this in shewing them the beautie comlinesse of vertues yea and the riches and pleasures thereoff and the meane how it should bée gotten It is néedfull also to water them with good examples and to drawe them forward with giftes with praises with honour and with glorie And moreouer it is néedefull to stop or hinder that their vitious concupicenses doe not bud and bring foorth any venemous fruites of sinnes which thing they shall doe with shewing them the filthinesse of vice the hurtes reproches dishonours infamies tormentinges miseries and hell which vice will bring them too if it be necessary also with threatninges beatings to withdraw them Then séeing that in Adam we be corrupt Ephes 2. the sonnes of weath as Paul writeth it is naturall for vs to doe wickedly therefore not néedefull that wickednesse shoulde bée taught vs as it is necessary that we shoulde be instructed in vertue which for that as it is not naturall must bée sought with great paines For as much as it is not sufficient to flye the company of the wicked but also that we bée instructed with doctrine moued forward with good examples prouoked with praise with honour and dignities and with rewards and that we put it in vse also For lyke as if one learned the science or arte of Musicke without euer singing or sounding vpon Instrument hée could not bée a good Musitian so a man cannot be vertuous onely by learning vertues without putting them in vse and doing vertuously Déeds bée vnto a vertuous man more necessary then words But I say first that in the world we haue no other true vertues but Christian vertues inasmuch as they alone haue for their ende God his glorie all other be wicked bicause they haue for their ende the vaine praises false honours of the world wheroff they bée nourished and so they are puffed vp become proude or els they haue for their ende worldly treasures and be couetouse or pleasures and be lasciuious or at the most a certeine shadow and Image of the beautie honestie of the true vertues which be in God and so they bée vaine false painted and without spirite And whereas morrall vertues for that they are poore miserable weak abiected base yea no true vertues be gotten therefore with so great paines that to possesse them perfectly all the whole trauaile of our lyfe time is not sufficient the true Christian vertues be so high ritch precious happie glorious and excellent that they cannot by vs be purchased gotten but are giuen by God to his elect thorough his méere goodnesse and grace and his liberalitie is so great that hée doth not at any time giue vs one but all good gifts They bée sisters and in such sort bound together that where one is the others also must néedes bée Wherefore the soule of a Christian is lyke vnto a fayre garden whereas being the garden of God are all flourishing and swéete smelling vertues It is also like vnto the heauen full of starres adorned with all the stars and a most perfect harmonie where be the agréementes of all vertues which be cléere shining honest vnspotted and holy which cannot abide where is any vice Deut. 32 God whose workes are perfect armeth his elect not partly but with all the vertues that bee Wherfore if a perfect Musition be in such admiration thinke then what a perfect Christian will bée in whom is the harmony of all vertue Vices be not ioyned together and their vertues are morrall but the Christian vertues be linked and vnited together neither can they be possessed without Christ and he that hath Christ in his heart hath them all Rom. 8. forasmuch as God in Christ giueth al thinges euen himselfe that is all his perfection and diuine vertues But for bicause in the world we haue none other true goodnesse then that which is diuine as Christ said neither is ther any other true loue truth wisdome righteousnesse strength Luc. 8. 1. Ioan. 4 Rom. 3. perfection or vertue then that which is diuine therfore we bée so much vertuous as we doe participate of God which cōmunicateth himselfe to his children with all his vertues and maketh himselfe so to be within them that they are strong with his strenth righteous with his righteousnes Psal 17 5 Ioan. 4. wise with his wisdome good with his goodnesse and lastly perfect in all diuine vertus by being pertakers of him therfore Dauid called God his fortitude his mercy vertue And for that God béeing a spirite is not communicated to vs in parte but wholely therfore it is necessarye that hée which possesseth one diuine vertue possesseth all hée that is ignoraunt of one is ignoraunt of all chiefly for that they bée in God I will not saye indissolubly vnited but together and with God made one So that as much as a man is wise to speake of the true wisedome so much he is strong righteous godly good lowly and adorned with all diuine vertues And so likwise howe much a man is pertaker of diuine loue godlynes righteousnes or of any other perfection of GOD so much it must néedes be that hée is partaker of all the rest The true vertues then doe beginne to bée in the elect of GOD altogether neither can the one of them growe without all the other although many times when the occasion doth decay they are not discouered and made manifest And forasmuch as GOD doth not communicate them with vs but onely by meane of Christ the which is not layed holde on nor embraced of vs but onely by fayth therefore faith onely is that which setteth vs in possession of Christ of God and of all his vertues So that as where there is no light must of necessitie bée darknesse so hée that hath no fayth must néedes be without vertues and full of all vices and like as where the Sunne shineth cannot bée darknesse Rom. 14 Act. 15 Gal. 5 1. Cor. 13 Ionae 3. 1. Iohn 2 Rom. 5 15. Mar. 16 Ioan. 6. Rom. 4. Ioan. 20 yea of necessitie there must bée the lyght brightnesse and beames of the Sunne with the heate and vertue thereoff so whereas fayth is and GOD possessed by fayth cannot bée sinne yea there must néedes be all vertues Where there is no fayth altogether is sinne and where fayth is of necessitie the heartes must bée purified A true and liuely fayth worketh thorough loue therefore alwayes with charitie and charitie is euer patient gentle lowly and accompanied with all other vertues He that hath fayth offendeth neither God nor his nighbour but repenting his sinnes with the Nyniuites he obserueth the preseptes of God Of fayth groweth the peace of the minde and of the consience of it doth growe the contentation of the minde health lyfe our righteousnesse 1. Cor. 3 felicitie and all our goodnesse Of fayth groweth true prayer humilitie patience godlynesse and all other Christian vertues of which this
his neighbour all that he ought to doe Therefore it must of necessitie be saide either that none can be saued or els they that be saued are saued thorough grace But it wer greatly amisse to say that none can be saued for that God in such a case shoulde in vaine haue created and preserued the worlde if there shoulde not be reaped some fruite thereof Wherefore we must néedes say that some men are saued and that by grace and for that none can tel vs this but Christe in as much as all other sectes and opinyons say that men are saued wholly or els in parte by the workes of men therefore onely the Faith of Christ is true There is not founde also any Relygion which doeth not in some part exalt man with diminishing of the grace of God except that relygion which is of Christ and that onely doth debase a carnall man to be altogether earth giuing all glory vnto God and for-bicause this Religion cannot erre therefore it must of necessitie be sayde that onely this is the true Religion of God Also that God hath so loued sinners that for their saluation he hath appointed his owne Sonne to suffer death on the Crosse Ioan. 3. which is an acte of so high and excéeding loue that if such a secret thing God as a truth had not himself reuealed there is no vnderstanding that were able to beléeue it and therefore néedes we must conclude that this was the truth And graunt that albeit men of themselues had bene able to haue imagined so incomprehensible a loue of god yet they could not in any wise haue beléeued that in one who was crucified consisted all their saluation that he was both God and man especially with so stedfast a Faith that for this Truth they woulde spende and venture their owne lyues if God had not perswaded this in their hearts we must then néedes saye that it is so in very déede If Christ had not bene the Sonne of God séeing hée would be so accompted he should haue bene very proude and it is séene that all his lyfe was full of humilitie It could not be hidden when men would haue crowned him if he had not fled away Ioan. 6. but had sought the friendship of great men and the meanes how to haue bene exalted It is manifest that Christ neuer sought any commoditie to himselfe alone as it appeareth by his life by his words but onely the glory of God wherefore of necessitie must be sayd that he was no carnall man but altogether diuine and spirituall and so was his lyfe and doctrine It is also manifest that Christ willyngly tooke vpon him a shamefull and bitter death and he saw that in dying so he should loose both his lyfe and all that he had euen that worldly credit which he had so that his owne disciples would be offended Mat. 26. as his proper commoditie fore-tolde him Yea he should haue séemed to haue lost his soule if he were not the sonne of God bicause he named himselfe so No worldlye thing then coulde moue him to dye so wherefore we must néedes say that he was moued not for his owne pleasure but for the truth for the glory of the Father and for our saluation Consider all the lyfe of Christ and thou shalt finde that albeit it was wholly a Crosse yet he neuer shewed any signe of impatience yea vppon the Crosse with-out any trouble of the flesh he shewed himselfe diuine altogether euen till he gaue vp the ghost and pronounced still words of great charitie Is it not manifest séeing that Christ vpon the crosse being naked spoyled and depriued of al riches pleasures honours dignities friendes fauours strength and helpe of the worlde Philip. 2 humbled brought to nothing as if he had not bene yea being opprobrious and accursed of al men hath vanquished and ouercome death the world the flesh sinnes the Diuells and all the enimyes of God which he could not possibly haue done with-out the fauour of God If also in lyke sort his Church had not bene altogether spirituall when the fauour of the worlde decayed it must also haue waxed féeble whereas when the world stroue against it it became alwayes more mightie forcible and tryumphant Christ also where-as in the flesh he séemed weake arising againe and ascending into Heauen to the right hande of his Father shewed him-selfe so stronge in Spirite that twelue vnlearned and simple Disciples with-out eloquence with-out learning with out humane industrie and subtiltie with-out strength and with-out anye promise of worldlye things onely with preaching that one who was crucified hath saued them conuerted the worlde notwithstanding that all the armed men with their whole force resisted them and with learning wisedome treasures honoures dignityes and all other meanes which the worlde possible coulde deuise Yea and in our time onely with the worde of GOD such a mightie kingdome of Antechrist hath bene already decayed There is not founde nor can be founde in the world any lyfe so truely holy pure and spirituall as the lyfe of good Christians which is so diuine that it worketh more then myracles and they are made such thorough Christ crucified An innumerable sorte of Christians haue forsaken riches pleasures friendes parentes their countrey fauours honours dignities the worlde themselues and all and by way of pouertie of infamye dispossessed of their owne tormented and put to death are willyngly and ioyfully gone to Christ crucified not being by anye worldly thing drawen there-to which is most manifest inasmuch as they were wholly naked there-off then it must néedes be sayd that their diuinitie drewe them to it Which thinge also doth appeare not onelye bicause that howe much the more they be ioyned and vnited together so much the more chaunging their lyfe they be renewed and doe become more humble lyberall holye diuine and in all vertues moste perfecte but also for that where-as in pleasures riches honoures and benefites of this present lyfe they neuer finde reste béeing naked of worldlye thinges onely in Christe crucified they finde the greatest felycitye that canne bée and this shoulde bée impossible if that Christe were not the Sonne of the lyuing God I doe lette passe the myracles which declare all the vertuous actes done by Christe and his Saints for a Testimonye of the truthe of the Gospell And the longe continuall cruell irkesome hatefull dolorous irremediable bitter and shameful captiuitie of the Hebrewes or Iewes for the sinne which they committed in crucifying the Sonne of God Let vs pray then to our heauenly and diuine Father that of his cléere manifest truth he woulde giue vs an inward lyght so that we may render vnto him all praise honour and glory thorough Iesus Christ our Lorde Amen Of the meane how to be delyuered from all superstition Sermon 9. ALbeit that men by the sinne of their first parents be fallen into great ignoraunce yet notwithstanding ther is left in them a lyttle
Heb. 11. whereon dependeth Faith Hope Charitie and all other Christian vertues I say that Faith according to the iudgement of Saint Paul is a substance that is a certeine substanciall and sure possession of things promised which are hoped for and an euidence of things inuisible which cannot of vs be comprehnded except we be exalted vp aboue all that which our blinde and humaine reason can doe Therefore Faith is not as many doe thinke a certeine obscure lyght of God and a certeine triflyng and friuolous opinion but it is an euident lyght a certeintie and assuraunce of the minde and a cléere shining which being thy guyde thou séest that God is so mightie wise and good that he can that he knoweth how and that hée will saue thée Therefore with a sure and stedfast confidence thou dost trust in him repose and cast thy selfe wholly vppon him Faith is a cleare and effectuall perswasion wrought not in the bodilye eares but in the eares of the heart not by men but by the holy Ghost where-by we are made certeine and sure to bée the sonnes of God It is a firme Rom. 8. constant and perseuering trust in the bountifulnesse of God It is not an agréement brought to passe by humane reason but a certaintie more cleare loftie and high then all other things of this present lyfe It is a lyght which lifteth vp and rauisheth aboue all sensible things and beyond that any man is able to make discourse to comprehende the breadthe lengthe Ephes 3. height and depth of those things which are to vs incomprehensible with naturall eyes It is a heauenly Ladder with which men ascende to the knowledge of the truth supernaturall where-vnto no man can attaine with the Ladder of humaine reason It is a cleare eye of the minde where-with pearcing thorough the Heauens we doe see the deuine secretes of God Act. 5. It is a quickening cléere and fierye lyght which purgeth our heartes and delyuereth vs from the darke and inextricable Laborynthes of the vayne shadowes of this worlde by which we guyde our blynde reason and are lyfted vp to an high estate so that by the tasting of heauenly things we dispise humaine things It is a spirituall wedding and matrimony betwéene Christ and the Soule which béeing our Mediatour the soule is vnyted and transformed in Christ in such perfecte manner that all that which it hath becommeth to be of Christ and so Christ with all his vertues treasures and graces become to be of the soule It is a lyght so cleare and high that darkening others it maketh vs sée riches in pouertie glorye in confusion safetie in daunger peace in persecution rest in trauayle felicitie in miserye and lyfe in death He that beléeueth hath a spirituall tasting of God by meanes whereoff he feeleth his diuine goodnesse in such sorte that it bréedeth in him a feruent desire to honour GOD and séeing that wée can-not speake of him in such manner as we ought and as is conuenient for him we desire at least with our owne bloud to testifie vnto the world how great the goodnesse of God is Faith maketh vs conceiue Christ spiritually and by force of the spirite to be borne againe with lyfting vs vp vnto God Rom. 4. Rom. 5. Iacob 1. 1. Pet. 1. Rom. 5. Abac. 2. 1. Pet. 1. 2. Cor. 1. Ephe. 6. 1. Ioan. 3 Ioan. 1. Ioan. 17. Mat. 16. Gen. 4. Gen 6. Gen. 21. Luc. 1. Luc. 2. 1. Ioan. 3 Gal. 5. it maketh vs put of the old Adam and his concupiscences and to put on Christ with his vertues and to become of vngodly iust temples of God and his children brothers and members of Christ Faith iustifieth pacifieth the minde and conscience maketh mery causeth to reioice in such sort that we glory euen in shame This is such that it renueth vs regenerateth vs quickeneth maketh noble enricheth saueth sanctifieth preserueth defendeth obteineth that which it demaundeth Faith knitteth vs to God maketh vs his heires and children the brothers of Christ and his members yea it maketh vs deuine happy Faith is that which in Abel made him offer sacrifices acceptable to God in Noe caused him to frame the Arke for the sauegard of the world made Sara to conceiue that Abraham offered his owne sonne to God caused Moises to worke so manye wonders in Aegypt and in the Wildernes Faith made the Prophets to speak loosed the tongue of Zacharias and saued men in daungers made Simeon not to feare death also made Paul to wish for it This in the Saints caused them ouercomming the worlde that they haue wrought wonderfull things thorough loue But what néede I speak any more Faith is a vertue so noble excellent and worthy that how much the more a man consider of it so much more will it discouer the perfection therefore he which hath tasted it will neuer be satisfied with speaking in prayse thereoff Wheras those which neuer haue felt nor tryed it in thēselues can as much speake theroff as one that is blinde can discerne of colours Cor. 2. yea if those speake of it as those which be carnall and brutish they doe not vnderstand it nor know the excellencie there-off Therefore they doe not onely peruert good workes whereoff this is the true mother but they persecute it with speaches which idle and lycentious persons do vse But let vs pray vnto the Lord that he would delyuer them from those most thicke and palpable darkenesse that hauing the true and liuely light of God they may yéeld him all praise honor glory through Iesus Christ our Lord. Amen Of the lyght of Faith Sermon 3. THere be many which haue neuer experienced in themselues to haue anye other but a purchased faith the which bicause it is bleare-eyed and blinde from the truth supernaturall and reuealed and therefore they thinke that the lyght of Faith is small and inferiour to the light of humane and natural reason and moreouer to the light of the Sunne and kindeled as of a litle candle so that according to their fantasie not onely the vnderstanding doth sée better the truth of the first naturall principles of things which bée of themselues euident and with reason made manifest but also that corporall eyes doe better sée those things which are layed before them then we do sée according to their opinion the things supernaturall with the light of Faith It should of necessitie be therefore as they doe iudge that Faith is alwayes suspitious and doubtful neuer cléere certaine euident séeing that the light is so imperfect But they would not say so if they had proued to haue that Faith inspired into them which is supernaturall diuine full of lyght and cléere which doubteth not but is sure certaine and firme And of this therefore the light is so great that it ouercommeth all other lights in this present life Neither is any other lyght greater then this sauing the light of the blessed And that this
not onely them and all that they possesse but also Christ with all his diuine treasures bicause Loue maketh all things common Now if with thy spirite thou shalt féele this thou shalt then beléeue the communion of Saincts Thou must beléeue the remission of sinnes that is not onely that God of his mere lyberalytie and gratious goodnesse thorough Christ crucified which hath made satisfaction for vs pardoneth the sinnes of his Elect but it is needefull for thée to beléeue and with the spirite lyuely to féele that he hath pardoned thée Then will the Gospel laugh vppon thée and shew it selfe amiable and thou shalt féele in Christ the great goodnesse of God It is néedefull also to beléeue liuelye the resurrection of the flesh which if it were so we would not accompt this world for our countrey we would not set our loue vppon it we woulde not feare death and with hope of the other lyfe with-out grounding our selues in prosperitie and with-out retyring or tourning back in aduersitie we would ioyfully runne to our heauenly countrey And lastlye it is néedefull for vs to beléeue euerlasting lyfe that is that the Elect shal be happy and shal lyue for euer and it is néedefull for thee with the spirite to féele that thou art one of them and if thou wilt say vnto me why is it not sayd that we should also beléeue the euerlasting death of the dampned I aunswere that héere is not spoken but onely of those things which must with a lyuely Faith be beléeued and felt with the spirit and this lyuely Faith and féeling is not but in the Elect and the Elect can-not lyuely beléeue nor féele in themselues any thing but those benefites which God hath promised them whereof the holy Ghost speaketh vnto them and witnesseth in their heartes Therefore in the Crede is nothing declared but onely those things which apperteine to the comforting of the consciences of the Elect and that moue them to loue Now these be the Articles which we are bounde to beleeue and they be so knit and lynked together that a man cannot beléeue one of them lyuely with-out the other and he that beléeueth the one with a lyuely Faith beléeueth all As for example no body can beléeue lyuely in God no nor yet know him sufficiently with-out the lyght of Christ which is supernaturall as Paul saith and lykewise Christ and he that beléeueth lyuely in Christ thorough Faith and the holy Ghost féeleth and accepteth his great benefite Gal. 4. Ephes 2. Mat. 11. beléeueth that God is the Father almightie Creator of all things beléeueth also the resurrection of Christ his ascention his sending of the holye Ghost and that he shall come to iudge vs and the effects of his death that there is a holye Churche the remission of sinnes the resurrection and euerlasting lyfe There be many which of their owne fantasie haue added other Articles and such as bée no other but their owne doctrines the which it is but lost time to consider off They woulde prophecie and vnderstande more then the Apostles excéeding the lymits of Faith and all is bicause they haue not a liuely Faith in the light supernaturall whiche if they had they shoulde sée wonderfull things reuealed by God which would content them and cause them to séeke not to vnderstand newe thinges but to growe in greater light of thinges reuealed that they might be able to render thankes more largely vnto God to whom be alwayes all praise honour and glory thorough Iesus Christ our Lord. Amen If it be possible to be confirmed and stablished in Faith Sermon 5. THose which doe neuer sée the trueth supernaturall and reuealed with a light inspired and cleare of Faith but onely haue had in them a certaine opinion and a humaine and purchased Faith for their light being very obscure and imperfect they neuer haue béene cleare sure and certaine of those thinges which they beléeue And therefore they thinke that there is no other manner of Faith but of that sort which they haue wherefore they suppose that of diuine thinges there can no Faith be had which is cleare certaine sure stedfast yea they doe imagine that doubting is inwarde and a thing substancial to Faith in such sort that they thincke there can be no beliefe without doubting And to maintaine this their opinion with all they bring this reason The thinges which they beléeue Heb. 11. they doe not sée with corporall eyes no not if it hath also a cleare and euident vnderstanding as there is of the first naturall princyples of thinges this they may proue by reasons demonstratiue which doe binde fast and stablish the vnderstanding but in such a case it shoulde not bée Faith but a scyence The trueth which such men beleeue is onely perswaded theÌ„ by probable reasons the which bicause they make not any necessary conclusion bée very weake so that only they moue vs to thinck that it is so but they doe not force vs forasmuch as they shewe not clearely plainly the truth this therfore their Faith being bleareyed it must of necessitie be always suspecting in doubt for the nothing in them is cleare euident but euer totering wauering like those which haue the Palsy But they wold not say so if they had experienced to haue a true Faith for that the light therof is so great that euery one which hath Faith if it be perfect is safe sure clearly certified of the truth in it is stedfast firme So that as the light of a true Faith dymmeth in clearenes all other lights of this present â—â—fe so spiritual men those which by Faith be regenerated if they be perfect in the same Faith are more firme sure cleare certeine of the truth supernaturall reuealed then the carnal be of things which they haue before their eyes The light of a true Faith is so cleare that as loue cannot hate so caÌ„not a perfect Faith distrust stutter or doubt That therfore is not a true Faith which douteth but those are carnal men which being wtout Faith do wauer And although spirituall men also doe sometimes doubt this is bicause of their little Faith for that they giuing eare to carnall wisdome do locke the eyes of Faith against the trueth reuealed whiche resisting against the holy ghost and do follow the instigation of the Diuell wherefore if we doubt it is not so much for the little light which we haue of Faith as for that we doe not alwayes and continually behold the trueth supernaturall with the cleare light of a true Faith yea we would oftentimes sée discerne it with our blinde natural light and vnderstand that it doth not by and by appeare true which we sée alredy with the light of Faith And if those which haue but once séene with a cleare light of Faith the truth do proue afterwards of infidelity if they by chance do rise againe Gen. 15. Rom. 4. they
eyes of those which were his enemyes how should they not beléeue then that he wil also lighten the eyes of their mindes Thou must also stirre vp thy selfe with saying thus if I trust the earth and therefore doe sow and plant the Sea and windes and therefore doe sayle men and that most euill therefore doe make bargaines and couenaunts with them why should I not much more put my trust in God the most good and my best Father And bicause that God doth more often make himselfe knowen with his goodnes in the holy Scriptures then in his creatures therfore we ought to be diligent industrious and carefull in the study of them inasmuch as they doe auayle greatly vnto fayth especially if a man considerth that God who is true Rom. 3. is he that speaketh in them and the large and great promises which he doth make vnto vs for that as by reading a writing wherein a creadible and honest man is become thy debter of a thousand Crowns giueth thée his promise and fayth that he will pay thée them so in reading in the holy Scriptures the promises of God there become to thée in fayth a warrant that God wil obserue them The reading of holy Scriptures also doth cause a man much the better to vnderstand how with a liuely faith Rom. 10 the worde of God may be preached for as Paul sayd fayth is by hearing hearing by the word of Christ Act. 9.10 8. God could immediately lighten his yet to the intent that loue might be exercised amongest vs orderly in giuing it the Ministers of his woorde be appointed as is séene in Paul when he was sent to Annanias in Cornelius béeing sent to Peter and in Philips comming to the Chamberlaine It is profitable also for fayth to meditate vpon the lyfe of Christ He sayd to Thomas Iohn 20 Luc. 5 bicause thou hast séene me thou hast beléeued And the consideration of his myracles is necessary Peter bicause of one onely miracle that he sawe of the fishes beléeued and left all that hée had He sawe that which wée ought to doe but perticulerly the consideration of Christ vpon the the Crosse is profitable wherfore Saint Iohn hauing briefly written the passion of Christ Iohn 20 sayde These thinges are written that we might beléeue And bicause we cannot haue trust in any person whome we despise as is séene with the fellow Country-men and naturall brothers of Christ Ioan. 17. which beléeued not in him therefore we must néedes constraine our selues to haue 〈◊〉 â—â—â—â—rence also bée affectionated to the truth to the ende we may not perish We had néede also to endeuour our selues as much as in vs lyeth to forsake sinne especially arrogancie Ioan. 5 stubburnnesse and pride for bicause that as Christ sayde he coulde not trust in and séeke the glory of the worlde Mar. 1 yea we ought to repent vs of that which is past Wherefore Christ preaching sayd repent and beléeue the Gospell We ought to remoue all lettes and obstracts from the light of God 2. Pet. 1. Psal 33. yea with good woorks let vs draw néere vnto him so that we béeing lightened may certefie our selues euery day more and more of our vocation and so grow in fayth But vnderstand that whereas to haue worldly thinges is néedefull to haue strength diligence science wisdome prudeÌ„ce towardnesse subtiltie craft actiuitie sleightes and humane artes to haue Faith is néedeful to haue a simple minde sincere humble pure these be those little ones and cleane to whom be reuealed the diuine secretes of God Mat. 11 which doe receyue the Gospell and which by fayth doe sée God Mat. 6 And although the foresaid things cannot of vs be done without the grace of God yet it is our duetie not onely to knowe that we are bounde to doe them yea and most diligently to force our selues to doo them Mar. 9 Luc. 17. to assay euen things which be to vs impossible But besides all this we had néede to make feruent and continuall prayer we ought to make our petition vnto Christ with the blinde that he would giue vs light and to beséech with the Father of him that was possessed with an euill spirite that he would helpe our vnbeliefe Deut. 23 Mar. 7. 2. Cor. 2. Mat 13 and with the Apostles intreate that he woulde increase our Faith yea with a newe heart and vnderstanding so that with the worde of his vertue he woulde open the eares of our heartes as he did to the deafe and woulde giue vs eares to heare his worde inwardlye If then we woulde haue lyght let vs go to Christ the light of the worlde and our onely Master inasmuch as without that his spirit without his fauour grace and inwarde worde the which is neuer without fruites we cannot doe any thing that is acceptable before God The reading also of the word of God is profitable for the commendations of our bretheren in theyr prayers so that praying for vs as Christ healed the man sicke of the palsie when he sawe the Faith of them which carryed him so likwise he would saue vs not for the worthynesse of our workes or of our Faith but by his méere grace so the we may as we ought yéeld vnto God al honour glory through Iesus Christ our Lord. Amen ¶ Of the true Caball Sermon xiii GOD vpon the mount Synai gaue by Moses a lawe vnto the worlde Exod. 20 and that so perfect a one that to the perfection theroff could nothing be added inasmuch as it is contained all thinges profitable and necessary to saluation And all be it that Moses wrote the same lawe by the will of God yet the Hebaewes saye that hée was forbidden to expresse with letters the great treasures of the wisedome and knowledge of GOD the which were hidden vnder a coueringe of the letter reuealed to Moses himselfe Mat. 7 And this bicause that holy thinges should not bée giuen to dogges nor pearles should be cast before swine wherefore vntill the time of Esdras the Caball that is the reuealed and secrat vnderstanding of the holy Scriptures was as they say onely in the custody of certeine old men whereoff when one dyed they chose an other in his place and reuealed the lawes to him But afterwardes being captiues and dispearsed and that many of them dyed fearing least the lawe should be vtterly lost they began to write it out and after to corrupt and alter it in such sort that the Hebrewes be now ignoraunt of the true Caball and the which they haue is altogether a vain superstitious mischieuous and diuellish Caball The true Caball is a diuine knowledge reuealed and is so perfect that he which hath it hath the light of all diuine secreats can doe merueylous things and whatsoeuer he will obteineth that which he demaundeth hath that he desireth satisfieth his will and is most happie And forasmuch as it
hath pleased God of his grace to reueale it to mee I haue determined to giue lyght thereoff to his honour and glorye vnto those who be ignoraunt and blinde There is found in the fiue bookes of Moyses a name of such and so great vertue that who so knoweth it and beareth it vpon his backe may know how and doth obstaine whatsoeuer he desireth And this is that name to which euery knée must bow and doe reuerence Philip. 2 Mar. 16. Act. 3 Iohn 16. Rom. 10 Act. 2.4 1. Iohn 2 bicause it is aboue all other names and contayneth in it Princedome that is to saye IESVS Of this name had Moses knowledge likewise the Patriarches the Prophets the Apostles all the Saints both of the olde and new Testament By vertue of this name they had their so greate light wrought all their myracles and obtayned all that they desired and craued as afterward Christ promised to his Apostles Act. 10 4 He that calleth vpon the name of Iesus is safe we haue no other name vnder heauen in which we can be saued or haue any good thing but onely Iesus By which name alone our sinnes be forgiuen vs and we receiue of God all giftes benefites and graces But note that in the holy Scriptures by the name is signified the person named So that whereas it is written that by the name of Iesus we haue remission of sinnes and saluation power to become the sonnes of God to work miracles Ion. 1 Mat. 6 Ion. 14 and to obtayne all things by that name of Iesus it is vnderstoode of Iesus himselfe For the vertue consisteth not in the letter nor in the name as the superstitious Antechristians doe saye and beléeue it consisteth not in voice in writing no nor in conceite but in Christ himselfe If thou shalt reade the holy Scriptures thou canst not finde any obseruations of words in the Apostles whē they wrought myracles and lykewise in Moses and the other Saintes They therefore did not receiue grace by vertue of words but by vertue of Christ Wherefore we had néede to doe otherwise then to pronounce or carye the name of Iesus about our neckes We must carye Iesus thorough faith and spirite in our heartes And they that doe so possesse him be great Caballistes Rom. 16. Ion. 14. and so much the greater as with a greater Faith they imbrace him as their owne as were the Apostles Moses the Prophets other great Saints In Christ himself consisteth al vertue of the true Caball hidden from vs before time and thorough Christ cléerely and manifestly reuealed and there is founde no other true Caball besides this for if there were any other Christ who made knowen to his Apostles all that hée had heard from the Father would haue reuealed it and so woulde the Holy Ghost seeing that it doth teach all truth as Christ hath promised and the Apostles haue preached vnto others but we see manifestly that they neuer taught any other Caball then Christ The true Cabal therefore consisteth not in charecters in Images or letters wherefore Moses could not write it nor yet Christ but it consisteth in possessinge thorough fayth and in spirite Iesus Whereof bicause the Hebrewes are ignoraunt therefore they be without the true Caball And onely those which haue Iesus in their hearts be the true Cabalistes for that they first by knowing Christ doe know all shinges inasmuch as in him bée hidden al the treasures of the wisdome knowledge of God Christ reueleath vnto his friēds al the which he heard from the Father Col. 2 Ion. 15. that is all thinges néedefull and profitable for their saluation Those thinges which doe not appertaine vnto them to know as for the day when the sonne of god shal come to iudge the world Christ himselfe confesseth that the Father hath not reuealed to him Luc. 13. The holy ghost instructeth the elect of God them that haue Christ in their hearts of all the which is expedient for their saluation 1. Cor. 2. we ought to desire no more The spirit of Christ goeth séeking thorough all euen to the profound things of God as Paul did write 1. Cor. 1. therefore they which by faith do possesse him do know all the diuine secrets of God profitable therefore néedfull to serue to the glory of God for the health of the soule This is the true Cabal reuealed to Moses to the Prophets to the Apostles Saints 1. Cor. 2. This wisdome did Paul preach amōg those which were perfect that is Christ wisdome righteousnesse our sanctification redemption so did all the Apostles as they that were great Cabalistes Likewise Christ forasmuch as albeit he was crucified thorough infirmitie yet he is risen againe most mightie in vertue 2. Cor. 13 Mat. 28. yea all power hath bene giuen him both in heauen in earth therefore those which by fayth haue Christ in their hearts haue an high abundance of vertue power so that not only in the name of Christ they worke myracles Ephes 1. Mar. 16. such as be fit equal with the miracles of Christ but greater as he himself promised Other vertues haue their limits but vnto faith all things are possible Ion. 14. to him that beleeueth hath Christ in his heart all enterprises are small and this bicause he doth not take them in hande but to the glory of GOD and being moued by force of the spirite Ion. 18. wherevnto euery thing giueth place as the whole multitude fell downe before Christ He is safe that hath Christ in his heart there is none that can hurt him yea Rom. 8. euery thing serueth to his saluation He also which hath Christ in his heart obtayneth whatsoeuer he desireth being thereto moued by the spirite of Christ which is alwayes hearde He himselfe who is most faythfull hath promised vs Ion. 10. that if we aske anye thing in his name we shall be alwayes hearde and further haue whatsoeuer we desire Iohn 16. for that Christ the sonne of God and his heyre hath promised vs so vnto whome the father hath put all thinges in power and he that hath Christ hath all and that for bicause hée is ordered according to the good will of God and is contented with that which he hath Iohn 13. and which it pleaseth God to bestow vpon him without desiring anye more and for as much as God giueth not his owne sonne to any but that with him he giueth all good thinges therefore he which hath Christ by fayth in his heart as his brother the sonne of GOD heire and Lorde of all it is profitable inough for him in all thinges both in his saluation and to the glory of God Faith setteth vs in possession of all satisfieth our wil and maketh vs most happie Let vs praye therefore God that he would giue vs fayth so that we may yéeld vnto him all prayse
cancelled and raced out quite the remembraunce of Christ God by meanes of his Prophets refreshed it agayne And lastly when the Scribes and Phareses with all their humaine traditions and Ceremonies concerning the face of Moses had darkend the glorye of Christ then the sonne of God appearing vpon the earth the Angells the shepheardes the starre the wise men Anna Symion discouered him to bée the Sauiour of the world Herode persecuted him euen to the death and hée then in giuing spirituall lyfe to the innocent shewed himselfe to be the lyfe of the worlde Sathan deuised that Iohn Baptyst should be in great reputation and reuerence with the Hebrewes for to darken the glory of Christ and then it came to passe that not onely Saint Iohn magnified Christ with saying Ioan. 1 beholde the Lambe of GOD which taketh awaye the sinnes of the worlde and sayde Hee is Christ Mat. 3 not I neither am I worthy to vnbuckle his shooes but also his Father from heauen declared vnto all the worlde that he was his beloued sonne The Diuell sought in the wildernesse to make him fall but hée remayned with confusion and vanquished The Scribes and Pharesies laboured with false reportes and slaunders to spotte his innocencie and Christ with his pure doctrine and holy lyfe shewed himselfe euerye daye more cléere bright and pure The Scribes and Pharesies laboured to perswade the people that Christ not onely was not the true Messias but that he was contrarye to the lawe and the Prophets and Christ with verifiyng in himselfe all the prophecies and with hauing in the mounte Thabor the testemonie of Helyas and Moses shewed all the contrarye How much the more they sought to kéepe close the diuinitie of Christ so much the more with myracles he shewed foorth the same Also howe much the more they sought to put downe his myracles so much the more they came to lyght At last they deuised with murmurings backbitinges infamyes with slaunders false accusations and witnesses with wicked iudgements with abuses beatinges with settinge him at naught as rybalde and with hanginge him vppon the Crosse betwéene two théeues as the principal and last they thought with so shamefull a death to extinguishe all his fame Ioan. 8. name creadite and reputation and then didde he most singulerlye shewe himselfe the lyght of the world and more full of force and power then euer before They buryed him with sealing vp the Sepulchre and watchinge it but thereby they made his resurrection so much the more meruaylous and glorious They corrupted the Souldyers with money to the intent they might saye that hée was not risen agayne but that his Disciples had taken awaye his bodye and CHRIT shewed himselfe to his Disciples risen againe And lastly when they had sought with all theyr power to subdue him then was hée glorious ascended into Heauen And for that they coulde not persecute him any more in the flesh therefore they beganne to persecute him in his elect with whome hée was still abidinge with his spirite Mat. 28 but on the daye which wée call Pentecoste hée so filled them with lyght zeale strength and grace that without any feare they beganne to preach openly they were forbidden with many threates by the Princes of the Iewes to preach Christ any more Act. 2. but they coulde not refrayne from it Act. 4. they sayde that they coulde not holde theyr peace of that which they had hearde and séene and it was more méete they shoulde obeye GOD then men They were oftentimes imprisoned with many iniuries beaten scourged and they with reioycing suffered all and gaue thankes to GOD Act. 5 that they were made worthy to suffer for CHRIST they went forth preachinge more vehementlye then euer they dyd before And lastly when the Iewes bicause they woulde hide the truth of the Gospell chased the Apostles out of Iewrye then was it that they beganne to preache thorough out all the world And albeit in euery place they were gaynesayde and forbidden yet the worlde coulde not withstande the wisedome giuen by God to his Apostles And lastly howe much the more Tyrauntes dyd séeke to extinguish and deface the truth of the Gospell Act. 28 with sheddinge the bloude of Martyres so much the more it shewed it selfe cléere brighte glysteringe famous mightie and glorious So that not onely the godly do serue to the glory of Christ but also the wicked against their wills Finally the Antechristians as those which be aboue all others the greatest enemyes of Christ haue deuised with all possible craft subtiltie peruersnesse malice deceite and strength to hide and quench out the cléere lyght of the Euangelicall truth and this with their such false doctrines humayne inuentions and diuellish approued with wonders wrought therefore as Paul sayth by Sathan 2. The. 2 with wicked Ceremonies and religions with hipocrisies and fayned holynesse with superstitions and Idolatryes dissemblinges flatteryes promises giftes and not sufficiencie false reportes infamies threateninges persecutions tyrannies and great cruelties and all vnder a shewe of goodnes And furthermore they haue laboured to bring to naught the fayth of Christ with al dishonestie simonie extortion treasons hatreds partialitie warres and sinnes of the worlde So that not many yeares since there was none vppon earth that had a true fayth in Christ Notwithstanding Luc. 10. for as much as truth is so mightie pure that how much the more it is fought against and withstoode it shineth the more therefore it must néedes be sayd and beléeued that like as the persecution agaynst Christ made by Antechrist and by his members hath bene the most wicked cruell and diuellish of all others Euen so the truth of the Gospell is made manifest with greater vertue brightnesse cléerenesse and light as nowe in this our time is séene such a beginning that euery one ought to take courage in confessing Christ without feare openly and so much the more as by fayth we knowe that Christ who is truth is euer present with his vertue and grace to all them which suffer for his loue He strengtheneth theyr mindes comforteth them ayedeth and giueth them strength hée maketh their persecutions pleasaunt and making them safe at last they doe triumph ouer all the enimies of God Séeing then that Christ who is truth not onely is inuinsible in himselfe and in his elect but vanquisheth ouercommeth and triumpheth ouer all Let vs indeuour our selues to embrace him with a supreme fayth for our owne and to haue him continually in our heartes so that preuaylinge agaynst all the enimyes of GOD wée maye render to our eternall Father all honour and glorye thorough Iesus Christ our Lorde Amen ¶ Of the meane how to bring to a vnitie all Faithes Religions and Sectes and chiefly the Papistes with the Protestants Sermon xvi LIke as there is not founde in the worlde any thing which is in it selfe more honest rich mery and fortunate to God more acceptable and
tasted but one drop thereoff 2. Cor. 4 Seing then that humane Faith groweth or diminisheth according to the reasons which doe perswade it whereon it dependeth But diuine Faith groweth by the méere grace of God by a mans humbling himselfe vnto him and asking with feruent prayer Purchased Faith desireth and asketh signes and miracles forasmuch as a great part thereoff dependeth therevppon and also for that he which hath no inspired Faith is not perfect and yet he would be tryed so But the inspired Faith is certeinly sure Gal. 1. careth not any more for miracles Wherefore Paul sayd that signes and wonders be giuen to the Infidells Act. 19 and that the faithful haue no néede thereoff Faith also that is purchased as that which doubteth goeth on séeking now this way and then that way by reasons to be tryed where against also many times they resist striue and gaine saye But diuine Faith forasmuch as it is certeine goeth to none other for counsell Act. 10. Wherefore Paul being lightened by Christ was so sure in the truth that he neded not to go to the Apostles for conference to certifie his Faith and lyke-wise when Christ lyghtened him he stoode not to dispute with him but being resolued of the truth he sayde what wouldest thou that I should do as though he would say I am sure thou art the sonne of God and I am ready to follow thée but I would faine know the way Mat. 2. Lykewise also the Eunuch replyed not to Saint Philip nor the Centurion to Saint Peter There is not founde in all the Scriptures any of them that haue replyed or withstood bicause they had a Faith inspyred Dost thou think that the wise men tooke counsell whether they shoulde beléeue that Christ was borne or not they were sure theroff thorough Faith onely they enquired of the place Humane Faith as béeing féeble and weak is easely hurt and offended yea many times it waxeth féeble and fainteth thorough the infidelytie of his neighbour as is seene by experience in many children who haue denyed Christ bicause their parents denyed him and this was for that their Faith depended vppon them And in lyke manner manye when they haue perceiued any great sinne in those whom they accounted relygious and holy they haue bene offended haue lost their Faith yea many were wont to saye vnto such as those be take heede to your selues for bicause our Faith is wholly placed in you Looke what a good foundation this is And some other say I went to Rome and thorough the great enormities and abuses which I haue found there especially in the Prelates I haue loste the Faith And they saye true forasmuch as all their Faith was humane and grounded vppon them but if it had bene diuine and grounded vppon Christ they coulde not haue lost it for Faith inspired is so cléere that he which hath it whatsoeuer he should séeme vnto the world he shall by all meanes continue stedfast in Faith otherwise if thou couldest bring all the perswasions of the world it could nothing help thée Rom. 6. As if one would proue thée to be a black More he could not perswade thée by his reasons for that thou séest it manifestly to be contrary He that beléeueth with a Faith inspired hath the Holy Ghost in his heart which sayeth and testifieth that Christ is the sonne of God And this witnesse alone can doe 〈◊〉 more in him then all the reasons authorities which can be brought to the contrary bicause the witnesse of God is greater Humane fayth is so mutable inconstant that one while it beleeueth this an other while that accordinge as it is perswaded Therefore all so many mindes opinions faythes sectes and heresies which be in the world are altogether humane but the diuine fayth abideth stéedfast in the truth without euer chaunging Those that haue only a humane fayth for bicause they féele not liuely the goodnesse of God therefore they loue him not yea they offend him And moreouer bicause they beléeue not that there is found any other sorte of fayth but theirs they doe thinke that it is a blasphemie to saye that fayth alone iustifieth and so they be constrayned to trust in themselues and in workes and to extoll man with falling from the confidence of God with darkening Christ his grace his gospell and his glory Humaine fayth maketh men superstitious wheras diuine fayth maketh them sincere simple and pure Humane fayth is lyke a painted flame of fire it shineth not giueth no light burneth not maketh no flame But an inspired fayth is a fierie and diuine light whiche burning doth kindle giue light Wherefore Christ sayde of Saint Iohn that he was a shininge and burninge lyght Ioan. 1.3 A purchased fayth causeth thée not to chaunge thy lyfe nor māners as an inspyred faith doth which maketh thée to be borne agayne and to become the sonne of God causeth that a man chaungeth companies friendships words lyfe manners and all he remoueth becomming of a carnall man diuine A purchased fayth kéepeth scilence although it séeth God dishonoured Psal 115. but an inspired fayth cannot keepe scilence Whereoff Dauid sayde I beléeue and therefore will I speake Yea whereas infidelitie maketh a man dumbe fayth loaseth his tongue as is plainely séene in Zacharias Wherefore Paul writing to the Corinthians Luc. 1. 2. Cor. 6. sayde O Corinthians my mouth is opened vnto you my heart is enlarged I cannot holde my peace I must néeds tell you that which I thinke Séeing that a purchased fayth doth not pacifie the conscience those that be such continue alwayes with a thousande prikes but an inspired fayth maketh quyet for that it maketh the person certeyne of the remission of sinnes Rom. 5. Likwise a purchased fayth doth not make the minde quyet but such be euer full of doubtfull cares pensiuenes feares suspitions vaine hopes and passions But the diuine fayth maketh quiet for that it maketh a man féele the so great bountifulnesse of God that he is certeine that God is his father and that he hath a most special care of him Also a purchased fayth maketh not a man so ioyfull and happie as an inspired fayth doth which maketh him to reioyce to sing leape with an vnspeakable ioy this thorough the great goodnesse which he féeleth in God Humane faith doth not mortifie the affections as diuine faith doth the which bicause it maketh thée tast the great goodnesse of God to féele that thou art his sonne heire maketh thée dispise all worldly pleasures honours dignities all fraile riches A purchased fayth also doth not gouern and strenghthen thée against persecutions infirmities and aduersities yea it maketh vs féeble and fainte and the diuine fayth maketh more strong 1. Cor. 11 as is séene by experience in Paul who in them became more full of force If a great multitude of arrowes were shotte at a man and hée
with a Target or Buckler defended them all off thou mast perceiue that that is a good Buckler but if the arrowes passe thorough and goe into the mannes heart thou wilt say that the Buckler must néeds be made of paper or such like trash So lykewise those that haue the shield of Faith inspired are defended from all the arrowes of the iniuryes of the world they come not néere their hearts they know thorough Faith that so it pleaseth God to haue it Ephes 6 and that al is for their commoditie and beatitude but those which haue onely the shield of purchased Faith euery small iniury casteth them downe to the ground they blaspheme and would reuenge forbicause they do not féele through Faith in déede the goodnesse of God A purchased Faith also doth not make vs to forsake all worldly things and our selues yea if any of those be moued to follow Christ it is for his owne lucre for his profite pleasures honors satisfiyng commoditie appetites delycatenesse or earthly Paradise or els to shunne griefes the hellish paines both of this and of the other lyfe and this bicause a purchased Faith maketh not a man to féele the goodnesse of god in such sort that for thorough the very méere glory of God he forsaketh all Alwayes in such men the worlde can moue more then God They well may leaue the garment but it is for honour also for plesure but not wholly for God bicause they doe not féele with lyuely Faith his great goodnesse Ioan. 4. as the righteous doe who for the glory of God doe leaue with the woman of Samaria their pitcher of worldly pleasures the swéetenesse of this lyfe and themselues And lastly a purchased Faith doth not moue thée to the obseruance of Gods commaundements as the inspired Faith doth which neither offendeth God nor his neighbour but abhorreth all wickednesse And although a purchased Faith in the Hipocrites at sometime doth shew it selfe forth with certeine glistering workes yet being dead it cannot long time dissemble but a true Faith doth not onely continue for euer but getteth euery day more force Let euery one therfore examine himselfe and sée if in him be the effects of a true Faith or no to the intent that if he doe not finde them in him hee may know that he is no Christian and so may humble and recommend himselfe to God and if he finde them in him he may giue thankes vnto God To whome hée all praise honour glorie thorough Iesus Christ our Lord. Amen ¶ If it be possible that in euery honest estate men may be perfect Christians or not Sermon 18. IT is not possible that a man should bée actuallye an adulterer vsurer a proude person an Idolater or any other sinne repugning against the diuine grace and holy Ghost and yet a perfect Christian but it is possible that a man in any estate not resisting agaynst a liuely Fayth Hope and Charitie and against other Christian vertues may be most perfect It is possible then that whether a man be young olde féeble strong hayle sick learned vnlearned man woman rich poore frée bonde marryed vnmarryed noble ignoble Prince priuate person Master Scholler prelate Captain Souldier Iudge Aduocate Procurator Notarie Gentleman Merchant Artificer Shepheard Plow-man lykewise in any other honest estate and a perfect Christian Which thing also I say of women and the reason is this for that goodnesse stubburnenesse and likewise the chiefest perfection vngodlynesse consist not in the lyke outward matters accidentall and indifferent which may bée found in the good and in the wicked in the perfect and in those which are most euill and be vsed in the honour and dishonour of God but consisteth in hauing a liuely faith in Christ in féeling liuely his great benefite and the excessiue loue of the father manifested vnto vs in the death of his déere only begotten sonne by whose meanes he hath saued vs adopted vs for his sonnes made vs his heires brothers members of Christ thorough his liuely faith supernaturall light spiritual knowledge of the goodnes mercy of God groweth in vs Fayth Hope Charitie humilitie patience loue of our neighbour mortifying of our selues all other true substantial Christian vertues wherefore it is necessary that according to the measure of faith of the light which we haue of god by the meanes of Christ we be more or lesse perfect in all vertues Rom. 6. In euery estate therefore not contrary to a liuely fayth in the which we may liue without sin raigning in vs we may be not onely good Christians but excellent and most perfect in all vertues I say not now but amongst honest estates are found some which be in themselues lesse daungerous then others likewise of those be some most apt to honour God but I say that in all estates may be some most perfect wherefore if a man be found in any estate honest let it be what estate it will hée cannot forsake his honestie as when one is marryed poore sicke a seruaunt ignoble and lykewise of all other estates he ought not to dispayre of habilitye to be perfect therein but to content himselfe and in this estate to serue God with takinge héede that they doe not offende but disposinge themselues rather to loose theyr liues then to agrée vnto sinne and they ought not onely labour to honour GOD in that estate which they are in with greate Fayth Hope Charitie but also to giue God thanks for his singuler grace séeing that whereas many doe not vnderstande and knowe their calling he is certeyne and sure that it pleaseth God that then it is profitable for him to be in that estate bicause he cannot honestly then chaunge it It is sufficient before GOD that he doe with heart and will those good woorkes which in that state he cannot do with power albeit in euery estate he ought to deale honestly there can be founde no exercise so simple if it be honest which may not make to the glory of God with a high Fayth and Charitie and therefore with a supreame acceptation allowed of God And so by the contrarye there is nothing so high so noble and famous in the sight of the world Rom. 1. Luc. 1. which béeing wrought without fayth is not abhominable before God If therefore for an example thou findest thy selfe to haue children thou oughtest bee contented with them and thinke that they bée the children of God which he hath giuen thée to the ende that thou shouldest gouerne lighten and teach them diuine manners this now is no small office Thou wilt say O I will goe into some Forrest for I know that there I may best serue God Doest thou not sée that this is a temptation of the Diuell which would bereaue thée of a true godly and very perfect Christian Religion woulde robbe thée of Charitie and of Christ and would cause thée to departe from thy
that God by the obseruaunce of this commaundement and of his diuine lawe coulde not iustifie and saue vs hée hath chosen to iustifie and saue vs thorough grace and thoroughe Christe to the intent that as by the disobedience of Adam we be lost and destroyed so by the obedience of Christ we should be made â—â—â—e Wherefore if we would be iustified and saued we ought not to séeke our saluation or righteousnesse by way of obseruing the Law inasmuch as by it in Adam we being fallen into the ignoraunce of God and the concupiscence of worldly things cannot obserue it but ought to séeke for grace in Christ with vniting our selues vnto him by Faith And then féeling in Christ the diuine bountifulnesse of God we shall loue him aboue all other hinâ—â— although we cannot loue him with all our heart yet such sin shall not be imputed to vs. Our Oblygation then wherin we are bounde is not onelye to loue God aboue all other things with holding him in price and estimation more then all treasures pleasures honours dignities Paradises and our owne life but to set all our loue vppon him and moreouer to loue him with all our heart soule minde strength and vertue yea if it were possible to loue him infinitely with applying al our force to this ende Let vs therefore praye vnto the Lord that he would giue vs grace to loue him as we are bounde to doe to the intent that wée may render to him all prayse honour and glorye thorough Iesus Christ our Lorde Amen ¶ With what manner of loue God ought of vs to be loued Sermon 4. GOD ought to be loued of vs with a pure sincere loue that is bicause that he is good in himselfe and not bicause he is good vnto vs. Forasmuch as he that loueth God bicause he hath receyued doth receiue or hopeth to receyue some temporall benefit corporall or spirituall suche a one in that case loueth not God but himselfe séeing that he bounding out loue in himselfe is desirous of the foresayd benefits willing that God should serue them as a vile instrument to let them haue their purpose As the kingly or principall floudes or riuers without loosinge their name or neuer stayed vntill they be ioyned to the Sea but alwayes running do draw with them al other riuers which enter into them so lykewise a true spirytuall loue although it passeth by the creatures is not stayed in them yea drawing with it all our affections it directeth the course euen vnto God and there alone it resteth We cannot without iniurye and despising of God forsake God with our loue and stay our selues vppon his gifts Wherefore as God loueth vs with a sincere pure loue so that all whatsoeuer he hath wrought and shall worke is wholly for our benefit and not in any sorte for his owne gayne séeing that hauing in him the fulnesse of all benefites wée cannot bée profitable to him in any sorte we cannot shewe him the least pleasure that is nor make him in himselfe more glorious then he already is forasmuch as his glory felycitie is infinite now we ought thus to loue God without respecting in any wise our selues and thus to work and doe all for his glorye So that as when it was told Iacob that in Aegypt were many treasures and that Ioseph his son was chiefe gouernour ther he answered I haue inough that Ioseph my son is yet alyue as if hée had sayd I care not for neither desire the treasure of Aegypt but as one that haue all my loue in Ioseph it sufficeth for my perfect felycitie that he lyueth and that I may see him in that glorye euen in lyke sort when it is sayde vnto vs that in heauen be so great treasures pleasures and felycitie and that Christ is the LORD there if we had all our loue in God as we ought wée would aunswere we care not for our owne pleasures no nor for heauen in any other sort but as we may serue to the glorye of God it is sufficient for vs for our most perfect felycitie that Christ lyueth in his elect that hée reigneth that the glorye of God is made manifest thorough him And there it may be séene howe that many doe deceiue themselues which doe thinke that men are bounde to loue God so much the more as they haue receyued moe or greater benefites at his hande as though they were bound to loue God not for that he is good in himselfe for that he is good vnto vs and bycause he bestoweth benefites vpon vs. And I say that if it were possible we should be and had neuer receiued any benefite at the handes of GOD we shoulde be bounde to loue him nothing lesse then nowe that we haue receyued so great benefites of him and this bycause wée ought to loue him for that he is good in himselfe and not for that he is good vnto vs and bestoweth benefites vpon vs and this is properly to loue him Séeing then God is infinitly good hée ought of all men be most perfectlye loued therefore equally to his goodnesse It is very true that those vnto whome GOD doth make himselfe knowne wyth greater goodnesse and with bestowing on them more graces and greater benefites although they be not bounde to loue GOD wyth greater loue then others forasmuch as all are bounde to loue him with a most perfect loue yet vnto that moste perfect loue they are so much more bound then others as by those greater benefits they are stirred vp to loue him the which if they doe not they sinne more grieuously And this is it which CHRIST willed when he sayde that he to whome much was gyuen he was bounde greatly to loue And lykewise the seruaunt that shall haue had greater lyght of God and of his wyll and shall not haue loued him nor done his will shall bée grieuously beaten bycause his sinne is greater and this not for that others be not equally bound to loue god as wel as he inasmuch as all men be bounde to loue him most perfectly wherefore equally but for that suche a one vnto whome is so much the more bound then vnto others as hée is more stirred vp thereto and inasmuch as he hath more lyght and more grace therefore more meanes howe he maye loue him Wée all be therefore bounde to loue GOD with a loue most perfect sincere and pure albeit to such a perfect loue hée is more bounde that hath receyued more graces Let vs praye vnto GOD therefore that with extinguyshing in vs all selfe loue hée woulde giue vs a supreame lyght to the intent that tasting with the spyrite his great goodnesse and louinge him with a sincere and pure loue we may render vnto him all prayse honour and glorie thorough Iesus Christ our Lord. Amen ¶ When God ought to be loued Sermon 5. FOrasmuch as onely wickednesse ought to be hated and in God is no wickednesse or fault that God ought not at any time be
with his wisedome moueth vs wyth his truth and bindeth vs with his benefites draweth vs with his Charitie vnto him with forcinge vs violently Neyther ought any bodye to wonder héereat forasmuch as GOD béeing not onely the first beginning of all things but also the last ende and this bicause that lyke as all thinges depende on him so also they wayte vppon him it must néede bée sayde that hée vpholdeth them all moueth and gouerneth them not onely as theyr first efficient cause but also as their last ende And forasmuch as the finall mocion béeinge voluntary and louing is more swift and forcible then the motion of the efficient cause agaynst the whiche whilest that it pricketh vs we repugne and resist Therefore GOD béeing willing to cause man that he shoulde come vnto him he chose not onely to moue vs with our first beginning with impulsion of his spirite but also wyth our last ende hée woulde drawe vs vnto him by the meane of Christ crucified Wherefore if the celestyall bodyes bée moued with so great force by the Angells by what force and violence maye wée thinke that the noble spirites of the elect of GOD hée moued when as béeing regenerated loosed from the affections of creatures béeinge actiue and liuely are not onelye driuen by the holy Ghost but drawen with great violence by CHRIT crucified And if thou wouldest sée how great the force of the loue shewed to vs in Christ vppon the Crosse is consider that if in the earth there were a man most sensuall with all his affections moste stricktly bounde vnto treasures pleasures honours and benefites of the worlde if in any wise it should bée graunted vnto him to open his eyes but for very short time to Christ vpon the Crosse to sée him with a lyuely light and to féele him with the spirite that he was so crucified for him he should be by his loue in suche sorte rauished in the inwarde partes of his heart and with such violence and force drawen that shaking in péeces all the fetters wherewith he was bounde vnto worldly thinges he should immediatly be found with all his heart soule minde and spirite eleuated rauished and transformed in God And héereoff we haue example in Paul who whilest that hée had tourned his shoulders against Christ whilest that with great force he ran to séeke the dishonour of God béeinge called and illuminated by Christ was drawen with suche violence to the glory of God that he was rauished vp euen to the third heauen And albeit that afore time euen vntill his conuersion he had bene most vehement agaynst Christ yet béeing conuerted he was drawen to honour him with a greater vehemencie inasmuch as CHRIST was to hym more effectuall then all other obiects which had before time moued him to the contrary When that sinfull woman came to bewayle hir sinnes at the féete of CHRIST shée was drawen with so greate a vehemencie and force that if there had bene offered hir a thousande worldes with all the possible treasures pleasures honours and felicyties of the worlde she could in no wise haue bene hindered nor stayed Christ himselfe sayde vnto the Apostles you haue not chosen mée but I haue chosen you as if he woulde saye you are not come vnto mée by your owne accord but bicause I haue drawen you As concerninge you yée bée none such that yée haue hadde power once to thinke of comminge to mée yea as those whiche bée carnall yea haue alwayes resisted and fought against mée Lyke as Christ expressed an other place when talkinge wyth the Citie of Hierusalem he sayde Howe often woulde I haue gathered thy children together as the Henne gathereth hir chickens vnder hir winges and thou wouldest not vnto the whiche wordes Augustine adioyneth speakinge of the elect and sayeth and hath gathered them together agaynst thy will forasmuch as lyke as Augustine himselfe sayde in his Enchiridion there is none so wicked which dare saye that GOD can at any time when hée will conuerte the wicked and drawe them vnto him Although hée were vngratious and obstinate GOD can when he wyll mollyfie his heart and make him of wicked godly There neuer was any holy man who in any wise by his owne accorde went vnto CHRIST They all haue bene by him drawen with the violence of loue Thou thinkest peraduenture that CHRIST for to sée him so vppon the Crosse as a weake and féeble person and I say vnto thée that as Paul did write hée is the vertue and power of GOD which draweth vnto him and saueth euery one that beholdeth him vppon the Crosse with the eye of a lyuely fayth wherefore he sayd If I shall bée exalted vp I wyll drawe all thinges vnto mée that is if béeinge fastened and lyfted vp on the Crosse I shall bée exalted in the heartes of menne so that they shall sée mée wyth a liuely fayth for the sonne of GOD crucified and deade wyth greate Charitye for the loue of them I shall drawe euery thinge vnto mée inasmuch as I shall drawe vnto mée not onely the spirite of suche as they bée the minde the vnderstandinge wyth all the thoughtes the will with al the affections the soule with all the powers vertues and operations but also all other creatures inasmuch as seruinge vnto man and he béeing by Christ drawen to the glorye of GOD they also shall bée thorough Christ drawen in man to serue vnto the glory of GOD. Man in Adam was fallen a straunger from GOD and in suche sorte drowned in the worlde and bound with yron cheines of humaine affections vnto creatures that by himselfe not onelye he coulde not come vnto GOD yea his forces were all vnto worldly thinges It is not sufficient that God sent the Patriarches the Prophets and the other Saynts with bidding vs to his diuine wedding wherfore béeing willing to drawe vs vnto him he at the last sent his owne sonne in the forme of a seruaunt and appoynted that he dying vpon the crosse should giue vs such and so greate light of his goodnesse and should so make manifest vnto vs his loue that we should be constrayned and forced to come vnto him Neither is it profitable that man should bée suche a straunger from God so drowned in the worlde vngratious and obstinate that he myght not bée immediatlye drawen by Christ if hée sée him to bée the sonne of GOD and dead for hym yea as calamytie draweth vnto it especially hardnesse lykewise Christ draweth vnto him the great sinners so that they acknowledge them to be such All they therfore which be gone vnto Christ and climed vp into heauen are gone and climed thether by the force of loue and likewise by force they doe abide and shal abide there for euer Christ then would chiefly suffer for to declare vnto vs his most high loue and therewith as with a most mightie thing and most déere vnto the heart to enforce and draw vs vnto him Forasmuch as loue is a spirituall fire
wrought for the glory of God but we ought at least to do so héereafter and then euery thing that we shal do shal be acceptable vnto God so that our purpose be right vnto him Euery man therfore ought to haue God for his last ende before his eyes to order al his life vnto him with chusing those things that serue most to his glory with forsaking those things which do hinder or stay vs wtout regarding things which appertaine not to vs which we shall be constrained to doe at any time when being in loue with God we féele with the spirit in Christ his great goodnesse Let vs pray to God therfore that he would giue vs a liuely light of him to the intent that hauing alwayes our eyes open to his honour we maye render vnto him all prayse thorough Iesus Christ our Lord. Amen How that the Law of the Gospell is more perfect then all other Lawes Sermon 11. AS there is but one onely God one onely Christ one onely holy Ghost one onely Faith one onely Church and one onely Gospell so lykewise vnto the world is but one onely diuine Lawe imprinted alreadye by God in the minde of man darkened by sinne expressed somewhat by morall Philosophy but much better by Moses and most perfectlye by Christ and a new by Christ the spirit of God being the guyde powred in imprinted and written in the bowels and in the hearts of the regenerate as God afore time promised by his Prophet They call notwithstanding the naturall Law those canons rules and truth practised of that which is right and of that which is not right imprinted in the booke of the minde in the which euery one reading when he commeth to yeares of discretion without any other master and booke he discerneth by himselfe good from euil And the truth it self inasmuch as by Moses it was expressed in tables is called the Law writtē wheras afterward by Christ the holy Ghost being the guide it was in a more perfect manner imprinted in the harts of the regenerate that is called the Euangelical law of grace of the spirit Wher is to be noted that although a philosopher hath for example imprinted in minde this truth that God ought not to be dishonoured but honored knew that this thing is most right yet notwithstandinge hée obserued not this most iust lawe Yea the Iewes albeit they had this same truth not only imprinted in the minds but also expressed in the tables of Moses discerned the righteous from the vnrighteous that with greater light then the Philosophers they could in no wise obserue that iust honest law bicause they were letted by their concupisences But in a Christian already by faith regenerated the goodnesse of God thorough Christ is in such sort imprinted in his heart that by the liuely spirituall tast feeling which he hath in Christ of God he cannot dishonour him yea by the spirit which he hath the which preuayleth agaynst his carnall concupisences he is constrayned to honour him And this according to the measure of fayth which he hath The Philosopher then albeit he knew in part his bounden duetie he did not therfore fulfill it bicause the flesh resisted him And in lyke case also the Iew albeit he knew that better then all the Philosophers what the wil of God is neuerthelesse béeing without Christ without grace he obeied it not Wherefore he shall be punished the more grieuously as hée had greater knowledge of the lawe of God The naturall lawe therefore much more the written law is the Minister of death and damnation whereas the euangelicall law of spirite of grace is the minister of lyfe saluation Wherefore Paul speaking of it sayd the lawe of the spirit of lyfe in Christ Iesu hath deliuered mée from the law of death of sinne The written law therefore is vnperfect although the naturall lawe be much more vnperfect séeing that albeit they shew those thinges which ought to be done they doe not therefore giue the grace to be able to obserue them The law naturall then was as it were in darknesse the lawe of Moses in shadowes the euangelicall law in light The law natural came at midnight Moses lawe at the morning and the euangelicall law at noone day The naturall lawe came with a little candle burning Moses lawe with a great torch but couered the euangelical law with the cléere light of the Sun The natural law saw god in his creatures Moses law in the Scriptures the euangelical law in Christ The natural law séeth not Christ Moses law saw him and shewed him a farre off the euangelicall law hath seene him openly imbraced him for his owne The natural law hath imbraced no man Moses law hath painted him out with giuing him coulours the euangelical law hath giuen him spirit The naturall lawe made him serue by reasons Moses lawe for feare the euangelicall lawe for loue The natural lawe deliuereth vs from worldly infamy Moses law from the tyranny of Pharao and the euangelicall law from the tyranny of the world of the flesh of sinne and of the diuell The naturall law hath for the guide vnderstandinge Moses lawe a piller of fire and the euangelicall lawe the holy Ghost The natural lawe is the lawe of the Philosophers Moses law hath him for the author the euangelicall law is of Christ The naturall lawe féedeth men with worldly thinges Moses law with Manna and the euangelical law with God The natural law buildeth vp a worldly common wealth Moses law the holy citie of Hierusalem and the euangelicall lawe the heauenly countrey By the naturall law we were straungers by Moses law seruants and by the euangelicall frée and the sonnes of God The naturall law guided vs to a certeine humaine felicity Moses lawe into the land of promise and the euangelicall law vnto heauen The natural law is a burthen fit for humaine strength Moses lawe is a burthen sharp grieuous and the euangelicall lawe is pleasant delectable The naturall law hath a respect to the comelines of vertues Moses law vnto felicitie and the euangelical law vnto the glory of God The naturall conducteth thee into Aegipt there leaueth thee Moses law deliuereth thée frō thence maketh thée walk thorough the desert the euangelical law bringeth thée into the land of promise The natural law begetteth thee vnto the world Moses law killeth thée vnto God the euangelical law raiseth thée againe The natural law accuseth thée Moses law condemneth thée and the euangelicall law saueth thée The naturall law awaketh man when he sléepeth Moses law maketh him to tremble and the euangelical law setteth him at rest The naturall lawe maketh men righteous in their owne sight Moses law in the sight of the world and the euangelicall law maketh them righteous in the sight of God The naturall lawe promiseth not any thing that is supernaturall Moses law maketh promises of most rich diuine thinges and the euangelicall lawe obserueth them The naturall lawe maketh vs men Moses law maketh vs Angells and the euangelicall law euen as Gods Wherfore the natural law is good Moses law better the euangelicall law best and most perfect Let vs pray therefore vnto the Lorde that hée would imprint it in our heartes to the intent that we may render to him all prayse honour and glory thorough Iesus Christ our Lord. Amen FINIS ⧠IMPRINTED AT London by Thomas East dwelling betwéene Paules Wharfe and Baynards Castle 1580. MIEVLX VAVLT MOVRIR EN VERTV QVE VIVRE EN HONCTE