eyes of those which were his enemyes how should they not beléeue then that he wil also lighten the eyes of their mindes Thou must also stirre vp thy selfe with saying thus if I trust the earth and therefore doe sow and plant the Sea and windes and therefore doe sayle men and that most euill therefore doe make bargaines and couenaunts with them why should I not much more put my trust in God the most good and my best Father And bicause that God doth more often make himselfe knowen with his goodnes in the holy Scriptures then in his creatures therfore we ought to be diligent industrious and carefull in the study of them inasmuch as they doe auayle greatly vnto fayth especially if a man considerth that God who is true Rom. 3. is he that speaketh in them and the large and great promises which he doth make vnto vs for that as by reading a writing wherein a creadible and honest man is become thy debter of a thousand Crowns giueth thée his promise and fayth that he will pay thée them so in reading in the holy Scriptures the promises of God there become to thée in fayth a warrant that God wil obserue them The reading of holy Scriptures also doth cause a man much the better to vnderstand how with a liuely faith Rom. 10 the worde of God may be preached for as Paul sayd fayth is by hearing hearing by the word of Christ Act. 9.10 8. God could immediately lighten his yet to the intent that loue might be exercised amongest vs orderly in giuing it the Ministers of his woorde be appointed as is séene in Paul when he was sent to Annanias in Cornelius béeing sent to Peter and in Philips comming to the Chamberlaine It is profitable also for fayth to meditate vpon the lyfe of Christ He sayd to Thomas Iohn 20 Luc. 5 bicause thou hast séene me thou hast beléeued And the consideration of his myracles is necessary Peter bicause of one onely miracle that he sawe of the fishes beléeued and left all that hée had He sawe that which wée ought to doe but perticulerly the consideration of Christ vpon the the Crosse is profitable wherfore Saint Iohn hauing briefly written the passion of Christ Iohn 20 sayde These thinges are written that we might beléeue And bicause we cannot haue trust in any person whome we despise as is séene with the fellow Country-men and naturall brothers of Christ Ioan. 17. which beléeued not in him therefore we must néedes constraine our selues to haue 〈◊〉 â—â—â—â—rence also bée affectionated to the truth to the ende we may not perish We had néede also to endeuour our selues as much as in vs lyeth to forsake sinne especially arrogancie Ioan. 5 stubburnnesse and pride for bicause that as Christ sayde he coulde not trust in and séeke the glory of the worlde Mar. 1 yea we ought to repent vs of that which is past Wherefore Christ preaching sayd repent and beléeue the Gospell We ought to remoue all lettes and obstracts from the light of God 2. Pet. 1. Psal 33. yea with good woorks let vs draw néere vnto him so that we béeing lightened may certefie our selues euery day more and more of our vocation and so grow in fayth But vnderstand that whereas to haue worldly thinges is néedefull to haue strength diligence science wisdome prudeÌ„ce towardnesse subtiltie craft actiuitie sleightes and humane artes to haue Faith is néedeful to haue a simple minde sincere humble pure these be those little ones and cleane to whom be reuealed the diuine secretes of God Mat. 11 which doe receyue the Gospell and which by fayth doe sée God Mat. 6 And although the foresaid things cannot of vs be done without the grace of God yet it is our duetie not onely to knowe that we are bounde to doe them yea and most diligently to force our selues to doo them Mar. 9 Luc. 17. to assay euen things which be to vs impossible But besides all this we had néede to make feruent and continuall prayer we ought to make our petition vnto Christ with the blinde that he would giue vs light and to beséech with the Father of him that was possessed with an euill spirite that he would helpe our vnbeliefe Deut. 23 Mar. 7. 2. Cor. 2. Mat 13 and with the Apostles intreate that he woulde increase our Faith yea with a newe heart and vnderstanding so that with the worde of his vertue he woulde open the eares of our heartes as he did to the deafe and woulde giue vs eares to heare his worde inwardlye If then we woulde haue lyght let vs go to Christ the light of the worlde and our onely Master inasmuch as without that his spirit without his fauour grace and inwarde worde the which is neuer without fruites we cannot doe any thing that is acceptable before God The reading also of the word of God is profitable for the commendations of our bretheren in theyr prayers so that praying for vs as Christ healed the man sicke of the palsie when he sawe the Faith of them which carryed him so likwise he would saue vs not for the worthynesse of our workes or of our Faith but by his méere grace so the we may as we ought yéeld vnto God al honour glory through Iesus Christ our Lord. Amen ¶ Of the true Caball Sermon xiii GOD vpon the mount Synai gaue by Moses a lawe vnto the worlde Exod. 20 and that so perfect a one that to the perfection theroff could nothing be added inasmuch as it is contained all thinges profitable and necessary to saluation And all be it that Moses wrote the same lawe by the will of God yet the Hebaewes saye that hée was forbidden to expresse with letters the great treasures of the wisedome and knowledge of GOD the which were hidden vnder a coueringe of the letter reuealed to Moses himselfe Mat. 7 And this bicause that holy thinges should not bée giuen to dogges nor pearles should be cast before swine wherefore vntill the time of Esdras the Caball that is the reuealed and secrat vnderstanding of the holy Scriptures was as they say onely in the custody of certeine old men whereoff when one dyed they chose an other in his place and reuealed the lawes to him But afterwardes being captiues and dispearsed and that many of them dyed fearing least the lawe should be vtterly lost they began to write it out and after to corrupt and alter it in such sort that the Hebrewes be now ignoraunt of the true Caball and the which they haue is altogether a vain superstitious mischieuous and diuellish Caball The true Caball is a diuine knowledge reuealed and is so perfect that he which hath it hath the light of all diuine secreats can doe merueylous things and whatsoeuer he will obteineth that which he demaundeth hath that he desireth satisfieth his will and is most happie And forasmuch as it
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
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
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
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
which we doe not seeke to quench but to nourish it is a most pleasant knot from which we do not séeke to be vnbound but to be fast tyed it is an amorous vyolence against which we make no resistaunce yea euery one fauoureth it He draweth vs not vnto him but by drawing vs to the father wherefore being vppon the Crosse naked of all treasures pleasures and worldly benefites he is shewed vnto vs altogether diuine And if Noe coulde drawe the lyuing creatures into the Arke how then should not Christ be able to draw vs into his breast The Angells could draw Lot out of Sodome and shall not I beléeue that Christ can deliuer me from hell and from all my sinnes I sée that Moses coulde drawe out of Aegypt so peruerse and obstinate people and shal not I beleeue that Christ can draw me out of the world Iosua brought them into the lande of promise and shall not I hope the Christ will conduct me into heauen Christ in Peter conuerted and drew vnto him in one day thrée thousand persons and in an other day fiue thousande in Paule as it were the whole world wherefore I can-not doubt but that he will also draw me vnto him One woman Samaritane could moue the whole Citie of Samaria and shall not Christ be able to moue and drawe me vnto him The multitude of people followed Christ thorough the wildernesse euen till they had forgotten themselues being allured by his pleasaunt words and shall not I be drawen to follow Christ séeing that for me he dyed vpon the Crosse the deafe heard the blinde knew him and the children praised him and I seing that hée hath opened my heart lightened my minde in this age shal I not féele his great goodnes and loue with his most high and excéeding spirit discouered vpon the crosse This can in no wise be possible yea it will of necessitie be that I continually loue my Iesu and that by him I be drawen to render vnto the father for euer all praise honour and glory Amen How the loue fo God maketh right our purposes Sermon 10. ALthough God made man righteous yet notwithstanding he is turned away vnto creatures so that if by Christ he bée not regenerated he doth not worke nor suffer for the glory of God but for his owne gaine Speaking therefore of carnal men they al haue for their Idol rayment pleasures honours or other worldly things by the which as by their last ende they are principally moued to work And albeit sometimes they thinke to worke to the glory of God yet they worke not in truth but for respecte of themselues as should well be knowne when they might enter into the inward parts of the darke Laborynth of their own hearts for that they should sée that they séeke to know by béeing knowen doe loue by béeing loued bee lyberal for to moue others to be prodigall towardes them doe prayse euerye one for that they woulde bée praysed doe tollerate bicause they are bound to be patient are afflicted bicause they woulde bée called Sainctes doe choose miseryes bicause they woulde bée happye despise the worlde bicause they woulde bée holden in estimation doe debase themselues bicause they woulde bée exalted and in humblyng themselues be proude they care not to dye so as they may lyue in the remembraunce of others and so appearing to shunne glorye they goe séeking it although by secrete and priuye wayes they woulde bee humble so as they might not féele it yea for to reioyce in confusion they thirst after patience bicause they would bée happie euen in shame they would be content to be without worldly affections that they might lyue more content in euery place time and state they desire to depende onely vppon God bicause they would not be drawen and tumbled about with the turning whéele of worldlye things they be discréet vnto themselues for that they would haue no griefe in gouerning them they would be reposed wholly in God they desire a perfect faith bicause they might alwaies be heard they long to be holden of no reputation but for their owne glory they would willingly loose their owne will for a diuine will they haue a desire to lyue blamelesse bicause they might lyue without payne they frame the Arke with Noe but it is to saue themselues they build the tower of Babel for to make their name famous they leaue their countrey with Abraham but it is for the land of promise with Lot they fly out of Sodome but for feare they serue with Iacob vnto Laban but it is for to haue Rachell with Sichem be circumcised for to haue Dina they humble themselues vnto Ioseph with his brethren for feare and with Pharao they suffer by force the people of God to depart they flye out of Aegypt with the Hebrew people but it is bicause they would not be oppressed if when they be in the desert they return not vnto the dainties of Aegypt it is bicause they be holden with the pleasantnes of Manna they would haue bene borne then when Christ was that they might tast liue with him without being therfore persecuted of Herode they would willingly be found with Christ at the mariage but they would not that they should want wine likewise also they would be contented to be with Christ in the desart so that the Angels would minister vnto them they would with Christ goe vp into the mountaine so the Christ would increase bread fish And likewise also in the mount Thabor they willingly would be clymed vp for to see Christ transfigured they would beare him company vpō Palme Sonday riding to Ierusalem bicause they woulde be honoured and in lyke sort they woulde haue bene at the last supper with Christ for to eate the Pascall Lambe but when Christ should take the Crosse for to goe vnto death they will with Peter deny him and with the other forsake him if that they should haue dyed with Christ vpon the Crosse that should haue bene only bicause they would haue risen againe glorious but to dye wholly for the glory of God this is for the perfect to doe The carnall men as those which cannot lyft vp their head to the glory of God all that which they work and suffer is by chaunce vnaduisedly for naturall pittie for custome for feare for shame by force for to flye griefes to haue rest and peace for their owne pleasure profite commoditie honour for the contentation of others for that it lyketh them to lead an honest and polytike lyfe for that they would not be punished and addicted to any to purchase or preserue friends to haue a certaine contentation of the minde and to shunne the tormenting of the conscience not to haue anye aduersitie at Gods hande but prosperitie for to escape Hell and to enioye Heauen alwayes and for other lyke innumerable respectes It is not sufficient to worke or suffer truely to the glorye of God that we saye with our
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