❧ A SERMON OF Christ crucified, preached at Paules cross the Friday before Easter, commonly called Goodfryday.  
¶ Written and dedicated to all such as labour and be heavy laden in conscience, to be red for their spiritual comfort.  
By John fox.  
¶ seen and allowed.  
¶ Newly recognished by the Author.  
AT LONDON Imprinted by John day, over Aldersgate. 1570.  
¶ Cum gratia& privilegio Regi● Maiestat●   

❧ To all them that labour and be heavy laden in conscience, John fox wisheth hearty comfort, perpetual peace, and eternal life in Christ Iesus our onely saviour.  
amongst all the benefits of almighty God bestowed vpon man, from the creation of the world, as there is none more glorious and admirable, then the giving of his own son to us, and for us, to be crucified: so likewise of all duties that man can do, or that is of man required to be done to God, there is none so high, nor so acceptable unto God, as to embrace the same his well-beloved son by faith into our hartes, and onely to seek his glory. This duty& service to his crucified Christ so far excelleth in the sight of God the father,& maker of all things, that even according as we seek after his son, so he regardeth us, as we love his son, so are we loved of him, as we believe in his son, and glorify his name, so much the father for his sake, glorifieth us, justifieth, and accepteth us, and otherwise not: For other acceptation& favour of God to mankind there is none, but that onely which standeth in the faith and obedient submission of all men to Christ their crucified redeemer, and glorious saviour. The reason whereof standeth thus.  
First, forasmuch as no flesh else is found just, so is there none else, that can stand in the iudgement of God, but onely his.  
again, forsomuch as he in his perfect righteousness walking here in earth with all his hart, word,& dede in all things, and above all things, did seek the glory onely of his father: so his father now likewise in heaven seeketh again to set up, and will set up the glory of his son.  
moreover, because the same well-beloved son of his, being here so innocent, and guilty of no death, was contented notwithstanding so humbly to debase himself,& to be dejected as a servant under all men, to obey his fathers will, even to death, yea& the most ignominious death of the cross: so hath it pleased his father again to exalt him, not onely to surmount the glory of all princes and potestates, what soever, but also with such power and majesty hath advanced him, that even the very knowledge and belief of his name giveth everlasting life to all sinners, be they never so grievously burdened or laden, who soever do come to him.  
wherefore, seeing now all the felicity and comfort of mans life consisteth onely in the knowledge of Christ Iesus and in glorifying of his name, and in nothing else: what then can be more needful to the health and salvation of all men, then to preach Christ Iesus, and the glory of his kingdom, which is to be glorified and must be glorified, and if we will not glorify him, God will stir up yea stones and worms of the earth to glorify his son. For his glory must prosper and increase, and at length will cast down all the glory of this world, so that in the end no glory shall stand, but onely of Christ Iesus crucified. S. Paul understanding this glorious majesty of the son of God, 
1. Cor. 3.  regarded to know nothing else but onely Christ Iesus,& him crucified. And so likewise our partes shal be, especially which be preachers& ministers in Christes Church, to employ all our endeavour to the same, that Christ Iesus may be preached and glorified, especially in these our dayes& times: wherein the world seemeth to grow in an utter contempt of Christ and of his kingdom. For, to omit first to speak of the Iewes& Turkes, which be professed enemies to the cross of Christ,& haue despoiled him of the greatest portion of his universal Church: even amongst us which yet remain, and bear the name of Christians, how many do live as though either we knew not Christ, or believed not his teaching, or passed not much what we profess?  

The ignorance and contempt of Christ in the world.  Of this ignorance and contempt of Christ, riseth all these heaps of mischiefs, which daily grow and now overflow the world. The devill rageth, the turk daily wynneth, the Papist persecuteth, and yet all this will not awake us to seek to Christ, in whom onely lieth all our victory. Our covetous, voluptuous, vicious,& ambitious life, what declareth it, but either infidelity, or contempt of Christes kingdom? we talk of heaven: we walk not to heaven. What soever our outward face pretendeth, to examine our hartes by our fruits, what thing almost is so vile in this world, which we esteem not more then the kingdom of heaven? The glory of Christ is not our study, or certes is the least part of our study. Our wits and senses are so occupied in other artes, faculties, sciences, and studies, or so employed in worldly affairs, that what was done in the mount of calvary for our redemption, scarce we haue leisure to think thereof: or if we think a little, it sinketh not down, it tarrieth not with vs. We hear of the glory of Christ, but we feel it not: we talk of Christ, but haue no experience of him, nor acquaintance with him: we honour him with lips, but our hart hungereth not after him: outwardly we profess him, but inwardly we pass not for him. For I count Christ then not passed for, when any thing is preferred before him. And this is the cause, why amongst us Christians 'vice so reigneth, the fantasies of the world so flourisheth, life ruled by affections, man carried away with vanity, true peace lacketh, blind ignorance and superstition aboundeth, spiritual knowledge and power in man is so weak, and the devill so strong by his sorceries and witchcraftes, to hurt and enchant us, as he doth, and man not able to withstand him. Why? Because Christ dwelleth not in us, who onely can overcome the devill. For without Christ man can do nothing.  
wherefore, to awake the hartes of such Christians in these drowsy dayes of carnal security, to the contemplation of the glorious kingdom of Christ, I was the more willing at the request of certain friends to condescend, in bestowyng a little pains herein: And partly also for the papists cause to do them some good if I could, who albeit they profess the whole history of Christes passion as we do, yet by their doctrine it seemeth, they go no further then the outward history. They make much ado about the cross of Christ, and haue fought these 500. yeares for his cross: 
The passion of Christ crucified, not rightly known in the Church of Rome.  and yet they know not his cross, neither do they see much more in the passion of Christ, then Animalis homo, that is, the sensible man may do. They see him poor, sweeting, bleeding, falsely accused, wrongfully oppressed, wounded, scourged, derided, crwoned with thorn, nailed, crucified, hanging vpon the cross naked, pierced, dead, and butted. All this they see and grant with us, his miracles also they confess which he wrought,& that he rose again the third day,& ascended up &c. And because they grant the same to be the son of God, therfore they magnify& worship all the outward implements that went to his blessed passion, the nails, the cross& timber, the spear, the crown& thorns, his coat and tunicle &c. And herein standeth almost the summa totalis of their Religion. 
The sum of the Popes religion standeth all in outward things.  But this is not enough. To know Christ Iesus crucified, and to know him rightly, it is not sufficient to stay in these outward things: we must go further then the sensible man, we must look inwardly with a spiritual eye into spiritual things. Neither is it perfectly enough for us to know that Christ was crucified, that he rose again, and ascended, &c, for the Turkes and evil spirites know this: but here is need of Gods holy spirit, and revelation, to open further unto us wherefore he dyed, wherefore he rose again,& for whom, that is, for our sins& our justification: to know, not onely the story of his death, but the power of his death and virtue of his resurrection: to know what his crucifiyng here in earth wrought above in heaven, and underneath in hell: 
The right knowledge of Christ crucified.  how by the blood of his cross, the law is satisfied, Gods wrath killed, his favour reconciled, all things pacified both in heaven and in earth, the devill conquered, death vanquished, hell gates destroyed: to know that crucified sacrifice of Christes body to be a perfect deliverance of all his people from the beginning to the end of the world, to be a full satisfaction once and ever for all our sins, an absolute discharge and acquietance for all our debts: briefly to be a free justification, redemption and righteousness before God for ever, to all them that believe in him, without any other means or help annexed thereto. And this is to know aright Christ Iesus crucified. The knowledge whereof seemeth to be wanting now in the Church of Rome, as may sensibly appear by their doctrine and institutes, by their auricular confession and satisfaction for sins, by their daily sacrifice, propitiatory Masses, trentals, and Purgatory, by merites of supererogation, invocation of saints, the Popes pardons,& dispensations: Finally by all the procedyngs of that Church, even from the holy-water stock to the hanging pyx on the high altar. Which all being packed in one farthel, as in Pandoras box together, make but a heap or chaos of fantastical trifles, proceeding onely of the ignorance of Christ Iesus crucified, and thereof take their ground and beginning.  

errors of the Popes church how they come and take their beginning.  wherefore, to remove this disease of ignorance partly from these above rehearsed, whereby they may be reduced into the kings hyeway of their salvation: but especially for you that be mourning in conscience, to comfort you in Christ Iesus crucified, whom the terror of the law to much oppresseth: I was so much the rather persuaded to haue this Sermon published, that Christ Iesus might not onely be preached to the ears of some, but also printed, yea& painted, if I might, to the eyes of many. In which Sermon although I haue not, nor could not fully follow in speech& form every thing so precisely as was spoken: yet so far as remenbrance could serve me, I haue not much digressed from the sentence, order,& principal poyntes in the said Sermon contained: adding withall some things more which I thought before to haue spoken, and either for plenty of matter, or lack of memory were forgotten. Also certain other things then not spoken, I haue here inserted vpon necessary occasion, yet conveniently serving for the purpose, and necessarily for the time, especially in two poyntes: one concerning the daily sacrifice of the mass: the other touching the possibility of the law, with certain other additions incident. whereby this Sermon( I must grant) is grown somewhat more large in printing, then it was in preaching.  
And although the time now I see so miserable, that little or nothing it availeth to take pains either in preaching or printing, when men wholly given over to worldly studies haue little leisure and less lust either to hear Sermons or to red books, be the Argument never so grave and comfortable: 
Afflicted consciences.  yet notwithstanding for somuch as the Lord hath a remnant of some faithful servants, which walk after their Lord and God with a perfect hart, and are not hearers onely, but sekers also of his kingdom: and especially for your cause, that labour& are laden in conscience, where soever, or what soever ye be, in whom the Lord hath wrought an earnest hunger, and hearty seeking for his kingdom, for you most principally I haue penned this Sermon, De Christo crucifixo, and to you specially I dedicate and commend the same, desiring the same Lord Iesus crucified for us, that you in reading hereof may receive such spiritual refreshyng to your souls,& high courage of faith in Christ Iesus, that neither satan may deceive you, nor the law terrify you, nor death confounded you, nor sin oppress you, nor conscience captive you, nor hell gates prevail over you: but that your rightly understanding with all saints, what is the hope of your calling, the riches of your inheritance, the greatness of his power, and abundance of his favour toward you, and what is the breadth, length, and profundity, and what is the superadmirable love of knowledge of Christ Iesus crucified, may superabound in all heavenly courage and consolation, 
Ephes. 1.  and also with a holy pride may triumph in Christ Iesus. In whom as I wish to you all spiritual benediction, and goodness: so I beseech you likewise to pray for me your fellow brother, servant and lover in the same Lord Iesus, who preserve both you, and us also with you in these daungerous dayes, from all wickedness, to his everlasting kingdom. Amen.   

¶ First for the ground and argument of my Sermon, I shall desire you( Christian audience) to give ear unto a few words which I will recite to you out of S. paul written unto the Corinthians. 2. Corinth. 5. The words be these: Pro Christo itaque legatione fungimur. &c.  For Christ therefore, 
Text.  or in Christes name we come to you as messengers, 
2. Cor. 5.  even as God himself desiring you. We pray you for Christes sake, that you will be reconciled unto God. For him which knew no sin God hath made to be sin for us, that we might be made the righteousness of God by him. &c. 2. Corinth. 5. 
IN this parcel of Scripture here is brought unto you( Christian audience) an high message from an high and mighty prince, of an high matter, and of weighty importance. Concerning the which message three things I haue principally to notify unto you, by order of the letter as it lieth▪  

1. 
The first division.  FIrst beginning with him who is the sender of this message.  
2. Secondly, to speak of them, which be the messengers.  
3. Thirdly, to show, what is the message itself here sent unto vs.   
As touching the first, S. paul, 
The sender of the message.  to prepare and stir up the mindes of the Corinthians to more attention, expresseth first the person and author of this message, in whose name he cometh, saying: In the name of Christ we come as Ambassadors &c. In the name( saith he) of Christ. wherein we see the words of Christ our saviour rightly accomplished: wherein he prophesying before of this his Apostle and messenger, speaketh to Ananias in this wise, saying: Vade, quoniam vas est mihi electionis, &c. go to him, for he is an elect vessel to me, to bear my name before the Gentiles and kings, and before the children of Israell. acts. 9. 
acts. ix.   

The Apostles do all things in the name of Christ.  In like maner the other Apostles also when soever they come, either showing whose seruants they be, or to teach any doctrine, or to work miracles, ever they bear the name of Christ before them. With him they begin, and with him they end. Now, if messengers or ambassadors which come from earthly princes and potestates in this world, are commonly esteemed and reputed according to the estate of them which sand them, and especially if the matter bring with it any face of temporal commodity, men are wont right gladly to receive thē. How much more then ought we to be moved with this heavenly and most joyful legation directed unto us, not from any terrene Prince or Lord, but from the King of kings, and Prince of all Princes, especially touching such à benefit here sent and offered unto us by him, of such special& singular effect, that without it no earthly thing in all the world can make us happy, and having it nothing can make us miserable.  
Let me tell you à story, which I remember was done about the beginning of queen Maries reign, an. 1554. There was à certain message sent, not from heaven, but from Rome: not from God, but from the Pope: not by any Apostle, but by à certain Cardinal, who was called Cardinal pool, 
The Popes legacy into England.  Legatus a later, Legatus natus, à Legate from the Popes own white side, sand hither into England. 
carded. pool the Popes Legate.   
This cardinal Legate first coming to dover, was honourably received& brought to greenwich: where he again being more honourably received by lords of high estate, and of the privy counsel( of whom some are yet alive) was conducted from thence to the privy stairs of the queens Court at Westminster, no less person then King Philip himself waiting vpon him and receiving him, and so was brought to the queens great chamber, she then being, or else pretending, not to be well at ease. 
Ste. gardener B. of Wine.  steven gardener the Bishop of Winchester,& Lord chancellor of England, receiving this noble Legate in the King and the queens behalf, to commend and set forth the authority of this Legate, the greatness of his message,& the supreme majesty of the sender, before the public audience of the whole parliament at that time assembled, there ●●enly protested with great solemnity of word 〈◇〉 what à mighty message& of what great importance was then brought into the realm, even the greatest message( said he) that ever came into England: and therfore desired them to give attentive& inclinable ears to such à famous legation, sent from so high authority.  
Well, and what message was this? Forsooth, that the realm of England should be reconciled again unto their father the Pope: that is to say, that the queen with all her nobility and sage counsel, with so many learned Prelates, discrete Lawyers, worthy commons, and that whole body of the realm of England, should captive themselves, and become underlings to an Italian stranger, and friarly Priest sitting in Rome, which never knew England, never was here, never did or shal do England good. 
Ste. Gardiners mighty message sent to England from Rome.  And this forsooth( said gardener) was the greatest embassage, the weightiest legacy that ever came to England: forgetting belike either this message of God sent here by his Apostles unto us: or else because he saw it made not so much for his purpose as did the other, he made the less account thereof.  
Well then,& will we see what à weighty message this was that gardener so exquisitely commendeth? First, the sender is gone, the messenger is gone, the queen is gone, and the message gone, and yet England standeth not à rush the better. Of which message I thus say, answering again to gardener, per inuersionē rhetoricam, that as he saith, it was the greatest, so I say again, it was the lightest legacy, the most ridiculous trifle, and most miserablest message, of al other that ever came, or ever shall come to England, none excepted, for us to be reconciled to an outlandish priest,& to submit our necks under à foreign yoke. What haue we to do more with him, then with the great Calypha of Damascus. If reconciliation ought to follow, where offences haue risen: the Pope hath offended us more then his coffers are able to make us amendes. We never offended him. But let the Pope with his reconciliation and Legates go, as they are already gone( God be thanked) and I beseech God so they may be gone, that they never come here again. England never fared better then when the Pope did most curse it. And yet I hear whispering of certain privy reconcilers, 
The Popes privy reconcilers secretly creeping in corners.  sent of late by the Pope, which secretly creep in corners. But this I leave to thē that haue to do withall. Let us again return to our matter.  
We then having this Legation sent to us, not from the Pope, but even from our Lord& God: not by any cardinal of Rome, but by the elect vessel of Christ, the Apostle S. paul and other Apostles: let us attend with reverence, first to him that sendeth, then to the messengers that be sent unto us, remembering how Raab the harlot received the messengers of Moses and was preserved: 
Iosue. xxuj.  remembering also the words of our saviour: He that heareth you, 
Luke. x.  heareth me: and he that despiseth you, despiseth me. &c.  
Wherefore, considering with ourselves( good Christian audience) the high majesty of this our supreme prince the sender of this message, being not onely our head& king anointed, but which also of love gave his life and blood as this day to be spent for our redemption: let us for our partes, if we be his subiectes, mark what our prince requireth: let the flock hear what the Pastor teacheth: the body what the head speaketh: the spousesse, what the spouse sendeth. And thus much touching the sender of the message.  
Now what these messengers be, 
The messengers.  and who they are: the Apostle proceeding further in the letter, thus infereth: We( saith he) be sent as messengers. &c. speaking not of himself alone, nor of Peter alone, nor of any Apostle one more then an other, but jointly joining thē all in one office& calling together, without difference of degree or singularity of person, he saith: We be sent as messengers or Apostles: For so signifieth the name of Apostolus, 
Apostolus, what it signifieth.  as much to mean as à messenger or à Legate sent. Where is to be noted by the way, that this nominative [ Nos] in the pluratiue number is not here to be expounded after the style of Rome: 
Stylus Romanae Curiae.  For Stylus Romanae Curiae, or rather {αβγδ} Romanae Curiae, the swelling style of the court of Rome, useth commonly when any Mandate, brief, or Sentence is given, thus to say: Nos Willielmus pro tribunali sedentes. &c. Nos Edmundus, Roberto Cluney literato. &c.  
So the Bishop of Rome directing forth his precepts or bulls, never speaketh in other number, but Mandamus, 
The Pope will needs be singular,& yet disdaineth to speak in the singular number.  Statuimus, Ordinamus,& Volumus. And although he be but one singular person that speaketh, and such as will needs be singular alone above all others: yet disdaineth he to speak in the singular number, but always useth the plural, to express belike, his regal sacerdotium. Who because he feeth great kings& Emperours frequent this trope of writing and speaking, least he should seem in any point inferior to them, or not to speak as big as they for their lives, useth therefore the same regal or imperial phrase of speech, 
as loquens grandia.  with his Mandamus,& volumus. &c. when as Christ in the gospel is content to say: Mandatum nouum do vobis: not damus vobis. &c. But if the Pope will not follow the humility of Christ in the gospel, let him beware he follow not the swelling toad in Aesopes Fables: who seing the great ox, and disdaining, that the ox should be bigger then he, swelled himself so big, that at length he swelled himself out of his own skin. But let the Popes courtly style pass, which as it is à thing but puffed up with the wind of pride, so let it vanish away with the wind also.  
This is certain, that S. paul in these words, We come as messengers. &c. meaneth no such matter: to signify either himself alone, or Peter alone, 
No singularity among the Apostles.  or any other of the Apostles singularly: but jointly comprehendeth the whole fellowship of the blessed Apostles together, and declareth, that they all together joined in one commission, are sent in the behalf and name of Christ, as Legates or messengers, and not onely to these Corinthians, to whom here he writeth, but inclusitiuely to all other wheresoever either collected or dispersed in the whole world, according as it was enjoined them by the lords own special commission, saying: go into the whole world, 
Mark. xuj.  and preach this gospel or glad message to every creature. whosoever believeth and is baptized, shall be saved.  
Well, and what shall we then say? Did this message of the Apostles cease with the end of the Apostles? or did the preaching thereof extend no farther, but during the continuance of their time? Yes verily: for he which then set them on work, and sent thē in this message, 
Posuit in nobis sermonem reconciliationis.  putting in their mouth the word of reconcilement, is the same Lord which liveth still, and ceaseth not to sand messengers into his Church from time to time: Some Apostles, some Prophets, some evangelists, some teachers and instructors, 
Ephe. iiij.  some with one gift, some with an other, 
Christ never ceaseth sending messengers to the edifying of his Church.  and all for the edifying of his people, to haue the message of his gospel continued in the world, which still shall be continued, so long as his Church shall endure: for he can not, nor will not totally& finally forsake his Church, which is his kingdom.  

False messengers.  But as it then happened in the Apostles time, there crept in with them certain Pseudolegati, false Apostles,& sinister teachers, which confounding together the lawe with the gospel: Moses with Christ: mans merites with mercy: confidence in works with Gods free grace and promises, laboured to pervert the course of this blessed message sent to us by the mouth of the Apostles: so hath there not lacked since that time in the Church, some Pseudocatholici and false teachers, not sent of God to do his message, but creping in craftily to led à loitering life, some impudent, some negligent, some ignorant and blind, having a zeal of God, 
Rom. x.  but not after knowledge, as S. Paul saith, some preaching themselves, some preaching for benefice and promotions, some teaching before they haue learned, some speaking that they know not, nor having experience whereof they speak, some also plain enemies to the cross of Christ, and subuerters of his heavenly message: of which sort we haue had heretofore to much experience of late yeares when the Pope had the leading of this Church of England.  
But blessed be the God of all consolation,& father of our Lord Iesus, who hath visited us from an high with such mercy and grace, and hath raised up such ministers and messengers of his holy grace and gospel to his Church, which so constantly accord and tune in one string together, to set forth the lively message and truth of Christes gospel unto you. Which you daily do hear. Which as it doth me good to see, so do I most heartily rejoice from the bottom of my hart and soul, and praise God with my hearty thankes therfore. And yet nevertheless, to speak the simplo truth touching the present state of this our ministry, if I should say that nothing therein were à miss, I should in deed blaunch and flatter to much. For who seeth not that many this day enter into the ministry, not as Gods messengers sent vpon any message from him, but winding in themselves by hook or crooke, or by some compound way, 
The ministry not clear from abuses.  parting half stakes as it were between their patrons& them, and having either no arte to find thē, or no mind to labour, make à trade of living of the ministry, more to live at ease, then to labour in Gods message.  
Many other abuses might be here recited, but I am not at this time to complain of any: but onely to preach Christ Iesus crucified unto you. And if there be any thing in them further to be complained of, I leave it either to the ministers themselves, or to their patrons that receive them, or to their Bishops which induct them, to look vpon it. But to our purpose: they that will be the true messengers of God, let them well consider what their office is, whose messengers they are, and do their message faithfully.  
The office of ministers was wont in the time of barbarous Popery, to be counted Orare, 
The office of ministers.  Predicare, Sacrificare, to pray, to preach, and to sacrifice. But they which allotted those offices to the ministry, thought be like to bring in the aaronical, or Leuiticall priesthood again, with their praying for the sins of the people,& offering continual sacrifice for the same. As for prayer which they call [ Orare] 
Orare.  I take that office as common to all Christen men,& not onely appropriate to the ministry, to pray I mean for sins. And as touching [ Sacrificare] 
Sacrificare.  if they mean thereby to sacrifice Christes body for sin: that office onely appertaineth to Christ, and to none other. But we which are entred now into the new Testament, and are past from shadows to the body, from legal significations, to spirit and truth, following the direction of Christes commission in his gospel, 
Praedicare.  do say with S. paul, that the principal office of the ministers of the new Testament is, laborare in verbo& doctrina, 
j. Tim. v.  that is, by word and doctrine to do Gods message, and to preach to the people, sermonem quem posuit in illis, vel quem proposuit illis Deus, the word which God hath put in their mouths, or which he hath left unto them by his Apostles. Although beside this, 
Diuers things incident to the office of ministers.  diuers other duties are incident to the order of ministers, as to minister the Sacramentes, to pray, to offer thanksgiving, to reprove, to comfort, to lay on hands, to excommunicate. &c. yet the principal end which chiefly concerneth the ministers of the new Testament, is, by preaching repentance and the glad message of the gospel, to bring all men to the obedience of Christes faith, for remission of sins.  
And thus much concerning the function of ministers, whose office is( as you haue heard) to be messengers or ambassadors of Christ, in dispensing the mysteries of his word. Now, 
The message sent, what it is.  touching the message that is sent by them unto us, let us consider what followeth by the text. The words be these: even as God desiring you by us, we pray you, for Christes sake, or in Christes behalf, that you will be reconciled unto God. &c.  
Here now cometh in the joyful message and glad tidings of the gospel, which S. paul calleth Sermonem reconciliationis, 
Sermo reconciliationis.  the word of reconcilement. Wherein is to be explained unto you in order and distinctly, first what this reconcilement is, between whom it is, by whom it cometh, with all such things as well going before, as which follow after it. But first, for somuch as the preaching of reconciliation importeth à variance or division between God and us going before: let us something entreat of the same,& put you in remembrance of that miserable thraldom wherewith we were once oppressed, lying under the grievous wrath of God( which in my mind is much needful of all Christen men thoroughly to be considered) and compare the same to the state which we are now called unto. 
variance between God and man, considered.  For else how shal we rejoice at Gods grace, if we feel not before his iudgement? or what thankes can they give for the gift, which never understand what lack they had? what passeth he for heaven, which feeleth no hel? or who careth for the physician, but he that is sick?  
And though I know there be à good sort of godly mourning souls in Sion, which lie groaning under the fear of Gods heavy indignation, 
Preaching of Gods fear necessary in these dayes.  and need rather with boldness to be refreshed, then with more fear to be dejected: yet notwithstanding for somuch as the greater sort commonly haue their cogitations otherwise occupied, some not touched with any sorrow, some not examining their consciences nor feeling their wound, some not tasting any hell, some not caring for any God, to help therfore such senseless souls, and to rouse them à little out of their careless sleep of security, let us enter into some consideration of our damnable and cursed state, 
The miserable state of man without Christ.  wherein all we once did& yet do stand by nature, all such( I say) as are not yet reconciled in Christ. For what can be more grievous and horrible then the creature to be sundered and partend from the grace and good will of his creator& maker? to lack his protection? to sustain his wrath? to be outlawed from our own country of Paradise, where we were first created? to be cut from him, without whom nothing can do us good,& we good for nothing? For if all goodness be in him, what can be without him but that is evil? If life leave us, what remaineth but death? If God forsake us, what receiveth us but the devill, author of all mischief and fountain of all calamity? Of whose miserable dominion over us, we haue felt and tasted to much already.  

Man in his most felicity in this world, is but a miserable thing.  Now take à man in all his abundance of riches, treasures,& pleasures, flourishing in his most felicity, bravery, and prosperity: let him be, if ye will, an other Polycrates of this world, what is he of himself but à carcase, à caitiff, à subject of sathā, à pray to death, rejoicing and laughing in this world, but yet as one that laugheth in his dream,& waketh in sorrow, fraught full of fears& cares of mind, blind in soul, not knowing to day what will happen to morrow, void of all inward rest and peace of conscience, mortal, mutable, miserable, wrapped in wretchedness, prove to all wickedness, whose beginning is in travail, his standing uncertain, his end is corruption: briefly as one living in death,& dead being alive. For how is he alive, that is dead to God? 
Math. vij.  Let the dead( saith our saviour) go bury the dead. &c. speaking of thē which lived, and yet to God were dead. And how can we be else but dead to God, except we be brought and reconciled by Christ to God?  
And yet for all this, such is our dulness that either we feel not what it is to lack the lord, or our wilfulness such, that we care not for that we lack. But how soever it be, that either we will not or can not see, the end of all things declareth what à miserable thing it is the creature to be divided from his creator. 
Man cast away from God.  In whom as every thing hath his being: so not to be in him is to be in dede nothing: whom once we had, afterward lost him, and in losing him, haue lost with him all things. By creation first we had him, by transgression afterward we lost him, and all through the means of our great {αβγδ} Adam: who by his disobedient presumption brought this woeful division between God and vs. 
division between God and man by Adam the first man.  Whereupon hath ensued all this rueful ruin of the whole creature and nature of man, being secluded from Gods favour and protection, and given over to death and to him that hath power of death, that is, to satan, which ever since hath had dominion over vs.  
And thus may you see( good Christian audience) the sorrowful state and condition of mankind, fallen from his original felicity, wherein he was first planted, not into à peck of troubles, but into à hell full of all miseries, into utter desolation, 
original sin.  and destruction, death& damnation, and all through the transgression of one. Out of whose roote first springeth this public infection of our nature which we call original sin, prove to all corruption, destitute of grace and righteousness, and void of all goodness: which original canker hanging in our flesh, draweth us from God and all goodness. whereof S. paul in his letter to the romans, complaineth thus and saith: That he knoweth and feeleth that in him, that is to say, in his flesh there is no goodness dwelling. &c. And again, where he saith: I see an other law in my members rebelling against the lawe of my mind, captiuing me. &c. Rom. 7. 
Rom. vij.  
Rom. vij.  And this original sin is called Peccatum in nobis inhabitants, sin dwelling or lurking in vs. &c. whereby we haue to understand, that beside our outward actions which burst out into open sin, there lurketh also inwardly in the bottom of our nature à privy foams, à breeder of sin, an original infection, or( as we may call it) à privy sparkle of the Serpentes seed, infecting our nature, and drawing us from all heavenly disposition, to all earthly concupiscence.  
Which lurking infection in us, 
The papists extenuate original sin.  although it seem but à small matter to many, and especially to the papists, who use to much to extenuate it, and to make light thereof: yet we must understand that in Gods sight it appeareth à mighty matter, passing all other sins: 
original sin no small matter in Gods sight.  who not onely looketh vpon our outward and manifest transgressions which we daily committe against his lawe, but also considereth the person especially, and the crooked nature inwardly infected within us( out of which issue forth these outward transgressions) and so punisheth the same with no less penalty then the outward sins against the law committed. 
Similitude.  Like as if à mighty hunter chasing the wild wolf, and happening upon the Wolfes den, findeth there the young Wolfelinges which as yet never did no raven: yet because of the same nature lurking in them, he useth them no otherwise then he doth the old: even so let every man repute himself as touching his first birth and outward man, as he originally descendeth of Adam, to be execrable unto God, and not onely his outward evil doings, 
The nature of man audible to God before he begin to sin,  but also his inward nature and very person before he begin to work, to be odious unto him.  
Which being well expended and weighed in our mindes, let us then cast with ourselves in what à miserable perplexity and wretched case we sinful creatures were& yet are, so many as be not yet reconciled again in Christ. For what can be more miserable then man to be under the heavy wrath and displeasure of his God( as I said) the creature to be divided from his creator, the pot or vessel to be displeasaunt or in hatred with the potter? For what are we else, but as earthen pots in the hands of our God, which formed and created us?  

variance a daungerous thing in all states, but between God and man most grievous.  Now if variance and debate breed such dangers and mischiefs amongst the creatures themselves wheresoever it cometh: what is to be thought of that discord which is between the sely creature and the creator himself? In à common wealth we see what à woeful state there is, where the Prince with his nobles, 
discord decayeth all things.  or the nobles with the commons can not agree. What à hell is in that house, where the husband and wife live together in continual jar? or who can abide to live in that city, where the Citizens through civil dissension are dissevered in sides among themselves, one fighting against an other? The consent of music may teach us, what an amiable thing to nature it is to tune in one agreement of concord, and how contrary to nature discord soundeth. 
Life standeth in concord.  In the body both of man and beast, where the elemental qualities and humors do not concord together in due proportion and conveniency, life there can not consist. Briefly, if the wrath of à terrene King in this earth, 
The wrath of God, and the wrath of a king compared.  be death( as the wise King speaketh in the Scripture): what is it then to be under the wrath of the almighty King of all kings, and God of all creatures?  
And under this wrath of our lord and God, all we mortal wretches for sin in us( which God created not, but hateth in us) were woefully wrapped( and as the Scripture speaketh) Eramus natura filii irae: We were by nature the children of wrath. &c. enemies to God, divided and sundered from him, and so continued à long time, ever since this sinful nature first took place in vs. For sin by nature gendereth wrath, 
sin the roote of all misery belonging to man.  and provoketh iudgement: Iudgement by law ministereth death and damnation: with death entred the devil, and with him heaps of infinite miseries and calamities. And in this pickle lieth man by nature, that is, all we that be Adams children. Let no man flatter himself, or think better of himself; that is, of his own original nature, then is here declared. Neither is here declared any other thing, then the Scripture itself concludeth, which concludeth us altogether to be under sin. 
All things concluded under sin.  All our mouths are stopped, and we destitute of the glory of God, standing all at his mercy and grace. 
Rom. 3.  We haue all gone astray( saith the Prophet Esay) every man in his own wicked way. Esay. 53. 
Esay. 53.  
Luke. 17.  And are all unprofitable servants( saith Christ) yea, when we haue done the best we can. And if our best doings be unprofitable in the sight of God to salvation, where then shall our evil deeds become?  
These premises thus considered and concluded by the Scriptures, as you haue heard: what shall we say( good Christian audience and beloved brethren?) Shall we now despair, or is there no remedy, no hope nor help to be had? no truly in ourselves, in ourselves( I say) none, none at all. For the just iudgement of God must needs haue his course. Gods sentence once pronounced must needs procede. And as none of us all was ever born( Christ onely excepted) or is now living, that carrieth not the wound of original sin about him: so is there none of us all that possibly in himself can avoyde the sentence of Gods terrible iustice: 
Man by nature under malediction.  but death and condemnation will needs procede against us, under which sentence and malediction we all, every mothers son, as touching ourselves, should haue perpetually continued, had not à certain dear good friend of ours, our singular good Lord and onely patron, à mighty captain stepped in between, who to keep off the blow from us, bare the stroke of Gods heavy wrath on his back, and so delivered us from death, being for us slain himself, and thereby slew all enmity between God and us, 
How benediction and grace cometh in.  pacifying by the blood of his cross, all things both in heaven and earth, and so hath purchased this blessed and happy reconciliation between his heavenly father and us earthly creatures. 
Ephe. 2. Colloss. 1.   

The message of grace beginneth.  And as he hath purchased it: so hath he sent tidings of the same here by his Apostle S. paul, and by all his other Apostles, all about, throughout the whole world, to every creature. Whereof Esay thus speaketh, marueiling and rejoicing at the coming of these messengers: 
Esay. 52.  How faire( saith he) be the feet vpon the mountaines, of him that bringeth tidings, and preacheth peace, bringeth tidings of good things,& preacheth salvation, saying to Sion: Thy God shall reign. &c. Esay. 52. Which prophesy you see here verified by the preaching of these Apostles: and not onely by them, but by other also, whom Christ our saviour ceaseth not continually from time to time to stir up in his Church to be his messengers and Legates apostolical: 
Gods message to Londoners.  who now coming to you also Londoners, as S. paul did to the Corinthians, with the same words do speak also to you saying: We pray you for Christes sake, that ye will be reconciled unto God. &c.  
Whereby all mourning souls, where soever you are, or what soever you be, that labour and be burdened, may note for your comfort, how not onely the lord offereth himself ready to be reconciled, to you if you be willing: 
God offereth himself to be reconciled to vs.  but also lovingly and most gently sendeth forth his servants to entreat you to be reconciled unto him. As who would say: In God there is no let, but you may boldly come and be reconciled, whosoever desireth to be at peace with him: onely let there be no stay in you. Be you willing to be reconciled, and you shall speed: come and you shall be received, hold out your hand to take what he will give, and you shall haue. What more can you desire? And yet moreover to encourage you to come to him, not onely he offereth himself ready at your suits to be entreated, but also sendeth abroad his messengers to entreat you, to come and be reconciled to him.  
And further, lest ye should think those messengers to come in their own name, and so regard them the less, mark what S. paul addeth moreover, 
The Apostle adiureth us in Christes name to be reconciled.  how he not onely prayeth them, but also in à maner adjuring thē. We pray you( saith he) pro Christo, for Christes sake, as though he would say: as you love Christ, and will do any thing for his cause which hath so dearly bought you, we pray you, not for ourselves, but in the name of him, that you will be reconciled unto God.  
And yet neither is this also enough, which notwithstanding is so much as may make us all to marvell at his mercies. But mark moreover the speech of the holy Ghost, and consider the exceeding tenderness of the unspeakable benignity of our God. We were the offenders, and he the party that was offended: we his creatures, and he our maker: we the first breakers from him, and yet all this notwithstanding, such is the passing and more then fatherly richness of his grace, that he not onely offereth and sendeth unto us, 
God offereth, sendeth, inviteth, yea prayeth us himself to be agreed with him.  yea adiureth us in his own sons name: but also, which is more then all that can be most, even the same God prayeth us, even himself, even us I say, such misers and damnable wretches, that we will come and be agreed with him: for so the tenor of our text in plain words purporteth, where he saith: even as God himself praying you by us, we pray you for Christes sake, that you will be reconciled unto God. &c. Here is offending, and yet here is praying and praying again. O gentleness, O kindness. Man first began the division: and God beginneth first the reconciliation. God prayeth, Christ prayeth, and the Apostle prayeth. Man offendeth and hath forfeited his soul to the devill, and yet is prayed. He that should pray to be forgiven, is prayed to be content to be forgiven. What should we here say or think( well-beloved Corinthians here of London) but cry out with the words of nazianzen: {αβγδ}: 
Nazianzen: {αβγδ}.  that is: O the readiness of Gods gracious love: O the easiness of his favourable reconcilement. &c.  
Although it be not in my utterance, 
Gods gracious tenderness to us, considered.  nor in no mortal tongue to express the fullness of these deep& profound mysteries of spiritual things: yet by that as I could declare, somewhat you heard, and more may conceive with yourselves, first of the horrible wrath of God, and his district severity against sin, with all such penalties, plagues, and punishments, due for the same, declared unto you. After that you haue heard again of the singular and superabundant greatness of his fatherly tenderness toward us, who so willingly, so kindly, not onely offereth his reconciliation, but also inviteth us, yea prayeth us to be reconciled to him.  
Now, what this reconciliation is, and what great things come thereof, it followeth likewise to be considered. Which albeit can not so amply be described to you as it is in itself, yet by similitudes and examples partly it may be conceived. For as we see in à worldly government, 
Similitude.  when any subject is under the indignation and displeasure of his prince, his state is miserable, his mind unquiet, fraught full of fear, and dread, his hart out of comfort, in his life no safety, but he living like à dead man: briefly no calamity lacketh, where the wrath of à Prince hangeth. But if the trespass be pardonned, and displeasure removed, then fear departeth, hope reviveth, comfort cometh, and life beginneth to look up. even so, or rather much more then so, it is between God and man. For so long as we were under wrath, there was nothing in man but death, dread, damnation, hell, malediction, the tyranny of satan, unquietness: in sum, all the miseries of hell were heaped vpon the poor soul of man. But after it pleased the goodness of our God to turn from us his wrath, 
Gods reconciliation cause of all mans felicity.  and to receive us again to favour: now all is turned, our fear to hope: death to life: damnation to salvation: hell to heaven: malediction to bless: the power of satan dissolved: care to comfort: and in sum, all the felicities, so many as Paradise can hold, do now belong to man.  
But what should I set forth the high amplitude of this heavenly reconciliation of our Lord by earthly similitudes, which by no comparison of man can be expressed? For in mans agreement, though the prince be reconciled never so well with the subject, yet it may happen that the agreement may break off again shortly after. again, the reconcilement that is between man and man, is commonly but for that one trespass which bread the variance: which being forgiven, agreement cometh. So is it not between God and vs. Neither is his reconciliation so variable or inconstant as altereth by dayes or times: 
Reconciliation of God, what it is.  but is the receiving of mankind into the eternal favour and mercy of God, even the same favour which Esay the Prophet, chapped. 54. speaketh of in these words, saying: 
Esay. 54.  For a little moment of time I haue left thee, but in great mercies I will gather thee. In a moment of my indignation, I haue hide my face a while from thee: but in my everlasting mercy, I haue pitied thee, saith the redeemer thy Lord. &c.  
This reconciliation now to be defined, 
Reconciliation defined.  is the receiving again of man into the perpetual favour of God, purchased by Christ to all them, that by faith and repentance come unto him. Which eternal favour of God, as we shewed before to be freely offered unto us: so now remaineth further to be explained, what favour this is, how it is perpetual, by what cause it cometh, and to whom it belongeth. Touching the first, 
The favour of God, what it is, and how it is perpetual.  to declare what favour this is whereunto we are received, here is to be understand by the meaning of S. paul, this favour to bee that which is contrary to the wrath and malediction which went before for sin. For as that malediction did threaten unto us eternal rejection, under which we were and should perpetually haue continued had it not been stopped: so is this reconcilement à receiving again into eternal acceptation, which perpetually doth and shall continue for Christes sake, to all faithful believers in him. And this favour I call perpetual in respect of time: for that God promiseth never to remember, nor to impute our sins any more for Christes sake. jeremy. 31. 
Ierem. 31.  And hereof springeth the fountain of perpetual remission, promised in the xiij. chapter of the Prophet Zachary: 
Zach. 13.  where he saith: In that day shall be open to the house of david, and to the dwellers of jerusalem, a fountain to the cleansing away of sin, & menstrui. &c.  
Where note how the Prophet saith: In that day. &c. assigning not diuers and sundry dayes when Christes body should be offered for sin: but signifying that one day should come, when that lamb and sacrifice which was slain from the beginning of the world in Gods determination, and afterward was offered actually once and no more, should suffice to purge the sins and filthiness of all the dwellers in jerusalem, that is, of all such as retain to him by faith. 
Christes body once offered for sin, and no more.  And thus haue you the cause of remission of sins to be onely the sacrifice of Christes body offered up to God, not every day, but in one appointed day, which we call good friday: for the which sacrifice sake God hath assured his promise to all& singular persons that shall come or seek to his son by faith, to give them free forgiveness, and never to remember, nor impute their sins to them any more.  
And herein standeth the difference between the Popes doctrine and ours. For he holdeth that the sacrifice of Christes body not one day, but every day is to be offered for sin. Contrary, 
Difference between the Popes doctrine and the Scripture.  we with the Scriptures affirm, remission of sins to be the effect onely of one cause, that is, of Christes blood our saviour, sacrificed once on good friday vpon the cross( and never else) to take away all malediction of sin for ever, as well for them that were before his passion, as them that should follow after. And that is it that the Scripture saith: 
The lamb slain from the beginning, what it meaneth.  The lamb to be slain from the beginning of the world( and so is he slain to the latter end): meaning thereby the virtue and power of that sacrifice to extend universally to all times, to all men, and to all kind of sins, from the beginning to the end of the world for ever: So that on Christes part, 
The cause of remission of sins on Christes part.  the cause onely which worketh reconciliation and remission of sins, is his onely death and bloodshedding once sacrificed actually( and never else) vpon good friday. 
The cause of remission of sins on mans part.  On our partes the cause onely that worketh this reconciliation and remission, and is of us required, is not to offer up this body again for à daily sacrifice to God: but onely to believe faithfully& obediently vpon him that was sacrificed for us,& so by faith to apply the merites of his passion to vs. And to this faith God hath promised perpetual remission of our sins, according to the manifest testimony of the Scripture, where it is in the acts of the Apostles thus expressed: 
Act. 10.  That to him all the Prophets bear witness, all men to receive remission of sins by him, whosoever believe in his name. &c. again, act. 16. believe in the Lord Iesus and thou shalt be saved, 
Act. 16.  and thy whole house. &c. Peter& Paul say not: Offer Christes body for à daily sacrifice to God: but, onely believe in him& thou shalt be saved. And thus much hitherto concerning reconciliation, what it is, how it is perpetual, what is the onely cause thereof, and to whom it belongeth: whereof more shall be said( Christ willing) in further process hereof.  

Gods reconciliation includeth not onely remission of our sins, but also acceptation of the person of man.  Now as touching this reconciliation and favour of God aforesaid, as it reacheth to the free remission of all men and to all times, as well before as after: so moreover this is to be added, and worthy to be noted, that not onely it reacheth to our sins, but extendeth to the acceptation of the nature and person also of man: so that through this reconcilement, not onely our sins are done away: but also the person of man, which before was execrable unto God, is now accepted, which before was odious, is now beloved, which before was unpure and unclean, is now purified, regenerated, and changed as into an other person, and as ye would say, made à new man in the sight of God: not because the new life of à man maketh the man new in Gods sight: but because the man being first made new, and regenerated by reconciliation, bringeth forth afterward à new life.  
And here cometh in that which we call regeneration, 
Regeneration.  or new birth, not in being altered into any new bodily substance from that we were: but in being turned by reconciliation into à new state of favour& grace, as who before were dead to God, damnable creatures,& children of wrath: but now are accepted, purged, and justified from the malediction as well of original sin as actual: 
●an restored to the same favour of God, which Adam had before his fall in paradise.  which before times were separated from God, but now restored again to grace& favour, even the same favour of God, wherein Adam stood before his fall in Paradise, and more to.  
Of this regeneration we red in many places of the Scripture, which Scripture giveth us to understand this our new regenerate birth to be referred not so much to the outward acts of life, as chiefly to the person& nature of man, altered and changed into à new state of grace& favour with God by spiritual reconciliation, yea before he begin to work any good action. Whereupon afterward follow the fruits of new life, which we call good works,& are called good, not so much for the worthiness of the action done, as for the worthiness of the person the doer thereof, which is à faithful Christian reconciled in Christ to God. And therof take good works their goodness, 
Good works why they are called good.  being not onely accepted for good, but also imputed in Scripture sometimes to merit: as where Christ our saviour saith: I was hungry and ye fed me, I was in prison, and ye visited me: Come therefore and possess the kingdom. &c. Math. 25. 
Math. 25.  Not that the value of the work deserveth that imputation, but that the work is so imputed for the faith of the person: for else let an infidel do the same, 
To the pure all thing is pure: But to the infidel all is sin that he doth.  or more to, and all is sin that he doth. But let the Christian do, be the thing never so simplo, if it be good it is accepted, and if it be otherwise, yet is it remitted, so that in a brief sum, the order of all this standeth thus. 
Christ. faith. Reconciliation, or justification.  First cometh Christ crucified and offered for us: with him cometh faith apprehending him: with faith ensueth reconciliation or justification, through the promise: whereby man being reconciled unto God( which before was rejected) is made now à new creature, because he is set now in à new stock: and this is called regeneration. 
Regeneration.  After regeneration of the person( which is accepted for his faith) followeth thē the fruits of new obedience, 
New obedience.  which be accepted for the faithful person: 
Acceptation of good works.  but because our new obedience is always and in all men imperfect, and falleth many times into disobedience through frailty of flesh, for à remedy thereof followeth remission of sins. 
Remission of sins.  And thus haue you the golden chain of our salvation: First beginning with Christ: 
The golden chain of salvation.  then cometh faith: faith bringeth reconciliation, or justification: with it cometh regeneration: after which ensueth new obedience, or mortification, with acception of good works: Last of all cometh remission of sins and maketh all sure.  
Touching which remission of sins, 
Remission of sins.  here is further to be noted: First that this remission is not onely of such sins as go before baptism or regeneration, but also of all such which à man repenteth him of with faith, from the beginning till the end of his life. Secondly is to be understand, that this remission is not onely for all actual sins which man committeth, but also for original sin which nature bringeth. Thirdly, neither must we think this remission of the new Testament to be like to the remission of sins practised in the old law, which stood by sacrifices. wherein this difference there is: First that remission which was by sacrifices, served not for all sins, nor for such as were to come, but onely for such sins as were before the sacrifice: so that whensoever any new sin followed, new sacrifices were required. 
Difference between remission of sins in the new Testament and in the old.  Secondly, that remission stood onely for actual sin, and not for original. Thirdly, in that legal or temporal remission is moreover to be noted, that sacrifice for sin was then but à thing typical, so that albeit the crime for which the sacrifice was offered was done away, yet the person notwithstanding remained still under death and the penalty of original sin pronounced against Adam and all his posterity. Briefly in one word to conclude, between this remission of the new Testament and that of the old, so much difference there is, as is between temporal things and eternal. Of which difference let us hear what the Prophet jereme teacheth us, saying: Behold the dayes shall come, saith the Lord,& I shall make a new covenant with the house of Israell, and the house of Iuda, not after the covenant which I made with their fathers when I brought them out of Egypt with strong hand, and they transgressed my covenant, but this shall be the covenant that I will make with the house of Israell After those dayes, saith the lord, I will give my law within them, and in their hart I will writ it, and I will be their God, and they my people &c. For I will haue mercy of their iniquities, and their sins I will never more remember. &c. jeremy. 31. 
Iere. 31.   
By these words of the Prophet, if they be well marked, we haue to learn à manifest difference between the old covenant, and the new: and what the grace is of the new Testament, especially concerning remission of sins: which sins he saith shall never more be remembered, meaning that the day should come when God will set such à sacrifice for sin, which shall give à perpetual remedy for ever: so the although sin shall need daily to be helped, yet no more sacrifices should need to be offered, but that one should serve and suffice for ever. whereby we see remission of sins to stand otherwise now then it did then. For in the old law although sins were purged after à sort, by sacrifices and blood of beasts: yet that remission lasted not for ever, but for certain times, so that new sins ever required new sacrifices.  
wherein apperaeth the pernicious abuse of the daily sacrifice of the Popes mass, 
The sacrifice of the popish mass consumed.  most false and contrary to all Scripture, utterly subverting the truth of Gods covenant and Testament. For if sin should need daily purgation by daily sacrificing, as it did before, what difference then make we between the new Testament and the old, between the Christians and the Iewes? Or if Christes body once sacrificed for sin can not serve except it bee daily sacrificed for purgation therof, where is then this everlasting reconciliation taught by the Apostles? or where is this never remembring of our sins any more, promised by the Prophets? how is that wound cured for ever, which every day needeth à new plaster? Briefly, 
Heb. 10.  how hath he made thē perfect with one oblation for ever which be sanctified, if Christ once offered suffice not, but every day must be offered à fresh? what perfection is in that which every day is new to begin? If sin( malediction of sin I mean) be not once taken away for ever, how thē hath Christ made us perfect for ever? Heb. 10. 
Heb. 10.  or how hath he found out eternal redemption by once offering himself for us? Heb. 9. For what is eternal redemption else, but eternal remission of sins? Now, where remission of sins is, and the same remission eternal, what needeth any more hostes or oblations for sin? as the Apostle plainly testifieth, saying: ubi peccatorum est remissio, iam non est amplius oblatio pro peccato. i. Where remission of sins is, there is no more oblation for sin. &c.  
Let us reason now then with these sacrificing Priestes of the Popes law, after their own distinctions. A continual or daily sacrifice, say they, must ever remain in the Church. For what purpose, I ask? For remission of sins, say they. So had the Iewes in the old law continual and daily sacrifices for remission of sin remaining amongst them also. What difference is now between the new Testament& the old, if the danger of sin remain in both testaments alike, to be done away by continual reiteration of sacrifices? Or if there must needs be à difference, 
The cause of doing away sin discussed.  let them show what difference it is, or wherein it consisteth else but onely in the cause of remission: which in the new Testament standeth one for ever, in the old Testament it is daily repeated by renewing of sacrifices. Of the which cause the Apostle to the hebrews, speaking of Christ Iesus crucified, and consummated, specifieth moreover,& saith: factus omnibus obtemperantibus sibi, 
Heb. 5.  causa aeternae salutis. &c. i. Was made to all which obey him, the cause of eternal salvation. &c. Heb. 5. By the which words we are taught the cause of remission of sins to be the onely body of Christ offered for us,& the same body to be once offered and never more, as in the same Epistle followeth in these words declared: Nunc autem semel in instant consummatione. &c. i. Now hath he once appeared in this latter consummation of the world, to the destruction of sin by his own oblation. &c. Heb. 9. 
Heb. 9.  whereby we haue to note, that as the once appearing of Christ is the onely cause of destruction of sin, and remission not to be sought at any other cause but that alone: so is their doctrine vain which require any more appearinges of Christ to remit sin, then onely the same. And thus appeareth the true difference between remission in the old law, and in the new: whereof the one which stood by renewing of sacrifices was temporal, the other is perfect and perpetual, perfect I mean as touching the cause of putting away sin, which once done standeth for ever.  
But here come they with à blind distinction of[ bloody and unbloody] and say, that in the Iewes law they offered the blood of Goates and calves, 
Distinction of the papists.  and of other diuers sorts of beasts: but in the new lawe they offer continually one sacrifice and no more, which is the body of Christ, and that after an unbloody sort. Whereunto I answer: first if they haue the body of Christ, let them offer it. But they which do well consider the Scriptures, do see& know that Christes body is not here to be offered: 
How the papists do sacrifice Christes body every day with blood.  unless they mean the members of his mystical body here in earth, which they sacrifice every day with such store of blood, as is pitiful to see: but else the true body of Christ in deed the Scripture placeth to be in heaven, and not in earth. Once it was in the hands of sinners and was offered of them, but now he is out of their hands, and past all mens reach to be offered any more. Wherefore, where they say, they offer the body of Christ, that is but à phantasy. For as the presence of the body here ceaseth, so ceaseth the offering therof also.  
Now, although his bodily presence were here: yet is he not to be offered to appease Gods wrath for sin any more. For first, none can offer the body of Christ for sin to his father, but himself: because in the new Testament to offer for sin, requireth à Priest which is immaculate, impolluted, and segregated from sinners, as we red. Heb. 7. 
Heb. 7.  Talis enim decebat vt nobis esset pontifex, sanctus, innocens. &c i. For so it behoved, that our Bishop for us should be holy, innocent. &c. And again: Sermo autem iurisiurandi, qui post legem esset. &c. that is: But the word of the oath which followeth after the old law, appointed his son to be our perfect Priest for ever. &c. Heb. 7. Secondly, by the types of the old lawe Christ can not be offered for sin but it must be without the tentes by the law, or else his sacrifice can not answer to the law. Thirdly, when soever Christ is offered for the pacifying of Gods wrath for sin, it must be upon the cross. For so we red. Coloss. 1. 
Coloss. 1.  Pacifying all things by the blood of his cross, all things both in heaven& in earth. &c. Fourthly, it must be also with blood, for by the Scripture, Without effusion of blood there is no remission. &c. Heb. 9. Fiftly, where they say, they offer no more sacrifices but one, which is the body of Christ: that is not enough, 
One oblation and one time of offering for sin in the new Testament.  forasmuch as the Scripture requireth not onely the host to be one, but the time also to be one. For probation whereof we haue the plain words of Scripture. Heb. 7. where the Apostle speaketh of offering for the sins of the people: For that( saith he) he hath done once, offering himself. &c. Heb. 7. 
Heb. 7.  Also chapped. 9. where the same Apostle comparing Christ entering with his sacrifice with the high Priest in the old lawe, entering into the secret tabernacle once à year, at last concludeth and saith: Sic& Christus semel oblatus est ad multorum tollenda peccata. &c. i. So also Christ( saith he) was once offered for the doing away the sins of many &c. again, in the same chapter, excluding all offerings of Christ saving one, he saith: Not that he should offer himself at times as the high Priest did: but once for the doing away of sin he appeared by his own oblation. &c. Heb. 9. 
Heb. 9.  sixthly, where they pretend to offer the body of Christ daily: I ask, to whom? They will say to the father. wherefore? To pacify his iudgement for sin. whereunto I answer with the gospel: that needeth not, forsomuch as the gospel witnesseth, that the father now iudgeth no man any more, but hath given all iudgement to his crucified Christ. joh. 5. 
John. 5.  Item, hath given to him power of all flesh. joh. 17. 
John. 17.  Item, hath given to him all power both in heaven and earth. Math. 28. 
Math. 28.  Item, Christ now draweth all things to himself. joh. 12. 
John. 12.  Item, he hath appointed him judge both of the quick and of the dead. Act. 10. 
Act. 10.  Now if they say, they offer Christes body to Christ himself for remission of sin, that is absurd and vain.  
And thus much I thought necessary, having here to entreat of reconciliation, to speak against the sacrifice of the mass, forsomuch as these two can not consist together, but one must needs destroy the other. For if the reconciliation of Gods favour purchased by Christ once for us be perfect& perpetual, then this daily sacrifycing for sin, is superfluous. 
Reconciliation, and the daily sacrifice of the mass, can not stand together.  And if the same must needs be continued in the Church as à necessary remedy for appeasing Gods wrath, and for expiation of sin from time to time, then must the sacrifice of Christes priesthood be unperfect, being of no more power and virtue to reconcile us unto God, then the yearly and daily sacrifices of the Iewes, which ever required new sacrifices to be done for sin. And where is then the killing of Gods wrath by the blood of Christ, spoken of? Colos. 1. Where is the pacifying of all things both in heaven and earth? Where is the difference between the old covenant and the new? or where is the never remembering of our sins any more? Where be then the goodly feet vpon the mountaines of them that bring us message of peace, of good tidings, and of salvation? Esay. 52. 
Esay. 52.  Where is the day, or what day of Christ was it which Abraham saw and reioyced? or where is the one oblation,& that once offered, which bringeth eternal redemption? Heb. 9.10. Where is then captivity lead away captive? Ephe. 4. 
Ephe 4.  Where is the breaking of the Serpentes head? 
Gene. 3.  the overthrow of death? 
Esay. 35.  the victory of hell? the hanging up of the handwriting? Where is the vele broken which separated us from God? the everlasting mirth vpon the heads of them that be in Sion? or the confident dwelling of them in jerusalem, promised in Iere. 23. 
Iere. 23.  Ezech. 34. 
Ezech. 34.  Zach. 14? 
Zach. 14.  or where is the eternal righteousness brought in by the Prophet Daniel, chapped. 9. if this reconciliation be not eternal? 
Dani. 9.   
Briefly, to bring in any other sacrifices for sin, but onely the oblation of Christes blood, and that once offered, taketh away the glad message and power of the gospel, 
Daily sacrifice in the new Testament for sin, dissolveth the harmony of the whole Scripture.  casteth mens mindes into à doubtful wavering of their salvation, and finally dissolveth the whole harmony of the Scriptures both prophetical& apostolical. For if the prophetical lamb in the old lawe once slain on the 14. day of the first month, and his blood sprinkled, 
Exod. 12.  loosed the whole congregation out of the thraldom of egypt, so that they were never brought into the same again: so the blood of Christes cross( to speak with the words of S. paul) once offered likewise on the 14. day of the said first month, dischargeth his whole universal Church out of the bands of hell and of the devill, and that perpetually, never to be reduced thether again. And yet notwithstanding, as the Israelites being brought out of egypt, when they sinned against God, were punished in the desert, and yet the promise of the plentiful land nevertheless still went forward: even so the elect members of Christes Church after their deliverance, when they sin against God by fragility of weak flesh, their sins be punished with temporal scourges in this world, but yet the truth of Gods everlasting favour standeth for ever to all them that repent by faith.  
As touching therefore the daily sacrificing of Christes body, as I proved before, so I repeat again& in one word conclude, that no sacrifice of Christes body can serve for sin, but where Christ himself is the Priest. 
The scripture admitteth no sacrifice for sin, but where Christ is the offerer, where blood is, and where the host is consumed without the tentes.  Neither doth the Scripture admit any sacrifice propitiatory for sin, but were blood is, and where the suffering goeth withall, and where the host is consumed without the tentes by the fire of Gods iudgement.  
These things thus discoursed and proved by the Scriptures, to procede now in our text, seing almighty God so gently offereth unto us,( as ye haue heard good audience) let us take that he giveth: seing he calleth so graciously, let us come to him: yea seing he prayeth so entirely, let us grant his request: and seing so fatherly he spreadeth to us the arms of his reconciliation, let us with the lost son return home again to our father: briefly seing on his part there is nothing lacking that we can desire, let us now for our partes do that he desireth of vs. What is that? Vt reconciliemini Deo, that ye will for your partes be reconciled unto God. &c. How should we be reconciled unto God? Come to Christ, submit yourselves, and believe in him with a true faith, and thus you are reconciled to the father. For so we red: If any man serve me, him will my father honour. joh. 12. 
John. 12.  And if ye haue not found this son, 
repentance seeketh Christ. faith findeth. Obedience holdeth.  seek for him by repentance. seek( saith he) and ye shall find. repentance seeketh, faith findeth,& if ye haue found him, hold him. And how should ye hold him? Obey him, so ye shall hold him, for faith requireth obedience. Of this obedience we red, Heb. 5. 
Heb. 5.  He is made to all men that obey him, cause of eternal salvation. &c. By him God is reconciled to us, though we offended. Now being reconciled, let us obey& offend no more, lest his wrath again be kindled against vs.  

A question.  What shall we say then? May we loose again this reconciliation? And how then standeth this favour of God perpetual which I spake of before, 
Whether mans reconciliation with God may be lost or not.  if it may be lost? Truth is, the favour of God is perpetual to them, whom he receiveth to reconciliation: and yet albeit this favour be perpetual, we must not think therefore, that God ceaseth now to be angry with sin,& that we may live now as we list. For these things, saith S. paul, cometh the anger of God vpon the children of disobedience. &c. Ephes. 5. 
Ephe. 5.  And yet neither again must we make such a fickle and unstable thing of this reconciliation of God, as though who soever sinneth, by and by were canceled out of the book of Gods reconcilement. For how should then the elect be saved, which fall some times as the reprobate do, and yet are not forsaken? Whom the Lord loveth( saith the Scripture) he loveth to the end: and whom he receiveth likewise he receiveth to the end. Or where were then remission of sins perpetually promised to the reconciled, if frailty of sinning do break the league of reconciliation? sin( saith S. paul) shal not prevail over you. Rom. 6. 
Rom. 6.  Also S. John saith: And if you do sin, yet ye haue an advocate with the father, and he is the propitiation for all our sins. &c. 1. John. 2. 
1. John. 2.   
Here therefore we must make à distinction of sinners. 
answer by a distinction.  Of whom some be repentant and vprysing sinners, some be unrepentant. 
Difference between the penitent and vnpenitent.  The repentant sinner I call him, who when he slideth, doth it with à repugnance of will going before,& with à repentance of hart following after. The vnpenitent sinner, as he maketh no resistance before sin, so is he touched with no remorse after following, but taketh a delight in that whereof he should lament. The penitent sinner saith, I haue sinned, but by Gods grace I will amend, and commit no more: the other saith, I haue sinned, I do sin, and I will sin, who soever saith nay. The voice of the one is: That good that I would do, 
Rom. 7.  that I do not: the voice of the other is: the evil that I would do, that do I perform. In the flesh of the one sin dwelleth, which S. Paul calleth peccatum inhabitants: but in the hart of the other sin reigneth, and beareth the whole rule.  
The difference of these two sinners considered, I answer now to the doubt, making this distinction also of reconciliation, that as there be ij. sorts of justification: one before God, an other before man: so be there two sorts of reconciliation: the one is effectual with God, which S. Paul calleth secundum propositum: the other is apparent onely before man. Now then as touching the repentant sinner, I say, that sin in him absolutely breaketh not reconciliation between God and man. For else where were remission of sins left to the Church for a remedy to keep this atonement perpetual, if sin did break reconciliation? He that by vehemence of tentation and infirmity of flesh is fallen, or rather cast down willing to do better, but not able to do what he would, the infirmity of this Christen penitent obtaineth remission, breaketh not reconciliation, neither loseth grace, but rather doth illustrate grace, as Christ himself resolving this question, answereth to S. Paul: My grace, saith he, is enough for thee, for in thy infirmity my power is more declared. &c. 2. Cor. 12. 
2. Cor. 12.  And again, the Apostle saith: Where sin aboundeth, 
Rom. 5.  there superaboundeth grace. Rom. 5. meaning that sin, which is joined with repentance. But contrariwise, they which presumptuously and ostinatly without remorse or regard of him whom they offend, take à pleasure and make à custom of sin, and haue not( to use S. Paules words) sin dwelling in them, but they rather dwell in sin, and not onely do not resist the temptations of satan, but rather are tempters& Sathans to other to follow their sinful appetite: to such wilful men, whom I account no men, but rather monsters of men, I say not that they in thus doing do lose the reconcilement of God, which they had: but that they never had this effectual reconcilement with God, to lose, nor never shall, unless they through earnest repentance, seek to the son of God by faith for remission of their sins, and be truly reconciled unto God by faithful obedience.  
By this ye see that such as be sinners, 
sin absolutely doth not break reconciliation.  not wilful but penitent sinners, though by infirmity they sin, yet do they not lose the gift of reconciliation. And why? For although they fall, yet they fall not under the law, but under grace, that is to say, 
Rom. 6.  though the office of the law is naturally to work wrath: yet forsomuch as the person of the sinner is not under the lawe, therefore is he not under wrath, but in stead of wrath standeth reconciliation, in stead of the law reigneth grace.  
Seing therefore such a love day( loving brethren) is made between God and you through the mediation of Christes cross, 
Reconciliemini Deo.  be ye now reconciled unto God, as he is to you. And as ye see his fatherly kindness in offering his reconciliation, you being in all the blame: 
Vt diligatis invicem.  do you likewise express the like gentleness in reconciling yourselves for his sake, neighbour to neighbour, one toward an other. Let all bitterness& wrath be far from you, and let not the sun go down vpon your anger. When ye were offenders to God, 
Reconciliation between man and man necessary.  what he hath done& doth, ye se. So if your neighbours, equals, or inferours haue offended you, or you thē: stand not so much in your reputation to disdain to abase yourselves, but either come, or sand forth your messengers of peace, not onely to bid him good morrow or good even, but thus say: Neighbour, I haue offended you& you me. Come therefore, let us be reconciled, and live in love and charity like brethren in Christ, as Christ hath reconciled us both unto his father.  
And thus as ye see God hath given his own son to death to reconcile you unto him: let it not be grievous to you, to give and forgive small matters to your neighbour, to nourish amity and agreement between him and you, without which agreement I see not how mans life can consist First for so much as in this fragility of mans nature, it can not be avoyded but where society is, offences will either be given or taken: some cause of grudge and variance will rise between man and man, man and wife, friend and friend, yea brother and brother, that shall set them à sunder.  

Sowers of dissension the devils messengers.  Then besides this, cometh in such à multitude of makbates, of flatterers, whisperers, claw backs, backbiters, talecariers, sycophants, and sclaundring judges, sent out as Sathans messengers, to carry and recary misreportes and false lies, to sow the seed of dissension betwixt one and an other, so that take away reconciliation, and it shall not be for any to live together one with an other in this world.  


Three sorts of men to blame in a common wealth. Light hearing of tales.  
Light credite to false tales. Light believing the first talk, not hearing the second.   Some there be which use to give light ear to such whisperers& flatterers, and these are much to blame. Others there be as light of credit, that whatsoever they hear told that they believe, and so believe the first tale, that they will not believe the second, and these one eared men be worse thē the first, worthy to haue but one ear on their head, which will not hear with both. But the third sort is worst of all, who being inflamed by sinister reports, after they haue once conceived an inward grudge against their friend or neighbour, are so stiff, so wayward,& so crabbed, that hardly or never they will be reconciled after. Such stoical stomachs& vnsociable natures, which neither live here like Angels, nor yet remember themselves to be but men amongst men, are to be sent ad rempublicam Platonis, or to M. Mores Vtopia, either there to live with themselves, or else where as none may live to offend them. 
Luke. 6.  With what measure ye meate to other, the same shall be met again to you, saith the voice of iustice. But here speaketh the voice of mercy and desireth you, that as God hath measured unto you, so ye will measure to other. He is reconciled as you see unto you, be you reconciled now one to an other. And if his reconcilement be eternal, and in great matters, and for great offences, little can ye do, if in little trifles one of you will not bear with an other.  
But peradventure some will object and say: sir, you preach much of reconciliation and agreement to be between God and us, and that he hath received us to his perpetual love& favour. But what reconciliation this is you speak of, I can not tell: this I know, 
The manifold miseries of this life.  that I find here misery and sorrow enough, I sweat, I travail, I cark and care. Of the sour bread of heaviness, and bitter drink of adversity I lack no store, tormoyled in troubles, pinched with poverty, afflicted in conscience, burdened with sins, vexed with temptations, satan assaulteth me, hell feareth me, Gods iudgement accuseth me, sickness oppresseth me, and at last death consumeth me to dust and nothing: and where then is this favour and love of God toward me, when I feel nothing here but the wrath of God vpon me?  

answer to the objection.  To answer hereunto, I grant( well-beloved) that this is à sore objection in deed to flesh and blood, being not yet perfectly instructed in the knowledge& consideration of Christes kingdom. 
Two remedies against weak faith, and discomfort of weak consciences.  Wherein you haue need of two maner of helps: whereof the one is in your preachers, the other is in yourselves. First and especially your preachers had need here to help in setting forth the promises& glory of Christes kingdom: 
The first remedy.  whereby your hearers may bee established in the faith of his word, 
Exhortation to preachers, to preach forth the glad message of the gospel.  and assured in hope of things to come. For else great and manifold be the causes of discomfort daily rising, enough to beate down à mans hart from hope of heavenly things: et sensus contrariorum( ye know) fortis est et caro in nobis infirma, the sense of contrary things is strong in this world, and flesh in us is feeble. Besides this, the devill ceaseth not, hell gapeth, death rageth, conscience accuseth, the lawe threateneth, Gods iustice terrifieth, his punishments and rods walk still from one to an other: every day lightly bringeth some example, some spectacle or other of Gods terrible judgements before our faces. Here now the hart of man lieth in great perplexity, comfortless, and distressed on every side, scarce able to take any breath of comfort, nor knowing welnere whether to turn him, unless you which be preachers and spiritual physicians of the soul, minister to the weak conscience of man some confortatiue, or some cordial restorative out of Gods mighty promises and heavenly message of Christes holy gospel. help therefore I beseech you, in opening to the people the promises of grace, the word of life, the glorious treasures and abundant riches, not of this present world here, but laid up for us hereafter in Christ to come: so that the faith of the people being grounded vpon the sure rock of Gods word and promises, may stand firm& vnmoueable against all blasts of worldly temptations, waiting with hope for things, not here seen, but onely hoped for, and shall be seen hereafter. And thus much for the ministers of Christes gospel.  
again, for you that be the hearers, 
The second remedy.  it is also your part no less to give diligent hearing unto your preachers, and hearken to the word of God, whereby you may learn to know the difference between things here present,& things to come: between this world which here standeth, and the world which hereafter followeth: between the kingdom of this world, and the kingdom of Christ. Many there be which beholding the course of things here present, and setting all their delight& study therein, haue their cyes fixed vpon nothing else, being either so blind that they see not, or else so wilful that they pass not for things that be to come, 
Admonition to atheists and Epicures.  but say either with the foolish Atheist in the psalm, non est Deus: or else with the fleshly Epicure, say as they were wont in the time of Nazianzen: 
Nazianzen. in orat. de baptismo.  {αβγδ}. i. give me that is here present, and let God alone with that is to come. &c. These wretched persons are both deceived.  
But they that be true Christians and haue regard to their souls, must learn by their preachers, and understand by the Scriptures, that besides this life, besides this world, this kingdom, these things here present, there be other things and much greater things, an other life, an other kingdom, an other, world to be looked for. Which two worlds or kingdoms, as they are contrary in effect and working, so the times of them must be distincted. For as the lawe hath his time, so hath grace his time also: and as death hath his time to reign here: so hath life his time to reign likewise: and as wrath hath his working yet à while: so reconciliation shall haue his time to work hereafter: so that in this world remaineth troubles, 
Distinction necessary to be considered between this present world, and the world to come.  vexations, toil, labour, misery, calamity, afflictions inward, afflictions outward, the body subject to sickness, the soul to temptations, the flesh to death, the law yet standing in his force, the same penalty of sin pronounced against Adam, still taketh hold vpon vs. Briefly, the nature of every thing in the same order,& under the same malediction wherein Adam left it, still continueth and shall continue touching this outward body, so song as our old Adam liveth: look for none other in this world, so persuading yourselves, that as there hath ben none heretofore, so is there none of you all here present but away he shall, die he shall, and shall taste corruption.  
And yet all this notwithstanding, the Christen man, albeit his case in this body be miserable, under wrath and punishment, 
Man is both under death, and under life, under wrath, and under grace.  death and malediction, yet is it true, that as he is under death, so is he also under life: as he is under wrath, so is he also under reconciliation: both under the law and under grace, under misery and yet in felicity. And this distinction of times is good for every Christen man to consider, which distinction is this: The wrath of God for sin toward his elect continueth but a time, 
Time of punishment lasteth to the end of this life, promises belong to the life to come.  his favour and reconciliation remaineth for ever, his punishments here be temporal, his promises be eternal. over night cometh mourning, but in morning riseth mirth: Our going out is with tears, but our return again into Sion is with everlasting ioy vpon our be●des. Esay. 35. 
Esay. 35.  sin here reigneth, conscience accuseth, the law condemneth, death executeth, the devill cageth. Thus the state of man here is miserable: 
The time of the law limited.  but the time of this misery lasteth not, but is limited and barred.  
this bar that cutteth off the time of these miseries is the Passion of Christ our saviour, who hath purchased for us à new life after this, 
Omnia noua facta funt.  à new world after this world, à new kingdom, à new country, new possessions, new mansions, and all things new, not as they were before, but after à much better sort. Wherefore we having and holding these promises of God, 
2. Cor. 5.  and hope of things to come, may comfort our souls, and rejoice in Gods favour, not passing for this world, whether it give prosperity or adversity. If adversity come, let faith hold hope, let hope work patience. With this hope Christ suffered the cross, and so entred into his glory. With this hope S. paul with all the Apostles sustained tribulations, and rejoiced in afflictions. 
Mans Passeouer.  Through the same hope so many holy Martyrs endured torments of death: and this may be called mans Passeouer. even so let us also pass over the rough waves of this world, neither being dejected by adversity, 
adversity and prosperity all one with a true Christian.  nor yet puffed up with prosperity, as men whom neither the evils of the world can make worse, nor the goods of the world can make better. whatsoever therefore shall betide us in this world, and though we be corrected here for our sins( as happeneth most commonly to the elect) let us not measure the state of our election thereby, nor think therefore to be cast out of favour, or the league of our reconcilement to cease, remembering what the Scripture foretelleth us, 
Psal. 88.  saying: If they shall transgress my precepts, with rods and scourges I will visit their iniquities: but my mercy I will never remove away from thē. &c. So long as we carry this old Adam about, the penalty of Adam followeth us, that is, we remain under wretchedness, sin, curse, of the law, death, and under the dominion of satan. But yet all this notwithstanding, 
Where satan endeth, there Christ beginneth.  we haue an helper above them all, who when these haue done all they can, and the worst they can, when sin hath accused, the law hath condemned, death hath strike us down, our grains haue swallowed us, and the devill hath shewed his utmost malice against us, then cometh he, and where these haue ended, 
Where this world endeth, there Christes kingdom beginneth.  there he beginneth to work and show forth the power of his kingdom, to justify the sinner, to discharge the law, to revive the dead, to vanquish the devill, to wipe all tears away, turning death to life, mortality to immortality, darkness to light, mourning to mirth, sadness to solace: briefly, to make all things new of nothing, According to the operation of his power, 
Phil. 3.  wherewith he is able to subdue all things to himself. Phil. 3.  
Thus therefore pondering well the difference between this present world and the world that is hide in Christ, 
Let us not esteem what we are, but what we shall be.  let us not regard so much what we are, but what we shall be: not what we haue here, but what we shall haue: considering with ourselves that the things which we look for, are yet to come, and all that Christ died for, is yet to come, and belongeth not to this world. For the end of Christes passions was not to make us rich in this earth, that we should become lords, Ladies, or Princes here: that we should be made honourable men, noblemen, worshipful, or gentlemen, or that we should abound in wealth and pleasures of this world. Which of us all either here present, or absent, 
All yet to come that Christ dyed for.  that believe in the passion of Christ, doth flourish thereby any whit more in worldly prosperity, or is advanced in worldly glory, is richer in substance, stronger in body, more beautiful of person, more witty in policy, more prudent in this generation, or hath à penny more of possessions for all the blessed passion of Christ our saviour. No, no, the matters that he dyed for are to come: they are not here. My kingdom( saith Christ) is not of this world. Where is it then? It is in the world to come. There is our kingdom, our country and city, our occupying, all our shock and store lieth there. This world here present, 
The world transitory.  which we make so much of, is none of ours nor worthy to be made of. Mundus transit( saith the loving Apostle) cum concupiscentia eius. 
1. John. 2.  i. The world passeth away with all his concupiscence. Also S. paul, though not in the same words, yet agreeing in the same sense, saith: The figure of this world passeth or vanisheth away, 
1. Cor. 7.  &c. meaning by this figure, 
The figure of this world.  the pomp, pride, and glory of the world, the vanity, wealth, felicity, bravery, and jollity in this earth and in earthly things, with dalliance, pastime, eating, drinking, and all other sensual delights and desires serving to carnal appetite, riches, high titles, prefermentes, authority, activity, policy, worldly gifts and ornaments, beauty, strength, long life, with such other like things, which carnal reason of man so highly esteemeth and magnifieth in this world. All which things as S. paul here calleth transitory, so in an other place writing to the said Corinthians he accounteth them as old things, as though we would call it à world quondam, 
The world quondam.  not as now vading and fading away, but as à thing past away already, clean gone, and dispatched. Vetera praeterierunt, 
2. Cor. 5.  ecce noua facta sunt omnia. &c. i. The old things are past& dispatched, behold( saith he) all things are made new. 2. Cor. 5. And what new things be these? New heaven, new earth, 
Esay. 65.  à new world, new life, new bodies, new mindes, new possessions, new mansions, new treasures, and all things new, brand new: such as neither eye hath seen, nor ear hath ever heard of before. And all these he saith not, shall be made new, but that they are made new already: although not yet visibly revealed to our outward sight, yet are they manifestly apparent to the spiritual eyes of our faith in the scriptures and promises of God: 
Our flesh hath entred possession of heaven already.  and though we do not yet corporally possess them, as we shall hereafter: yet are they so sure, as if they were in our hands already. Or rather, why may I not say that we haue them, and haue entred corporal possession, 
Our succour in heaven.  seing our Agent and Factor is there and hath taken possession for us? And if our head be there already, how can it be, but the body must follow after? 
There is never a first, but there is also a second.  And if Christ be {αβγδ}, the first born of the dead, where ever was there à first, but there must needs be à second? Christ is first risen from the dead, so sure is it that we shall rise also.  
And thus by occasion touching the times and difference of these two worlds and kingdoms, which belongeth to every Christian man necessary to consider, to the intent that no man either be to much discouraged with the perturbations of this life if adversity come: nor yet to much puffed up with these vain and transitory trifles if he live in prosperity. Which be two perilous rocks, 
Great prosperity, and great adversity, two perilous rocks.  and many make shipwreck thereat. For so commonly it fareth with the most sort of men, that if any scourge of Gods hand do fall vpon us, we weep& wail, as though there were none other hell. And if we flourish à while in any wealth, we laugh& sing as though there were no other heaven, yea and almost care for no other life. But we that be Christians are taught by the Scriptures an other lesson, whether we be in weal or woe, to turn our mindes from the consideration of things here present, and to cheer up our hartes with the expectation of higher things, of better things, of eternal things, of things to come, and therein to occupy our studies, and exercise our senses, not passing for the old and dead things of this world, which, as S. paul saith, are past already. 
things past, not to be passed vpon.  And what should men pass then for things that be past? what should we care for things that be conquered! Care ye not, saith Christ: be bold, I haue overcome the world. &c. or what should we regard things that be none of ours? For what haue we to do with the world, which are redeemed out of the world! These things therfore of the world let us leave to the Turkes, Iewes, Infidels& Pagans, and if ye will also to the proud Pope and cruel persecutors, which be of the world. This world is none of ours, let them haue it to whom it belongeth. Our kingdom is there where our king is: our country where our head is: our city where our freedom standeth. 
This world our desert.  Seing therfore we be here but strangers, let us pass forward as strangers through the desert of this desolate world. What should we fellow-travelers take long rest in our inns? And though it should chance unto us, as it happened to the Israelites, to lay our bones here, as they did in the desert, yet let us hold the hope fast of the promised land in the generation to come, which I trust in Christ, well-beloved, doth approach apace. And though as yet we haue not bodily entred into it, 
With the eyes of faith we see the land of promiss a far off.  yet with the eyes of our faith let us look about us,& see upward quae sursum sunt, and behold the glory of them, at least à far off. So shall we lightly shake of the love and lust of this transitory and conquered desert.  
And herein the better to help you to some sight therof, let me desire you, with Moses à little to climb up the hill of Nebo mentioned in the 34. 
Deut. 34.  of Deuter. There may ye take à view of this your spiritual country,& glorious kingdom whereof I preach unto you. There shall ye see your Factor and Agent above mentioned, Christ Iesus taking possession for you in heaven, yea and which is more then all that can be most, passing all admiration, there shall ye see this our own flesh, our own very flesh sitting at the right hand of the almighty majesty of God. 
faith taking a view of the promised kingdom.  There shall you see our noble and triumphant captain Iosue, our saviour Iesus, with his Priestes and levites, and his people following him, seven times going about the great city jericho, with trumpets of Iubely in their hands. And I doubt not but he hath gone six times about already. 
jericho the type of this world blown down with the trumpets of Iosue.  And when the seventh blast shall come, then beware great jericho. Then shall ye see the walls of this world fall down: then shall ye see the rich men of this world, with their bags of gold and silver come tumbling down. There shall ye behold the stout giants of this earth, the sons of Enachim brought full low: their gay houses, their princely palaces come rattling down: the tall trees of Libanus, 
Esay. 2.  the mighty oaks of Basan, the hye turrets with their defensed munitions, the faire ships of Tharsis, and whatsoever is beautiful& comely in the sight of this world: add to these also the outgrowen Hose of England come tumbling over and over: 
Esay. 40.  every heigh mountain brought down, and low valleys exalted.  
moreover, there shall ye see the roaring Lion, the venomous Serpent and old Dragon the devill, which hath kept such à stir here so long, with all his hellish rabble of bloody persecutors: 
Calypha of Damascus is the great Pope of the Turkes, as our Pope is over the Christians.  also with the great turk and great Calypha of Damascus, with the great Calypha also of Vetus Roma, and all other cruel swans& potentates of this world, which haue abused their sword to the destruction of Christes saints, fall headlong into the perpetual pit of perdition. The law shal cease, death shal be destroyed, sin, hell, malediction, with all other enemies which wrought us woe before, shal be vanquished. Briefly there shall ye see the whole world with all his pomp& pride, with adulterers, fornicators, usurers, and covetous persons dwelling in sinful jericho, with all their force and pvissance broken down to dust: 
Raab preserved.  onely the house of Raab standing safe, that is, those penitent sinners, which receive Gods message, and repent their sins, shall be preserved from the ruin.  
over and besides all this, yet one other sight I will declare to you which will do you good to behold. 
The fall of this world in the latter day, described.  For there ye shall see the proud drunken whore of Babylon, the triplecrowned Bishop even the great Antichrist& the false horned lamb, which hath so exalted himself above God& his son, with his high mounting Castle of S. Angelo, also with his whole college of Babylonicall strumpets& stately Prelates of Romish jericho drunken with the blood of persecution, blown down with the blast of Iosues trumpets,& with the breath of his mouth even from the top of Capitolium, vsque ad infernum. And there shall both the Dragon, the beast, and the false Prophet altogether be tumbled into the lake of fire, 
Apoc. 14. and 20.  that as they haue kindled up the fire of persecution here in this world to burn up the bodies of Christes people, so they shall haue fire& brimstone their bellies full, where the smoke of their torments shall rise up in saecula seculorum.  
And as these things shall fall vpon Christes enemies contemners of his gospel, in such sort as the sun& moon shal stand still, 
Iosue. 12.  while Iosue our valiant captain shall vanquish xxxj. kings with all the glory of their worldly kingdoms: so on the contrary side, ye shall see the true Christen Israelites divide amongst them great spoils of all their lands and possessions. There shall ye see new jerusalem the heavenly and metropolitan city of God all garnished with glory, 
Apoc. 21.  like à spousesse prepared for her spouse, 
New jerusalem.  with glorious mansions, and pleasant tabernacles in it prepared ready to receive you: even such tabernacles, as Peter wished in the mount Thabor to be made, when he was rapt with glory, in such sort as he could not tell where he was, nor what he spake. Luke. 9. 
Luke. 9.  Briefly in that mount Nebo ye shall see, that eye yet never saw, 
The glory of new jerusalem unspeakable.  Paradise without any Serpent to tempt any more, riches without measure, glory without comparison, life without death, day without night, liberty without thraldom, solace without ceasing, joy without ending, à land flowing with milk and hony. And here to make an end of speaking of those things which be endless, looking in this mount well about you, ye shall see with your spiritual eye, that daniel with his prophetical eye did see so long before, that the kingdom, 
Dani. 7.  the power, and magnitude of his kingdom, that is or shall be under heaven, shall be given to the people of the highest, which kingdom shall destroy all other kingdoms, and this kingdom shall be everlasting. To the which kingdom, the eternal God and father of our Lord Iesus Christ, which is true in his promises, and glorious in all his works, both happily and speedily conduct us, through the merites of Christ Iesus his son and our everlasting saviour. Amen.  
And here an end of the first part of this my text which I haue red to you out of S. paul. Wherein hath been declared unto you the gracious and joyful message sent of God, in the name of Christ, by his Apostles, messengers, and ministers unto you. By the which message ye haue heard how almighty God not onely is reconciled to you, but also how lovingly he entreateth you to be reconciled unto him. Further what this reconciliation of God is, how firm it standeth and perpetual, what went before it, what variance there was between him and us, and how this variance was reconciled, and Gods wrath pacified by one oblation once done for ever: moreover what things follow after this reconciliation, with the golden chain, and principal points of our salvation depending vpon the same, and finally how far the time of the law and of wrath lasteth, and when the time of grace beginneth, what difference is between these two times, and how à Christian is both under wrath and also under reconciliation in diuers respects, of the outward man first, and then of the inward man, with other things not unworthy to be mused upon, partly is set forth in this former part unto you.  
Now let us pray, as we first began, making our earnest invocation to almighty God, for the universal state of Christes Church and all other estates, and degrees in order particular, as custom and also duty requireth. &c.  
The lords Prayer.   

The second part of the Sermon.  
IN the former part of this good fridayes Sermon, ye heard( loving audience) according to my weak ability, uttered unto you the joyful message of Gods reconciled favour and grace recovered again, which we had once lost through our just deserts, and were under wrath in great danger perpetually to be cast away both bodies and souls. But so it pleased the gracious goodness of our merciful God, mercifully to receive us again to love,& to become now of à terrible justicer à tender father toward vs. Not that there is any change or alteration in his nature, 
Mercy and iustice joined together for mans salvation.  but that mercy and iustice striving together, mercy got the upperhand: or rather that mercy and iustice joining together for our redemption, hath brought to pass, that upon merciful causes going before, the just effect of Gods wrath( which the law before did work) by good iustice must needs give place, and reconciliation come in: because that iustice always standing upon just causes, it must needs follow, that the cause being altered& removed away, the effect also must needs cease. So long as we were under the law and sin, 
Sublata causa tollitur effectus.  so long we were under wrath, that is, under Gods just punishment for sin. For the law( as S. paul saith) worketh wrath. But after that mercy and iustice joining both together haue vanquished the law, that is, the curse of the law, now then by good order of Iustice followeth reconciliation: and yet no nature in God changed, 
Gods wrath turned to favour, and yet no alteration in God.  but his marvelous wisdom excellently declared.  
Now what causes these were, and how they wrought, and how mercy& iustice together conjoined in putting away the law and sin: consequently here remaineth in the second and latter parcel of this my text to be opened( by Christes help) unto you. Now therefore let us red out the words of the Apostle, which follow.  For him that knew no sin, God made to be sin for us, 
2. Cor. 5.  that we might be made the righteousness of God by him. &c. 
Here now cometh the preaching of Christ Iesus crucified. Of whom you haue often heard, and yet never heard enough: of whom many haue preached, 
The breadth, length, and profundity of Christes cross, unsearchable.  and yet never preacher able to search or reach the length, breadth, and profundity of his cross. In which cross I find two things most contrary to concur together, the vilest death that ever was, and the most glorious person that ever suffered. What thing so miserable as death? what thing so happy as life? again, what death so vile as the death of the cross? what person so glorious as the onely begotten son of the living God? Which two things being so contrary, meet together in one three, according as we red in Prudentius himne: Mors& vita mirando conflixere duello. Such an hard matter it was, and such an high price, to repair again the reconcilement between God and vs. Touching the tractation of which matter, as entering now into à new sermon and à new division, three principal things we haue in this letter for you to consider,& me to speak of.  


The second division.  1. The first is, the great innocency that was in Christ, which we haue to note in these words: For him that knew no sin. &c.  
2. Secondly, the grievous passion and punishment laid vpon Christ for our sin, which followeth in these words: he made him to be sin for vs. &c.  
3. The third is, the triumph of Christ, with other effects which followed after his passion, expressed in these words: that we might be made the righteousness of God by him. &c.   
First of the innocency of Christ, the Scriptures in sundry places give witness by many ways, 
Gene. 6.& 7.  
The innocency of Christ.  as well by prophetical types& shadows, as also by other evident demonstrations. Noah the perfect man& righteous preacher in the first age of the world, 
just Noah a figure of Christ.  in whose righteousness and in whose ark the remnant of all earthly creatures were saved from the flood, what doth he preach unto us besides the true history, but this just and innocent Iesus saviour of the world? The typical lamb called the Passeouer, 
The Easter lamb a figure of Christes innocency.  which prefigured the heavenly lamb of God that taketh away the sins of the world, was commanded to be à male of à year old, immaculate, without spot or blemish. Also all other burnt offerings were commanded in the old law to be pure and unspotted, for no other cause, but onely to signify that Christ, whereof they were figures and shadows, should be the true innocent sacrifice which should make and hath made satisfaction for all our sins. Esay prophesying of the innocency of this spotless sacrifice crucified for us, expresseth that which S. Paul here teacheth,& saith in plain words, that he never knew iniquity, 
Esay. 53.  nor that any fraud was found in his mouth. And again, the same Prophet describing the flower rising out of the roote of jesse, replenished with Gods holy spirit, addeth moreover: 
Esay. 11.  And righteousness( saith he) shall be his girdle about his loins. &c. jeremy calleth his name, Germen justitiae,& Dominus justus noster. i. 
Iere. 33.  The bud of righteousness, and our righteous Lord. &c. In Daniel he is called, Sanctus Sanctorum. i. 
Dani. 9.  The holy one of all holy. Dan. 9. Zacharias likewise prophesying of this righteous prince: 
Zach. 9.  Behold( saith he) thy king shall come to thee, righteous,& a saviour, being humble, and sitting vpon a poor ass. &c. Zach. 9. Many other places there be in holy scripture, which testify of the righteousness, holinesse,& innocency of this immaculate person, of whom it is written: Which of you can rebuk me of sin? Against whom also we red, that the prince of the world came, and found in him nothing, 
John. 14.  as writeth S. John, meaning thereby his innocency to be such and perfection of his life so absolute, that no creature could stain or charge him with blot or blemish. So absolutely he performed the law& every iote therof, both the first table,& the second, in loving God above all things, and his neighbour as himself, that neither was there lacking in him any thing that the law required, nor any thing forbidden in the law, that in him was found: nor yet any else found able to accomplish the same law, besides himself alone. For so it behoved him, which should die for all, to be holy and innocent alone, and none but he, according as we red and sing in the hymn of Ambrose: 
Ambrosius in hymno.  Tu solus sanctus. i. Thou onely art holy. &c. And so he was, and is, and none else holy and innocent in all the world but he.  
And therfore false is the doctrine of these untrue catholics, who disputing of keeping the law of God, seem to extol integra naturalia of man so far as though it were in mans posse and esse, to satisfy the performance therof. In which number is Lombardus, Tho. Aquinas, Anselmus, Bonauentura, Alexander de Hales. Albeit these, as they do not fully agree in all places with themselves: so because they would seem somewhat to start from the error of Pelagius, they add moreover some addition of Gods grace to help free will, and so flying from one error, fall into an other, teaching that à man in this life, being once justified, may fulfil Gods law and avoyde all sin. After these cometh joan. Scotus, who reasoning vpon these words of S. Austen, 
August. contra Pelagianos.  that à man without grace can not eschew all sin. &c. seemeth to resolve the question thus: 
joan. Scotus Lib. 2. dist. 28.  that à man by free will without grace can not eschew or cease from all sin, but severally may eschew this sin or that sin, and so every particular sin one after an other,& bringeth this similitude of one being in à vessel full of riftes or holes, in which although he can stop one hole after an other, yet can not stop thē all, for while he stoppeth one( saith he) an other is open. 
Tho. Aquinas.  &c. Tho. Aquine likewise reciting the sentence of the school men, saith, that the power of mans will of itself is able to do things both good and bad without grace: howbeit can not make the work that is good to merit, but by the help of grace. &c. So that hereby appeareth the opinion of these catholics to be, that albeit mans free power without grace sufficeth not to eschew all sin, nor to make his good works to be meritorious: yet being assisted with grace, is able in this life to avoyde all& every kind of sin, and to fulfil the righteousness of Gods law: In somuch that Scotus in an other place thus reasoneth, 
Scot. Lib. 4. dist. 17. artic. 3. sub finem.  that it is not vncredible but that many such be in the Church, which live the whole year without mortal sin: yea& by God grace many are which much longer time keep themselves from deadly sin, and exercise moreover many works of perfection, of whose merites riseth the Treasurehouse of the Church. &c. Scot. lib. 4. dist. 17.  
Furthermore, after these followed other of latter yeares, as Eckius, Pighius, Hosius, and others: upon whose vntydie reasons and arguments, certain of our Englishe papists also grounding their vain opinion, do likewise teach now in these our dayes, 
Whether it lieth in possibility for man in this life to keep the whole lawe?  that it lieth in possibility here in this life for à man after he be justified, to fulfil the righteousness of the law by grace, and to avoid all mortal sin: that is to mean, that such abundance of grace and power is given of God here in this life to them that be baptized in Christ, and call for Gods grace, that although for venial sins they may say in humility and in truth: 
Ex council. Trident. cap. 11.  forgive us our trespasses. &c. yet as touching mortal sins, they may so live, calling for the grace, that they need not except they will, 
Vide defensionem Iudoci Tilitani contra Kemnitium. in cap. 11.  to fall into deadly sin, but may satisfy the law of God fully& perfectly, in such sort as the same law of God can not haue wherein to comdemne or accuse any work of theirs. &c. For these be their own very words.  
First, for confirmation of their doctrine they allege the testimonies of Austen, 
August. sermo 60. de tempore.  where he saith: that God neither could command things that were impossible, because he is just: nor would condemn man for that he could not avoyde. &c. and addeth in an other place, saying: 
August. de natura& gratia.  that God would never comdemne the slothful servant, if he had commanded that he could not achieve. Also in his book de natura et grat. 
August. de natura& gratia cap. 69.  We firmly believe( saith he) that God, who is just& good, could never command things that were impossible to be done. &c.  

Hierom. to. 4. in expositio. Symboli ad Damas.  Secondly, out of jerome they allege this place, where he saith: We detest their blasphemy, which say, that God hath commanded any thing impossible to be done. &c.  
Thirdly, they allege farther the words of our saviour: 
Math. 11.  Take my yoke upon you, for my yoke is sweet, and my burden light. &c.  
Fourthly, also for example they infer zachary and Elizabeth, who in scripture are said to be just before God, walking in all the commandments and justifications of the Lord without blame. &c. Luke. 1. 
Luke. 1.   
Whereunto briefly I answer, and first as touching S. Austen, albeit I could well answer him by his own retractations, where as he better advising himself, as may appear, hath these words: 
August. Lib. 1. retract. cap. 19.  All the commandments( saith he) are accounted to be done, when that is pardonned which is not done. &c. And likewise might I expound jerome by jerome, 
Hieroni. contra Pelagianos Lib. 1.  whereas he in an other place speaking of the commandments to be possible, though he doth not deny it to be true, yet asketh he quomodo, how that saying is to be vnderstanded: meaning, that although the commandments be possible to us after à certain maner, yet absolutely and simply he doth not so affirm. Well, and what if this were granted, 
impossibility of the law importeth no derogation to Gods iustice.  that God hath given à law to man which man can not keep: what great thing were here to be detested, or what prejudice hereby should ensue either to Gods iustice or goodness in giving à law impossible for us perfectly to be kept, more then in giving us the sun, the brightness whereof it is impossible for us to behold, and yet to walk in the light therof, every man as he may? If à cunning physician should come with an excellent potion to his patient grievously sick, and say: either ye must drink this, or ye can not live, and if the weak stomach of the party can not brook it, yet is the physician nothing to blame, but keepeth the true order of physic. 
Ex Plutar. in Apopht.  Scilurus Scytha when he gave his children every one à faggot, commaunding them to break it, knew right well before, 
things impossible may well be commanded for causes necessary.  that they were not able to do it, and yet in so doing did he both fatherly and wisely, to the intent his children might learn thereby to see their own weakness, and not to trust to their own private strength to much.  
But to let this hold go, 
objection of the aduersaries.  let us come more nere to close with our aduersaries in this matter, and examine their objection with all the partes therof more attently.  
If we by grace helping us( say they) be not able to perform fully& perfectly the righteousness of the law, then were God unjust in commaunding things impossible,& unmerciful in condemning the servant for that which he can not avoyde.  
But that were detestable blasphemy to say:  
Ergo, say they, it must needs be concluded, that it is not unpossible for à justified man, by Gods grace, to perform the perfect fulfilling of the lawe.  

answer to the objection.  Whereunto I answer by the Scriptures, that if God had given such à lawe to be fulfilled of man which no man could fulfil, and that all men for not fulfilling the same, should be condemned, then might they with some reason object this blasphemy unto vs. But now we confess and say, that God hath given à law to be fulfilled of man, and that he commandeth nothing unpossible: yea and furthermore with the Scriptures confess, that man hath fulfilled this lawe actually, really, and thoroughly in all points: and yet all this being confessed, neither is it true which they infer, that the justified man therfore is able, by grace, to fulfil the real perfection of the law, neither is it true, that he which fulfilleth it not, shall therfore be condemned, neither that in God is any unrighteousness or unmercifulness in all this to be inferred, but he remaineth still most just and merciful: yea& to say truth, his mercy and iustice could not otherwise both stand& appear together, but onely by this way above confessed. And how is all this proved?  
First, that God hath given à lawe to be fulfilled, we all confess.  
Secondly, that Christ from the beginning, 
Christ appointed to fulfil the lawe, before the lawe was given.  before the lawe was given, was preordinate to be incarnate and to take our nature, no man can deny.  
Thirdly, 
How the law is not unpossible to man, and how it is fully answered by man.  that the same Christ in the same our nature hath utterly fulfilled and discharged the law, it is manifest. And how then is that to be accounted unpossible to man, which man so clearly hath accomplished?  
Fourthly, that in the same nature and humanity of Christ, the son of God and the son of man, the whole nature of mankind is included, the Scripture teacheth: 
Christ the second Adam.  and therfore is he called the second Adam. For as all we were included in the nature of Adam which first disobeyed, and by him condemned: so are we likewise generally included in the human nature of this second Adam which first obeied, and by him saved. So that we being now in Christ, that is to say, God beholding our whole nature in the nature of his own son, his fulfilling is our fulfilling, and what he doth, that we do, especially in all such points as properly belong to his human working: and therfore is he denominated in Scripture to be Iusticia nostra. For as this proposition is true: 
Christus iusticia nostra.  Christus pro omnibus mortuus est. i. Christ dyed for all men: so is this proposition true also: 
Christ onely innocent for all men.  Christus pro omnibus innocens factus est. i. Christ was made innocent for us all. So that what he hath fulfilled, we also haue fulfilled, although not after the same maner, yet in as good effect as if it had been after the same maner done: He for us, we by him: he actually performed, we by imputation: he by virtue and merit, we by gift& grace. And this is the perfect grace that we haue, to fulfil the perfection of the law. Other grace then this God never gave, 
God never giveth grace absolutely to perform the lawe, but onely to his own son.  nor ever will give to any justified person really and absolutely to satisfy the perfect righteousness of the law. Neither doth it stand with the glory of Christ, that any such perfect grace should be given vs. 
2. Cor. 12.  For if by our infirmity, the strength of Christ be made perfect, 
It standeth not with the glory of Christ, that any in this life should absolutely fulfil the lawe.  as Christ himself answereth to S. paul, so contrariwise, by our perfection the virtue of Christes cross is lessened: not that there is any such perfection in us in deed, whose righteousness, as S. Austen saith, magis remissione peccatorum constet, 
August. de civit. Dei. Lib. 19. cap. 27.  quàm perfectione virtutum: but such is the blindness of many, that standing in à vain persuasion of their perfection when they are unperfect, falsely flatter themselves to be something, when in dede they are stark nothing: and after the example of the Laodicians imagine themselves to be rich and gay, when in deed they be utterly empty and naked. Apoc. 3. 
Apoc. 3.   
Fiftly, and though it be so( as it is in deed) that no such grace is given to us from above to attain to the high perfection of the law: 
Our obedience to the lawe neither perfect, nor yet our imperfect disobedience condemned.  yet notwithstanding, by the grace of God, we bring to the law such obedience, as we may. And though we bring not perfectionem illam, quae remissione non eget, yet we bring studium illud virtutis, quod Deus propter fidem comprobat& coronat in nobis: that is, though we bring not that perfection of fulfilling the law, which needeth no remission, yet we bring that endeavour of well doing, which the lord for faiths sake both accepteth in us,& also crowneth. And as for that imperfection which remaineth, God imputeth not for his Christ, who hath purchased for us perpetual reconciliation and remission of sins.  
sixthly, by these hitherto declared, 
No derogation to Gods mercy, in giving the law which we can not perform, but commendation of his mercy in saving us notwithstanding we be not able to perform the same.  it appeareth that although we for our partes neither by nature, nor by grace can possibly satisfy the full innocency of the law: yet neither is it true, which our aduersaries do infer( speaking absolutely) that God hath commanded things unpossible to man. Forsomuch as man hath utterly discharged what soever God hath commanded, how thē can the commandments be said to be impossible to man, which man hath fulfilled? And though we for our partes speaking particularly, can not perform the same, yet that argueth neither blasphemy to be in us to say, we can not fulfil the commandments, nor any unrighteousness or unmercifulness in God, in giving that which we can not perform. For as we aclowledge God to be just in giving the lawe, to declare thereby what we should be: so double wise we haue to aclowledge and thank his mercy, first for giving such à person unto us which hath satisfied the law for us: and also in not condemning us for our partes, not fulfilling it ourselves: but hath set in the Church à perpetual remedy, 
Remission of sins left to the Church for a perpetual remedy of mans fragility.  which is Remissio peccatorum, remission of sins, to help& supply that lacketh in vs. Whereby as our aduersaries may see that neither is any unmercifulness in God, nor blasphemy in us: so we may see in this their doctrine to be no truth.  

Ex. council. Trident. cap. 11.  seventhly and lastly, forsomuch as the council of Trident, and all our adversaries stand so much vpon this argument: that the law is not impossible to be performed of us, 
A note concerning the lawe, how it first entred, and by whom.  because that God hath given it unto us, who of his iustice can not command things impossible: here therfore is to be noted out of the Scriptures, that they seem not sufficiently hitherto to haue considered the first original& entering of the law: which law, I mean the law of nature imprinted in the soul& conscience of every mortal man( for as touching the law of Moses written in outward tables, which is but à renewing of the law wrought in man before, we speak not) entred first into the world, not so much by the voluntary purpose& will of God( speaking of the ordinary will of God revealed in the scriptures) as it was procured& enforced by man himself, 
The lawe of God imprinted in nature, not so much enforced by God, as sought by man himself.  against Gods will and warning. For when man in Paradise was in state of innocency, he was not obediently content with that felicity wherein he was, but disobediently would needs extend his hand to the three of knowledge of good& evil: and albeit almighty God gave him sufficient warning before what danger would follow, 
Gene. 3.  yet he of wilful presumption would needs taste of the fruit forbidden. Which being done, then began his eyes to be open: then did he see, then did he know, and then began he to cover. Now, if the law of nature did not first enter with this knowledge into the world, let the aduersaries themselves tell me when it began to enter. If it did: then let them answer how the law first was given, whether by Gods own free motion and more doing, or else by mans own seeking and procurement. To conclude therefore, if man procured the lawe vpon his own head, which when he had done, he was not able to perform, then let us not say that God gave à law to man, which man could not fulfil: but let us say, that mans owne wilfulness procured à law to himself, which afterward was not in his possibility to accomplish. But of this enough. The rest I refer to the exercised spiritual Christian to muse more vpon.  
Furthermore, as touching their allegation of Christes words: Take my yoke vpon you, for my yoke is sweet, and my burden is light: &c. by which words they argue the commandments of God to be easy& possible to be kept: I aunswere, 
What is ment by the words of Christ: My yoke is light, my burden is easy.  that these words of Christ mean not the law of Moses, but are to be understand of the receiving of Christ to be our messiah& saviour, and that we should become subiectes under his kingdom, that is, to believe in him, and to be his Disciples: who in so doing shall find his yoke and our subiection under him, to be pleasant& sweet. For there shall we haue remission of all our sins, shall overcome the devill and the world, shall be free from death, shall be eased from ceremonies, shall be raised in the resurrection to everlasting life, and in the mean time shall taste the sweet comforts of the holy Ghost in our hartes. &c.  
again, where they allege the example of Zachary and Elizabeth, whom the Scripture commendeth, to be both just before God,& to walk in all the commandments& justifications of the Lord. &c. Luk. 1. 
Luke. 1.  to this I could aunswere thus: that if Zachary and Elizabeth were both just before God, it was not because God could not, but because he would not find fault with them. But to let mine own answer go, I will set S. jerome to aunswere hereunto, where he declareth ij. maner of perfections to be in holy Scriptures. One which is agreeable to the virtues of God,& is void of all sin,& immutable. 
Hieroni. contra Pelagianos Lib. 2.  And this( saith he) is appropriate onely unto God, and was here declared in Christ. The other, which agreeth to our fragility, and is not pure from all sin,& is called perfect, not by comparison to Gods iustice, but so accounted in the knowledge of God, who seeth the good endeavour of the frail creature,& accepteth the same: and in the same place produceth this example both of Zachary and Elizabeth, and also of job. The like answer also may be gathered out of S. Austen, who speaking of the worthiness which is in just men here, 
August. contra duas Epist. Pelag. Lib. 3. cap. 7.  saith that it may be called perfect, so far as they both truly aclowledge, and humbly confess their own imperfection going withall. &c. so that of the righteousness of Zachary we may say as S. paul said by the righteousness of Abraham: 
Rom. 4.  that if he haue any thing to glory, he hath to glory with men, but not with God. In whose iudgement( saith david) no flesh shall be justified. 
Psal. 142.  &c. onely the flesh of the son of God excepted, who onely being just, dyed for the unjust, 
1. Pet. 3.  as S. Peter witnesseth. whereupon I ground this reason.  
Christ died for the unjust:  
Zachary and Elizabeth were not unjust before God, 
Zachary and Elizabeth how they are counted to be just in scripture, and how not just.  as they say:  
Ergo, Christ died not for them.  
Which is absurd to grant: so that rather this argument is to be holden a sensu contrario.  
Christ died for the unjust:  
Christ died for Zachary and Elizabeth:  
Ergo, Zachary and Elizabeth were unjust. &c.  
again. They that do the commandments, do live therein: 
Leuit. 18.   
Zachary and Elizabeth lived not in the commandments, but died:  
Ergo, Zachary and Elizabeth did not all the commandments so justly as they should.  
Thus then the righteousness and innocency of man being overthrown, as ye haue heard, let us now repair to our matter again, and seek true innocency where it is to be found, that is, in Christ onely, and in no flesh else, 
No flesh innocent but Christ alone.  whether he be justified or vniustified: whether before baptism, or after baptism: whether by grace with nature, or by nature without grace. For neither that nature is given, nor that grace dispensed to any man living in this flesh, to be found innocent by the law, save onely to him of whom it is written: Non dat illi spiritum Deus secundum mensuram. 
John. 3.  i. God giveth not to him the spirit after measure. &c. Let his innocency therfore stand alone, that he may be as he is, solus sanctus, 
Solus sanctus.  not onely exceeding us by comparison of maius and minus, but utterly confounding us for our unrighteousness, knowing what is written of us: 
Psal. 14.  There is none that doth good, no not one. &c. And here let also the title of the holy father called Sanctissimus, fall down for shane. 
No goodness nor holinesse properly in man.  Of his fullness then let us receive, not as men having somewhat, but as utterly empty of all goodness. Let us humble ourselves with comfession of humility, so ascribing all righteousness unto him, that we forget not what God speaketh of our righteousness by his Prophet, saying: Omnes iusticiae nostrae sicut pannus menstruatae. 
Esay. 64.  i. All our righteousness is like a beggarly patched piece of a defiled cloth. Such be our works, not speaking onely of our works before justification, but also even they that follow after justification, if God should look vpon them in iudgement without Christ, are no better.  

The innocency of Christ, one of the principal causes of our redemption.  Of this innocency of Christ Iesu, the immaculate lamb of God, I preach the more effectuously, and stand the longer, because in the same consisteth one of the principal effects of our redemption, joined with the effusion of his blood. For as his perfect innocency without the shedding of his blood could not serve our turn: so neither the death of his body, without his innocent life could redeem vs. For so it behoved innocency to redeem iniquity, the just to die for the unjust.  
wherein appeareth the wondrous wisdom of Gods almighty majesty in working our redemption. 
Gods admirable wisdom shewed in our redemption.  Who seing the generation of mankind fallen from so happy à state, wherein he was first created, into such à miserable decay and destruction both of body and soul, and all through his own wilful presumption, in procuring the necessity of the law vpon his own head, the strength whereof he could neither accomplish nor avoyde the penalty, being subject thereby to the power of death and tyranny of satan, wrapped in ignorance, drowned in darkness, running headlong to all Idolatry& vanity, void of all regard and care of his creator, whom neither counsel could reform nor any earthly help restore, not only being past recovery, but almost past all possibility, but that nothing is impossible unto God: he( I say) of his wisdom beholding, and of his mercy pitying this misery of man, found à singular way for man. What was that? He would not( saith Theodoretus) {αβγδ}, of his absolute power work our deliverance, 
Theodoret. {αβγδ}. Serm. 10.  {αβγδ}, to use his own words. That is in Englishe: Neither would he arm his mercy alone, to set us out of the thraldom of him, which had the nature of man in captivity. No, no, mercy alone in this case could not well serve, his iustice could not bear it. And why? 
Man saved, not by more absolute power, nor by more mercy alone.  The cause Theodoret sheweth: {αβγδ}: that is: lest if Gods mercy had saved some& not all, the enemy which had been transgressor also himself with all the wicked, might haue quarreled, that this mercy of God had not ben indifferent, but partial to some,& not equal to all sinners: and therfore the high providence of almighty God wrought another way, 
God clothed in man, fighteth for man against the devill.  which was both full of mercy,& no less defensed with iustice: so that by this way both his mercy is declared, his iustice salved, satan with the wicked& reprobate justly condemned, the godly repentant though they be sinners, saved,& all this done by true iustice: and yet God not parcial,& the same also merciful. And what way was this? Almighty God seing our nature overcome by à subtle serpent, to weak to encounter with that enemy, united ij. natures in one person, his nature& ours together, and so clothing God in man, sent forth his person to encounter with the devil,& by pure innocency of his manhode, to recover that for man, which man before had lost.  
Thus then cometh Christ our Lord to us, and for us to be incarnate, 
The incarnation of Christ.  and was born of à virgin his mother after à miraculous maner, at whose birth the Angels began to sing, and nature itself to be astonied. After this came the eight day, in which he was circumcised according to the law, 
Christ circumcised.  that by fulfilling the lawe, he might redeem us from the bondage of the law. Not long after being pursued of herod, he was sent out of Iewry into egypt, 
Christ slying into Egypt.  where he remained while they were dead that sought his life, to answer the type of Moses, who before he should deliver the people, fled into the land of Madian from the hands of pharaoh, where he remained till answer came from God, 
Moses a figure of Christ.  that he should return again into Egypt, for they are all dead( said he) that sought thy life. &c. Exod. 4. 
Exod. 4.  After this being of xij. yeares he came to the Temple, 
Luke. 2.  and there three daies disputed with the Doctors, who then were busy no doubt, about the question of messiah: where he first began to show some little sparkle of his divinity, being occupied in the work of his father. At length growing up in yeares, he came to the age of xxx. or much about: when God began to reveal his son more manifestly to the world in sending the holy spirit in visible similitude of à dove upon him, 
Christ baptized, and revealed of his father.  declaring moreover in audible voice, the same to be his well-beloved son, whom we must hear. Luke. 3. 
Luke. 3.   
Thus Iesus being baptized to fulfil all righteousness, revealed by his father, replenished with the holy Ghost, and testified by John Baptiste, from thence was had immediately into the desert, 
Christ fasting in the desert.  as to à stage, there to try hand to hand with the devill. Where after he had fasted xl. dayes,& xl. nights( to fulfil the type of Moses fast, who was so long in the mount with God, without meate or drink) the enemy not ignorant what was testified of him before, and yet seing him outwardly but as à weak man, 
Christ trieth with the devill in the desert.  and also now to wax hungry after the infirmity of flesh, was the more bold to set vpon him. And as he first threw down Adam in Paradise by eating, so thinking likewise to supplant this second Adam by eating, tempted him to turn stones to bread, and so after an unlawful maner to eat. When this would not be, he invaded him with other sundry and grievous assaults: but in the end he could not prevail. 
Christ tempted in the desert.  innocency held by obedience, Obedience held by the word, 
Christ is tempted and overcometh.  Christ overcame, Man had the victory, the devill had the foil, the Angels bare witness, and the poor body of Iesus was refreshed.  
this done& finished, Christ to declare his divine power here in earth, to the end that men might know their messiah, coming from thence abroad began to work wonderful miracles, turning water into wine, feeding with few loans thousands of men& children in the wilderness, helping the lame, curing of cripples, cleansing the lepers, restoring the blind to their sight, the deaf to their hearing, the dumb to their judges, healing all diseases amongst the people, calming the seas, ceasing the winds, walking on the waters, comforting the afflicted, expelling out devils by his word, opening the graues, raising the dead, with other innumerable signs and wonders.  

The second part of the division.  All which great and passing miracles notwithstanding, the cruel Iewes yet ceased not to envy and malign him, and at last brought him to the torments of death, which he with all patience sustained. wherein cometh now the second member of my division, to entreat of the bitter pains of Christes passion, which he for us suffered, for his own part most willingly, for their part most injustly, for our salvation most happily, albeit for the maner of the handling, to all good hartes most lamentably. Touching the maner and handling whereof, forsomuch as it is sufficiently recorded in the history of the four evangelists, I shall the less need to stand long in repeating those things, which to no Christian man ought to be unknown. First how the malicious Priestes and Phariseis, after they had taken counsel together, 
John. 18.  and had sent with Iudas their officers and catchpoles with clubs and staues to apprehended Iesus: he seing them, asked whom they sought. 
The history of Christes passion.  They said, Iesus of Nazareth. twice he asked. twice they fell backward: and twice he suffered thē to rise. whereby appeareth what Christ could haue done in saving himself, if he would. For power in him there lacked not. Cause for him to die there was not. As his life was innocent, so was there no law to condemn him. No neither his father, salving his iustice, could lawfully enforce him. Onely his own good will, and obedience to his fathers will, it was, and none other. whereof we hear what the father himself speaketh by his Prophet, saying: If he will lay down his life for sin, he shall see a long lasting seed come after him. &c. Esay. 53. 
Esay. 53.  again in the same Prophet we red: Oblatus est quia ipse volvit. i. 
Esay. ibid.  He was offered, because he himself so would. &c.  
Then they took and bound him, 
Christ brought before Anna●.  and brought him first to Annas father in law to Cayphas: who asking him of his doctrine and of his Disciples: he answered, that he never taught in corners, but openly in the synagogue and in the temple, and therefore willed him to ask them that heard him. Whereat one of the Bishops servants, à parasite, à caitiff, à swashbuckler, à rakehell, gave him à blow on the blessed cheek, asking if he answered the bishop so. To whom Christ again mildly and coldly answered, saying: If I haue spoken ill bear witness of the ill: but if I haue spoken well, why smitest thou me? From Annas he was sent bound to Cayphas, 
Christ brought before Cayphas.  where lying witness was brought against him, that he should speak against the temple. Whereunto Christ held his peace. Then was he asked and adjured to tell thē true, whether he were Christ. To this he spake: If I answer you, neither will ye credite me, neither if I ask you, ye will answer, nor yet let me go. But this I tell you, ye shall see the son of man sitting on the right hand of the power of God. &c. Vpon this, after that the wretches had scorned, reviled, and beaten him about the head and face,& blindfolded him, bidding him prophecy who did smite him, they brought him then ad brachium seculare, 
Christ committed to the secular power.  that is, to Pilate the temporal judge, in the Guildhall. Where were ●●de many accusations against him& never one true, that he was à seducer of the people, à teacher of new doctrine, and forbade tribute to be paid to Caesar,& made himself à king. Pilate then after certain questions, hearing that he was of galilee, sent him over to herod: who thinking to hear some news, or to see some strange miracle, was glad to haue him. But when Christ would give him no answer, in derision he put him in à long white rob, and sent him again unto Pilate.  

Math. 27.  Then the Priestes and seniors of the people gathered themselves again in à great rout to accuse him before Pilate. 
False accusations against Christ.  To whose accusations our blessed saviour holding his peace, gave no word to answer. Pilate marueiling at his silence, and perceiving no cause in him worthy of death,& that all this proceeded of wilful malice, and also being admonished of his wife to haue nothing ado with him, 
Pilate sought means to deliver Christ.  sought means what he might, to deliver him. And forsomuch as the maner was for the judge to give the Iewes one of the prisoners toward the feast of Easter, he asked whether they would haue Iesus, or Barrabas the murderer. 
Barrabas taken and Iesus refused.  They required Barrabas to be delivered, crying, crucifige, crucifige, vpon Iesus the son of the living God. And when Pilate asked thē what he should do with their king, declaring that he found no cause of death in him: they said, they would no king but Caesar, and if he let Iesus go, he was not Caesars friend. Whereupon Pilate for fear, seing he could no other do, called for water to wash his hands, and so gave Iesus to the will of the Iewes. Who then took Iesus, 
Christes blessed body scourged.  and when they first had scourged his blessed body, with as many stripes, ye may be sure, as the law would give, which were xl. lacking one, then they took off his coat, and put vpon him à scarlet paul, plaiting à sharp crown of thorns vpon his tender head, that the blood came trickling down, and put à roede in his hand in stead of à sceptre. Thē began the cursed Iewes again, some to smite him vpon the head with à reede, some to spit vpon him, some to mock& deride him, with scornful kneeling and blasphemous rebukes, 
samson a figure of Christ.  jesting and scoffing at him, as the Philistines did at samson the same day when he whelmed the whole house upon their heads, and slay them all: 
judic. 16.  to fulfil the words of the Prophet Esay, which saith: Vpon whom haue ye made your scorns and mocks, vpon whom haue ye opened your blasphemous mouths, and bleared out your judges, you adulterous and sinful generation? Esay. 57. 
Esay. 57.   
Thus when the malicious multitude of the caitiffs had taken their pleasure vpon him within the Yeldhall court, the soldiers then put off his purple attiere, and arraying him again with his own coat, lead him through the city with his cross on his back, toward the mount of calvary, till by the way his body fainting under the burden, they pressed one simon of Cyrene, to help him with the cross up the hill: and so coming to the place of calvary, 
Christ crucified in calvary.  called Golgotha, after they had nailed him hand and foot fast to the cross, they lift him up between two theeues, one of the right hand, à blessed confessor, whose name we know not, we may call him saint thief: the other on the left hand, à blasphemous wretch:  
When they had all this done, which the good counsel of the Lord had preordeined, yet the cankered Iewes left him not, but still continued in their furious malice, staring at him and railing upon him with all kind of scornful and opprobrious blasphemies, nodding their heads, and bidding him, now come down from the cross and save thyself, thou that wouldest destroy the Temple of God, and in three dayes build it again. 
Scorners of Christ.  &c. thus spake they to fulfil the words of the psalm, saying: All they stared vpon me, and mocked me, 
Psal. 22.  they spake with their lips, and nodded their heads. And what spake they with their lips? He trusted( said they) in the Lord, 
Psal. 22.  now let him come and deliver him: let him now come and save him, if he do love him, and will haue him. &c. for so spake the Princes of the Priestes and seniors of the people, saying: Others he saved, but himself he can not save. 
Math. 27.  If he be the king of Israel, let him now come down from the cross and we will believe in him. While the Iewes and the Priestes thus were scorning him, in the mean time the soldiers which crucified him, drew lots for his coat, because it was seamless, and could not well be divided, to fulfil the rest of the psalm that followed, saying: 
Psal. 22.  They partend my garments amongst them, and vpon my coat they drew lots. &c.  
The pains& torments which this innocent lamb of God sustained vpon the cross were great, the rebukes and scorns which he abidde, were greater: but especially that which he suffered in spirit& soul was greatest of all, when as he not onely in body decaying for weakness and bleeding, 
The greatest pain that Christ felt, was in his soul.  but also in soul fainting with anguish and discomfort, began to cry with à loud voice: My God, my God, why hast thou forsaken me? seeming by these words to be in such à case, as happeneth to Gods children sometimes, 
Christ in discomfort of spirit.  thinking with themselves that God hath utterly left and forsaken them: not that God did ever forsake his son Christ, but this was the voice of his humanity, teaching us not to think it strange, 
despairing mindes may comfort themselves by the example of Christ.  though our feeble hart do faint sometimes through despair or lack of present comfort, as happeneth many times even to the elect children of God.  
After all this done, yet one thing lacked more to the fulfilling of the Scriptures& finishing of his martyrdom, which in the lxviij. psalm was also prophesied of him in these words: 
Psal. 68.  They gave me gall for my meate, and when I was dry, they gave me vinegar to drink. &c. Which here happened also. For as Christ our saviour approaching now to his death, began to languish in body, and to call for drink, 
Math. 27. John. 19.  saying: Sitio, there was à vessel of vinegar not far off, wherewith they filled à sponge, and so putting it vpon à reede, 
Vinegar given to Christ to drink.  set it to his mouth to drink. So little curtisie did Christ our Lord find in his own country among the Iewes, for all his so great miracles and benefits bestowed vpon them, that in his thirst he could not obtain à cup of sweet water of them. So thirsty were they of his blood, who was so thirsty of their salvation. Which bloody cruelty of theirs cost them afterward full dear: as in the story of their destruction notoriously to all the world did appear. Thus after the vinegar was offered him, and he tasted à little therof, perceiving now all things to be finished, he said: Consummatum est: all now( said he) is finished, 
All things finished, that the Scriptures spake of Christes suffering. & so it was. For whatsoever was prefigured or prophesied in the Scriptures before of his suffering, was now accomplished. First that he should be sold to the hands of his enemies. For as joseph was sold by Iudas to the egyptians: so was he to the Phariseis. david was persecuted of his own children and servants: so was Christ. As david said Surgitae, eamus hinc: the same words spake Christ in the garden. That he should come sitting vpon an ass poor& humble: so did he. That his friends should all forsake him: so did his Disciples. That he should be falsely accused: so was he. That he should be scourged and wounded for our iniquities: it came to pass. The slaying of the Easter Lanbe declared that he should die an innocent at Easter: and so did he. The roasting of the lamb declared the hote iudgement of God vpon him for our sins: he felt no less. samson was scorned& derided of his enemies: but what followed? samson being thus derided, overthrew the house, and did more hurt to them, and profit to his people by his death, then by all his life before: even so did Christ. In Esay it was prophesied of his beating about the face& cheeks: so it came to pass. In the psalms it was foreshowed of goring his hands and his feet, of telling all his bones, of nodding their heads, of their opprobrious mocks, of dividing his garment, of giving him bitter vinegar. In Zachary it was prophesied, that the day also should be darkened until evening: and so it was. All these things being now complete, which belonged to the pains of his bitter passion, and that Christ our heavenly saviour perceived now nothing to lack more to the fulfilling of our redemption, immediately vpon the same, commended his spirit to his fathers hands with à mighty cry, and so letting down his head, gave up the ghost.  
But before I come to this final closing up of his life, let us first hear and see, how Christ thus hanging and silent vpon the cross, beginneth his victory, to cast out the prince of this world, and what he saith unto him, though not in open speech, yet in effect of spirit, and power of his passion. For this we must understand, that the drift and purpose of Christes death was not to fight with man, 
Christ came not to wrestle with man, but against the devill for man.  nor to wrestle against flesh and blood. No, no, rather he fought for man, and prayed for thē that crucified him, saying: Father forgive them, they know not what they do. 
Luke. 23.  His coming and wrestling was against an other sort, against them that were stronger then man, against the principates and potestates, and rulers of darkness of this world, against the spiritual subtle Serpent, the old Dragon the devill. Who when he had done and ended his utmost tyranny& violence against him: then Christ the puissant Conqueror, where the devill and the world had finished, there beginneth now to work, reasoning with the devill in this effect of words:  

Prosopopoia.  Now art thou taken( thou foul fiend) and fastened in thine own snares. Thou proud Goliath, 
The Oration of Christ hanging vpon the cross, to the devill.  which thoughtest no man in all Israell able to match thee, now hast thou found in Israell à man after flesh able not onely to match thee, but also to overmatch thee, who with thine own sword shall strike off thine own head. Thou hast digged à pit, and hast fallen into it thyself, and that worthily. See whether thy wiliness joined with cruelty hath brought thee? So long hast thou raged and reigned( thou foul spirit) in the world, which hath been long under thy tyranny, in most miserable thraldom, not for any just empery thou hadst of thyself over them, but for their wretched sins which deserved such à cruel tyrant to be set over thē. 
The sin of man, made the devill strong.  Their wickedness made thee strong, not thy worthiness. Seing they were not content at the first beginning to be governed by their creator which made them, he justly gave thē such à governor as they deserved, to scourge& plague thē, for their unjust rebellion. And now, because thou hast had such dominion& used such tyranny over thē at thy pleasure,& none able hitherto to resist thee: thou thoughtest therfore to practise the like violence& tyranny vpon my poor flesh also,& hast done what thou canst against me.  
First, after my birth thou didst set herod to persecute me: thou temptedst me in the desert. What means afterward didst thou seek to antitype and snare me? Yet my time was not come. At length when the hour came of darkness, thou didst take and bind me, and set thy bandogges to baire me; false witnesses to accuse me, unjust iudges to condemn me, thy ministers to scourge me, thy soldiers with this sharp garland to crown me, thy sycophantes to scorn me, and after thou laydest this heavy cross vpon my shoulders, yet not content with that, thou hast strained also my poor body vpon the same, and nailed me fast both hand and foot. 
The cruelty of satan against Christ.  In these my torments& bleeding pains I was dry, requiring à little drink, and thou gavest me vinegar. All this I take to be thy doing, and no mans else. For this people are but thy instruments, and workmen. Thou art he that settest thē on. Thou art the master of these bowels, the ringleader of this dance, the captain of this crew. And as thou art the Archenemye to all mankind, so because thou seest me come in similitude of sinful flesh, thou art mine enemy also, and hast wrought me all this villainy, bringing me to this cross, and making me à spectacle here to all the world: and yet not satisfied with all this, after thou hast thus hailed and nailed me to this contumelious gibbet, now to make amendes, in mockery thou biddest me come down if I can, and save myself. Yes satan, I can come down, and will come down, and save myself. For that power haue I, both to lay down myself, and to take it again, and therfore I will save myself, but so as I may also save all mankind with me: and not at thy pleasure I will do it, but in such order as the Scriptures require. For I come therfore, to fulfil the Scriptures.  
And seing all this is now fulfilled that belongeth to my passion, and that thou hast done what thy uttermost malice can, now where thou dost end, there will I begin to show what I will and can do. And forsomuch as thou hast thus fastened my body to this cross, I ask thee now satan, what haue I offended, or what cause hadst thou to do this unto me? Behold this body, with all the members therof: here is my mouth, what guile or blasphemy did ever pass these lips? 
Non est dolus in ore eius. Esa. 53.  My tongue, as it hath been ever talking of heavenly things, and preaching the will and message of my heavenly father, ready to instruct and exhort all men, so what idle or angry word did it ever utter, when did it ever speak evil of any, or defame any creature, or flatter with the truth at any time? What concupiscence came ever in these eyes of mine, or lust into my hart? My hands, which haue always been stretched forth to do all men good, thou hast here stretched vpon the three: 
Christ in all partes of his body and soul Innocent.  and what haue these hands ever committed? though I haue been strike, when did they ever offer to strike any? They haue washed poor mens feet, they haue touched and healed foul Lepers. What harm haue they done to any, either man or child? Whose goods did they ever spoil? what bribe or bribes came ever within these fingers? My weary feet likewise thou hast nailed to the cross, which never stepped to any evil, nor walked in any wicked way, but always haue been occupied, travailing in my fathers arrant,& in my appointed vocation, ready to run and go both day and night to succour my neighbours, sparing no travail, from place to place, from city to city, to set forth Gods glory, and to call all men to the kingdom of life, continually labouring à foot without easement either of horse or mule, save onely à little before my passion( to fulfil the Scriptures) I used the help of à sely ass, to ease me into the city. From my feet go to my head, which thou hast so sharply pierced with à crown of thorn. What hath this head committed or devised that might turn either to the dishonour of God, or disprofite of my neighbour? Briefly, from top to to what part findest thou in all my body that deserved thus to be handled? From my bodily partes, go further to the inward motions& affections of the mind: search me both within and without. What pride, disdain, hate, envy, malice, hypocrisy, vainglory, love, did ever stir in me? did I not humble and debase myself always under all men? Examine my whole life to the precise lawe of God, and search me body and soul, if I haue not in body and some, honoured my lord my God with body and soul, with all my hart, and my whole strength, if I haue taken his name in vain, if I haue not sanctified the Sabbath day, if I haue not honoured my father and my mother, 
Obediens vsque ad mortem, mortem autem crucis. Phil. 2.  obeying my father to the death, even to the death of the cross, if I haue not ever loved my neighbour as myself, yea better then myself, if I ever lusted after my neighbours house, his wife, his ox, ass, or any thing he hath, if I haue not ever done to others as I would be done to myself. &c.  
When thou temptedst me in the desert, did I ever yield to thy suggestions? Haue not I always resisted thee? Come, search( I say) and ransack my whole life, summon à parliament of all thy wicked spirites, call also thy Scribes& Pharaseis unto thee, try& spy all my works, thoughts, cogitations, 
Quis ex vobis arguit me de peccato● joan. 8.  words, and doings. This I say to thee and to every of them: which of you all can charge me with any sin? Which if thou canst do, then mayest thou justly bring me to this confusion, and hold me in this death: for the reward of sinners, by the law, is death. But if thou canst find no such thing in me( as thou canst not) wherein to charge me, either to do that was against the lawe, 
Venit princeps mundi huius& in me non habet quicquam. joan. 14.  or Gods law to command any iote that I haue not fully observed: then is it no right, neither will I suffer either thee or death to hold that, which belongeth not to you, but justly will deliver myself out of the thraldom of death,& not onely me self, but also will deliver thē out of prison of death, 
Vt educas de carcere vinctum, de domo carceris sedentes in tenebris. Esa. 42.  whom thou hast hitherto captived, and letting thē out, thee onely will I chain up in death and darkness, as à transgressor of Gods holy lawe, because the law of God justly committeth to death them that be transgressors. The law saith: 
Exod. 20. and 21. Math. 5.  Thou shalt not kill. and he that striketh and killeth, shall be guilty of iudgement. &c. And here thou hast persecuted, and laid hands vpon me, which am guiltless, and most unjustly hast shed innocent blood. See, satan, whether thy greediness hath brought thee. So greedy wast thou to devour all men, that now thou hast swallowed one bone or morsel that shall choke thee, and make thee pick up again all that ever thou hast eaten before.  
Remembrest thou not how Adam our old progenitor, 
Presumption of Adam.  
Presumgtion of satan.  having all the fruit and the whole orchard of Paradise at his will, was not therwith content, but needs would reach his hand to the three, which onely was forbidden: and by that one lost all the other, and deserved death for his disobedience? No less was it forbidden thee by iustice, finding no cause in me, to murder me vpon this three, which is ordained for the guilty, and not the innocent. And therfore for thy unlawful greediness shalt thou be rewarded with the same price as he was. 
If Adam were expelled Paradise for tasting the three of life, much more is satan to be expelled from his possession, for murdering the author of life.  For it is no reason, that he which was seduced by thee, should be punished: and thou which was both the author of his falling,& now found guilty of the like transgression thyself shouldst escape unpunished. As Adam therfore being Lord of Paradise, lost all he had for presuming vpon one fruit forbidden, so because thou having authority given vpon all sinners, hast now likewise presumed vpon one that is no sinner, hast forfeited ipso facto, to me all thine authority which thou hadst before: so that henceforth I discharge all wretched sinners from thy jurisdiction, and the power of death, whosoever come to me.  

The prince of this world shall be cast out. John. 12.  avoyde therfore, thou cruel murderer: surrender thy hold out of thy possession: let go thy captives: yeld from thee the bill of debt, wherewith thou hast them indebted to my father& condemned unto death: 
Princeps mundi huius iam indicatus est. joan. 16.  whom now I here discharge, and receive for my people, and set them free for ever. And lest thou shouldst think me herein to do thee any wrong, or to do more then I may, I would therfore thou shouldst well know, sathā, that neither I will here procede with thee by my absolute power( as I might by reason of my divine nature, which I haue united here to my humanity: for that were but to overcome thee by myself, for myself): neither yet by more mercy will save sinners from thee, but by plain iustice and order of law I will proceed with thee, and in my manhood I will conquer thee, not for myself, but for man, because in my manhood I haue satisfied the debt of all mankinde. Which being discharged, then good right it is that the books should be canceled, so that thou shalt haue no more claim nor title to them, neither thou, nor the law neither. For this cause I took this nature of man upon me,& came in similitude of sinful flesh, 
Christ in his manhood payeth all the debts of man to the law.  suffering thee all this while to work thy extremity against me, not that I needed for mine own part to haue fallen into thy hand, except I would: but for their sake, because I would clear them out of all debt, whom thou hadst in durance.  
Now therfore, whatsoever it is that they owe to my father, or to his lawe, here I offer myself bound, to answer by the law the uttermost farthing for them. If their bodies haue offended almighty God, my body here maketh amendes: if their souls be unpure, my soul maketh à recompense: if the lawe require life for life, blood for blood, head for head, eye for eye, tooth for tooth, 
Math. 5. Leuit. 24. Deut. 19. Exod. 21.  hand for hand, foot for foot, I set my life, my blood, my head, eye, tooth, hart, hand, foot, and every member of my body for theirs. For what member in all my body is it, that thou hast not tormented? And though thou hast justly condemned them, and death deservedly hath slain them, yet I being wrongfully condemned of thee, do here abandon thy just condemnation. And because their deserved death also shall be dissolved, 
Death destroyed by death.  as I haue payed all other debts, so will I also pay the debt of death and lay down my life for them. Which being done, neither shalt thou, nor death, nor the law haue any more interest vpon them. For as by disobedience of one, all his posterity coming after him were worthily condemned to death: 
Rom. 5.  so by the same iustice it is convenient, that by my obedience all my posterity, that is, all they which ishue out of me, by spiritual regeneration of faith and baptism, should be partakers of my life.  
After this effect of speech when Iesus had spoken to the devill, speaking likewise unto death, he saith to him: 
An other Oration of Christ, hanging vpon the cross, to death.  And thou terrible tyrant, thou dreadful death, armed with the iustice of God, the mortal enemy to all flesh, whom no man was ever yet able to resist,& which art so ready here and so saucy, set up by satan, to secke my life, neither shalt thou escape my hands. For as thou art the destruction of all other, so will I be thy destruction, 
I will be thy death, O death. Ose. 13.  thy death O death, thy sting O hell: And as I haue overthrown the devill, thy master, and expulsed him from his kingdom, and spoyled him of all his munitions: 
From death I will redeem them. Ose. 13.  so will I also swallow thee up in victory,& throw thee down headlong for ever. And albeit I need not to suffer thy force unless I list, 
He shall overthrow death for ever. Esa. 25.  for mine own part, because thou hast no power vpon me, and might therefore save myself from thy cruel danger if I would: yet for my love to mankinde, because their life shall not perish whom my death may save, and because I will not save myself without thē, but will deliver them out of thy hands, for their sakes, to pay their debt, and that by my cross vndeserued I may cross them out of the book of death, which haue deserved death I am content: come death therefore, and do thine office, I willingly here yield my life to thee. And yet neither will I yield it to thy hands, nor give it over at thy pleasure. And although thou come here with thine iron coulter or brazen maull to break my bones, as thou dost to these here by me, 
Exod. 12.  yet will I not suffer thee so to do to me, neither shalt thou break one bone of me. To fulfil the Scripture, I give over my life: yet not at thy will, but at mine own pleasure. For be it known to thee, O death, that I haue power to lay down my life, 
John. 10.  and to resume it again at mine own will. And thus Iesus speaking, bowed down his head, and gave up his spirit to the hands of his father, and so departed.  
And now, lest ye should think these words of Christ above recited to be invented of me, per fictionem rhetoricam, and not confirmed rather, per Scripturam authenticam, ye shall hear what the Lord Iesus himself speaketh out of the Prophetes and out of the evangelists and his holy Apostles, and what the virtue of his passion daily speaketh in our hartes by his holy spirit. First ye red in S. John, what Christ our saviour speaking of satan, saith: 
John. 14.  The prince of this world cometh, and in me he hath nothing. &c. meaning that satan was coming to lay hands vpon him and had no lawful cause so to do. And therefore because he without lawful cause would presume to set vpon him, we red what followeth after in the same evangelist: 
John. 16.  Now( saith the Lord) is the prince of this world judged. &c. And in an other place: Now( saith Christ) is the iudgement of this world, 
John. 12.  now the prince of this world shall be cast out. &c. Also in an other place: 
John. 12.  When the son of man( saith our saviour) shall be lifted up, I will draw all things to myself. 
Luke. 11.  &c. And in S. Luke he saith: When a strong armed man watcheth his house, all is in peace which he possesseth: but when a stronger then he cometh and overcometh him, he taketh from him his munition wherein he trusted, and divideth his goods. &c. In the third of Genesis we red also, 
Gene. 3.  that the seed of the woman should break the Serpentes head. Furthermore, when we red the words of Moses to pharaoh, 
Exod. 8.9. and 10.  although it be in other persons, yet therein is represented and shadowed to us the very proceeding and working of Christ our spiritual deliverer, against the spiritual pharaoh, the great prince of this world the devill.  
And here an end of Christes sorrowful pains. After whose death, 
Christes hart pierced with a spear.  the cruel tormentors setting à sharp spear to his side, thrust it to his tender hart, 
blood& water issuing out of Christes side.  from which eftsoons streamed out blood and water, to fill up the full ransom of our redemption. And thus haue ye the whose course of Christes blessed passion briefly run over, with the principal partes and circumstances thereof. wherein hath been noted to you his selling, his binding and handling, his hailing and tossing to and fro, first to Annas, then to Cayphas, then to Pilate, from Pilate to herod, from herod to Pilate again, from Pilate to the Guildhall, from the Hall to the bar, where he was falsely accused, from the bar to the post and pillar, where he was cruelly scourged, from the pillar through the city, from the city to the mount, from the mount up to the rack of the cross, where no drop of blood was left in all his body. What torments of death were lacking? what misery could be added more then that he in his passion sustained? Here were whips and scourges, pricks& thorns, 
A brief sum of Christes torments described.  cords and ropes, buffet& blows, mocks and mows, railing and reviling, hammer and nailes, cross and gibbet, thirst& vinegar, reed and spear, with such like tortures and other pangs of his Innocent passion, {αβγδ}, to use the words of nazianzen: these were the instruments of our redemption. All these he most patiently for our sakes suffered in his blessed body. Which though they be now past in him, yet is it good for us ever to haue thē still in fresh mind and memory, not onely this good friday, 
The memory of Christes passion necessary for every Christen man.  but every day, both daily and hourly: whereby we may learn daily to suppress this proud flesh of ours, and so to crucify with him our crooked affections. For what flesh now can well be proud, beholding our Lord and saviour so poor on the cross? or who will set by the world, that seeth the world to be such an extreme enemy to the son of God our redeemer? and not onely to him, but also to all his members to him belonging? Or what soul having any spark of grace, can now give himself over to sin, considering this terrible iudgement and severity of God vpon his own natural and onely begotten son, for our sins, which sins otherwise could not be cleared, but by such à dear price, that is, by the hart blood of such à glorious person. But of this enough, which rather would be mused vpon in your hartes, then amplified in words.  
having thus past over the pains and punishments of Christ, 
The third part.  to procede now to the third and last part of my text, it remaineth further to entreat next of the glorious triumph of our saviour, 
The triumph of Christ beginneth.  which consequently followed after his death. Touching which death of his, many things are singularly therein to be considered, 
Christes death wonderful above the course of nature.  or rather to be wondered at, which pass the course of all nature and example of all other. For to all other men so commonly it happeneth, be they never so victorious conquerors in this life, that when death cometh, it conquereth them, and maketh an end of all their triumphs. Who leave all behind thē, and carry nothing with them, but are carried themselves to nothing: but in this death of Christ all is contrary. 
Difference between the death of Christ, and of all other persons.  For here death is turned to life, extreme contempt to eternal glory, poverty to riches, misery to felicity, life endeth,& yet life beginneth: death conquereth, and is conquered: that which is wont to be the end to all other, is to him à new beginning. Where other men leave the world, there beginneth he his reign and kingdom: that which casteth other men down, setteth him in his triumph. Such à glorious thing was death to him, which is so miserable to all other: and not to him alone glorious, but by him also glorious to us all: so that of one death riseth à double victory, à double triumph. He overcometh, and we overcome: he triumpheth, 
In Christes death a double victory contained. & we triumph: he by himself,& we by him. And though he overcometh alone, yet he overcometh not for himself alone, but for vs. For in his victory consisteth our victory: in his righteousness standeth out righteousness, according to the words of S. paul: 
2. Cor. 5.  That we might be made the righteousness of God by him. &c.  
Of this glorious victory of Christ after his death, the Scripture in many places recordeth, as in the gospel of S. Luke: 
Luke. 24.  So it behoved( saith he) that Christ should suffer, and afterward to enter into his glory. &c. And what glory this is, S. paul to the Philippians sheweth: where after he had first set forth the great humility of his obedience: to death,& to the death of the cross, proceeding then further& wondering at his exaltation, saith: Wherefore God hath exalted him, 
Phil. 2.  and given him a name above all names, 
The exaltation of Christ after his death.  that in the name of IESVS should every knee bow, both of things in heaven, and things in earth, and things under the earth, and that all judges should confess, that Iesus Christ is the Lord, unto the glory of God the father. &c.  
Of his kingdom also and of his power, 
The kingdom of Christ.  following after his passion, thus we red in the evangelists: 
Math. 3.  Repent and amend( saith John Baptist) for the kingdom of heaven draweth nere. &c. And in the x. of S. matthew,& in the x. of S. Luke, where Christ speaking to his Disciples, biddeth them go forth and preach, saying: 
Math. 10. Luke. 10.  The kingdom of heaven draweth nere. &c. again, speaking to his disciples, he telleth thē that he would not drink of that vinegrape, 
Math. 26.  till he drank again with them in the kingdom of his father. &c. Math. 26. Or while the kingdom of God were come. Luk. 22. 
Luke. 22.  Which kingdom first began at the cross.  

The power of Christ after his death.  Likewise speaking of power given to him, that is, to his humanity, he saith: All power is given to me in heaven& earth. 
Math. 28.  &c. again: All things be given to me of my father. 
Luke. 10.  &c. again, in an other place he confesseth, that the father hath given all iudgement to his son. joh. 5. 
John. 5.  Also, that his father had given unto him power of all flesh. joh. 17. 
John. 17.  And I will draw all things to myself. &c. joh. 12. 
John. 12.  All which places are to be understand, not absolutely in respect of his divinity, but of his humanity, not as he is {αβγδ}: but as he is {αβγδ}, God and man, or God in man, God clothed with man, ij. natures in one person united, so is this power given him. whereby who soever now will be saved, 
The person of Christ is he in whom now standeth all salvation.  must come to him: Who soever will come to the father must come by him who not onely is the way to life, but is both the way and life. As there was no corn to be had in all the countreyes about egypt, 
Comparison between joseph& Christ, the brasē Serpent& Christ, the Temple, and the body of Christ.  but onely by the hands of joseph, who after long affliction was so highly exalted: so is there no grace, nor life, no remission, no holy Ghost now to be looked for, but at the hands of this our crucified joseph. He is the brazen Serpent, which onely healeth the Serpentes wounds. He is that holy temple, where God onely is to be found and worshipped, and no where else. 
No helping nor hearing God without Christ.  Without him there is no hearing God, no helping God, no God for us at all. He that seeketh and searcheth any naked God without this God clothed in man, wadeth as in the ocean Sea where he findeth no bottom. This I speak for causes. Some such I see, which seem to profess à certain form of Religion, said non secundum Christum jesum, or as S. Paul saith, non tenentes caput, that is, not holding the head. And although nothing be more intolerable to mans nature, then God in his naked, vnmensurable, and incomprehensible majesty, 
Vide Luther. in Epistolam ad Galat.  as Mart. Luther truly saith: yet some such there be fantastically spirited, which setting Christ à side,& walking in their mirabilibus super●●, wander in their speculative contemplations they can not tell whether, thinking to find out à God to save thē by their own works and service, which they shall never find. So the jew thinketh to be saved by the lawe of Moses the turk by his Alcoran the Papist by his good deeds: The monk& Feier by his works of perfection. wherein they are all deceived. So far is it off that there is any saving God without Christ, 
An horrible thing once to think of God without Christ.  that it is an horrible thing( to use the words of Luther) to think of God without Christ.  
whosoever therefore hath to deal with God for his justification, salvation, remission of sins, and life everlasting, let him strain his brain no further with climbing speculations, but humbly seek& come to this incarnate God, Christ Iesus crucified, God dwelling in man, clothed with man, Mediator between God& man, the natural son of God,& natural son of à virgin, done of our bones,& flesh of our flesh, and there begin his salvation( as Luther well teacheth) where Christ beginneth his incarnation, and fall down at the manger, 
Vide Luther. in Epistol. ad Galat. fol. 27. & at the lap of the virgin, where this child lieth,& there behold this blessed son, given to us, born for us, sucking, growing, conversant here in middle earth, teaching, preaching, bleeding, dying, rising again, ascending above all heauens, having full power above all things. And no doubt but this child shall bear him our, and bring him at length where he shall see face to face. In the mean season; let us anchor here in this haven, where we shall find rest and safe harborough, and beware we 〈◇〉 no further nor lower, but onely to this crucified person, except we go in his name, and be sure to take him with us where soever we go. If he be our king, whether then can the subject go further then to his liege prince and sovereign? If he be our shepherd, whether can the wandering sheep seek but to his pastor? Whether should the desolate conscience fly but to his own Bishop: Who is the glory to the wife, but the husband? Where can the member look for succour, but at the head? Or what is it that we can lack, either in heaven or earth, but this our head, our husband, our Bishop, our pastor, our prince and king is able to supply? 
No flying but only to Christ.  When the people of egypt fainted for hunger, and sought for corn, yet when they had all done, at length they were all sent to joseph to be served. 
Coloss 2.  In illo estis completi. i. In him ye are all complete, saith S. paul, as though he would say: 
All fullness in Christ to supply our necessities.  there is nothing in all the world lacking to your necessities, but in him ye haue it fully& perfectly. If ye would haue grace, peace, mercy, quietness of conscience, forgiveness of sins, spiritual comfort, gifts of the holy Ghost, resurrection, the favour of God, reconciliation, heaven,& life everlasting, he hath it in his own hands to give you: 
Coloss. 1.  Quia in ipso complacuit omnem plenitudinem inhabitare. i. For in him it hath pleased God that all fullness should dwell, faith S. paul. And thus briefly ye haue heard to what power and glory Christ our saviour is now advanced, after his death and ignominious passion.  
Now of his victory& triumph à word or two. 
The triumph of Christ after his death.  Albeit I am somewhat weary, and haue made you weary also I fear with long standing: yet were it pity that such heavenly matter coming now to hand, should pass untouched. In worldly victories and great triumphs, when any famous act is done, or prows achieved, the captain is wont to bring ante currum triumphalem, some notable spoil, or certain of his principal enemies subdued by him for à spectacle to the people. So judith brought the head of Holofernes, 
Comparison between the triumph of Christ, and of other conquerors.  david brought the head and sword of Goliath into jerusalem. Augustus brought signa parthica into the city of Rome. Sapores king of Persia brought Valerian the Emperour in à golden cage. Of diuers other famous and triumphant victories we red in stories: as of Alexander in subduing the Barbarrians, Themistocles in repelling the Persians, Emilius the Macedonians, Scipio the son of Emilius against hannibal,& the Numantians, Pompeius against the Armenians and Asians, Caesar against Pompeius, Lucullus against Mithridates, Marcellus against the Scicilians and Carthaginians, with diuers mo. But amongst all victorious stratagems,& triumphs, never was nor never shall be any to be compared with this glorious conquest of Christ our saviour, which exceedeth all triumphs that ever were, so far as the enemies whom he subdued, were exceeding in strength above all enemies that man either did or ever could overcome. For the enemies whom those valiant warriors by violence and force of soldiers oppressed, though they were able in arms, yet were they but men, and such as might be overcome by men. But these over whom this our conqueror triumphed, were such aduersaries, 
The triumph of Christ against the devill and death.  as conquered even the conquerors themselves, yea all conquerors that ever were: whom no flesh could withstand, no sword repress, no policy avoyde. And these hath he vanquished, not by aid of any creature, but onely by himself fighting alone.  
Of the which aduersaries, the first was the spiritual great Goliath the devill, the mighty Monarch of this world: the other was death the capital enemy to all flesh& blood. Of whose most happy overthrow, partly I haue touched before.  
Besides these& with these cometh an other great enemy, or rather greater then they, which being called in Scripture, Inimicitia, or Ira dei, Gods heavy wrath or hatred, 
Gods wrath ceased by the death of Christ.  was à sore and intolerable adversary to man: whom this worthy captain likewise put to flight& slay. And how? By his cross, that is, in being slain himself. whereof we red in Scripture thus: 
Ephe. 2.  Per crucem reconciliauit nos deo, interficiens inimicitias in semetipso. i. By his cross he hath reconciled us to God, killing enmity or wrath in himself.  
With this wrath, 
The triumph of Christ against sin,  or rather before this wrath and hatred of God, cometh an other strong enemy called sin, with à cruel company of deadly aduersaries waiting vpon him, as Hell, 
Hell,  Damnation, 
Damnation,  desperation, 
Desperation,  destruction, expulsion, 
Expulsion,  the worm of conscience, thraldom, captivity, 
captivity,  malediction, 
Malediction.  of which malediction, first we red in Genesis: Cursed be the earth for thy sake. 
Gene. 3.  With toil& great labour thou shalt feed thereof, and get thy bread with the sweat of thy face, till thou return to the earth again from whence thou camest, for earth thou art, and to earth thou shalt. &c. again, of this malediction we red: Deut 28. 
Deut. 28.  Cursed be thou in the city, cursed in the field, cursed be all that thou hast and possessest. Cursed be thou, 
The manifold maledictions belonging to man in this life.  and all thine offspring. &c. with à number of other miserable calamities, which not onely we may red in that chapter pronounced against us, but daily may feel by experience working in vs. whereof ensue all these hard distresses and heaps of infinite miseries, slavery, oppression under tyrannous persecutors, plagues, murders, warres, dangers by land, dangers by water, dangers by all elements, servitude, penury, prisonmentes, casualties, ruins, adversities, injuries, fears, cares, hartbreakinges, hartburninges, cruel handlinges, painful sufferings, sighs and sorrows, losses, greuaunces, afflictions of body, afflictions of spirit: and who is able to recite all the effects of Gods malediction laid vpon man for sin? All which heaps and multitudes of woeful malediction, the death of this our lord and sovereign hath dissolved and dispatched, triumphing by himself over them all: according to the words of S. paul: Gal. 3. 
Galat. 3.  Christ to redeem us from the curse of the law, was made for us accursed, that the blessing of Abraham might come vpon the Gentiles, through Christ Iesus. &c.  
Besides these triumphs& valiant conquests of Christ our saviour above specified, remaineth an other triumph, as glorious as all the rest, against à mighty, à sore& à stout enemy, of whom all our enemies took their force. This enemy was of so great effect,& divine authority, that so long as he reigned over us, neither could we be safe for him: nor yet was it in our power by any means to avoyde him from vs. But before I begin to speak of this enemy, I will first here play joseph ab Arimathea, and reverendly take down the body of our lord from the cross and lay him in his sepulchre, 
Christ taken down and butted.  till ye shall hear of him within these iij. dayes more again.  
And here now having taken down the crucified body of Iesus from the cross, to occupy your eyes, and to delight your mindes, I intend, by the grace of Christ crucified, 
A new crucifix set up at Paules cross.  to set up here in Paules cross, or rather in Christes cross, an other crucifix, à new crucifix, à new rood unto you, à crucifix that may do all Christen hartes good to behold. 
The strength of the Law.  This crucifix is he that crucified all mankinde, and hath brought many à man to the gallows, to the cross, to the gibbet, and at last crucified Christ our saviour also. So severe was he, that he spared none: so strong, being armed with Gods iustice& iudgement, that none could escape him. And now shall ye see him hanged up, 
The triumph of Christ over the law.  and crucified himself: the meryest and most happiest sight, that ever came to man. Lift up your heads therefore( O ye faithful of the Lord) with joyful thankes unto God: and as ye lamented even now in beholding the innocent son of God wrongfully crucified, and sore tormented vpon the cross: so now rejoice as much in beholding this new crucifix, which before was à crucifier and à judge, but now both judged and crucified himself, to all your comforts. Ye muse peradventure and marvell what great crucifix this should be: and no doubt à great crucifix it is, and therfore required à great crucifier,& so he had: both great conquerours, and both themselves crucified, howbeit not of like greatness, nor of like condition: 
The son of God: The Law of God, both crucified.  the one our saviour, the other our condemner: the one for à few houres crucified, the other for ever: the one wrongfully, the other justly put to the cross: the one of his own more will, the other of more force& by conquest. Of the one I haue preached unto you already, which is Christ Iesus crucified: Of the other S. paul now shall tell you.  
His name is the law of commandments: called otherwise {αβγδ}: whereof ye shall hear what S. Paul speaketh both in the Epistle to the Ephes. and also the Coloss. cap. 2. 
Ephe 2. Coloss. 2.  This law( saith he) of commandments, or Gods handwriting that was against us in decrees, he hath made void, 
Crucifyinge of the Law.  abolished, and hath affixed to his cross,& spoiling principates and potestates, hath made an open show of thē, triumphing over them openly in himself. Col. 2. And thus haue ye vpon one cross ii. 
Two Crucifixed vpon one cross.  Crucifixes, ij. most excellent potentates that ever were, the son of God, and the law of God, wrestling together about mans salvation, both cast down and both slain vpon one cross, howbeit not after like sort. First the son of God was overthrown, and took the fall, not for any weakness in himself, but was contented to take the foil for our victory. By this fall, the law of God in casting him down, was cast in his own antitype and forgot himself. For where the law saith: he that doth the commandments shall live in them, Christ kept the law and yet contrary to the law, lived not in it. Therefore as it was against all order of Iustice and law, 
The lawe a transgressor in the condemnation of Christ.  that he should be condemned, which never knew any sin: so stood it with good iustice, that the law which offended in condemning the innocent, should forfeit his right to him whom he wrongfully had offended. whereupon in conclusion it followed, that the law which before was holy, profitable, immaculate,& necessary, being now found à transgressor, must needs give place to à holier person, which never transgressed, 
The law crucified to the cross of Christ.  and so rightly was taken as guilty and culpable, and fast nailed hand and foot unto the cross: according as we red in S. Paules words: The lawe condemnatory which was written against us in commandments, he canceled, and affixed to his cross, triumphing in himself. &c. Coloss. 2. 
Coloss. 2.   
Where is to be understand in crucifying this lawe of God, not that the commandments of God are now crucified and abolished, so that they are now not to be obeied or practised of us any more. S. Paul saith not, that the commandments of Gods law be crucified, but the handwriting that was against us in commandments to be crucified. &c. meaning thereby the curse, malediction, or comdemnation of the law to be extinguished: so that the commandments of God though they teach what is to be done, yet they condemn not them that be in Christ Iesu: and though they bear rule in the body so long as it liveth here: yet they rule not over the conscience to condemnation. For therefore was Christ made accursed for us, to redeem us from the curse of the law &c. Gal. 3. 
Galat. 3.  So that Christ,& the law in à true Christen conscience are contrary& incompatible, as the schoolmen term it: or as we may say in plain Englishe, are ij. things which can not stand together: but either Christ must give place, 
Christ and the malediction of the law can not both dwell in one conscience together.  and the law stand: or else the law( the condemnation of the lawe I mean) must end, and Christ reign in the conscience of the Christian penitent. For both these, Christ& the law, Grace& malediction, can not govern together. But Christ the son of God which once dyed, can die no more, but must reign for ever. wherefore the law with his strength, 
The kingdom of Christ beginneth, and the kingdom of the law endeth, both vpon one cross.  sting,& curse, must surcease and haue an end, so that as Christes kingdom first beginneth upon the cross: even so the kingdom of the law vpon the same cross, and at the same time expireth.  
And here cometh in that, which in Scripture is called, Libertas Christiana, Christen liberty. 
Christ on liberty.  Of which liberty S. Paul thus writeth to the Galat: Christ was made under the law, 
Galat. 4.  that he might redeem thē which were under the law in bondage. &c. And again: In the liberty( saith he) wherein Christ hath set you, stand fast, and come no more under the yoke of bondage. &c. By which liberty is ment, not the liberty of flesh, for us to run at large,& do what we list( as many there be now à daies, which abuse Christian liberty to carnal licence) but the liberty belonging onely to the inward conscience of à justified Christian, 
Against the abusers of Christian liberty.  which once was in bondage of the law, not onely to obey it, but also in danger of perpetual death and malediction by disobeying the same. From this danger Christ now hath utterly cleared all true penitent and trembling consciences, setting them at liberty, 
The malediction not the use of the law taken away.  not from the use and exercise of the law, but from the dominion and authority judicial of the law.  
And that is it, which S. Paul here speaketh and meaneth, 
Coloss. 2.  saying: He hath dispatched the obligation or handwriting that was against us in decrees, and hath crucified it fast to the cross. &c. Wherein the phrase of S. Paules speech would be noted. If he had but said, that Christ had plucked us out from the danger of the law: or that he had stayed the sentence of iudgement against us, or had reprieved us from the condemnation of the law, it had been much,& à joyful matter( no doubt) of singular comfort unto vs. For what more comfort can be to à guilty person, cast by the law, then to hear the peremptory sentence of iudgement against him, stayed, revoked, or turned away? And yet in this comfort, some fear remaineth withall, so long as the authority of the judge endureth, and as the lawe still standeth, whom he offended.  
But now mark( O ye faithful of the lord, especially you, that labour& be laden in conscience) and expend well the heavenly message of this worthy Apostle, what he speaketh of the law, and how he speaketh. 
Affixit illud cruci suae. &c.  He saith not that the sentence of iudgement is stayed,& that we are pardonned, nor saith that the action is fallen, and we reprieved. No, no, he goeth further,& telleth us plainly, that the law which was against us, our accuser& condemner, is slain, killed, crucified,& nailed fast both hand and foot,& so crucified, not as Christ was, to rise again the third day, neither hath the lawe such power to rise again as the son of God did, but remaineth slain and abolished for ever, never to rise again nor to haue any more power against them that be in Christ Iesu. 
The condemnation of the law not stayed but killed to all true Christians.  Whereby the case of our salvation standeth firm& substantial, without all fear of iudgement and condemnation. For if there be no accusing nor condemning but by the law, then to kill the law, which killeth us, what is it else, but to discharge us from condemnation for ever? He that delivereth his friend for à time out of his enemies hand, doth him à pleasure: but he that killeth the enemy, and riddeth him quiter out of the way, giveth perpetual safety. So remission of sins by Christ, if it were for sometimes, and not for all times, for some sins, and not for all sins, then the law had lived still. 
The killing of the law importeth our safety to be perpetual.  But now the killing and crucifying of the lawe importeth full remission to be absolute and our safety to be perpetual. whereby cometh now the saying of the Apostle to be true: 
Rom. 8.  That there is no condemnation now to thē that be in Christ Iesu, which walk not after the flesh, but after the spirit. &c. And why is there no more condemnation? For the law being slain, which was the accuser, who shall now lay accusation against the elect? It is God that justifieth, and who is he then, or where is he that shall condemn? Where is he? If ye will needs know where he is, S. Paul will tell you. There he is( saith he) vpon the three, vpon the cross of Christ fast crucified. A dead man( saith our proverb) can do no hurt. even so no trembling conscience needeth now to fear the power of the law, that is in Christ. Neither is there to him now any lawe to condemn him, as the said Apostle most comfortably teacheth us, saying: 
Rom. 6.  sin shall not prevail over you. And why? Because the law, 
1. Cor. 15.  which is the power of sin, is now dead to vs. So that like as if à woman be discharged from her first husband being dead, 
The law compared to the first husband, Christ to the second.  and hath married an other man, the first husband hath no more power over her: even so we now being espoused unto Christ our second husband, are freed utterly from our first husband the law, and as S. Paul in the same place saith, 
Rom. 6.  are no more under the law, that is, under the dominion& malediction of the law, but under grace, that is, under perpetual remission of sins, committed not onely before our justification, but as well also after, and during all our life long: 
Gods great grace ought to be no encouragement to sin.  Adding this lesson withall( as followeth in the same place) not that sinners now should sin the more therfore, because they are under grace: but that weak infirmity might be relieved, broken consciences comforted, and repenting sinners holpen from desperation, to the praise of Gods glory. For as God forgiveth not sinners because they should sin: so neither doth infirmity of falling diminish the grace of Christ, where faith with repentance worketh.  
These things standing so, seing that our first husband the law is now deceased( as S. Paul telleth us) let us weigh our state with the Scriptures,& yoke ourselves no more under subiection of the law, 
Antipophora.  from whom we are delivered. I speak not here with Aetius, Eunomius, or with the Anomean heretics against the due obedience of Gods holy law( as our aduersaries falsely belie us) but I speak with S. Paul against the malediction& condemnation of the law, 
Christians set free from condemnation of the law.  under whose jurisdiction all we were once contained, as the wife under the law of her husband. To him first we were by nature coupled, being to us à sharp and à bitter husband,& rather à tyrant or an austere warder& schoolmaster, then à husband,& could in no case be divorced from him, 
The law dead to man: And man to the lawe.  but onely by death. And now S. Paul here bringeth us word, that he is dead to us,& we to him: By the body of Christ, 
Rom. 7.  that we may lawfully now mary an other husband, even him that is risen again from the dead, to fructify unto God, through obedience of good life.  
And thus much touching the triumph of this glorious prince. Wherein you haue heard, what mighty& perilous enemies he hath subdued, and all by himself, and yet not for himself, but for vs. For somuch as the debt was not his but ours, which he for us did acquit. For we had forfeited to the devill our soul, to death our bodies, our conscience to the law. He then taking our quarrel in hand, trode vpon the Serpentes head, threw down the devil, destroyed death, captived captivity, and crucified the law. So that the labour was his: the victory is ours, he had the pains, we had the profit, according as we red in S. John, cap. 4: Other( saith he) haue laboured, 
John. 4.  and you haue entred into their labours. &c. Also in the same place: One( saith he) soweth the ground, and an other reapeth the fruit. &c.  
Now, what fruit it is that we do reap by this blessed sowing of Christ( who not onely was the sour, but also the seed sown) it is shewed now in the end of our text and message, in these words of the Apostle: That we might be made the righteousness of God by him. 
2. Cor. 5.  &c.  
In which few words is briefly compact all the felicity that ever can come to mankind. For as sin was the spring original of all the miseries& mischiefs that ever happened to man before: 
The fruit and effect of Christes passion.  so now righteousness likewise is the original cause that bringeth life and all goodness to man. Here then is righteousness set against sin: two contraries fighting, one to counterpease with the other: both of equal force to contrary effects. For as sin and wickedness was perfect in us, 
Perfect sin, and perfect righteousness striving together in man.  which brought death and condemnation to man: so pari {αβγδ} again that righteousness which bringeth life and eternal salvation, must likewise be perfect in man. Which because it can not be found in our own actions, it must be sought in the actions of an other,& imputed to us as our own, which may stand effectual. And that is it, which the Apostle here saith: 
2. Cor. 5.  That we might be made the righteousness of God by him. &c. as much to say: that we might be accounted righteous before God, with that righteousness, not which is in us& is imperfect, but which is in Christ& by him is imputed to us through faith, which justifieth us before God.  
Wherefore we must remember here to make à distinction of Iustitia, of righteousness, 
Two sorts of righteousness in Scripture to be noted.  by the Scripture, which after the doctrine of S. paul is taken ij. maner of ways. One kind of righteousness is that which is called Iustitia Dei, or Iustitia fidei, that is, the righteousness of God, or righteousness of faith, and the same also may be called Iustitia passiua. The other kind of righteousness is that, which is called Iustitia propria, or Iustitia operum, Our own righteousness, or righteousness of works. Which also in us is called Iustitia actiua. And this distinction is necessary to be marked. 
Distinction of righteousness necessary.  Or else we shall be greatly deceived, and wander blindfeld in the doctrine of salvation.  
Of these two sorts of righteousness, the first, which is the righteousness of faith, is it which onely standeth before God and none other,& therfore is called of S. paul, the righteousness of God, 
righteousness of God.  because it hath so pleased God by his promise to accept and impute this righteousness standing by faith in his son to everlasting salvation. whereupon S. paul to the Philippians writing of the difference between these two sorts of righteousness, refuseth the righteousness of the law, 
Iusticia Dei, called Iusticia fidei, Iusticia passiua.  that he might be found in Christ, having not his own righteousness, but the righteousness of Christ, which is of faith. Phil. 3. again, the said Apostle writing of the Iewes, which sought for righteousness& found it not: 
Iusticia nostra. Iusticia operum. Iusticia actiua.  and also of the Gentiles, which sought not for righteousness and yet found it, sheweth the reason why: Because( saith he) the one sought it as by works and the law, and came not to it: 
Rom. 9.  who not knowing the righteousness of God, and seeking to set up their own righteousness, did not submit themselves to the righteousness which is of God. 
Difference between righteousness of faith and righteousness of works.  The other, who were the Gentiles, sought not for it,& yet obtained righteousness, that righteousness, which is of faith. &c. Rom. 9. Also in the 3. chap. of the same Epistle S. Paul writing of this righteousness which riseth by faith in Christ, 
righteousness of God in Scripture, what it is.  calleth it Gods righteousness, coming not by our works, but by his promised imputation, in these words: Whom God( saith he) hath set up for a propitiation by faith in his blood, thereby to make manifest his own righteousness, 
Rom. 3.  in tolerating our sins. &c. Rom. 3. again in the same chapped. his words be plain& manifest: The righteousness of God( saith he) is by faith in Iesus Christ, in all and vpon all that do believe. Rom. 3. And likewise where he writeth in the first chapped. in this wise: For the righteousness of God by it is revealed from faith to faith. &c. Rom. 1. 
Rom. 1.   

Gods righteousness. Mans righteousness.  And thus haue ye heard of Gods righteousness through faith, coming not by our works, but by Gods grace& imputation, how S. Paul commendeth it,& how God alloweth it to justification. Now as touching the other kind of righteousness which is called our righteousness,& cometh by mans working,& not onely by imputation, ye shall hear what the Scripture reporteth: 
Esay. 64.  All our righteousness( saith Esay) is like the stained clout of a defiled woman. Esay. 64. When ye haue done all ye can, say( saith our saviour) that ye are but unprofitable servants. Luk. 17. 
Luke. 17.  Likewise S. Paul, Phil. 3. speaking of the righteousness which cometh by the law,& weighing the same with the other righteousness which standeth by faith in Christ, so greatly abhorreth that sort of righteousness of his own, that he hath accounted, and doth still account all those things which he thought before to be excellent vantage, now to be loss,& filthy dung, 
Phil. 3.  that he might win Christ, and be found in him, not having his own righteousness by the law, but that righteousness which cometh of God through faith. &c. And thus ye see the true righteousness which standeth before God, 
Iusticia Actiua. Iusticia Passiua.  not to procede of the law, but of faith: not to be ours, but Gods righteousness: not to be active, but more passive, that is, 
The righteousness of a Christian is not active, but more passive.  not that we be the agentes or doers therof, but onely receivers of it at the hands of God, according as the phrase of this our text doth rightly purport. For the Apostle saith not actively, vt nos efficeremus justiciam Dei, that we should make or work the righteousness of God: but passively, vt efficeremur iusticia Dei, 
Vt efficeremur Iusticia Dei.  that we should be made the righteousness of God, by whom? Not by ourselves, lest we should glory in ourselves: but by an other, that is, by him that was made sin for us,& suffered his passion for us; to whom be glory for ever. Amen.  
Per Illum.  
wherefore whosoever studieth to be found righteous in Gods sight, let him learn diligently by the doctrine of S. paul, to make à separation, as far as is from heaven& earth, between these two, that is, between the righteousness of works, and righteousness of faith, and in any wise beware he bring none other means for his justification, but onely this which the Apostle here speaketh, of perillum, by him, that is, but onely faith apprehending the body or person of Christ Iesus crucified.  
This pronoun [ per illum] above al other things ought most principally to be always in our eyes, and especially in our hartes. As the eyes of the old Israelites were willed to look to the brazen Serpent for their bodily health: so haue we, for our spiritual salvation no other object set before the eyes of our faith to behold, but this [ per illum] which is as the Church is wont to say: Per Christum Dominum nostrum. And therfore S. Paul concluding this matter, doth well add in the latter end this same [ per illum] forasmuch as this pronoun maketh up all our religion,& excludeth al other pronownes[ per illos or per illas] and not only pronownes, but all other nownes also, both proper,& unproper, it debarreth both Mary, james, John, Paul,& Peter to, as Peter himself looking vpon this pronoun [ per illum] will tell us flatly: Non est aliud nomen sub coelo, there is no other name nor constrain under heaven, saith he. &c. but onely this Apostolical pronoun demonstrative [ per illum]. I call it Apostolical, because the Apostles never taught no other pronoun to salvation, but this. I call it demonstrative, because that all true apostolical preachers now likewise ought to demonstrate to the people,& to led them by none other pronoun but onely [ per illum] and must take singular heed, they turn not [ per] to [ praeter]. They which bring in the testament of S. Frances, the rule of S. bennet, the order of dominic, or merites of any other patrons, hold not the right demonstrative [ per illum] but [ praeter illum] do shoot, as S. paul saith, to à wrong mark.  
Let us therefore, that be right Christians, 
A brief repetition of the fruits that come to us by Christes passion.  and think to win, mark well our marcke,& look well to this crucified pronoun, this person I mean [ per illum] for by him, as S. paul saith, we are made the righteousness of God. 2. Cor. 5. By whose passion all our enemies be subdued, all gotten, all is cleared& discharged, all finished and consummate. By the blood of whose cross al things are pacified both in heaven and in earth. Coloss. 1. 
Coloss. 1.  By the body of whose flesh, we are reconciled. Col. 1. 
Ibidem.  By whose blood we haue redemption, and remission of our sins. Ephes. 1. 
Ephe. 1.  And we that once were far of, are made nere unto God. Ephes. 2. 
Ephe. 2.  By whose stripes we are made whole. Esa. 53. 
Esay. 53.  By whose death, death is destroyed, and life brought to light. 2. Tim. 1. 
2. Tim. 1.  And he also destroyed, which had the power of death, that is, the devill,& they delivered which lived under fear of death all their life in bondage. Heb. 2. 
Heb. 2.  By whose flesh is taken away the division and separation between God and vs. Ephes. 2. 
Ephe. 2.  
Ibidem.  In whose one body both Iewes and Gentiles are united to one God. Ephes. 2. By whose obedience we are made just. Rom. 5. 
Rom. 5.  By whose righteousness we are justified to life. 
Rom. 5.  Ibid. By whose curse we are blessed from malediction of the law. Gal. 3. 
Galat. 3.  By whose poverty we are rich. 2. Cor. 8. 
2. Cor. 8.  Who is our peace. Ephes. 2. 
Ephe. 2.  Who is our advocate with the father, and the propitiation for our sins. 1. joh. 2. 
1. John. 2.  Who was made of God for us our wisdom, righteousness, sanctification, and redemption. 1. Cor. 1. 
1. Cor. 1.  Who saveth his people from all their sins. Mat. 1. 
Math. 1.  Who taketh away the sins of the world. John. 1. 
John. 1.  Who hath torn à pieces the obligation against vs. Col. 2. 
Coloss. 2.  Who justifieth the wicked by faith. Rom. 4. 
Rom. 4.  By whom we are at peace with God. Rom. 5. 
Rom. 5.  By whom we haue boldness to enter with all confidence through faith in him. Ephes. 3. 
Ephe. 3.  In whom we are made full and complete. Col. 2. 
Coloss. 2.  jonas was not so soon cast out of the ship into the Sea, but the tempestuous winds ceased by and by, 
jonas cast into the Sea, a figure of Christ.  et stetit mere a feruore suo. jonas. 1. 
jonas. 1.  The paschal lamb 
The paschal lamb.  was no sooner slain, and his blood vpon the posts, but the people even the same night were delivered out of Pharaos thraldom. Exod. 12. 
Exod. 12.   
Infinite it were to express, and joyful to behold in the Scriptures all the admirable treasures and riches contained in this principal pronoun of all pronownes [ perillum]: which haue no end in them. But because the Sermon must haue an end, wherewith I haue wearied you enough, and myself more: therfore not to ouerweary you with more prolixity, I think good to cease: after I shall add a word or two to show you to whom, and by what means these excellent benefits of Christes passion are to be applied. whereof needful it is somewhat to be said. For as all we Christians agree in this, that Christ is our redeemer, and that he dyed for the sins of the world: so all we agree not in this, by what means the merits of Christes passion are to be applied unto vs.  
Our aduersaries, which hold with the Church of Rome, and persecute us for holding with the gospel, say that the mean cause, 
The mean cause whereby the merites of Christes passion be applied to vs.  or instrumental cause or condition whereby the passion of Christ is made available and effectuous to us, is not onely our faith in Christ, but diuers and sundry other helps they join besides: as auricular confession, contrition sufficient,& satisfaction, propiciatory sacrifice of the mass, pardons and indulgences of the Pope the storehouse of the Church; 
error of the papists in applying the merites of Christes passion by wrong means.  merites and invocation of saints, to believe the Church of Rome, and to be subject to the Bishop therof. And these they take as necessary matters to salvation, which unless à man do annex withall as time and occasion serveth, the death of Christ can not be applied( say they) as meritorious alone to salvation. Other concurrentes also they add besides these above name, which albeit they touch not so nere the necessity of salvation, yet they help well forward,& augment the working and merites of Christes passion, to our salvation. And these they count to be merites of supererogation, Councells, works of perfection, building of Monasteries, giving to Churches, hearing of Masses, entering to Religion, austerity of life, keeping of vows, wilful poverty, and such like.  

Promise of justification hath no condition annexed but faith alone.  Contrary to this doctrine, we affirm with the word of God, that as the blood of our saviour is the onely material cause, and the promise of God in his word the formal cause, of our salvation: so again we say, that the same promise of God in his word, standeth free and firm, without any condition at all, as of necessity annexed to justification, save onely one, which is faith in Christ. 
Doctrine of promise, Doctrine of the lawe, are diuers.  For although works of mercy and charity be also required in Scripture, yet that is not, because the doctrine of promise requireth them as conditions to the act of justifying, but because the doctrine of the law requireth them, as necessary duties to the institution of life. Of this promise being free and absolute without all other conditions, S. Paul thus plainly testifieth and teacheth: Therfore by faith( saith he) cometh the inheritance, 
Rom. 4.  as after grace, because the promise might be firm and sure to all the seed. 
Promise of inheritance standeth firm by S. paul. Ergo, it standeth not by works.  &c. In which words ye see no conditions required to promise, but onely faith: And why other conditions be excluded ye bear the cause also: for that the promise( saith he) might be sure, And why sure? for else if it should depend upon works& merites of men, it were always unsure and uncertain. For who ever knoweth when he hath done& deserved enough? And therfore it is, that we say, faith onely justifieth: because the Scripture teacheth, us to be saved by promise, which promise were no promise if it stood vpon conditions. A gift that standeth vpon conditions, can not be called à free gift. 
Galat. 3.  And if the inheritance come by the law, then it cometh not of promise. Now life everlasting, saith the Scripture, is the gift of God, and cometh not of works.  
When the womans seed was first promised to Adam, what had he deserved? 
Gene. 3.  God promised to Abraham à seed wherein all nations should be blessed, of free gift, 
Gene. 12.  without all conditions before he came out of his country, to follow the Lord. The same Abraham had Isaac his son by Sara his wife: Also Isaac had jacob by Rebecca, 
Gene. 21.  
Gene. 25.  but yet both Abraham and Isaac, with their wives, were past all strength to haue children, 
Example of Gods promise to be free.  before God kept his promise. What deserved the tribes of Iraell, when God delivered them from the bondage of pharaoh? In the third of Exodus, 
Exod. 3.  God promised to Moses to give the people à land of milk& hony: yet we red of no condition annexed to that promise, and though their deserts in the desert were very simplo, yet God kept his promise. What made jacob loved,& Esau hated? the son of the free-woman to be received, and the son of the bondwoman to be cast out? not deserving, but election: not the law of works, but the promise of God. How was the throne of david established for ever,& the throne of Saul refused? not by weighing their merites, but by election of promise without conditions. even so it hath pleased God through Christ his son to give to his little flock à kingdom, which kingdom because he hath promised onely to faith, and hath no other conditions annexed, therfore we holding vpon the free promise, say: that faith onely justifieth us, not denying many things else to be required to the action of life: 

To the Action of life many things required.  
To the Act of justifying onely faith required.   but excluding them as conditions in the act of justifying, which office of justifying goeth only with faith in Scripture,& hath none other condition, or mean annexed to it.  
Now, to define what this faith is that belieth, here is to be understand, that the true faith whereupon dependeth the whole condition of our justifying, 
True faith what it is, examined.  must ever look to his right object, which is the body of Christ the son of God crucified. For else many kindes there be of faith: as every thing that is true may be believed, but not the believing of every true thing doth justify. He that believeth there is but one God, which created all things of nought, believeth truly. And of this faith speaketh S. james: Tu credis quòd vnus est Deus. &c. jac. 2. 
jacob. 2.  yet this faith without the object of Christ crucified, 
Of what saith S. james speaketh.  justifieth not. Likewise he that believeth God to be just, omnipotent, merciful, 
faith which justifieth must ever hold his object. & that he is true of promise, believeth well, and holdeth the truth. So he that believeth that God hath his election from the beginning, and so persuadeth himself to be one of the same elect and predestinate, hath à good belief and is well persuaded. But yet the same persuasion, unless it apprehended the right object withall, serveth not to salvation. 
Diuers sorts of faith.  The jew though he say, that he believeth in one God maker of heaven and earth, and persuadeth himself that God hath elected the seed of Abraham, and be never so devout in his prayers, charitable in his alms, or precise in keeping the law,& believeth never so steadfastly, that God is true of promise, yet is he never the nearer to salvation for all this. No more is the turk in doing and believing all the same. Briefly, what soever Religion, rule, sect, profession, persuasion, or speculation, be it never so contemplative, or what soever faith or belief it be, that is not joined with this object, and grounded vpon this head corner ston: that faith may go with à certain truth, but goeth not with true justification.  
Onely the faith which to justification availeth, 
What faith justifieth.  is that faith whose object is the body& passion of Iesus Christ crucified. 
Christ crucified, onely the object of faith.  Like as in the act of healing, the eyes of the Israelites and the body of the brazen Serpent went together: so in the act of justifying these ij, faith and Christ, haue à mutual relation, and must always concur, faith as the action which apprehendeth: Christ as the object which is apprehended. So that neither the passion of Christ saveth without faith, neither faith helpeth, unless it be in Christ his object.  
Of this object we red in many places of the Scripture: 
Math. 11.  Come to me all ye that labour and be heavy laden. &c. Who so believeth in me, 
Math. 9.  I will raise him up in the last day. &c. Ye believe in God, believe also in me. 
John. 14.  He that believeth in me hath everlasting life. &c. 
John. 14.  Without me ye can do nothing. &c. whosoever believeth in him, shall not perish, 
John. 15.  but haue everlasting life &c. He that is in me. &c. 
John. 3.  He that loveth me. &c. He that heareth me. &c. He that abideth in me. &c. He that receiveth me. &c. Except ye eat my flesh, 
John. 15.  & drink my blood. &c. 
John. 6.  That they may receive remission of sins through their faith in me. &c. 
Act. 26.  To him all the Prophets give witness, to haue remission of sins, 
Act. 10.  whosoever believeth in his name. &c. He that believeth& is baptized. &c. 
Math. 28.  He that believeth in me, 
John. 14.  shall do the works that I do, and greater then these. &c. Of such like places the Scripture is full: wherein appeareth the verb of believing never to go without his pronoun, nor faith without his object.  
Furthermore, as this justifying faith goeth ever with his object, 
faith in words onely professed deceiveth men. Faith inwardly stirring by works justifieth before God.  so to the same faith also must be required, that it stand not onely in outward profession, in words, in tongue& talk, as swimming onely in the lips, nor in outward forms, in shows and gestures onely, which is but à dead and idle faith, making an hypocrite before men, rather then à justified man before God: but must enter further into the inward hart: and as the sustenance of the soul, must inwardly be received& digested. For as sustenance of bread and drink, 
Similitude between the bread and the body of Christ.  being holden onely in the hand, or gased vpon with the eye nourisheth not, except the same be inwardly received, and conveyed into the stomach: and yet neither again the receiving of every thing sustaineth mans body, except it be meate and drink, which haue their condition properly to nourish: in like sort is it with faith. For as believing of every truth, or faith of every object saveth not, but that faith only which is in Christes blood: 
Faith the onely which receiveth the body of Christ.  so neither again doth the same blood of Christ profit us, except by faith it be inwardly received. And as the sun, fountain of all light, shineth not but onely to such; which haue eyes to see, nor yet to thē unless they open their eyes to receive light: so the body of Christ Crucified being the material sustenance onely of our souls, it followeth that the skin sustenance must be received by faith into our inward hartes, or else it is not effectual. And therfore Christ took bread, and called it by the name of his body, to be eaten and received.  
Vpon which premises thus discussed, now I come to the definition of justifying faith, 
justifying faith defined.  which by the doctrine of S. Paul is this: An inward apprehending in hart, of Christ Iesus the son of God, believing by his death freely to be purged from all our sins,& to be justified by his resurrection.  
And this faith, 
Faith onely justifieth, and the reason why.  because it is the onely condition which the promise of God requireth in Scripture to our justification, and none other: therfore we with the Scripture say, that faith onely of all actions, qualities, gifts, motions, or sciences in man, doth onely justify: not excluding thereby good works from Christen life, but onely from the office of justifying: not separating faith from works, but distinguishing their ends: 
Good works the effects of faith: not causes of justification.  concluding thus, that good works be effects of Christen faith, not causes of justification. But this doctrine as it hath many aduersaries,& great objections: so it requireth à more copious tractation. In the mean time briefly to show how good works be the effects of faith, ye shall hear what S. paul saith in the matter: whereby mark I pray you the genealogy of good works. faith( saith he) which worketh by love. &c. Galat. 5. 
Galat. 5.  Where ye see first how faith gendereth love: 
The genealogy of good works.  love begetteth good works: love followeth faith, good works follow love, faith goeth before as mother to them both. And this is the right and natural genealogy of good works. love in man commonly never beginneth unless it be provoked by some commodity: and how then shall à man heartily begin to love God, except he first see his love and benefits in Christ his son toward him? Or how shall à man work lively, except first he love heartily? And therfore in the doctrine of the Church of Rome, which of late hath so darkened these mercies of God in Christ, I marvell how either à man could love well, or live well.  
But of this enough, and here an end: not for lack of matter, 
The peroration.  but for very weariness. I haue ouerspent the time, I see,& my voice likewise, and almost myself also. In standing vpon these matters I haue stand so long as I am weary of standing. wherefore I shall desire you: look for no solemn peroration of me. Onely in stede of a repetition, I will conclude with a little short exhortation, as weary as I am: praying you, as I first began, according to the words of my message: Rogamus pro Christo, I pray you for Cristes love, and not I alone, but all the ministers& messengers of Christ in all England with me, do pray you with S. Paul,& with all the Apostles of Christ, and not we onely, yea God himself by all his Apostles, ministers, and messengers, we all do pray and entreat you, not as messengers of men, nor of any Bishop, no nor of the Bishop of Rome. The Bishop of Rome if he be a true Bishop, is but a messenger himself, and that onely in his own Dioces where he is Bishop. In Christes name we pray you, that you, what or where soever ye be that haue ben hitherto strangers, unacquainted, or enemies unto God, now ye will draw nere, and be reconciled& be friends, not with the Bishop, whom we call Pope of Rome, who as I understand of late hath sent his proctors& messengers to reconcile you to him. Alack he is no God, nor yet good man, his reconciliation can do us no good, and is not worth à rush. Our message is, 
Gods friendship freely offered.  that ye will be reconciled unto the living God. And as you haue long tasted of his wrath, so now begin to taste his friendship. A better friend ye can not haue. Yea, to say the truth, no other friend ye lack but him. Whom if ye haue your friend, no enemy can do you hurt. If he be your enemy, no friend can do you good. His friendship if ye desire, ye need not seek it far, it is here offered unto you for taking. But then ye must take it while it is offered. 
2. Cor. 6.  Behold now the acceptable year: yet is the good time: the golden time: yet is the day of salvation: yet to day lasteth,& the gate yet is open, 
Math. 25.  wherein the wise virgines may enter: but if it be once shut again, the foolish virgines shall never haue it open any more. Ye that be rich, remember your cousin dives, the rich man in hell. Who because in his life time, when he might haue whole fountains of favour& refused, afterward would haue had one drop of water,& counld not. Take therfore while it is offered. Refuse not, 
Gods friendship not to be refused.  lest ye be refused. crave and haue. Come& spare not. Be bold and fear not. For what should let you to be bold, having such à patron to make your way for you? if Gods wrath do fear you, he hath killed it. If ye dread the law, he hath hanged it. If your hart condemn you, he is greater then your hart. If ye be sick, he came therfore, to play the physician. If ye be hungry, he is the bread of life. If ye be poor, he was made poor for you, to make you rich. If Gods curse lie vpon you, he was made accursed for you. If ye be sinful, he was made sin for you, that you might be made the righteousness of God by him. What can we haue more of him, or what can he do more for us then this, which is all? For he that hath bestowed his own son vpon us, how can it be, but he will give with him Omnia, all things to us? Omnia vestra sunt. i. 
1. Cor. 3.  All things be yours, saith the lord to us, by his Apostle.  
Which being so, seing then he hath done so much for you, remember your duties again, and say with the psalm: 
Psal. 116.  Quid retribuam Domino pro omnibus quae retribuit mihi? Calicem salutaris accipiam. &c. i. What shall I render unto the lord for all his benefits towards me? I will take the cup of salvation, and call vpon the name of the Lord. Psal. 116. dearly beloved brethren and country men, how dearly he hath loved you ye see: requited his love with love again. He hath called you to favour and grace: use it, abuse it not. Yesterday ye were sick and weak: this day with his blood he hath recovered you, with his wounds he hath cured you. 
every day is good Friday to every good Christen man.  This day I call every day, whensoever à sinner repenteth his sin and turneth to Christ. Yesterday ye were sinners: this day he hath purged you and made you righteous. Remember what ye were, and keep you as ye are,& sin no more. Yesterday thou wast à piteous Chananite, 
Luke. 13.  stooping and shrinking down with thy back to the ground xviii. yeares together. Luk. 13: this day the death of Christ hath loosed thee of thy bands, and set thee strait, go upright now and crooke down to the death no more. Yesterday thou wast marvelously arrayed with the sely woman which having the bloody issue xij. yeares, 
Luke. 8. & having spent all her substance vpon the physicians, came and touched his coat and stolen health from him: 
God sand us more such theeues.  this day not the coat, but the blood of Christ hath cured thy bloudinesse, now fall into such bloody diseases no more. Thou wast yesterday à lame creple, from xxxviij. yeares, lying by the water pool, 
John. 5. & hadst no man to cast thee into the pool. John. 5: now is one come, not to throw thee into the water, but to throw water vpon thee even from his own hart: wherefore being now made whole, go thy ways& carry away thy bed, let thy long bed of laysinesse carry thee no more. With what à mighty voice cried Christ to Lazarus? So loud he cried, that the dead heard him,& came out of his grave. Lazarus was dead but iiij. daies. 
John. 11.  Thou hast lain stinking in thy sepulchre so many yeares. Now cometh one, and saith: Come out Lazarus. Come out therfore and cast away thy headcloth& winding sheet from thee, and be no more like them that go down to the pit. Yesterday thou wast à foul leper: 
Math. 8.  to day thou art made clean, take heed of the like scab hereafter. 
Luke. 6.  Yesterday thy hand was dried& benumbed by an old disease called {αβγδ}, pinching tenacity: now cometh one, and biddeth thee hold out thy hand, and giveth thee à plaster. A sovereign plaster for such à dry hand, is this: Dispersit, dedit pauperibus, Iustitia eius manet in saeculum seculi. i. He hath distributed and given to the poor, his righteousness remaineth for ever. Psal. 111. 
Psal. 111.   

A petition for the poverty of London.  And here haue I à suit to my Lord Maior, before forgotten, but now remembered. God give it may speed, so shall his honour with all this flourishing city, I trust, speed the better. My suit is for the poor: not for one poor man or two, but for all the whole poverty in general of this city. Forsomuch as I well understand such à way to be devised by Gods good providence, for the succour of all the poor inhabitants of this city, so that there shall hereafter need neither begging in the streets, nor yet in Pulpits any more, and the same devise to lack but à little setting forward through authority: my humble petition therfore is even for his sake which was made poor for us all, that my Lord Maior that now is, or that shal hereafter succeed, with the sage senators of this city, gravely perpending the case, if they shall find the same devise neither hurtful to the hospitals, nor chargefull to the city in alluring beggars, but rather à means necessary to avoyde idle counterfeits, and profitable for the sustentation of the true needy, especially in this time of plague, and now in time of summer, before winter approacheth: then that they joining their consent and authority, with the approbation of their reverend Ordinary and learned Bishop of this sea, who with his grave Archdeacons do all well allow of the same, will give their furtherance herein, and put that in ure, or at least in probation of time, which yet lieth in form, 
An exhortation to Londoners.  and tarrieth but onely the happy consent of their authority. Thus much I thought by the way to beg of you in this Sermon, because there should need no more begging in other Sermons hereafter. And I pray God this may be the last, if it be his will. If this city of London through diligence of good preachers be now planted in such ripe doctrine, as God be thanked it is, and hath the name thereof above all Cities and quarters of England besides, how requisite is it then, with this your forwardness of good doctrine, to be joined like readiness of good working?  
Let it not be seen nor said in London, that here is great talking of the gospel,& little walking after the gospel. And if your preachers do rightly teach you that by faith onely in Christ, you are justified, now let not the papists then falsely outface you, that your preachers teach you no good works: neither let them upbraid your Christian knowledge, for lack of Christian conversation: but rather by good living stop their mouths, that either by your works ye may win them to glorify your father which is in heaven, or at least they may haue no occasion to cavil, which would carp your faith.  
Truth is, 
How faith is alone, and not alone.  that by faith alone( in respect of other works of the law) ye are justified, as your preachers teach. And yet the same faith being alone, she is not alone. In her office alone, in practise not alone. The queen, though in her state and office she be alone, yet she goeth not without her maides of honour after her. The office of the eye alone is in the head to see, yet the eye is not without other members of the body, which haue also their offices to them appropriate, 
Faith alone in his office.  Let every thing stand in his proper charge and office: yet must every thing need in some respect the society of an other. The roote sucketh of the ground, the body receiveth of the roote, the branch taketh of the body, the fruit shooteth out of the branch. These successively go together. So faith groundeth vpon Christes passion, faith giveth the sap of love, love blossometh forth in good works. 
Order in doctrine.  In faith therfore be constant, in love fervent, in works diligent, and in doctrine keep order. Let not the effect presume before the cause, nor the daughter go before the mother. 
Exhortation to good works.  work well, not for justification, but for love. love not because God should love you, but because he hath loved you, and hath justified you: therfore being now justified, love him, and for his love obey him.  
And thus keeping à right order, let us join as spiritual men, these spiritual matters together,& play the right ioyners, joining not as many do now à dayes, house to house, land to land, lordship to lordship, office to office, bag to bag, bnfice to bnfice, parsonage to vicarage, prebend to prebend, with à deanery for à vantage, living to living, an other living to that, and for all that, yet never contented, so long as we live. How this deuilishe 
That is, unsatiable greediness, never contented.  {αβγδ} cometh into the heads of some Christian ministers, I cannot but muse. These joinings be nought. If we will be true gospelers, we must learn an other joining, à better joining then this, which is crescere de virtute in virtutem, de fide in fidem, to join works to works, faith to faith, faith to works,& good works to faith, as did paul& james,& so to join S. paul& S. james together. There hath been à long contention and much ado in the Church, how to join& reconcile these two Apostles together. And though in preaching much haue ben said& learning shewed, 
How to reconcile paul and james together.  yet when all is said, there is none can join these two together better, then you yourselves, to whom we preach. And how is that? join the lively faith of S. Paul, with the good works of S. james, and bring both these into one life: and then hast thou reconciled thē both,& so shalt thou be sure to be justified, both before God by Paules faith,& before man by S. james works. And this is à perfect& à natural coniunction, when faith goeth with works, 
joining of faith and works.  life with doctrine, practise with knowledge, zeal with science, expressing with professing, keeping with hearing, deeds with words, which be tanquam comites indiuidui, and in à Christen mans life would not be sundered one from the other. faith without works, maketh but à carnal gospeler. works without faith make but à pharisaical hypocrite. But then they must go in their right order together, the handmaid not before the mistress. In case of justification, and peace of conscience, faith standeth alone which doth all.  

The right order how faith and works be occupied, and how they dwell together.  For faith hath wings, and flieth up to heaven, and there holdeth the promise, and wrastleth with the law, with Gods iudgement, and with the conscience of man for everlasting life. charity and works haue no wings, but tarry below, and are occupied between neighbour and neighbour, and are as busy in earth, as faith is in heaven: so that neither be idle, but both labouring. And though they be diversly occupied in sundry functions, yet are they both dwelling, as Martha& Mary, in one house, that is, in the life of every true Christian, linked& coupled as sisters with à true Christian copulative together. Of this coniunction copulative 
Coniunction copulative.  Christ our saviour thus speaketh: Blessed bee they( saith he) which hear the word of God. 
Luke. 8.  Here is faith: mark now the copulative Et, and which keepeth the same. &c. Likewise S. paul using the same copulative saith: 
1. Tim. 1.  Habens fidem,& bonam conscientiam. i. having faith, and a good conscience. &c.  
This Christian copulative I beseech you( Christian brethren) practise now in your lives, so that you abounding in faith, may abound also in good works: and as ye abound in works that be good, so ye will abstain from all that is contrary, joining with this copulative of good works, the negative also of evil works, mentioned in the Epistle of S. Paul to Titus: where he exhorteth us, 
Titus. 2.  that we denying or renouncing impiety& our worldly desires, will live soberly, justly, and godly in this present life. &c. To conclude here with this exhortation of S. Paul, I beseech you with him, that you being the dear& reconciled children now of God, will shake off, and renounce your former impieties and appetites of this world. I say, not this impiety or that impiety, this sin or that sin. I say not here, as other are wont to preach unto you, to leave your usury, your oppression, your bribing, your deceitful artes, with other such like. No, no, I go further then so. This I say: leave& cast away the whole world from you: which is nothing else but à great heap, or à chaos, 
This world a Chaos or confusion of all iniquity.  or à confusion of all abominations packed, as in one farthel together. This world I say, cast clean away, with all his appurtenances from you. For what haue we to do that be Christians, with this damned& execrable world? Christ hath conquered it, hath redeemed you from it. The devill possessteh it,& will you possess it also with him? Hath Christ taken such pains for you, to bring you out of egypt,& yet you will not come? To be in the world, to live in the world,& to occupy the world, I say not against it: neither do I mean in casting away the world, that you should cast away your riches, your possessions, your offices, promotions and dignities: but that you should cast away your affections from them. use them, but abuse them not: haue them, but as triffes,& as though ye had thē not: make of them, but make not your God of thē. Neither be you conformed( saith S. paul) after the shape of this world, 
Galat. 6.  but with S. paul be you crucified to the world, and let the world be crucified to you. Now what phantasy, what vanity, what bravery, and bribery, what proyling and tormoyling is amongst you in this world for worldly things, for gold& silver, that is, for read earth and white earth, as though Christ had never come to redeem you unto an other world then this? What mean you my brethren and country men of England: heaven is yours, both heaven and earth is yours: Christ hath reconciled you, his blood hath purged you, his faith doth justify you, his appearing will glorify you. God is yours, all is yours, all shall be yours. And what should move you then to pass for this world so much, which passeth away, and as you shall see I trust, shortly shall perish before your eyes. Come quickly Lord Iesu we beseech thee. The spirit of Christ Iesus our saviour, and the might of his majesty, which was crucified for your sins, preserve you from this sinful world, and from the corruption therof, to the day of his glorious coming. Come quickly Lord Iesu for thy glory, to whom with the Father and the Holy Ghost be glory for ever. Amen.   

¶ The Prayer in this Sermon made for the Church, and all the states therof.  
LOrd Iesus Christ, son of the living God, who wast crucified for our sins& didst rise again for our justification,& ascending up to heaven, reignest now at the right hand of thy father, with full power& authority rulyng& disposyng all things according to thine own gracious and glorious purpose, we sinful creatures, and yet servants& members of thy Church, do prostrate ourselves& our prayers before thy imperial majesty, having no other patron nor advocate to speed our suits, or to resort unto but thee alone, 
Prayer for the universal Church.  beseeching thy goodness to be good to thy poor Church militant here in this wretched earth, sometimes a rich church, a large church, an universal church, spread far& wide through the whole compass of the earth, now driven into a narrow corner of the world,& hath much need of thy gracious help. First the turk with his sword, what lands, 
The manifold dangers to the Church in these latter dayes.  nations, and countreyes, what empires, kingdoms, and provinces with Cities innumerable hath he won, not from us, but from thee? Where thy name was wont to be invocated, thy word preached, thy Sacramentes administered, there now reigneth barbarous mohammed, with his filthy Alcoran. The flourishing Churches in Asia, the learned Churches of Grecia, the manifold Churches in Africa which were wont to serve thee, now are gone from thee. The seven Churches of Asia, with their candlesticks( whom thou diddest so well forewarn) are now removed. All the Churches where thy diligent Apostle S. Paul, thy Apostle Pete, and John, and other Apostles so laboriously travailed, preaching& writing to plant thy gospel, are now gone from thy gospel. In all the kingdom of Syria, Palestina, Arabia, Persia, in all armoniac, and the Empire of Capadocia, through the whole compass of Asia, with egypt, and with Africa also( unless amongst the far Aethiopians some old steps of christianity peradventure yet do remain) either else in all Asia and Africa, thy Church hath not one foot of free land, but all is turned either to infidelity, or to captivity, what soever pertaineth to thee. And if Asia and Africa onely were decayed, the decay were great, but yet the defection were not so universal. Now in Europa a great part also is shronke from thy Church. All Thracia with the Empire of Constantinople, all Grecia, Epyrus, Illyricum, and now of late all the kingdom almost of Hungaria, with much of Austria, with lamentable slaughter of Christen blood is wasted and all become Turkes.  

dangers by the Bishop of Rome, and his fellowes.  Onely a little angle of the west partes yet remaineth in some profession of thy name. But here, alack, cometh an other mischief as great, or greater then the other. For the turk with his sword is not so cruel, but the bishop of Rome on the other side is more fierce and bitter against us, sturryng up his Byshops to burn us, his confederates to conspire our destruction, setting kings against their subiectes, and subiectes disloyally to rebel against their princes, and all for thy name. Such dissension and hostility satan hath set amongst us, that Turkes be not more enemies to Christians, then Christians to Christians, papists to Protestantes: yea Protestantes with Protestantes do not agree, but fall out for trifles. So that the poor little flock of thy Church distressed on every side, hath neither rest without, nor peace within, nor place almost in the world, where to abide, but may cry now from the earth, even as thine own reverence cried once from thy cross: My God, My God, why hast thou forsaken me?  

Prayer for the Church of England.  amongst us English men here in England, after so great storms of persecution,& cruel murder of so many Martyrs, it hath pleased thy grace to give us these Alcion dayes, which yet we enjoy, and beseech thy merciful goodness still they may continue. But here also, alack, what should we say? So many enemies we haue, that envy us this rest and tranquilitie, and do what they can to disturb it. They which be friends and louers of the bishop of Rome, although they eat the fat of the land, and haue the best preferrementes and offices, and live most at ease, and ail nothing: yet are they not therewith content. They grudge, they mutter and murmur, they conspire and take on against vs. It fretteth them that we live by them or with them,& can not abide that we should draw the bare breathyng of the air, when they haue all the most liberty of the land. And albeit thy singular goodness hath given thē a queen so calm, so patient, so merciful, more like a natural mother then a Princes, to govern over them, such as neither they nor their aunciters ever red of in the stories of this land before: yet all this will not calm them: their unquiet spirit is not yet content: they repined and rebel,& needs would haue, with the frogs of aesop, a Ciconia, an Italian stranger, the bishop of Rome, to play Rex over them, and care not if all the world were set a fire, so they with their Italian Lord might reign alone. So fonde are we English men of strange and foreign things: so unnatural to ourselves: so greedy of newfangle, novelties, never contented with any state long to continue, be it never so good: and furthermore so cruel one to an other, that we think our life not quiet, unless it be seasoned with the blood of other. For that is their hope, that is all their gapyng and lookyng, that is their golden day, their day of Iubiley, which they evangelist for somuch: not to haue the Lord to come in the clouds, but to haue our blood, and to spill our lives.  
That that is it which they would haue, 
Prayer for the queen. & long since would haue had their wils vpon us, had not thy gracious pity and mercy raised up to us this our merciful queen, thy servant Elizabeth, somewhat to stay their fury. For whom as we most condignly give thee most hearty thankes, so likewise we beseech thy heavenly majesty, that as thou hast given her unto us,& hast from so manifold dangers preserved her before she was queen: so now in her royal estate, she may continually be preserved, not onely from the hands, but from all malignant devises wrought, attempted, or conceived of enemies, both ghostly and bodily against her. In this her government be her governor, we beseech thee: So shall her majesty well govern us, if first she be governed by thee. multiply her reign with many dayes,& her yeares with much felicity, with abundance of peace, and life ghostly. That as she hath now doubled the yeares of her sister, and brother: so( if it be thy pleasure) she may also ouergrow in reigning, the reign of her father.  
And because no government can long stand without good counsel: 
Prayer for the counsel.  neither can any counsel be good except it be prospered by thee, bless therfore we beseech thee, both her majesty and her honourable council, that both they rightly may understand what is to be done, and she accordingly may accomplish that they do counsel, to thy glory, and furtherance of thy gospel, and public wealth of this realm.  
Furthermore we beseech thee( Lord Iesu) who with the majesty of thy generation, dost drown all nobility, 
Prayer for the nobility.  being the onely son of God, heir and Lord of all things, bless the nobility of this realm, and of other Christen realms, so as they Christianly agreeing among themselves, may submit their nobility to serve thee, or else let thē feel( O Lord) what a frivolous thing is that nobility which is without thee.  
Likewise to all Magistrates, 
Prayer for the Magistrates.  such as be advanced to authority, or placed in Office, by what name or title soever, give we beseech thee, a careful conscience, uprightly to discharge their duty, that as they be public persons to serve the common wealth, so they abuse not their office to their private gain nor private reuenge of their own affections, but that iustice being administered without brybery, and equity balanced without cruelty or partiality, things that be amiss may be reformed, 'vice abandoned, truth supported, innocency relieved, Gods glory maintained,& the common wealth truly served.  

Prayer for the Bishops and Pastors.  But especially to thy spiritual Ministers, Byshops, and Pastours of thy Church grant we beseech thee( O Lord Prince of all Pastours) that they following the steps of thee, of thy Apostles and holy Martyrs, may seek those things which be not their own, but onely which be thine: not caryng how many benefice, nor what great Byshoprikes they haue, but how well they can guide those they haue. been them such zeal of thy Church, as may devour them, and grant them such salt, wherewith the whole people may bee seasoned, and which may never be unsavoury, but quickened daily by thy holy spirit, whereby thy flock by them may be preserved.  

Prayer for the people, and the whole state of the realm.  In general give to all the people, and the whole state of this realm such brotherly unity in knowledge of thy truth, and such obedience to their superiors, as they neither provoke the scourge of GOD against them, nor their Princes sword to be drawn against her will, out of the scabbard of long sufferance, where it hath been long hid. Especially give thy gospel long continuance amongst vs. And if our sins haue deserved the contrary, grant us we beseech thee, with an earnest repentance of that which is past, to join a hearty purpose of amendment to come.  

Prayer for conversion of the papists.  And for as much as the bishop of Rome is wont on this Goodfriday, and every Goodfriday to accurse us as damned heretics, we here curse not him, but pray for him, that he with all his partakers either may be turned to a better truth, or else, we pray thee( gracious Lord) that we never agree with him in doctrine, and that he may so curse us still, and never bless us more, as he blessed us in queen Maryes time. God of his mercy keep away that blessing from vs.  
Finally, in stead of the Popes blessing, give us thy blessing Lord we beseech thee,& conserve the peace of thy Church, and course of thy blessed Gospel. help them that be needy and afflicted. Comfort them that labour and be heavy laden. And above all things continue and increase our faith. And for as much as thy poor little flock can scarce haue any place or rest in this world, 
Apoc. 16.  come Lord, we beseech thee, with thy Factum est, and make an end, that this world may haue no more time nor place here,& that thy Church may haue cest for ever.  
For these and all other necessities requisite to be begged& prayed for, asking in Christes name, and as he hath caught us, let us say the lords prayer. Our father which art in. &c.   

¶ A Postscripte to the papists.  
BEcause here remaineth behind an empty page. of white paper to be supplied with some writing or other: I thought no better matter for my purpose, then to writ a word or two to you, which hold so devoutly with the procedings of Rome, craving at your hands, that for somuch as the controversies between you and us are weighty, and chiefly stand vpon the effect and working of Christes passion, you will therfore give the reading hereof, either to consent to the doctrine if ye think it consonant: or to refute the same if ye mislike it. My saying and meaning is this.  
That if ye find by the Scripture of God, or any approved Doctor, that the sacrificed body of the son of God, suffering once vpon the cross on Goodfriday, is not the onely material and sufficient cause of our perfect salvation, remission of sins, and justification:  
Or that the promise of God( which is to salvation) standeth not free, without any condition of work or works to be added to that effect, save onely faith in that person:  
Or that faith in Christ, is not onely the mean and instrument whereby this passion is made to us effectual: you will bring out your proofs, show forth your learning, and what you can say. And if you will not let the word be judge: yet let the world hear your reasons, let truth with iudgement be tried, let railing, trifling, and scoffing go. blood and persecution is no way to find truth, but to blind truth. The Scriptures in matter of salvation are plain and evident, teaching simply without trope or figure, and soon will try the cause.  
By the which Scriptures, if you shall find the contrary to be true, that is, that the passion of Christ crucified is the onely material and efficient cause immediate which worketh our salvation, which appeaseth Gods wrath, and pacifieth all things in heaven and in earth, taketh away the sins of the world, and disannulleth the damnation and malediction of the law for ever, from all them that be in Christ Iesu:  
And that the promise of God to salvation in Christ, is free without condition of any works of the law to the same end to be annexed save onely faith.  
And that the same faith in Christ is onely the mean and condition, whereby the passion of Christ worketh, and the promise of God giveth to us justification: These verities, I say, thus standing by the Scripture, seing our justification and remission of sins standeth consummate by Christ, free by promise, and assured by faith: then declare unto us, I beseech you, which so magnify the religion of Rome, how standeth with Gods religion, your auricular confession for 〈◇〉 of sins, satisfaction for the same, works of perfection and inpererogation, Masses, trentals, your propitiatory sacrifice, praying of saints and to saints departed, pardons, purgatory for cleansing of sin, building& entering into monasteries for remission of sins, pilgrimages, Stations of Rome, Iubileis, straightness of orders, with an infinite number of such like. All which implements of your Church, to what use now do they serve, or how can they stand with Scripture, but either they must derogate from Christes passion, or else the passion of Christ must needs make them void?  
For the same Christ Iesus crucified, I desire you therefore if ye see these evidences to be true, then be reconciled to the truth, and as S. paul desireth you, Reconciliemi●● Deo. Let the religion of God stand simplo, as he left it himself. Mans additions in Gods matters be but fantasies. In other matters add what ye list. But in matter and cause of salvation, Christ left nothing behind him to be added any more, either by Apostles, or Martyrs, or Bishops, or any other, but hath consumnate the perfection thereof fully by himself, leaving nothing therein unperfect. Whereunto he that addeth, blasphemeth,& doth no less then infringe the Testament of the Lord. As the presumption is great, so I exhort you in the Lord to beware, remembering the warning of S. paul: That if any Apostle, 
Galat. 1.  or angel from heaven shall preach any other gospel besides that which is received and planted. &c. Ye know what followeth. The Lord of grace open your eyes to see, and your hartes to embrace the knowledge of his truth, to his glory, and your spiritual comfort and everlasting life in him. Amen.  
FINIS.