Neither might this seem so small a cause, for had he not saved us, than should not he have been glorified by our good works. What then? Bonoru●… meorum non eges (sayeth David) 
Psa●…m. 1●….  Thou haste no need of my good works. May a man be profitable unto God, as he that is wise 
job. 〈◊〉.  may be available unto himself? is it any thing unto the Almighty, that thou art just? or is it profitable to him, that thou 〈◊〉 est thy ways upright? Can his glory shine no other way but by our works, or by our salvation? What if all we had been lost, had he lost any thing thereby? Lost Christ any spark of his glory by the lost child judas? Lost 
john 17. ●…xod 9 Rome 9 Psalm 77.  God any glory by the wickedness of Pharaoh? Nay he got glory thereby, and so he doth over all his enemies: They hinder not his glory as they think they do, nor he hath any need that we should increase it, and set it out. And though we had never been born, he had lost no glory: and we had utterly been lost, he had lost no glory, and no creature had ever been made, he had lost no whit of glory: It had been all one to him, although not all one to us: for he hath no need of us, nor of any creature, but we have need of him. To conclude therefore, none of all these are any causes, that moved God to bestow this benefit on the world, that it should not perish, but have eternal life, why what is the cause then, is it a causeless thing? is there no cause of it? Yes verily, and that a great cause. What is that? we have run through all causes that I think may well be reckoned up, and you have denied them every one. In deed Papist, thou haste run round about the wood, and haste assayed at many a gap to enter, but canst not get in, like to the old riddle, What is that that runneth round about the tree, and never entereth in? They had wont to say, it is the bark of the tree: but it is a blind Papist, that sticking only to the trees rind and bark, looketh altogether on the outward appearance of man, and searcheth to find in the visible creature the cause of the highest works of the invisible Creator. O sapless bark of a rotten and fruitless tree, twice dead and plucked up by the roots, when wilt 
jud epist.  thou be able to find out this cause of God's eternal purpose? he that will find a thing, must seek it where it is, not where it is not. The Papists seek this cause where it is not, not where it is. In man they have raked meetly well, but there it is not: they have sought over all the world and every creature, neither is the cause of God's purpose to be found in any creature, not not in the elect themselves. Where must it needs then remain, but even 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 sith the purposer is God, and God is agens liberrimum, he can not be tied to causes besides himself, for than he were not free, sith God's purpose is eternal as is himself without beginning, and all other things and causes have beginning, then is nothing the cause of God's purpose, but God's purpose is the cause of every thing: For if he had not purposed aught to have been, it had not been: but it is, it is then because he purposed it should be. To conclude, sith God is 〈◊〉 causantium, & causarum, the cause of all causing, and of all causes: when we here it is God's purpose so to be, shall we not think e●…en this purpose of god the causer, to be cause sufficient, but we will seek for other causes in the causes inferior, & things that themselves are caused? What absurdity were this in man, and what presumption ahainst god, sith we hear it is god's purpose, and we are not content therewith? Well (say the Papists) be it, the cause be only in God, and not in man nor any creature, that he purposed to bestow this benefit on the world: yet she we me a cause in god himself that moved him hereunto. Why, is not this a sufficient cause of itself, that we have said all this while, it was God's purpose? If this will not suffice thee, what will suffice thee? Shall I say, it is God's determination? that is all one with purpose. Shall I say it is God's appointment? this is all one also. Shall I say it is his good will and pleasure? what is this but in effect the same also? what shall I say then that shall content them? Surely neither I nor all the world shallbe able to say any thing, that can satisfy a warbling Papist in this matter. For how should we satisfy him, that is not satisfied, with the purpose, determination, appointment, will and pleasure of God? but he will needs know why God purposed, determined and appointed, why it was his will and pleasure. But see even here, if this will content the Papist, we have a further cause expressed in the first beginning of this sentence, Sic dilexit, So God loved the World, Lo, love is the cause thereof: Yea but what made him love the world says the Papist, nothing? yes, even because he would vouch safe so to do. Why sayeth he, this cometh to the former cause, he loved it, because he would: But wherefore would he love it? Here the Papist setteth me I confess, neither will I search, nor can I found any further cause than this: neither am I ashamed to be so set of a Papist, that I can go no further, when I come to the love & good will of God: of which if it were so easy a matter to show a further cause, why was not S. Paul ashamed when he came to the alleging of Gods will, to cry out that the judgements of God were unsearchable, and durst go no further, after he had alleged it to be Gods will: because beyond this cause, he could find no cause high, his fathom could reach no further. Hear was abyssus abyssum invocat, Here was set the Cherubin, 
Psalm. 15. Gen 3.  and the flaming sword to stop the entry into this unsearchable paradise. Here were the bounds of God's Mountain Sina limited, 
Heb. 12. Exod. 19  that the people nor the Priests, nor any else durst or could enter into, but only our heavenly Prophet like to Moses, jesus Christ, not only man but GOD himself also. And will a beast, a Papist, a brutish fleshly man presume to come near this mountain, yea to go beyond the bounds appointed? 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 plat and plain it is God's will, but he will demand a reason of the same? job never durst presume thus far as the Papists do, yet when in the anguish of his mind he went beyond his reach, The Lord out of the whirl wind 
job 38.  said, Who is this that darkeneth the counsel by words without knowledge? Gird up now thy loins like a man, I will demand of thee and declare thou unto me, Where waste thou when I laid the foundations of the earth? Declare if thou haste understanding, etc. wilt 
job. 40.  thou disannul my judgement, or wilt thou condemn me that thou mayst be justified? or hast thou an arm like GOD, or dost thou thunder with a Voice like him? Deck thyself now with Majesty and excellency, and array thyself with Beauty and glory: Cast abroad the indignation of thy wrath, and behold every one that is proud, and abase him, look on every one that is arrogant, and bring him low, and destroy the wicked in their place, hide them in the dust together, and bind their faces in a secret place, then will I confess unto thee also, that thy right hand can save thee. This presumption then, not to be content with the expressed good will of GOD, but to search further causes of his will than he hath expressed, that is his love, is even to make our own right hand our Saviour, as the Papists do. Let us therefore be content with this cause of God's purpose, that it is his good will, and proceedeth of his mere love, And that his love is the very and only cause hereof, as our saviour christ hath said, Sic Deus dilexit mundum, GOD so loved the world. The love of God is the cause of the worlds salvation, than the which, what can be a more notable cause, and more comfortable herein than the love and good will of GOD. But the Papist, whose mouth is not yet stopped, nor his ambitious mind contented, groynethe hereat, that all should proceed from the good will and love of GOD: Did not we (saith he) love him before, and then he loved us? Not (Papist) we loved him not, we hated him, as is already she wed. In hoc est charitas, non qd nos dilexerimus Deum, sed quod ipse dilexit 
1. john. 4.  nos, Love consists herein sayeth S. john, not that we loved him, but that he loved us, Prior dilexit nos, he loved us before, and not we him before: for than were all this in vain: then were the cause in us, not in God, then were it no godamercy to God that we are saved, but gramercy mine own self, for God requited me but love for love. What a pawn checkmate were this to the love of God? But herein commendat charitatem suam 
Rom. 5.  Deus in nobis, quoniam cum adhuc peccatores es●…emus, God not only loveth us, but herein he marvelously setteth out the glory and praise of his infinite love unto us, that even when we were sinners, when we were enemies, he loved us. The only and whole cause then of God's purpose to our salvation, is the favour & love of God. Wherefore was jacob preferred before his brother Esau? jacob dilexi, I loved jacob. Wherefore chose he 
Rom. 9  the seed of Abraham, Isaac and jacob to be his people, for any merit of these their fathers which were holy patriarchs? Not, Quia dilexit patres 
Deut. 4.  tuos, forbicause he loved their fathers. Wherefore says God unto the Israelites: The Lord thy God hath choose thee to be a precious people unto him 
Deut 7.  self above all people that are upon the earth? The Lord did not set his love upon you, nor chose you, because you were more in number than any people, for you were the fewest of all people, but because the Lord loved you. Wherefore is the church of Christ so often called the spouse, the wife, the well-beloved 
Cant 1. 2. 3 Os●…e. 2.  of Christ, but because the Lord of his only love & mercy chose her? Wherefore was David choose king from following the sheep? but because he was a man Secundum cor meum, even after the heart 
Act. 13.  of God, that is to say, whom God delighted in and loved. Wherefore was Solomon choose to sit in the seat of David before all his brethren? but because Dominus dilexit cum, The Lord loved him? 
2. Reg. 12.  Wherefore did Christ choose the twelve Disciples before all other in the world? Non vos me eligistis, 
john. 15.  sed ego elegi vos, You chose not me, but I chose you: But because, (saith he) as my father loved me, so have I loved you. Wherefore leaned john on the breast of jesus, and dared ask him more boldly than the other Disciples? but because he was the disciple, Quem diligebat Dominus, whom the 
john 13.  Lord loved. Wherefore are we choose to be the people of God in the jews place? But even because God hath said: Vocabo non plebem meam, 
Rom. 9  plebem meam, & non dilectam, dilectam, & non misericordiam consecutam, misericordiam consecutam, I will call them my people, which were not my people, and her beloved which was not beloved, and her to have obtained mercy which had not obtained mercy. Wherefore now that we are choose of God, are we afflicted? Quos diligit Dominus, 
Proue●…b 3. Heb. 12.  castigat, The Lord correcteth whom he loveth. Wherefore can no affliction overcome us, & make us fall from God, as do the reprobate, the chaff, 
Matth. 3. Matth. 13.  and seed in the stony ground, but the Elect are purified in tribulation, as gold in the forneys? In his omnibus superamus per eum qui dilexit 
Rom. 8.  nos, In all these things we overcome through him that loved us. Wherefore have we in those afflictions, such a confident trust in God, that they shall not hurt us. Quia charitas Dei diffusa 
Rom. 5.  est in cordibus nostris, per Spiritum Sanctum qui datus est nobis, Because the love of GOD is shed abroad in our hearts, by the Holy Ghost which is given unto us. Then the fountain and only cause of all the grace and favour that we receive of God, is the love of God. Propter 
Ephes. 2.  multam suam dilectionem qua dilexit nos, Even for the great love that he loved us withal. And therefore Christ which is the well beloved son of God, Hic est filius meus dilectus, in 
Matth 3  quo mihi complacui, This is my well beloved son in whom I am well pleased and in whom we are made also the beloved sons of God, and who hath so loved us, that he gave his life 
john. 15.  for us, than the which, no man can have a greater love: he hath fully declared in the very first words of this Sentence, the very first and principal cause of the worlds salvation, saying, Sic DEUS dilexit, So God loved the world, there is no cause hereof in man, but only, and all in God. I do not this for your sakes 
Ezech 36.  O Israel (sayeth the Lord God) but for mine own names sake. You shall remember your own wicked ways and your deeds that were not good, and shall judge yourselves worthy to have been destroyed for your iniquities, and for your abominations: Be it known unto you, that I do not this for your sakes, sayeth the Lord God. And as God doth this mercifully unto his Elect, not for any cause in them, but for his own names sake, The cause is altogether in him, not in us, so the cause that moved him, is his mere goodness, his infinite mercy, his own good will, and his very love unto us.  
What shall we say then to those false prophets that have so sotted us in our own love, that they have made us believe the cause to be in us of our salvation, our pure natural qualities, our preparative works, our free will, our good deeds and satisfactions to be the cause why we escape perdition: our merits and our righteousness to be the cause why we receive eternal life. Our election to be the cause of God's election & our love of God, to be the cause of God's love to us. Nay soft (saith the Papist) you tell our tale amiss, we say not that these be the only causes, neither grant we that the love of God is the only cause, but there are causes in both these parties, God and the world: which causes both jointly concurring together, we are thereby saved from perdition & receive eternal life. We hear what they say, but what sayeth S. Paul? These two (says he) can 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 non est gratia, The remnant shall be saved, according to the Election of the grace of GOD: but if it be by grace, then is it not by works: For otherwise, grace were not grace. (And so on the contrary part) if it be of works, then is it not of grace, for otherwise works were not works. And the reason is, because of the opposition, between grace and works, that the one hath to the other in the cause of justification: for although in those that be already justified, works are not severed from grace, nor grace from works, but rather all their works be graces and gifts of God, as S. Jerome sayeth, Deus in nobis operatur opera (●…am omnia opera 
In Matth. cap. 1●….  nostra operatus es domine ait propheta) de eius dono etc. God worketh all our works in us of his gift, for as the Prophet saith, Thou Lord haste wrought all our works. Yet in this point of the causes of our salvation, whether they be altogether of God, or altogether of man, or jointly of God and man together, that is to say, of God's grace and man's works concurrent, in this point, grace and works do so disagree, and are become Membra dividentia, have such a contrary aspect the one to the other, that they can not here be joined without confounding them, yea the one taketh away the nature of the other. For first grace, which signifieth free favour and gift (as S. Augustin says) Gratis datur propter ꝓ gratia nominatur, It is given 
De natura & gratia contr. Pel ca 4.  freely or gratefully, whereupon it hath his name Grace: But admit there can be found any cause in the party to whom it is given, that by any mean●…s did deserve to have it given him, then is it not a mere free gift, proceeding only of gracious favour, and so is it not grace. Likewise on the contrary part for works, To him that worketh, reward (saith saint Paul) is not given according to grace 
Rom. 4.  or favour, but according to duty. He that hath wrought for any thing, be it little or much that he hath wrought, so little & so much, it debarreth from the nature of grace. It is not of mere and free favour, that he hath any reward given, for of good conscience, by right and justice, he deserveth somewhat even of duty. Therefore if he wrought any thing in this matter of the cause of his own salvation, he deserveth then somewhat even of duty to the obtaining of his own salvation. Neither let the Schoolmen go so gingerly to work, with their threefold distinction of deserving, Merito digni, condigni, & congrui, by the merit of dignity, condignity, & congruity: descanting by which of these three they should make their claim, lest they should seem to attribute too much to man. A good plain fellow, that could scarce understand these acquaint terms, what would he think, hearing of desert, but that it is plain debt and duty▪ Yea what could he think otherwise? and why should he not claim for his due, somuch as he deserved for his work? And doth not saint Paul here, without any such niceness, go as plain lie to the matter, and say if it be of work, it is of duty. And again, Dignus est operarius mercede 
1. Tim. ●….  sua, The workman is worthy of his reward. He must be paid it, he is worthy of it, it is his duty, daily not with him in terms, much less tell him it is free gift, it proceedeth of gracious favour, of mere love & courtesy. Thou liest, it is his own even of duty, he hath earned it well and truly: and therefore it is not gift, nor favour, nor love▪ nor courtesy, nor free, nor grace, but even plain debt and duty. And shall we now say that of duty we deserve heaven, or deserve some part of our salvation of duty, & that God is in our debt? This were jacke sauce in deed, to claim debt of God, to challenge God of duty: but thou must needs do thus, if thou puttest in works for any part of the cause of thy salvation. Neither canst thou delude god on this wise by joining these two together, as who should say, thou will't not ascribe all to thyself, like the priest at Mass, but like a good fellow, let God have some part with the. Ha' sut●…le fool, Sim subtle deceived himself, Thinkest thou thus to mo●…k God? Thou mayst so blear, and deceive a blind Papist. But Deus non irridetur. God is not mocked. not nor any 
Gal. ●….  that hearken to S. Paul that saith: These two can not be joined together. The old bottle will hold no new wine, the old coat will not be pieced 
Mat●…h 9 Marc. ●….  with new clot, for so the rent is worse, so the bottles are burst and the wine is spilled. This is an busit match of man's works and Gods grace in the cause of our salvation. This is worse than jugum 
●…. Cor. 6.  ducere cum infidelibus, To draw the yoke with infidels. This were even Christ and Belial together. For what is man but the child of Belial, before God give him his grace? and wilt thou join man's works and the grace of God together, to be cause of thy salvation? nay, S. Paul hath sued such a divorce already, between these two that if thou wilt have grace to be a doer, grace must be all the doer, farewell works: If thou will't bring in works, adieu favour, grace is clean go. These two cannot be joined together in the causes of salvation. For saith S. Aug. Si ullis bonis meritis 
Aug. in sententijs ex illo decerptis.  datur, iam non gratis datur sed debita redditur, ac per hoc non vero nomine gratia nuncupatur, ubi mer ces etc. If it be given for any good merits, then is it not given free, but is of duty rendered, and hereby it is not called grace by a true name, sith that (as the same apostle saith) reward is accounted not after grace or favour, but by debt. But if (that it may be favour, that is to say, free) it finds nothing in man, whereunto it may be rightly indebted, which is also truly understood that is said, Even for nothing shalt thou make 
Psal. 55.  them safe: then truly favour giveth merits, favour is not given for merits, than favour goeth before faith itself, from whom all works have their beginning.  
To conclude therefore as it cometh not by works alone nor chief, so not jointly neither, with the favour and love of God, neither in partnor parcel, nor any whit by works at all: for if it should grace is expelled, challenge is made of duty, debt is claimed, rejoicing is made but not with god: but it cometh all of favour Gratia saluati 
Ephes. ●…  estis,. ye are saved by grace: challenge dare not be 
Matt 6  made of duty, dimit nobis debita no●…tra, Forgive us our deservings: Debt is damnation. Nobis con 
Baruc●…  fusio faciei, Unto us belongeth 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 justificari hominem per fidem absque operibus legis. Where is then thy rejoicing? It is excluded. By what law? of works? Not, But by the law of Faith. Therefore we deem that a man is justified by Faith, without the works of the law. If then works are thus by S. Paul in the matter of justification thrust clean out of the doors by the head and shoulders, shall we suffer the Papists to bring them in, and shoulder out grace, and the favour of God in the cause of his election and of our salvation? But needs will the Papists join these two that can not be joined, the merits of man and the favour or love of God. Now sith they will needs join them together, whether were it fit to have the better end of the staff, to be the greater cause of the twain, the cause proceeding from god, or the cause proceeding from man? a reasonable man would think & say without any study for the matter, surely the greater cause is in God. Were he not then unreasonable, and too too wicked, that dared affirm the greater cause of our salvation to be in man? Well, what say the Papists to this question? Man shall be saved, why so? Because God loves him, as you have already proved, yea, but answer me precisely to this point, wherefore thinkest thou God loves him? Forsooth because that either he is a good man, a just man, a virtuous man, a man that loveth and fears God, or because he foreseeth he should so be, and therefore he loveth him. Why then man's goodness is the cause of God's love. But, unumquodque propter quid, & illud magis, Every thing, look wherefore it is done, and the thing wherefore it is done, is greater than the thing that tendeth thereto. I eat my meat, wherefore? To nourish my body: then is the nourishment of my body a greater cause than my meat, as saith Saint Paul, Esca ventri, The 
1. Cor. 6.  meat is made for the belly, and not the belly for the meat. I take Physic when I am sick, wherefore? to recover my health: the r●…couery then of my health is greater than physic. I lay me down to sleep, why so? to rest my body, and refresh my spirits: then the rest of my body, and the refreshing of my spirits, is a greater matter than is my lying down to sleep. I build an house, what moveth me to do such cost? to shelter and shroud me from wind and weather, from heat and cold, from danger and enemy, and to defend and keep me and mine: then this my defence, is a greater cause than my house building is. And even so, God loveth a man, why loveth he him? because he is a good man: then the goodness of the man is a greater cause than the love of God. And thus in conclusion, not only the greater cause of man's salvation is in man, and the lesser cause in God, but also that little cause in God, is referred to man's goodness also. And so the cause in God is clean swallowed up like a drop in the sea▪ a bean in a Monk's hood, a mouse in a cheese, nay rather a ciphre in algorithm, the love of God in the cause of man's salvation. And yet for fashion's sake, the name of God's love, of God's grace, of God's mercy, of Christ's merits must be pretended: but when all is done, the work of man, is the efficient, is the formal, is the final and principal cause of man's salvation. As Bonaventure sayeth, that although the death and resurrection of Christ, take away our sins and justify us, attamen neutri attribui potest propriè causalitas iustificationis, habet 
Super tertio senten tiarum dist. 19 quest. prima.  tamen aliquam causae proprietatem, scilicet per modum meriti interuenientis, ꝓ reducitur ad causam materialem, formalis enim est gratia, hoc est charitas. etc. Nevertheless the causing cause of justification, can not properly be attributed either to Christ's death, or to his resurrection, although it hath some property of a cause, that is to wit, by the means of merit coming between, which is reduced to the material cause, for the formal cause is grace, that is to say, charity. Hear is a name of grace, but when the name is expounded, it falls out, he meant not the love and free favour of God, but charity, that is man's love, the very contrary in this point unto grace and free favour of GOD. And so man's love is the formal cause of man's salvation, but it must be called forsooth the grace of God.  
Hear is again the Passion and Resurrection of jesus Christ said, to take away sins, and to justify us. What can be a godlyer saying and truer than this? Who could found fault with this? Who would require more, if they mean as they say? Why, have they then another meaning? What is that? Forsooth the death and Resurrection doth it, but not properly as any cause thereof. Lo here is the cause clean taken away. nay not so, but it is not a cause properly. how is it them? it hath yet some property of a cause. This is a contrary tale to itself, at jest it hath some property of contrariety. But what kind of property of a cause, hath the death and resurrection of Christ to take away sins and to justify man? Forsooth in this consideration, by the means of man's desert and good works coming between, and being a stickler in the matter. But how cometh it between, as a small cause? Nay, as the material cause also of his salvation. And so man's charity is the formal cause, man's merits are the material cause, Grace is named, The death and resurrection of Christ is named, but it is no cause properly: and if it have any property of a cause, it is only by reason of man's merits going between. Is not this a proper doctrine? Whether will not this doctrine presume to go? Why may not the Papist say as well that man is the cause of God, as to say that man's merits are the cause of God's love? Is not the love of God, even GOD himself? Quicquid dicitur de Deo Deus est, The Wisdom of God is God, the power of God is God, and the love of God is GOD. And so Sain●…t john 
1. john. 4.  doth say Deus est charitas, & qui manner in charitate, in deo m●…net, & deus in eo. God is love, and he that dwelleth in love, dwelleth in God and God in him. Now if man's goodness be the cause of God's love, is it not then the cause of God also? What is pr●…de, if this be not pride? Where is Adam and Eve, that would become like Gods, if 
Genes. 3.  they be not here? Where is that proud king of Babylon that said with Lucifer, I will a●…cende 
isaiah 14.  above the clouds, & I will be like the most high, but in this doctrine? Where is that man of sin●…e that 
2. Thess. 2.  would exalt himself above all that is called God, if not in this blasphemous presumption of the Page 
Rom. 10.  pists? Qui quaerentes svam justitiam stabilire, etc. That seeking to set up their own righteousness are not subject to the righteousness of God. But let this devilish doctrine go with the devil down the lane from whence it came, and let us humbly receive the doctrine of jesus Christ, that the cause which moved God to save the world was only in himself, for his own sake, for his own goodness and most merciful favour, for his tender love, that of his own accord & good nature, be vouchsafed to bear the world, and not for any cause of goodness in the world, were it never so little a cause. For how little so ever thou ascribest to thyself, thou takest from God, thou robbest God of his glory: and of his glory God is a jealous god, neither will he part stakes with any other for any part or parcel thereof. O (saith the Papist) it is a very little thing, a small modicum that we require, and modicum non nocet, a little hurteth nothing, an inch breaks no square. That is not true, modicum nocet modicum, A little hurteth a little, yea and that a great deal in this case, wherein on the one part, God is all in all, & will have all the glory of it as right requireth, if he have not all, he will have none. There is no halting between God and Baal, no agreement between God and 
3. Reg. 18. 2. Cor. 6.  the devil, no fellowship with light and darkness. And what is man else but darkness▪ but mancipium Sathanae, the bondslave of Satan before God lighten and deliver him. On the other part, the devil will not be content with a little, grant him never so little in the beginning, as good give him all, for in the end he will strive to have all, give him an inch, he will take an ell: give him but his little toe, he will thrust his foot, his leg, his body after, and seven devils more for company, 
Matth. 12.  and the end of that man shall be worse than the beginning. Obsta principijs, serò medicina paratur, Stop therefore the beginnings, otherwise it will be too late to seek for help. Take away the cause, else the effect will never be taken away. Man will ever be proud, and glory in himself, if 
Ephes. 2.  there be any cause of his own salvation in himself: be it never so small a work, or never so small a preparative or inclination thereunto, he will take to much heart of grass, and not of grace thereon. Nay (saith the Papist) we will never by God's grace deny the grace of god: God hath a negative voice, he may dash all, we can not be saved without god. But hath not man an affirmative voice? What will you leave him then? It is but a little that we require, God wots a very small spark, and that so overcovered with the ashes of sin and corruption, that it can never give of itself, any light or heat of a fire, except the ashes be blown away, & some sticks laid to, to kindle the fire. And further than this, say the Papists, we won't as●…e, sith you are so importune upon us, we demand at the lest but this, that you grant man to have no more goodness of himself, than such small sparks of election▪ free will, disposition, and preparation, as God seeing them peep out, and give but a glimpse under the ashes of sin, with his word he bloweth the ashes away, and putteth too matter for us to work our own salvation upon. What, shall we stick with them (well beloved) in this small request? This seemeth to be but a triste. What power is here given to man? When would these sparks make a fire to warm one by, if the ashes were not blown away, and sticks laid too? which infereth, we can do nothing of ourselves without the grace of God. In which poyne they say true, but they say not all the truth. For not only without Christ we can not become this good fire, but also without Christ we ha●…e no such sparks in us to begin this fire withal, for the word of God to blow upon. But as the wood is his, that he must put to, his gracious gifts: & as the wind is his, where with he must blow on us, his blessed word and holy spirit: so must the sparks be his and all, for else we are nothing but even dead coals & ashes. Except you speak of such sparks of the lusts of concupiscence, as by the devils blowing, and our own laying of sticks together, will of themselves make such a blaze as will burn body and soul for ever. For the fire whereby we be inflamed with the love of GOD came of him that said: I came to bring fire into the world, and what 
Luc. 12.  would I but it should burn? The fire that declared 
3. Reg: 18.  God to be the lord and not Baal, came down from heaven, there was none in the wood but rather water. The fiery tongues that sat on the disciples 
Act. 2.  heads and warmed their hearts, came not of any sparks of their own, but only from the ho lie ghost. Then is not this that they count so small a request, in any case to be granted them, both for the falseness of the beginning, and the inconuemence of the sequel of it. For first in the beginning they ground on a wrong principle, that there is at the lest such sparks in man, where as there is no such at all in man, which as it is therefore ally, affirming that to be in man that is not in him: so it maketh him proud of that he hath not. That there is no such sparks of goodness in 
Ephes' 2. Colloss. ●….  man, is evident. Cum mortu●… esse●…is in delictis, when as you were dead in sins saith S. Paul, speaking of the time before God called them. But dead coals are not quick coals, nor have any spark of fire in them, if they be dead: for otherwise they be not fully dead: But we were dead in sin, therefore there were no sparks of goodness in us. If you think the word, dead, be to straightly urged, and that we were not fully dead in sin, but half dead, as the Papists wrist that 
Luc. 10.  parable of the man that fallen into the thieves hands: then would I ask the question whether we were quickened by Christ or no, but Saint Paul saveth, Viu●…ficauit nos in Christo, He quickened us in Christ through love, Propter nimiam charitatem qua dilexit nos, Therefore it must needs follow, we were even dead before, neither was there any spark of the life of grace in us, before that of his mere love in jesus Christ, he quickened us. For look how much you deny the deadness, so much also ye deny the quickening: But the quickening is only of Love, and in christ: therefore besides this cause of love, and besides Christ, there is naught in us but death of sin, there is no spark alive. And in like case for free will, there is no freedom but in Christ, Si filius 
john. 8.  vos liberaverit verè liberi eritis, If the son make you free (saith Christ) then are you free in deed. But till then, they are held captive in the snares of the 
2. Timo. 2  devil to do his will, they are servants of sin, nor can do aught, or will do ought, or incline to aught but sin. And so much as ye deny this bondage, so much you deny that freedom, which Christ hath set them in. Likewise for the filth of that our natural uncleanness wherein we wallowed, and were so bewrayed, that even the cleanest 
Esa. 64. jerem. 2.  place of us was like a foul clout, in so much that God sayeth, Though thou wash thee with Nitre, and rub thee never so much with soap, yet art thou spotted in thy iniquity before me, Until we be washed with the blood of jesus 
Apoc.. 1. john. 13. Esa. 1.  Christ, and then we be clean through out, then were our sins as red as scarlet, they shall be made as white as snow, yea, Et supra nivem dealbabor, 
Psalm 50.  we shall be made whiter than the snow, 
Ephes. 5.  or fullers white, sine ruga & macula. without any spot or wrinkle. Look then how much cleanness thou attributest to thyself, so much thou deniest the washing of the blood of jesus Christ. For it is a good consequence, whatsoever was washed clean, before it was washed, it was foul. Whatsoever was redeemed and made free, before it was redeemed, was captive. What soever was found, before it was found, was lost. Whatsoever was rered up, was fallen. And whatsoever was quickened, the same was dead before. Then followeth it sith all these benefits are wrought on us: that we were bondslaves, we were fallen, we were defiled, we were lost, we were even dead, we had no freedom, no stay, no cleanness, no knowledge where we were, no life in us before. This then is a false assumption, that they would so sayne have granted unto them, and therefore in no case to be assented unto. Neither is the sequel hereof so small and tryf●…ing a thing as here to have it granted, they would seem to make it. It is a paltry matter (say they) a very little thing, and in a manner nothing that we require. If it be so small a matter, why do they so earnestly desire it? why contend they so hard for it, and in no case will let it go? Would they have us relent to them, that stand in the defence of the glory of God, and will not they relent to us in so small a matter, that belongeth only to the glory of man? Wherefore think you do they thus? Late●… anguis in herba, There is a Snake in the grass, a pad in the straw: surely there is a greater matter in it than they pretend, or we are all ware of. Nay (say they) here is neither snake nor adder. Not is? out of doubt it is ex genimine viperarum, 
Matth. 3.  of the generation of adders, for so saint john hath stately told us. Well, yet it is but a little one, a young adder, you need not be so afraid of it iwis, it can not sting you, o, kill it not, it is a pretty worm: nay, kill it for God's sake, it is a mischienous worm. And though it can not sling now, yet says S. Paul, Ven●…num aspidum sub labijs eorum, 
〈◊〉. 3.  the poison of aspis is under the tongue of it, if it live it will prove a fiery serpent and sting the Israelite 
Nume. 21.  even to death. A young cub can play prettily like a little whelp, it will not bite, the hen may go by it, it will not hurt one chick, O it is a pretty fool, Alack who would kill it? but for all that kill it say I, else it will kill chicken, hen, cock and all, and it may come by them: yea not only the old Foxes but the young cubbes wasted the lords Uineyard. And therefore sayeth God, Capite nobis v●…lpes 
Cantic 2.  paruulas Catch us these young Foxes, and suffer them not, neither only the young Serpent and the cub, but also even the young child of the Babylonian, the very infant of concupiscence. O soft, what will ye do? Stay your hand, it is a sweet babe, kill it not, kill it not, sayeth the papist: Kill them every mother's child, sayeth David. Happy is the man that taketh their 
Psalm 136. Esa. 13.  children, and dasheth their brains against the stones, Unhappy then is the papist that saveth them, and pitt●…eth the death of them, as Saul did Agag, and lost his kingdom for his labour. 
1. Reg. 15.  Let us not therefore through foolish pity, that destroyeth a City, relent herein to the papist, but crucify, mortify, kill the old man, and all 
Rom. 6. Gal 5. Rom. 6. Rom. 8.  the lusts of the flesh, for they are nought but Inimicitia adversus Deum, enmity against God, and can do nought else but sin.  
And if there be any breath left in this child that old Adam hath got of concupiscence, it breatheth nothing but the law of Rebellion against the law of the mind, even in the Saints of GOD, if there be any sparks suffered, it may breed a perilous danger. A great blaze and sore fire may come even of one spark: Ensample, Let but one spark fall in a barrel of Gu●…pouder, see what a flash ye shall have, and all of one spark. Beware therefore of granting the Papists so much as one spark of goodness in the cause of our salvation. For of this one spark whatsoever shall arise, must be ascribed to this spark, as the original of all, be it never so great a fire. It neither came of the wound, although the wind increased it, neither of the layer too of the wood, though he ministered the matter: nor of the wood itself that burneth, for that is but the matter whereon the fire doth work: but all the fire wax it never so big, came of that little spark of fire. So all the goodness that is in man after his calling, sprung of this spark of goodness before his calling: only GOD is made here but the blower of the bellows, or the wood carrier, and layer of the styekes together (a mean office for God) whereby as we say, such a man made the fire, when in deed the first spark was the very maker of it, so they give God the name of making & causing all our goodness: but in very deed that goodness was caused and made of that first spark of goodness, that the Papists imagine to be in ourselves before God called us. What a wicked doctrine is this? that thus ascribeth all to itself, and nothing to god in the causes of our salvation, except it be such servile offices in healping to kindle the fire, as we ourselves would disdain, and would put the meanest servants we have, to do. But such doctrine, such effect it wrought. For out of this wicked root have sprung infinite horrible errors. Out of this spark so great a flame hath risen, as hath mounted up to such an height, that the Papists say they can do all that God commandeth. Which though it be a most false blaze and crack of their own righteousness, The just man sinneth seven times a day, and when we have done 
Prover. 24 Luci. 7.  all that we can do, we are unprofitable servants, yet how shall we now extinguish this stame? had it not been better to have quenched it, when as they say it was but yet a spark? But will it here go out, or stint and go no further? Nay rather this stame of pride ariseth greater, mounting so far above all the works of erogation, to the works of supererogation, that they boasted they could do more than ever God commanded. Which hath given such a counterfeit blaze of holiness (the angel of darkness transfiguring himself like an angel of light) that all the candles 
2 Cor. 11.  on Candelmasse day gave not half such a light, as the Popish Uotaries, & their Uoluntarie works did give. Whereby all these mischiefs and thousands more did spring, the grace of God was defaced, God's word itself was burned, the Priests worshipped god with strange fire, or rather God himself was quite abolished, and Idols worshipped in his sted●…, the bodies of the Saints of God the temples of the holy ghost were with this fire cruelly consumed to ashes, the rage whereof so kindled▪ that the sparkles have flown over all never so perfect friendship is like unto it.  
We read of notable neighbourly love in stories. The Heathens limited this love to them that dwelled next them: Neither they only, but we also do apply the name of neighbours to them that devil near unto us. And indeed a very great commodity it is, to have an honest neighbour devil by a man, & no less ann●…yāce to be matched with an ill neighbour: In so much that the old Romans when they made a sale or let out an house, among the chiefest commendations that the seller would set it out withal, or the bier would require or esteem it for, this was always one by name, whether it had a good neighbour adjoining to it or no. For no small benefits ensue of neighbourly love. But the scripture comendeth a neighbour to us in an other sense▪ even for the ●…rem man and stranger to me, that I am no kith nor kin unto, nor acquainted withal, nor is my country man, yea though he be my enemy, yet because he is a man as am I, hath in him the image of god as I have, hath a soul as well as I to be saved, whatsoever he be therefore, he is my neighbour. Ensample: The parable of the Samaritane, what a neyghborly 
Luc 10.  part he showed to the jew, and even the same affection of neyghborly love is required of us. It is a great love that God here requireth: Diliges 
Matth. 19  proximum tuum sicut teipsum, thou shalt love thy neighbour as thyself: This word, as thyself, is a great matter, a marvelous love. Quis unquam odio 
Ephes' 5.  habuit carn●…m suam? Who at any time hated his own flesh? Who loves not himself best, at lest in his own conceit? Do not our common proverbs say, It is a dear colup is cut out of the own flesh? Near is my coat, but nearer is my shirt. And for this, the devil desired so much to touch but the skin of job, for he knew, that passed loss of goods and cattle, of servants and children, and touched him to the quick, and then he durst have laid Skin for skin, all that 
job. 2.  ever a man hath he will give for his life. But this love that a man hath to himself, God requireth to be imparted to his neighbour also, this then is a marvelous great love that god requireth. But where is this love become? no man can attain to the perfection thereof. Nay where is the other neighbourly love become, of them that devil about us? Surely it is go to the Turks and jews, and almost clean & it from England. It is wonder to see how Turks will hold together, how jews will one help another, how thieves will conspire, how beasts will agreed, how Papists will vaunt of unity, how dyvells will nestle themselves, seven devils in one man, yea a whole legion 
Marc 5. Luc. 1.  together in a man: and two neighbours both professing themselves christians, both (but falsely) calling themselves Gospelers, cannot abide the one the other, but hateth, persecuteth, undermineth, and would eat up one an other if they could: Scarce one town, one city, one country can hold two men: nay will two towns, two cities, two countries hold one man? This is not one for an other, and God for us all: but every one for himself, & the devil for all. Such unsatiable covetousness and implacable hatreds reign in our hearts, that this neighbourly love is go, except in few, & yet all will babble of this love of God, but in deed all is but babbling. Little care they for this love of God to them, that set so little by his commandment 
1 john. 3.  that loved them. For this is his commandment that we believe in the name of his son jesus Christ, and love one an other 
1 john. 2.  as he gave commandment. Which if we do not, we are in darkness, our eyes are blinded, and know not whether we 
1▪ john. 4.  go, yea we hate God, because we hate his creature. For if any man say, I love God, and hate his brother, he is a liar. How can he that loveth not his brother whom he hath seen, love God whom he hath not seen Let us therefore reconcile ourselves betimes, if any man have aught against his brother, or thy brother 
Matth. ●….  have aught against thee, agreed with thy adversary quickly, jest thy adversary deliver thee to the judge, & the judge deliver thee to the sergeant, and thou be cast in prison, verily thou shalt not come out thence, till thou have paid the utmost 
Rom. 12. Rom. 13.  farthing. Be therefore affectioned one to love an other with brotherly love. Own nothing to any man, but one to love an other. For he that loveth an other, hath fulfilled the law. For this commandment, Thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness, thou shalt not covet, and if there be any other commandment, it is briefly comprehended in this saying, even in this, Thou shalt love thy neighbour as thyself. Love doth not evil to his neighbour, therefore love is the fulfilling of the law. On the contrary part, though I speak with the tongues of men and angels, and 
1. Cor. 13.  have not love, I am as a sounding brass or a tinkling cimbal, & though I had the gift of prophecy, and known all secrets and all knowledge, vea if I had all faith, so that I could remove mountains, and had not love, I were nothing: although I feed the poor with all my goods: & though I give my body that I be burned, & have not love, it profiteth me not: Love suffereth long, love is bountiful, love envieth not: love doth not boast itself, it is not puffed up, it disdaineth not, it seeketh not her own, it is not promise voked to anger, it thinks no evil, it rejoiceth not in iniquity: but rejoiceth in the truth, it suffereth all things, it believeth all things, it hopeth all things, it endureth all things, love doth never fall away etc. Now be it for all this high commendation of neyghbeurly love, when it once entereth comparison with this surpassing love of God, it hath so many du●…ties to bind it, and so many infirmities to loose it, that So God loved the world, that no brotherly love of neighbours one to an other, were it never so entire a love, is able to compare therewith.  
We read in stories of great love, that fathers and mothers have born their children, and that children again have born their parents. This also is a godly love, and worketh so effectually in the hearts of the ●…ne & the other, with such privy links of nature's chain of love, that not only the civil people, but the most barbarous Scythians are moved there withal. Whom when Darius pursued with an army royal from place to place 
Valerius Max. lib. 5. cap 4.  in the holtes and deserts of they▪ country, at the length demanding of them by his Herald, when they would once m●…ke an end of ●…light and a beginning of fight, they answered, that they had neither towns nor lands for the which they would conten●…e, but if he drove them once to the tombs of their parents, Darius should then feel, that the Scythians could and would lay about them. In the which one only so notable an answer (says Valerius) the wild and barbarous nations, have fully cleared themselves of the name of savage. For nature is such a cunning schoolmistresse that needing no teaching of the voice, or use of letters, even of her proper and hidden force, she instilleth a love of the parents into the hearts of the children. Thus written the Heathen Chronicl●…r of the Romans, that knew not God, nor ascrib●…d this love to him. Much more then, should we be ashamed to degenerate from this natural love, having the commandment of God to bind us 
〈◊〉. 〈◊〉.  thereunto: Honour thy father and thy mother, that thy days may be prolonged in the land, which thy Lord thy God hath given thee. This is the 
Ephes. 6.  first commandment sayeth S. Paul, that hath a promise annexed thereunto, and therefore we aught a great deal more to embrace the same: yea it is 
Exod. 〈◊〉.  endorsed with a cur●…e on the contrary, not only of putting the disobedient child to death: but if this law were not at all, yet the parents curse should 
Eccl▪ 〈◊〉.  pull up the house by the roots. ●…nsample the cursed seed of Cham, ensample, the late story (if it be be true) that is written of credible authors to be 
Nich. 〈◊〉 necser●…s in to▪ ●… 〈◊〉 dagogiae.  done in Germany, within this twenty years: of a father, that having ●…idden his child go on his his errand, when the child stood still and would not go, the unadvised 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 even suddenly so soon as the curse was spoken, the child stood still, and so standing there abode till the day of his death. A terrible ensample of the wrath of GOD against children's disobedience: and to the confirmation of the authority that God hath given the parents over their children. For of our parents we have not only our bodily goods, but even our bodies and al. And shall we not then love them, by whose love we have our being, our life, our nourishing, and under God the beginnings of all we have? Many fathers and mothers now a days complain of the disobedience, wilfulness, and lack of love in their children, more than they had wont to do. What is the cause here of? first this is a general observation (although in particulars it be not altogether true) that the parent's love is greater to his child than the child's love is to his parents, where of the townsmen of 
Nich. Sel●… in to 1. Paed.  〈◊〉 set up a monument. For where as, on a time they had condemned a father and his son, for certain notorious crimes committed: on much entreaty made to the senate for them, it was at length granted, that but one of them should die, and that on this condition, that the one should do the execution on the other, and he that executed the other should himself escape, agreed on the matter as they could which of them should suffer: The son being asked, refused to die for the father, and had rather execute his father than his father should execute him. The father being demanded, was content to su●…fer death himself of his sons hand, though his son's unnaturalness did grieve him, rather than he would put his son to death. whereupon this monument was erected for a perpetuail memory, the pictures of both father and son, the son beh●…dding his father, engraven in marble, and this poesy written underneath, Amor descendit n●…n ascendit. Love descendeth but not ascendeth. And so the rivers course descendeth but not ascendethe: A stone naturally descendeth, not ascendeth. And the scripture commendeth many fathers unto us, that full entirely have loved their sons, but few sons like Isaac, joseph and Toby, are commended unto us, for the like love again unto their fathers. This natural love wrought not in the vnnatural●… son Absalon, but it wrought so deep in the father David, that he cried out again, Absalon fili mi, fili mi, Absalon fili mi etc. O Absalon my son, my son Absalon, my son, would to God I might die for thee, O Absalon 
2. Reg. 18.  my son, my son. The second reason of the sons disobedience, is the father's cockering. And that was the cause of David's weeping, and Absalon's destruction, even his father's indulgence. 
1. Reg. 4.  This destroyed Hely and his sons also: And hath brought many foolish fathers to their grave with heaviness, and hath brought many sons to the Gallows with wr●…tchednesse. 
Aesop. fab.  Remember the Fable of the child that bit of his mother's nose, when he went to hanging, because she would not bite his breach with a good rod, when he went to filching. A great many mothers now a days can not abide to 〈◊〉 their children beaten, and a number of fathers as wise as the mothers: the Schoolmaster that should fetch blood of their child, out alas, It were a pitiful sight. But were it not a more pitiful sight to see how miserably the one destroyeth the other? they think it love, it is more than morta●…l hatred, this foolish co●…heryng of their children. Which if they feel not in the miseries of this life, whereby repentance may save the soul, howsoever the body aby the folly of this hateful cockering love: if not: yet after this life, the father and mother may meet the son in hell, and there repeat those heavy and horrible curses that Gregory te●…s of, Cu●…sed be the hour saith the father, that ever thou wast born, Cursed be the time, sayeth the son, that ever thou begattest me: and thus the one shall curse & ba●… the other, and all because of this their cursed cockering. die fathers and morhers, especially you of this noble city of London, sha●…e not your City, undo not your children and yourselves also. We are through out all the Realm called cockneys that are born in London, or in the sound of Bow bell this is your shame, recover this shame: as god be praised you do, more than ever was wont to be done. It had went to be an old saying, that few or none but were vnth●…ifts, and came to nothing, that were cockneys born, for so are we termed abroad. But God be praised, this is now a false rule, and hath been a good while since, chief since the Gospel's light hath shined on this noble city, it hath brought for the many worthy governors▪ not able preachers, godly pastors, wise counsellors, pregnant wits, grave students, wealthy citi●…ens, and is full of marvelous towards youth God bless them, and I trust will every day more and more so bless this renowned city, that where before, for w●…nton bringing up it hath been (although in other things famous in●…ug he, yet in this point of our birth's place, a speck of blushing, a term of cockney, a note of nipping us) It shall hereafter (by Godly education) be a thing to glory in, that we born in such a glorious city, as not only God hath made the head of other in wealth and honour, but also a mirror of other in godliness and religion. And that this may be, love your children but hate cockering. Read and read over twenty times, and writ it in steel and iron as job says, that is, grave it in your memory that worthy chapter (in this point) the thirty chapter of jesus the son of sirach, and there thou shalt see, 
Eccl. 30.  what the cockering of the child, will bring both father and chyide unto, and what the contrary.  
The third cause of children's disobedience is the ill ensample of their parents: soon crooks the tree that good camocke will be. It soon pricks will be a thorn: the young cockrel will learn easily to crow as he heareth the old cock: A great many such craven cocks there are, that crow full ill f●…uoredly, and teach their cockerels to do the same scarce ere they be out of the shell. We are prove enough, and to prove of ourselves to all vice, without a teacher, and alas shall the father and mother teach it them? nay it is no marvel, how could the old Crabbe teach the young Crab to go, but a bias? They have nous●…ed up themselves in all wickedness, and so they teach their children, so that as it were they claim hell by inheritance. It is a world to see how ●…oone we are decked up to be proud, or ere we know what pride means. What a laughter and sport it is to the parents, to see their young child do any unhappy touch. But Extrema gaudij luctus occupat, this wicked beginning must needs have a wretched ending. Wilt thou look (thou foolish father) to reap virtue, and sowedst naught but vice? thou wast disobedient to God, and will't theu look thy child shallbe obedient to thee? Nay look how thou hast done to thy children, thy children will do the like to thee. What measure ye meet withal: shallbe met to you again. 
Luc. 6.  Beware therefore of nourishing them in vice, of giving evil ensample to them, tinder will not so soon take fire, as the child will take hold of evil ensample. And he that offendeth one of these little one's (saith Christ) that believeth in me, it were better 
Matth. 18.  a millstone were tied about his neck, and he thrown into the bottom of the sea. Neither doth Christ here except father, mother, or any other, but who so ever he be that is occa●…ion of sin to the child, by ensample, instruction, encouraging, or by any other means, this heavy sentence is pronounced on him. Thou father therefore if thou love thy child, yea if thou love thyself, both for his part and for thy own part, beware of evil ensample. The fourth cause of disobedience, is the lack of knowledge of his duty. Thou bringest up thy son in ignorance and idly, and how can he then but prove a stubborn piece? chief when he hath no knowledge, nor fear of God. Now will he stand in awe of thee, or know his duty to thee? Dost thou love in deed thy child? love than the more principal part of him, love his soul more than his body, love the eternal life of him better than this temporal life. For else thou lovest him not. For proof that thou lovest him, thou showest me what riches thou hast gathered for him, what lands and rents thou hast purchased for him, what livings and offices thou haste provided for him, what pain, what cost, what trouble, what suit, what travel, what cares, and God knows withal what conscience thou hadst to compass these things for thy child, and is not all this a sufficient argument to prove thou lovest him? Not surely is it not. But I will help thee with a better argument. Thou art content for thy child to go like a carl to the devil before, that thy child may come after to the devil like a gentleman. This is a token thou lovest thy child, that art content so thy child may be damned, thou will't be damned too: Now likest thou this love, is it not more worthy to be called hatred, and worse it thou canst devise ●… worse name for it, this preposterous love of thy to thy child. Ah sayst thou, shall I not then provide for my child? then were I worse (sayeth Saint Paul) than an infidel. I deny not, but thou mayst yea and oughtest to provide for him: by all convenient and godly means thou canst: But the principal thing that thou oughtest to provide for thy child, is the Richeses of the soul, the knowledge, the fear, and the love of GOD. Primum quaerite 
Matth. ●…. L●…c. 〈◊〉.  regnum Dei, & 〈◊〉 omnia adijcientur ●…obis, first seek that thy child may be a Citizen of the kingdom of God, that thy sons (as David 
Psal 14.  sayeth) may be As plants growing up in th●…yt youth, in all Grace and U●…ttue) that thy daughters may b●… polished like the corner stones of the temple (of God) shining in the clear beauty of shamefastness and modesty, and become old mothers in Israel. And then all other things shall be cast unto them by God's providence: When thou art dead and fair buried, they shall have enough to live on, and do full well, although thou hadst left them never a penny. I was young and now am 
Psalm. 36.  old●…, saith David, as who should say, I have seen great experience of many things in my days, yet never see I the righteous man forsaken and his seed beg their bread. Not, though his father die, yet is he as though he were not dead, for he hath left one 
Eccl 30.  behind him that is like him. In his life he see him and had joy in him, and was not sorry in his death, neither was he ashamed before his enemies, he left behind him an avenger against his enemies, and one that should show favour to his friends. Lo, thus 
Psalm 127.  shall they be blessed that fear the Lord, because they bring up their children in instruction and information 
Ephes' 6.  of the Lord. This is the true love of the fathers and mothers to their children. And this shall make, if any thing will make, this love of the parents descending to the children, to ascend again from the children to the parents, so effectually, that no earthly love can be of greater force. But be this love also never so excellent, when it once entereth this comparison of gods love, because it is so tied with the links of nature and bound duty on either part, although it somewhat resemble this love of God our Father in heaven, to us his adopted sons in earth, Whereby David says, Sicut pater miseretur filiorum, misertus est nostri 
Psalm. 103.  dominus, As the father hath mercy on his children, so God hath had mercy on us: Can the mother forget 
Esa 49.  her infant that she should not pity the child of her womb? although the mother could forget her child (saith the Lord) yet will not I forget thee: for I have graven thee upon the palms of my hands, thy walls are ever in my sight: Therefore I conclude on this love, as of the other, that So God loved the world, that no natural love of fathers and mothers to their children, of children to their fathers and mothers, is like this love of God out heavenly father to us.  
We read of great love that servants have born their masters, that masters again have born their servants, the one hath suffered death to save the other. This was a notable love: Where are such masters and servants now become? nay it is now the old proverb up & down, trim tram, such master, such man, such cup, such cover, neither barrel better herring, both master and man may go in a line together, for a great many of men and masters now a days. In many places where I come, I hear the masters complain of their servants stubborness and unfaithful dealing, of their servants dissoluteness, and lack of awe. But the master seethe not how God punisheth him with his own rod, how his own self is the cause here of. He would have his servant all for lucre, all on the penny, all for advantage, neither to care aught how he cometh by it, swearing and stering, cursing and banning, even to deceive his own father: on my faith and honesty it cost me thus much, having in deed neither faith nor honesty to swear by, and therefore it were the leise matter, if he appealed only to his false faith and little honesty: But he spareth not to take to wit nesse the righteous judgements of almighty God that seethe his falsehood, and yet will he not spare to say, now as God shall save me, as God shall judge me, thus and thus it stands me in, and yet it stands him not in half the money, yea often times the bier shall have it for the third penny that the seller asketh. O merciful God, what an order is this among Christians? And no nation noted for this horrible abusage more than englishmen. We think we should not thrive if we should not use this curset kind of bargaining. We count it almost nothing now adays, it is grown into such a cusstome, every second word to be powdered with an oath for credit, yea to blaspheme God & his dreadful judgements, to renounce God and the benefit of our salvation, and that for a little credit, or for a paltry gain: Curfed be that gain that winneth such a loss, that body and soul is lost, to the which all the winning of the wide world were but a trifle. Cursed be that credit, that to retain his estimation with an haede believing man, will not styeke to blaspheme and renounce his part of God. But thou lovedst cursing and cursing will 
〈◊〉 ●…08.  come upon thee. Cushe a point, sayeth his master, that fingreth the gain, jura periura secretum prode●…e noli. Swear (h●…oreson) and for swear, be wray not my mystery. This is a mystery with a very mischief, that the coue●…ouse mas●…ter without all conscience teacheth his man. Is this the way to thrive? Have these men (I will not say any fear of God for they have none) Non est timor d●…i 
Psalm. 13.  ante oculos eorum. But have they any opinion there is a God? Not truly, they say in their hearts with the fool there is no God. For if they thought there 
Psalm. 13  were, they dared not thus abuse him. And therefore the master careth not for the servants instruction, how he should come to the knowledge of God, but with his servant would have all days alike Sabaoth day and other. And never passeth whether his servant here, know, or believe God & his word or no. The servant now being without all knowledge like a beast, and his master without all conscience like a devil: he hath as little conscience to deceive his master, as his master would have him have to deceive others. And hence cometh so many stubborn knaves, saucy merchants, crafty varlets, privy thieves, ruffianly cutters, riotous apprentices, and all the wicked sort of such unfaithful servants among artificers and merchants, that deceive so many other men, make their masters bankruptes, and bring themselves to misery. And though the principal fault herein, be in the master that complaineth on his servant, yet is not this a bolster to the servant, whose duty is, though not to assent to their master in wickedness, yet in every rightful thng, to obey honour and love their master with all service, truth and diligence: If they do not, either they shall never be masters themselves, or be like wise punished in their servants. Behold the faithful service of Abraham's man and how god blessed 
Gen. 24.  his journey, and his master made him the guide of all he had. Behold the faithful service night 
Gen 29.  and day, hot and cold, of jacob to Laban, & how plentifully God multiplied and increased his stock. Behold the chaste fidelity of joseph to his master 
Gen. 39  Putiphar, and his trusty diligence under the keeper of the prison, and how the Lord made every thing to prospero that he did, and exalted him to the lordship of all Egypt, and made all his kin to honour him. Servants therefore be obedient unto 
Ephes' 6  them that are your masters according to the flesh, (that is, which have power over your bodies, not over your souls) In all things, not with eye service as men pleasers, but in singleness of heart fearing God. And whatsoever you do, do it heartily as to the 
Colloss. 3  lord and not as unto men, knowing that of the lord you shall receive the reward of the inheritance, for ye serve the Lord Christ: And you masters do unto your servants that which is just and equal, knowing that you have also a master in heaven. And if thou 
Eccl. 33.  hast a faithful servant let him be unto thee as thy own soul, etc. Entreat him as thy brother. Let thy 
Eccl. 7.  soul love a good servant, defraud him not of liberty, neither leave him a poor man. etc. And thus this love between the master and his servant, will become an exceeding faithful love. But be it never so excellent a love, yet because it is but duty in the servant, and of the master cometh for his servants painful▪ trusty, and profitable service: therefore, So God loved the world, that this is but hireling and servile love to be compared to it.  
We read of great love that Princes have loved their subjects withal, and subjects again have loved their Princes. This is a goodly and Godly love also, & would to God it were so faithful in every country, as it aught to be. Then should we not have hard of such oppressions and civil wars in foreign realms, nor of such conspiracies and rebellions as hath been in our own. A Prince ought to be a father and mother to their people, and to make reckoning of so many children as they have subjects. The subject again aught to be as a child unto his Prince, and to make reckoning of his sovereign, as of his own father or mother, yea to make a greater account of him or her, than of his father that begat him, or his mother that bore him, not only for that the state is greater, and even immediate next to God, and representing god himself: but also for the greater commodity, that both he, his parents, his kin, and all his country, receive by the peaceable and virtuous government of the Prince, not only of infinite benefits of body and goods, but that passeth all bodily and temporal matters, the free passage of the Gospel of jesus Christ, the maintenance of his true Religion, the faithful feeding on his word and sacraments that refresh and nourish his soul to life everlasting. Therefore next under God, there is no love aught to be greater than this, that the natural subject doth own his natural Prince: nor any thing is a surer defence to the Prince next under God's protection, (whose anointed the Prince is, and in whose hands is the prince's heart) then 
Prover. 20  is the faithful love of his subjects. No horse nor harness, no guard, nor gun, nor garrison, no fort nor castle, no army, no treasure, nor any thing that a Prince can devise in earth, to defend himself, and save his honour by, is of more value than this one thing, the Subjects faithful love. Neither hath the subject a greater earthly treasure given him of GOD, than a godly and loving Prince: nor a greater scourge in this life can there be, than when Propter peccata populi facit hypocritam regnare, For the people's 
job. 34.  wickedness God sends an hypocrite, a false worshipper of God, a setter up of superstition and idolatry, an hateful and cruel tyrant, that loveth not his subjects, to reign over them. Consider then with yourselves, how exceedingly we the people of England are bound in this great benefit (among infinite other) to Almighty God, that we be subjects under such a most gracious Prince, that without suspicion of lie or flattery, we may truly say, Non taliterfecit omni nationi, He hath 
Psalm. 147  not dealt so with any nation as he hath dealt with us. Look through out all Christendom, (comparisons are odious) & you shall find no country, no kingdom, no realm, no city, no state, nor any people, to enjoy all those benefits, all that while, and after that sort that we have done, and long shall do I trust, under our most blessed Sovereign. The Lord that hath wrought these benefits to us by her, be blessed for her: and as in a stretched out arm he hath by her delivered us from the bondage of Egypt & Pharaos tyranny,: as he hath to the preserving, gathering together, and feeding us, poor, strayed, scattered, famished, & wearied sheep of his fold, stirred her 
1. Reg. 17.  up to be our shepherd, delivered her and us from the Bear and the Lion: as he hath enfeoffed her not only with royal honour and supreme government, but also endowed her with such princely qualities and excellent virtues, that other people wonder at her as a mirror, other Princes learn at her as a pattern, and we feel the benefit of her as a mother: So God that for his glory and our profit, hath given her to us, and us to her, for his mercy and truths sake, vouch safe to continued, increase, bless, defend, and prospero her long to reign over us, and of a young Lady make her an old & lusty mother amongst us, that hath such motherly love unto us. What now remaineth on our parts to her, but like faithful subjects to honour and obey her with all our industry, like loving and natural children to love her with all our hearts, like Godly Christians, with all prayer and supplication to pray for her, and like true Englishmen, to fight for her with all our might, to help her with all our goods, yea and need were to die for her also. For this I dared say for her, that if need were (as God forbid) or if her death could do us good (as it can not but bring us greatest hurt) she would not stick to suffer death either for God's cause or for ours. And this she showed full well, when time was, how ready she was to become a constant mar●…ir for the truth even to the very pinch of death. She went with Christ over Cedron into the garden, and there slept not as some of the disciples did, but saw even the cup and horror of death before her. So well she took his cross and followed him. But God delivered and exalted her to restore his truth, and God preserve her to maintain it. Amen. Let us therefore well-beloved of God and loved of her, tender love for love again unfeignedly. And all false harlots, all doggish Doegs, all dissembling Papists among us, that say, Amen, from their teeth, and would if they could eat her with their teeth, God turn their hearts for his mercy, or for his justice detect and root them out, that she our loving prince & we her loving subjects, maugre all Gods, hers, & our enemies, may long time live and love in God together: Amen for jesus sake. Amen. But what is this love also? were it never so unfeigned, or any of all these loves, or all these loves, and put them altogether, and add on the head of all these loves, the love that we own to God above all things, which is most principally to be considered, to love God with all our heart, with all our 
Luc. 10.  soul, with all our might, and in respect of this love to set all other loves aside, yea to hate ourselves in comparison of this love of God: yet all the loves that we are able to bear one to another, and all to God, we are bond to them by so many causes, that they are all rather duties than love. And our love when it cometh to his most perfection is so imperfect, and hath so many bracks and blots, till this corruptible shall put on incorruption, and 
1. Cor. 15.  this mortal put on immortality, yea when that which is perfect is come, & the imperfect abolished, 
1 Cor. 13  and that faith and hope shall cease, & only love continued: yet shall it never come near this incomparable love of god to us, whereby, So God loved the world that for the world's salvation, he gave his only begotten son. Why sir, may not a prince here in this world so love his people, to give also his only begotten son for them, and that for naughty caitiffs', thieves, wicked one's, and traitors to him and to their country, and that by the laws they aught to suffer a most reproachful death: yet may not this prince (minding the justice of the law shall pass) so fervently love those malefactors that he will not spare to give his only begotten son to the laws severity and bitter death, for the redemption of those transgressors so entirely beloved of him? surely this were a marvelous hard case, we can not put a harder, no though he died himself for them. We never red of any such prince. The ensample of Codrus that procured his own death to save the Athenians: The ensample of the Philenian brethren, that voluntarily were buried quick for the enlarging their country bounds: The ensample of the Decii, and Curtius, and such as gave themselves to death for the preservation of their countries: this was marvelous great love that moved them, but nothing like the case here put. How beit this is nothing like to God's case neither. For if the prince bore such love to those malefactors, no great love in any creature could come with out great causes on their parts, either that they had done for the prince, or might do for him, that moved him to bear them this exceeding love. But in God the creator, there was no cause at all (as is already declared) on the world's behalf, wherefore he should love the world, neither benefit nor parsonage nor any thing, besides the love itself of God. The Prince in this case might not favour his son, or love those offenders more than he did his son, but the son of God is his best beloved, neither did he this to his son as not loving his son, or less loving his son than us, but only he did it for the love of us, & yet his love of us is only in and for his son: The Prince might seek glory and renown by this strange fact, as the Philosophers did in all their sufferings, but Christ sought ignominy due to us, to bring us to reign in glory with him. In the end the Prince must needs die and his son also, and how soon either of them, God knows. And whether by not so famous a death or not, God knows. And how they should have lived, with what troubles, fears, and changes, God knows. These things might move them to be the willinger to suffer death that once they must needs suffer and this they know: But the son of God was not subject unto death, he needed never to have died, for death had no power over him, as he truly said, Habeo potestatem ponendi 
john. 10.  animam meam, & iterum sumendi eam, I have power to give over my life, and to take it again. It lay in his own power to die or not to die, but that of his mere love he vouchsafed for to die. Moreover the Prince's death could work but a small and trifling benefit, the saving of their bodily life for a while, that perchance might die body and and soul within a minute of an hour after: But the death of our unspotted Lamb, the son of God, is become such a sweet and acceptable sacrifice to GOD the Father, and so effectual unto us, that if any man sin, we have an Advocate with 
1. john. 2.  the Father jesus Christ the righteous, he is the propitiation for our sins, and not for our sins only, but for the sins of the whole world. To conclude, there is as much difference between this, or any other case, that can be put, of any creature, husband, wife: parents, children: friend, enemy: neighbour, stranger: master, servant: prince & subject, or whose love soever it be, as is between the creature & creator, as is between the person of a wretched mortal man, & the person of the living and immortal GOD. The love of God therefore whereby he so loved the world, that he gave his son for it, doth excel all comparison, doth exceed all speech, doth pass all understanding, We 
1. Corin. 13.  speak but in a dark speech thereon, we understand it but as children, we see it but through a gl●…sle, we know it but in part, yea the angels marvel at 
Ephes. 3  it, and cannot fully conceive the breadth, the length the depth, the height, of this incomprehensible love of God to man, and to know this love of Christ, which go●…th beyond all knowledge. But that we may have some taste of this sweet love of God, some joy of this his excellent gift, let us (dear beloved) as we may, a little behold the same. He gave his only begotten son. Here are two things to be considered. The one is the thing itself that for this love he bestowed upon us. The other is the manner of his bestowing it. The thing that he bestowed, was even his son, not his servant, 
john 16. john. 10. Colloss. 1. john 1 john. 8. john. 14. Hebr. 12. 1. Petr. 2. 5. john. 15. 6. 1. Cor 10. john. 4. Marc 12. Luc 20. 1. Petr. 2. Psalm. 23. Esa 9 Hebr. 10. 9 john 1 Col. 1. Matth 1 john. 1. Luc 24. Act 28. Col. 2.  but his son, not his friend, but his son: even his true begotten son, and that his only begotten son. Such as the father is, such is the son, the Father is God, the son is God: God of the substance of his father, very God and equal to his father in substance, eternity, grace, glory, power, and every thing. For all that the Father hath, he hath given to him, and he and the father are one. He is the express image of the invisible God, the first begotten of all creatures, the wisdom of his father, by whom the world was made, the light of the world, the way, the truth, and the life, the author and fynisher of our faith, the prince of pastors, and great shepherd of our souls, the true vine, the bread of life, the rock and fountain of the living waters, the corner stone of the building and foundation thereof, the king of glory, the prince of peace, the anointed of God, the high priest, the mediator of the new Testament, the lamb of god that taketh away the sins of the world, the reconciler of God and man, the Emanuel, the Messiah, the blessed seed, the hope and redemption of Israel, The lord & saviour jesus Christ, in whom is the fullness of the divinity, in whom only is laid up the unsearchable treasury, of all the riches of the glory, grace, favour, & of this infinite love of God, even the only begotten son of God. So much more excellent 
Hebr 1  than the angels, in as much as he hath obtained a more excellent name than they. For unto which of the angels said he at any time, Thou art my son, this day have I begotten thee, And again, I will be his father, and he shall be my son: and again, when he bringeth in his first begotten son into the world, be says, And let all the angels of God worship him. etc. & to the Son he says, O god, thy throne is for ever & ever, the sceptre of thy kingdom is a sceptre of righteousness, thou hast loved righteousness, and hated iniquity, wherefore God even thy God hath anointed thee with the oil of gladness above thy fellows. And thou Lord in the beginning, hast established the earth, and the heavens are the works of thy hands, they shall perish, but thou dost remain: and they all shall wax old as doth a garment, and as a vesture shalt thou fold them up, & they shall be changed, but thou art the same, and thy years shall not fail. Unto which of the angels said he at any time, Sit thou at my right hand till I make thy enemies thy foot stool. And hath he then poured forth on us poor and wretched sinful misers, such treasures of his blessings that he hath given us, even this his son, 
1. Pet. 1.  in quem desiderant angeli prospicere, on whom the angels desire to look? yea saith the same son himself, Dedit unigenitum filium suum, He gave his only begotten son. O infinite and unspeakable love. O most precious gift, O most orient pearl, 
Matth. 13.  O most happy merchant that can get this jewel. The price of this gift can not be told, the value of this jewel is inestimable, silver and gold, pearl and stone, is nothing comparable to this wonderful gift of God. Not, we are not bought with corruptible 
1. Pet. 1.  things as silver and gold, but with the precious blood of Christ, the son of God? The son of God? why, could no lesser gift have served us? might not he have given us an angel? But even his son? And that his only begotten son? Might not he have given us one of his adopted sons? some notable man or woman, some patriarch, some Prophet, some apostle, or some holy saint of god? Not, God spared not to give his his only begotten son for man. Yea nothing could sufficiently pacify 
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, satisfy his justice, make due recompense for our undue offence, reconcile us to the favour of GOD again, vanquish death hell sin and sathan, cancel the hand writing against us, triumph over all our enemies, transform us into a new man, enter into heaven like a victorious conqueror in our behalf, and purchase for us the hope of a better inheritance, send us down the holy ghost to comfort and strengthen us in our journey thither, make us have bold access unto God the father and call him our father, and claim sonship of him. No man, no woman, no angel, no creature, no earthly or heavenly, bodily or spiritual thing, could have wrought these mighty works for us, but only the only begotten son of God. Nor any thing that we can conceive, could so have set forth the father's love in these doings, as this that he vouchsafed to give his only begotten son to do it.  
What madness then hath bewitched the Papists minds, to seek other mediators than the son of God, other satisfactions, other gifts, other reconciliations, other means to salvation and pardon of their sins, than that which God himself of such high love and favour hath given us, as a most excellent and effectual worker of all these things, the only begotten son of God? Is not this a great unthankfulness, a foul beastliness, a very folly? or by what worthy name may I call their unworthy demeanour to GOD, to themselves, to the son of God, to the world, to refuse so notable a love, and forsake so free and 
jerem. ●….  rich a gift: to seek trifles, and let go the principal: to run to puddles of error, and go from the flowing stream of grace and fountain of life: to cleave to themselves, and to renounce the son of God. O brutish Papists, and unsensible, or rather led too much by sensuality: O horse and Mule, in whom there is no understanding: O Image 
Psalm. 11●…  makers, how like be ye unto your images, Of whom (sayeth David) they are like to them that made them, having ears to hear, and hear not, eyes to see and see not, noses to smell, and smell not. For if you had either hearing, seeing, smelling, or savouring of any thing petteyning to GOD, ye could not be thus senseless. But this showeth you are but flesh 
Matth. 1●…  and blood, which can not reveal the son of the living GOD. Good Lord what is man, if he be cast off of God, and left to himself, given over to his own lusts and a reprobate sense▪ But the saying of Isaiah is verified on them: He hath 
Esa 53. john 12.  blinded their eyes, and hardened their hearts, that they should not see with their eyes, nor understand with their hearts, and should be converted, and I should heal them. For were it not that God had sent them strong delusion, that they should 
2. Thess. 2  believe lies, and be damned which believed not the truth, but had pleasure in unrighteousness, they would never so like swine have trod underfoot this most precious pearl the son of God, and delight to wallow in the mire of men's traditions, and dirty deeds of their own righteousness as they do: and had rather like Grillus that was bewitched 
Plutarchi Grillus.  of Circe's, be still a swine, and sauce in swill, than return to the form of a man, and be with wise Ulysses: had rather live in egypt with sclavish bondage, and food fit for slaves, onions, leeks, 
Numer. 11.  and garlic, than live in liberty, traveling to the land of promise, and be fed with angel's food. Here is a notable gift if we value it well, all the riches in the world is but dross unto it: How do the Papists value this excellent jewel? Let us see if they be good jewels yea or not, or if they be as wise prysers of the value hereof, as Esop's dunghill Cock, who finding a precious 
Fabul. A●…sopi.  stone, had rather have had a silly barley corn to cram his crop, than all the precious stones in the world: And do not the Papists as fond, esteem and worse handle this precious jewel that GOD the Father hath given us His only begotten son? How do they value 
Matth. 26.  Christ? That traitor judas valued him but at an easy price, when he sold him for thirty pennies to the Priests. This was too much under foot in conscience for such a jewel. But thieves have no conscience, they will make Robin hoods penywoorthes, to dispatch and away, with all that they can come by. Well, judas sold him for thirty pennies to the Priests, but the Priests since that, have esteemed him at a great deal lesser value than judas did. They bear us in hand, that that little round white cake, which the Priest at his Mass doth consecrated, (as they call it) is Christ himself. But you should have had any morrow Mass priest, have sold you thirty Masses, thirty consecrations for thirty groats, a whole Trental for a royal: and so the price of Christ was come down to four pennies, much under judas price. But there was a reason of the fall of the price: For why, the making of christ was so easy, and there were such a company of those Christmakers, and of those Christ's, Here is Christ, and 
Matth. 24.  there is Christ, that this pulled down the market. But if that were Christ, how ordered they him? Forsooth they ordered him even as they prized him, that which they might have of so easy a price, a fourepenie matter was ordered even thereafter.  
first they turned christ out of his own likeness, and made him look like a reunde cake, nothing like to jesus Christ, no more than an apple is like an oyster, nor so much: for there appeareth neither arms nor hands, feet nor legs, back nor belly, head nor body of christ: but all is visoured and disguised under the form of a wafer, as light as a feather, as thin as a paper, as white as a kerchief, as round as a trencher, as flat as a pancake, as small as a shilling. as tender as the priests leman that made it, as much taste as a stick, and as dead as a door nail to look upon. O blessed GOD, dare they thus disfigure our Lord and saviour jesus Christ? or can they make such a strange Metamorphosis of the son of God? They say they do this. But now what do they with him, having thus transformed him? Forsooth even as the cat doth with the mouse, play with it, dandle it up & down, hoist it ever her head, toss it hither & thither, & then eat it clean up: even so for all the world, did they order Christ. Mark a Priest at Mass, and mark a Cat with a mouse, & tell me then what difference. Now if Christ were not eaten up of the Priest, did he so escape the Priests hands? Nay, even as a mouse kept in a trap till she pine to death, as a bird in a pitfal till she be st●…rued, as a caitiff in a dungeon till he be famished, so was Christ thrust up into a copper pixe, and there hanged up till even the worms did eat him, and scraule all over him, and the very hoary mould did rot him, and then was he taken down and burned, because he could keep himself no better. O cruel Canibali, O barbarous Priests: worse than judas that betrayed him, worse than Cayphas, Annas, and pilate, that arraigned and judged him, worse than the very termagant jews', that so despitefully put him to death. Could they find in their hearts, thus again with more despite, to handle and execute (for even so and that rightly they called it) their Lord and master, jesus Christ? Alas poor Christ, what an hard handling was this? But thanks be to God, this was not Christ, as they think, nevertheless if it had been he, they show their good wills unto him, and how they would order him amongst them. What is this, but even to say, Hic est haeres, venite occidamus eum, This is 
Matth. 21.  the heir, come let us kill him, & then the inheritance shall be ours? And even thus as they order the person of Christ, so order they all his dignities, prerogatives, and titles that his father gave him, and all the offices whereto God the Father sent him, Diviserunt sibi vestimentamea, They have divided 
Psal●…, 〈◊〉.  my garments amongst them says Christ, they have made havoc and spoil of all, and have left him nothing. What one point is there of his royal kingdom, of his high priesthood, of his perfect sacrifice, of his precious purchase, of his continual mediation, or any other office, that they have not taken the same to themselves, or given the same to other? Do not they take upon them the forgiveness of sins? Do they not take upon them to be sacrificing Priests? Do they not give to their Pope the kingdom & all the titles of Christ? Do they not sand us to other mediators beside Christ? have they left any thing to jesus Christ, but a bore name of jesus Christ? Yea of what value do they esteem the death of jesus Christ, but to take away the bore name of a thing? For first all the Papists do affirm, that the death of Christ is fully effectual only for original sin: that is to say, for infants that can make no satisfaction, wanting will, reason, knowledge, and all ability thereunto. But all other actual sins we must ourselves make satisfaction for them, besides the death of Christ. And hereon ariseth their doctrine of satisfaction, wherein if a man have done an offence, he must confess it to them, and they enjoin him penance, which if he do, he satisfieth for his sin, If it be to hard a penance, O good master ghostly father, says the penitent, this penance is too sore, for god's sake an easier penance. Then buy it out saith he, you may turn it to money. And I warrant you, he payeth full sweetly for it. For, every sin be it never so horrible, is rated at his price, and that is much higher than they make the price of Christ, and this is their satisfaction, for all their actual sins. but whereto then serveth the death of jesus Christ? For original sin say they: And is this al●…well, yet this is somewhat, and that indeed a great matter. Original sin is a horrible contagion and corruption of the whole nature and substance of man, and therefore a grievous sin. Not, not (saith Pigghius) what man, you are more afraid than needs. Original sin is in deed no sin at all. Not is? why is it then of all men called sin? Ha' thou fool, why callest thou thy writing thy hand, is thy writing thy hand in deed? Not, but because it was written by my hand, it hath the name of my hand. And even so (saith Pigghius) is original sin, a name of sin but not in deed any sin, Sed tantum 
Pigghius de peccato orig.  qua diximus analogia peccatum dici, quomodo dici mus scripturam manum, aut frigus pigrum. It is no sin neither before nor after baptism, etc. But only may be called sin by the proportion aforesaid, even as we call our writing our hand, or cold slow, because it makes us slow. Is not this a proper doctrine of the Papists? Who would have thought they had held such horrible errors of the very principles of our faith? But whereto tendeth this, How is it against the death of Christ? Say these two doctrines together in form of argument, and see what conclusion will rise thereon. Original sin is no sin in deed, but only a bore name of sin. The death of Christ is fully effectual to take away only original sin, for all other actual sins require besides satisfaction for them: Ergo, the death of Christ is fully effectual to take away no sin in deed, but only a bore name of sin. Here is a very low price that this jewel is now come to, yet was it better before when it was at a groat, and now it is come to nothing, not not so much as three half pennies, the price of an old dog. Thus trod they down, and brought to no purpose, the most high ransom of our souls, the precious death and passion, the holy perfect and propitiatory sacrifice on the altar of the cross, made once for 
Heb 10. Matth. 21. Act. 4. 1 Pet. 2. Ephes' 2.  ever by our high priest jesus Christ. Thus cast these foolish builders aside that stone, that God hath made the head corner stone whereon all the building rises. This have they esteemed and prised this jewel, and in the balance of their own self love have made themselves to weigh a greater poise than Christ. Thus have they ordered the only begotten son of God, whom of his infinite love God gave to the world, that it should not perish, but have eternal life. They pretend otherwise as Herode did to worship Christ, and doucke and courtesy down to the ground at the very name of Christ, for they had left him nothing but his name. But to what purpose was all that honour to his name, misusing thus his person, and spoiling him of his office? Is not this judas traitorous kiss, openly to say, ave rabbi, all hail master, and to 
Matth. 26  say privily Ipse est tenete eum, Lay hand on him, it is even he and his very body, eat him up or hung him up? They say they did this to honour him, would they be content with such honour? This is an honour with all my heart, and God give them such honour as they give God. In name they give him honour, but the more hypocrites they. Simulata sanctitas duplex iniquitas, Their feigned holiness is double wickedness. what do they less than did the jews, to cloth him in purple like a king, crown him with thorn like a diadem, give him a reed like a sceptre, and to give him a bore name like a babble, and spoil him of all his merits like a theef●…, is not this also to cry Crucifige, crucifige, like a jew, and even to crucify the son of God again, so much as in 
Heb. 6.  them doth lie, that thus do order him? surely, surely, the very Turks think better of jesus Christ that are our open and professed enemies, than the Papists what soever they thought of him, did order him, that pretend and vaunt to be his chiefest servitors, and most holy catholic children. But they lie the more, that have the more to answer for, I mean the cankered Papist, and maintainer of these wicked doings against God & his anointed Christ, and with the bore name of Christ, abused the credulous and simple people. But let us (dear Christians) now that the mystery of iniquity 
2. Thess. 2.  wrought by them, is opened, them Turrian of sin disclosed, even the child of perdition, which is an adversary, and exalteth himself against all that is called god, or that is worshipped, sitting as God in the temple of God, and boasting himself as god: Let us now be no longer be deceived by him, but be rather ashamed, that we have been so foully & so long miss. And sith God 
Luc 11. john. 1.  hath lightened us sitting in darkness & the shadow of death with the light of his truth, yea with his own son, the true light of the world: Let us go 
Hebr 14. Heb 10.  forth of their tents, let us be bold to enter into the holy place by the blood of jesus, let us draw near with a true heart in the assurance of faith, since we have an high priest which is over the house of God, let us acknowledge to be our only lord and saviour, this most excellent gift of God that all the world is not able to countervail: to be that king that only is able, & doth rule, defend, and preserve 
Heb. 10.  his Church throwout the world: to be that priest that hath made of his own body, a full perfect sacrifice once for all, sufficient for all the sins of the 
1. john. 2.  world. To be that only mediator, that only intercessor, that is able to stand betwixt God and us. unus est deus & vn' mediator homo jesus Christus. 
1. Tim. 2.  There is one God and one mediator, the man jesus Christ. He only trod the wine press, he only 
Esa. 63.  iusteyned Gods wrath, he only fulfilled God's justice, he only reconciled Gods love and favour, he is the only means that God hath used to work our salvation by. And here well-beloved, see and dread the justice of God against sin, nothing could pacify it but his son. It is not such an easy matter to put away sin as the papists pretend: if any such thing could have done it, to what purpose needed God have given his only begotten son. To what purpose needed his son have suffered the sharp stoures of such a bitter and reproachful death, if sin & our delivery from sin had been so small a matter? But sin is most horrible in the sight of God, & severeth us from god, Iniquitates vestrae diviserunt inter vos & Deum vestrum. Your sins have 
Esa 59  made a division between you and your God saith isaiah. In how infinite places doth God threaten 
Deut 9 Esa. 30. Deut. 4. Rome 2.  his wrath against sin and sinners that provoke him to anger, that stir up his indignation, that kindle his fury, that heap wrath on themselves: But how sore a matter this is, to sustain God's wrath, read the eight & twenty and nine & twenty 
Deut 28. & 29.  chapters of the Deuteronomie, how the wrath of the Lord shall smoke against the sinner. How his wrath is a consuming fire. Who knoweth the 
Psalm. 90. Hebr. 10.  power of thy wrath saith David? Horrendum est incidere in manus dei, It is a dreadful thing to fall in the hands of God. Not saint, no angel, no creature, can abide his displeasure. The heavens shall 
2. Petr. 3.  flee, the elements melt, and the earth shall burn before him. Only jesus Christ sustained the brunt of his wrath, and that with a most hard bicker. It made him sweat even drops of blood with water, 
Matth 27.  it made him cry out on the cross, My God, my God, why hast thou forsaken me? This great wrath sustained he, because he took on him our 
Ephes. 2.  sins that were the sons of wrath to 〈◊〉 us children of grace. To make us righteousness 〈◊〉 
2. Corin. 5. Gal 3 Ephes. 2 Coll. 1.  was accounted sin that known no sin. To make us blessed, he become accursed. He is our peace and hath reconciled us to god by the cross in his blood. Even because he loved us, he gave himself for us to be a sacrifice of sweet smell to God, that was 
Ephes' 5. Psalm 39  appeased with his obedience: Ecce veni●…, who most readily offered himself to his father for us, Behold 
1. Thess 5.  I come, and am ready to do and suffer thy will, with which oblation, the Father is so well pleased that he hath not appointed us to wrath, but to obtain salvation by the means of our lord jesus Christ, which died for us. Let us not therefore wallow in this security, if God spared not his son for us, will he spare us, that neither fear his wrath, nor yet are moved by his love? if the green tree were 
Luc 23. Matth. ●….  thus ordered, shall the rotten tree stand? nay, the axe is even at the root thereof to hew it down to be cast into the fire, that brings not forth good fruit. For although Christ be made unto us of God, our 
1. Cor. 1  wisdom, our righteousness, our holiness, and 
Matth. 10. 1 Cor. 14. Ephes' 5.  our redemption: yet must we be wise as serpents, not be children in wit, but walk wisely redeeming the time: he is our righteousness, but we must be righteous also, for (sayeth S. john) If ye know that he is righteous, know you that he which do the righteously is born of him, and therefore give not 
1. john. 2. Rom. 6.  your members weapons of unrighteousness unto sin, but of righteousness unto GOD. We 
Ephes' 6. 1. Pet 3  must put on the breastplate of righteousness, and suffer for righteousness sake, and then shall we be blessed. christ is our holiness, yet followeth it not, we must therefore be unholy: but on the contrary 
Levit. 1 & 19 1. Pet. 1. 1 Thess. 4.  Sancti critis quoniam ego sanctus sum, You shall be holy, because I am holy. Non enim vocavit nos Deus ad immundi●…iem, sed ad sanctificationem, For God hath not called us to unholynesse, but to holiness. This is the will of God even your holiness. He is our redemption, and hath redeemed us, not from all kind of service, but from the service 
Gal.  of sin, ut ultra non seruiamus peccato. From the cnrse of the law, Christus redemit nos à maledictione 
●…. Tim. 1.  legis. He took away the force from dearh, 
Hebr 2.  and brought life to light. He destroyed through death him that had the power of death, that is, the devil, and that he might deliver them which all their life time were subject to bondage: He gave himself for us to deliver us from all unrighteousness. 
Tit. 2.  What shall we say then? shall we continued still in sin, that grace may abound? God 
Rom. 6.  forbid. How shall we that are dead to sin, live yet therein? etc. Shall we sin by cause we are not under the law, but under grace? God forbid. Nay, we are not so redeemed, but still remain in bondage and debt to GOD, his children and servants, having our fruit in holiness and the 
Rom. 6.  end everlasting life. Which life we shall have 
Psalm. 36. 1. Pet. 3. 2. Tim 2. Ephes. 4. Rom. 13.  by Christ, if we die with Christ, if we forsake evil, and do good, if we put of the old man, and put on the new, if we cast away the works of darkness, and put on the arm our of light, if we die to sin, to live to GOD. To conclude, Christus mortuus est pro omnibus, ut qui viwnt, iam non 
●…. Cor. 5.  sibi vivant, sed ei qui pro ipsis mortuus est, & refurrexit. Christ died for all, that those which live, should not henceforth live to themselves, but live to him that died and rose for them. And if 
●…. Pet. 1.  these things be among you, and abound (saith Saint Peter) they will make ye neither shall be idle nor unfruitful in the knowledge of our Lord jesus Christ, For he that hath not these things, is blinded, and can not see a far off, and hath forgotten that he was purged from his old sins: shall have no benefit of the death of Christ, shall not enter into the kingdom of God, shall heap wrath 
Rom. 2. Col●…oss 3.  on themselves in the day of wrath. For the wrath of God abideth on the children of disobedience. To whom the wages of unrighteousness and mist of darkness is reserved, that speaking in swelling words of vanity, 
2. Pet. ●….  beguile with wantonness through the lusts of the flesh, them that were clean escaped from those that are wrapped in error, promising unto them liberty, and are themselves the servants of corruption. For of whom soever a man is overcome, even to the same he is in bondage. For if they, after they have escaped from the filthiness of the world, through the knowledge of the Lord and of the saviour jesus Christ, are yet again entangled therein, and overcome, the later end i●… worse with them than the beginning. For better had it been for them not to have known the way of righteousness, than after they have known it, to turn from the holy commandment given unto them. But it is come unto them according to the proverb, The dog is returned unto his vomit, and the sow that was washed to the wallowing in the mire. And the vain jangling & sergeant protestant, to make as little account of this precious jewel, the son of God, and bring to as small effect by his licentious living, the kingdom, the priesthood, the office, the death, passion, resurrection & all the merits and benefits of jesus Christ, as the false & wicked papist by his devilish doctrine did. Let us therefore dread gods wrath, fear his justice, hearken to his voice ob serve God's commandments, be inflamed with his love, marvel at his wisdom, and above all things, Custodi depositum, keep & make most of this inestimable 
1. Tim 6.  jewel of everlasting life, the only begotten son of God▪ our lord and saviour jesus Christ.  
Thus we see what a jewel God hath bestowed upon us, let us now see how he bestowed it. Did he cell it us? no, God can not be bought nor sold. Simon Magus thought to buy and sell god, 
Act 8.  and so the Papists made a sale of him, and of all his graces, all went by money. They had learned this lesson of judas, Quid vultis mihi dare, & ego 
Matth 26  vobis eum tradam? What will you give me, and I will deliver him to you? This lesson was so well conned without book, that there was nothing but money would fetch it. For money Pope Boniface the third, bought of the tyrant Phocas the title 
Platina. Benno Cardin.  of supremacy to his sea of Rome. For silver pope Sylvester sold himself to the devil. For fifteen hundred pound Pope Benet the ninth sold his popedom to Gregory the sixte. This was somewhat above the price of Christ. For a thousand ounces of gold Pope Gregory the ninth assoiled 
Baleus in ●…itis pont.  the Emperor Frederik. For money the Popes gave pardons for quick & dead, for many more thousand years than ever the world shall stand. In so much that by one pardoner were brought to Leo the tenth to buy the papacy, a hundredth and twenty thousand Ducats. And john the three & twentieth had got before two hundredth & five thousand ducats. And the Pope's ordinary Annates only, were esteemed yearly to exceed six millions, nine hundred three score and seventeen thousand & five hundred florins. But what speak I of twenties, of hundreds, of thousands, or of millions, of ducats, of floreints, of crowns, of nobles, of angels, of pounds, that they gate by setting up stews, by revenues of hoores, by licences of concubines, and a thousand knacks besides: by voyages and wars of Jerusalem, by dispensations for every kind of mischief, by setting Princes by the ears, by poisoning of Cardinals, by Bulls, palles, graces, provisions, pensions, and the devil 
Abbas Vrspurg.  and all. This made the Abbot of Vrspurge cry out on Rome, Gaude matter nostra Roma. etc. Rejoice our mother Rome, for the water gates of the treasures in the earth are opened, that rivers and heaps of money may flow into thee, rejoice on the wickedness of men: for thou gottest thy money to make a recompense of all those great mischiefs. Rejoice thou at thy helper discord, which is broken out of the bottomless pit of hell, that many money bribes may come rolling into thee etc. This is all the rejoicing at Rome. Whereon came the common proverb, Omnia venalia Romae, all things are sale at Rome. And their own Friar Mantuan doth complain, ●…empla, sacerdotes, altaria, sacra, coronae: 
Libro. ●…. calamita.  ignes, thura, preces, coelum, est venale Deusque, Temples, Priests, altars, orders, crowns, fires, frankincense, prayers, heaven, yea God and all is 
Egloga. ●…. in Roman.  saleable. Si quid Roma dabit nugas dabit, accipit au rum verba dat, Heu Romae nunc sola pecunia regnat, If Rome give ought, it giveth nought but toys, at taketh gold, and giveth words: Alas now a days, only money beareth all the rule at Rome. Of the which, the Romanists are so insatiable, that no marvel at the answer of Benet the twelfth, who being desired to increase the number of his Cardinals for the greater magnificence of his Court at Rome: I would glady (quoth he) make their number bigger, but I would first have the world made somewhat bigger, for the world as it is, will scarce suffice these that be already. These are Priests of Balaams' mark, hired with the reward of wickedness, they have exercised their hearts with covetousness, cursed children and false prophets, of whom Pe●…er prophesied long ago, that such false teachers should come amongst us, which privily shall bring in damnable heresies, even denying the Lord 
2. Pet. 2.  that hath bought them, and bring upon themselves swi●…te damnation, and many shall follow their damnable ways, by whom the way of truth shall be evil spoken of, and through covetousness shall they with feigned words make merchandise of you. whose judgements long agone is not far off, and their damnation sleepeth not: Having thus rob the people for tri●…les, and making them believe they could cell this i●…well the son of God unto them. Not, it can not be bought neither for money nor money worth, nor for any thing that man can give to buy it. And if it could be bought and sold, the value is so inestimable, that no man on the whole earth is able to pay for it. For every man was more in debt to God than he was worth, there was none but ought at the lest ten thousand talentes, and was not worth himself the ground he went▪ on. Now what a proud and foolish presumption were this, to attempt to buy so high a purchase, and himself worse than naught, if every body were paid that he oweth unto, or only God's debt reckoned. Dicis dives sum, & ditatus sum, & 
Apoc ●….  nullius egeo, neque nosti te esse aerumnosum & miserabilem & pauperem & caecum & nud●…m, Thou sayest I am rich, and made wealthy, and need of nothing, and thou knowest not how thou art wretched and miserable, and poor, and blind, and naked. This jewel then, canue not be bought of man, although it were to be sold of God, as it is not. Let us therefore with Saint Peter, bid this Popish money monger be packing. Pecunia tua tecum 
Act. 8.  sit in perdition●…m, quoniam donum Dei existimasti pecu●…ia possideri. etc. Thy money (O Papist) perish with thee, because thou haste thought the gift of GOD may be got with money, thou haste no part nor fellowship in this business. How had we it then? got we it by strength? 
Matth. 1●…. Gen. 3.  alas what is weaker than man, a reed shaken with the wind, dusi●…, and ashes, that may say to corruption, Thou art my father, and to the 
job 17. Esa 40.  worm, Thou art my mother. A voice said cry, and he said what shall I cry? all flesh is grass, & all the glory there of is as the flower of the field, the grass withereth, and the flower fadeth, because the spirit of the Lord bloweth upon it, surely the people is grass, the grass wythe●…eth, the flower fadeth, but the word of our God shall stand for ever. Man that is born of woman is of short 
job. 14.  continuance and full of trouble, he shoo●…eth forth as a flower, and is cut down, he vanisheth as a shadow, and continueth not. The children of 
Psalm. 62.  men are but vanity, yea the chiefest men are liars, to lay them upon a balance, they are altogether lighter than vanity. Vain is the help of man. 
Psalm. 10. 107. jerem. 17  Cursed be he that putteth his trust in man, and maketh flesh his arm. Nothing is weaker to do this feat than man: neither delighteth God in the strength of a horse, nor hath pleasure in the 
Psalm. 146 1. Cor. 1. Luc. 1.  legs of man: he chooseth the weak things to confounded the strong: he putteth the mighty from their seat, and hath exalted the humble & meek: he taketh from the dunghill, & setteth them equal 
1. Reg. 2. Eccli. 33.  to Princes. And even as the clay is in the potter's hand, to order it at his pleasure: so are men also in the hand of their Creator. Then is there no strength, nor force, nor valour in man, that is able to achieve and get this jewel of God: how got we it then, of duty? Nay, by duty as is already showed, we had deserved to be damned every mother's child. How then did he bestow it upon us? Dedit saith Christ, he gave it, it was his free gift, for if it were not free, it were no gift: if it were bought, it were no gift: if it were won, it were no gift: if it were due, it were no gift: but it was a gift. Non sicut delictum ita & donum, si enim unius 
Rom. 5.  delicto multi mortui sunt, multo magis gratia Dei & donum in gratia unius hominis jesu Christi in plures abundavit, The gift is not so as the guilt, for if by the offence of one many be dead, much more the grace of God and the gift by grace which is in jesus Christ hath abounded in many. And therefore saith Christ, Dedit, he gave it, it proceeded altogether of his own mere voluntary goodness, and grace, and not of any thing in us. For if it had, then should we have had somewhat to boast upon, 
Ephes. ●….  but Non ex operibus ne quis glori●…tur, all boasting is go, thou hast nothing to crack of thyself, but give all the glory to God the giver thereof. Yet hast thou to boast upon, even this gift of God Absit mihi gloriari nisi in cruce Domini nostri jesu 
Gal. 6.  Christi. God forbidden (saith S. Paul) I should boa●…t in aught but in the cross of our Lord jesus Christ. Qui gloriatur, glorietur in domino, He that boasteth, let him boast in the Lord. Gloriamur in Christo, 
1. Cor. ●…. Philip ●….  & none in carne fiduciam habentes, We boast in Christ, and not having trust in the flesh. This is all our boasting against all our enemies, as for the world, Non timebo quid mihi faciat homo, I will 
Psalm 〈◊〉 Psalm ●….  not fear what man can do unto me. Non timebo millia populi circundantis me, I will not fear thousands of the people environing me: yea death and hell we dare insult upon it, & say with Paul: Death where is thy sting? Hell where is thy victory? 
1. Cor 〈◊〉.  How dare we thus provoke them, and boast over these our adversaries? Because we have peace 
Rom. ●…  towards God through our Lord jesus Christ, by whom also we have access through Faith unto this grace, wherein we stand and boast under the hope of the glory of the sons of God. Glorying in this, that God hath given us Christ his son, 
Rom. 8.  And he that hath given us his son? what will he not give us with his son? Neither hath he lent us his son for a time, and then his son to be taken away again, but Dedit filium, he gave his son. That which is given us is ours for ever. And this is our exceeding joy, that Christ is given unto us. Se well-beloved this wondered love of god, for more assurance of both parts betwixt God & us, how interchangeably this gift is given. God the father hath given us unto Christ. Tui erant (says Christ unto his Father) Et mihi ●…os dedisti, They 
john. 17.  were thy and thou gavest them to me. Then are we Christ's, & Christ will not l●…se one of those that 
john 6.  his father hath given him: then shall we be Christ's for ever, for we are not lent to Christ, but given to Christ. But ●…o again, god hath given Christ to us, Christ is ours, and we are Christ's, we have him, & he hath us, we are in him, and he in us. Even as Christ prayed unto his father for all that the father gave him. Vt omnes unum sint, sicut tu panter in 
john. 17.  me & ego in te etc. That all they may be one as thou (O father) art in me and I in thee, even that they may be also one in us, that the world may believe that thou hast sent me, and the glory thou gavest me I have given 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 world may know that thou hast sent me, and hast loved them as thou hast loved me: What a joyful state, what a notable gift is this? Christ rejoiceth in his gift, let us rejoice in our gift, God repenteth him not of his gift, GOD grant us so to keep and enjoy this gift, that Christ may be ours, and we may be his for ever: And then as God hath given all power to Christ, Sicut dedisti ei potestatem omnis carnis, As thou O 
john 17.  Father (sayeth Christ) haste given power of all flesh unto the son, Vt omne quòd dedisti ei debt eye vitam aeternam, That all that thou haste given to him, he may give them eternal life: So sayeth Christ for the assurance of his good will herein: Pater 
john. ●…7  quos dedisti mihi, volo ut ubi sum ego, & illi sint mecum, ut videant claritatem meam quam dedisti mihi, Father, those that thou haste given me, I will that where I am, they be also with me, that they may see the glory thou haste given unto me. Thus being given to christ, and Christ to us, he will be with us till the worlds end, and we again, world without end shall be 
Apoc. 13.  with him, and follow the Lamb, and reign in that everlasting life of glory, whereof he hath made a gloryons purchase for us, and of his free gift, shall give the same unto us. Thus much then also for the third part, the means that God wrought it by, the efficient and formal cause of our salvation, Dedit unigenitum filium suum, He gave his only begotten son, jesus Christ our Lord and Saviour.   

The fourth part.  
THE fourth part is of our receit hereof, whereby, we apply this effectually to our benefit of Salvation▪ For, be a gift never so frank, never so liberal, never so rich in itself, yet if it be not taken, what availeth it to the refuser? Be a plaster never so excellent, if it be not suffered to be laid to the sore, it heals not. If a medicine have never so great virtue of helping the sick, if it be not received it recovereth him not: if meat be never so much a strengthening to the body, if it be not eaten and digested in the stomach it nourisheth not: If a pardon be never so gracious & free, if the guilty renounce it, it saveth him not: Even so this most excellent gift of God jesus Christ, this sovereign plaster of our wounds 
S●…pi. ●…. isaiah 53. 2. Tim. ●…. john 6.  by whose stripes we are healed, this physician of our souls that hath raised us from death to life, this bread of life that came down from heaven, that all that eat his flesh and drink his blood should have life everlasting, this true and only pardoner of all our offences: If he and his pardon and his meat and his medicine and his plaster and his gift be refused and not received, what profit get these refusers by him? Nay, to them he is Lapis offensionis a stone whereat men stumble, & a rock 
Psal. 117. Esa. 28. 1. Pet. 2. Luc 2.  whereat they be offended. Behold this Child (says Simeon) is set to be the fall and uprising again of many in Israel, and for a sign which is spoken against. To the jews offence to the gentiles folly, To both of them that refuse him even the saviour 
2. Cor. 2.  of death to death. So that none but the receivers have these benefits by him. Who then are the receivers hereof? Omnis qui credit in eum (saith Christ) All that believe in him. All those that put their trust and confidence not in themselves, nor in any other thing or person, but only and altogether in him, that is, in jesus Christ: those only receive the benefit of this gift. All that believe on him. Here are three special words in the consideration of this receipt, that would require to be diligently weighed, than time will now permit me, having been so large in the other, that I must needs for shame, be brief in this last part. The first of these three, is this word All, comprehending the people, to whom this gift is offered. The second Qui credunt, is a restraint of this word Albina, to them that believe, comprehending the people that receive it, and the means whereby they take it, that is belief or faith. The third in eum, showeth the person, on whom they should believe, and is the ground, foundation, form, scope, and direction of their belief.  
Of this word All, I have already spoken somewhat, to show how far it stretcheth, and how it is restrained. Of itself it is a general word, and excepteth nothing, but by that which followeth it, is straighter laced, and that with a very precise bounder, whereby so many even at the first chop, are quite dashed out, that this word All, is restrained to a marvelous small numbered, in comparison of All those that are none of all these, which receive this benefit. Howbeit because this gift is offered by the preaching of the word unto all, to all nations, tongues, and people, to all sorts, ages, sexes, degrees, and all kind of people what so ever: And that the word of God being thus generally proclaimed to all, never returns again in vain, (as God by his prophet Esay testifieth) 
Esa 55.  but evermore more or less, some receive this gift so freely by the word offered unto them: and that this some is of all these sorts and kinds of people, whose numbered although to us (as appeateth in the seventh of the Revelation) it be great 
Apoc. 7.  and infinite: although to the world and those that tread the broad path, it be a small number and a very little stock: although to God, small or great, 
Matth. 7. Luc 12. 2. Tim. 2.  it be determinate and appointed, Firmum fundamentum Dei stat, habens signaculum hoc, cognovit Dominus qui sunt eius, The sure foundation of God standeth fast▪ having this seal, the Lord knoweth who are his: yet because we are not devisers of Gods privy council, but voices of criers and proclaimers of Gods open offer: therefore so far as our commission stretcheth, we travel to all, we call all, we preach to all, we teach all, we exhort all, we reprove all, we labour to win all, we exempt none, we drive away none, we debar it from none, nor none from it, we bid none despair, but all to trust and believe in God, and to take this gift thus freely offered to them, whereof we be appointed the bringers and the offerers, In omnem terram exivit sonus eorum, their voice (saith the Prophet) hath 
Psalm. 18. Rome 10. Esa 3 Rome▪ 10.  gonover all the earth. not that we know not before that a great many will not receive it, Domine, quis credidit auditui nostro? Lord, who hath believed our preachings? But we know not who these shall be that will refuse it, nor who those shall be that shall receive it, we know not who shall be saved, nor who shall be damned: but this we know, all those shallbe saved that believe, and he that believeth not, & so continueth, shall be damned. Here there fore followeth the restraint of this word Albina, qui credunt, that believe, Wherein is both declared who shall be saved (only the believers) and also the means whereby they receive their salvation, that is belief. The nature of this word belief, comprehendeth three things, knowing, acknowledging and trusting: as when I say I believe in God, I infer by this word believe, first that I think and know that God is, Credere enim oportet accedentem ad 
Heb. 11.  Deum quia est, He that cometh to God must believe that God is. Secondly I assent to this my thought and knowledge, and with a firm persuasion, acknowledge and profess him, whom I so know and think to be. Thirdly, I trust unto him and with an assured confidence reckon upon him. All which this word belief, doth comprehend. For look how much I want of any of these three points, so much in deed I do not believe. And therefore the devils that can not choose but take the first, and all the wicked one's which take the first and the second, because withal they take not the third, although so farfoorth they have a belief, yet fully, rightly, & properly they can not say they believe: For where as this word GOD comprehendeth all power, truth, goodness, grace and glory, & god maketh a promise to me of his grace, goodness, & glory, I must not only stand on this point that he is power, he is almighty, & he can perform it: but I must go further, and make my reckoning that he is truth also, & therefore will not break promise, but undoubtedly will perform his good & gracious promise of his glory to me. which if I do not, I make God a liar, which is as much as to make god not god, if 
1. john. 5.  I do not believe him to be a true God: To believe therefore in God requireth all these three things, & principally the more principal, & wherein I glorify and honour him, Vt iustificeris in sermonibus tuis, 
Psalm. 50.  I make him a just and a true God in his sayings and promises: and also benefit myself thereby, having as it were already in this point of my belief, that is my trust and confidence in the promiser, 
Hebr. 10. 1. Thess. 5.  who is faithful and will not fail me the thing that he promised me, and I fully reckon upon, and am assured for to have it of him. So saith Saint Paul, we have heaven already, Conuersatio nostra est ●…n coelis, Our conversation is in heaven. Although we be not yet in it, by faith we have it, Propter spem quae reposita est vobis in coelis, for the 
Philip 3 Colloss. 1.  hope which is laid up for us in heaven: and Christ in our flesh hath taken possession of it for us. And therefore saith S. Paul to the Hebrews, Faith is a sure ground or confidence, a sound and firm foundation consisting in the bottom, Hypostasis, a 
Heb 1●….  substance of things hoped for: and an argument, a certain and infallible proof, an evident eviction of things, although they be not seen, yet nothing doubting but with a full assured confidence, that we shall see even as we be seen, and taste and enjoy the fullness of God's promise. Thus much propreprely and fully importeth this word belief.  
Now although to repose ourselves on the verity of God's promises be belief, yet except this third parcel concur withal, that is in eum, in him, that our belief rest and settle itself on the promises of God in him, that is in jesus Christ, it is no true nor right belief in god, nor is capable of any the foresaid benefits. For where as of all the promises of God, this promise is the ground and principal, that was made in the beginning of the blessed seed, for Adam & Eve and all their offspring to ground their faith upon, Ipse conteret caput 〈◊〉 
Gen. 3.  He (that shall come of the woman's seed) shall tread down the serpent's head, the power of Satan: And where as God renewing the same promise to Abraham, when he first chose him a peculiar people, said to him, In semine tuo benedicentur omnes nationes, 
Gen. 26.  All nations shall be blessed in thy seed: and where as all the ceremonies of the law were but 
Heb. 10. Gall 3. Deuter. 18.  shadows and figures of him, and the law itself but a school master to drive us to him, and Moses by whom the law was given, referred us to an other prophet, that is to wit, to him: & that in fullness 
Gall. 4.  of time God performed this his promise, and sent him into the world, and sent us only to him, 
Matth. ●…  Hunc audite, here him: and all the favour and graces of God, all the forgiveness, reconciliation, and redemption of man, cometh by him: & there is none other name whereby we may be saved, but in the 
Actor. 4. Act. 10.  name of him, and all the Prophets bear witness unto him. Therefore the ground of this our knowledge and acknowledging, of this our assent & persuasion, of this our assurance & confidence that we have 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 written in the book of life: we receive the love and favour, and all the gracious gifts of God: we are delivered from perdition, and shall 
john. 3.  have eternal life. And he that believeth not in him, the wrath of God abideth on him, and is already judged, because he believed not on the only son of God and even this is his judgement, that light came into 
john. 3.  the world and the world loved darkness more than light. And here we see what is the means whereby the elect of God receive this benefit, belief in him, and why the wicked shall be damned, not for their wickedness so much as for their infidelity. For when the holy ghost shall come (says Christ) to confirm the godly, he shall reprove the world of sin. 
john. 16.  Of sin, even for that it hath not believed on me. For if they had believed on him, all their sins had been covered from the face of God's justice, neither had their sins but the righteousness of Christ been imputed to them, and then had they as David says, been blessed. Beatus ●…ui dominus non imputavit peccatum, 
Rom. 4. Psalm 31. Sapient. 5. Matth. 13.  And this is the reason, that the godly shall stand upright in judgement, and shine as the sun, not any godliness of their own in them, but because they believed in him, by which belief they received Christ into them, and so the righteousness of Christ doth shine in them, because he is by faith in them, & they in him. These then only receive this benefit, all they that believe in him. Here first are excluded and quite cut of, all the heathen, all the Turks, & all the jews from this benefit, that refuse to believe in him. Neither can it avail the Turks to allege that they profess and believe in one living and eternal GOD, creator of heaven and earth: For he that will believe in this god, must believe in him, in such form as he hath taught him how to believe, & not as he will himself believe, for that is no belief. In vanum colunt me, docentes doctrinas 
Esa. 29. Mar. 7.  & praecepta hominum, They worship me in vain (says god) teaching the doctrines & precepts of men But what a belief is that in God, that will not be leave the very voice of God, that openly not privily, aloud not like a Priest in his Memento, did manifestly sound out this most comfortable voice from 
Matth. 3.  heaven, This is my well-beloved son in whom I am well pleased, here him. Now, if they will believe God, in whom they say they believe, them must they here what jesus Christ says to them, who plainly proveth himself the son of God, & that none knoweth the son but the father, nor the father but 
Luc. 10.  the son, and he to whom the son will reveal the father. 
john. 14. john▪ 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 believe in him. And if he will not 
john. 10.  believe for the words he spoke, let him believe for the works he did. These arguments serve also against the jew, that simply denieth not Christ as doth the Turk, but denieth jesus the son of the virgin Mary to be Christ, & looketh for Christ yet to come. But the law & Prophets that he admitteth clean con foot him, and yet of a blind zeal and obstinate defence of his ancestors wicked murder of Christ he still denieth him. And therefore he hath no part in this business, till God shall call him to the knowledge & faith of his son, Reliquiae tamen saluabuntur, 
Rom. 9  we trust God will call the remnant of them. And as jews and Turks that believe not in him, receive not this benefit by him, so, no hereti●…s that believe not aright in Christ. For not to believe aright, is not to believe at all: A false belief is no belief, for God is true, and it must be true, that must have true salvation.  
Here the Papists cry out to the simple people, that we be heretics that teach this doctrine, but till they can prove this doctrine heresy, or any other that we teach, it will be hard for them to prove us to be heretics. In th●… mean season thus much we are able to prove against them, that they are none of these Qui credunt in eum that believe in him. But by what name they may be called that are neither heathen, Turks, nor jews, neither believe on Christ, and yet pretend to believe upon him, by what name these may be called besides heretics, maintaining their not belief in him so obstinately as they do, let other give them other names, I know not what else to call them.  
Now if I prove not this, that they believe not in jesus Christ (always I presuppose a true and right belief, for else it must follow they be heretics) then hardly let the Papist say or think, that I do him open wrong and foully slander him. Here I let go that I have already proved against him, which were enough and more than enough, to prove he hath no true faith in jesus Christ, that would so order him: But besides all those errors, doctrines and abuses, thus I prove it: To believe in other creatures besides him, is not to believe in him: But the Papists believe in other creatures besides him: Ergo, they believe not in him. The argument is evident, and then the conclusion must needs follow, except the Papist can improve any one of the premises, or any part thereof. If he deny the Minor, that the Papists believe in other creatures besides him, and cry out I slander him in his this saying: & that how foully soever otherwise he erred, yet he kept the head sure, and always believed only in God: How shall I know the certainty of this? I would it were so for his own sake, and that I lied on him herein. But what? shall I trust his false faith? there is little hold in it, although he had sworn it, and written it, and sealed it. Example their faith to john Husse, and their general rule, Nulla fides haereticis est habenda, No faith must be kept with heretics. And he before hand judging me an heretic, and protesting to be false unto me, how shall I believe him? neither will he believe me, and both he and I are parties. Let then an indifferent judge be umper to see whether they believe in any other creatures besides jesus Christ or no. Why, who can judge the heart but God? that is true, where the heart showeth no outward declaration, but Ex fructibus eorum cognoscetis 
Matth. 8.  eos, By their fruits (sayeth Christ) you shall know them: belief can not be hidden: Credidi prop 
Psalm. 115.  ter Quam locutus sum, I believed, and therefore I spoke says David. S. Paul then, (except the papist will refuse him,) shall be this umpire, that maketh this question of the effects of faith: Quomodo ergo 
2. Cor 4.  invocabunt in quem non crediderunt? How then shall they call upon him in whom they have not believed? As who should say, if they had not believed in God, they would not have made invocation on him: But they have made invocation on him, and therefore it must needs follow that they believed in him, For how could they have called upon him on whom they believed not? And this rule of S Paul is a general rule in all belefes. For ensample, how shall I know a Gentiles belief. Mark the Gentiles invocation: He maketh invocation to jupiter, juno, Mars, Venus, Mercury, and such other idols: Ergo he believeth in them. How shall I know a Turks and Saracens faith? mark his invocation: he maketh invocation to Mahomet, Ergo he believeth in Mahomet. How shall I know the Indians faith at Calecute? mark his invocation. He maketh invocation to the devil enthronized and crowned like the Pope, it followeth than he believeth in the devil. How shall I know the faith of the wild heathens and savage pagans in Scythia Africa and America? mark their invocations, they invocated the Sun, the moan, the stars, beasts, birds, fish, serpents, and such like, it followeth them they did believe in them. And even so to know a papists faith, mark a papists invocation. He maketh invocation to Saintes, Ergo the Papist believeth in Saints: but to believe in Saints, is to believe increatures besides Christ, therefore he believeth not in God only, as he said he did. Now if he deny the mayor of my argument, which was this, to believe in other besides him is not to believe in him, and affirm that he doth and may believe in both, but principally in him, and secondly in Saints: then press I him with this saying of Christ, Qui credunt in eum, not in eos: they that believe in him, not they that believe in them: But the Papists credunt in eos, they believe in them, therefore Non credunt in eum, they believe not in him. neither is this emphasis that Christ here useth of the singular numbered, to be slightly passed over: for even with the like observation S. Paul doth press upon the jews, GOD had promised 
Gen. 26.  unto Abraham, that in his seed all Nations should be blessed. The jews, although they referred this to the Messiah in especial, as the Papists pretend to believe on Christ in especial, yet as the Papists will believe on all their Saints besides, so the jews referred this to all their whole stock and nation beside. But Saint Paul letteth not siyppe the promise so, but very earnestely urgeth the word, whereon he proveth christ to be that promised seed, Abrahae dictae sunt promissiones & semini 
Galat. 3  eius, non dicit, & seminibus, quasi in multis, sed quasi in uno, & semini tuo, qui est Christus, Unto Abraham (sayeth Saint Paul) were the promises spoken, and to his seed, he sayeth not, and to his seeds, as though it were to many, but as in one, and to thy seed which is CHRIST. Thus confuted he the jews, and even so shall we confute the Papists, that no less take away the belief of christ than did the jews, but still urge them with this saying of christ, Qui credunt in eum, not in eos, They that believe in him, not in them: and ye shall quite confound them: nor all the Papists in the world, (well may they champ on the bridle, and wrangle, after their confuse manner) but they shall never be able to answer directly to this one argument, that evidently proveth them not to believe in God, nor to be any partakers of this benefit, except they forsake their invocation with their other errors, only believe in him. And although here the Papist might be clean rejected as none of the household of faith, yet because he quarreleth 
Gal. 3.  also in this part: of receiving this gift of God by faith, and can not abide that we should ascribe the receipt hereof to faith, let us hear what he hath to say against it. But first note, that all his drift is against faith: And the controversy of faith, is the matter, that of all other he can not abide. And why is he such an enemy unto faith? because he himself hath no faith, but always doubteth and hangs between despair and hope. For as Scientia non habet inimicos, nisi ignorantes, Science hath no enemies but those that know it not, so the papist is the enemy of faith, because he knoweth ●…ot what faith is. First he is offended that Faith should be so extolled before all other virtues, and would have love more principally required, and crieth out that by this doctrine, charity is waxen very cold, and almost clean extinguished. But this is not that the Papist hath such liking of love and charity, except it be as is aforesaid S. Francis charity, that he loveth his Pope's courtesans more than he believeth in God, and therefore would have love be set before belief: As for that charity that doth good to her enemies, & so heapeth burning coals upon their heads, rather than the Papists 
Rom. 12.  would seem to want it, they will not cast ashes in our eyes, as did Pope Bonifacius the eight on Ash wednesday to Porchetto archbishop of Genua, nor only heap very burning coals upon our heads, but cover all our bodies with faggots also, and burn us clean to ashes, so fervent hot is their charity against us, or rather their boiling hatred and envy that they bear us, and do these murderers so vaunt of love, and lament the decay of charity. This is even as the thief, that having rob a poor man, asked him if he had any more, the poor man denied it, but when the thief searching him further, found somewhat more than the poor man thought had been about him: Ha' good Lord (quoth the thief) what a hard world is this, whom shall a man trust now a days? And even so the Papists spoil & murder, with all kind of most barbarous cruelty, the poor professers of the Gospel and faith of Christ, and yet they cry out, Ha' good God, where is charity, where is charity? What a hard and uncharitable world is this? It is not charity therefore that the papist reckoneth on, though he use the name of charity to blear the simple people withal: for rather than he would lose one jot of his advantage, or the pope one title or inch of his honour, he careth not and all the world were together by the ears, yea he will clap them on the back, and set them to it, as at this day he doth. This then is not charity, but under the name of charity, he means man's works, because charity is the bond wherewith they are all tied, and so are all comprehended under the name of charity: and therefore sayeth he, charity is the principal, by the preparative works whereof we receive even faith itself. But herein he lieth, we receive not faith by the preparation of any works, but whatsoever work springeth not out of faith, the same work how glorious soever it seem, is nothing else but sin. Quicquid non est exfide peccatum est, Whatsoever is not of 
Rom. 14.  faith, is sin: mark this word ex, of, if it be not of it, if it come not out of it, it is sin. then faith goth before all other things in this matter of justification, and so faith is the principal thing and root of all: Yea not only the principal, but in this matter, faith only, and that without works doth it. And here again, the Papist is more offended than before, that faith is made the only means of receiving this benefit. What (saith he) and nothing but faith? Not (say I) Christ mentioneth here nothing but faith. Qui credit in eum, He that believeth 
Marinell 9 Matth. 8. Matth. 15. Matth 18. Luc 7. john. 3.  in him. Si potes credere, If thou couldst believe says Christ, all things are possible to him that believeth. Confided fili, tantum crede, only believe. Be it unto you according to your faith, Fides tua te saluum fecit, fides tua te saluam fecit, Thy faith (says Christ) hath saved thee: Qui credit in filium habet vitam aeternam, He that believeth in the son, hath life everlasting, 
john 17.  and this is life everlasting (says Christ) to believe thee to be the true God, and whom thou hast sent jesus Christ. And therefore say we with jesus 
Act. 15. Gal. 3. Abac. 2. Rom. 1. Gal. 3. Rome 10. 1. Tim. 1.  Christ, we receive this benefit even only by faith in him: By faith (says S. Paul) our hearts be purified, by faith the just man lives, by faith we are all the sons of God, even because we believed in jesus Christ, by faith with the heart we believe to righteousness. By faith were all those benefits wrought that S. Paul to the Hebrews reckoneth up. We 
Hebr. 〈◊〉.  conclude therefore with Saint Paul, as he concludeth with jesus Christ, that we receive this benefit only by faith in him. What by bore and naked faith says the papist, without all manner of works? Sayeth not saint james, show me thy 
jac ●….  faith by thy works? True it is he doth so, and that rightly. Neither are we against it, that faith show itself by works, but rather they, that dare not let their works come to the light and show of the word of God, lest the word should reprove their works, and show them to be but works of darkness, to be their own devices, & not any such good works at all, as they to the simple do crack upon. For the trial of this they shun the light▪ and therefore it is a good argument of our 〈◊〉 Christ against their works that they be naught. 
john. 3.  Qui malè agit, odit lucem, nec venit ad lucem, ne arguantur opera eius, He that do the evil, hateth the light, and cometh not to the light lest his works should be reproved. Whereas therefore faith should be showed forth by works, even by this argument of S. james Ex effectibus fidei, of the effects and and works of faith, besides the forlaid argument of Saint Paul, are they again consuted to to have no Faith. For where they not only do the works of darkness, but openly defend and maintain them, as the sitting up of stews and brothel houses, and that even under their own Pope's nose: And this is a ruled case of Christ, A 
Matth 7.  good tree can not bring forth evil fruit: Then surely if they were true believers on jesus Christ, they could not maintain and defend such wickedness, which is a thousand parts worse than the doing 
●…. jon. 3.  of it. But as S. john saith, In hoc manifesti sunt filij dei & filij diaboli, In this is manifest who are the sons of God, and who are the sons of the devil. The sons of God do sin, but it is of infirmity, but to maintain their sinful work, is the very declaration of the child of Satan. O (say they) we maintain it not as good, but confess it to be evil, howbeit we maintain it to drive away a greater evil. But saith SAINT Paul, Non faciamus 
Rom. 5.  malum ut inde eveniat bonum. Let us not do evil that good may come of it. For it followeth, Quorum damnatio justa est, Whose damnation is just. Now if they shall justly be damned that will do evil, that good may come thereon, shall they escape more just damnation, that will do evil, not that so much as good may come thereon by their own confession, but only the avoiding of a greater evil, and yet that is no necessary avoiding of it neither. Now if these evil doers shall be damned, and no true believers shall be damned, then are the Papists no true believers: much less (were they not extreme impudent) can they boast of works, that maintain such open wickedness. But they will say, they boast not of this (as in deed they have little cause, and might more honestly seek fig leaves to hide their shame therein) but they have infinite other works to show their faith by, and that I do them injury, they upbraiding want of worls to us, to show our faith by, and we to stand in examining of their works, to improve thereby their faith: but I cry them mercy, I will no further rip up their evil works, but be content for this once to have showed this one evil herb, that I think is able to mar all their pot of porridge, (For I tell ye it is Mors in olla, Death in the porridge pot, & that no less than damnation) 
4. Reg. 4.  had they twenty good herbs beside. But let them do now as much for us hardily and spare not, and lay in our dish so much as but one like fault. I speak not this as though we were without fault, we are sinners & grievous sinners, the justest of us all: and if we should say, we had 
1. joh ●….  no sin, we should deceive ourselves, and there were no truth in us. This do the Papists that say, they can do all that God commanded, but God commanded not to sin, and therefore in saying they can fulfil the commandments of GOD, what do they say, but that they can be without sin? Which the proud Pharisey vaunted of, 
Luc. 18.  that he was not a sinner as other men. We sin even with the Publican, but with the publican we are sorry for, and repent us of our sin. But name me one work that God forbiddeth and we bid, defend and maintain the same: one good work that god biddeth, and we forbidden, oppugn, & writ against the same. This we have named in them, neither shall they be ever able to name the like in us. But what need we name (say they) any particular vice publicly defended of you, when this only doctrine takes away all good works. For if I be justified only by faith, what need I do any good works, are they not all clean taken away? Not forsooth are they not taken away at all, because they be removed from the article of justification, the works remain, and that as necessarily to be done as before is showed, but they be not set in the place where the papists would have them placed, in this article of receiving justification, where only faith consists. Why then (say they) you turn faith out of her clothes, if you take works from her, you leave her naked, and doth a naked and bore faith justify us? In deed works are the clothes of faith, and serve as clotheses do deck and set this lady out, but as the body was before the clotheses, and without the clotheses, and is of an other substance than the clotheses, so was faith before works, and is born of God as naked as my nail, in respect of any merit of works, either preceding or concurring. And thus was always faith pictured, Nuda fides, a naked faith: But not so, but that she is clad straight ways, with the fruits of the spirit, and the ornaments of all good works: but it is not her apparel that sets her 
Heb. 4.  out to God. Omnia nuda sunt & aperta oculis eius, All things are naked & open to his eyes. But her apparel sets her out to man. And so saith S. james being a man, Show me thy faith by thy works, and I will show thee my faith by my works. Therefore works serve to show forth faith to them that can not see but by outward showing, and so justifieth one man before an other, declareth unto me, that such an one is justified: & not to justify him before God, who seethe the things not seen. Nec juxta intuitum hominis ego judico. Homo enim videt 
●…. Reg. 16.  ea quae parent, Dominus autem intuetur cor, Neither do I judge (says God) after the sight of man, for man seethe those things that appear, but the Lord beholdeth the heart. He looketh on the faith hidden within. Domine, oculi tui fidem respiciunt, sayeth 
jerem. 5.  jeremy, O Lord, thy eyes look upon the faith. Cord creditur ad justitiam, saith S. Paul, with 
Rom. 10. Hebr. 11.  the heart we believe to righteousness: Fides est argumentum non apparentium, Faith is an argument of things that appear not: But works must appear, Sic luceat lux vestra, Let your light so 
Matth. 5.  shine before men, that they may see your good works. And therefore works of S. james are called 
jac. 3. Phil. 1. Gal. 5.  Fructus justitiae, the fruits of righteousness, fructus spiritus, the fruits of the spirit. The fruits of the tree, are not the cause of the trees juice & sap, but the juice and sap is the cause of the trees fruits, The fruits are not the cause that the tree liveth, but the sap and juice is cause of the trees life. The tree hath not fruit before it hath sap and juice, nor yet hath fruit in receiving sap and juice: But after it hath received sap and juice, then in due time it bringeth forth his fruit. And very well herein doth the scripture in divers places liken a justified man to a good and fruitful tree: for first (saith Christ) the tree must be 
Matth. 12. Psalm. 1.  made good: it must be planted (sayeth David) by the water side to take his juice. We must (sayeth Saint Paul) be grafted in Christ, and his 
Rom. 6. jac. ●…. john. 1●….  word (sayeth Saint james) be engrafted in us. We must be branches of the true vine, we must have his sap and juice in us first, and this is our faith in him, and our life in us, or ever we can bring forth our fruit. Now being thus replenished with the most sweet juice of faith, it is not more unpossible for a tree to be fruit less, than it is for a faithful man to be without good works. We do not say therefore faith is without good works, for good works immediately follow faith, and wait upon her, as their mistress, at an inch, and be always attendant on the bidding and beck of faith, to do whatsoever she commandeth them: but the mistress is one, and the maiden is an other: only we deny, that the handmaiden intermeddleth in this high matter of justification, which is alone between God and us & faith, she only on our part maketh up the spousal betwixt Christ and us, Desponsabo te mihi fide, I 
Osee. 2.  will (saith Christ) espouse thee to me by faith: faith shall join our hands together. A saucy jill were that handmaiden, that would intrude herself in to her mistress' privilege. This then belongeth to faith alone, to receive this benefit at gods hands, and to nothing but only faith, for she alone can fully do it. Why then saith the Papist, what should let but that the devil may be saved, and that the devil may do good also, and so be no more the devil, that was a liar and murderer from 
john. 8.  the beginning. For the devils have faith, Daemons credunt, (saith S. james) the devils believe. 
jac. 2.  The devil in deed was a liar from the beginning, and a murderer, Et qui facit peccatum ex diabolo 
1. john. 3.  est, He that wilfully & maliciously committeth & maynteineth these sins, is even a limb of the devil. But how the Papists legend or rather legion of lies, will evicte them to be wilful mainteyne●…s of lies, let them look to it, as for their murders all the world doth ring of them, and openly cry with Christ, Vos estis ex patre vestro diabolo, you are even 
john. 8.  of your father the devil. And as this is an argument against the devil, that he hath not faith: Even so is it an argument against them, that they have no faith neither. And where in the devils defence they reply that the devil believeth, this argueth not that he hath the true and right belief: Not say they? Did not he cry out to Christ, that he 
Matth. 8. Mar. 3. Luc 4.  was the holy one and son of the living God? Here was belief & profession of it, & the thing that they professed to believe, is true: What will they gather hereon? that saying of the Apostle, If we confess 
Rom. 10.  with our mouth the lord jesus Christ, and believe in our heart that God raised him from death we shallbe safe? Do they think the devil believeth on this fashion? They show themselves earnest proctor's for the devil, but the devil hath no true faith for all that he so said, nor they his proctoures neither, though they confess Christ, and think him to be the son of God even as much as did the devil: although their works show the contrary, that they think him not so much to be Christ as the devils did think him for to be. For if they did, they would at lest have that the devils have with all, a fear and trembling at him, they would fear so shamefully to abuse him as they do: For saint james joineth these two things together in the devils, Daemons credunt & contremis●…unt, 
jac. ●….  The devils believe and tremble. Which later word of horror and fear, having hatred joined withal, (Quem metuunt oderunt, whom they fear they hate him) this the Papists leave out: As the devil alleging scripture to Christ, left out the best part of it, and hacked and hewed the sentence, as the Papists mangled the word of God in piece meal, and dare not set it out whole, as God hath set it out. This therefore showeth they have no more faith than the devil hath. Yea they know not what faith doth mean. For as already is said, belief is not only a knowledge, nor an acknowledging of Christ, whereby we verily think him to be the son of God and saviour of the world, and approve this our thought with assent thereunto, allowing it so to be: But also it is a steadfast confidence and trust in him, apprehending him, and applying him to us. And this thing, which is the principal thing in belief, the devils have not, nor can not have. They have the first part, of knowledge: and a show they made here of the second, that is acknowledging: But the third and especial thing in belief, a trusty confidence in him, they had not: Which if they had had, they would have fled unto him, & have caught hold on him, but they feared and hated him, and therefore with trembing fled from him: Now this third thing in faith, which is principally to be reckoned upon, the Papist considereth not: And this is the cause why he so staggereth in a continual doubt, whether he shall be saved with Christ, or he shall be damned with the devil, and feeling this continual trembling in himself, (for who would not tremble standing in this perplexity) And hearing that the devils tremble also in their belief, he concludeth, that belief is no more but a firm opinion of a thing so to be, and at the most a trembling assent thereunto. And therefore saith the Papist the devil hath faith. But seeing withal, the devils apparent condemnation, that he is not nor can be justified, he concludeth hereon, that only faith justifieth not, for if it did the devil were justified. Then reasoneth he, if faith be not able to justify, we must seek help of good works to justify us, which good works the devil hath not. Now, seeking to be justified by works, he is entered into such a laborsom maze and infinite labyrinth, that he is never able to wind himself out, to sit down and rest him in a quiet conscience, and persuade himself that he is already justified. For how can he thus quiet himself, seeking justification by works, when he heareth christ say, When ye have done all 
Luc. 17.  that ye can do, you are unprofitable servants, and he feelethe still in himself many doubts and much imperfection: And therefore he maketh a general resolution, that we can never attain to any certainty, whether we be justified or not, and so aught continually to hung in a doubt thereof, and that it sufficeth us in the mean space, to recomfort ourselves with a general belief, that some shall be saved, but whether we shall be saved or not, that we still stand in doubt of, say the Papists. Thus blyndely, miserably, and infinitely they run from one error to an other, for Ex quolibet se quitur quodlibet, Grannte one falsehood, and a number will follow: and all cometh of this, that boasting of faith, theyknow not what faith means. And so, contending with us about faith, they bewray themselves that they have no faith, but in stead of faith, mayntein plain infidelity. That which Christ flatly reproveth, O you of little faith, in respect that they doubted, that 
Matth. 6.  do they allow for good & necessary. That which made Peter to sink and cry for help, they crack 
Matth. 14.  they swim safely, and hold up themselves by the chin therein. This argueth sayeth Saint james (whom they allege for their devils faith) that they themselves have no true faith in God, nor shall obtain any thing at his hands. For sayeth he, Postulet in fide nihil haesitans, qui enim haesitat 
jacobi. ●….  similis est fluctui maris, non enim existimet homo ille Quam accipiat aliquid à domino, Let him ask of the lord in faith doubting nothing at all, for he that doubteth, is tossed of the wind, and carried away like a wave of the sea. Neither let that man think that he shall receive any thing of the lord. For a wavering minded man is unstable in all his ways. By this popish doctrine then, we shall obtain nothing at the hands of God, lest of all salvation, which above all their things we aught to pray for, if we doubt of God's promises therein, we shall never be partakers of it. But the Papists defend we must continually doubt thereof, let not those Papists therefore think, that they shall receive any goodness, not not faith, or any grace of god, or wisdom, where of S. james did speak, left of all that ever they shall be saved, but ever be faithless, graceless, godless, fruitless, hopeless and all, even because they ever doubt in God, and call in question the verity of his promises, which is plain to deface them, and to make him a liar like themselves, as saith S. john, Qui non credit deo mendacem facit eum, 
1. john. 5.  He that believeth not GOD maketh him a liar: and so much the greater liar do they make him, as God hath bond himself by an oath, and therefore saith S. Paul, When God made promise to Abraham, because he had no greater to swear by, he swore by him 
Heb 6.  self. etc. So, God willing more abundantly to show unto the heirs of promise the stablensse of his council, bound himself by an oath, by two immutable things, wherein it is impossible that God should lie, that we might have strong consolation, which have our refuge to hold fast the hope that is set before us, which we have as an anchor of the soul both sure and steadfast: Ideo ex fide saith S. Paul, Therefore it is of faith, that it might come by grace, and the promise might be sure to all the seed, not to that only which is of the 
Rom. 4.  law, but also to that seed which is of the faith of Abraham who is the father of all, as it is written, I have made thee a father of many nations before God, whom he believed, who quickeneth the dead, and calleth those things which be not, as though they were, which Abraham above hope believed in hope, that he should be the father of many nations, according to that which was spoken, even so shall thy seed be as the stars of heaven and the sands of the sea, and he fainted not in faith, nor yet considered his own body, which was now dead, being almost an hundred years old, neither yet that Sara was past child bearing, he staggered not at the promise of God through unbelief, but was strengthened in faith, and gave glory to God, being full assured, that he which had promised was able to do it, and therefore it was imputed to him for righteousness, nevertheless it is not written for him only, that it was reckoned to him for righteousness, but also for us to whom it shall be imputed for righteousness, so that we believe on him that raised up jesus our Lord from the dead, who was delivered to death for our sins, and rose again for our justification. Thus S. Paul most pithyly expresseth the nature of true faith, most contrary to the Papists wavering doubt, and their general hovering in the air of an opinion knowing & acknowledging such a thing to be: but true faith is a steadfast and confident application thereof to ourselves, whereby we may be able to say unto Christ with Thomas, Dominus meus & Deus meus, My Lord and my 
john. 20. Psalm 26.  my God: To say with David, Dominus salus mea quem timebo, The Lord is my salvation, whom 
Psalm. 30.  shall I be afraid of? In te Domine speravi, non confundar in aeternum, In thee Lord have I trusted, I shall never be confounded. The Papists call this a bold presumption, but God grant us to presume on this fashion, as saith S. Bernard, Ego fidenter quòd ex me mihi deest usurpo ex visceribus 
Bernardus in cantica sermon 61.  Domini, quoniam misericordia affluunt nec desunt foramina ꝑ quae effluant, That that I have not of myself, I will boldly usurp of the bowels of the Lord, for because they flow in mercy, neither want they holes whereout they flow. This boldness & usurpation, is a good presumption. It is a firm faith that shall stand like mount Zion, and nor 
Psalm. 124 Matth. 7. Matth. 16.  be moved. It is built on the rock that no tempest 〈◊〉 ouertur●…e, and not on the sands of men's works, that every doubtful wave shall toss and shatter it, not, the gates of hell shall not prevail against this faith, Si ambulavero in medio umbrae 
Psalm. 22.  mortis, If I walk in the middle of the shadow of death, I will not fear, for thou art with me, saith David, And therefore saith S. Paul, justificati ex fide pacem habeamus erga Deum, Being justified by faith, let us have peace (not doubt) to Godward, let us assure ourselves of the love and favour of God. Qui credit in filium, habet testimonium 
1. john. 5.  in seipso, He that believeth in the son, hath the witness in himself. For when you believed (saith S. 
Ephes. 1  Paul) you were sealed with the holy spirit of promise, which is the earnest of our inheritance. So 
Ephes. 3  that we have boldness and entrance with the confidence which is by faith on him. Nolite itaque amittere 
Heb. 10.  confidentiam, Cast not away therefore your confidence, which hath a great recompense of reward. This is the trust that we have in him, that if we ask 
1. john. 5.  any thing according to his will, he heareth us. And if we know that he hear us, whatsoever we ask, we know we have the petitions that we desire of him. This is no devils faith, never a devil in hell can do this: Neither is this the faith of those wicked one's that are his members, howsoever they vainly crack of that they have not: neither is this the papists faith, by the papists own profession, that he must still wave in suspense & hung in doubt: but this is the faith of all those that shall receive eternal life. These 
1 john. 5.  things (saith S. john) have I written to you, that believe in the name of the son of God. (Not that you should hung in doubt) but that you should know how that you have eternal life: That ye have it (says he) not that you may have it, & may go with it, but you have it for (said he) immediately before, He that hath the son hath life, and he that hath not the son of God, hath not life: Such is the virtue of true belief & faith, that he hath already life in true assurance, because he hath him assuredly the which is truth and life: Well (saith the Papist) for all this heaving and shoving ye shall not have all your will, we have yet then at the lest one good quality & virtue which shall save us, and that is even our faith if you will admit no more. But here the Papists begin to cavil and wrangle, which is a sign they draw to the last cast. For they know well enough, where the scripture thus ascribeth justifying and salvation to faith, that it taketh not faith in that respect, that it is any quality or habit in us, not not infused of God, nor any virtue theological, nor yet any action of the mind: But only in respect of the relation that it hath to jesus 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 justification, but because the feet wherewith we come unto it, is faith, We are brought in (says S. Paul) Through faith 
Rom. 5. 2. Cor. 1. &. 5.  into this grace wherein we stand, Nam fide statis. By faith we stand. Per fidem ambulamus, with the feet of faith we walk to the mount of God: Because the eye whereby I look on Christ is faith, Abraham 
john. 8.  vidit diem meum, Abraham saw my day (says Christ) with the eye of faith: Because the hand whereby I receive it is faith, Quotquot receperunt 
john 1  eum: So many as received him, even those that believe in his name he gave them power to be the sons of God, by which hand God guided the Isralites, Apprehendi manum eorum ut edueerem eos è 
Heb. 8. 1. Tim. 6.  terra Aegipti, I took them by the hand to lead them out of the land of Egypt, And by which hand we take hold on heaven, Apprehend vitam aeternam, 
Rom. 10. Ephes. 3  Take hold fast on eternal life with this hand of faith: Because the heart wherein I keep it is faith, Cord creditur, with the heart we believe, and he dwelleth in the heart by faith, Because all these things are ascribed to faith: Therefore the scripture says, that faith doth justify us, when Christ doth justify us, because by faith I receive Christ, which is my justification. This I do not by my works, but by my faith, therefore I say with S. Paul, Faith justifieth without works, that is, faith only applieth the mercies and merits of jesus 
Rom. 3. & 4  Christ freely offered unto me, without any preparation or merit at all of mine. And thus doth S. Paul plainly expound himself in the second chapter to the Ephesians. You are saved by grace 
Ephes. ●….  through faith, and that not of yourselves, for it is the gift of God, it come the not of works, lest any man should boast himself. For we are his workmanship created in Christ jesus unto good works, which God hath ordained that we should walk in them. Here is first set down the state of justification how we be saved. Works are excluded from this matter, yea ourselves and all, as any cause hereof. The reason is alleged, lest we should boast ourselves. and so all the glory should not rede●…nde to God: Then do they deface God's glory and beast themselves, that put works, or any thing in themselves, in the cause of justification. The only 〈◊〉 is here made grace, and lest we should think any part of this grace to be in us, that is debarred also, and grace is pronounced to be the only gift of God. Then is the mean showed whereby we receive this justification through faith says he, here again works are left clean out, and only faith is mentioned: And thus is our justification wrought: which done, then beginneth S. Paul to deal with good works, and showeth the end and ordinance of them, not to be our justifying, or our meriting, but only to walk in them. And showeth withal, what good works are, such as God hath ordained in jesus Christ, and not our own traditions. And so in short and most pithy words, knitteth up all this controversy. Now if the Papist require to be further satisfied, where S. Paul hath said we are saved by grace, how it is wrought by grace, lest he should mistake grace for the good gifts that God hath given us thinking by them for to be saved S. Paul with the like pith and brevity, in the fourth of the Romans, declareth all the circumstance to him how it is wrought. To him that worketh 
Rom. 4.  not (says he) but believeth in him that justifieth the ungodly, his faith is accounetd for righteousness even as david declareth the blessedness of the man unto whom God imputeth righteousness with out works saying blessed are those whose iniquities are forgiven and whose sins are covered, blessed is the man to whom the lord imputeth not sin. The party justifying is God, the party justified is the ungodly man, the ungodly man hath no godly works, how then shall he be justified? God offereth his promise of justification in Christ his son, the ungodly man and destitute of all godly works believeth God's promise, straight is this man accepted before God for righteous. Why, he hath no righteousness in him. What though? he is accepted for righteous. He is altogether ungodly. What of that? All his ungodliness is clean covered, neither shall any point thereof be laid to his charge, even as though he had none at all: And this is blessedness and grace, that that goodness he hath not, is imputed to him, even as though he had it: And that wickedness that he hath▪ is not imputed to him, but covered as though he had it not, and so is suddenly transformed into another man. Who is able to do so strange and miraculous a work? the justifier. Who is that? GOD. doth God justify the ungodly? 
Esa. 5.  Doth not God say, Woe be to them that make evil good etc. and that justify the wicked? True, he sayeth so of them, and woorthyly, that approve that for good, which is evil: but this man is not now evil, but was evil, and of evil is made good. And therefore, woe again to them that make good evil: Why what goodness hath he to make him good? Forsooth even the greatest goodness that can be devised or wished for, and that is even the Son of GOD himself. That is goodness enough. But what hath he to do with that? Christ's righteousness is not his righteousness. Yes (sayeth the sinner) though that I have none of mine own, I have Christ's. He is my righteousness, that I might be made the 
1. Cor. 1. 2. Cor 5.  righteousness of God, because I have put on jesus Christ. because I have received him by faith, and so with him his righteousness is in me. And he and his righteousness being in me, though I be 
●…al. 2.  of myself a sinner. jam non ego, vivit verò in me Christus, quòd autem nunc vivo in carne, in fide vivo filij Dei qui dilexit me, & tradidit semetipsum pro me, Now it is not I, but Christ doth live in me, as for that I now live, I live in the faith of the son of God that loved me, and gave himself for me. Why, is thy faith of such virtue then to work this matter? Not, my faith only apprehendeth Christ, that is my righteousness, and God of his favourable mercy, accepteth this my faith, that is the apprehender, for his sake that is apprehended as though the righteousness of Christ were even mine own: God doth not this for my sake, nor for my works sake, nor for my faiths sake, but for his own sons sake, whom I flee unto, and flee from myself, and from all other, and catch hold only upon him by faith. And this my faith in him, is imputed to me for righteousness. Thus was it imputed to Abraham for righteousness, & it shall be like wise imputed to you for righteousness, if ye believe in him that raised up jesus Christ. So that this belief deserveth it not, no more than any other work deserveth it, though belief be the only receit and apprehension of it, yet all consists but in imputation & acception, in vouchsafing and accounting this to be ours, that in itself is not ours, we do but only receive by faith jesus Christ offered of GOD the Father unto us, whom if we do receive, Cum filio suo nobis 
Rom. 8.  omnia donat, He giveth us all things with his son, and so are we counted righteous.  
Well (saith the papist), were there no more in us, but even this, yet lieth it in us to receive Christ into us: here is some thing, and that no small matter even the receiving of it. See (well-beloved) so said the Papist would have some thing to boast upon, he will play small play rather than he will sit out. What a hearing were this in a miserable caitiff beggar, that had not one penny in all the world to bless him, but lieth in the streets, an outcast in extreme wretchedness: an honest man's comes by, and even unasked, of mere pity, biddeth him hold out his hand, and giveth him a good liberal a●…mes: the beggar, where he should (had he any grace) tender at the least his humble hearty & reverent thanks unto him, that so freely gave him this relief, goeth craking away, and ●…osting of himself, that except he had put forth his hand & 〈◊〉 it, the other had not given it him. Were this proud beggar worthy his alms that thus impudently would blemish the liberality of the giver, because he was the receiver? He had done a great matter had he not trow you, for letting the alms to fall into his hand? A thief condemned to death, and even ready to be executed, finding in himself no cause wherefore he should be pitied, nor in any other any means whereby he might be helped, and seethe even before him the horror of death that he hath deserved: suddenly, unlooked for, unsued for, unasked, unthought upon, most of all undeserved, cometh the Queen's majesties pardon, that she of her own voluntary, of her own gracious mercy and pity, sendeth him, sealed and written with her own hand, and freely without any condition or exception offereth it unto him, biddeth him take it, and he shall not suffer death, but be freely pardoned, clean forgiven, and be accounted as no such fellow, even as though he had ever been a good subject, and be received again into as much grace and favour, yea and greater than ever he was before. He putteth out his hand, and receiveth it: And as soon as he hath it, he boasteth by and by what a mighty deed he hath done to receive this pardon, for otherwise says he if he had not so done, the Queen could not have saved him, it lay in his own choice and power whether he would be pardoned yea or not, I pray you were such a fellow worthy to be pardoned? But thus deal the Papists with this pardon of jesus Christ, nay, they deal far worse in this matter with GOD and Christ his son, than any man is able to deal with man. For as this offer and gift of GOD, excels all comparison of Prince's offers, so man in respect of GOD whom he hath offended, is in far more wretched estate of sins captivity, and danger of eternal death, than all the beggars ' and prisoners in the world. Neither can he (if he well consider and weigh his case) do so much as the beggar or prisoner may: for though he may resemble them in the refusal, and so with them be most unworthy either of alms or pardon: yet hath not he that liberty in this matter of the soul to receive it of his own free will, as they have liberty to receive that is offered them in bodily matters. For although this gift ●…e offered unto all, yet none do nor can receive this gift, but those to whom the means also to receive it is given. The means is Faith, but every man hath not Faith, nor faith is not of us, though it be in us, Faith is the gift of GOD, flesh and blood reveals it not, but he Qui divisit unicuique secundum mensuram fidei, 
1. Cor. 12. Matth. 16 Rom. 12.  That hath divided to each man according to the measure of Faith. Unto you (sayeth Saint Paul to the Philippians) it is given that you should 
1. Tim. 1.  not only believe in jesus Christ, but also suffer for him. And for his own part (sayeth he) Misericordiam 
Philip. 1.  consecutus sum ut sim fidelis, I have obtained mercy that I might be faithful. And therefore it is not a voluntary matter of our choice, to put out the hand of Faith, and take hold of christ: Not sayeth Christ himself, Hoc est opus Dei, ut credatis in eum, This is the work of God 
john. 6.  that you believe in him, whom he hath sent, It is not your work, Donum Dei est, It is God's gift, Then man hath nothing at all in himself, not so much as to put out his hand and receive this gift, except GOD give him this gift also to receive it, except God give him this hand to put out how can he put out that he hath not? it must needs be then that those that receive this gift, the son of GOD, are even the elect of God. Crediderunt quotquot praeoidinati fuerunt 
Act. 1●….  ad vitam aeternam, Even so many believed, as were ordained to eternal life. And further than this we will not, we dare not, we can not wade (how soever the devil, the world, the flesh, the Papists do startle hereat) but most humbly let us praise and magnify God for this, and say with Christ, Confiteor tibi pater. etc. I give thee thanks O Father, Lord of Heaven and earth, because thou 
Matth. 11.  haste hidden these things from the wise and prudent, and haste opened them unto babes, it is so (father) because thy good pleasure was such, It is not so, because it was our pleasure, our will, our merit, our work, our preparative, or any thing in us. But GOD hath only of his mere merciful love, begun it, wrought it, and performed it in his choice vessels of mercy, through his only begotten son, our Lord and saviour jesus Christ.  
Thus have I (dearly beloved in the lord) a great deal to long I grant, detained your patience, but the matter for me (I hope) will plead my pardon. A matter of no less moment in itself, than containing the weyghtiest points of our religion, the chiefest controversies of our contention, and all the causes of our salvation. Neither might we pass through these matters (having to deal with such crafty and warbling adversaries (so soon as the ordinary time in this place doth require: but I have presumed in this extraordinary Sermon, or rather was driven thereto, to drive out the time extraordinarily: for the adversaries, to step their mouths, and if it please God to win their hearts also, at lest for ourselves, to confirm & strengthen ours, against all their cavillations. Which effect that it may work in them and us, let us never forget this most worthy sentence, So god loved the world that he gave his only begotten son, that all that believe in him, should not perish, but have eternal life. Let us remember all the four parts, into the which I divided this sentence: In the first, let us seriously set before us these two ends Everlasting death, and Everlasting life: Secondly these two parties God and the world, chief considering the eternal purpose and election of God, the first cause and original of our salvation: In the second part let us consider, what moved God to elect us to life everlasting, nothing in the world but all in himself, even only his own mere love. Wherein remember withal, how greatly they have abused you, or rather abused God, by little and little in taking all from God, and let us tender all to him, from whose love all proceeds to us. In the third part consider by what means god hath wrought it, even by jesus Christ His only begotten son. What a passing love this was surmounting all kinds of love, what an excellent gift it was, and how the Papists trod it under foot, and let us beware lest we misuse this gift by security of life, as they by false doctrine dy●… deface it. last of all, let us receive this gift by faith, the only means we take it by, and take heed of them, for in every thing they have showed themselves to God and man unfaithful, neither know they what faith means, and therefore are they such enemies of this doctrine, that only a steadfast faith apprehending, The son of God doth make us acceptable unto the father. But let us (leaving them to God's judgements to come upon them) admit and believe this his eternal truth, and praise God for these his unspeakable mercies poured on us in jesus Christ our Lord, to whom with the father and the holy ghost three people and one most perfect and everliving Godhead, be all praise and glory now and for ever. Amen:   
FINIS.   

Faults escaped.  

Fol. 9 line. 29. for an read and  
Fol. 17. line. 1. for what yet they were, read, what they were.  
Fol. 38. line. 5. for apprimetur, read, oprimetur.  
Fol. 45. line. 26. for plucketh, read, plungeth.  
Fol. 48. line. 7. for he could tell, read, he could not tell.  
Fol. 124. line. 12. for jewels, read, jewellers.  
Fol. 131. line. 2. for no longer be deceived, read, no longer deceived.  
Fol. 142. line. 6. for genen, read given.  
Fol. 144. lin. ult. for, to be diligently, read, to be more diligently.  
Fol. 152. line. ult. for his, read this.  
Fol. 156. line. 2. for errors, only, read, errors, and only.