¶ A SERMON preached at Paules Crosse on the Monday in Whitson weeke Anno Domini 1571. Entreating on this Sentence Sic Deus dilexit mundum vt daret vnigenitum filium suum vt omnis qui credit in euÌ„ non pereat sed habeat vitam aeternam So God loued the worlde that he gaue his only begotten sonne that al that beleue on him shoulde not perysh but haue eternall life Iohn 3. Preached and augmented by Iohn Bridges AT LONDON Printed by Henry Binneman for Humfrey Toy To the right honourable S r William Cecill Knight Baron of Burghley the Queenes Maiesties principall Secretorie and one of hir highnesse most honorable priuy Counsell AFter the last assembly of the high Court of Parlament was dissolued right honourable sir being earnestly requested to preach at Pauls crosse the Whitson monday folowing according as it pleased God to giue me at that time his spirite of vtteraunce and doth to al other that â—…peÌ„ their mouth in the truthe scare of him I intreated on this parcel of the Gospel red that day Sic Deus dilexit mundum c. Which Sermon finished and I readie to depart from the Citie home to Winchester I was importunately of diuers and those of diuers sorts of callings set vpon to haue the copie of my Sermon in all the haste to printing whose petition for a great while as â—…tatly I withstood as they did earnestly vrge the same and shooke off all such suters as diuers times in like cases I had done before to other â—…ommending their zeale but crauing pardon to dystrust their iudgement and deny their request in that behalfe I was chalenged that I should answer for this with him that buried hys talent in the napkin but I forced not of that chalenge nor of twentie reasons moe in so much that of some mée thought I had more mystiking for so stiffely denying than I had liking before for preaching but this I put vp also and rode my ways Neuerthelesse when this petition ceased not so but stil I was more and more sollicited with letters and credibly enformed how that of some it was called in question whether al things were true alleaged agaynst the aduersaries and howe of others it was defended and that diuers noters of it were inquired of their notes thereon and that an extraction of their notes and sentences was collected and so they would rawely set it out thâ—…se things although I did not altogether credite them but counted them as further driftes to make mée the willinger yet was I thereby I must néedes confesse cleane ouercome and had rather of the twain set it out my selfe than it shoulde haue come in any huxsters handling I knowe not what mooued them to driue me herevnto for God wote and al the world may sée there was nothing in it but that was euen Commune Sanctorum as they say such matter as euery one of them did knowe alreadie as well and better than I could tell them What of that since they will néedes haue it it is come forth as it is and if they like the playne truth they will beare with the homely vtterance Glory I sought none but Gods God he knoweth and they may easily sée by the stile so roughly hewen Yet some will thinke it more than to smacker of glory to set it out and I my selfe was of the same opinion but that I sawe some men sought glorie by not setting out their doings retaining better the estimatioÌ„ of things they haue done by suppressing them than those that lay them forth to euery mans descant on them And therfore seing that is an argument Pro Contra not reckening what men wil iudge theron for I knowe before hand if one will say wel another will say ill I haue yelded to mine importunate suters The causes that mooued mée was their too too earnest pressing but I am euen with them whome if I made eagre before to haue it I doubt me I shal wéery them now to reade it For where I had nothing then but certayne imperfect notes to directe my memorie nor coulde so well remember many things passyng betwéene to followe the tracke of my selfe woorde for woorde as I spake it I was contente to record it as I coulde and so to furnish my former notes with further prouision that I haue made nowe I dare not say for shame a Sermon but euen a volume thereon Neuerthelesse I was the better content to wink at mine owne ouer shooting my selfe bicause now it should not be I any more that shoulde speake it vnto them but themselues to them selues that should reade me shoulde speake it for me when they are wearie lay me aside a gods name and make foure Sermons if they please of one so may I perhaps not be irksome to them where had I so spoken in the pulpitas I haue written in the paper I shold haue ben a great deale more than tedious But sithe that is allowable in a Booke that is not sufferable in a Sermon it made me the bolder somwhat â–ª the more to amplifie Thinking verily that neyther Demosthenes nor Tullie spake altogether as they wrote at least not so largely for so they myghte haue tyred theyr hearers notwithstanding all theyr eloquence As for eloquence here is none neither I haue it nor my matter desires it Whiche though it be not set foorth in sublimibus humanae sapientiae verbis yet haue it truthe ioyned with simplicite it is inough Albeit I craue pardon to atempte to dedicate so meane a treatise to your Lordship but the reason that moued me herevnto was this Where once before the Quéenes Maiesties Court her highnesse béeing then in progresse at Titchefield in Hampshire an acquaintance of myne did preache somewhat aboute this argument of Iustification your honour then being present it pleased you so to accept the same that ye desired eftsoones to heare at Southe Hampton somwhat more theron which he to his abilitie as the streightnesse of the time permitted did performe Howe your Lordeship then liked thereof I will not say but good Lord what an inwarde ioy and comforte he conceyued at that your honours acceptation and many a thousande syth hath he priuily tolde me since howe he more estemed your iudgement than if all Cambridge hadde giuen that verdicte on him not that hée thought to open away to set forth him selfe thereby for that had bene to abuse your honours goodnesse nor that he was I dare say for him one whitte prouder thereof for he felt his owne infirmities but that he greatly reioyced to sée the eurtesie of so noble a hart so zealously affectioned to the preachers of Gods worde And as he stil commended this to me so with this zeale of your L. whose censure I alwayes drad before I was nowe so emboldened that I durste presume to clayme patronage of your honour to this my Pamphlet for Sermon will I not call it since it hath excéeded a Sermons boundes
Neyther is the handling worthie of any name although the matter can not be named worthily inough For the matters sake therfore not for the manner of it I shoued it out when I could not holde it in and among others chéefely commend it to your good Lordship whome as God hath made not onely a singular succourer and especiall setter forth of his truth and al good letters but also a publike patrone therevnto and euen a father to our moother and nourice of learning the renounted vuiuersitie of Cambridge that now God be praysed for it flourisheth vnder your protectioÌ„ so he vouchsafe to his glory your ioy and our comfort long to blesse and prosper your honour therin Your Lordships humble to commaundâ—… in Christ Iohn Brigges Sic Deus dilexit mundum c. So God loued the worlde that hée gaue his only begotten Sonne that whosoeuer beléeueth in him should not perishe but haue Euerlasting lyfe RIGHT Honorable and deare beloued in the Lord Iesus This sentence is the entrie into that portion of Scripture that is appoynted to be red for the Gospell this daye and a parcell of the disputation whyche Nichodemus hadde in the nyght with Christe A shorte sentence and for the vnderstanding plaine and easy but for the contente of the matter a most notable sentence comprehending in briefe wordes both all things and the causes of them all God the Creator and al the world created the mercifull loue of God the miserable perdition of Mankind Gods election without beginning mans saluation without ending the most singular gifte of God without comparison the Eternall life of man without merites To be briefe what is not conteyned in this sentence the whole scope and argument whereof standeth on the causes of our saluation euen the groundeworke and principles of Christianitie the locke and keye of our Religion Whiche being opened all controuersies at this day in question betwene vs and our aduersaries as depending hereon are apparant and soone decided For my playner and easyer processe herevppon I purpose to diuide this sentence into foure parts Wherof the first shal be of gods eternall purpose to the world In these two endes Vt non pereat sed habeat vitam aeternaÌ„ that it shold not perish but haue eternal life The second shal be of the cause that moued Almightye God to this purpose of the worlds saluation that is to say Sic dilexit euen the only ioue of god The thirde part shall be to consyder the meanes that God being thus purposed and moued wrought this benefite by that is to say Vt daret filium suum vnigenitum He gaue his only begotten sonne to worke it The fourth and the last part shall be to consider wyth what effertuall instrument we receyue and apply those causes of our saluation to our benefite that is to wit Qui credunt in eum By a stedfast Faith in hym Wherein are comprehended these foure causes The originall cause and fountain of mans saluation Gods eternall purpose the motiue cause inducyng hym therevnto Gods loue the efficiente and formall cause thereof the Sonne of GOD the 〈◊〉 and instrumentall cause of the same Gods gifte of Faith in Manne Thus this whole sentence So God loued the worlde c. beeing 〈◊〉 and deuided orderly into these foure partes lette vs make oure entrie into the seuerall consyderations of them with faythfull and humble Prayer Precatio You haue hearde deare Christians whereon I purpose to proceede euen on this sentence Sic Deus c. Yee haue hearde what notable matter it conteynethe what is the summe and argument thereof and howe I haue distributed the same Wherof the fyrst part hath to behold the eternal purpose of Almightie God in these endes that the world should not perishe but haue euerlasting lyfe This parte hath two things principally to consider Whereof the syrste is these two endes perdition and lyfe eternall The seconde is these two parties God and the worlde God that deliuereth from perdition and giueth eternall life the world that is deliuered from perdition and receiueth eternall lyfe The former is comprehended in these woordes Vt non pereat sed habeat aeternam vitam that it should not perishe but haue Eternall lyfe Whiche wordes are placed last and are the ende of the sentence and lyke wise are the last end that wee shall come vnto But bicause the drifte whereto the sentence tendeth and we also directe the leuell of all oure life is to escape perdition and to obteyne life eternall not vnorderlye it commeth to bee fyrst consydered For although the ende is laste in practise yet in mynde the ende is fyrste of all Hee that is aboute to buylde an house fyrste hath his generall ende and purpose wherefore he wold build and or euer he set on the building he deuiseth his platforme how he shal be able to compasse the same Quis ex vobis c. Which of you sayeth Christ disposed to buylde a Toure sitteth not downe before and counteth the cost whether he haue sufficient to perfourme it least after he hath layde the foundation and is not able to perfourme it all that beholde hym begynne to mocke him saying This man began to buylde and was not able to make an ende Or what Kyng going to make battaile againste an other Kyng sitteth not downe fyrst and casteth in his mynde whether he be able with tenne thousande to meere him that commeth against him with twentie thousande c. What man hauing a iourney to goe first considereth not the place whether the entent wherefore and the manner howe he wil trauaile thether and then he setteth on his Iorney and last of all commeth there This is the differnce of the foole and wise as our Prouerbe sayth to looke or we leape As Esope telleth of the two Froggs that in a dry Sommer sought for water and when they came to a deepe pit Here sister sayth the one is a good place for vs to abide in here is water inough nay softe quod the other Frog let vs viewe a litle ere we leape in if water shoulde faile here also howe should we get out again The wise therfore geue this councell Quicquid agas prudenter agas respice finem Whatsoeuer thou doest doe it warily and forecast the ende therof Beholde howe Christ commendeth the steward whiche otherwise was a wicked man for this his industrie in prouidyng for the ende O that the children of life were halfe so wise so prouident and forecastyng as the children of this worlde in their generation be O that rashe youthe amongst vs wolde consider this order in their vnaduised enterprises being caried aware in the headstronge wilfull delight of present pleasures and will not se the wretched ende Qui ducit ad interitum that hurlethe them headlong into destruction and all bicause they wolde not forsee the sequele and ende thereof Voluptates specta abeuntes non accedentes Looke not on pleasures face but
churche of Christe so often called the spouse the wyfe the welbeloued of Christ but bicause the Lorde of his only loue mercie chose her Wherefore was Dauid chosen king from following the sheepe but bicause hee was a man SecuÌ„dum cor meum eueÌ„ after the hart of God that is to say whom God delighted in and loued Wherfore was Salomon chosen to sitte in the seate of Dauid before all his brethren but bicause Dominus dilexit cum The Lord loued him Wherfore did Christ choose the twelue Disciples before all other in the worlde Non vos me eligistis sed ego elegi vos You chose not me but I chose you But bicause sayth he as my father loued me so haue I loued you Wherefore leaned Iohn on the breast of Iesu and durst aske him more boldly than the other Disciples but bicause he was the disciple Quem diligebat Dominus whom the Lorde loued Wherefore are we chosen to be the people of God in the Iewes place But euen bycause God hath sayd Vocabo non plebem meam plebem meam non dilectam dilectam non misericordiam consecutam misericordiam coÌ„secutam I will call them my people whiche were not my people and her beloued whiche was not beloued and her to haue obteined mercy which had not obteyned mercy Wherfore now that we are chosen of God are we afflicted Quos diligit Dominus castigat The Lorde correcteth whome he loueth Wherfore can no affliction ouercome vs make vs fall from God as doo the reprobate the chaffe and seede in the stonie grounde but the Electe are purifyed in tribulation as golde in the forneys In his omnibus superamus per eum qui dilexit nos In all these thyngs wee ouercome through hym that loued vs Wherfore haue we in those afflictions sutche a confident truste in God that they shall not hurte vs Quia charitas Dei diffusa est in cordibus nostris per Spiritum Sanctum qui datus est nobis Bycause the loue of GOD is shead abroade in our hartes by the Holy Ghost whyche is gyuen vnto vs Then the fountayne and onely cause of all the grace and fauour that wee receyue of God is the loue of god Propter multam suam dilectionem qua dilexit nos Euen for the greate loue that hee loued vs withall And therefore Christe whyche is the well beloued sonne of God Hic est filius meus dilectus in quo mihi complacui Thys is my well beloued sonne in whom I am wel pleased and in whom wee are made also the beeloued sonnes of God and who hath so loued vs that hee gaue his lyfe for vs than the whiche no man can haue a greater loue hee hath fully declared in the very fyrste woordes of thys Sentence the very fyrst and principall cause of the Worldes saluation saying Sic DEVS dilexit So God loued the worlde there is no cause hereof in manne but onely and all in god I doo not thys for youre sakes O Israell sayeth the Lorde God but for myne owne names sake You shall remember your owne wycked wayes and youre deedes that were not good and shall iudge your selues worthy to haue bene destroyed for your iniquities and for your abhominations Bee it knowne vnto you that I doo not thys for youre sakes sayeth the Lorde God. And as God dothe thys mercyfully vnto his Electe not for any cause in them but for his owne names sake The cause is altogether in him not in vs so the cause that moued hym is his mere goodnesse his infinite mercye his owne good wyll and his very loue vnto vs. What shal we say then to those false prophets that haue so sotted vs in our owne loue that they haue made vs beleue the cause to be in vs of oure saluation our pure naturall qualities our preparatiue workes oure free will oure good deedes and satisfactions to bee the cause why wee escape perdition our merits and our righteousnesse to be the cause why wee receyue eternall lyfe Our election to be the cause of Gods election our loue of God to be the cause of Gods loue to vs Nay soft sayth the Papist ye tell oure tale amisse we say not that these be the only causes neither grauÌ„t we that the loue of God is the only cause but ther are causes in both these parties God and the worlde which causes both ioyntly coÌ„curring together we are therby saued from perdition receiue eternal life We here what they say but what sayeth S. Paul These two saith he caÌ„ not in this matter be compartners Reliquiae secundum electionem gratia Dei saluae factae sunt si autem gratia iam non ex operibus alioquin gratia noÌ„ est gratia The remnaunt shall bee saued accordyng to the Election of the grace of GOD but yf it bee by grace then is it not by woorkes For otherwise grace were not grace And so on the contrary parte if it be of works then is it not of grace for otherwyse workes were not works And the reason is bicause of the opposition betwene grace and workes that the one hath to the other in the cause of Iustification for although in those that be alredy iustified workes are not seuered from grace nor grace from workes but rather al their workes be graces and gifts of God as S. Hierome sayeth Deus in nobis operatur opera â—…am omnia opera nostra operatus es domine ait propheta de eius dono c. God worketh all our workes in vs of his gyft for as the Prophet sayth Thou Lorde haste wrought all our workes Yet in this poynt of the causes of our saluation whether they be altogether of God or altogether of maÌ„ or ioyntly of God and man together that is to saye of Gods grace and mans works concurrent in this poynt grace and workes do so disagree and are become Membra diuidentia haue such a contrary aspect the one to the other that they can not here be ioyned without confounding them yea the one taketh awaye the nature of the other For first grace which signifieth free fauor and gift as S. Augustin saith Gratis datur propter ê“ gratia nominatur It is giuen freely or gratefully whervppon it hathe his name Grace But admitte there can be founde any cause in the partie to whoÌ„ it is giuen that by any meanâ—…s did deserue to haue it giuen him then is it not a mere free gift proceding only of gracious fauour and so is it not grace Likewise on the contrary part for works To him that worketh reward sayth saint Paule is not giuen according to grace or fauour but according to duetie Hee that hathe wrought for any thing be it little or much that he hath wrought so litle so much it debarreth from the nature of grace It is not of mere and free fauour that he hath any
S. Paule you were sealed with the holy spirite of promise whiche is the earnest of our inheritaunce So that we haue boldnesse and entrance with the confidence which is by faith on him Nolite itaque amittere confidentiam Cast not away therfore your confidence which hath a great recompence of rewarde This is the trust that we haue in him that if we aske any thing according to his will he heareth vs And if we know that he heare vs whatsoeuer we aske wee know we haue the petitions that we desire of him This is no diuels faith neuer a diuel in hel can do this Neither is this y faith of those wicked ones that are his meÌ„bers howsoeuer they vainly crake of that they haue not neyther is this the papists faith by the papists owne profession that he must stil waue in suspeÌ„ce haÌ„g in doubt but this is the faith of all those y shal receiue eternall lyfe These things sayth S. Iohn haue I written to you that beleue in the name of the sonne of God. Not that ye should hang in doubt but that ye should knowe howe that ye haue eternall life That yee haue it saith he not that ye may haue it may goe with it but ye haue it for saide he immediately before He that hathe the sonne hathe life and he that hathe not the sonne of God hath not life Sutche is the vertue of true belefe faith that he hath alredy life in true assurance bicause he hath him assuredly the whiche is truthe and life Well saithe the Papist for all this heauing and shouing yee shall not haue all youre will we haue yet then at the least one good qualitie vertue whiche shall saue vs and that is euen our faith if ye will admitte nomore But here the Papists begin to cauell and wraÌ„gle which is a signe they draw to the last cast For they know well inough where the scripture thus ascribeth iustifieng and saluation to faithe that it taketh not faith in that respect that it is any quality or habite in vs no not infused of God nor any vertue theologicall nor yet any action of the minde But only in respect of the relation that it hath to Iesus Christ to grace to the mercies to the promises and to the gift of God God is all in all the gift Christ is only my iustification but bicause the feete wherwith we com vnto it is faith We are brought in saith S. Paule Through faith into this grace wherin we stand Nam fide statis By faith we stand Per fidem ambulamus with the feet of faith we walke to the mounte of God Bycause the eye wherby I looke on Christe is faithe Abraham vidit diem meuÌ„ Abraham sawe my daye saith Christ with the eye of faith Bicause the hande wherby I receaue it is faithe Quotquot receperunt eum So many as receaued him euen those that beleeue in his name he gaue them power to be the sons of God by which hand God guided the Isralites Apprehendi manum eorum vt edueerem eos è terra Aegipti I tooke them by the hand to leade them out of the land of Aegipt And by which hand we take hold on heauen Apprehende vitam aeternam Take holde fast on eternall life with this hande of faith Bycause the hart wherin I kepe it is faith Corde creditur with the heart we beleue and he dwelleth in the harte by faithe Bycause all these things are ascribed to faith Therefore the scripture saith that faith doth iustisie vs when Christ dothe iustifie vs bicause by faith I receaue Christ which is my iustification This I do not by my works but by my faithe therefore I saye with S. Paule Faith iustifieth without workes that is faith only applyeth the mercies and merits of Iesus Christ freely offred vnto me without any preparation or merite at all of mine And thus dothe S. Paule plainly expound him selfe in the seconde chapter to the Ephesians Ye are saued by grace through faith and that not of your selues for it is the gifte of God it comme the not of works leste anye man shold boast him selfe For we are his workemanship created in Christ Iesus vnto good works which God hath ordayned that we shold walke in them Here is first set down the state of iustification how we be saued Works are excluded from thys matter yea our selues and all as any cause hereof The reason is alleaged least we shold boast our selues and so all the glory shoulde not redeâ—…nde to God Then do they deface Gods glory and beaste themselues that put works or any thing in them selues in the cause of iustification The only 〈◊〉 is here made grace and least we sholde thinke any part of this grace to be in vs that is debarred also and grace is pronounced to be the only gift of God. Then is the meane shewed wherby we receyue this iustification through faith saith he here again works are lefte clene out and only faith is mencioned And thus is our iustificatioÌ„ wrought which done then beginneth S. Paul to deale with good works and sheweth the ende and ordinance of them not to be our iustifying or our meriting but only to walke in them And sheweth withal what good works are sutche as God hath ordained in Iesus Christ and not our own traditions And so in short and most pithy words knitteth vp all this controuersie Now if the Papist require to be further satisfied where S. Paule hath sayd we are saued by grace how it is wrought by grace least he sholde mistake grace for the good gifts that God hath geuen vs thinking by them for to be saued S. Paule with the lyke pithe and breuitie in the fourthe of the Romains declareth all the circumstance to him how it is wrought To him that worketh not saith he but beleueth in him that iustifieth the vngodly his faith is accounetd for rightousnesse euen as dauid declareth the blessednesse of the man vnto whom God imputeth righteousnesse with out works saying blessed are those whose iniquities are forgeuen and whose sinns are couered blessed is the man to whom the lorde imputeth not sinne The partie iustifieng is God the partie iustified is the vngodly man the vngodly manne hath no godly woorkes how then shall hee be iustified God offereth his promyse of iustification in Christe his sonne the vngodly man and destitute of all godly works beleueth Gods promise streight is thys man accepted before God for righteouse Why he hathe no righteousnesse in hym What though he is accepted for righteous He is altogether vngodly What of that All hys vngodlynesse is cleane couered neyther shall any poynt thereof be layde to his charge euen as though he had none at al And this is blessednesse and grace that that goodnesse he hath not is imputed to him euen as though hee had it And that wickednesse that hee hath â–ª is not
Faythe and take holde of Chryste No sayeth Christe hymselfe Hoc est opus Dei vt credatis in eum This is the worke of God that ye beleeue in hym whome hee hathe sente It is not your worke Donum Dei est It is Gods gift Then man hath nothyng at all in hym selfe not so mutche as to put out his hande and receyue this gifte excepte GOD geue hym this gyfte also to receaue it except God geue him this hand to put out howe can he put out that he hath not it muste needes bee then that those that receyue this gift the sonne of GOD are euen the elect of god Crediderunt quotquot praeoidinati fuerunt ad vitam aeternam Euen so many beleued as were ordeyned to eternall lyfe And further then thys we will not we dare not we can not wade howe soeuer the diuell the worlde the fleshe the Papists doo startle hereat but moste humbly lette vs prayse and magnifie God for this and saye with Christe Confiteor tibi pater c. I giue thee thankes O Father Lorde of Heauen and earth bicause thou haste hidden these thyngs from the wyse and prudent and haste opened them vnto babes it is so father bycause thy good pleasure was such It is not so bicause it was oure pleasure oure will oure merite our worke our preparatiue or any thyng in vs But GOD hath only of his mere mercyful loue begunne it wrought it and performed it in his choyse vessels of mercie thorough his onely begotten sonne oure Lorde and Sauioure Iesus Christe Thus haue I derely beloued in the lord a great deale to long I graunt deteined your pacience but the matter for me I hope wil pleade my pardon A matter of no lesse momente in it selfe than conteyning the weyghtiest poynts of our religion the chiefest controuersies of oure contention and all the causes of our saluation Neither myghte wee passe through these matters hauing to deale with suche crafty and warbling aduersaries so soone as the ordinarie time in this place dothe require but I haue presumed in this extraordinarie Sermon or rather was driuen thereto to driue out the time extraordinarily for the aduersaries to step their mouths and if it please God to win their harts also at least for our selues to confirme strengthen ours against all theyr cauillations Which effect that it may worke in them and vs let vs neuer forget this most worthie sentence So god loued the world that he gaue his only begotten sonne that all that beleue in him shold not perishe but haue eternall life Let vs remember all the foure parts into the which I deuided this sentence In the firste let vs seriously set before vs these two endes Euerlasting death and Euerlasting life Secondly these two parties God and the world chiefly considering the eternall purpose and election of God the first cause and originall of our saluation In the second parte let vs consider what moued God to elect vs to life euerlasting nothing in the world but all in him selfe euen only his owne mere loue Wherin remember withall howe greatly they haue abused you or rather abused God by little and litle in taking all from God and let vs render all to him from whose loue all procedes to vs In the third parte consider by what meanes god hath wrought it euen by Iesus Christ His only begotten sonne What a passing loue thys was surmounting all kindes of loue what an excellente gifte it was and how the Papists trode it vnder foote and let vs beware least we misuse this gifte by securitie of life as they by false doctrine dyâ—… deface it Laste of all let vs receaue thys gifte by faith the only meanes we take it by and take hede of them for in euery thing they haue shewed them selues to God and man vnfaithfull neither know they what faith meanes and therefore are they suche enemies of this doctrine that only a stedfast faithe apprehending The sonne of God doth make vs acceptable vnto the father But let vs leauing them to Gods iudgemeÌ„ts to come vpon them admit and beleue this his eternall truth and prayse God for these his vnspeakable mercies poured on vs in Iesus Christ our Lord to whom with the father and the holy ghost three persons and one most perfecte and euerliuing Godhed be all prayse and glory now and for euer Amen FINIS 1. Cor â–ª 2. Luc. 14. Philip. 3. Prou. 2. Rom. 6. Ludouiâ—… Viues Eccl 7. 3. Reg. 2. Osee. 13. Rom. 6. Math. 16. Rom. 8. 1. Cor. 9. Matth. 20 Matth. 2â—… Mark 9. Luc. 16. Matth. 15. Iohn 14. Iohn 10. Ierem. 7. 2. Pet. â—… Matt. 22. Mat. 22. Luc. 12. 1. Peter 4. Hebr. 10. Apoc. 3. Matth. 24 Matth. 25. Matth. 10. 1 Iohn 5. â—… Ion. 2. 1. Iohn 2. Iohn 1 Mare 16. Legenda in vita S. Francis. Iohn 17. 1. Iohn 2. Matth. 7. Iohn 6. Ephes. 1. Rom. 8. Iohn 13. Iohn 5. 1 Cor. 6. Gen. 3. Gala. 6. Iohn 12 Iohn 17. Rom. 10 Marc. 16. Rom. 10. Gala. 3. Rom. 4. 1. Cor. 3. 1. Cor. 6. 1. Cor. 2. Lbi. 1. Dâ—… doct christiana 1. Tim. 2. Rom 9. Prouer. 15. Rom 9. Rom. 9. Matth. 26. Ephes. 1. Rom. 8. Aug li. 50. Homiliâ—…r Homili 17. Act. 9. Psalm 117 Phil. â—… Iohn 6. Iohn 17. Ephes. â—… Rom. 9. Ezech. 33. 1. Tim. 2. Matth. 23. Psalm 17. Exod. 6. Malach. 3. Rom. 〈◊〉 Hebr. 13. Exod. 3. 2 Cor. â—… Lâ—…c â—… Rom. 8. Psalm 13. 1. Tim. â—… Matth. 6. Matth. 5. â—… Tim. 3. Ierem 2. Iohn 4. Gen 3. Rom. 13. Esa 48 Prouer. 25 1 Pet 4. 1 Cor. 13. â—… Cor. 11. Matth. 22. Matth. 10. Iohn 8. 2. Cor. 6. Iohn 8. Matth. 4. 1. Iohn 2. Matth. 4. Luc. â—…2 Iob. 1. â—… Pet 5. Matth. 16. 2. Cor. 12. Iob. 13. Rom. 5. Rom. 8. 1. Iohn 3. Collos. 1. Marc. 8. 2 Reg. 6. Gen. 19. 4 Reg 6. 2. Tim 3. Luc 10. 2. Tim. â—… 2. Tim. 1. Rom. 3. Rom 8. Rom 4. Psalm 126 Rom. 11. Ezech. 16. Ezech. 16. Esai 1. 57. Gen 12. Iosu. 24. â—…sa 59. Act. 7. Rom. 5. Gal. 5. Rom. 3. Rom. 3. Rom 6. Gal. 3. Gen. 18. Rom. 7. Matth 7. Luc. 6. Iohn 15. Ephes. 1. 1 Cor. 2. Psalm 48 Psalme 31. 2. Cor. 2. Rom. 5. Ephes. 2. Rom. 7. Iacobi 1. Rom. 8. Rom. 7. Matth 12. Poueâ—…b 〈◊〉 Matth. 15. Ierem 17. Gen. 6. Gen. 8. Psalm 13. Pigghius de origin peccato Rom 5. 1. Iohn 3. Iob. 14. Psal. 50. Ruth 4. 1. Cor 7 â–ª Heb. 1â—… Iohn 3. Gen. 2. Rom. 5. Rom. 6. Iohn 8. Rom 8. Rom 8. Rom 5. Rom. 5. Rom. 8. 2. Tim 1. Gala. 3. Tit 3 〈◊〉 〈◊〉 â—…phes 2. Gala. 5. Ad 〈◊〉 lib. quâ—…st 2 De â—…ide operibus cap 14 â—… Thâ—…ss 2 Rom 9. 〈◊〉 13. 1. Cor. 2. Augu in Psal. 6â—… Psaâ—…m 1â—… Iob. 〈◊〉 Iohn 17. â—…xod 9. Rom 9. Psalm 77. Iud epist. Psalm 15. Gen 3. Heb. 12. Exod. 19. Iob
would not but rather lyft him vp to heauen he strake him blynd in his bodily eyes and hee was blynde in the eyes of his mynde before he coulde haue blinded him with the Sodomites with the Egiptiās with Elimas with the reprobats blindnesse of the soule for euer but he would make him beeing blinde to see He called him Saule Saule quid ◅e persequeris Saul was streight cōuerted if Saule had had his wil Saule had not ben conuerted but God had his wil Saul was con◅erted and of vnwilling Saule was made a willing Paule not because it was Saules will but bicause it was Gods will A Domino factum est istud it was the Lords doing not Sauls therefore is wonderful in our eies Saul was willing I graūt but not of him self he was made willing of vnwilling as he him selfe confesseth Deus est qui operatur in nobis velle euē that we haue a wil it is God that worketh it in vs For otherwise a colt is not more vnwilling to be broken than we are vnwilling to conforme our will to god And therfore saith Christ Nemo potest venire ad me none can come to me excepte my father will first draw him if God stretch out his hand to draw who can pull it in to resiste God the father hath drawne his choise brought them to Christ geuen them to him and put them in his hande who shal now take them out of his hande None saith he shal take them out of my hand why bicause I wil lose none of those that thou hast geuen to me thē the wil of God is not that all in general shuld be saued but those whō he hath chosen Secundū propositū voluntatis suae according to the purpose of his owne wil secundum consilium voluntatis suae according to the councell of his owne will secundum beneplacitum voluntatis suae according to the good pleasure of his will and not accordyng to the will of man Non est volentis it is not of mans willing or mans nilling for whom he wil he maketh willing although they will not and whom he will not they can not be wyllyng and if they would their will were nothyng But here they would slippe the coller with a shift of descant by distinction of the will of God and make in God two contrary willes antecedentem voluntatem subsequentem a former will and an after will imagining that God by his former will woulde haue all men without any choice saued and gyueth euery man freedom of will and grace a like whereby he may choose whether he will be saued or no And so say they are to be vnderstode these sayings God wold not the death of a sinner God would that al men should be saued God wold the world shold not perish but haue eternal life God would Ierusalem shold not be destroyed but called it to repentaunce as the henne clucketh her chickens Al this would God say they by his former will but when he seeth how some would not Et tu noluisti Man was vnwilling and froward thē cū peruersis peruerteris God wold by his later wil be as backward as they be froward with the froward and take his wil and graces from them and frame his will only to those that he seeth wil be willing Cum bonis bonus eris he will be good and willing to the good and willing and be as towarde as they are towarde And this wil is his after wil say they those that he willeth by this after will they are the Elect of god But what blasphemie is this to the Maiestie of Almightie God What a diuision is this in God Is not God vnitie Audi Israel deus tuus vnus est Neare O Israel thy God is but one God yea is vnitie it selfe there is no doubling there is no diuersitie in God Ego deussum et non mutor I am God and I am not changed And yet is this their Scholemens knurkle depe diuinitie to make God go forward backward to determin a thing and to reuoke it which had ben a shameful matter euen to the heathen Medes Persians And shal we make God to say the worde and eate his worde to giue a thing and take a thing little children say This is the diuels goldring not Gods gifte Are Gods gifts with repentannce no sayth S. Paule the gifts and vocation of God are sutche that he can not repente hym God is not sutche an vnconstant God to will a thing and afterwarde to be vnwilling in the same thing he wil and he will not this is boe peepe in dede Seest me and seest me not is there sutche daliance in God Or is there such vnaduisednesse and imperfection in God and that in the weyghtiest matters of all or doo the Papists think there is a God and dare thus write of him or doo they not worship a God of their owne making like them selues for what is more vnconstāt and vnaduised than man more altering and fickle than mans will And shall Gods wil depende on mans will Nay they were best make man God and God man What a mutable god an vnconstant God an vnconsiderat an vnaduised a not for casting God do the Papists worship it is not God it is an Idol it is not our God the true liuing eternal God for he is the same Heri hodie ipse in s◅cula he is sum qui sum he is he in whō is not est et non sed est in illo est he is he A pud quē non est transmutatio nec vicissitudinis obumbratio with whom there is no yea one while and nay another while no to day one yesterday ▪ another no was and shal be this and that no alteration no change no turning no had I wist no repentance thes things are in man Sed non est deus vt homo quem propositi aliquando paeniteat the iudgement will and purpose of God is eternall and all one as he him selfe is one and the same for euer that hath in his euerlasting iudgemēts elected those in the world whome he would not to perish but to haue eternall life hath refused all other in the world that they should not haue eternall life but perish the will of God can not be contrarie to it self nor repent it self nor amend it selfe but whatsoeuer God hath willed euen as he hath willed it shall vndoubtedlye bee perfourmed And whatsoeuer hee wylleth it is moste perfecte iust and righteous Why then say they howe satisfie you these fore sayde sentences where these allegations of Gods will stretche to all menne and yet all menne shall not bee saued thoughe God woulde haue all menne saued Doth not this she we a manifest alteration in Gods will excepte yee will saye that man can frustrate Gods will Nay welbeloued it is not we that say so but they it
alas shal the father and mother teache it them nay it is no meruaile how coulde the olde Crabbe teache the yong Crab to goe but a byas They haue nousâ—…ed vp them selues in all wickednesse and so they teache their children so that as it were they clayme hel by inheritance It is a world to see how â—…oone wee are decked vp to be proude or ere we knowe what pride meaneth What a laughter and sport it is to the parentes to se their yong chyld do any vnhappy touch But Extrema gaudij luctus occupat this wicked beginning must nedes haue a wretched endyng Wilte thou loke thou foolish father to reape vertue and sowedst nought but vice thou wast disobedient to God and wilt theu loke thy chyld shal be obedient to thee Nay loke how thou hast done to thy children thy children wyll doo the lyke to thee What measure yee mete withall shal be met to you againe Beware therfore of nourishing them in vice of giuing euill ensample to them tinder wil not so sone take fyre as the child wil take hold of euil ensample And he that offendeth one of these little ones sayth Christe that beleueth in me it were better a mylstone were tied about his necke and he throwen into the bottome of the sea Neyther dothe Christe here excepte father mother or any other but who so euer he be that is occaâ—…ion of sinne to the childe by ensample instruction encoraging or by any other meanes this heauie sentence is pronounced on him Thou father therfore if thou loue thy childe yea if thou loue thy selfe bothe for his parte and for thine owne parte beware of euel ensample The fourthe cause of disobedience is the lacke of knowledge of his duety Thou bringest vp thy sonne in ignorance and idely and howe can he then but proue a stubborn pece chiefly when he hath no knowledge nor fear of god Now wil he stande in awe of thee or know his duetie to thee Dost thou loue in dede thy child loue thaÌ„ the more principall parte of him loue his soule more than his bodye loue the eternall life of him better than this temporall lyfe For else thou louest him not For proofe that thou louest hym thou shewest me what riches thou hast gathered for him what laÌ„des and rentes thou hast purchased for him what lyuings and offices thou haste prouided for him what payne what coste what trouble what sute what trauel what cares and God knowes withall what conscience thou haddest to compasse these things for thy chylde and is not all this a sufficient argument to proue thou louest him No surely is it not But I will healpe thee with a better argument Thou art content for thy chyld to goe lyke a carle to the dyuell before that thy chylde may come after to the diuel like a gentlemaÌ„ This is a token thou louest thy child that art content so thy chyld may be daÌ„ned thou wilt be damned too Now likest thou this loue is it not more worthy to be called hatred and worse it thou canst deuise â—… worser name for it this preposterous loue of thine to thy child Ah saist thou shal I not then prouide for my childe then were I worse sayeth Saincte Paule than an infidel I deny not but thou mayst yea and oughtest to prouide for him by all conuenient and godly meanes thou canst But the principall thyng that thou oughtest to prouyde for thy chylde is the Riches of the soule the knowledge the feare and the loue of god Primum quaerite regnum Dei 〈◊〉 omnia adijcientur â—…obis Fyrst seeke that thy chylde maye bee a Citizen of the kingdome of God that thy sonnes as Dauid sayeth maye bee As plantes growyng vp in thâ—…yt youthe in all Grace and Uâ—…ttue that thy daughters may bâ—… polished lyke the corner stones of the temple of God shining in the cleere beawty of shamefastnesse and modestie and become olde mothers in Israel And then all other things shall be cast vnto them by Gods prouidence When thou art dead and faire buried they shall haue inoughe to liue on and doe full well although thou hadst lefte them neuer a penie I was yong and now am oldâ—… saithe Dauid as who should saye I haue sene greate experience of many things in my dais yet neuer saw I the rightouse man forsaken and his seed beg their bred No though his father die yet is he as though he were not dead for he hath left one behinde him that is like him In his life he saw him and had ioy in him and was not sory in his death neither was he ashamed before his enemies he left behinde hym an auenger agaynst his enemies and one that should shew fauour to his frends Lo thus shall they be blessed that feare the Lorde bycause they bring vp their children in instructioÌ„ and information of the Lorde This is the true loue of the fathers and mothers to their children And this shall make if any thing wil make this loue of the parents descending to the children to ascende againe from the children to the parents so effectually that no earthly loue can be of greater force But be this loue also neuer so excellent when it once entreth this comparison of gods loue bicause it is so tied with the linkes of nature and bounden dewty on either parte although it somwhat resemble this loue of God our Father in heauen to vs his adopted sonnes in earth Wherby Dauid saith Sicut pater miseretur filioruÌ„ misertus est nostri dominus As the father hath mercie on his children so God hath had mercy on vs Can the mother forget her infant that she should not pitie the childe of her wombe although the mother coulde forget hir child sayth the Lorde yet will not I forget thee for I haue grauen thee vppon the palmes of my hands thy walles are euer in my sight Therfore I conclude on this loue as of the other that So God loued the worlde that no naturall loue of fathers and mothers to their children of children to their fathers and mothers is lyke this loue of God out heauenly father to vs. We reade of greate loue that seruauntes haue borne theyr maysters that maisters againe haue born theyr seruants the one hath suffred death to saue the other This was a notable loue Where are suche maisters and seruants now become nay it is now the old prouerbe vp downe trim tram such maister suche man suche cuppe suche couer neyther barrell better herring bothe maister and man may go in a line together for a great many of men and maisters now a dayes In many places where I come I heare the maisters complaine of their seruantes stubbornesse and vnfaithfull dealing of their seruantes dissolutenesse and lacke of awe But the maister seeth not howe God punisheth hym with his owne rodde howe his owne selfe is the cause here of He would haue his seruant all for
doo good if we put of the olde man and put on the newe if wee caste away the woorkes of darknesse and put on the arm our of lyghte yf wee dye to synne to lyue to god To conclude Christus mortuus est pro omnibus vt qui viuunt iam nō sibi viuant sed ei qui pro ipsis mortuus est refurrexit Christe dyed for all that those whych liue shoulde not hencefoorthe liue to them selues but lyue to him that dyed and rose for them And yf these thyngs be among you and abounde sayth Saint Peter they wyll make yee neyther shall be ydle nor vnfrutefull in the knowledge of our Lorde Iesus Christe For he that hathe not these things is blynded and can not see a farre off and hath forgotten that hee was purged from his olde sinnes shal haue no benefit of the death of Christ shal not enter into the kingdom of God shal heape wrath on them selues in the day of wrath For the wrath of God abideth on the chyldren of disobedience To whome the wages of vnryghteousnesse ande mist of darknesse is reserued that speakyng in swellyng woordes of vanitie beguyle with wantonnesse through the lustes of the flesh them that were cleane escaped from those that are wrapped in errour promising vnto them libertie and are themselues the seruantes of corruption For of whome soeuer a man is ouercome euen to the same hee is in bondage For if they after they haue escaped from the fylthinesse of the worlde through the knowledge of the Lord and of the sauiour Iesus Christ are yet againe entangled therein and ouercome the later ende i◅ worse with them than the beginning For better had it ben for them not to haue knowne the way of righteousnesse than after they haue knowne it to turne from the holy commaundement giuen vnto them But it is comme vnto them according to the prouerbe The dogge is returned vnto his vomite and the sow that was washed to the wallowyng in the myre And the vayn iangling coūterfeit protestant to make as litle accompt of this precious iewel the son of God and bring to as small effect by his licencious liuing the kingdom the priesthode the office the death passion resurrection all the merites and benefits of Iesus Christ as the false wicked papist by his diuelish doctrin did Let vs therfor dred gods wrath feare his iustice harkē to his voice ob serue Gods cōmandements be enflamed with his loue maruel at his wisdom and aboue al things Custodi depositum kepe make moste of this inestimable iewel of euerlasting lyfe the only begotten sonne of God ▪ our lord and sauior Iesus Christ. Thus wee see what a iewell God hathe bestowed vppon vs let vs now see how he bestowed it Did he sell it vs no God can not be bought nor solde Simon Magus thought to bie and sel god and so the Papistes made a sale of him and of all his graces all went by money They had learned this lesson of Iudas Quid vultis mihi dare ego vobis eum tradam What will ye giue me and I will deliuer him to you This lesson was so well conde without booke that there was nothing but money would fetch it For money Pope Boniface the thirde bought of the tyrant Phocas the title of supremacie to his sea of Rome For syluer pope Syluester solde himselfe to the dyuel For fifteene hundred pounde Pope Benet the nynth solde hys popedome to Gregorye the sixte This was somewhat aboue the price of Christe For a thousande ounces of golde Pope Gregorie the nynthe assoyled the Emperor Frederik For money the Popes gaue pardons for quick dead for many mo thousande yeares than euer the world shal stand In so much that by one pardoner were brought to Leo the tenth to buy the papacie a hundreth and twentie thousand Ducates And Iohn the thre twentieth had gotten before two hundreth fiue thousande ducates And the Popes ordinarie Annates only were estemed yerely to exceede sixe millions nine hundred three score and seuentene thousand fiue hundred florens But what speak I of twenties of hundreds of thousands or of millions of ducates of floreints of crownes of nobles of angelles of poundes that they gate by setting vp stewes by reuenues of hoores by licences of concubines and a thousand knacks besydes by voyages and warres of Hierusalem by dispensations for euery kinde of mischief by setting Princes by the eares by poysoning of Cardinals by Bulles palles graces prouisions pensions and the diuell and all This made the Abbot of Vrspurge cry out on Rome Gaude mater nostra Roma c. Reioyce our mother Rome for the water gates of the tresures in the earth are opened that riuers and heapes of money may flowe into thee reioyce on the wickednesse of men for thou gottest thy money to make a recompence of all those great mischieues Reioyce thou at thy helper discorde which is broken out of the bottomlesse pit of hell that many money bribes may come rolling into thee c. This is all the reioycing at Rome Whereon came the comon prouerbe Omnia venalia Romae al things are sale at Rome And their owne Frier Mantuan doth complain ◅empla sacerdotes altaria sacra coronae ignes thura preces coelum est venale Deusque Temples Priests aultars orders crowns fiers frankinsence prayers heauen yea God and all is saleable Si quid Roma dabit nugas dabit accipit au rum verba dat Heu Romae nunc sola pecunia regnat If Rome giue oughte it giueth noughte but toyes at taketh golde and giueth woordes Alas nowe a dayes onely money beareth all the rule at Rome Of the whiche the Romanists are so insatiable that no meruaile at the aunswere of Benet the twelfthe who beeing desired to encrease the number of hys Cardinalles for the greater magnificence of hys Courte at Rome I woulde glady quod he make their number bygger but I would firste haue the worlde made somewhat bigger for the worlde as it is will scarce suffise these that be already These are Priestes of Balaams marke hired wyth the rewarde of wyckednesse they haue exercised their hartes with couetousnesse cursed children and false prophetes of whom Pe◅er prophecied long ago that suche false teachers shold com amongst vs which priuily shal bring in damnable heresies euen denying the Lorde that hath bought them and bring vppon themselues swi◅te damnation and many shall folow their damnable ways by whom the way of truthe shall be euel spoken of and throughe couetousnesse shall they with fained words make marchandise of you whose iudgements long agone is not far off and their damnation slepeth not Hauing thus robbed the people for tri◅les and making them beleue they could sell this i◅well the sonne of God vnto them No it can not be bought neither for money nor mony worth nor for any thing that manne can
the singular numbre to be slightly passed ouer for euen with the lyke obseruation S. Paule dothe presse vppon the Iewes GOD hadde promysed vnto Abraham that in his seede all Nations shoulde bee blessed The Iewes althoughe they referred thys to the Messias in especiall as the Papistes pretende to beleeue on Christe in especiall yet as the Papistes wyll beleeue on all theyr Sainctes besydes so the Iewes referred this to all theyr whole stocke and nation besides But Saincte Paule letteth not siyppe the promyse so but very earnestely vrgeth the woorde whereon hee proueth Chryste to bee that promised seede Abrahae dictae sunt promissiones semini eius non dicit seminibus quasi in multis sed quasi in vno semini tuo qui est Christus Vnto Abraham sayeth Saincte Paule were the promyses spoken and to hys seede he sayeth not and to his seedes as though it were to many but as in one and to thy seede whyche is CHRISTE Thus confuted hee the Iewes and euen so shall wee confute the Papistes that no lesse take away the beleefe of Chryste than didde the Iewes but styll vrge them wyth thys saying of Chryste Qui credunt in eum not in eos They that beleeue in hym not in them and yee shall quyte confounde them nor all the Papists in the world well may they champe on the brydle and wrangle after theyr confuse manner but they shall neuer be able to answer directly to this one argument that euidentely proueth them not to beleue in God nor to bee any partakers of this benefite excepte they forsake their inuocation with their other errours only beleue in him And although here the Papist might be cleane reiected as none of the housholde of faith yet bicause he quarelleth also in this part of receyuing this gift of God by faith and can not abide that we shoulde ascribe the receipt hereof to faith let vs heare what he hath to say against it But fyrste note that all his drift is againste faith And the controuersie of faith is the matter that of al other he can not abide And why is he suche an enemie vnto fayth bicause he himselfe hath no faith but always doubteth and hangeth betweene dispaire and hope For as Scientia non habet inimicos nisi ignorantes Science hath no enemies but those that knowe it not so the Papiste is the enemie of faith bicause he knoweth â—…ot what faith is First he is offended that Fayth shoulde be so extolled before all other vertues and woulde haue loue more principally required and cryeth out that by this doctrine charitie is waxen very colde and almoste cleane extinguished But this is not that the Papist hath such liking of loue and charitie except it be as is aforesayd S. Francis charitie that he loueth his Popes courtizans more than he beleueth in God and therfore would haue loue be set before beleefe As for that charitie that doth good to her enemies so heapeth burning coales vpon their heads rather than the Papists wold seme to want it they wil not cast ashes in our eyes as did Pope Bonifacius the eight on Ash wednesday to Porchetto archbishop of Genua nor onely heape very burning coales vppon oure heades but couer all our bodies with faggots also and burne vs cleane to ashes so feruent hot is their charitie againste vs or rather their boyling hatred and enuie that they beare vs and do these murderers so vaunt of loue and lament the decay of charitie This is euen as the theefe that hauing robbed a poore man asked him if he had any more the poore man denyed it but when the thefe serching him further founde somwhat more than the poore man thoughte had ben aboute him Ha good Lord quod the theefe what a hard world is this whom shall a man trust nowe a dayes And euen so the Papists spoyle murder with all kind of moste barbarous crueltie the poore professers of the Gospell and faith of Christe and yet they crie out Ha good God wher is charitie where is charitie What a harde and vncharitable worlde is this It is not charitie therefore that the Papiste reckeneth on though he vse the name of charitie to bleare the simple people withal for rather than he wold lese one iote of his aduantage or the pope one title or inche of his honour he careth not and all the worlde were together by the eares yea he will clap them on the backe and set them to it as at this day he doth This then is not charitie but vnder the name of charitie hee meaneth mannes workes bicause charitie is the bonde wherewith they are all tied and so are all comprehended vnder the name of charitie and therefore sayeth he charitie is the principall by the preparatiue workes whereof wee receyue euen faithe it selfe But herein he lyeth we receyue not faith by the preparation of any works but whatsoeuer worke springeth not out of faith the same work how glorious soeuer it seeme is nothing els but sinne Quicquid non est exfide peccatum est Whatsoeuer is not of faith is sinne marke this word ex of if it be not of it if it come not out of it it is sinne then faith goth before all other things in this matter of iustification and so faith is the principal thing and root of all Yea not only the principall but in this matter faith only and that without workes doth it And here againe the Papist is more offended than before that faith is made the only meanes of receauing this benefite What saithe he and nothing but faith No say I Christ mencioneth here nothing but faith Qui credit in eum He that beleueth in him Si potes credere If thou couldest beleue saith Christ all things are possible to him that beleeueth Confide fili tantum crede only beleue Be it vnto you acording to your faith Fides tua te saluum fecit fides tua te saluam fecit Thy faith saith Christ hathe saued thee Qui credit in filium habet vitam aeternam He that beleueth in the sonne hath life euerlasting and this is life euerlasting saith Christ to beleue thee to be the true God and whom thou hast sent Iesus Christ. And therfore say we with Iesus Christ we receaue this benefite euen only by faith in him By faith saith S. Paule our harts be purified by faith the iust man liues by faith we are al the sonns of God euen because we beleued in Iesus Christ by faith with the hart we beleue to righteousnesse By faith were all those benefites wrought that S. Paule to the Hebrues reckeneth vp We conclude therefore with Sainct Paule as he concludeth with Iesus Christ that we receaue this benefite only by faithe in him What by bare and naked faith saith the Papiste without all maner of works Sayeth not saint Iames shew me thy faith by thy workes True it is he doth so and