The first Chapter.
¶That many seeke the kingdome of God, and that men are directed to the knowledge thereof on­ly by the worde of God.

IN the .xiij. of Mathewe, Chryste our Sauiour by diuerse Parables setteth forth and preacheth vnto vs the euerlasting King­dome of his heauenly fa­ther: and amongst other vseth these simi­litudes, saying: The kingdome of heauen is like vnto a treasure hidde in the fielde, which when a man hath found, he hideth it, and for ioy therof departeth and selleth all that he hath, and buieth that fielde. A­gaine the kingdome of heauen is like to a merchant mā that séeketh good pearles, who hauing found a pearle of great price wente and solde all that he had, & bought it. Now I thinke there is none in so des­perate a state, or so farre fallen out wyth himselfe, but that he is very fayne of the finding of such a fielde as is here spoken of: neyther is there anye so vnhappie a merchant but that he would venter farre [Page] so that he myght come to the purchase of so precious a pearle, as to haue parte in the inheritance of the kingdome of heauen to enioy the rest of God, and to dwell on his holy hill: yea many will say, they wyll be glad to walk & wander forth the vtter­moste compasse of the earth, so that they might at length track & trie out the fielde where in lyeth hidden so great a treasure: and all men will professe this merchan­dise, not refusing the paines to trauayle thrugh the whole seas, so that they might in the end assure themselues to arriue at the heauenly hauen of the kingdome of God: and who is he which so farre setteth the body before the soule, that be he neuer so ryche, will not sell all to purchase that glorious iewell of eternall ioy? But (a lamentable case) fewe there are of those fayning folke that knowe the right waye whych should leade them to that pleasant place of eternall reste: so that theyr que­stions are such and the like: Which is the waye? Where lyeth the pathe, that we may walke therein? so Christ talking of a redéemer and a Sauiour vnto the blind man:Iohn. 9. he thus questioneth: who is the [Page] Lord that I may beléeue in him? So Phi­lip standing yet in that doubt sayde vnto Christ: Master, shew vs the father.Iohn. 14. Ther­fore concerning that question Dauid the annointed of God speaketh by experience: Thy word is a lanterne to my féete,Psal. 119. and a light vnto my footesteps. So Dauid founde the waye euen by the lightsome lanterne of Gods word: wherefore he ma­keth often and earnest request that that light might shine still before him: thus he sayth: O that my wayes were directed to keepe thy statutes: open myne eyes that I may sée the wonders of thy lawe, make me vnderstande the way of thy precepts, teach me O Lord the way of thy statutes. Directe me in the path of thy commaun­ments: These were the light and the lan­terne, the féete and the footesteps, the way and the path wherby Dauid was directed and conducted into the field which we are nowe to seeke: and euen that commoditie whereof Dauid protesteth so generally that hée founde in the woorde of God, shall be proued true in speciall experi­ence, of those, that shall diligentlye marke and wyth earnest zeale seeke to [Page] vnderstand this short sentence spoken of our Sauiour, and written by S. Iohn for our learning, God so loued the world &c.

The second Chapter.
¶How pleasantly and playnly one texte of Scrip­ture sheweth the way to life eternall.

THis is a floure conteyning in it suche pleasant iuice, that who so like a dili­gent Bée, shoulde sucke the same for his store and learning, he shall say with ad­miration as the Prophet doth: O Lorde how swéete are thy words to my mouth? Yea he shal find that they are far swéeter than the hony or the hony combe: for be­holde in these wordes is that precious pearle to be found, I meane the promise, not to perishe, héere is that inestimable treasure hidden and closed vp, as in these wordes, but haue life euerlasting: here is poynted out the fielde of fayth, where we haue to fetche that treasure: héere is also a light sette vp vnto vs, that we doe not wander in darkenesse, and so léese our way,Num. 24. Apoc. 22. I meane Christ that bright blasing starre, the true light of the world: final­ly [Page] here is as it were in a plot drawn out, the worke of oure redemption, and in a knot knit vp the whole mysterie of oure saluation: and in handling hereof, I thinke it good to vse that meanes that those do, which when they haue an hard knot giuen them to knit the like, straight they vndoe the same, and so make it vp againe with lesse adoe: you may say then here is a goodly warning, not to perishe: a large promise, a ryche pearle, a worthy treasure, to haue life euerlasting: but the next question is, howe we may obtayne those promises? héere is an ordinarie meanes expressed, aunswering that que­stion, who so beleeueth in him. This is the fielde to walke in, the foote we muste trust to, euen the fielde and foote of fayth: But whom? in whom shall we beléeue? here can we not bee to séeke neyther. For Chryste setteth vppe hymselfe here as a marke for our faythe to shoote at: who so beleeueth in him. Why shoulde we beléeue in him? Here is answere to that also: bi­cause he is that Prophet sent of God, the sonne, the onely begotten sonne of the fa­ther, therefore ought our faithe to worke, [Page] and rest on him. What moued God to sende that Ambassadour, not to spare his deare, his onely sonne? that cause also is not omitted: God so loued the worlde &c. it was his owne loue, his frée mercy that brought this to passe: nowe (I thinke) there are no more questions to be made, no more doubtes to be moued: For if all were sayde and vnderstoode, whiche con­cerneth these pointes, it were sufficient to saue a soule, and to make a perfite man of God. For beleue thou in Christ, as sent of God, as the sonne of God, considering thorowly the loue of God by him decla­red, then as truely as Christ is the truthe and may not lye, thou standest in the state of saluation, thou hast founde the fielde, & possessest that treasure, not to perish, but to haue life euerlasting.

The thirde Chapter.
¶That the especiall loue of God is the chiefe cause of mans saluation, and that to the right know­ledge thereof mans estate must be considered.

THus the knot being vndone, let vs se­uerally consider the partes and péeces thereof, that the very bowels of the mat­ter [Page] being searched, there may a more per­fecte vnderstanding grow thereof: Ther­fore the firste steppe, the firste entrie, to­warde the worke of oure saluation, is the loue of God: God so loued the worlde. And to consider how this loue is declared towardes man, therein consisteth the whole summe of our redemption. And the first consideration herein to be hadde, is this, as whose loue it is we speake of, for it is no vaine or light loue of man, but an assured and stedfast loue, the loue of God:1. Epist. 4. who is (as S. Iohn saythe) loue it selfe. Then what loue it is that is here mentioned. For God declareth his loue towardes vs in diuers sortes, and manye are the benefits of God towardes man, as that by him we liue, we moue, and haue our being, he satisfieth the thirstie soule,Psal. 107. and filleth the hungrye soule with good thinges: And the seruant of Abraham when he wente a wooing for Isaac, tolde his tale vnto Laban the brother of Re­becca in this wife:Gene. 24. I am Abrahams ser­uant, and the Lorde hath blessed my ma­ster wonderfully, that he is becom great: for he hath giuen him shéepe and Beeues, [Page] and siluer and golde, and men seruantes and mayde seruantes, and Camels and asses. This was a blessing & a great tokē of Gods loue, but there was a better bles­sing & a greater loue, wherwith God em­braced Abraham and his posterity, & that is it whereof S. Iohn speaketh: God so loued the worlde. &c. It is a speciall loue that is héere meant, and it néedeth a spe­ciall consideration. Therefore that we maye the better acknowledge the good­nesse of God in this behalfe, it shall not be from the purpose to remember oure first state, howe God did then shew him­selfe a louing Lorde towards vs: then to set before vs our fall, that we mighte vn­derstand what we are, whome God so lo­ueth, as S. Iohn here speaketh of loue, that God shoulde sende his onely begot­ten sonne to be a pledge of his loue: then howe the loue of God did worke and ap­peare in him: fynallye howe that loue might haue his full effecte in vs, by recei­uing that worthy Ambassadour Chryste, which is (as S. Iohn saithe) by beleeuing in him. These being treated, in whose hearts it shall happen to take roote, it wil [Page] be a séede that shall spring to that floure that withereth not, and fruite that fadeth not, as to haue life euerlasting.

The fourth Chapter.
¶Howe the loue of God appeareth in the creation of the worlde, and in mans first estate.

FIrst therefore the loue of God did mar­uelously appear in our first creatiō, yea before our creation: he made all thinges for the benefite of man, and man for his owne glorie, he bestowed sixe dayes la­bor vpon man and his necessaries, as the booke of Genesis reporteth: He layde the foundations of the earth, and stretched out the heauens like a curtaine, he gathe­red the waters togyther, that the drye lande might appeare. This he did for the benefite of man, bringing all things into an vniformitie, that there myght be a place of habitation for man: but yet were not all things prouided necessarie for the maintenance of man, wherefore he stayd his creation vntill all suche things were prouided as his heauenly wisdome thou­ght best to serue his turne, & out of these [Page] thrée his first creatures, y^e earth the firma­ment, and the waters, he drew out his o­ther creatures necessarie for the vse and preseruation of man. To the earthe God sayde: Let the earth budde forth the bud of the herbe that seedeth séede, & the fruit­full trées bearing fruite according to his kinde: God saide that worde, and it came to passe, and God sawe it was good, it was good forthe glorie of God principally, and it was good for the commoditie of man. Moreouer God let the earth bring forthe the liuing thing according to his kinde, cattell and that whiche créepeth, and the beast of the earth, according to his kinde: it was done, it was good in the sight of God, and it was good for the profite of man: of the firmament God sayde, lette there be lightes in the firmament of hea­uen, to giue light vpon the earth: Then God made two great lightes, the greater light to rule the daye, and the lesse lighte to rule the night, he made the starres al­so and sette them in the firmament of the heauen to shine vpon the earth: God saw that it was good, firste for his owne glo­rie, then for the benefite of man. Of the [Page] waters God created the great Whales & euery thing liuing and mouing which the waters brought forth in abundāce accor­ding to their kinde, & euery fethered foule according to his kinde, & God saw al that he had made, and lo it was very good, and al these things were made, as good for the necessitie of man. God made these crea­tures for man, yea & he made them blissed for man: saying, bring forth fruite & mul­tiplie. Now when God had thus prouided all things to mans hand, & set them in so blissed estate, then came the course of our creation, then he said let vs make man: & how? after what forme? in what moulde was he cast? In our Image (saith the al­mightie) according to our owne likenesse, not as other his creatures, & therfore that this high point of Gods loue, might with the déeper consideration enter our harts, Moyses repeateth it double. Thus God created man in his image, in the image of God created he him, neyther did he make him sole and comfortlesse, but male and female created he them: neither when he had made man, straight he cast him of, & set him as it wer a grasing with other his [Page] creatures, so taking no further care of him, but without long delay, he gaue him his heauenly blessing, he made him a so­uereigne, and a ruler ouer all other his creatures, and streight gaue him posses­sion of them: God blessed them and sayd, bring forth fruite and multiply and fil the earth, and subdue it, and rule ouer the fish of the sea, and ouer the foule of the heauē, and ouer euery beast that moueth on the earth. Now beholde the loue of God to­wardes man in his firste creation, God viewed all the glorious workes of his fin­gers, and they were all pleasant in his sight, but he did moste glorie in man, as the perfection of all his workes, where­fore hée coulde not but delight in him, while he kepte himselfe in that estate: man was nowe a blessed man when God had blessed him, and blessed euery thing about him, wherefore Dauid rauished in manner with the consideration hereof, bursteth out in vehemencie of spirite, and sayth: what is man (O Lorde) that thou art mindfull of him,Psal. 8. or what is the sonne of man that thou visitest him? for thou hast made him a little lower than God, [Page] thou haste crouned him with glorie and worship, thou makest him to haue domi­nion ouer the workes of thy handes, thou hast put all thinges vnder his féete, all shéepe and Oxen, yea, and the beastes of the field, the foules of the aire, and the fish of the Sea, and that which passeth through the pathes of the Seas: besides all this, he made him a Prince of Paradise, and placed him in a garden of pleasure, where he turned him on no side, but euery eye was full of the blessing and loue of God.

The fifth Chapter.
¶The fall of Adam, and his miserable estate by oc­casion thereof.

THus God loued the worlde euen in his first foundatiō, wherin he shewed ma­nifolde tokens of a fatherlye fauour to­wardes man, but this was not that speci­all loue here meante, there was yet no néede of that loue: let vs therefore nowe consider the occasion of this our necessi­tie, why God shoulde so shewe his mer­cie towardes vs as is here mentioned: let vs search the sore, so shall the salue séeme [Page] more precious. He that can not in him­selfe finde what he is of himselfe, let him loke vpon Adam, as the childe on the fa­ther, and the true image of vs all, so iustly valewing our selues, what we are whom God so loueth, we shall haue occasion to set the greater price on that loue, and it may be as a spur vnto vs, stirring vs vn­to a further thankefulnesse. Nowe there­fore when God had so mercifully dealte with Adam, settling him in that place of pleasure, giuing him such libertie as these wordes do import:Gene. 2. Thou shalte eate freely of euery tree of the Garden: yet leaste the pot might set vp himselfe against the pot­ter, least by presumption man shoulde ad­uance and equall himselfe with his crea­tor, it was the good pleasure of the al­mightie God to giue him this brydle to byte on, and to kepe down that stomacke which he foresawe woulde shortly swell with pride, so to restraine his libertie, as in those wordes is expressed. But as tou­ching the tree of knowledge of good and euill, thou shalte not eate of it, for whensoe­uer thou eatest thereof, thou shalte dye the death. This was the holy commaunde­ment [Page] of our heauenly father, whiche it had bene the parte of man willingly to haue obeyed, alwayes to haue obserued, neuer to haue resisted: so might he haue kept his possession in Paradise. For all the benefites which God had moste plen­tifully bestowed vppon man, he desired but this one thing, that is,1. Sam. 15. obedience to his will. This was a sacrifice wherewith he woulde be pleased: he hath alwayes cryed for obedience, euen from the firste man hither vnto: but he could neuer get it at any mans handes, excepting Christe the righteous. For Adam how did he be­haue himselfe? what obedience shewed he? he stopped his eare at the voice of the liuing God his louing Lorde, who dealte so mercifully and liberally with him, it was forgotten whiche God sayde, thou shalte dye, and that voyce of the serpent, ye shal not dye, howe soone did that enter the eare? For the man he gaue eare to the Woman, the Woman to the Serpent, they brake the commaundement, they eat of the excepted trée: so the blinde led the blinde, and they fel togither into the ditch, they became subiecte to the curse of God, [Page] who called them to accompt for their dis­obedience, and gaue to euery one his seue­ral curse: here is the point, here lieth the matter a bleeding: this is the olde sore (as they say) bred in the bone, that will neuer be gotten out of the fleshe, passing mans cunning to cure, without a speciall reme­die prouided of God. O Adam how wert thou bewitched? thou wert once in an highe and heauenly estate, but thou arte falne flat to the earthe: thou werte sure in Paradise, but now thou art endaunge­red to become a firebrand of hell: it was swéete meat perchance thou tastedst, but thou shouldest haue remembred the sowre sause that followed. Coulde not these blessings and manifolde benefites, recey­ued of thy creator, coole thy presumptuous courage? coulde not the feare of falling into the contrarie plagues and calamities stay thy wilfull appetite? O howe didst thou forget that threatning, thou shalt dye the death, that double deathe, the due re­warde of thy sinne? But thou shouldest haue bene obedient: obedience had bene the waye to haue kepte thee vpright, but nowe thou hast receiued thy wages, the [Page] wages for sinne is death.Rom. 6. Whilest thou keptst thy selfe within the bounds which thy louing Lorde hadde appoynted for thée, then waste thou an happie Adam: O thanke God for that: nowe arte thou vnhappie and in miserie, thanke thy selfe, thy selfe will sinne for that. Thou waste once in the fauoure of God, he shewed hymselfe a moste fauourable fa­ther vnto thée, whilest thou behauedst thy selfe as an obedient childe: but nowe hath he iustly turned thée of. Thou wast once the frée friende of God, but nowe art become the sworne seruant of sinne, and bondslaue of Sathan: this is spoken as by the mouth of God.Iohn. 15. Then are you my friendes, if you doe what I commaunde you: nowe therefore arte thou an enimie vnto God bycause thou hast neglected his holy commaundement: whosoeuer com­mitteth sinne, is the seruaunt of sinne:Iohn. 8. therefore arte thou Adam out of Gods seruice: he that sinneth is of the Deuill: thou haste sinned Adam,1. Iohn. 3. therefore arte thou not of God. Thou didst once re­ceiue a blessing at Gods hande, thou didst féele no part of paine, God cared altogy­ther [Page] for thée, thou tookest no care for thy selfe, thou wast warme without clothes, naked without shame, satisfied without trauel, thy meat was put into thy mouth, God hadde so blessed euery thing for thée, that the earth, the herbes, the trées, the cattell, the foules, the fishe, they gaue thée their fruite and yelded their encrease of their owne accorde, in the meane while mightest thou take thy pleasure in thy garden: but now thou haste sinned Adam, therefore must thou harden thy handes to labour, thou must set thy shoulders to hea­uie burthens, thou must buie thy breade dearely with the sweate of thy face: this might haue bene foreséene: hadst thou not sinned, thou néedest not haue sweated: but there is no remedie that man may finde. Thou art sicke Adam, thou art sicke vnto deathe, thou hast prouoked the wrath of God, thou hast caused him to poure out his vengeance, and to open his cup of curses. O beholde howe the wrath of God being once kindled, ouerrunneth the whole worlde, for the disobedience of man: sée what a flame riseth of the burning sparke of sinne:Iohn. 9. As before in obedience man was [Page] blessed, so in disobedience, of the iustice of God muste he néedes be cursed: harken therefore vnto the dreadfull iudgement and hard sentence pronounced vpon diso­bedience Adam, thus sayth the Lorde,Gene. 3. by­cause thou hast eaten of the tree whiche I commaunded thée thou shouldest not eate of, Cursed is the earth for thy sake, in sorowe shalte thou eate of it, all the dayes of thy life, thornes also and thistles shall it bring forthe vnto thee, in the sweate of thy face shalt thou eate breade, till thou returne to the earth, thou art dust, and to dust thou shalt returne againe. O lamentable fall, O pitifull case, wherin thou nowe standest (Adam) so cladde and clogged with the intollerable burthen of sinne, so ouerwhelmed with the bloudie floudes of Gods vengeance and curses, so pitifully and plentifully poured out vpon thy heade, and besides this he may no lon­gen enioye his paradise, he is dispossessed thereof, he is banished, he is turned abrode into the wide worlde, whereas nowe he might not so much as come neare the trée of knowledge of good and euill, for the which he ventred so far, neyther might a­ny longer enioy any part of that libertie, [Page] as to eate of all other the trees and fruites of the garden, & lost also the fight of the trée of life. These are the wages of sinne payde as debte due vnto a sinfull and disobedi­ent man: Let vs therfore by this knowe our selues what we are: What is Adam? he is but dust, he is hated of GOD, he is ashamed of himselfe, he is cursed, he is sicke with sinne, he is deade, he is twice deade, subiecte to mortalitie, and subiecte to eternall damnation. Crie out then (Adam) giue thy Children warning, that they maye knowe themselues, tell them in what case thou standest, and what an inheritance thou hast purchased for them. Thus sayth your father (O children of men) he that hath cares to heare, let him heare. I was once a man, a frée man, a blessed man, full of life as God had brea­thed into me, the light shining rounde a­boute me, the mercie of God embrasing me on euery side: if I behelde the earth, there was blessing for me, ingraued as it were in the herbs, the flowrs & the fruits thereof, turning me to the firmamēt, ther I sawe the sunne, the moone, the stars, in them was God to be séene a blessed God, [Page] likewise in the waters there were innu­merable tokens of Gods tender mercie towards me: so far was I in the fauor of my creator, I might stand in his presence enioying his ioyfull countenance, yea, he made me like vnto his own Image:Psal. 49. But alas wretch that I am, whē I was in ho­nor knew not my self, forgot my duetie, & became far vnlike to my God, not like to my selfe, but altogither like vnto a beast, yea, rather worse thā a beast, for behold y^e dul ore he knoweth his owner,Esay. 1. & the sim­ple Asse he knoweth his masters crib: but I man, nay the shadowe of man, a very worm & no mā, I could not bear the yoke of my creator, I would not herken vnto his voice, I denied him my seruice, I haue sinned I haue sinned, therfore I am wor­thily rewarded: I presumed & am therfore brought low: I aduanced my self, & there­fore I am throwne downe: I haue eaten without néed, & therefore I am subiect to hunger, I pine away for desire of the fruit of that pleasant garden, I thirste as the Harte after the waters of those swéete rūning riuers, I am become of the sonne of God the childe of wrath, I am cleane [Page] altered, I haue lost the light, I walke in darknesse, of a blessed creature I am be­come a cursed caitife: Where may I rest myselfe? I haue sinned, and my sinne is euer before me, against thée alone, against thée (Lord) haue I sinned: I dare not pre­sent, my selfe in thy presence, I tremble at thy voyce, I am ashamed of my selfe. Whither then may I flée? what stay may I finde? I sinke in sinne. O that sting of death, howe it pierceth me. O death, O graue, yours is the victorie, and thou Sa­than mine enimie how ruefully thou roa­rest? thou standest with open mouth rea­die to deuour me, & I finde yet no defense: Thou subtill serpent that drewest me in­to this net, how thou spettest thy poyson, howe busie art thou about my héele? how faste hangest thou? howe suckest thou my bloude? O that I coulde shake thée of, or that I might bruse thy heade: And thou Eue, which shouldest be my comfort, thou hast as muche néede of comfort thy selfe, thou shouldest haue comforted me, but thou hast deceiued me, and thy selfe also, we are become a cursed couple, and with my creator I finde this comfort, thou shalt [Page] die the death: verily it had bene better for me neuer to haue bene made, than so to haue falne into the handes of the liuing God. This might be a true confession of Adams follye, and the description of his estate after his fall: wherein we haue to consider what we are of our selues with­out Christe, euen as it were sworne eni­mies, and at vtter defiance with God.

The sixt Chapter.
¶That all Adams posteritie are ioyned with him in the same guiltinesse of sinne, and so stand in the same miserable estate.

NOw the matter standing at this stay, if God did so stretch his mercie, as that he woulde voutsafe to take vs into his fauour againe, & to make attonement with vs, if we maye perceiue him not­withstanding our frowardnesse to receiue vs as his children, then if we did not wor­thily estéeme that loue, we were worthy double damnation. But let euery man be thus minded that he standeth in case like with Adam. Let euery one consider his necessitie and search his wounde, and sée [Page] what néede he hath of suche a medicine: for some peraduenture there be, hauing so little taste of the truthe, that they will say: what tell ye me of Adam? what haue I to doe with him? Other not con­sidering their owne infirmitie, in whome the inposthume of sinne lyeth so hidden, that they will beare themselues as whole and sounde, whereas within like painted Sepulchers, they are full of corruption, hauing nothing in them to shewe when they shall come to be opened, but rustie and rotten bones, and suche sayings pro­céede from them as doe declare their hol­lowe heartes puffed vp with painted hi­pocrisie and double dissimulation: These men will say I am not like Adam, or if I had bene in Adams case, I would haue looked better before I had made so rashe a leape: But, O thou man, dissemble not with God, iudge thy selfe leaste thou be iudged of the Lorde: searche the bottome of thy conscience, take thy glasse in thine hande: is it a true glasse? what then fin­dest thou there but y^e very face of Adam, be it neuer so well coloured? It is true, it is to true, euery one of vs are falne, [Page] we haue sinned euery mothers childe, as truely as we are the séede of sinfull Euē, it is but vaine to say this, if I had bene in Adams coate, for we haue each one of vs in our coates cloathed a sinfull Adam: or to say, if I hadde bene in his case, for euery mans skinne is the case of a sinner: Nay we maye not so ridde our handes, we can not washe our fingers so cleane but that pitche of sinne will sticke faste what soe­uer face be set on the mater. O thou man that yet knowest not thy selfe, that art so benummed of thy senses, that thou féelest not the serpent whiche lyeth gnawing at thy héele, whiche sléepest in a deade slum­ber, and féelest not the sting of deathe fast fired in thy fleshe, whyche bréedest in thy breste the consuming worme of sinne: awake out of thy slumber, stande vp and hearken to the cry of Esdras in his dis­putation wyth the Aungell:2. Esdr. 7. O Adam (saythe he) what haste thou done? for in that thou haste sinned, thou arte not fal­len alone, but thy fall also redoundeth vnto vs that come of thée: and so saith the Apostle: that by one man sinne entred into the world, and death by sinne, and so [Page] went death ouer all men, for as much as al men haue sinned: this floude of sinne, it goeth with a higher streame thā the floud of Noe, that went euen ouer the top of the Arke, for so saith S. Iohn, the whole world is set on wickednesse. Thus do they say of vs, and we can make no better of oure selues: we are lost, euery one of vs haue gone astray, we haue lost our selues in the wilde wood of worldly wickednesse, fol­lowing that blinde guide our owne wil­full appetite, Adam he gaue the first on­set, and we brake not the araye: he brake the yce, and we are lept into the ditch: we are all hong on one hooke like fishe taken with the baite, for we haue tasted of the cup of short swéete concupiscence: and as Esdras saith,2. Esdr. 8. we and our fathers haue all one disease, meaning sinne that shrewe a­mongst the shepe of Gods pasture: we are al sicke of sinne, that is, the griefe that Es­dras complaineth of. Ieremie. 31. The fa­thers haue eaten a sowre grape, and the childrens téeth are sette on edge withall. This Prouerbe did the people vse in the time of Ieremie, murmuring againste God, as though they were punished for [Page] the offence of their fathers: But thus saith the Lord: euery one shall die for his owne iniquitie, euery man that eateth the soure grape, his téeth shall be set on edge. Now what father, what childe is it that hath not tasted of the sowre grape of sinne? Dauid maketh thy confession: we haue sinned, we haue done wickedly wyth oure fathers: recken al the children to the last, all the fathers to the firste, who is it that hath not eaten with Adam? the Apple, that grape, it sticketh yet in our teeth, we are all choked with the core of carnall cō ­cupiscence: that subtil counsell of the Serpent which deceyued the first man, it will also deceiue the laste, that venime hath infected the whole race, the whole broode of Adams birdes: Dauid he thus saythe, of no worse man than himselfe, I was borne in iniquitie,Psal. 51. and in sinne hath my mother conceyued me: Beholde no sooner conceiued in Eue, but as soone deceyued of the Serpent: and this hath God to lay against vs as he doth againste the Israelites: Thy first father hath sin­ned,Esay▪ 43. and thy teachers haue transgressed against me. Séeing then we haue tasted [Page] one meate, seeing that we haue sucked sinne of the forbidden fruite, what maye we looke for but to be serued of the same sauce, euen that bitter gall the dreadfull curse of God to turne to duste, and to dye the death: In this state stande we, vnlesse God take pitie on vs, we are falne, we lie flatte on our faces, we are become dustie & deadly, we can not helpe our selues, but as the byrd taken in the nette, we lie fast fettered, our owne eyes not seruing vs to espie any way to winde out, we are not able to moue our féeble legs, nor to stretch forth our wearie handes, our soules are sicke, our hearts are faint, we must néeds yéelde to our enimie, and be taken as pri­soners of Satan that fierce Serpent and fierie Dragon.

The seuenth Chapter.
¶That the sinne wherewith God may charge euery one of vs can neyther be bidden by vs, nor ex­cused by blaming any other.

NOwe by this we maye consider our fall, that we are loste without some special remedie, and that we haue no part [Page] in Paradise, we are in darkenesse wyth­out light, sick for sinne, panting for breth, and bléeding to death. But yet before we despaire, let vs looke about vs, & see whi­ther we can espie any hooke to hang oure hope on, let vs conferre and take counsel with our father Adam what is to be done: if there appeare any staffe to stay on lette vs there catch holde, if we haue any thing to say for our selues, it is good to speak in time. What then shall we say? how shall we begin with God? let him that thinketh himself best speak first: wil he say thus: I am righteous, I walke vprightly, I haue recouered my selfe with good workes: ey­ther I am not faln, either I haue deserued to be restored againe? Such indeede was the saying of the Pharisie iustifying him­selfe,Luke. 18. so he layde out before God his fardle of fastings, his rustie packe of almes and tithes: but howe sped he? the nearer the Churche he made himselfe to be, the further he was from GOD, he de­parted home righteous in his owne eyes, but so muche the more vnryghteous be­fore GOD. O playe not the Pharisies, forget not your selues whose children you [Page] are, what else but the childe of perdition, O earth, earth, that thou shouldst make so much of thy selfe. Nay this is not the way to recouer the lost Paradise: this was that fooles Paradise whereinto the Gala­thians were brought, and wherefore S. Paule rebuketh them: O ye foolishe Ga­lathians, who hath bewitched you?Gala. 3. are ye foolish (saith he) to séeke your perfection in your fleshe? Take héede then. S. Paule counteth thee but for a foole, if thou go that way to worke, as to saye myne owne de­serts shall rayse me vp from my fall: no it will be but a vaine bragge in thée, and the encrease of thy sinne, to say, I haue no sinne,1. Iohn. 1. that were but to proue thy selfe a lier: for if we saye we haue no sinne, we deceiue our selues, and the truth is not in vs, nay, in so saying we make God a lyer, so farre as lyeth in vs: this therefore is but a stolne feather, belonging to a better bird, it is the armes of our heauenly king Christ, it is his ensigne wherewith he tri­umpheth ouer his enimies to saye this: who of you is able to reproue me of anye sinne? let vs not robbe Christe of his ho­nor, let vs not make Gods of our selues: [Page] for who is good but God? To say that we are guiltlesse before the iudgement seat of God, in that we shall haue a thousande witnesses against vs, euen our own con­science crying and conuincing vs: it were a better waye to confesse our selues sin­ners, for that waye there may be some hope: for if we acknowledge our sinnes, God is mercifull to forgiue vs,1. Iohn. 1. and to clense vs from al vnrighteousnesse: This waye did the holyest of all take: for what sayth Dauid that chosen of God,Psal. 51. he cry­eth: againste thee, againste thee onely haue I sinned, and my sinne is euer before me: this was the confession of the father, and his wise sonne Salomon whom God had en­dued with such giftes, what hath he to say but guiltie?1. King. 9. wherfore he maketh his pray­er, and as it were aforehande bespeaketh the mercy of God for him and his people, for he foresawe (as he sayth) that there is no man which sinneth not: and he maketh this question:Prouer. 10. who can saye I haue made myne heart cleane, I am cleane from sinne? And Iob a iust man (as the markette of mans iustice goeth) he saythe vnto God holding vp his hand: I haue sinned, what [Page] shal I doe vnto thée?Iob. 7. And Paule the elect vessell, doth not he also say guiltie, when he protesteth thus of himselfe: I knowe that in me,Rom. 7. that is, in my flesh there dwel­leth no good thing: nay he felt the burthen of sinne so heauie on his back, that it cau­seth him to crie with a great grone and déepe sigh: Oh wretche that I am who shall deliuer me from this body of death. And that holy Apostle Peter what sayde he but guiltie, when he sayd vnto our Sa­uiour, departe from me (O Lorde) I am a sinfull man. Let vs therefore followe the wise counsel of the wise sonne of Syrach. My sonne (sayth he) iustifie not thy selfe before the Lorde,Cap. 7. for he knoweth thyne heart: This accompt therefore must we make of our selues: we are bare Adams, and naked Eues, we haue nothing to hide our sinnes, but the more we séeke to cloake them, the more they doe appeare, our own works they be but figge leaues, they will not hide our nakednesse, we shall be ashamed of them, and will be faine to hide our heads from the presence of the Lorde, when the coole of the day cō ­meth, that he wil call vs to accompt. But [Page] why do I compare them to figge leaues? the Prophete hath made a meeter com­parison of them: what is our righteous­nesse like vnto? it is almost a shame to speake of them as they deserue: they are (sayth he) like vnto a cloth bespotted with the flowers of a womā. O shamelesse hy­pocrites that can present the moste holy God, with the shamefull cloutes and fil­thy ragges of their owne righteousnesse, and offer that a price of their redemption. Hath not God then left a lawe of righte­ousnesse by the whych we shall be iudged? Yea verily. But who will stande to the triall thereof that he hath kept that law? he that thinketh that iustification cōmeth this waye, lette him harken a little to the doctrine of S. Paule.Rom. 3. By the lawe (saythe he) commeth the knowledge of sinne, that is, it proueth vs guiltie, it conuin­ceth vs of vnrighteousnesse: and there is the office of the lawe: but concerning our iustification, we knowe (saythe he) that what soeuer the lawe saythe, it sayth it to them which are vnder the lawe, that euery mouth may be stopped, and all the worlde founde culpable before GOD. [Page] And this is his conclusion: therefore by the workes of the lawe shall no fleshe be iustifyed. Nay let vs not take this waye, let vs rather craue a pardon than pleade the law: for that we see is a bone that cho­keth vs all: if we stande vpon the plea, we are sure to be caste in the great debte of sinne, and after to be throwne in that pri­son of darkenesse, neuer to be let loose a­gaine, no not til we haue payde the vtter­most farthing. Yet then we slide, we fall, here is no holde to be had, no reste to be founde: whiche way then shall we nowe turne vs? Shal we séeke excuses to cloake our offences? Shall we say this man or that man prouoked me to wickednesse? had not this cause bene, I had not trans­gressed: neyther will this cloake serue vs, it is not able to kéepe off the smoking raine of Gods wrathe, which is poured downe out of heauen vpon all vnrighte­ousnesse. This way was fyrst of al sayed, but it would not preuayle with God: for when God called Adam to reckening and sayd, why hast thou eaten of the tree whereof I commaunded thée that thou shouldst not eate? then did Adam put it [Page] ouer to Eue and so sayde, the woman whiche thou gauest to me, she brought of the trée and I did eate: then God called the woman, saying, why hast thou done this, and she layde the blame vpon the Ser­pent, hauing no more to say but this: The Serpent beguiled me and I did eate. But God helde not Adam excused by Eue, nor Eue by the Serpente, euery one of them beareth his iniquitie, and they drinke all of one cup, that is, of the curse of God: so he that giueth euill counsell, shal haue the rewarde of euill, and he that followeth euill counsell, bycause he hath sinned, he muste be payde with the wages of sinne: here then are we as far to séeke as at the firste,Without Christe is nought but desperation. here then are we as farre out of the way as before, here is no sure ground for vs to stand on, yet that sting of death stic­keth as déepe in vs as euer it did.

The eight Chapter.
¶The distresse and dispaire of man, in the viewe of his owne wickednesse.

HOwe then? is there no remedie to be founde? must we néedes lie stil swea­ting [Page] in the greace of our own fleshly wic­kednesse? is there none to delyuer vs from this body of death? if it be so, then sucke on Serpent, then death take thy pleasure, then craue thy righte: graue open thy mouth: Hell swallowe vp thy portion: for thou God haste forsaken vs, thou hast yéelded vp all thy right: whyther shall we flée then? where may we finde rest for our soules? Thy face (thou mightie one) is alwayes against vs: we sweate, we burne, we frie with the furie of wrath, all places are to hote for man to reste on, so is thine indignation kindled. If I saye I haue done iustly, then thou reprouest me as a lyer:Psal. 130. if I haue sinned then thou wilt streightly looke vnto me, and wilte not holde me guiltlesse of mine iniquitie, and séeing thou markest iniquitie straightly, who shall abide it?Iob. 10. wherefore then hath thine handes fashioned me? O that I had perished in my conception and that none eye had séene me, and that I were as I had not bene, that my graue had bene my mother: beholde I goe and shall not re­turne, euen to the lande of darkenesse, in­to a lande I saye darke as darkenesse it [Page] selfe, into the shadowe of deathe, where is no order, but the light is there as dark­nesse, my dayes are as the smoke, and my life as the shadowe. O ye wormes I am your foode, O corruption thou art my fa­ther, O death thou art my mother, out of thee was I taken, and into thée I return, to thée I bequeath that whyche I hadde from thée, this lumpe of earthe, this masse of fleshe. To whome shall I betake my spirite? I maye not long possesse it my selfe, séeing thou wilte not haue it (thou holy one) I muste néedes yéelde it vp as a praye vnto myne enimie.

The ninth Chapter.
¶That Chryste from the beginning hath bene, is, and shall be the only staye and comforte of all sortes of men.

BVt thou sonne of man staye thée a whyle in pacience, doe not so gyue ouer thy soule, as to saye thy sinne is greater than it may be forgiuen: humble thy selfe, acknowledge thy rebellion, but despaire not, cast not thy selfe headlong into Hell: is there no remedie to be found on earth? then lifte vp thyne eyes to heauen: there [Page] is a comfort, there is a comfort cōming, there is a sauing healthe in hande: thy wounde is great indeede, but there is a strong medicine a tempering: thy fall was grieuous, but thy rysing vp shall be as wonderfull: many and mightie are thine enimies, but there is one that shall fight for thée, whose name is the Lorde of Hostes, and he shall subdue all power. Beholde thy creator hath not vtterly cast thée off, thou hast found fauor in his sight. S. Iohn saith, God loueth the world, yea, suche store of mercie there is with God, that although we were his enimies, yet he is become our God againe,Gene. 8. and wyll stand an enimie against our enimies, and although he seeth that the imagination of mans heart is euill euen from his youth, yet he doth not vtterly cast vs off: Goe to then Lorde we beséech thée, we haue séene thy iudgements how terrible they are, we are full fedde with the gall of thy bitter vengeance, now if it be thy good pleasure, turne thy face from our sinnes, and blot out our offences, create in vs a new hart, renew a right spirit in our bowels, shewe thy selfe once againe a mercyfull God, [Page] we knowe we are not worthy to be cal­led thy children, we haue sinned againste heauen and against earth, they bare part of our curse: againste thée, againste thée haue we sinned: but if it be thy good plea­sure, turne thy louing countenaunce to­wardes vs. Surely there is mercie wyth God, he hath heard the gronings and af­flictions of his people, he is moued wyth compassion and pitie towardes vs: be­holde we that were shattered in pieces, lying still in the sounde of sinne and buri­ed vp in death, the Lorde of his infinite goodnesse, goth about togather vs vp and to set vs vpright agayne, he intendeth to cast Adam in a newe mould, and to make him a newe creature, not of earth earth­ly, but of heauen heauenly. For there is a Lambe a killing, whose bloud shall washe awaye our sinnes, there is a stone fra­ming, it shall be layde in Sion, it shal fall vpon our enimie, it shal grinde his heade and crushe it in pieces, we are but héele hurted, but he shall be wounded on the head. And it shall be thine owne childe (Adam) thyne owne séede (Eue) that shall thus subdue the Serpent. So good and [Page] gracious is the Lorde, he promiseth a vic­torie, his owne mouth hath spoken it, and wyth his mightie hande hath he brought it to passe: for God so loueth the worlde that he hath sente: what hath he sente? euen that sauing séede, that innocent Lambe prouided from the beginning, he hath sent his onely begotten sonne bring­ing with him that pearle, not to perishe, with that heauenly treasure, to haue lyfe euerlasting: héere then maye we caste an­chor, all other remedies failing vs, this is it we muste trust vnto, this is the sure pledge of Gods fauor towardes vs, with­out this comforte we had bene altogither comfortlesse, but nowe is our ioy full and plenteous. This is that ioyfull tydings sent from heauen, brought by the Angell, belonging to all, as well as to those ioyful shepherdes:Luke. 2. be not afrayd (saith the angel) for beholde I bring you tidings of greate ioy, that shall be to all the people, that vnto you this day is borne a Sauiour in the citie of Dauid, which is Christe. O glorious daye, wherein shineth suche a sunne, the verye sun of God, the bright sunne of righteous­nesse: in that day so bright were the bea­mes [Page] of the sunne, that they shyned euē in­to the dim eyes of Abraham:Iohn. 8. this was the glorious day which he saw with such ioy. Nowe by this is God truely become the God of Abraham, Isaack, and Iacob: here is the performance of the heauenly pro­mise and blessed bargaine made for him & vs all betwixt Abraham and his God: for when it might séeme a hope against hope, that aged Abraham should haue any suche séede, & the Lorde knew that Sara would laugh and wonder at his worde, yet the Lorde of his loue wherewith he loued the worlde, established his couenaunt wyth them, that in them sholude all nations be blessed, (yea, we of England & Irelande, haue our parte in this blessing) and of Sa­ra Kings also should come. And to cōfirme vs in opinion that this is the very true promised seede by the whiche Abraham should become a blessed father, and we his happie Children: and by the which Adam should subdue the Serpent, S. Paule pro­ueth vnto vs arguing of the forme of the promise, he sayth,Gala. 3. not to the seedes (as spea­king of many) but, and to thy seede, as of one, as thoughe he hadde sayde: of all the [Page] Kings comming of Sara, yet was there but one by whome we shall obtaine the kingdome of heauen, of all the seede of Abraham whyche was innumerable as the starres of the heauen, and the sande of the Sea shore, yet was there but one séede whyche brought this blessing with it, and that was as he there sayth, onely Chryste, and as S. Iohn here speaketh, the onely begotten sonne of God: for it was not that earthly Isaack, that fleshely sonne of Sara: but it is this heauenly Isaack, the onely begotten sonne of God, that bringeth his blessing on his backe, neyther was it that Iacob the begotten of Isaack, but the onely begotten of God in whome the promise was performed: this is that wise warie Iacob, that sup­planteth and vndermineth all enuious Esaus: this is the mightie and sturdie I­sraell, that subdueth all powers, to whom al knées (be they neuer so stiffe) shal crouch here beneath and aboue in earth, in hell, and in heauen: this is the very séede out of which springeth all blessing, all that are blessed among the begotten of men, it is by this begotten of God, this seede blesseth [Page] both the begetting and begotten, the sonne and the father, the first as Alpha, and the laste as Omega: Alpha. Omega. without this heauenly Iacob, had that bene but a detested Esau, and not a beloued Iacob: without this Isaack, had that other bene in worse case than wilde Ismael, and in this Isaack stoode the chiefe ioy of Abraham, yea be­fore Abraham was, this Isaack was: for but in respecte of him had blessed Shem bene an accursed Ham: it is written that Noah foūd grace in the sight of the Lord:Gene. 6. had it not bene for this gracious Lord, he had not founde suche grace, for it was the hope of this grace giuen by Chryste that bore the Arke, and saued him from those roaring floudes. And this Isaack stoode by Abell shadowing him with his blessing, while Caine was cursed: and this is the selfe seede that saueth Adam from the ser­pent. And that blessed among women the mother of our Sauioure, wherein stoode hir blessednesse but in that the Angel said: Thou hast found fauor with God, for loe, thou shalte conceiue in thy womb & beare a sonne, and shalt cal his name Iesus:Luke. 1. and she of hir selfe: from henceforth shall all [Page] nations call me blessed. From that tyme when God had so shewed his fauour, as that she was ouershadowed by the power of the highest, and had conceiued that fruit of the wombe, then from that time be­came she blessed, and not she onely, but all those nations calling hir blissed haue part with hir in the blissed séede, in the concei­ued fruite Iesus. This therefore is the loue, wherewith God so loueth vs, that he sending his onely begotten sonne, his dearely beloued Chryste, we stand in pos­sibilitie to become the blessed sonnes of blessed Abraham: let vs therefore the chil­dren with our father reioyce in this daye, whereof the Aungell speaketh, and wher­of the Lorde himselfe sayth: Thou art my sonne,Psal. 2. this daye haue I begotten thee: This day was such, as many Kings and Prophets desired to sée, yea happy were they that were so happie as to hope for this day: for all the blessed among the fa­thers rested in this hope? This was the comfort of Iacobs féeble spirite nowe en­tring into y^e graue, for thus he gloryed be­fore his son Ioseph visiting him in Egypt in his sicknesse, and to him was it ioyfull [Page] tydings to hear that saying at his fathers mouth:Gene. 48. God almightie appeared vnto me at Luze in the lande of Canaan and bles­sed me, in the which blissing was cōteined the promise of the hoped and performed sauiour: and a litle before his last breath, he declareth his hope by these words: O Lord I haue waited for thy saluation:Gene. 49. and this was the comfort wherewith the pro­phetes comforted themselues and the peo­ple of God: declaring it in suche sorte as though the insensible creatures, the hea­uens and the earth, the mountaines and the valleyes should be refreshed withall: such was the prophecie of Esaye.Cap. 49. Re­ioyce O heauens, and be ioyfull O earth, burst forth into prayse O mountaines, for God hath comforted his people, and will haue mercie on his afflicted. And by the prophet Zacharie thus said the Lord: Reioyce with great ioy O daughter Si­on,Cap. 5. shoute for ioye O daughter Ierusa­lem, behold thy King commeth vnto thée, And by Micheas: And thou Bethléem in the land of Iuda art not the least among the Princes of Iuda, for out of thée shall come the gouernour that shall féede my [Page] people Israell: and to the comforte of the gentiles thus he saith, speking as it were to his Chryste: Beholde thou shalt call a nation that thou knowest not,Esay. 55. and a nati­on that knewe not thée shall runne vnto thée, bicause of the Lord thy God, and the holy one of Israell: thus was Chryste al­wayes a comforte for the hope of the fa­thers to rest vpon, and by him was their hope full with ioy: So did God loue them his chosen of Israell, that he hath sent thē the gouernor that should féede his people, he hath sent them the good shepeherd that should saue the lost shepe. But this loue is suche that it resteth not in the compasse of Ierusalem, for S. Iohn saith, it is the loue wherewyth God loued the worlde. God hath sent his sonne and he hath sent him, as well for the light and ioye of the Gen­tile, as for the glory of the Iewe: and we that knew not God may now know him: and nowe if fayth fayle not, it shall please God as well to be called the God of Eng­lande as the God of Israell: for he hath sent the promised seede of Abraham, that shall blesse the one nation as well as the other, and he hath sente his sonne to [Page] bestowe his loue vpon all partes of the worlde, that in him all people shoulde be blessed.

The tenth Chapter.
¶What Chryste is, and in what state he wrought the worke of our saluation.

NOwe this hithervnto spoken, we haue béene thus farre in the fauor of God, and haue tasted howe gracious the Lorde is, that we know, euen for the loue he beareth vnto vs, he hath sent vs a re­déemer whiche shall be a reconciliation for vs, and shall quicken vs lying in the shadowe of death, that we might not pe­rishe, but liue for euer: and who it is that he maketh our redéemer, as by the fleshe the blessed séede of Abraham, a true man, and yet the onely begotten sonne of God, him he hath not spared to make a Mes­sanger of saluation vnto the worlde, and this we knowe that God hath not giuen him to any other, rather than to vs, he is our Sauiour, if we be so happie as to re­ceiue him, for we being graffed in Christe are members of that worlde which God so loueth: Nowe adding to this, the know­ledge [Page] by what meanes Christe wrought this reconciliation, how he hath through­lye appeased the wrath of the father whi­che we see was so kindled against vs, and vnderstanding what price he payde for our redemption, then shal the loue of God appeare vnto vs by a brighter light, & as it were in a cléere sunne shining. Oure Sauiour saythe, my father worketh and I worke, we haue séene the worke proper to the father, in that he hath sent the sonne, and thus farre forwarde we sée our Saui­our in his worke, as that according to the determinate will of the father, he is come downe into the earthe, and hath debased himselfe to the base estate of our frayle flesh, so by this, the work of our regenera­tion is in a goodly forwardnesse, now doth Adam beginne to moue himselfe, to waxe warme, and to reuiue with a newe spirit: here lyeth the Serpent a bléeding, but by this is not the victorie gotten. Let vs sée then howe Christe quitteth himselfe, and reuengeth our quarell. What force? what weapons doth he vse? far other than man would imagine. He ouercommeth with kindnesse: his armour is preaching, [Page] paynes, pacience, shame, rebuke, reproch, harde handling, euill entreatie, tauntes in the teeth, and sclaunderous reportes, scor­nes and scourgings, false accusations, vn­iuste iudgement, and in the ende, bit­ter and bloudye death. This was the maruellous working of God, that oure Sauiour shoulde passe those harde pykes to saue vs from the sworde of the enimie. And beholde as soone as he entred into the world, he straight gaue the onset, he felte incontinently of our infirmities: for sée the Lorde of Dauid, the King of Kings in his byrth howe simply he lyeth wrap­ped in swadling cloutes: Thus is it des­cribed in the Gospell. A stable was his best house, and a cratche his Cradle,Luke. 2. for (saythe the Euangelist) there was no roume for him in the Inne: whose was the earth, and the store thereof, at whose commaundemente were the heauens, there was no roume for him to reste in. Well therefore might that complainte be made to the confusion of vnkinde & beast­ly man. The Foxes haue holes,Math. 8. and the birdes of heauen haue nests, but the sonne of man howe is he intreated? he hath not [Page] whereon to reste his heade: Neither was he suffered to haue that litle roume wyth reste, but he was faine to flée touch, and to auoyde from Bethléem into Egypt, as when Herode in his furie sent forthe his slaughter men, and bloudie butchers, with this cōmaundement, that they should slea all the male children that were in Beth­léem, and in all the coastes thereof, from two yeares old and vnder, seking thereby (as it was forewarned by the Angell) to murther the childe Iesus, whom he heard should be borne King of the Iewes. Such a welcome hadde our Sauiour into the world: and afterwarde in processe of time being conuersant in Hierusalem, and the countrey about, with what trauell prea­ched he the kingdome of God? & how few receiued that glad tydings? howe many a myracle did he? and what thanks had he? and how small were the number of suche as beleeued, and woulde be content to be called the followers of Chryste, not dis­dayning the name of a Christian? Now when he was most busy about the worke of our saluation, as when he was moste occupied in feeding with the worde, and [Page] conuerting by miracles, the reporte that many made of him, it was no better, but that his owne helde hym as a straunger, some sayde he was a sinner,Luke. 7. some a sedu­cer of the people, some a glutton and a drinker of wine, some a man starke mad, yea, & some gaue him this good word, that he wroughte by the power of Belzebub: Bitter wordes for the sonne of God: yet this was his paciēce to beare. Of the bet­ter sorte, some tooke him for Elias, some for Iohn Baptist, and some were so good as to call him a Prophete, but fewe were there found of faithfull Peters, that iud­ged so ryght of hym, as to say: Thou art the sonne of the lyuing God. And wyth whome had our Sauioure his conuersati­on here on earthe? he was to be had in suche reputation, as of whome the al­mightie father forespake by thys Pro­phete, euen hym that was bothe a king and a Prophete: I haue set my king vp­on Sion myne holy mountayne:Psal. 2. and suche a one was he, as Dauid acknow­ledged to be hys Lorde and souereygne: The Lorde sayde vnto my Lorde,Psal. 110. sitte thou at my right hand. &c. It had bin ther­fore [Page] the parte of Princes to haue bin al­wayes in hys presence, and the duetie of Kings to haue kept him company, or ra­ther to haue attended on hym, as whose shooe latched they were not worthy to vn­loose: But true is the Prophet in his say­ing.Psal. 2. The Kings and Princes of the earth they assembled and bente themselues a­gainste hym: there was no company nor comfort with them for the méeke King of Sion and the poore Prince of Ierusalem. For we see howe Herode persecuted and hunted him, as the Foxe the shéepe, from Bethléem to Egypt, from one place to a­nother, and it was treason to Cesars per­son to call Christ a King, he might not be taken for Cesars friende that woulde speake on Christes parte to mainteyne hys kyngdome. But oure Sauiours kyngdome was not of thys worlde,Iohn. 19. there­fore no maruell though the kings of the earth were so cruelly set againste hym: Our Sauioure was also the annointed of God, a Prince, and a princely Priest for euer, of whose body Melchisedech was the shadowe, he was that Doctor admit­ted and authorised to teache, with that [Page] heauenly and thundering voyce of the fa­ther, this is my beloued sonne in vvhome I am vvell pleased, heare hym: it woulde haue besemed therfore those high priests, looked they neuer so high, that ruffling garde of Pharisies, those greate Doctors the Scribes, to haue had their conuersa­tion with him, of whome they should re­ceiue their saluation: if they had harke­ned to him then mighte they haue recke­ned themselues wise, if they had followed that good shepehearde, then mighte they haue gloried truly, as otherwise they dyd vainely, that they had bene the leaders of the blinde. But Christ was not for their tooth, neyther any méete man for their company, he was a stone cast aside of those builders, although hée approued hym selfe the chiefe corner stone: they could not reproue hym, yet they refused him: they myghte find no fault with hym, yet he could find no fauour with them, he put them many times to silence, and stopped their mouthes in reasoning and argument, yet they spared no wordes in misreporting him: he soughte all meanes to winne them, yet they disdayned him [Page] as one vnworthy to haue place amongst them: for when that carnall spiritualitie, the high Priests and presumptuous Pha­risies sawe that Chryste and his doctrine began somewhat to be accepted of the peo­ple, they thinking that a derogation to their worships,Iohn. 7. sente out theyr officers to take Christe as he was teaching in the temple: but these officers although they came with full purpose to haue apprehen­ded our sauioure, yet so were they raui­shed with hys heauenly preachings and wonderfull wordes flowing from hym so plentifully, that they had no power to doe their purpose, but retourned agayne ma­king thys answere to their maisters, ne­uer man spake lyke thys man: but so was not the malice of those hypocrites stayed, and with suche wordes they stormed and stamped against him continually, saying vnto those their messangers: are ye also deceiued? dothe any of the Rulers, and of the Pharisies beleeue in him? but this peo­ple which knowe not the law are cursed: So did the Serpēt deceiue them that they did still spit their venome against that vn­spotted lambe that sought their saluation: [Page] they helde hym accurssed that followed Christ: this suffered our Sauiour: the high Priests could not looke so low as to enter­teine hym amongst them: the Pharisies and Scribes in their owne conceit were to wise, to holy and to good, to take him in­to their company, it shoulde haue stayned their good name to be called Christians, it was not for their worships to haue profes­sed themselues the disciples of Chryste: so was our Sauioure an abiecte, an out­cast, and made of no reputation, he was disdained bothe of Priest and Prince, and this is maruellous in our eyes. But it was the good will of God, so to prouide for vs, that we shoulde not perish: for Christe hereby hathe approued himselfe the true annointed, the selfe Sauioure and very Messias, and Dauid also a true Prophet,Psal. 118. saying: that the head stone of the corner shoulde be refused of the builders: they made no more of Christe than a stone to stumble and to spurne at: where then had our Sauioure his conuersation? he betooke himselfe (as he disdained not the name of a phisition comming to haue the sicke) euen to be amongst Publicanes and sinners: [Page] there was his company to visite poore Publicanes, and to saue simple sinners that was his comfort. This was the com­fortable tydings that he had to send Iohn Baptist into prison, The blind see, the halt goe, Luke. 7. the leapers are cleansed, the deafe heare, the dead rise againe: This was his garde, he was still busie about these, the blinde, the Leaper, the lame, the deafe and the dead: in the meane space where was the rich, the wise and the welthy? Nay they would not be taken for Christes souldi­ers: but the poore (saythe he) receiue the glad tidings of the Gospell: and happie it was that all fell not besides, but that ther stoode some at receite to receiue the pre­cious séede sowen by our Sauioure: thus we sée a greate péece of the loue of God working in his sonne our Sauioure: for what loue is this, that the sonne of God shuld so humble himself to set vs in honor with his heuēly father, but yet y^e greatest péece of loue, and the chiefe token of gods mercy towards vs, is yet behind, and that which is vnspoken is more than all that hertofore hath bin spoken: & that doth S. Paule set forth after a most reuerēt sort, [Page] howbeit no man may vtter it with wor­thy words: that place which I mean is in the seconde to the Philippians whome he exhorteth by the example of Christ to hu­militie, and wherein for our purpose is to be séene the loue of God working in hys only begotten, euē to the vttermost point that may be imagined within al the com­passe of loue, and in that he procéedeth by degrée, gathering vp in shorte summe all whiche is spoken in our former wordes concerning our Sauioure, that it myghte enter into vs with a déeper consideratiō: this is his saying: let the same minde be in you that was euen in Christ Iesus, who being in the forme of God, thought it no robberie to be equall with God, but he made hym­selfe of no reputation, and tooke vpon him the forme of a seruante, and was made like vnto men, and vvas founde in shape as a man: Here let vs staye a while, and de­uide Paules sentence, kéeping backe that whiche followeth, vntill we haue some­what considered this parte of Gods loue, Christe the sonne of God a verye God, a glorious God equal with the father, (and no wrong neyther) is come downe frō the [Page] bright heauens to the bare earthe, is con­tent to be made of mans mettall, taking on him very fleshe, well pleased to be cast in the mould and simple shape of man, no whit disdaining the wombe of a woman, contente to be called the seede of Eue, and laying aside his glory, and as it were hy­ding his godhead, emptied himselfe of all honoure, becomming of the sonne of God the sonne of man, like vnto man, a very man, a seruant of men, and what else but a slaue, to saue men: if there had here a stay bene made, yet might not the loue of God but séeme maruellous towardes man: But that which followeth in Saint Paule, that is muche more maruellous, that cannot but inflame the hearte of the Christian with the loue of God, & breake the stony stomack of the infidel. To what may I then compare those wordes follo­wing? it is a thunderbolt that me thinkes should sound through the whole heauens, piercing the clouds and shaking the foun­dations of the earthe, bringing with it a smoking fire, by the heate whereof the ve­ry mountaines melte lyke waxe, ioyned with a wind that hurleth downe the high [Page] Ceders of Libanus: Harken then (O hea­uen) giue eare (O earth) sée the loue of the almightie: he (saith the Apostle) euen that glorious God, beside that he became man, in his manhoode he humbled himselfe and became obedient: with what humilitie? howe farre was he obedient? euen to the death: what death? the death of the crosse. Thys is that speciall loue, God so loueth the world, that he hath giuen his sonne to be a sacrifice for our sinnes, to be slayne that we might not perishe, and to die that we might haue euerlasting life.

The eleuenth Chapter.
¶A description of the passion of Christe and the profite that commeth thereby.

BVt yet that this loue mighte enter dée­per, and take a more grounded roote in our hartes, let vs somewhat consider the deathe of the Lorde, let vs sée what a pre­paratiue he had to his cup, let vs marke the maner of his deathe, and let vs behold him with our inward eyes in hys pangs as hee hangeth on the crosse: thys there­fore did our Sauioure forewarne his dis­ciples [Page] what should become of him, wher­in we haue also a warning to consider the loue of God:Math. 20. Beholde (saith he) we goe vp to Ierusalem, and the sonne of man shall be deliuered into the handes of sinners, vnto the chiefe Priestes & vnto the Scri­bes, & they shall condemne him to deathe, and shall deliuer him to the Gentiles to mock, and to scourge, and to crucifie him. This did our Sauioure foresee as a God, and fulfill as a man sent to redeeme men: firste when the tyme of hys temptati­on drewe neare, hys schollers began to scatter and fléete from hym vntill they lefte hym cleane withoute company and comfort. For some faynting by default of faith he draue away with a word,Iohn. 6. whē he gaue them that lesson cōcerning y^e eating of the flesh and drinking of the bloude of the sonne of man: thys is a harde saying (saye they) who can away with thys? so they gaue ouer schoole and followed their maister no further. Then thoughte our Sauior good to make much of his twelue, and therefore to holde in them, that they shoulde not start lykewise, he turned vn­to them as it were grating kindnesse on [Page] them with thys pitifull question: and wyll you also goe from me? Peters sto­macke was yet somewhat stout, where­fore he answered the question with thys other: Master to whome shall we goe? thou hast the words of eternall life. That was Christes chiefe captaine: it was to be thought he would haue a bidden the brunt, but of hym it shall be sayde after. Nowe by thys time Christ had but his chosen twelue with him, and yet one of them was but a traytor, yea a diuell. For in that heauy feast and last supper, whereat he tooke hys leaue as it were of his disciples: then began Satan to stirre himselfe, to assaulte and sift the simple souldiers of Christe, and tooke full posses­sion of Iudas to worke by hym that hor­rible treason againste our poore Prince, which sought by kyndnesse to ouercome his enimies: for he as soone as he had re­ceiued that choaking morsell the soure sop, he got him out about the Deuils bu­sinesse, séeking our sauiours death and his own destruction. And for his farewel, saith Christe, that thou doest, doe quick­lye, for belyke he felte panges of temp­tation [Page] [...] [Page] [...] [Page] alreadie vppon him, wherefore vp­pon this his departure, hée comforted himselfe and the rest of his disciples with those and the lyke sayings as did declare the prouidence of God the Father in thys behalfe:Luke. 22. verily (sayeth hée) it goeth wyth the sonne of man as it is written of hym: it was wrytten, hée that eateth breade with mée,Psal. 41. lifteth vp his heele agaynste me. Whyles that Iudas and these blouddie merchantes were busie aboute theyr bar­gaine, valuyng that innocent and sauing soule at .xxx. siluerlings, Christ wyth part of his Disciples went vp into the Mounte Oliuet to make his prayer: where howe bitter were his temptations? In what an agonie was hée?Luke. 22. when those bloudye droppes of sweate trickled downe along that swéete glorious face? what deepe sighes did hée fetche? out of howe heauie an heart did these sayings procéede: first to his Disciples, saying, my soule is verie heauie vnto death: then in his lamenta­ble prayer: O my father, if it bée possible, let this cuppe passe from mée? and yet in this distresse hée humbled him selfe, sub­mitting his will to the will of his father. [Page] Nowe after this fitte was paste, and hée had ouercommed that temptation, be­holde those Wolues, that bloudie band ap­poynted by the high Priestes and Phary­sies commeth oute with theyr Lanternes and lightes, as to make search for a théefe, with staues and swordes, as agaynst a re­bellious traytour, laying handes on hym as on a mischieuous murtherer. And who was theyr Capitayne? euen that lost childe Iudas, he became theyr guyde:Act. 2 hée tracked oure Sauiour in hys waye, hée led those murtherers ouer the brooke Ce­dron, he brought them into the Garden,Iohn. 18. where they founde that sillie shéepehearde with his small flocke, that méeke henne hauing no where to hide his heade, with his little broode of Chickens tremblyng and shaking about him for feare, loking for succour vnder the shadowe of his wings, who himselfe was nowe destitute of all earthly ayde: this also might not but aug­ment his sorowes, that in the same place in that garden, where they had so often gathe­red togyther to theyr comfort, and where Iudas himselfe had bene diuerse tymes fed at our Sauiors hand with the swéet bread [Page] of life, there he should be gyuen vp to the hands of sinners: & how was he betraied? Euen as that lamentable question impor­teth,Luke. 22. Iudas betrayest thou the sonne of man vvith a kisse? Whiche was to saye, thou whom I haue chosē of many a thousand, one of my twelue familiaes, thou vppon whome I haue bestowed so many good turnes, to whome I haue gyuen fréely so many good lessons, vppon whome I haue wasted so many wordes, thou that eatest bread with me, thou that dippedst in one dish with me, dost thou lift vp thy héele a­gainst me, and tread me vnder thy foote? thou that prouidedst for the sustenance of my body, art thou become the betrayer of my soule? whose saluation I haue sought by so many meanes, doest thou thirst my bloud? for whome I am contente to laye downe my life, art thou become my hang­man? Commest thou vnto me with the face of a friend, and giuest me vp to mine enimies? Callest thou me maister, and wishest me the curse of the crosse? Gyuest thou me a kisse, and woundest my harte? These sighes no doubte came vp with that question. Nowe by this time had [Page] Iudas done hys parte, he myght go hang hymselfe: In thys case then we sée our Sauioure, howe he standeth as a poore prisoner deliuered into the hands of hys mortall enimies, being hymselfe an im­mortall God. He that might haue had at hys call a legion of Aungels to deliuer him, is yet contented to become a priso­ner, a captiue and as a caytiue, rather than he woulde breake off thys worke of our redemption whiche he had brought so neare to perfection. What then follo­wed? the shepeherde was stricken, and the sheepe were scattered: and alas poore Peter what resistance maist thou make? Put vp thy sword, and harken what thy Sauiour saithe: yea let vs all harken to that voice of humilitie: shall I not drink of the cup whiche my father hath gyuen me?Iohn. 18. So Christ still fighteth with pacience euen till he maketh his enimies his foote­stoole: for beholde he is bounde wyth paci­ence, by the hande, the captaine and the officers of the Iewes: so as it was appoin­ted of hym, he was led as a shéepe brought before the sheerer, to Annas that sharpe shéerer: then was he turned and tossed [Page] from one to another, from post to piller, from the Foxe to the Wolfe, from An­nas to Cayphas, from Cayphas to An­nas againe, and still fast bound for feare of scaping. O what an heauie sighte, what a payne was that for Peter, when he sawe his Master standing lyke a for­saken soule, and a pitifull prisoner in the hall of the high Priest? Now where was that stout, courage when he saide, though all men bée offended for thee,Math. 26. yet I wyll not? He followed hys maister indeede: but a farre off for feare. And when hée came to the dore of the high Prieste, in what a traunce, in what a terroure was he? where was his sword? now wher was his heart, when the maid moued him this questiō: art not thou one of this mans dis­ciples? what had he then to answer? he made then a flat deniall of hys maister, he was none of his disciples, he knewe no suche man as Christe was: and nowe was it tyme for the cocke to crowe, for Peter to fall a weeping and a howling: there was Christe left alone and giuen o­uer on euery side, for the shéepe they were all dispersed. Now that guiltlesse Lambe [Page] with what a sorte of wicked wolues was he beset? There was Annas the fyrste, Caiphas the high Prieste, Pilate the pre­sident, there was the assembly of Scribes, the [...]ocke of Pharisies: but thankes be to God the heauenly father, his Christe had pacience ynough for them all. There was in that Lambe bloude ynough for those greedy wolues the rulers and gouernors, there were bones ynough for those hun­grie dogges the Scribes, and fleshe to sa­tisfie that swarme of adders the Phari­sies: for all those there was pacience y­nough with our suffring sauiour, being ready to beare what soeuer burthen they might deuise to oppresse him wythall: for they bounde him, they made a scorne and a mock of him, turning him into a strange disguised apparell, platting a crowne of thornes vpon his heade, adding thereto thorny and gauling wordes, beyng haled and tossed to and fro betwixt Pilate, the Priestes and the people:Iohn. 19. one crying on this side, beholde the man, in dispite of his omnipotent godheade: on the other syde another company crying, hayle Kyng of the Iewes, in contempt of this eternall [Page] kingdome: and yet for further tryall of his pacience some blindfelded hym, some buffetted him, some moste shamefullye spued theyr spettle on his face: then was hée tormented also wyth Pylates bitter scourge, & yet no resistance made Christ: remedie was pacience: but that was not thought ynoughe, neyther scourging woulde not serue: therefore he muste bée committed againe to the handes of Py­late, hée muste be examined, witnesse is sought, and false witnesse is brought in a­gaynst the truth it selfe, yea although Py­late himselfe, coulde not but thus depose for his innocencie, saying and repeating it of­ten:Iohn. 19. I finde no fault in hym: wherefore yet thys friendship was shewed of Pylate, that the people contented, he shoulde bée let loose according to the custome of the Iewes: This was the greatest curtesie that Christe founde: he was set agaynste Barrabas: an holy God compared wyth a wicked murtherer: for so did Pylate put it to the peoples choyse,Math. 27. saying: Wil ye that I let loose vnto you Barrabas, or Iesus whiche is called Christ? naye, if Christ should haue nowe bene let at liber­tie, [Page] then had the Priestes his enimies frō the beginning lost al their labor: wherfore Mathewe reporteth that they counselled the people to quite Barrabas, and to aske Christ to be crucified, wherefore the sauing and condemnation being referred vnto them, when they cried for Barrabas that he might be saued, then Pylate spea­king somwhat fauourably as he durst, on Christes part, sayd: what shall I do then with Iesus? the answere was: let him be crucified. And Pylate demaunding again, what euill hath he done? That question might not be heard, bycause it coulde not be aunswered, but the more they cryed, a­way with him, crucifie him. This was that rufull crie that Christe was content to heare, for all the loue of God that was and shoulde be declared by him towardes the worlde, he had this rewarde, crucifie him & nothing but crucifie him. After this hard sentence, as a lamb to the slaughter, so was our Sauioure led out of the Citie to the place of his executiō,Iohn. 19. hauing the cō ­panie of his Crosse, and bearing it part of the way himselfe:Num. 21. Now must our Saui­our be serued as the Serpent in the wyl­dernesse, [Page] he must be lifte vp to the crosse: beholde he drinketh the cup of that curse: (Cursed is he that hangeth on the trée:Iohn. 3. Gene. 22.) This is the true represented Isaacke, that humbleth himselfe to the aultar a sa­crifice for sinne, and the Lorde suffereth that bloudy knife withdrawn frō Isaack, to fall vpon his onely begotten sonne and to pierce his precious bowelles that the water mought runne out whiche shoulde washe away the sinnes of his people. O Christians, O men and brethrē, this was ours by right, but Christe is contented to beare our burthen, he is contented to dye, to dye the death, the shamefull deathe, the cursed death of the bitter crosse. Nowe be­holde the Lamb of God, that taketh away the sinnes of the worlde: O thou sonne of man sée what the sonne of God suffe­reth for thy sake, sée how he is tormented. let his panges enter a little into thy hart, that thou mayste consider the loue of God towardes thee, lette that pitifull scricke of our Sauiour alwayes ring in thyne eare, as when he cryed, my God my God why hast thou forsaken me: for so did the sor­rowes of death gripe him as thoughe he [Page] had indéede bene forsaken of his father: wherefore he suffered him to be layde in the graue also, that he might tast of al our infirmities as well vnder the earth as a­boue: howbeit nowe was it time for the Lord God to gloryfie his sonne in the hea­uens, which had glorified him on y^e earth,Psal. 15. wherefore he might not leaue the soule of his dearely beloued in the graue, nor suffer his holye one to sée corruption: but hath raysed him vp to his ryght hande, there to reigne with glorie vntil he make his enimies and our enimies, (if we be true Christians) his footestoole: and thus with the glorie of Christe doth the loue of God fully appeare, towardes vs: for in all this hath God and his Chryste sought our saluation:Math. 18. for the sonne of man came for no other purpose, but to saue that which was loste, and by these meanes in summe hathe he atchieued the ende of his message:Rom. 4. he was deliuered to deathe for our sinnes, and rose againe for our iusti­fication.

The tvvelfth Chapter.
¶How only faith wrought in vs by the spirit of God, and grounded vpon the word of God, ma­keth vs partakers of the fruit of Christes death.

THus is that worthy worke finished. Nowe may Abraham reioyce with ful ioy, for his promised séede is performed, and he hath poured out his blessing moste plentifully vpon his faithfull children: now is Adam truly made vp a new crea­ture, & thus far is he in the fauor of God, y^t he hath sent his only begotten son to pur­chase him his pardon: God said in his in­dignation: thou shalt die the death: (but so hath the sonne pleased him, that he nowe cryeth:) thou shalt not perishe, but haue life euerlasting: Nowe shalte thou liue, for so God loueth thée that Christ hath dyed in thy stead: now mayst thou stand vpright, for so God loueth thée, that his Chryste hath falne for thee: Chryste is rysen and beholde he so loueth thée, that he offereth his gentle hande to rayse thée togyther with himselfe: he hath deceyued the ser­pent that deceyued thee: he shall make his enimies his footestoole, and he hathe [Page] troden thy enimies vnder his féete, for this is thy séede that hathe crushed his heade: he hath obtayned a crowne of glo­rie, and he maketh thée also a glorious conquerour: Al this no doubt did S. Iohn consider in the loue of God, whē he wrote this worthy saying of our Sauiour, God so loueth the world, that he hath giuen his on­ly begotten sonne, that he shoulde liue with vs, bycause we were deade to him, that he shoulde dye for vs, to the ende we myghte liue with him, that he shoulde enter into the earth, to make vs an entry into y^e hea­ens. We haue by this séene some shadow of the maruellous worke of God concer­ning oure redemption: we sée the louing worke of God the father, whose proper praise it is, that he hath sent his sonne: we haue seene also the painfull worke of God the sonne who hath suffered as we sée: nowe haue we to consider the worke of the holy spirite likewise, whose worke it is that we enioye those benefites sente vs by the father, & brought by the Sonne: for in whose hart that spirit worketh not, to him is the Crosse of Chryste altogy­ther fruitlesse, to him is Iesus no Iesus, [Page] that is, no Sauioure, and he may inioy no part of that loue of God whiche bringeth life with it: for what? now God hath sent his sonne, is that sufficiente for vs? haue we withoute any further adoe taken pos­session of heauen? are we streight by thys in the bosome of Abraham? shall we now take no further care? is y^e Crosse of Christ accepted an excuse, indifferently for all? shall euery soule be saued? Nay let no man deceiue hymselfe: Christe indeede hathe made an entry into Heauen, he hath set open a gate vnto vs: but yet a strayght gate where fewe shall enter: neyther yet is the gate of Hell cleane shut vp: no it standeth wide opē with a gaping mouth, and many shall go that way. In the gene­rall flocke, Christe hathe his sheepe, and they are the fewer: he hath also his gotes, and they are the greater part? There is in Gods field good corne, but that is ouer­growen with euill chaffe: there be some likewise that shall be receiued with the right hand: O happie are they, for Christe is theirs altogyther: there are also whose place is prouided on the left hande: O vn­happie are they, for they haue no parte in [Page] Christ: let vs therefore looke vnto our sal­uation whiles yet the light shineth, for as much as there is a little flocke which that good sheephearde hath chosen to himselfe, let vs get into the folde with them,Luke. 13. and fol­lowing his councell, let vs striue to enter in at the strayt gate, and that in tyme, least the dore be shutte against vs, when it shall be to late to knocke: Christ is sent vnto vs, let vs beware that we receyue him: Christ hath brought this rewarde with him, to as many of vs as do receyue him: (that we shoulde not perishe, but liue for euer.) Let vs therefore prouide that we léese not oure part in that precious pearle: what then is there nowe to be done? Verily nowe we haue séene the loue of God declared by Christ, there is but one steppe betwixt vs and home, but one worde betwixt vs and lyfe euerlasting: neyther hathe the ho­ly Euangelist left that out of his place: for those are the footesteppes he poynteth out vnto vs, the loue of God the father, the pa­tience and crosse of Christ,Galath. 6 finally faith the good gift of the holy Ghost: for this is the condition: who so beleeueth in Christ sent from God, he should be sure not to perishe, [Page] but to haue life euerlasting. Nowe then must we make prouision for beléefe, that fayth faile not, this must be all our care: for what shall it profit vs though Christ come into the worlde, and come againe, if he bée not receyued of vs. By fayth he must be re­ceyued, or else he must be refused: his owne receyued him not sayth S. Iohn:Cap. 1. and why, but for lacke of faith? for to as many as re­ceyued him, to them he gaue power to bée the sonnes of God: and what were they? euen to them sayth he, that beleeue in hys name: accordingly as S. Paule saith to the Galathians,Cap. 3. by fayth are ye the sonnes of God: the beleeuers then they are the belo­ued sonnes of God, they are the right recei­uers of Christ: when that Christ the glo­rie of God, first appeared amongst vs, then did the Angelles proclayme peace betwixt heauen and earth, and from God good­will towardes men: for Christ indeede is the true Melchisedech, that is, the King that brought peace wyth hym into the worlde. But what shall all this auayle vs, if we beléeue not?Iohn. 3. for so sayth our Saui­our himselfe, he that beléeueth in the sonne hath euerlasting life, and he that obey­eth [Page] not the sonne, shall not sée lyfe, but the wrath of God abydeth vpon him: so wrath remayneth for the infidell, what then for the faythfull? there is peace kept in store for him as for a faythfull subiect to the king of peace: for we béeing iustified by fayth, haue peace with God through our Lorde Iesus Christ:Rom. 5. Luke. 2. that is the saying of the A­postle. Christ is appoynted for the fall of many: who are they but the faythlesse? he is ordeyned also to bée the rysing of ma­ny: and who are they but the faythfull? for so sayth oure Sauiour likewise,Iohn. 3. (who can not belie himselfe,) hée that beléeueth in him, he shall not bee condemned: hée that beléeueth not is alreadye condemned, bycause hée beléeueth not in the name of the onely begotten Sonne of GOD. Christ is also a stone of diuerse operations:1. Pet. 2. hee is a precious stone, and hée is lyke­wyse a stumbling stone. To whome then is it precious but to suche, as by ioy­ning the iewell of fayth therevnto, haue the right vse thereof. So sayeth the Scripture.Esay. 28. Beholde I put in Sion a chiefe corner stone electe and precious, and hée that beléeueth therein shall not [Page] be ashamed: and here Saint Peter maketh this conclusion, saying: to you therefore which beléeue it is precious, this part is for the beléeuer, nowe must the infidell take that which is left: they haulting for want of the steadie foote of fayth, make them­selues of Christ a stone to stumble at, and a rocke of offence: although Christ be set vp vnto them a signe of saluation, yet they like the Cocke on the dunghill, do spurne him aside, not knowing what vertue there is layde vp in that precious stone, for such as by fayth doe finde him: wherefore that Prophecie is their portion:Esay. 8. Math. 21. whosoeuer shall fall on this stone, he shall be broken: and on whome soeuer it falleth, it shall grinde him to powder: the misbeléeuers they stumble and lie vnder the stone, they fall and are fallen on, therefore must they be broken, and that grinding stone shall grinde them to powder. O the rocke of in­fidelitie that maketh Christ the rocke of offence, that rocke it is that shattereth our shippes, that shooteth vs on the sandes, but the anchor of fayth fast fixed on the sure ground Christ, hauing holde by his worde, that neuer deceyueth him that hopeth for [Page] helpe, that saueth vs sounde from storme and tempest, from all winde and weather, he maketh sure worke that worketh by the worthie and sure instrument of fayth, and he buildeth once for all that hath Christ laid for his foundation, directing himselfe alway by the right rule of his worde: for they that come to that liuely stone, they are a spiri­tuall house as Saint Peter sayth,1. Epist. 2. yea they are the sure grounded and glorious temple of the liuing God: thus then we being buil­ded vp by faith, & casting anchor on Christ, nowe let the floudes aryse, let the windes blowe, yet stande we sure, for we beléeue in him that will sée we do not perishe, those that are in that raging sea of the wilde wic­ked worlde, they séeme to stande in great daunger of shipwracke, but if we enter the Arke by fayth with Noe, (for S. Paule at­tributeth his fauour vnto fayth) then let the Pyrates come, let Satan assaulte vs,Heb. 11. yet are we harmelesse, Christ is on oure syde, what maye preuaile against vs? not sands, not Rockes, not stormes nor tempestes, no windes ne floudes, nor fire nor water, no not all the power of Satan, not the ga­ping gates of hell shall moue vs a whitte. [Page] Such commoditie doe those finde that be so happie as to enioy the inestimable iewell of faith: but those that haue no experiēce here­of, and féele not the force of faith, they make light of the matter, not séeking Christ by faith, nor faith by his word, and therfore no marueyl though they be stil ouershadowed with death, & being in darknesse compre­hended not the light: howe should they be­léeue except they heare?Rom. 10. fayth commeth by hearing, hearing of the word of God. They then that haue lost their hearing, howe shoulde they finde fayth? where the séede of the worde is not sowne, how shoulde the fruite of fayth spring? howe may they en­ioy Christ or any part of his loue that re­ceyue not his witnesses?Iohn. 5. The Scriptures (sayth Christ) they beare witnesse of mée. These things sayth S. Iohn,Cap. 20. meaning the contents of the Gospell, are written, that ye might beléeue that Iesus is Christ the son of God, and that in beléeuing ye myght haue lyfe through his name. Wherefore vnderstande ye that vpon this double point standeth the whole course of oure salua­tion: art thou in the right waye? there­fore then it is, bicause thou hast followed [Page] the counsell of our sauiour, saying:Iohn. 5. searche the scriptures. Art thou out of the way? The cause learne of Christ: ye are deceyued, Mat. 22. not knowing the Scriptures. This is the marke wherewith Christ marketh his shéepe, by the voyce we know our shepeheard, and by hearing we are knowne of him:Iohn. 19. my shéepe heare my voyce (sayth that good shepeherd) and I knowe them and they followe mée: Thus knowe where we haue to fetche fayth, that wée bée not to séeke on this sid [...], where we finde also howe God loueth the worlde, in prouiding so mercifullye the lyuely foode of his worde, that our soules faint not in fayth: but let vs treade a lit­tle deeper in thys matter, and that wée maye value faythe somewhat neere the worthie pryce it shoulde beare with vs, let vs consider howe the market goeth with vs, let vs consider in what case wée stand: then shall we see what seruice faith will doe vs: first this we knowe, that we haue but borrowed breath and that lying in our nostrelles, as the scripture speaketh: our life what is it but a plaine warfare? wherein we haue either to yéeld or to ouer­come? we vnderstande with what enimies [Page] we are beset, as that wily witch the world, the prowde swelling fleshe euer rebelling agaynst the spirit: the serpent and his seede dayly spetting out his fierie flames and ve­nimous poyson vpon vs, Satan I meane that ramping roring Lion continually sée­king and searching how to deuour vs. Now he that must abide the brunt of such a bat­tell, and hath to encounter with so fierce and cruell aduersaries, as whome we sée dayly murthering many a soule, it is neces­sarie that such a souldiour shoulde go well appoynted to the fielde. Wherefore in this behalfe it shall be good we follow the coun­sell of Saint Paule,Ephes. 6. who speaketh not without booke, but of experience (for hée fought a good fight) his councell is, that we put on the armour of God, and this is the furniture that he appointeth for to arme suche a Souldiour as we seeke. He wisheth our loynes to be gyrded with veritie, ha­uing on the breastplate of righteousnesse, oure féete being shod with the preparation of the Gospell of peace: But aboue all (sayeth he) take vnto you the shield of faith wherewith ye may quenche all the fierie dartes of the wicked: and Saint Iohn [Page] likewise strong in the spirite, he giueth vs good instruction, and warneth vs whiche waye we may winne the fielde. All that is borne of God (sayth he) ouercommeth the worlde,1. Epist. 5. and this is the victorie that ouer­commeth the worlde, euen our fayth: then he addeth this question with his answere: who is it that ouercommeth the worlde,1. Epist. 5. but he whiche beleeueth that Iesus is the sonne of God? And S. Peter also when he had declared what an aduersarie we haue of the deuill, as that lyke a roaring Lyon he séeketh to deuour vs, then ma­keth he this exhortation shewing howe we may stande agaynst the assaultes of Sa­tan: resist him (sayth he) stedfast in the fayth. Thus is fayth commended vnto vs of all hands, as a shielde to defende vs in all assaultes, and as a sure tryed weapon to conquere and beate downe to the dust, the diuell, the worlde, and all that stande agaynst vs, it is Christ in déede that hath gotten the victorie, but suche is his loue, he dothe not enioy it alone, but he giueth vs part also. Thus he comforteth vs lyke a captayne of courage: be of good chéere,Iohn. 16. for I haue ouercommed the worlde. He [Page] fought the fight indéede, he hath taken the fort, but he giueth vs the spoyle, and is con­tent that his victorie be accounted our victo­rie, so speaketh Saint Paule, acknow­ledging the loue of God therein:1. Cor. 15. Thankes be to God (sayth he) which hath giuen vs victorie through our Lorde Iesus Christ: and howe hath Christ giuen vs the victory, but as he sayeth, fayth quencheth the fierie dartes of the wicked, and as Saint Iohn sayth, our faith in Christ ouercommeth the worlde, and as Saint Peter exhorteth, by stedfastnesse of fayth to resist the De­uill? Suche is the marueylous vertue of true beliefe, that by it we enioye all the fruites whiche spring so plenteously oute of that flourishing roote of Ishai: for Christ had subdued sinne:Esay. 11. so haue wée by fayth in Christe: Christe by death hath ouer­commed death: so haue we by faith: Christ is proued by suffering a Sauiour, and wée by fayth are saued: Christ by his resurrec­tion hath purchased to himselfe an euerla­sting kingdome: and wée rysing in hym by faith are ioyned in that purchase. Christ by nature is the sonne of God, so are wée of his grace by fayth: finally Christ is al­togither [Page] ours by fayth, which doth incor­porate all Christians into his misticall bo­die: Christ (as Saint Paule sayth) is our peace: howe but by fayth? as he sayth,Ephes. [...] we beeing iustified by fayth haue peace wyth God: and the Apostle sayeth that the righ­teousnesse of Christ is our righteousnesse, and howe is that but by fayth? Chrystes holynesse is our sanctification, his iustice is our iustification: all this commeth by none other meanes: than as Saint Paule de­clareth when Christe dwelleth in oure heartes by fayth,Ephes. 3. we are filled wyth all fulnesse of God: suche then is the force of fayth, that wyth this one counter we may shortly cast the whole summe of oure sal­uation. For art thou not deade to God, but lyuest vprightly before him in holy­nesse and righteousnesse?Abacuc. 2. then haste thou fayth, for the iust lyueth by fayth. Art thou wicked and sinfull: no marueyle if thou hast not fayth, for whatsoeuer is not of fayth is sinne? thys is the roote,Rom. 14. we are the trées, the rest as oure good workes they are but flowers and fruites. Nowe suche as the roote is, suche is the trée, and such as the trée is, suche is the fruite: for [Page] Christ maketh no more differences of trées and fruites, but as in the Gospell. Either make the trée good and his fruit good, or else make the trée euill and his frute euill: and what is that that maketh this difference but fayth the roote of all righteousnesse? for vnlesse by this meanes we be truly graffed in Christ the true vine, all that we doe, it were as good vndone, as good neuer a whit as neuer the better, we make but wood for the fire,Iohn. 15. it is in effect nothing, but as hée sayth, without me ye can do nothing: and our workes whatsoeuer shew they haue, if they be not rooted in Christ by fayth, they are neither figges nor grapes, but verie thornes and thistles, well may they grow for a while, but they may not flourish long: euen as herbes that growe in the shadowe, neuer well weathered with the warme sunne: or rather as the grasse on the house top which lacketh his roote, and therefore although it springeth in the Sommer sea­son, yet it soone withereth in the Winter, and the mower neuer filleth his hand with­al. Let those then that séeme fruitful in good workes, consider of what roote that spring­eth: for the beleeuer worketh well moued [Page] by fayth, and his fruite is life euerlasting: but the misbeléeuing hypocrite he worketh of glory, and he hath his rewarde, missing farre of the right marke of righteousnesse: all that he maketh is marred for lacke of beléefe, his works are naught but bare lea­ues of the fruitlesse figge trée, they are but paintings and shadowes, mockings and a­pish toies in cōparison of that iustice of the iust liuing by faith: for what is he that flou­risheth neuer so much in his painted grapes and wel coloured fruites, which is able to please God vnlesse he be a true trée, planted of the heauenly father, in the faith of christ? what fruit is it that God will allowe vn­lesse it be fet by fayth of the true vine? doest thou fast? well done if it be done in fayth: doest thou giue almes to the poore? doest thou breake thy bread to the néedie? doest thou cloth the naked, and succour the har­bourlesse? Good fruites verily, therefore be­like they come of a good trée, whose roote is fayth, watered with the precious bloud of our Sauiour. Doest thou withdrawe thy handes from iniurie? then doest thou be­leeue of likelihood: doest thou suffer wrong with pacience? a good signe it is that thou [Page] art alreadie iustified by fayth: and all those with such like good works of men, of them­selues they are not meritorious, but with fayth they are acceptable: for so general­ly speaketh the Apostle: without fayth it is vnpossible to please God. [...]b. 12. Marke, this infi­delitie hath with it an impossibilitie: but contrariwise if thou haue fayth, feare not, for that bringeth a possibilitie: so large is the promise of Christ speaking to the be­léeuers: Nothing shall bée vnpossible vn­to you.Math. 18. O great is the force of fayth, as the whiche to withstande it is impossible: a little fayth is muche worth, and will go farre, yea, although it be but as much as a grayne of Mustarde séede, it shall plucke vp the rootes of sinne, yea let the diuell cast vp Mountaynes agaynst vs, yet will it haue his frée course, and may not be seue­red from Christ, whatsoeuer standeth in the way: it is whole in sicknesse, frée in bandes, strong in torments, it shyneth in darkenesse, it dyeth not with death, it is cast into the waters, and perisheth not, it is tried in the fiery fornace and yet wasteth not: it is troden downe, but it ryseth a­gaine, [Page] it is assaulted, but neuer yéeldeth: it is wounded, but yet getteth the victory. Such as Chryst is, such is the fayth of the Christian: Christ is the body, fayth is the shadow: where so Christ goeth, there faith fayleth not to followe. It is no earthly thing, but as Chryst came from the hyghe heauens, so is that the heauenly gift of the holy Ghost. Where Christe is occupied, fayth is not ydle, when Chryste worketh myracles in the body, fayth worketh sal­uation in the soule, when Christe vttered the worde, fayth printed in the heart, whē he fed the body with bread, he fed the soule with faith, y^e spittle was y^e meane to heale the eye, but faith the instrument to saue y^e soule, fayth hath his course with Christ in al places to al purposes, it folowed Christ to the temple, to the mountaine, it was with him in the fielde, in the house, on the Sea, on the lande, it abydeth with him in temptations, in torments, it suffreth the scourge with him, it hangeth on him on y^e crosse, it goth into y^e graue with him, it ri­seth with him, it foloweth him through y^e clouds, as it were with y^e wings of an Ea­gle, entring the heauens after him & there [Page] findeth foode to féede on, where Christe suf­freth hir to hang on his brest, and to sucke of his precious bloud vntill she be satisfied. Thus is faith exalted, that it taketh vp hir place in the high heauens, and is still so far in fauour with God, that it can no rather call, but it is heard, no rather aske, but it obtaineth, no soner seeke but it findeth, no rather knock, but it is opened vnto hir. So doth fayth worke for the beleeuer: for he is the beloued of god, to him is the sonne sent, he receiueth the sonne: Christe is his Sa­uiour, the death of Christ is his life, Christ taketh him vp with him in his Resurrecti­on, Christ is altogither his, and who maye resiste him? for God so loueth him that by Christ he shall not perishe but haue life euer­lasting.

The thirtenth Chapter.
¶That true faith requireth an earnest considera­tion of mans estate, and the loue of God to­wardes him, appearing in the death of Christ.

THus haue we waded in the bottome­lesse sea of Gods loue & infinite mercy, wherewith he loueth and embraceth the [Page] worlde, not minding to finde any ende, or to search the grounde thereof (for we con­fesse with the Prophete.) Thy mercy O Lord reacheth vnto the heauens,Psal. 36. and thy faythfulnesse vnto the cloudes, thy righte­ousnesse is like the mightie mountaines, and thy iudgementes are like a greate deepe: but by this which is sayde we haue assaid somewhat to tast of the goodnesse of God, following herein the prouocation of the Prophete, whiche calleth men to the consideration of Gods mercy by this call: O tast and sée (saith he) how gracious the Lorde is: Blessed is the man that putteth his trust in his mercy. And thus far haue we tasted the loue of God, as we might, onely picking out the swéete marrowe of that bone which S. Iohn hath cast vs, for the comfort of our soules to feede on: God so loued the world, &c. In the which shorte and swéete sentence duely considered and weighed as it is worthy, what find we but saluation shewing it selfe vnto vs in a bright glasse, and that (as is aforesayde) it is a knot knitting vp the whole mysterie of our redemption, wherefore in the hand­ling thereof we haue passed to this point, [Page] [...] [Page] [...] [Page] as that we haue losed and vndone the same, and as grace was giuen, haue layde out the partes thereof to the viewe of the Reader.

Now that we may gather vp those pie­ces and close the knot againe, let vs stand a while and sée what rockes we haue pas­sed, let vs looke backe and view the won­derfull worke of God, declaring his loue to our saluatiō: we know therfore what a losse we had in Adam being depriued vt­terly of the fauor of God, for so God loued the world, in the first foundation that we stoode in the state of innocencie, compara­ble with the glorious Angels of heauen: we were fashioned of earthe, but not en­dangered to turne againe into earth: we were made men, but like vnto God: ours matter and substance was earthly, but our forme and fashion was heauenly: the patterne whereafter God made vs was his own image, being in subiection to god our creator, but reigning as souereignes ouer all Gods creatures, blessed in oure selues in our séede walking on a blessed earth, enioying at will the fruits & flours of pleasant paradise, that image of heauē: [Page] all our senses they were sette vpon plea­sure wythout any lothsomenesse: what sounded in the eare, but the swéete and cō ­fortable voyce of Gods blessing? Gods blessing was alway in our eies, yea what was in oure mouth but Gods blessing? Our labor was rest, our reste was conti­nuall, our paines was pleasure, and oure pleasure was eternall: we sweated not, for we had no neede to trauell: we were ignorant of euill, tasting of no corruptiō, free from infirmities, standing in the pre­sence of God without feare, beholding his glorious countenance without shame, ha­uing health without danger of sickenesse, enioying life without feare of death: the fleshe and the spirite neuer striued, the bo­dy obeyed the soule, and the soule saued the body, they were knit togyther with a fast bynding bande, so that they might not departe the one from the other: yea then was the body in better case than is nowe the soule separate from Chryste, the soule was not subiecte to death, nor the body in case to be corrupted of the duste: neyther hell nor the graue, nor dust nor death, no not the feare of them mought touch or [Page] trouble vs, so standing as God hadde ap­pointed. And such was the loue of God, that he gaue all those heauenly commodi­ties as a state of inheritance to our firste father, to him and his heires for euer: O goodly gift of God, wherein the date is euer and a day, and nothing betwixt heauē and earth excepted, but only that the fruit of one tree might not be tasted: But O fraile flesh, O lykerishe lippes of earthly Adam, that knewe not himselfe, and considered not how mercyful and louing a God he had of his creator, it did not content him to be a mā, but he would be a God a Gods name, he did not content him to rule and reigne ouer the insensible and vnreasonable, but he woulde set his foote as farre forwarde as his Creator, in whose handes he was as the brittle claye in the potters fingers. Therefore when that man had so giuen ouer the seruice of God as rashly to break his holy commaundement, and to deuour the forbidden fruite: what then myghte the righteous Lorde doe of his iustice but plucke downe that presumptuous sto­macke? but set his face with furie against rebellious man? but hate him, but curse [Page] him, and cleane caste him off, as one that despised his goodnesse, vnworthy of his fa­uour, and vtterly to be reiected as the ser­uant of the Serpent, the slaue of sinne, and a méete helhounde for the Deuill? Verily so are we without Chryste cursed creatures, children of disobedience, childrē of perdition, euer rebelling againste the ryghteous God, seruing the fleshe with his appetites, gyuen ouer to concupis­cence, the lost sonnes of the lost father, no­thing heauenly, but altogyther earthly, v­sing the worlde and the present life, as a shadowe whose ende is eternall darke­nesse, and as a course to runne headlong to Hell, being nothing but naked soules, ashamed to stande in the sight of God, no not the best of all, were we as holy as ho­ly Dauid, but must be faine to saye after hym, I haue sinned, as whose righteous­nesse are but rotten ragges all to bespot­ted with the foule blurre of sinne, whose hope is desperation, whose life is without lyght, and whose desert is death. So are we falne, and our féete serueth vs not to get vp againe, we are taken prysoners in captiuitie with the Deuill, and we are [Page] not so ryche as to redéeme our selues: for our desertes are but such, that when we haue reckened all that we can doe, yet are we but vnprofitable seruants: but who is he that commeth so neere perfection, as to performe that duetie, to set his brother equall in loue wyth himselfe, and to sette God before himselfe, and that in al times, all places, and al respectes? and who then is he that dare aduenture the tryall here­of, and to stande to the extremitie of the lawe? S. Paule hath tryed that way, and gyueth vs a faire warning, as that, the lawe stoppeth euery mouth, no flesh shall be founde righteous by that rule. Let vs then cast aside those figge leaues, whyche can not hide our nakednesse, that is the deserts of the fleshe, the deedes of the law, for this waye we maye be sure to méete with that curse: Cursed is he that abydeth not in all that is written in the lawe: Let vs not make so litle of the loue of Christ, and so much euacuate his crosse, as to iustifie our selues by any lawe: for if righteous­nesse be by the law,Galath. 2. then Christ died with out a cause. Neyther will excuses serue to saluation, for then shoulde the Serpent [Page] haue bene cursed alone, as vpon whome all the blame was layde: but if the Ser­pent seduce and be followed, if the Deuill tempt and be not withstoode, both Adam & Eue, man and woman, they must néeds drinke of the cup of Gods curse. This for the knowledge of oure selues, what the world is which God so loueth, and so set­ting before vs our reward by iustice, the terrible torments & intollerable flames of hel fire, with the bitter byting worm that neuer dyeth, whiche Satan threatneth, leading vs forward fast fettered with the chaine of sinne, what might we do but lye sweating in the myserable & pitiful pangs of desperation? what comfort might we finde one in another, but teares and tor­ments, sorowes & sighes, crying and how­ling, wéeping and wayling, groning and gnashing of téeth? But the merciful God, the louing Lorde, when we stoode at this point in manner at defiance with God, al­though he sawe that al flesh had corrupted his way, although he knew the imagina­tions of mans heart to be euil euen from his youth, and saw that we alwayes bare a styffe stomacke agaynst him, and his [Page] holy will, yet hath he not vtterly cast vs of, but blessed be his name for euer, he hath shewed vs a glad and chearefull counte­nance, hée taketh pitie vpon vs, it grie­ueth him we should deserue his wrath, but it woulde more grieue him that we should die the deserued death. Wherefore he hath shewed vs marueylous kindenesse, and more mercie than when we stoode first in his fauour, yea more mercie, I will not say than man might deserue, but more than we coulde deuyse to aske. For be­holde, he hath opened vnto vs all his trea­sure and endlesse riches of his infinite mer­cie, choosing out as it were the best iewell of all hys store and stocke, euen that pre­cious pearle, his owne glorie, in whome is all his delight, his onely begotten, hys best beloued sonne,Collo. 2. in whome dwelleth all the fulnesse of the Godheade bodily, in whome are hid all the treasures of wise­dome and knowledge, who is the verie ex­presse Image of the inuisible God, him he hath not spared to make our Messias, and to sende vs a sauiour, to rayse vs from that foule fall of our first father, to regenerate and make vs a new, to conquer the world, [Page] to slay the séede of the serpent, and sée that we shoulde not perish, but liue and reigne with him in his kingdome euerlastingly: and how Christ hath approued himselfe a sauioure, and how he persited that knotty worke of our redemption, and made all sure that it might not perish, what he suf­fered before he said, (it is finished) we haue séene some shewe thereof: but O that we could consider it worthily, and weigh it in a iust ballance: then should our harts vn­doubtedly waxe hote with the feruent loue of God, so maruellously declared in hys sonne our sauioure, bearing this in mind alwayes, that whatsoeuer he suffered, he suffered for vs: hauing still that voice of our Sauiour ringing in our eares, and fresh in our harts: the zeale of thy house hath consumed me: Christe was sicke of that consumption, euen of zeale, to make vs an holy house to his father: and what soeuer was done by Christe on the earth, let vs recken altogyther vppon the ende whereof he himselfe protesteth,Math. 18. the sonne of man came to saue that whyche was lost, and whatsoeuer was layde vppon him, let vs recken that ours by ryghte, [Page] and that we deserued a thousande folde more than so:Esay. 52. for we alas like giddy shéepe haue gone astray, we haue turned euery one of vs his owne way, we were oppres­sed with burthen of sinne, but by him we are eased and refreshed, for he hathe layde vpon him the iniquitie of vs all, that are come vnto him with our heauy lode: sure­ly he hath borne our infirmities and caried our sorrowes, he was wounded for our transgressions, he was broken for our in­iquities, the chastizement of our peace was vpon him, and with hys stripes we are healed: he came downe from the high heauens to raise vs that were fast slip­ping to the déepe darke hell: he refused not to take vpon him the burthen of our flesh, that we might by him be quickened in the spirit: he liued amongst vs men, that we by him might liue with God: he suffered suche euill entreatie at that Foxe Herods handes, least we might be a portion for Foxes, and a pray for woolues: he follo­wed that thanklesse office of preaching, that we myghte not perish but liue by hys worde: for though the deuill say nay, yet Christ sayth truely, that man liueth by [Page] euery worde procéeding out of the mouth of God, and therefore rather than hée woulde leaue vs vnprouided of that ne­cessary foode whiche he brought from hea­uen, he tooke well a woorth the misre­ports of the wicked blasphemers: That we might call on him as a Sauioure, he suffered himselfe to be called a Samari­tane, a sinner, a surfetter: and for our souls h [...]alt [...] it was, that he wrought so many a miracle by the meanes of one body cured visibly, sauing a thousand soules by inui­sible operation of faith: so Christ himselfe saith: vnlesse you sée signes and wonders, you will not beléeue: therefore to lay that salue to our sore also, he professeth him­selfe a Phisition and a Surgion, nothing disdaining the company of such as were in miserie, and despised of men: he shut not his eyes to the blinde: he came to the lame that coulde not come to him, he loo­ked on the Lepres, he visited the sicke, he wepte with the sorrowfull, he lamen­ted wyth Lazarus, fewer times bidden to feastes, than he was founde at burialls. But this is to be accounted the least part of al the paines & sorowes of our sauiour. [Page] The cup, the cursed cup of his crosse, what hart is so harde that may consider that without great admiration of Gods mer­cy? with howe bitter temptations did he take the tast therof before his hour came? with what heauinesse of hart did he vtter his complainte vnto his disciples? and a­gaine to his father when he sweated that bloudy water? let vs heare then our Sa­uioure himselfe vttering his complaints, by the mouth of the Prophets? Thus saith one:Esay. 53. he is despised and reiected of men, he is a man full of sorrowes, and hath expe­rience of infirmities, we hidde our faces from him, we estéemed him not: thys we knowe howe it was accomplished, in that the hanghtie high Priestes and proude Pharisies, regarded not, but vtterly dys­dayned our Sauiour: by another Prophet he saith: he that eateth bread with me, lif­teth vp his héele against me: This we saw performed by saucy Iudas, who when he had dipped with our Sauiour in his dish, streight after gote him out and made vp his bloudy bargaine, and as Christ fore­warned his disciples, deliuered the sonne of man into the handes of sinners: ano­ther [Page] Scripture is:Esay. 53. he is broughte as a shéepe before hys shéerer, that openeth not his mouth: so was he brought before Annas, Cayphas, Herode and Pylate, of whome he heard euill wordes ynough to moue his pacience, but it was vnmoue­able, therefore he gaue them the hearing, and answered their quarrelling questi­ons with humble silence: for pacience and silence they were two of the sharpest weapons he mainteyneth his kingdome withall. Another saying of our Sauioure is this: I gaue my backe vnto the smy­ters and my chéekes vnto the nippers,Esay. 50. I hid not my face from shame and spit­ting: how that was tried true we know, when our Sauiour was so roughly hand­led of Souldiers vnder Pilate, now layd on with fistes, now smitten with rods: and how shamefully he was bespetted,Mar. 14. the Euangelist dothe most faithfully re­port: and howe he helde hys backe to the tormenters, what backbyting he had as well by euill entreatie, as misreportes, thereof Pylats bitter scurge may be for witnesse sufficiente:Esay. 53. another Scripture saythe: he is broughte as a shéepe to the [Page] slaughter: in suche manner did our Saui­our goe out of Ierusalem to the place of hys execution called Caluaria, where hee was offered vp an innocent lambe, and slayne as a sacrifice with bloude for our offences: And so dothe the Prophete crie in the person of Christe, pouring out hys complaintes, and declaring the terrible pangs that he had on hys Crosse: I am (saythe he) become a worme and not a man,Psal. 22. a shame of men, and the contempt of the people, all they that sée me, haue me in derision, they make a mow at me, and nod the head, saying, he trusted in the Lorde, let hym deliuer hym, let hym saue hym séeing hée loueth hym: agayne hée saythe: I am lyke water poured out, and all my bones are out of ioynt, mine hart is lyke waxe, it is moulten in the midst of my bowells, my strength is dried vp lyke a potsherde, my tongue cleaueth to my iawes, and thou hast brought me in­to the dust of deathe, for doggs haue com­passed me, and the assembly of the wic­ked hathe enclosed me, they pierced my handes and my féete, they gaue me gall in my meate, and in my thirst they gaue [Page] me vineger to drinke: they parted my garmentes amongst them,Psal. 69. Psal. 22. Psal. 69. and cast lottes vpon my vesture: rebuke hathe broken my hart, and I am full of heauinesse, and I looked for some to haue pitie on me, but there was none, and for comfort, but I founde none: These were the sighes and sobbes vttered of the Prophet to be verified of our Sauioure, whiles he was in that terrible horror and dreadfull an­guish of soule, as he lay like a lambe bro­ken to the crosse, and most bitterly blée­ding to deathe: for so farre dyd he submit himselfe in the cause of our redemption, that he is made the most perfect patterne of all pacience: so did the loue of God work in him, that he was consumed euen of ve­ry zeale to hys house: so was he turmoy­led and tormented, brused and broken, racked and rent into péeces for euill de­seruing seruauntes, for our disobedi­ence hée performed the vttermost poynt of obedience, as Sainte Paule saythe, he was obedient to the death, the deathe of the crosse.

The fourtenth Chapter.
¶The sweetenesse of Gods loue, fealt by a true and liuely fayth.

THis was the price paid for our redēp­tion, this was the purchase of our par­don, euen the most precious bloudshéeding of the only begottē son of God: so hath the merciful Lord stretched his loue towards the world in Christ, euen to the top of the crosse, and so to the bowels of the earth, the bottome of the graue, from whence he is risen to the right hand of the father ther to reigne, vntill he haue troden his eni­mies cleane vnder his féete. Now we to whome belonged nothing but shame and reproch, may fréely glory without all sus­pition of vanitie: we that in ourselues had no cause but to lament, haue nowe good leaue to reioice, reioicing in y^e Lord, now may we withoute all feare triumph ouer our enimies with that sure Souldier of Christ,1. Corin. 15. & say: O death wher is thy sting? O graue where is thy victorie? May we now stay ourselues, but to fal in admira­tion of gods infinite mercie, and say with the Apostle: O the déepenesse of the riches [Page] of God: with the Prophet, O Lorde, what is man that thou visitest him? or what is the sonne of man that thou so regardest him?Iohn. 15. No man can haue greater loue than to giue his life for hys friendes. What then mighte we now aske more at Gods hands?Iohn. 10. what péece of loue is there nowe left which god hath not fully bestowed vp­pon vs? for Christ is that good shephearde which layth downe his life for his shéepe: O Lord what is man that thou shouldest so regard him? O that mē would consider this loue of God which S. Iohn maketh so much of, that he repeateth it again and a­gaine: In this (saith he) appeared the loue of God toward vs, bycause God sente hys only begotten sonne into the world,1. Epist. 4. that we might liue through him. And agayne, herein is loue (saith he) not that we loued him, but that he loued vs, and hath sente hys sonne to be a reconciliation for our sinnes. Let this sentence be well weigh­ed: The loue of God is a well contey­ning the water of life, whose operation is reconciliation, whose riuers are righ­teousnesse, whose streames wipe awaye the sands of sinne, whose little drops re­fresh [Page] the hote hart of man, flaming and boyling with the smoking fire of Gods furie: and besides this, it is a fountaine not forced but fréely springing of it selfe: so saythe S. Iohn: it is not a reward for a desert, it is not loue for loue, one for a­nother, but it is loue for hatred, mercy without merite, fauoure for falshoode, pi­tie for obstinacie, pardon for rebellion, the payment of honoure for the debte of shame, bringing hope for desperation, and lyfe vnlooked for in place of deserued death: thus dothe S. Iohn lay foorth the loue of GOD before vs, as it were still harping on thys one string, (God so lo­ueth the vvorlde) and on thys playeth S. Paule also, not without great pleasure, & in such sort that I thinke where it entreth the eare, it may not but muche moue the hart: for first he putteth the Ephesians in mind of their old estate, in what case they stoode before they were called to the grace of the gospell, that they so knowing them selues, might the better knowe God & hys goodnesse towardes them: ye were (saith he) dead in trespasses and in sinnes, yée in time past walked according to the course [Page] of the world, and after the Prince that ru­leth in the aire, euen the spirite that wor­keth in the children of disobedience: and here ioyning himselfe and his fellowes with the Ephesians, among whome we also had our conuersation in times past in the lusts of our flesh, and were by nature, what were they? the children of wrath as well as others. Such were they, such children are we all as we are the children of Adam, withoute the loue and the beloued son of God. But now Christ is come, what news bringeth he? But God (saith the Apostle) which is rich in mercie through his greate loue wherewith he loued vs, euen when we were deade by sinnes, hath quickened vs togither in Christe, by whose grace ye are saued, and hathe ray­sed vs vp togither and made vs sit togither in the heauenly places in Christ Iesus O what is man that God should so loue him, as thus to poure vpon vs the whole store and ri­ches of his mercy, and to bestow vpon vs his chiefe iewell, his only begotten sonne, and by him to exalt vs euē from the déepe hel to the high heauēs? Surely God hathe maruellously shewed hys gracious good­nesse vpon the children of men, but in this [Page] that he so loued y^e world as to giue vs hys son, euē as the heauens, the earth, so dothe this farre surmount al the prosperity that any people, al the felicitie that any mā at any time hath euer enioyed: it was much that God blessed Abraham so as to gyue him the deaw of heauen, y^e fat of the earth, enriching him with great store of treasure and flocks of cattell: but what was this to the blessed séede that blesseth all nations? and Salomō in al his royaltie, what was he but a lilie in the garden, and a floure in the fielde, but that he was assured of that promise made vnto hys father, that vnto Dauid shuld be raysed a righteous branch and a king should reigne and sit vpon hys seate, whome we should call the Lord our righteousnesse? God as he had before the comming of our Messias, chosen to hym­self the Israelites a peculiar people, whōe he tendered as the husbandman his vine, so his hande wrought maruellously wyth them, and bestowed innumerable bene­fits vpon them: goodly and glorious were the frutes and floures that God caused to flourish in that vine, but if we be braun­ches well graffed in the true vine, then [Page] may Englande well compare with Isra­ell. For whatsoeuer they receiued other­wise, we haue receiued as fully and wyth as large conditions in Christ the sonne of God: they had but the figure more than we, we haue the body and substance re­presented as well as they: theirs was the shales, but we haue parte in the kirnell: they had the shadow aboue vs, but we en­ioy the true sunne of righteousnesse equall with them: there was a greate iubilie no doubt among the Israelites, when that voice was firste heard on the mount Si­nai: I haue séene the affliction of my peo­ple whiche is in Egypt,Exod. 9. and I am come downe to deliuer them: but what was this to the ioyfull tidings brought of the Aungell? vnto you is borne in the Citie of Dauid a Sauioure, and by another Aungell,Math, 1. he shall saue his people from their sinnes. Herein was loue as Sainte Iohn sayth: farre in deede mighte that people séeme to be in the fauoure of God, that he did so mightily by his seruante Moses deliuer them out of the hands of hardharted Pha­rao and that cruell countrie of Egypte: But O Lorde what is man that thou so [Page] louest him, as by the crosse of thy Christe, to plucke him out of the bloudy clammes of that roring and rauening Lion Satan, and to saue vs from that hote burning E­gypte the fiery furnace of hell? God made Moyses a maruell and a mirroure before his people: but he neuer gaue hym thys commendation: Thys is my beloued sonne.Heb. 1. Naye to which of the Angels said he at any time: Thou arte my sonne, this daye begat I thee? yet thys beloued sonne whome the father maketh so much of, is made our Moses to fulfill the lawe, and our Messias to fill vs full of grace: he hathe broughte vs out of all bondage,Iohn. 8. it is he that hath led captiuitie captiue: and nowe are we free in déede when the sonne hathe made vs frée: Dauid refre­sheth hymselfe maruellously wyth the memorie of those benefytes of GOD whyche hée bestowed vpon hys people when they were nowe passing from Egypt toward the promised land: where­fore he vttereth such sayings in hys psal­mes and songs,Psal. 78. recording therin the good­nesse of God: he deuided the Sea and led them through: In the daye also he led [Page] them with the cloude. This was theyr Baptisme vnder Moyses, as Sainte Paule saythe: Nowe if we be baptised in Christe Iesus with water and the ho­ly Ghost: then haue we drowned Pharao in the floud, and haue buried vp Sathan safe in the Sea: then are we couered and clothed with the true cloude, so that the heate of hell may not hurt vs: so saithe S. Paule:Galath. 3. All ye that are baptised into Christ haue put on Christ, and so saithe S. Iohn of the water falling frō that cloude:1. Epist. 2. The bloud of Iesus Christe cleanseth vs from all sinne: Dauid goeth forward and saith: as he led them in the daye tyme with a cloud, so he did all the nighte with a light of fire.Iohn. 8. This was a great token that God was with them: but this was but a sha­dow of him that saythe: I am the light of the world, he that followeth me shall not walke in darknesse, but shall haue the lighte of life: This is the lyght,Iohn. 1. that is the lyfe of men, this is the light that shi­neth in the darkenesse: here hathe the Gentile gotten as muche as the Iewe: for this is the true light that lighteth e­uery man that commeth into the world. [Page] Againe saithe Dauid, for the glory of the Iewe he claue the rocke in the wilder­nesse, and gaue them drinke as of the great depthes:1. Corin. 10 but Paule saithe also, for the comforte of the Gentile, the rocke was Christe: for out of the rocke rent on the crosse gushed out that plentifull aqua vitae whyche serueth to satisfie the thirst of euery soule: that is it, which shall wash a­way all our vncleannesse.Esay. 1. That although our sins were as crimsin, they shall now be made white as snowe: though they were red lyke Scarlet,Psal. 68. they shall be as wooll: though they be rusty for sinne, as those that haue lyen among pottes, yet shall we be as the wings of a Doue that is couered with siluer, and whose fea­thers are lyke vnto the yellowe golde. Wherefore without this water, was that nothing in comparison, but as our Sa­uiour sayth in hys reasoning wyth the woman of Samaria concerning Iacobs well:Iohn. 4. Whosoeuer shall drinke of thys water shall thirst agayne, but who so drinketh of the water which I shall gyue him shall neuer thirst agayne, and it shall be vnto him a well of water springing vp [Page] into eternall lyfe. Another maruellous benefite of God doth Dauid glory in, say­ing: God opened the dores of heauen, and rayned downe Manna vpon them for to eate, and gaue them of the Wheat of hea­uen, and so man did eate Aungels foode: this was a sure token of Gods singular loue towardes them: but this was but a shadowe to that which Christe bringeth with him: for so he himselfe maketh com­parison: I am the breade of life: your fa­thers did eate Manna in the wildernesse and are deade:Iohn. 6. I am the liuing bread whi­che came downe from heauen: if any mā eate of this breade he shall liue for euer: finally that God by the hande of his ser­uant Iosua conducted his people and sette them safe in the possession of Canaā, that lande so long looked for, so commended, that it should flow with milke and hony, therein did he shew himselfe, as a mightie so a most mercyfull God:1. Peter. 1. but blessed be the father of our Lord Iesus Christ, whi­che according to his abundant mercy, hath begotten vs againe vnto a liuely hope, by the resurrectiō of our Lorde Iesus Christ from the deade, to an inheritance immor­tall [Page] and vndefiled, and that fadeth not a­way. This is that eternal possession whi­che Christ hath purchased for vs with the price of his precious bloude, euen the eter­nall and glorious kingdome of his heauenly father. O blessed Bées that may be so hap­py as to swarme about Christ, and to suck the swéete hony flowing from the floures of that Canaan: verily there is heauen­ly hony, euē such as the eye hath not séen, the eare hath not heard, neyther yet hath euer entred into the heart of man: that is it which God hath prouided for his be­loued: it was vndoubtedly a great losse which we had in Adam. But thankes be vnto God we haue founde more in Christ than we enioyed before.Rom. 5. So saint Paule maketh conference of both estates: for if by the offence of one, death reigned thro­ugh one, much more shall they which re­ceyue the aboundance of grace and of the gifte of righteousnesse reigne in life thro­ugh one, that is Iesus Christe. O Lorde what is man that thou shouldest be so mindfull of him? But herein is loue, that Christe hath purchased vs a newe Para­dise, & is gone to prouide vs a kingdome, [Page] euen of his own kingdome doth he make vs fellow heires, he rayseth vs togyther with him to the heauēly places, and with his crowne of thornes he hath gotten vs the crowne of glorie that euer florisheth and neuer fadeth: although we eate not the fruite of the trée of the knowledge of good and badde, yet may we be sure to a­uoyd y^e ch [...]king peare (I meane) to perish: althogh we meete not with the trée of life which stood in the old Paradise, yet in the high pillar of y^e Almightie God, comming to Christe his heauenly table, we shal not misse y^e worthy fruit to haue life euerlasting.

The fiftenth Chapter.
¶The assurance of such as take holde of Gods mer­cie freely offred in Christe.

THus haue we looked on and ouerloo­ked the beautifull worke of God, con­cerning our regeneration in Chryste Ie­sus our Lorde, we haue assayed to drawe vp that which was layd abrode: now therfore to knit vp the knot and to make a through styche, let vs cast asyde all selfe loue, and sticke onely to the loue of the [Page] liuing God, the true fountaine and wel of the water of life: bearing still in mynde the saying of S. Iohn: God so loueth the worlde,) and that he saithe, herein is loue not that we loued him, and that oure loue is but a fruite of the roote: for so he saith:1. Epist 4. therefore we loue him bicause he lo­ued vs first: let vs therefore begin to rec­ken there where we haue to fetch all good things, whether it be loue, light or life, euē from that first fountaine whiche S. Iohn hath so set ab [...]och before vs, saying: he lo­ued vs first, remēber what he saith in whom God sheweth all his mercie: (without me ye can do nothing:) and what he saith to them that take parte with him: to you nothing shall be vnpossible: and aboue all things let vs consider the conditiō vnder which that deede of gifte passeth: God hath giuen his sonne, that whoso beleueth in him, he should haue loue and life with God: So doth God drawe vs vnto Christe, as he pronounced by his Prophet:Esay. 28. he that beléeueth on him shall not be ashamed. And Christe calleth vs vnto him:Rom. 8. come vnto me al ye that are heauy laden: how may we come but by the foote of faith?Rom. 5. for whom he calleth, thē he [Page] iustifieth: and we being iustified by fayth haue peace towardes God through oure Lorde Iesus Christe, by whome also we haue accesse through faythe (sayth the A­postle) vnto this grace wherein we stand:Iohn. 1. for want of fayth it was that Christe was not receiued of his owne, but the beloued beleeuers they receiued him: to them he gaue the power to be the sonnes of God, they are knit fast to Christe, they are the body, and he is the heade, they are frée by him, they are frends in one house, felowes in one inheritance, and sonnes of one fa­ther with our Lorde Iesus O how happy are we if we haue faithe: for then are we chosen, we are called, we are iustified, we are glorified: God is on our side: who may stand against vs? what shall we now dout to obtaine at Gods hands? for he that spa­red not his sonne, but gaue him for vs al: howe shall he not with him giue vs all things also? we are Gods chosen: who shall lay any thing to our charge? Christ is dead, he is rysen: euen he to whome all iudgement is committed, he maketh ear­nest sute and continuall request, he plea­deth for vs: who shal then condemne vs? [Page] who shal separate vs now from the loue of Chryst? Shall tribulation or anguishe, or persecution, or famine, or nakednesse, or perill, or sword? in all these things (sayth S. Paule) we are more than conquerors through him that loued vs: And vpon this is he so bold that he sayth: I am per­suaded, that neyther death nor life, nor Angels, nor principalities, nor powers, nor things presente, nor things to come, nor heigth, nor depth, nor any other crea­ture shall be able to separate vs from the loue of God which is in Christ Iesus our Lorde.1. Corin. 15. O let vs set this example of faith­full Paule before vs, let vs holde fast the loue of God with him: howe came he by that bolde and mightie spirite? by the grace of God I am that I am (sayth he) & againe: we haue boldnesse and entrance by fayth in him, that is, in Christ Iesus: wherefore his exhortation shall be moste necessarie at al tymes: watch ye (saith he) stand fast in the faith, quit you like men & be strong, let vs put on the armor of God, let vs not feare to enter the fielde hauing Christ our Captaine, & aboue al, let vs be sure to take with vs the shielde of faithe: [Page] that hath S. Iohns warrant, that there­with we may conquer the world as Christ hath done: and S. Paules, that therewith we maye quenche the fierie dartes of the wicked: and S. Peters also, that with the mightie force of faith we may mousell vp the bloudy mouth of that roring Lyon, so we being armed and fortified with fayth, we maye walke free without all feare: now we may defie the serpent & his séede with all their subtiltie: let the Deuil now rore and rage, let him fret, let him fume, & fome, Christ is on our side, in whome the Prince of this worlde hath naught to do: let him as he dare fling vpon vs his fierie darts, the shield of faith shall soone quench them: let him cast his blockes and set his trees againste vs, yet by fayth we shall soone remoue and rent them by the rootes: let him throw mountaines vpon vs, let the gates of hell be sette open vpon vs, yet what is that can preuayle againste vs? what may separat vs from the loue God? Christ is risen and we shall not be kepte down: for in him as S. Paule saith:Collos. 2. we are raised vp togither through the faith of the operation of God, whiche raysed him fro [Page] the dead: wherefore I exhort such as loue their life and like the loue of God, and say againe with S. Paule that which can ne­uer be said to much, stand fast in the faith of Christ: let vs heare his warning while it may profite vs: This is the condemnatiō (sayth Christe) that light is come into the world,Iohn. 3. and men loued darknesse more thā light: And againe on the contrarie part, he calleth vs vnto him on this wise: While ye haue light, beléeue on the light that ye may be the childrē of light: let vs beware therefore, and as we would be loth to lose our part in that ioyfull tydings of the An­gell, vnto you is borne a Sauiour: so let vs take that warning of Christ, beleeue in the light: vpon this point standeth the whole cause of our redemption: God he hath sent light into the world, & that light is life to the beléeuer: betwixt beléeuing & not belee­uing, there now lieth the whole matter a bléeding: if we beléeue not, then no doubt but we bléede to death: for Christ is come, and this is he that should come, & we must not loke for any other: he is dead, and he dyed once for all, he offered one sacrifice, and that once for all: let vs therefore now [Page] or neuer beware that Christ be welcome vnto vs: that he denie vs not before his fa­ther, and that we be welcome vnto him at his next comming. For he shall come the seconde tyme, not as before, to saue that which was lost, but to sitte in his glorious throne, and to iudge who is saued and who is lost. Then shall he vse his left hande as well as his right hande, he shall sift the good corne from the chaffe: the one part shall be gathered into the barne, but the other shall be moste terribly burned with vnquench­able fire: and it is fayth that maketh and marreth in this matter, that is the knyse wherewith Christ shall cut the partes a­sunder: if we beléeue we liue, if we beléeue not, we liue not: for it is decréed that Christ shall deale those two dishes: to perish, and to haue life euerlasting: And he hath alreadie made the deuision, and shall as certainly distribute it. And this is thy portion O vn­happie infidell: Christ biddeth thée depart from him, for thou hast not receyued him, thou hast refused the loue of God offered in Christ, and therefore must thou take thy part with the Diuell and his fellowes: thou shalt perish and not haue life euerlasting: [Page] but blessed are you ye faythfull beléeuers, you haue the right hand, Christ biddeth you welcome, you are the beloued of God, you haue not bene ashamed to receyue Christ on the earth, and he shall receyue you in the high heauens, you shall possesse the glo­rious kingdome prepared for the chosen of God, you shall not perish, but haue life euer­lasting. The which God graunt vs of the loue wherwith he so loueth the world for his only begotten sonnes sake. God be blessed for euer Amen.

The yeare of our Lorde. 1562.