did they then kéepe Gods people in awe how afraid were they then to breake anie of the Popes or his cleargies commandements whatsoeuer And as for God the most part of his commandements they knew not and those which they knew were so corrupted by them that they had as good almost not to haue knowne them at all They did as the Pharisées did teach the people Gods commandements but the kéeping of them after their expositions was a breaking of them Matt. 23.16.17.18 So they taught in those daies as may seeme not to sweare by God but by creatures by cocke apie and such like they made no account to sweare by which was horrible blasphemy against the maiestie of God to giue his glorie to a vaine thing to cocke apie or a mouse foote For to sweare by God Deut. 10.20 is a part of his honour and therefore euen as he that should set the crowne of a king vpon a swineheards head did more hainously offend against the maiestie of the king then he that should put it on the head of some of his nobles in anie rebellion so did they more grieuously offend in giuing gods honor to these base creatures Psal 63.11 Ier. 5 7. whereas it is a most hainous offence to giue it to anie creature So they taught to keepe holy the Sabaoth from bodilie labours but to doe the workes of the Sabaoth they regarded not as to heare Gods word and such like They gaue also Gods glorie to creatures by calling vpon Angels and Saints naie euen to stocks and stones by kneeling downe and putting off their cap◠vnto them Psal 76.11 nay by their offrings and making their vowes vnto them And in these consisted the chiefe part of Antichrists religion And this lesson concernes vs for it followes For the houre of his iudgement is come There be some that shall erre in these points euen immediately before the daie of iudgement But let such take héede for as I haue noted before God at the day of iudgement shall command all those his Saints to be gathered togither to him Psal 50.5 that haue made a league and couenant with him with their sacrifices And Dauid commandeth all Gods Saints to binde their sacrifices with cordes Psal 118.27 Heb. 13.10 Psal 82.1 to the hornes of the Altar now the Altar is Iesus Christ as who knowes not This is that which that Psalme teacheth also Sing we merily vnto God our strength make a cheerfull noise vnto the God of Iacob for this is a statute to Israel and a iudgement of the God of Iacob This he ordained in Ioseph for a testimonie when he came out of the land of Egypt This law of God must we obserue also comming out of the spirituall Egypt where also we heard a language that we vnderstood not To the hornes of that Altar Iesus Christ and to the mightie promises of this Altar must al Gods Saints binde all their sacrifices and all their praiers The houre of his iudgement is come nowe worship him that made heauen earth the sea and the fountaines of waters Here is an Antithesis or contrarietie betwéene God and his works As though the holy Ghost should say Worship now the creator and no creature whatsoeuer no not Saint or Angell Let al true catholiques obey this commandement and go no further Let them worship him that made heauen and earth let them worship the creator Thus farre the passage is sure If they shall go anie further they haue no warrant the passage is dangerous 1. Sam. 15.23 2. Sam. 6.7.8 1. King 13.24 22.28 they maie perchance be drowned in the sea of disobedience with king Saul and others which durst venture further then they had commission These are then the markes of the true Church reformed from the corruptions of Antichrist To preach the Gospell and the euerlasting Gospell to teach men to feare God and to feare to offend to breake his commaundements and to giue all glorie to God and to worship him that made heauen and earth Laye this rule to the Church of Rome and euerie one maie see howe farre out of square she is Reu. 14.8 And another Angel followed saying it is fallen it is fallen Babylō the great Citie for she made all nations to drinke of the wine of the wrath of her fornication Here now followes Babylon here followes the false church that hath doctrines contrarie to those which was alofte as should seeme before and in great glorie Oh let not this her great glorie beguile anie For it is fallen it is fallen shee shall come to the ground shee shall not alwaies be alofte howe sure and firmely soeuer in mans eies she séems to be vnderpropped and therefore her fall here is doubled And although her doctrine might sufficiently haue béene gathered by the contrarie of those which haue béene taught before yet here also are some principall parts thereof manifested and declared least that Gods people should be deceiued and that in two words Here doctrine is called wine because it was pleasant to flesh and bloud as their Church seruice their guildes their pilgrimages doe most plainlie prooue Secondly it was wine of fornication She withdrew mens hearts from the only loue of the seruice and worship of God by this her wine and so made man to commit fornication euen as Israel did by ioyning euer some Idoll or deuise of their owne with the true worship of God Dauid saith in the Psalmes Psal 73.25 Whom haue I in heauē but thee meaning to worship to trust in to call vpon For thou hast destroyed all them that commit fornication against thee That is that trust in worship or call vpon any other yea though they be in heauen besides thee Exod. 20.3 And this also is the meaning of the first commandemēt Thou shalt haue no other Gods but me And the third Angell followed them saying with a loude voice If any man worship the beast and his image and receiue his marke in his forehead or in his hand Vers 9. the same shall drinke of the wine of the wrath of God yea of the pure wine that is powred into the cup of his wrath and he shall be tormented with fire and brimstone before the holy Angels and before the Lambe Now the gospell being preached it is a daungerous thing to follow Antichrist now light being come into the world still to embrace darkenes is death So that here followes a third Angell that threatens a most terrible sentence against all such And here also are put down markes of the false Church the first is to worship the beast and the image of the beast This beast is the Roman Emperour as appeareth in the chapter going before whose deadly wound the beast that came out of the earth healed Reu 13.12 and to him it was permitted to do wonders in the sight of the beast saying to them that dwell on the earth that they should make
light and those vaine shadowes which seeme to mooue hither and thither and to speake and those resemblances of thinges which those men which are thus bound in yron chaines falsely iudge to be things indeed He could not more fitly by any other meanes haue set before our eyes the liues of wicked men For they beeing here groueling on the earth and in loue with their bodies and chained with the innumerable chaines of vices cannot turne their minde that way that they may beholde the light and the true shapes of things For there is no trueth indeed in these bodily and earthly but in diuine and eternall things Therefore all the commodities of this life haue no firme or sound thing in them but onely beare a face or shew of good things And men being now acquainted with these shadowes and being deluded with these Images of things do with tooth and naile pursue after false good things and being effeminated with the false sweetnes of pleasure are so kept in bondage that they are now enemies to all those which woulde ridde them out of those bonds would endeuour to bring them to heauen that they might behold the true sunne indeed and the true light and true men and true good things that is that they might behold heauenly and diuine thinges and that they might haue the vvhole force of their minds fixed in euerlasting things Thus farre Osorius This is mans estate before regeneration to delight in sinne not to be able to be hold the true light naie to be euen an open enemie to those that shall go about to draw him from this bondage or shall endeuour to make him see his owne miserie and vnhappinesse so farre off is he from embracing the true light if it be offered vnto him This is Osorius his iudgement in this place And a little after hee writes thus Is it not most certaine that this is graunted to Christians to behold God as often as they stirre vp their weake faith and doe deuoutly pray for Gods grace that being loosed from these bonds and turned away from these shadowes of things and turned to the true good things indeed that they may mount vp with their minds into heauen and that they may beholde those most excellent and eternall riches and may enioy that sweete and most pleasant familiaritie and talke with God with vnspeakeable ioifulnes Here plainely appeares what effects the grace of God works in mens soules It not onelie looseth them from the stronge and iron chaines of their sinnes but also it withdrawes them from the loue of vanities and turnes them to the loue of vertue and true godlinesse These effectes here Osorius attributes to the grace of God man of his owne nature hath them not Ambrose of mans duetie to God writes thus De Abraham pat lib. 2. ca. 8. That soule which is full of wisedome and righteousnesse is more deuout in the worship of God and paies her tenthes of all the fruits of the earth according to a more heauenly wisedome herein in that she referres the perfection of all her senses and workes to God shee challengeth nothing to hir selfe which is not able to gouerne her selfe vnlesse she were vnderpropped with Gods fauour c. All Abrahams children of their father must learne to paie these tenthes to God But for the maintenance of frée will Rom. 7.18 that place of Saint Paul maie be obiected To will is at hand but to doe good I cannot tell how to do it Saint Austen expounds this place thus De praed gra ca. 13. Although that same will is not of vs it is the gift of God because of him wee haue both to will and to do according to his good pleasure And concerning this place Austen first expounded it of a man vnregenerate but after he changed his mind and expounded it of the regenerate as appeares in his Booke Contra Iu◠cap. 11. Ambrose also is of the same mind with Austen herein and expounds this place of the regenerate speaking of the strife that was betwéene Abraham and Lot which he allegoricallie applies to the soule of man Lib. 2. de Abra. cap. 6. Hereof comes saieth he the discord of our cogitations when as the flesh rebels against the spirit and the spirit against the flesh Then there is no small combate when as the Apostle himselfe the Lords chosen vessell saith I see the lawe of my flesh resisting the law of my mind and bringing me in bondage vnder the law of sinne which is in my members He himselfe coulde not pacifie this combate and therefore he fled to Christ saying O vnhappy man that I am who shall deliuer me from the body of this death that is that I cleaue not to the pleasures of the flesh Who is it that shall loose me from these bonds and shall set me free and shall writh rather the senses to the sobriety of the mind then to the drunkennes of the body but because amongst men he could not find such a guide turning to God he saith The grace of God by our Lord Iesus Christ If he that was so strong trusted not in his owne strength that he might escape the body of death but sought for helpe of Christ what shall we do who are weaker c. Phil. de Dies sum prae dic Tit. amor hominis erga Deum I will conclude this point of free will with a saying of Philippus de Dies When as onely God is the author of the reasonable soule and that the will is a power of such a soule it followeth manifestly that onely God can moue it not onely in bestowing the nature and essence vnto it but also the willing of that which is good and also the end which is the conclusion of all our willings Therefore wee must desire of him with most earnest prayers with that kingly Prophet Incline my heart O God vnto thy Testimonies 2. Of Justification De indulg POligranes a Papist of Christs merites writes thus We must know that Christ the son of God by his works and passions did deserue many things of God his father To himselfe glorie and exaltation as Saint Paul saith for which cause God hath exalted him c. He hath deserued also to men a generall satisfaction for their sinnes For by his bloud hee hath washed away the faults and by his death hath restored the grace of iustification You are iustified freely saith the Apostle by his grace Rom. 3. by the redemption which is in Christ Iesus But by this his merit he hath so freely washed away the faults that according to the faith of the Church and of the holy scripture he hath left some part of the punishment vnredeemed which is either here to be redeemed with the workes of mercie or els to be paied hereafter And therefore thirdly he deserued that he which of himselfe hath deserued it through speciall faith and deuotion might forgiue this punishment himselfe which we
is commanded vs. Also by this word he taught that we should seeke all good things from him and by him for it is a most true saying No man ascends c. And againe the same Ferus writes thus Who that he might spare his seruant Ibidem would whippe his owne sonne But God that he might spare his enemies and them who were vnthankefull to him gaue his sonne to death He hath giuen vs his righteousnesse merits yea and whatsoeuer he hath done or suffered And therefore wee may glorie of them as if they were our owne which thing only can preserue vs from desperation Thus farre Ferus If we haue Christ with all his merites giuen vs what néede we anie more what neede we anie merites of Saintes out of the Popes treasure then to satisfie for our sinnes And after the same Ferus writes thus But thou wilt say Christ is now absent from our eies how shall we lay holde on him I answere he is not laide hold on saith he by the hand of the body but by the hand of the hart which is faith Therefore in only Christ by the faith of thy heart thou shalt finde sufficiencie and aboundance because he alone brought with him God himselfe with all his goods This faith in Christ maketh not ashamed because Christ is truth And therefore Esay saith All that beleeue in him shall not be confounded For faith directed aright neuer confoundeth This word therefore teacheth that God is both top and toe the beginning and ending of our saluation the Author and the finisher thereof I am Alpha and Omega saieth he c. And to the same effect Ferus writes on the Preface of Matthew Haue that euer before thine eies of Esay A childe is borne vnto vs and liued for vs and died for vs and that which is more is giuen vs with all that he hath Therefore when thou hearest Christ to haue done or suffered anie thing thinke that same Christ with that he hath done or suffered to be thine insomuch that thou maiest bragge thereof as of thine owne for he needed not to be incarnated or circumcised he needed not to fast pray or suffer but hee hath giuen all these thinges to vs we stand in neede of them For our merites are not sufficient For they are like a defiled cloth of a woman Therefore thou must say O Father I acknowledge that I am nothing but I know that Christ hath done this not for himselfe but for me c. But some will saie then whereunto serue our good workes if Christs merites be sufficient Ferus answereth a little after Haue care saith he that of the truth of God thy faith may be nourished and of his mercie thy hope and of his goodnesse thy loue and of his iustice thy feare Behold saith he these are the exercises of a Christian life For what doth God require els but that thou shouldest feare him Here we maie plainlie sée how Ferus still makes our workes not merits but dueties and exercises of our Christian life God will not haue vs idle or vnprofitable or vnthankefull to him And after the same Ferus writes thus The wise men shewed their inward deuotion of their mindes In cap. â— Mat. by their outward falling downe for our outward worship is without superstition when it proceedes from the inward So the children of Israell hearing that God had respect to their afflictions fel down flat on the earth so we also are prostrated by this acknowledging our selues to be nothing but dust and we arise againe acknowledging that our saluation is only of the grace of God Thus Ferus writes in the Text in the Copie printed at Paris but the Corrector in correcting the escapes in the printing at Rome biddes put out onely the Papists will not acknowledg with Ferus that our saluation comes onelie of the grace of God Apoc. 7.10 but partlie also out of our owne merites and workes But all the true Saintes of God with Ferus acknowledge their saluation to come of the Lambe Genes 38.18 This was prefigured in the law by manie Types and shadowes Thamar requireth of Iudah as a pledge of his loue his Signet his Cloake and his Staffe The same pledges of his loue hath our true Iudah Iesus Christ giuen to vs that is the signets or seales of his Sacraments the cloke of his righteousnes the staffe of his holy spirit By the strength where of wée may passe thorow all the waues and flouds of this world 2. King 2.11 This was that which was prefigured long before also in the ascension of Elias who left his double Spirit and his Mantle to his Scholler Elizeus so our true Elias Iesus Christ who by his own power hath ascended into heauen who as it were a shadowe of him the other Elias did ascend hath left to all his Disciples to all his faithfull seruantes his double spirit his two Sacraments and the mantle of his righteousnesse Of him it is truelie saide that hee hath put on righteousnesse as an Habergion Esay 59.17 and an helmet of saluation vpon his head This Habergion of his righteousnesse and this mantle and this shield of faith hee hath left to all his faithfull seruantes and souldiours And by the strength of these they are able to stand against all the assaultes of their enemies and to quench all the fierie darts of the diuell Dominic 1 in Septuagesima Philippus de Dies also writes thus concerning this matter Our heauenly Redeemer saith Know that your saluation dependeth of my onely will and pleasure and this is his predestination that shal be saued wherefore let no man be exalted though he come early into the Vineyard neither despaire â—hough he come late so that hee come for if he come early he owes me more then I owe him saith God for I helped him that hee might come early and I am the Lord who may do whatsoeuer pleaseth me And this is better and more profitable for men that euery one be sober and watchfull considering I receiued the theefe from the Crosse and dismissed Iudas from my Table and Dish And so Saint Augustine saith that men how to knowe how to liue well it is the gift of God And man owes more to God because he doth good works in his seruice then God owes to man because he does them And so this glorious saint sayth The works of man they are the gifts of God And if any shal say O Lord I fast recompence me for my fasting the Lord may say to him again yea rather pay thou me because I gaue thee grace and helpe that for me thou mightest fast Another sayth Lord recompence me because I haue giuen away all my goods for thy sake Another Lord recompence me for in thy seruice I haue beaten and chastened my body Another saith I haue beene a Virgine or martyr for thy sake Another because I haue endured so many tribulations To whom the Lord
of our Christians at this daie Naie in the Acts he pronounceth the same sentence Act. 10 34. that God is no respecter of persons that in euerie Nation he is accepted vnto him which feareth him and worketh righteousnesse And when as the Holie ghost fell vpon them hee commaunded them to be baptized and haue not all Christians at this daie likewise the holie Ghost doeth not Saint Paul saie that they which haue not the Spirite of God Roman 8.9 are none of his If all christians then haue the Holie ghost then must they néedes haue faith which is the first and principall fruite thereof and such a faith as is required to the obtaining of the remission of their sins Maie not wée saie of our christians as Saint Paul speakes of the christians in the Primitiue Church 2. Corin. 3.3 1. Corin. 1.7 You are the Epistle of Christ sayth he to the Corinthians made by our ministerie written not with Inke but with the Spirit of the liuing God And in his first Epistle he giues thanks to God that they wanted no gift Therefore they had no doubt such a faith as is required to the forgiuenesse of sinnes by Saint Pauls owne Testimonie yea although that their faith had some imperfectiōs in it of dissention of diuers errors both concerning the Sacrament and also the resurrection of the dead Why maie we not therefore beléeue and pronounce of all christians in these our daies which are not notorious Atheists or cut off from the church as saint Paul did of the christians generallie in his daies Thus wée maie see howe saint Pauls doctrine and master Bellarmines differs the one tendeth to consolation and edification the other plainly to the destruction of the faith and to desperation Ferus writes That most iustly the holy Ghost is called the comforter not only for this cause In. cap. 14. Ioh. that it comforted the Apostles the Children of the Bride of the death and absence of their father by the word of the Scripture saying that it behooued Christ thus to haue suffered but also for this cause that as an earnest peny and pledge it assureth the faithfull that they are the sonnes of God But Bellarmine saieth That the Spirit witnesseth to our spirites that we are the Sonnes of God but this Testimony is by no expresse word that is by Reuelation but by a taste of some inward ioy and peace which ingenders in vs no certainty but coniectural But an earnest giuen to any takes away all coniecture And Ferus speaking of this Testimonie sayeth O this happy knowledge yea most happy vnion so to be knit not only to the Sonne but to the father It makes vs know surely we are Gods Sonnes So this earnest takes awaie all coniecture nay more then this it vnites vs to God But that place of Ecclesiastes is alleadged of some to disprooue this certainty of our saluation the which place if it bee indifferently considered prooues no such thing but rather it condemnes all rash iudgements of Christians Ecclesiast 9.1 Matthew 7.1 according to our Sauiours doctrine Iudge not and yee shall not be iudged The place is this I gaue my selfe sayeth Salomon to consider this whole matter and to declare the same because that iust men and wise men and their seruice are in the hands of God euen the iust men and wise men are in the handes of God if hee held them not vp they should surelie fall euen into the pitte of hell Loue also and hatred no man knowes all things are before their faces for all thinges happen to all men alike There is one euent to the iust and wicked to the good and pure and to the vncleane to him that sacrificeth and to him that sacrificeth not The plaine meaning of this place is that no man knowes by the externall euentes which happen to himselfe or others whether hee bee beloued of God or hated The same thinges chance verie often alike both to the godlie and to the wicked 2. King 23.29 1. King 22.35 Gen. 13.2 Luk. 16.19 2. Sam. 12.18 1. Kin. 19 14 17 1 King 22 49. Psalm 48.6 Luke 13.4 Act. 28.4 Gen. 22.2 Good Iosias was slaine in the battell as well as wicked Ahab Abraham was rich as well as Diues Dauids child died as well as Ieroboams Iosaphats Shippes were broken as wel as the Shippes of the wicked Let no man pronounce sentence of condemnation against his Brother by reason of these outward euents as did the superstitious Iewes against those vpon whom the Tower of Siloam did fall or as did those prophane Paganes against Paul who iudged him a wicked man because a Viper caught him God deales woonderfullie with his Isaac the hope of the world is commanded to be sacrificed Iesus the light of the Gentiles Luk. 2.32.23.33 and the glory of Israel is crucified who will then iudge or condemne by anie externall accident This sense the verie coherence of the verse that followeth inforceth for thus it followeth in the Text. This is an euill that is done amongst all vnder the sunne that there is one chance or euent to all and that the harts of the sons of men are full of euill and madnesse is in their harts whilest they liue And because in all mens heartes this sinne and madnesse remaines so that no man can saie hee hath no sinne therefore these like euents and chances outwardlie happen to all alike Again it is to be noted that Salomon here saith The man knoweth not that is the carnall man and he that is not regenerate in whose person he hath spoken manie things before as that Who knoweth whether the spirit of man ascēd vpward the spirit of a beast descend downward Eccles 3.21 to the earth It is euident that Salomon speaketh not that of himselfe who affirmes in the 12. Chapter that the spirit of man returnes to God Cap. 12. ver 7. that gaue it him so that the carnall man knowes not then whether hee bee worthy of loue or hatred It is Gods Spirite that bringes this certaintie that workes this effect that witnesseth this without which our spirits should doubt naie euen despaire euen the spirites of the most couragious and valiant So our Sauiour told Peter of the profession of his faith that flesh and bloud had not reuealed that vnto him Matth. 16.17 but his heauenly father by the working of his holie spirite So wee reade in the Gospell Mark 13.32 that our Sauiour himselfe knowes not the day of iudgement as hee is man so man in that respect hee is man knowes not his loue nor his hate Rom 8.15.16 but the holy spirit beares witnesse to our spirits that we are the Sonnes of God and therefore beloued of God and vpon this assurance of loue makes vs call boldlie vpon God and crie Abba father And Salomon himselfe after seemes to make this distinction of man The end of all the Word saieth hee
that especially helpes to keepe and preserue this peace of conscience is a certaine familiar and a filiall trust which the iust haue in God of which wee will speake briefly which in some of them is so great that there is no sonne in the world which in all his necessities trusts so much in the protection of his father as they do in the protection of God For they know that there is no father on earth worthy of this name if he bee compared with their heauenly father They know that this father hath a care not onely of their bones but also of the very haires of their heads and that not one of them doth fall without his appointment and will These and such other like things they know by faith And they know also by the experience of particular graces and by his prouidence and louing kindnesse which God vseth towards them and they know that God will so certainly prouide for them in all their necessities that they sing ioifully with the Prophet The Lord gouernes me or as some other doth translate it The Lord doth feed me and therefore I can lacke nothing And after Although I walke in the middest of the shadow of death I will feare no euill because thou art with me Such like promises hath the scripture in a thousand places and with the truth of these the iust man is defended as with a most sure shield and therefore he is neither troubled nor any whit moued in all the chances of this life For whatsoeuer is taken from him on the one side he trusts shall be restored againe of God on the other side in matters of greater waight and importance Thus farre Granatensis And what could be more truelie and plainlie written of the great loue which God hath to euerie Christian and of the loue which he ought to beleeue most assuredlie To beleeue this loue of God towards them is the onelie shield of Christians in the manifold chances of this life Take this loue awaie from them and you leaue them naked and what is more contrarie to the doubtfull doctrine of our saluation which the Church of Rome daylie teacheth Ferus speaking of the time betweene Christs death and his resurrection writes thus Fer. Ser. 10. de filio predi What maruell is it saieth hee if the Disciples then doubted whether their faith in Christ were a right faith or no That without all doubt was a most sorrowfull time vnto them when as they were so perplexed in their minds For what doth so torment a mans conscience as then when he is compelled so to sticke in two waies doubtfull of his faith whether there be any hope of grace and mercy or no This I say the holy Apostles and Disciples tried by experience in the death of Christ c. Such a doubtfull faith the Church of Rome now teacheth which Ferus here plainelie condemnes as a most miserable thing In the psalme euerie soule now is called the beloued of God Psalm 118.6 That thy beloued may be deliuered saieth Dauid Let thy right hand saue mee and heare thou me Euerie soule in the sight of God is now Dauid that is beloued is Salomon is at peace with God is Iedidiah on the Lords behalfe But to returne againe to Granatensis after hee addes this And by this meanes the people of God as the Prophet Esay sayth Ibidem shall sit in the beauty of peace and in tabernacles of sure confidence and in rich tranquility where she shall find all things in him who is all in all Therefore the Prophet fitly ioines peace with confidence for one of these comes of another that is peace of confidence for he that trusts in the Lord there is nothing that may cause him to bee afraid or that may trouble him for he hath God his defender and one that prouides and taketh care for him Of the certaintie also of saluation Med die lunae de vener Sacram he in another place writes thus Christ also would make his spowse sure of the inheritance of the heauenly kingdome and he would leaue hir thereof an earnest penie and pledge that being sure of it she might passe ouer without wearines the pilgrimage troubles of mans life There is nothing that doth more forcibly moue vs to cōtemn al these things which are vnder the sunne then the hope looking for of those things which we shal haue in heauen And therefore our Sauiour said when as he was now ready to die I tell you the truth it is expedient that I go away frō you c. And a little after That his spouse might most certainly look for this good thing he hath left hir this incōparable pledge which is of so great price and valew as are those things which by the hope thereof she lookes for And he hath left hir these pledges least she should distrust the promises of God but should verily beleeue that God will giue all things in the life to come which he hath promised where she shall liue by the spirit seeing he hath not denied her the pledge thereof in this vale of misery where shee liueth in the flesh And in the same Chapter a little before Why was it not enough O King of glory to thy most feruent and vnspeakeable loue to haue despoused my soule vnto thee my soule I say which before was a seruant and bondslaue of the diuell but also when as thou hadst seene her to languish in thy loue thou madest for her this mysticall loue medicine which is consecrated and transelemented with these words that it hath power of transforming the soule that eates it into thee and of inflaming it with the loue of thee Nothing declares more manifestly ones loue then to wil to beloued againe Therefore when as thou so earnestly desires our loue and hast sought for it with so great pleasure who is it that hereafter will doubt of thy loue I am sure O Lord that when I loue thee I am loued againe of thee I am sure O Lord that I need vse no new meanes to kindle thy loue towards me as thou hast done to rauish my affections towards thee Thus farre Granatensis What can bee more plainelie saide that euerie one is sure of his saluation then that euerie spouse of Christ that shée might bee sure of her heauenlie inheritance and that shée might passe ouer this pilgrimage ioifully hath receiued a pledge and earnest penie thereof of God and that hereafter now none will doubt of the loue of Iesus Christ towards him why then he is sure of his saluation And in another place Loue and mercy compassed thee about and laide that heauy burthen vpon thy shoulders loue mooued thee to giue me thy goods and mercy caused thee that thou shouldest take vpon thee all my euilles if therefore mercy with loue brought thee vnto such and so miserable a state who euer hereafter wil doubt of the greatnesse of thy loue For if that