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
himselfe but that he is thy God Whiche will cause that with the spirite thou shalt at all times féele him and that he doth thee so great a goodnesse with his continuall benefites as cannot be done but of God whereof it groweth that thou trust in him loue him and giue him thanks committest thy selfe to his gouernement and order al thy life to his honour and glorie as of him thou feelest al the good things thou hast to come so to him alone thou dost render all thankes thou accountest him to be the first beginning and the last end and therefore to be God Thou must also liuely beléeue not onely that he is the father of Christ and of the elect whiche thorough Iesus Christ are adopted for to be the sonnes of God but that he is thy father Ephes 1 Rom. 8 Gal. 4. and that thou art one of the elect and sonnes of God and an heire a brother of Christ and coheire with him Thou must féele with the spirit that God is thy best father and that as a most déere father he loueth thee most perfectly and hath a great care of thée Consider now a little howe much thou louest him with what safety thou goest vnto him for fauour with Hope to obtaine it and with how great quietnesse peace and reast of minde soule and conscience thou liuest vnder his protection if with a liuely Faith thou beléeue that in truth he is thy father and that all the creatures together that be cannot pluck of one haire from thy head without his will It is necessary also to beléeue that he is almightie so that not onely the world dependeth vpon him but that he hath all creatures in his power and can dispose of them according to his pleasure that he can bring the worlde to nothing and prolong it into euerlasting if he will neither is there any that can withstand his will we must also beléeue that this omnipotencie of God is not idle but that he vseth it and that euery day so that it neuer sléepeth but alwayes worketh as Christ saide Ioan. ◠We must beléeue that it is euer watching strong and laborious It worketh in al creatures and without it nothing is done And further it is néedefull that liuely and with thy spirite thou beléeue that this almightines belongeth to thée and that thou féelest that God doth vse the same euery day with thee in giuing thée all the good thinges that thou hast Wherefore they be greatly deceyued which doe not acknowledge al to be of God but to come by chaunce Fortune Nature of the Heauens of Men Angels or Diuels Moreouer we ought to beléeue that he is the creatour of heauen and of earth that is of all creatures both celestiall and terrestriall those that he hath created them hée preserueth gouerneth ordereth and guydeth to the end and all with his high and infinite wisedome It is not sufficient that of necessitie thou liuely beléeuest how that God not onely hath giuen thée thy being and so to all other creatures but that he preserueth guydeth gouerneth and ordereth all to thy benefite with great wisedome Thou must also liuely beléeue not onely that GOD is God in himselfe and therefore most perfect but that he is thy God and such a father that he will doe to thée all good thinges which be possible and conuenient to bée done Mat. 1. that he is thy best father bicause he is omnipotent and that he knoweth how bicause he is infinitely wise as we see in his creation and gouernaunce of the world Thou must also beléeue in Iesus Iesus is the proper name of Christ Rom. 14 giuen vnto him thorough the will of God by the Angel and doth signifie a Sauiour Therfore thou shalt then beléeue truely in Iesus when with thy spirite thou shalt féele that he hath saued thée 1. Tim. 2 Heb. 9. It is also necessary not onely to beléeue in Iesus but in Iesus Christ Christ is to say annoynted And for because in olde time they annoynted high Priestes Kinges and Prophets therefore Christ being sent into the world from the father to do the office of a high Prophet Priest and King hath also béene ordayned and annoynted with a spirituall vnction filling a tunne full of his gyftes and graces for as much as he was the chiefest Prophete Priest and King and hath done the office of euery of them moste perfectlye there-fore hée is called Christ We must then beléeue in Christ Heb. 9. that is in Iesus Christ that he is the high Priest vndefyled and holye and that he hath done the office of the chiefe and most perfect Priest Moreouer that as an onely mediatour betwixt God and vs hath offered vp himselfe vppon the crosse to the father for the elect 1. Tim. 2. Heb. 9. and that he is accepted of GOD for such a diuine sacrifice that he pacifyeth his anger and reconcyleth him vnto them That he standeth also for their sakes before the father and hauing compassion prayeth for them and obtaineth them all grace and fauour Hier. 47 Rom. 8. Ioan. 11. and that he offereth them vnto GOD vnspotted and holy by being washed with his pretious bloude and that he enrycheth thée with his giftes and graces Thou must also beléeue that in as much as he is Christ the chiefe Prophete Therefore he came into the worlde sent from the father to make manyfest vnto his elect all the will of God for to teach Isaiae 45 Ioan. 15. Heb. 8. and to imprint in their heartes all thinges profitable and necessarie to their saluation Wherefore as the onely maister and light of the worlde which making all thinges manifest he hath fulfilled the Prophetes Thou must also beléeue that he is a King Mat. 23. Ioan. 8. Mat. 11. bicause that with his spirite he moueth raigneth ouer and gouerneth the electe whiche be giuen him of God there-fore he is a King in the spirituall kingdome of GOD whiche is righteousnesse peace and ioye in the holy Ghost It is not sufficyent that thou beléeue that Iesus is Christe the chiefe Prophet Priest and king of the elect Rom. 14 but also thou must liuely beléeue that he is thy Christ that is the chiefest Prophet Priest and king ouer thée And so if with thy spirite thou shalt féele that hée hath lightened thy minde with diuine things he shall be thy Prophet Also if thou shalt féele that for thy sake he hath offered him-selfe vppon the Crosse that he hath pacyfied the father that he prayeth for thée that hée is heard that he presenteth thée vnto God and that thorough him God doth accept thée for his sonne then he shall be thy high Priest And likewise if with a liuely Faith thou shalt beleeue that he hath taken charge of thée and that he inspireth thée moueth and gouerneth thee thou shalt haue him for thy king Thou shalt there-fore truely beléeue in Christ when with thy spirite thou
shalt féele that he illuminateth thée as a prophet gouerneth thée as a King and as an high Priest pacyfieth the wrath of God for thée and reconcyleth him offereth thée to the father acceptable holy and vnspotted Thou must also beleeue that Iesus Christ is the onely sonne of God we also be other sonnes of God but it is by adoption for that God by the meanes of Christ of straungers yea of his enimies hath thorough grace adopted and taken vs for his sonnes But Christ was neuer any enimie to God nor straunger but was alwayes full of light Ioan. 1. Coll. 1. Coll. 2. Ioan. 1. of perfection vertue treasures giftes and graces full of the spirite and of diuinitie he is a spring that euer floweth and all the graces whiche the electe haue they receiue of his fulnesse therefore in the holy Scriptures he is not onelye called the first begotten sonne Rom. 8. Ioan. 13. 1. Ioan. 4. but also the onely begotten sonne of God for bicause that GOD hath communicated vnto him all graces all vertues giftes and treasures as though he had no other sonnes but him he hath also communicated with him all his diuinitie with his deuine prefection Therfore thou must not onely beléeue that he is the onely sonne of God but that he is God Coll. 2. Thou shalt then euen lyuely beléeue that he is the onely sonne of God when thou shalt féele that thou by his meanes and not by any other hast receiued all those graces good things that thou hast It is also néedefull to beléeue that he is our Lord for that as it is written Ioan. 17. God hath giuen vs vnto Christ all the electe are his flocke hee maye order them as him listeth Mat. 28. The Father hath giuen him all power in heauen and in earth Then he which truly beleeueth that Christ is his Lord and head which féeling with his spirite his most full and totall dominion which renouncing to leane to his owne carnall wisedome to his owne strength and all other vertues that be in anye creature is wholly committed to the gouernaunce of Christ as of his lawfull and best Lorde And moreouer we must beléeue that he was conceiued in the Virgin Mary by a wonderfull operation of the holy Ghost First that hée was conceiued of the substaunce of the Virgin Mary therefore that he was very man of the séede of Dauid of Abraham as had bene prophecied before time Psal 131. Gen. 22. Heb. 2. also according to Saint Paul it was conuenient that taking in hande to sanctifie his bretheren he should become man lyke vnto them and of the same first father discended so might suffer and for obedience of his father might bée offered vppon the Crosse for their sinnes to the intent that as by the disobedience of one man we be made sinners Philip. 2 so by the obedience of one man we should be made righteous But forasmuch as he which sanctifieth others must of necessitie be without spot therefore to the intent hée might not be subiect to the vniuersall corruption of humane generation but full of puritie and holynesse it must néedes be that he was conceiued not naturally and by humane meanes but meruaylously and by the operation of the holy Ghost Thou must also beleeue that he was borne of the Virgin Mary for except thou beléeue this thou canst not beléeue the miracles which he did in this lyfe nor that he dyed vpon the crosse Thou must furthermore necessarily beléeue that he suffered vnder Pontius Pilate If thou héere demaund why ther is no mention made of the lyfe of Christ and wherefore it is not sayd in the Crede that we must beléeue that the wise men came to worship him that he was circumcised that he fled into Aegypt that he was lost and found againe in the Temple that he was baptised of Saint Ihon that he fasted fortie dayes and fortie nights that he called the Apostles that he preached wrought miracles and lykewise of all his other wonderfull workes I will aunswere that in the Crede there is no mention made but onely of those principall things which belong properly to the substance of our saluation the faith of the which is substantial and sufficient to a true Christian It also thou wouldest know wherefore Pontius Pilate is so named I will say that this was not onely to confirme the history of the passion of Christ but much more that we should beleeue lyuely that albeit he was innocent yet he with our sinnes thorough the wil of his father being attributed vnto him appeared before the iudgement seate of man whereas lyke a wicked doer he was willyng to be condempned that we thorough Christ as innocent might appeare safe before the Tribunall seate of God in whose sight we wer blame worthy It is also necessary to beléeue that he was crucified dead It is not inough to say dead but néede-full to declare the manner of his death bicause we might beléeue that he dyed vppon the Crosse and this as Saint Paul iudgeth was for that he was accursed which hanged on the Crosse and Christ for to delyuer vs from curses wherein we were thorough sinne incorporated chose that cursed death and for our sakes ouercame it and so delyuereth vs from his curse yea and from death it selfe inasmuch as to the Elect thorough Christ there is no more death but lyfe There be manye wicked or false Christians which haue a certeine dead opinion of all these things yea and the Diuells beléeue that he suffered that he was crucified and dead But that sufficeth not for thou must beléeue lyuely and féele with thy spirite that he suffered for thée that he was crucified and dyed for thée to thy benifite and for thy saluation Thou must féele with the spirite his passion and death his great loue and the fruite of his death that is that thou art saued there-by and then his death hath effect in thée It is néedefull also that as thou beléeue truly that hée dyed so that thou beléeue that he was buried It followeth immediately that he descended into Hell and for bicause these words be not found in the Crede written by the olde Doctors therefore some haue thought that they were afterward added to declare and make more manifest the words that goe before And bicause in the holy Scriptures Gen. 43. Num. 16 this name Inferno is taken for a Pit or Sepulcher and this name Geenna for the place of the dampned they haue expounded thus Descese a gl' inferi that is he was layd in in the graue but the matter it selfe doth make replye héere against Seing that both Paul and also Peter willing to proue the resurrection of Christ brought a saying out of the Psalme Thou shalt not leaue my soule in Hell Act. 2. 13. Psal 15. neither shalt thou suffer thy holy one to see corruption Where Dauid maketh mention of the soule and of
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
be moued to goe séeke for grace at Gods hande Lastlye he vsed with vs great mercy in sending Christ his onely begotten sonne who albeit for the space of thirtie and thrée yeares he shewed himselfe most pitifull vnto sinnners yet they alwayes persecuted him so that at last wyth very great ignominie and shame they crucified him And he of that death which they put him vnto wrought meanes to giue vs lyfe shewing himselfe still pitifull vnto man when man was most cruellye bent against him And besides all this arisinge agayne hée shewed himselfe oftentimes vnto his electe more amyable godlye and pacified hée lightened them with diuine matters with bestowinge on them many gracious benefites Hee ascended visibly into heauen that our hope might be lifted vp on high abiding therefore with his spirit vpon earth He sent the holy ghost vpon his Apostles visibly at the day of Pentecost like as he sent it vnto his alwaies inuisibly He prayeth for vs cōtinually bestoweth new graces vpō vs although we be most vnworthy There is no man that can deuise greater mercy then that which God hath vsed with vs. Séeing that we offend him he should haue vsed great mercy with vs if he should but once haue had remembraunce of vs but that he sent not a seruant but his sonne to heale our sicknes with his own bloud yea toke our infirmitie vpon him suffered the which of duetie we ought to haue suffered this was a very great mercifulnes that after sinne committed hath saued Adam all his posteritie Be our sinnes neuer so great innumerable that if we do hartely craue pardō at gods hand we shall immediately be pardoned His mercy it is that preserueth vs frō innumerabe sinnes and euills into which we should fall if that were not ready to helpe vs that preuenteth vs maketh vs riche deliuereth and saueth vs. If tenne onelye righteous men had bene in Sodome God woulde not haue destroyed the filthy citie so euer is his mercy Somtimes God punisheth euen to the third and fourth generation and sheweth mercy vpon a thousand The sin of Dauid was great therefore with his heart he sayd I haue sinned and immediately he was pardoned The holy Ghost doth extoll in the holy Scriptures no perfection of God so highly as his mercy to the intent that wée should not dispayre and nothing doth so much displease him as when we distrust in his goodnesse and mercy so that I would choose rather if it were possible to haue committed all sinnes to haue hope in God then to haue this one sin of desperation We al haue néede of the mercy of God therefore we all ought to gaspe after it chiefly marke that it is offered vnto all and he that hath the eyes of fayth shall sée that the works of god be full of mercy not only when he chastiseth vs but also when he suffereth vs to fall into any sinne He suffered as Paul did write euen the Iewes to fall that he might saue the gentiles Hauing then to bring vs vnto the mercye of god one so mighty pitifull an high Priest as Christ is who preuenteth vs with his mercye we ought in him put all our hope and forasmuch as he hath already deliuered vs from all sinnes therefore also from all miseries He as Ioseph the Patriarch although he had bene hurt by his brethren could not in any wise refrain but that with his mercy he would embrace vs. He alone was that Samaritane who truely had pitie vpon vs. He also hath bene and is that diuine shephearde which came downe from heauen for his lost flocke He together with the father of the prodigall sonne receiueth embraceth with great ioy the miserable sinner when he humbly turneth vnto him He without béeing many times requested rayseth againe the dead sonne of the Church militant as before time he raysed vp the widowes sonne And what néede I say more he hath turned all the world vp side down for to finde againe the groate that was lost Séeing thē that the mercie of God is so great let vs labour by al meanes possible to put all our trust in him so that we may render vnto him all praise honour glory thorough Iesus Christ our Lord. Amen Of the good Thiefe Sermon 7. WHo is it that is not astonied in considering the bottomelesse profunditie of Gods diuine Iudgement Séeing Christ vppon the Crosse altogether tormented next vnto deaths dore betrayed of Iudas denyed of Peter forsaken of the rest of his Disciples persecuted of the Iewes scorned of the Gentiles euery bodye fell from the Faith and euen then a poore Théefe opened his eyes and began to haue Faith when all the world had lost their Faith The others had talked with Christ heard the Gospell his doctrine seene his innocent lyfe his excéeding charitie his excellent wisdome profound humilitie and other his diuine vertues his so great wonders signes and miracles they had read the Prophets studied the Scriptures séene the figures and all to be fulfilled in Christ and yet for all this they beléeued not on him not onely whilest they sawe him hang vppon the Crosse but whilest he shewed himselfe glorious vppon the earth and on the other part a Thiefe or robber béeing blynde and ignoraunt without peraduenture euer hauing séene or read the holy Scriptures with out miracles being with such great paine and sorrow vpon the Cross euen ready to dye and séeing that Christ dyed vppon the Crosse beléeued that he was the Sonne of God and hoped for Heauen by his meanes who hanging on the Crosse said My God my God why hast thou forsaken me It cannot be sayd but that his conuersion was a singular lyght and grace which he had from God so that as his conuersion was the last miracle that Christ wrought vppon the earth so it was of all other the greatest He was a figure of al the elect who are saued onely thorough grace as he was He is set for an exāple to all the world to the intent that none shoulde euer dispayre of the grace of God seing that a Théefe who for his wickednesse was punished euen with death and for his vngraciousnesse was crucified is saued Was it not a great matter that in the same day when Christ with so great zeale shed his bloud that then he opened the windowes of his diuine treasures and rayned downe grace in such aboundaunce that a Théefe was illuminated and is saued The good Théefe perceiuing that Christ with great pittie prayed vnto the Father for those that crucified him more-ouer excused them with saying that they knewe not what they did wondering at this so great loue hée tourned his eyes vnto Christ and sawe that he suffered so great euills without any perturbation hée sawe such pitifull teares fall from him to the grounde and such feruent and kindeled groanings mount from him vp to the Heauen he heard his wordes so full of loue he behelde such his gestures
to pray do other good works yet notwithstanding this pleasure is not loue it selfe but the effect of loue To iudge God of greatest price to estéeme him to account him déere to set more by him then by all the worlde and himselfe they all be effectes of loue but not loue it selfe And so likewise although the loue of god making vs of no reputation in our selues transformeth vs in God and that in such sort that estéeming nothing good but God we account our selues and all other things nothing worth except in that that they may serue to the glory of God notwithstanding this abiecting our selues and transforming in God be not loue it selfe but the effectes of loue Also those doe deceiue themselues which for that they haue a desire to goe vnto heauen for theyr owne felicitie and profite doe beléeue that this desire is the louing of God and in verye truth it is but an effect of selfe loue contrary to the loue of God It is very true that the desire of going to heauen for the glory of god is no effect of selfe loue neyther the very loue of god but an effect thereoff Lykewise also to loue God bicause he hath giuen to thée gyueth to thée or bicause thou hopest that he will giue to thée ryches children honours pleasures and other benefites is in truth no louing of God but of thy selfe And in like sort also forasmuch as GOD hath plentifully all benefites therefore séeing that in himselfe cannot desire any good thing if the louing of god were to desire any good thing in him God coulde not be loued It is very true that we may and ought to desire it not that GOD is more glorious in himselfe bicause this is impossible but that he is more glorious vnto the worlde with his glory by creatures béeing made manifest and famous But this desire is not the louing of GOD it selfe but and effect thereoff Neyther is it the louing of God to be gladde and reioyce together of his benenefite bicause that all this groweth of the loue which we beare him but it is not loue it selfe Loue is a thing much dearer vnto vs. And so also the loue of GOD is not that liuelye and spirituall knowledge taste and feeling that we haue of GOD yea loue groweth of it selfe inasmuch as for that lyuely with the spirite wee doe féele his goodnesse therefore we doe loue him Wherefore it is to bée noted that loue is a thing so inward to vs that albeit we do loue yet notwithstanding we knowe with great difficulty what loue is and with greater difficultie can we expresse it So that lyke as it is an easie thinge to knowe that GOD is but verye harde to discerne what manner of one he is so it is easie to loue and to knowe that loue is but to vnderstande and expresse what manner of thing it is that is a most harde matter And for all this I thinke to expresse it Loue is nothinge els but a certeyne inclination which we haue to hinges Lyke as the naturall loue is none other but a naturall inclynation whiche all creatures haue vnto theyr owne béeing whereoff it groweth that they naturally haue a longinge after doe desire and are moued to séeke all those thinges which do preserue it In lyke sorte sensuall loue is an inclynation which all lyuinge sensible creatures haue vnto pleasure wherof it groweth that they desire and bée moued to séeke for those thinges which woulde cause it as meate and other things whereoff pleasure groweth And lykewise humane reasonable loue is nothing els but an inclynation which men haue vnto honestye whereoff it groweth that they desire and be moued to séeke for vertues be pleased and delyghted therein Nowe the true and spirituall loue of GOD is nothinge else but a spirytuall inclynation whiche the Sayntes haue vnto the glorye of GOD the which groweth of a liuely feeling that they haue of the goodnesse of God of this inclynation groweth that they long for and desire to honour him and that hée maye bée honoured of all creatures They are moued to honour him in such sorte as they can and doe séeke that he may bée also honoured of others and so they come to shewe foorth actes of loue they reioyce together and bée delyghted in all those thinges which make to the glorye of God wherefore they take pleasure in all the good workes that bée done and lykewise also doe séeke to haue euery day more light of the goodnesse of God But it is to be vnderstoode that séeing such inclination is altogether spirituall it is not found in carnall men but only in those who béeing regenerated thorough Christ be spirituall wherefore they alone do loue God in truth those which are by hauing fayth borne agayn those the more which haue the greater fayth And forasmuch as God as he that hath in himselfe the fulnesse of all perfection hath no inclination to creatures therefore he loueth them not in such sorte as he is loued of vs yea the loue which GOD beareth to creatures is none other but a willingnesse to doe them good effectually for as longe time as he thinketh good But let vs praye vnto the Lord that hée woulde make vs féele his loue to the intent that we may render to him all praise honour and glorye thorough Iesus Christ our Lorde Amen ¶ How God alone ought of vs to be loued Sermon 2 GOOdnesse is an obiect to loue so that it onely ought to moue vs to loue the which we loue wherefore we ought to loue nothing but that which is good forbicause according as Christ sayd God alone is good in truth therfore he onely ought to be loued In him alone is the true beautie by the which things are loued the true Charitie wisedome mercy and all other vertues which can moue stirre vs vp to loue inasmuch as the vertues that be sound in creatures and likewise the beautie are no true vertues nor true beautie but shadowes a farre off and Images of the vertues beautie of God yea God alone is he who is in truth wherefore he onely ought to be loued Creatures haue not any true beeing but shadowed wherefore God sayd vnto Moses I am as if he would saye Goe downe vnto Aegypt to deliuer my people without feare for that creatures bicause they haue no true being they can-not without me doe thée any hurt nor yet helpe thée but I alone am he who for that I am in truth can doe thée both good and euill And although when we bée looued that loue procureth vs to loue them againe which loue vs yet bicause we be not loued in truth of any but onely of God from whome alone we must acknowledge to haue all our beatitude therefore him onely we ought to loue Wherefore as God is the first beginning of al our beatitude so also he ought to be our last end vnt whō we ought to goe with al our loue
Wherefore Christ wondering at the great charitie of the father sayd So god loued the world that he gaue his only begotten son for it And in an other place speaking of himself he sayd None hath any greater loue then to spend his lyfe for his friends Wherfore S. Iohn said In this we haue knowen the loue God for that he hath spent his own life for our sakes Man knoweth not neither can he imagine the God could shew any greater loue then that which he hath shewed with giuing vs his own son vpon the Crosse There be also some which say that the greatest signe of loue which God hath shewed vs hath ben in giuing vs his spirit forasmuch as although god had created vs and bestowed innumerable benefits vpō vs with giuing vs also Christ vpon the crosse we shold in no wise haue ben holpē if god with his spirt had not opened our mindes made vs féele in déede his great goodnes loue Other say that God shal then shew greater loue thē at any other time when at the day of iudgement he raysing vs again glorious both in respect of our soules also of our bodyes deliuering vs frō al euil of this present life of the life to come shal set vs in quiet restful peaceable possessiō of heauen of the most high perpetuall felycitie with making vs alwaies to inioy vse the most pleasāt fruits of the passion death of Christ of his diuine grace And I iudge that the greatest loue which God hath shewed vnto vs hath ben in purposing frō all eternitie in his diuine minde to saue vs with his most perfect felicitie high triumph of Christ and his most great glory forasmuch as this benefit includeth in it all other the which do depend on it alone Inasmuch as forbicause he determined to saue vs with our most high glory therfore he created vs so noble after his owne likenes capable of him the world for to serue vs for this cause he suffereth sin to this ende he chastiseth vs calleth vs biddeth vs tarrieth for vs dissimuleth himselfe tollerateth vs bestoweth innumerable benefits vpō vs for this cause he sent the Patriarches gaue a law by Moses sent the Prophets lastly his own son for this cause he appointed that they should preach worke myracles do all that which they did for this cause he sent Christ the lastly he should dye vpon the crosse And likewise bicause he had elected vs to most perfect felicytie therfore Christ arose againe ascended into heauen sent the holy ghost like as he sendeth it inuisibly alwayes vpō his elect And likewise also for bicause he hath predestinated vs to the glory therefore he sending Christ to iudge the quicke the dead we shal be by him thorough Christ takē vp to a most high perpetuall felicitie God therefore louing vs with an infinit loue hauing shewed his loue in so great excéeding meanes let vs besech him that he would giue vs a spiritual tast féeling of him to the intent that thorough Christ we may render vnto him all honour and glory Amen How Christ vpon the crosse draweth euery thing vnto him Sermon 9. HE that will duely beholde Christ vpon the crosse shal sée that with a most earnest violence by all meanes possible he draweth all things vnto him First for that words especially whē they be pronounced which eloquēce order pithy proprietie be most effectual to moue mens hearts to draw thē vnto it as hath ben is séene cōtinually in oratours wherfore Christ vpon the chaire of the crosse was not dumb yea he spake words that would moue draw vnto him any hardned faithles obstinate hart And although Christ had in his life time spoken and his words wer altogther diuine notwtstāding those words which he pronounced vpon the crosse wer of so much force aboue al other so much more effectual violent as that being the last pronounced by the son of God when alredy néere vnto death he was in great torments they are ful of exceding wisdom swetnes pitie goodnes righteousnes charity as euery one proueth which with the spirit doth tast them The iestures also doe helpe when they be fitly applyed vnto the wordes to moue greatly wherfore when a mother would haue hir young sonne come vnto hir she doth not onely call him but also proueth him the more with beckening hir head and with opening hir armes The which Christ also did for to drawe vs vnto him forasmuch as he stretched out his armes vpon the crosse as if he would say beholde that I open and offer my selfe vnto all men ready and prepared to receiue and imbrace euery sinner which by my meane doth thirst for his saluation Or if thou haddest seene with what how great firy teares burning sighes and excéeding loue he lifted vp his eyes to heauen to pray for vs with what sweete pitie he debased himselfe and behelde those which hadde nayled him on the crosse and others who were present if thy heart were a thousand times harder then an Adamant stone thou shouldest in any wise haue bene constrayned that it should not onely be mollyfied made féeble and pleasaunt but moulten chiefly séeing that for thy loue bloud guished out from euery part of him And if the wisdome of Salomon could worke so much in the Queene of Sabba that with causing hir to leaue hir rich and delicate kingdom drewe hir from so farre a country to trauaile euen to his presence for to heare him the wisedome of Christ excéedingly shewed vpon the Crosse ought so much the more effectuallly drawe vs from the world vnto him as that his is the greater without proportion Wherefore also in Christ vpon the Crosse are fulfilled al the Prophets are verified al the Scriptures all shadowes and figures are made manifest and all the treasures of the wisdome and knowledge of GOD are opened wherefore as the most high perfect open and manifest truth he draweth our mindes to beholde it in him And lykewise also for that lybertie especially of riches is most effectual in alluring chiefly the poore and such as be in necessitie therefore Christ for to draw vs vnto him vsed towardes vs vpon the crosse a most hygh and excéeding liberalitie forasmuch as by meere grace he not onely deliuered vs from sinne from the power of the diuell and from all euill of this present life and of the lyfe to come with making satisfaction for all our bonds but also moreouer giueth vs all his diuine treasures heauen and himselfe Yea he draweth vs to hym euen with his righteousnesse inasmuch as we be drawen and moued to haue compassion on him seeing that in him although he be most innocent the Father with most rigorous iustice punisheth all our sinnes Notwythstandinge albeit vppon the crosse he stirreth vs vp with wordes prouoketh vs with his déedes and diuine iestures calleth vs
mouth when wée worke or suffer that it is to the the glory of God Also it is not sufficient to haue a certeine feeble desire theroff the which is found euen in the wicked inasmuch as they would also loue God worke and suffer for his honour yea it is not sufficient to doe anye thing to the glory of God if we be wicked that with all our might and force we purpose and determine to worke for his honor forasmuch as whilest we be wicked we cannot worship God truely nor lyft vp our head to his glory with accoūting him for our last ende And more ouer it sufficeth not that we imagine thinke that we worke for his glory for that the Iewes also in crucifiyng Christ and in persecuting his saints thought that they did God seruice as Christ foretolde vnto the Apostles They supposed that they were moued by zeale of the honour God but they deceiued themselues as Paule did write forasmuch as in truth if they had bene moued and drawen by the honour of God they would not haue done things which shoulde be to his dishonour as they did and this bicause séeing that the honour of God is in truth our last ende it doth not drawe vs to doe any thing but that which serueth to honour God To make therefore in truth our purposes right it must néedes be that we féele with the spirite a liuely Faith and light supernaturall the goodnesse of God in Christ in such sort that it can worke more in vs then all the benefits of the world so that louing it aboue all other things we be drawn to doe things for his glory so much the more as that man with a liuely faith séeing that Christ hath not onely delyuered him from al euill of this present life and of the lyfe to come but also hath merited all he could no more be moued to worke or suffer as a seruaunt for his owne gaine wherefore it shall of necessitie be that as a regenerate heyre and Lord ouer all and sure of saluation he should be onelye moued to worke by the Sonne for the glorye of the Father Now these doe onely worship God in spirite and truth forasmuch as they account him for their last ende they alone doe truly loue him not bicause he is good vnto them and bestoweth benefits vpon them but bicause he is good in himselfe and this is properly to loue God They onely doe also acknowledge God and his name in truth for that whereas others doe not feele nor knowe God but in that he hath created them preserueth them gouerneth and bestoweth benefites on them wherefore they doe for his owne gaine in himselfe acknowledge him in his owne being to be absolutely and with-out respect vnto creatures Vnto these also the Heauen béeing open as vnto Stephen they see the glorye of God wherefore they be moued to worke thereby And albeit such as these doe not actually thinke at all times to doe things vnto the glory of God yet notwithstanding lyke as all that which the Mariners doe is that they might be conducted vnto the hauen they séeke for albeit they doe not alwayes actually thinke thereon euen so the elect of God and those which haue with the spirite tasted the goodnesse of God be drawen to worke for his glorye although they doe not alwayes actually thinke there on Wherefore lyke as when thou castest on thée a cloake that not finding any let is moued by some part although thou doest not continually touche and dash it with thy hande and this by that first force which thou didst vse in casting it on Euen so when thou beginnest to doe a good worke to the glory of God although thou dost not alwayes actually thinke to do it to the glory of God neuerthelesse in vertue of the first force it is wholly to the glory of God so that there is found no let that is so that afterward thou dost not chaunge for to doe it with any wicked intent repugning against the glory of God It is very true that as to shake this cloake oftentimes will cause it sway with much the greater force and swiftnes so lykewise when we doe a good worke the refreshing of it oftentimes the thinking by force of a liuely spirite to doe it to the glory of God profiteth much to make vs do it with greater vehemencie Lyke as therefore the Hounde if he feeleth not the smell of the Hare runneth one while this way another while that but if he seeth it or féeleth the smel theroff is moued and runneth to it with great spéede the right way without turning either to the right hande or to the left euen so he which féeleth not in Christ the great goodnesse of God is moued to worke now by this worldly thing and then by that but he which féeleth it is drawen to worke with-out straying with a right purpose for the glory of God the which as our supreme beatitude and last ende we ought to haue alwaies before the eyes of our minde Neither ought we account it a hard matter to holde our minde alwayes lyfted vp vnto God séeing that not onely the loue which he beareth vs and that he alwayes thinketh on vs but moreouer ouer how he béeing infinitelye good hath made himselfe knowen vnto vs in bestowing benefites vppon vs with great excesse of his loue To this ende he hath created vs and done all that which he hath done to the intent that knowing him for our first beginning last ende chiefe happines with making his glory shine we labour to set foorth his glory which to doe is a thing in it selfe so honest that in the world can nothing be done in it selfe so vile which if it be done for the glory of God is not glorious in the sight of God like as also there can nothing be done in the world so gloryous in it selfe that béeing done for humaine respects is not most abiected in the sight of God If thou shouldest giue all that thou hast to the poore thy body to the fire if thou dost it not for the loue of God euery thing is lost as Paule did write Although thou canst not serue God vnrewarded thou oughtst notwithstanding serue him without hauing respect vnto the reward but only to serue for his glory And when the eye of our purpose is so simple sincere pure all the body of our workes is lyght and acceptable vnto God There is nothing that hurteth so much the arte of liuing well as a peruerse intent the which disordering the whole and taking the honor from God maketh men idolaters and vaine inasmuch as all the which they worke and suffer and not for the glory of God is lost cast away yea and sinne in the sight of God for that they are not done for the glory of God as they ought to be O how happy wer we if all that wée haue suffered and wroughte euen vntill now we had suffered and
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
the body therefore the soule of Christ was neuer in the graue in those three dayes the which he continued dead wherefore by this word Inferno cannot be vnderstoode the graue Others saye that Christ vppon the Crosse did not onely suffer the paines of death the which consist in seperation of the soule from the body but also that he suffered in his minde the tormenting of the dampned bicause that for to satisfie for our sins it was néedeful that he should suffer all punishment that was due vnto vs being in these torments he felt that horrible anguish and sorrow which he should haue felt if being vpon the crosse in all those torments of the dampned he had bene vtterly abandoned from his father Mat. 16. Act. 2 And therefore he sayd My God my God why hast thou forsaken me not bicause he despayred but he ouercame desperation with all the sins and lykewise death with all sorrowes but hée felte the payne of the desperate with-out hauing in him anye fault They doe thus expound it He descended into Hell that is into the bottomelesse pit of the torments of Hell And although this was before that he was buryed and dead and therefore should be sayd by order thus He suffered vnder Pontius Pilate he was crucified descended into Hell dyed and was buryed yet there is oftentimes vsed in the holy Scriptures to speake first of that which was done afterward It cannot be sayd that the soule of Christ seperated from the body descended into hell that is suffered torments there those thrée dayes for that Christ sayd contrarywise vnto the good Théefe Luc. 25. To day thou shalt be with me in Paradise Other saye that he descended into Hell inasmuch as he shewed his Soule vnto the Spirites of his Electe alredy departed out of this present life vnto whom as Saint Peter saith he preached the Gospel 1. Pet. 4. inasmuch as he made them sée in a most cleare sort that which he had wrought suffered for their saluation He preached also vnto the dampned the Gospell with rebuking their incredulytie and that they were altogether inexcusable and so their condempnation shoulde appeare vnto the worlde to be iust It is néedefull also to beléeue lyuely that he rose againe the third day which when with thy spirit thou shalt féele Rom. 4. 6. thou shalt not feare death séeing that in Christ and thorough Christ death is ouercome yea if thou be grafted in Christ thorough Faith Col. 3. thou shalt in the spirite be raysed againe from sinne and being righteous shalt walke in newnesse of lyfe seeking and tasting onely the things which are aboue We must also beléeue that he ascended into Heauen hauing on earth wrought and suffered all that his father appointed him and that was expedient for our saluation it was conuenient that he should ascende into heauen for our profit to giue vs hope of our heauenly countrey seeing that he is entred in possession for vs Heb. 9. 1. Ioan. 2. for to stande also before the father for his Elect and to be their Aduocate and Intercessour remayning therefore with them in spirite vppon earth Mat. 28 But vnderstand it is needefull that thou lyuely beléeue that he is ascended into heauen for thy benefite which when thou féelest with the spirit lifting thée vp to things on high Philip. 3 thou wilt say with Paul My conuersation is in Heauen Moreouer thou must beléeue that hée sitteth on the right hand of his father Mat. 28. in-asmuch as he hath giuen him all dominion and lordship ouer all and hath ordeined him to be aboue all princedome power vertue and domination and hath giuen him a name aboue all other names hath made him the head of the Church and hath subdued all things vnder him Thou must also beléeue lyuely Ephes 1. that as he was séene ascende into heauen so he shal come visibly from heauen to iudge the quicke and the dead And if it be sayd according to Saint Paul it is decréed that men must dye Act 2. 1. The. 4 Heb. 9. 1. Cor. 15. how then shall he come to iudge the quicke Paul himselfe doth aunswere that those which then shall be alyue shal sodeinely be chaunged being made of corruptible incorruptible and that chaunge shal be vnto them as a death If then thou shalt lyuely beléeue that Christ which loued thée so much that he dyed for thée on the Crosse and hath all power which must also be thy Iudge thou shalt be sure and safe thorough Faith that his Iudgement shall be fauourable vnto thée Chiefly learne that Christ shall be our Iudge he is not onelye our Aduocate but hath taken vppon him our cause We must more-ouer beléeue in the Holy Ghost and this bicause albeit Christ dyed for vs rose againe ascended into Heauen was our Aduocate and prayed for vs yet we could not be saued if God with his holye Spirite did not open our hearts made vs to vnderstand and be partakers of these so great benefits thorough Christ done to vs. So that as thorough Christ all giftes and graces bée offered vs from GOD so the Holye Ghost béeing our guyde we doe receceiue them It is therefore néedefull that thou féele lyuely in thée this spirite of God which renueth thée lighteneth moueth inspireth imprinteth and maketh thée féele God in Christ and that thou art safe It is not possible that thou shouldest be a true Christian if thou hast not the Holy Ghost in thée And therefore he which beléeueth that Christ dyed and that not vainly beléeueth also that there be fruites of his passion and death which is the saluation of the Elect Wherefore we must also beléeue that there is a holy Catholicke Church that is the vniuersall Congregation of the faithfull and Elect of God It is not inough to beléeue that there is founde a Church which is holye and sanctified thorough Christ that Ephes 5. is a mysticall bodye of the Elect but it is néedefull that thou dost liuely beléeue and féele that thou art a portion and member of the same and that thou art one of the Elect. Thou must also beléeue the Communion of Saincts that is thou must liuely féele that thou art pertaker together with thy bretheren of all the giftes and graces of Christ the head of the Church Ephes 1. therfore more or lesse according to the measure of Faith reioyce thy selfe in their prosperitie and be sory in their mishappe as members and good brothers doe together and forasmuch as the benefites which Christ doth to his Church is not that they should be proper to one man alone but for the commoditie of them all therefore thou oughtest not to séeke for to possesse or vse anye thing for thine owne lucre but for the honour of God and safegarde of thy neighbour and so thou oughtest to this same ende or purpose procure the safetie of thy bretheren and with Faith to embrace
in the questions of your schoole Doctors ther is but a lytle Diuinitie and that most intricate full of erroures and Heresies and you will néedes haue them for your Masters Who doth not sée the obscure thicke palpable darkenesse in which we were and the great lyght which God hath giuen vs of himselfe within these few yeares Not with any new doctrine but with the verye same which Christ preached the Apostles the Prophetes and those which were true Saincts therefore olde although newe to those which had bene blinde for that it was a long while buried Know you not that the light of the Gospel is so great that it discouereth all deceipts errours and falshood And that all the false perswasions of the worlde can doe no hurt to such as be lyghtened with the truth that is to them which be illuminated Whereof are you then afraide if you with your people be in the truth together with the Gospell If you were in the lyght you would not flye it as ye doe but would desire and seeke for it not fainedly but in truth to come vnto the toppe But you as those which know that your doctrine consisteth in deceipts and falshoode fearing least you should be discouered with making your selues suspected doe not onely flye as hastely as you can all counsell but doe persecute those which preach Christ and his Gospel And it is manifest that in persecuting so grieuouslye the true Christians they are not moued by zeale of the honour of God séeing that in other things they shew no such sparkle of zeale They are moued for that they doubt their kingdome will be brought to nothing as a most vaine shadowe thorough the lyght of the Gospell And forasmuch as they saye that they cannot erre I say that they should say true if they were God himselfe or that they had his spirite but it is séene by their lyfe that they be carnall men whose propertie is to be lyers And suppose it could be that they did not fal into so great errors as not being defiled any more they could not erre Read with the spirite their decretalls and ordinaunces say they thou shalt be pure inough And withall this they would that the people leauing Christ should ground their faith vppon them hauing for their rule not the holy scriptures but their words They would also that men should haue in stéede of Christ of the Apostles albeit they haue not their spirit their zeale their doctrine their vertues their lyfe yea and their ceremonyes as sufficient But séeing that God doth let them alone being in such great blindenesse we haue to wonder of his so excessiue diuine goodnesse and bountie to force our selues with humble and feruent prayer with hearing the word of God with study of the holy scriptures to grow euery day more more in a greater light of God so that being lightened with the truth we may render to our heauenly and diuine Father all praise honour and glory thorough Iesus Christ our Lord Amen How euery one may be tryed whether he be in a true Faith or no. Sermon 7. THere be some which for to try themselues to be in a true Faith do say to themselues We beléeue in such sort as our forefathers haue taught vs and therefore it is not lykely that being their children they should haue deceiued vs wherefore we maye bée sure to be in a true Faith But tell me might it not be possible that your fathers and mothers would willingly deceiue you And much the rather vnwillingly they béeing deceiued in errour themselues might deceiue you Such manner of Faithes be all humane Faithes grounded vpon the loue and wisdome of parents therfore vpon probable reasons but they be not firme stedfast they haue so feeble a foundation that they do not only alwayes wauer but will faile in the children at all times when the parents doe denie Christ After that if when they would be tried to be in a true Faith it shuld suffice them to know those things which were taught them of their parents they should follow that which the heritikes the Turks the Idolaters and all those which beléeue according as their parents haue taught theÌ„ whether their faith be true or false thinking not onely to be excused before God but to be pure in the true Faith forasmuch as there-in they haue bene instructed of their fathers and mothâ—rs which opinion is most false Therefore some others going another way to worke to be tryed that they be in true Faith doe alwayes call to minde that they wer borne nourished and by their parents instructed in that Faith and moreouer that they sée a great multitude of people that beléeue as they doe especially those with whome they be conuersant Now this Faith also is altogether humane blinde full of darknesse weake grounded so féebly that if the multitude faile the Faith also will faile And if such as these be had bene in that time when the Apostles were when there were but a fewe that beléeued in Christ they would not had beléeued they will not beléeue that which they sée gain-said of others if also they had ben borne amongst the Turkes or had bene conuersant amongst them they would beléeue as they doe and so the Turkes should bée excused séeing they are such and lyke-wise all other Heretickes and Infidells which be a great multitude they also shoulde be proued to be in a true Faith And so it should of necessitie be sayd that euery Faith where ther is a multitude were true Now see if this be not a great errour Many other there be which for tryall of Faith do regard miracles and they thinke that bicause their Religion hath bene confirmed by many miracles therefore they suppose that it is manifest that their Faith is true But this their Faith is very weak féeble and vnperfect inasmuch as there be but a very fewe Christians which haue séene miracles the true Christians haue perceiued that it is but mens talke the which doe easelye beguyle them and bée lyes Psal 15. and for that theyr Faith is grounded vppon mens wordes it hath a féeble foundation But let vs graunt that they had séene such myracles they had not knowledge to discerne whether they were effects natural diuellish illusions or things wrought supernaturally by God Seing that Christ and also Sainct Paul haue shewed afore that in the kingdome of Antichrist false Christians and preachers shall arise and shall deceiue the worlde shewing signes and wonders Mat. 24. 2. Thess 2. Euen to the Romaines when they worshipped idols haue bene myracles shewed therefore they shoulde then be excused before God likewise with the Antichristians if these myracles were the foundation of Faith and that it sufficed to haue a certain humaine opinioÌ„ that in their religion haue ben wrought myracles For that it is manifest that the Scribes and Pharisées saw the myracles of Christ and yet beléeued not therefore
light of God and of his Iustice and therefore doe féele themselues accused as guiltie in the sight of God by their owne consciences wherefore all they which be not in desperation with Cain as those that feare the iudgemēt of God for to auoyd his wrathe and the tormenting of their owne consciences haue gone séeking remedyes to reconcile them to God the good men according to the word of God haue known and lyuely imbraced Christ for their onely refuge and Mediatour ready before the Father to pacifie his anger but those which haue bene blynde of these so great benefites of Christ and haue not knowen the Iustice of God the peruersenesse of their sinnes with their vnablenesse to arise out of them presuming of thēselues haue gone imagining after their own fantasie diuers wayes to pacifie the wrath of God and this with afflicting their bodyes with abstinence nakednesse fastings watching silence kéeping sackecloth beatings pilgrimages and other paynes with solytarines with chaunging of garments with diuers Idolatryes Sacrifices words and workes And forasmuch as such being without Christ coulde not tourne themselues to God with sinceritie purenesse rightnesse of heart therfore all their chaunging was in outward things in the which being singular and comming by them in admiration of the world as those which were proude and desired the glory and praise of men they beautified continually séeking newe extremities of lyuing so that in déede they haue bene more superstitious which being in loue of themselues more proude haue sought by one meane to flye the wrath of God and by an other meane to liue vnder a certeine false Image and masking shewe of humilytie pouertie straightnesse with honour credite and estimation of the world yea in greater riches and sensualitie Nowe from hence bée all superstitions growen And for bicause superstition is in it selfe most euill inasmuch as it crucifieth againe Christ a newe laboureth to subuerte his great benefite his grace and his Gospell And more-ouer is a pestilence verye contagious which thing is séene by experience for that it hath corrupted all the world therefore I haue iudged it good to shewe howe wée maye bée delyuered from it It is verye true that those men which haue bene nourished vp in superstition where-vnto they be most enclyned and therefore superstition séemeth vnto them very good so that not onely they doe not abhorre it as a pestilent thing and diuelish worthy of all reproofe and shame but they imbrace it as a holy and diuine thing worthy all prayse honour and glory wherfore it is a very hard matter for those which be plunged in superstition to depart from it But forasmuch as it is possible with God which is impossible with men therfore I would that we might sée by what waye we might be delyuered To heale men of this pestiferous disease it is néedefull to know the first cause where-off superstition procéedeth and by what waye it commeth and to haue knowledge of the first spring and beginning we muste vnderstande that there is but one onelye God Iacob 1. from whome procéedeth all our goodnesse so that ther is not neither was nor shall euer be anye person that had or could haue any good thing but onely from GOD therefore of him alone they must desire graces 1. Tim. 1 in him onely they must truste of him alone they ought to meditate him onely to thanke and to him alone to giue all prayse 1. Tim. 2 honour and glory Lyke-wise betwixt God and vs there is but one Mediatour Christ Iesus by whose meanes come downe to vs all giftes benefites and graces so that by no meanes in the worlde God euer had giuen will giue or doth giue any grace vnto men but by his meanes of Christ wherefore onely by his meane we ought to demaund of God onely by his meane we must looke to obtayne and they that haue obtayned must acknowledge it to come from God onelye by the meane of Christ And lyke-wyse by him alone they must render vnto God all thankes and all praise honour and glory Christ therefore and not the Angells or men is hée who alone and not with the helpe of anye creature in the whole and also in parte hath made satisfaction for our sinnes reconciled vs to the Father with pacifying his anger hée alone hath whollye opened Heauen to vs hath made vs to be adopted the Sonnes of God and made vs his heires with meriting for vs not onely heauen but graces giftes and spirituall benefits things corporal and temporal whatsoeuer we had haue and shall haue So that as from the heade onely by meanes of the necke descendeth nourishment and strength into the members lyke-wise onely from God thorough Christ descende into the worlde all graces And he onely doth know Christ aright which knoweth that all goodnesse commeth of God onely by Christ and thorough him alone doth séeke it This alone is the true pure cleane and sincere waye by the which a good Christian ought to walke and all the other wayes be full of superstitions Those then bée superstitious not onelye which fallyng from confidence in God doe craue and séeke their happinesse from some other creatures but also those that doe séeke and desire of God and not thorough Christ but either wholly or partly by meanes of some other vertue besides Christ As those which desire the graces of God by the meane of Angells of this Saincte or of that Sainct and beléeue that they shall obtayne that which they aske either in parte or in all for the worthinesse of them and for the excellencie of their vertues or for the preciousnesse of their owne workes All those in lyke manner bée superstitious which doe beléeue that they are hearde and shall obtaine any grace or good thing by vertue of woordes and more with these woordes then with them in as much as graces bée not obtayned but onely by the meere mercye of GOD and thorough Christ embraced of vs with a lyuely Faith The worde of God hath no other vertue but to expound vnto vs make manifest and giue lyght of the diuine willl of GOD with exhortinge vs to obeys him especially if it bée pronounced with the spirite Wherefore those which cary about their necks certeine Briefes albeit in them are written holy words they be altogether superstitious for that they think to haue some grace by vertue of those wordes God hath not giuen vs his woorde made his name knowne for that we should beare it about nor that we should painte the writinges vpon doores but that we might by meanes of his woord know him call vppon him giue him thankes obey him praise him honour him in such sort as in his sayd word he hath taught vs The word of God ought not to serue vs but in that manner and to that ende which God hath ordeined and reuealed to vs and then the worde of God doth worke according to the vertue which God hath giuen it and
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
honour glorie thorough Iesus Christ our Lord. Amen ¶ Of the triumph of Faith Sermon xiiii THere is not founde in the world a more weak creature then man wheÌ„ he is without fayth for that not onely a séely womaÌ„ wil make him hir prisoner so that he cannot be master of himselfe but being a slaue also of his immoderate affectitions passsions shall euer be turmoyled offended disquieted and tumnbled on the waueringe whéele of vayne shaddowes of the worlde So that as a féeble and vnarmed straunger who trauayleth alone thorough a thick darke woode full of most cruell wilde beastes and theeues if he doth but perceiue a bough wagge he trembleth for feare Euen so a man whilest that he maketh his course in this preseÌ„t life if he be wtout faith he is afraid of euery thing he cannot be safe by any meanes he hath all the diuells for his enemyes the world the flesh and himselfe Hée is ready to distrust in God in men he ought not trust yea he is afraide euen of himselfe and this bicause not hauing God by him he hath the contrarye and hée to whom God is an enemie Luc. 11. to him euery thing is hurtfull like as euery creature is profitable to them who haue God for their friend I would not now thou shouldest thinke that God had in the beginning created man so feeble and imperfect as hée is nowe Rom. 8. Forasmuch as like as in all other perfections he made him superiour to euerye creature lykewise also in power so that bearing rule ouer all other nothing could hurt him he was full of God and of his vertue Gen. 1 But after that by sinne man was seperated from God he lost that perfect vertue And albeit that God assisteth euery creature yet he leaueth him the bridle vpon his necke after that distrusting him he presumeth of himselfe wherfore he remaineth feeble and impotent and so much the more as that falling from that high diuine libertie hée remayneth bounde with the yron cheynes of humaine affections and is plunged in the myrie puddle of this worlde in which hée shoulde still euer haue bene if the sonne of God putting vppon him our frayle flesh had not vnited himselfe to vs with communicating that his diuine vertue It is néedefull therefore for to bée strong Luc. 24. that wée bée lifted vp thorough fayth and béeing vnited to God by the meanes of Christ we doe embrace him as our owne and further with receiuing his spirit to bée clothed with his vertue And then béeing exalted aboue the vaine shadowes of this worlde hauing GOD for our God wée néede not feare saying with Paul if God be with vs who shall be against vs The faithfull haue God in them and therefore they be feared of all the vnfaithfull although they were armed with all the force of the world Ioan. 8. Gen. 21. Gen. 26. 1. Reg. 19 Mar. 6. Act. 5 1. Reg. 17 Luc. 4. Ioan. 18. Luc. 10. as is manifest in Abraham Isaac of whom Abimelech was afraide although concerning humane streÌ„gth he was far mightier And likewise Saul feared Dauid Herode Iohn Baptist At the presence also of the Apostles the Princes and chiefe men of the Iewes were amased He that is strong thorough Faith in God with Dauid careth not for worldly weapons and with Christ passing safely thorough the midst of his enimies euery thing giueth him place as the multitude of Iewes fell downe before Christ Faith is so mightie that he which is armed therewith throweth to ground the great Diuel and bringeth his kingdome to nothing 1. Pet. 1. wherefore Peter exhorteth vs to be strong in Faith Those which haue a liuely Faith in God if they were in the middest of all the aduersities of the world yet they should be altogether happye this bicause Act. 7. as Stephen did the Heauens being open and séeing Christ in their fauour they know that God is their father who hath so singular a care of them Rom. 8. that euery thing shal serue to their saluation Wherefore they liue without any seruile feare without suspition anguish vexation and worldly misery frée from all disdaine troubles aduersities and euills with Christ walking safe Ioan. 6. Dan. 5. vppon the raging waues of the sea of this present life can not be hurt But we be like vnto Peter bicause that when we be in a smal ship of worldly prosperitie we séeke sometimes to go vnto him vppon the waues of aduersities and afterwards when we be there for that we faint in Faith and distrust in our selues of diuine grace fearing not to denye him in persecutions we begin to be drowned therin 1. Ioan. 5. There is nothing that can ouercome the world but onely Faith God doth communicate his strength to those which beléeue yea he giueth them Christ with all his vertues graces victories triumphs and felicities he which beléeueth is found alwayes and in euery estate happy so that in pouertie hée is founde rich in persecution quyet in daungers safe in necessitie liberall in sicknesse hayle in infamie and dishonour of the world glorious and in miseries happy He â—â—â—weth that God is euer mercifull vnto him so much the â—â—re merciful as he hath the more neede When a man hath Faith he feareth not death yea seeing that to dye is none other but to passe into a more happy estate accounting death for life he séeketh and desireth for it with Paul Vnto him that beleeueth euery thing is possible Philip. 1 Mar. 11. inasmuch as he that walketh by Faith is moued with the spirite of God which bringeth to good successe euery enterprise that he taketh in hande yea to him that beléeueth euery thing is easie forasmuch as Faith easeth all labour and payne maketh lyght euery heauie thing and maketh swéete all things that be sowre as appeareth in the Martyrs vnto whom euen death was pleasaunt With the shielde of Faith we may defende our selues from the poysoned arrowes of the Diuells and make vs able to disdaine all theyr power and this bicause that such as haue Faith know that the Diuells can-not doe anye thing but what God will and so much the more as they sée that God kéepeth them and vseth them for instruments to his glorye and the felicitie of the elect Mat. 16. Rom. 5 Sinnes do not raigne in them doe not preuayle against them which by Faith be ingrafted in Christ there is none that can remaine with-out pricks of conscience but he that hath a liuely Faith whose sinnes be pardoned thorough Christ Faith then resisteth and vanquisheth all Ioan. 19. where an ignorant body although he vsed all his strength and were armed with all morall vertues he could not resist against the assaults and force of the world of the flesh and of the Diuell which appeareth in Pilate to whom being sayd that if he let goe Christ he should not be Caesars friend he being
notwithstanding after that he was cast into the Sea deuoured of the fish and sawe that he liued he opened his eyes and perceyued that it was god which sustayned him wherefore he recommended himselfe vnto him from his heart and gaue him thanks but we although we be in the Sea of this miserable tempestuous world already thorough our sinnes swallowed in by Sathan and God for all this preserueth vs we yet doe not in any wise seale his grace his benefits in his goodnesse and we thinke that creatures and not God doth susteyne vs. God beeing willing to make vs sure of our saluation coulde not giue vs any greater knowledge signe of our saluation then his own son vppon the crosse nor a more sure pledge then his owne spirit Christ hanging vppon the Crosse forsooke himselfe aboue the senses of man and woulde concerning his passion be abandoned euen of his Father to the intent that wée might haue confidence in him and might thinke that he would neuer forsake vs any more Wherefore we doe a most great iniurye to God if wée trust not in him And so much the greater as on the other part besides God there is nothing in whiche wée ought or may iustly put our confidence And this bicause that creatures be all most vaine shaddowes the which as without the good will of God they cannot hurt vs so they cannot helpe vs. Séeing that the thinges of this world are not stéedfast the whéele thereoff alwayes turneth therefore if wée arme them vpon vs with our own Hope we must néeds be in continual turmoilings miseries and trauayles The men also in whom GOD doth not reigne although they appeare now thy déere friendes or they be now thy bounden kinsfolkes and to reach a great way they wil shew themselues to be selfe louers lyars vnfaythfull and trayterous If also thou wilt put confidence in Saints thou shalt displease both them and God they cannot helpe thée God shall be hée who will suffer thée to forsake thy selfe to the intent thou mayst be constrayned to goe for helpe vnto him Thou must thinke that it is not without cause that god by his prophet hath cursed those which put their trust in men And if thou shalt put confidence in thy selfe thou shalt put confidence in the greatest enemie that thou hast Ier. 17 Also if thou shalt trust in thine own proper wisdome power and goodnesse this shall be none other but to put trust and repose thy selfe vpon foolishnesse in impotencie and malice And what néede I say more the power of Aegypt the strength of the world Esay 36. is nothing els but a most vaine réede whervnto if any man leane by and by it breaketh with hurting those that would rest theron If the thinges of the strong men of the worlde as Iob did write be lyke a spiders web Iob. 8. what shall those be which are most weak All the wisdome of the world in the sight God as Paul sayth 1. Cor. 3. is nothinge but foolishnesse the goodnesse thereoff abhomination Wherefore in God alone we ought to trust Luc. 16. on whome alone dependeth all our helpe He onely therefore is happy who as a true and good diuine hath god for all his goodnesse dependeth on him alone and in him onely doth repose himselfe This is a most high diuinitie which cannot be learned in bookes nor taught by men wée must néedes haue Christ our onely Master to teach it vs with imprinting it in our heartes with his spirit and with makinge vs vnderstande by experience not of the flesh but of the spirit so that thorough him we may render vnto the father all prayse honour and glory Amen ¶ Whereoff it groweth that men with hope doe not depend wholly vpon God Sermon 3. MEn haue many desires amongst which this is principal that they would be like vnto god The which thing is manifest inasmuch as ther is no man the naturally doth not abohorre seruide We all would if it were possible be as GOD Lordes ouer all know all thinges haue power and dominion ouer all be in euery place and time most happye and to conclude we would haue a beeing that were infinitly noble perfect and excellent without passions immortal euerlasting necessary without depending vppon any and most diuine And for as much as this desire is so high that it conteyneth all things which can be of men desired therfore aboue al others it is most mightie in vs. Man therefore by his owne nature in Adam béeing corrupted and thorough the pride which he hath for inheritaunce woulde if it were possible be as a God vpon the earth and neuer to haue néede neither of creatures nor of God And for as much as he is not by nature happie he desireth to purchase him heauen by himselfe bicause he would not acknowledge it to be of god as he should doe if he had it by grace And this his diuellish pride is puffed vp with so vnbrideled and blinde a loue of himselfe that whereas he hath néede not onely of God but also of all the creatures of God he perswadeth himselfe that hée is able euen to saue himselfe He is also so blinde of himselfe that his vices doe appeare vertues vnto him so that it may bée thought how he can know his miseries By our great pride therefore in not willinge to bende or humble our selues to craue helpe at others and by being deceiued by the vnbrideled blinde loue which we beare vnto our selues in beléeuing and thinking that we can and know howe to helpe our selues and that we shal euer haue a will to doe it in our owne power doth grow all the confidence and trust that we put in our selues And if sometimes we be by open and manifest necessitie constrayned to seeke other helpe besides our selfe we haue not accesse vnto God as we ought but vnto creatures And this bicause as carnal people we beléeue not that god hath care of vs. The graces benefits which we cōtinually receiue we do not acknowledge to be of God from whō they doe come being inuisible but frō creatures which are before our eyes vsed by him for instrumēts to do vs good So that although God being vnmeasurable is most ready at our handes with his presence yet notwithstanding forasmuch as he is most high and in such sort that betwixt vs and him is no agreement lykenes nor any proportion but an infinite distaunce it appeareth that he is most farre off from vs and as though he were not at all And if that sometimes we haue any smal opinion of God that he regardeth vs by and by knowing that we haue offended him and not séeing that he is pacified with Faith in Christ and that he is our most deare Father we imagine him to be as a most seuere Lord and Iudge angred against vs wherfore we can not place any of our Hope in him but he constrayned with our first Father to run
if it wer possible séeing that in louing vs he first beginneth We can-not say that he hath not shewed vs his loue with effectes infinite séeing that he hath giuen vs his sonne vppon the Crosse himselfe in him with al his diuine graces and treasures and his owne spirit Wherfore wheras other vertues for that they haue for theyr obiect meanes doe consist in a certaine mediocritie so that it is a vice not onely the failing or want of that mediocritie but also the excesse thereoff Charitie lyke as Faith and also Hope for that they haue God our last ende for their obiect and therefore be called Theologicall vertues doe not consist in that mediocritie inasmuch as God cānot of vs be loued too much as also we cannot trust in him ouermuch nor put too much confidence in him yea we doe euer fayle in louing him beléeuing in him and putting our truste in him as wée ought The meane to loue God is to loue him without measure and if it were possible infinitely We be then bound and that by many respects not onelye to estéeme more of God then of infinite worlds if there were infinite and to spende our lyfe for God infinite times if infinite times we should arise againe but also to loue him with an infinit loue Thou wilt say is it possible that we loue God with an infinite loue seeing that our will is finite limitted bounded therfore we are not bound to loue him with such loue I aunswere and say that like as if thou hauing lent vnto one a thousand Crownes and the time being come in which he ought to paye thée them againe thou couldest not haue them and this bicause he is come into pouertie thorough meanes of his great household in such a case if the sayd man seeking about to his kinsfolke and friendes should vse all possible diligence for to haue it and pay it to thée and at last could get but one Crowne thereoff and this alone he payed thée tell mée in such a case albeit he could not pay thée the thousande Crownes should this be for this that he was not bound to paye thée them surely no but he should remaine and be in any wise bound albeit he could not then pay them And that the truth is so is most certeine inasmuch as if one should euer become rich he should be bound to giue them thée not by any new Obligacion but by that olde the which did alwayes continue and was neuer cancelled albeit it hath lyen hidden for that time in which he was not able to pay them wherefore thou oughtest not to cause him to be cast in prison séeing that he could not pay them and that it was with-out his fault so lykewise if we cannot render vnto God infinite loue but onely a very little for this cause not that we are not bound thereto so that if it were possible that God should make vs so perfect that we might loue him with an infinite loue we should be bound to loue him infinitely and not by any new Oblygacion but by the olde which lasteth euer It is very true that it lyeth hidden séeing that we be not able to loue him with an infinite loue wherfore although we doe not loue him with such great loue hée will not for this caste vs into the prison of Hell so that we loue him as much as we are able And if thou wouldest say that God hath dispensed and vnbounde vs of this Bonde of louing him with an infinite loue séeing that we are not able to obserue it I will say that if this our Bonde depended onely on his diuine will he might dispence with vs and vnbinde vs but it dependeth on his infinite goodnesse wherefore lyke as God can-not take away any thing from his infinite goodnesse and yet bée infinitely good so he cannot vnbinde vs that wée should not be alwayes bounde to loue him with infinite loue as is fit for his infinite goodnesse and is our duetie to doe although we cannot And héere it may be séene not onely howe great the goodnesse of God is séeing that whereas an infinite loue is due vnto him he is contented with a small loue but also how great our imperfection is séeing that infinitely we doe faile of doing that which is conuenient for vs to doe vnto GOD. Albeit God doth not impute vnto vs such a defect and sinne neither doth he punish vs therefore séeing that we cannot loue him as much as for him should be conuenient But thou wilt say I would know with how great loue I am bound to loue God so that in me there may be no fault vnto me imputed and so I might be damned I aunswere that we are bound to loue him with all our heart soule and minde neither can it be sayde that God in saying Thou shalt loue God with all thy heart soule and minde did not commaund that we should loue him whilest that we are in this present lyfe with so great a loue but that he would onely shewe vs what we should doe when we shall be in Heauen as some haue said héeretofore inasmuch as Christ sayde contrariwise that this was not onely a commaundement but the chiefest Nor yet can it be sayd as the Papistes say that to fulfill and obserue this commaundemēt it is sufficient that we giue vnto God one part of our loue so that it be the greatest part and that we loue God alone more then all other things and this first bicause God is of the contrary wil in commaunding vs that we should giue all our hearte and therby all our loue the which also he repeated with many wordes diuers wayes to the intent that we should be inexcusable And to expound thou shalt loue God with all thy heart that is with parte is not to declare the worde of God but to depraue it and to gainsay it For that they haue against them Basil Origene Augustine Bernard Gregory Nicene Hugo de santo vittore many other holy men all the which notwithstanding with diuers words in expounding this commaundement haue sayde that we are bounde to giue vnto GOD all our loue Thou wilt say if it be so we must be all damned inasmuch as there is no body which giueth to God all his loue yea whilest that we be in this present life without a singular priuiledge we cannot doe it for that since the sinne of our first parents thorough the concupiscences that be in vs we be hindered and slacked from the loue of God and in such sort that we do neuer loue him with all our loue yea some parte of our loue doeth alwayes abide in the earth Now to this I aunswere and saye that the commaundement of diuine loue is in it selfe righteous honest and holy and if we be vnable to obserue it this is thorough the faulte of man which sinneth wherefore such sinne God iustly may impute vnto vs and for it punish vs and for all this séeing
maketh easie euery difficultie maketh euery sharpnes bitternes pleasant therfore it must néedes be said that the way of heauen is most easie happy Al they therfore which work suffer either worke suffer by force of the spirit of Charitie so without difficultie or els they work suffer thorough humaine respects so they are not in the way of God séeing they are not moued vnto him but vnto the world It is a matter most difficult vnto carnal mē yea impossible although possible with God most easie it is to be regenerated to become spirituall to haue a liuely light spirituall féeling of the goodnesse of God to haue a liuely faith hope fixed in God to be in loue with God thus also after that they be regenerated to grow in Faith Hope Charitie but after that we be spirituall that hauing a liuely light of God be in loue with him to worke suffer according to the force mesure of the spirit of faith of loue that we haue to God it is a thing most easie most pleasant happy And if with humane prudence cunning we be forced to worke or suffer beside this motion in such a case although we had difficultie in working suffering it shold be no meruail this bicause we being moued by the loue of God should not be turned therby for then we should go backward not by the right way Al they therefore who are entred into the spirituall kingdome of Christ by the gate of Faith which is called strait forasmuch as it is graunted but to a few as vnto those which haue ben thorough grace drawn eleuated aboue al difficultie they do tast with the spirit in Christ the great goodnes of God they do walke easely with suffering for works done thorough loue to the glory of God Neither is it necessary for that ther is none the loueth God with al his heart his neighbor as himself to the intēt that we might be turned vnto God that we might walk by the perfect obseruation of Gods cōmaundemēts forasmuch as if it shold be so seing ther is none in this present life that perfectly obserueth thē none shold walk vnto God but in truth it is not so for like as if one walked by a narrow way on his side wer many briers thorns if they plucked him by the garmēt in any wise such a one whē he wer a lusty felow might preuaile go away although he were some-what staid hindered by the said thorns Euen so a Christian if he be regenerated that sin raineth no more in him but the spirit loue of God although he doth perfectly obserue Gods commaundemēts but not turning himselfe vnto God with a most zealous force vehemencie swiftnes as he is boūd to do shold be moued if a most perfect charitie being in him his cōcupiscēces wer wholly mortified so that in him were nothing which when he turned to God could draw him back yet notwithstanding for that in him be cōcupisences wherby is he holdē back on the other side the spirit is in him so might that it preuaileth so that in any wise he is tourned vnto God wherefore to haue a motion to séeke the glory of God the perfect obseruation of Gods commaundements is not necessary but it is néedefull that we féele throughly with the spirite Gods diuine goodnesse that God may draw vs vnto him more then the world Let vs pray therfore vnto the Lord that he would giue vs such light and that he woulde increase it in vs euery day more and more to the intent that with great zeale we walking by his pathes may render vnto him all praise honour and glory thorough Iesus Christ our Lord Amen What thing it is wherein God hath shewed vs greater loue then in all the other Sermon 8. FOrasmuch as to kindle in vs diuine loue it is very profitable to know what thing it is wherein God hath shewed vnto vs greater loue then in all other things I haue iudged that it woulde bée requisite to consider amongst all the signes of loue which God hath shewed which is the greatest Some say that the greatest signe of loue which God hath shewed vnto man was when he created him after his own similitude and likenesse capable of him and to beatitude And moreouer hauing giuen to him a being so noble enricheth him with many giftes and graces with making him Lord ouer all creatures So that when Adam opened his eyes and saw that God had created this worlde for him that he conserued and gouerned it for the seruice of him and that euery creature was obedient vnto him to the intent that he confessing all his beatitude to come of him might seeke to set foorth his glory seeing his excellencie he felt towards him a singular loue of God Other say that the greatest signe of his loue was in forbearing sinne And this inasmuch as man not knowing the great charitie and goodnesse of God perfectly by his so great benefites God suffereth him to fall and to iniury and dishonour him that he might haue occasion to shew him vnto him as to an enimy with greater superaboundance of loue to the intent that he might the better féele how greatly God loued him There haue bene also some which haue sayd that as when the father sheweth greater loue vnto the sonne when he chastiseth him then when he dandleth with him Euen so when God chastiseth vs for our benefit sheweth vnto vs greater loue then whē he giueth vs worldly prosperitie But those which be more néere vnto the truth haue sayd that the most high signe of loue which GOD hath shewed vnto vs hath bene that GOD béeing more high then he could come vnto vs which be vnworthy most vile lewde persons and his enimies more loue then he could descend vnto hath I saye not solde but thorough méere grace giuen a gift most high and worthy that could bee not a seruaunt or one of his friendes but his owne déere and onely begotten sonne a thing to him more déere and entirely beloued he could not giue vs not poore but the richest of all diuine treasures vertues and graces yea in Christ he hath giuen vs al things euen himselfe And moreouer he hath giuen him to vs to the intent that he might serue to wash vs from all our filthy and stinking sinnes with his owne bloud and to dye for vs vpon the crosse He hath also giuen him vnto vs for an example direction and rule for a pleasant friende spowse and brother for a Capitaine for a Shephearde Priest Alter Sacrifice foode rayment and for a reward But in giuing vs him vpon the Crosse he had shewed vs a most singuler loue chiefly for that he hath giuen him to vs with a most high and infinite charitie And lykewise the sonne with great loue offered vp himselfe vpon the crosse and altogether for our benefit
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