his blessed Angels doe And what néede I speake any more although the light of the Church triumphant is more cleare then the light of the Church Militant 2. Cor. 3. Ephes 3. yet as Paul affirmeth the Angels haue had in some parte light from the Church Militant There is nothing therefore seene in this present lyfe of so great certaintie and clearenesse as the trueth which God hath reuealed vnto vs by the which we haue a lyuely true and perfect faith Thou wilt say as Paul saith faith is of thinges not appearing things that are séene are not beléeued and so also not hoped for therefore it cannot be seene with such clearenesse and certaintie as the thinges which be present before our eyes I aunswere and say that it is true whiche is written that is to say that Faith and likewise Hope are of thinges not appearing and of thinges whiche are not séene with corporall eyes nor with humaine reason nor yet in such sort as they are séene of the blessed neuerthelesse Faith and also Hope are of thinges appearing to the spirituall eyes of Faith whereby the trueth reuealed is seene with greater light and with a greater certaintie is hoped for then the thinges of this worlde Therefore Paul albeit he was in fruition of this present life yet as being certaine of his saluation and of the saluation of all the elect alreadie thorough Hope in possession of heauen sayed not we shal be saued but we are made safe thorough Hope Rom. 8. The light there-fore of Faith dimmeth all other lights of this present life Faith doubteth not if it be perfect yea it is firme stedfast safe and sure Thou wilt say but we sée in some respectes the contrary by experience that where as spirituall men doe often doubt of thinges supernatural the carnal doubt not but are cleare sure and certaine of thinges naturall as to know the Eclipse of the Moone and likewise the Sunne and howe the Rubarbe doth purge his choller and the trueth of other such like thinges also they are sure without doubting of those thinges which they haue before their eyes It might therefore be sayed that the light of Faith is lesser and therefore wauering or that it is true that in this worlde we haue no true Faith I aunswere and say that as the light of the Sunne dimmeth the light of a little canndle when it burneth so the light of Faith doth by other lights of this present life and yet notwithstanding as if one were in a darke prison where as the Sunne doth not enter with his light but onely by one little loope hoole he shoulde better sée with a candle being lightened the thinges that were in the prison then they coulde sée those thinges that bée abroade with so little a light of the Sunne euen so the soule which is inclosed in the bodie and in this worlde is as in a prison although it often times séeth better with the light of the Sunne and of carnal reason the thinges of this present life then those thinges of the other life with the light of Faith it is not for bicause that the light of Faith is not farre greater then other lightes but it is bicause we haue but a little light of Faith and great stoare of worldly lyght but if wee had as much light of Faith as wée haue of the light of the Sunne and of humane wisdome wée woulde not doubt Therefore when we doe make iudgement of naturall thinges and of those things whiche wee haue before our eyes we doubt not bicause we haue nothing to gainsay vs but when we be lifted vp to secreat things supernaturall by and by humaine wisedome exalteth it selfe in vs where vnto for as much as it is connaturall together with vs we doe giue great credite and then it beginneth with reasons to gainesay Faith wherefore it is no great maruell if we oftentimes doubt But to conclude as Charitie is in it selfe more perfect then all worldly loues so the light of Faith is more cleare then all the lightes of this present life It is also true that as to that blinde man Mark 8. to whom Christ gaue sight at the first men séemed to him lyke trées and that not for defecte of light but thorough the ill disposition of the member So when GOD doth beginne to giue vs of his light and to open the treasures of his diuine secreates vnto vs yet oftentimes we doe not sée plainlye the trueth not for defecte of the light of Faith but bicause the eye of the minde being turmoyled also with worldly thinges is not in order to sée the sincere and pure trueth of God The light then of Faith is greater then all other lights of this present life yea with-out it we be in darkenes and when we begin to beléeue then God openeth vnto vs the Heauens with reuealing to vs his diuine secreates as it appeareth by Christ when he was baptised and sheweth vs the truth with this so cleare light Matth. 3 that they that haue a true perfect faith do not care for any other humaine reason nor miracles Gal. 1. Also with Paul they séeke not to be better clarified to compare their Faith with the Saintes and all is thorough the great inward light which they haue Seing then that the light of Faith is so cleare and great let vs pray vnto the Lorde that he woulde giue it vs so that seeing his goodnesse we may giue him al praise honour and glory thorough Christ Iesus our Lorde Amen What thinges a Christian is bounde to beleeue Sermon 4. THe first and chiefest summe of things necessarie for a Christian man to beleue consisteth first in that he beleeueth in God It is not needefull for thy saluation that thou comprehend God as he comprehendeth himselfe Neither needest thou so to sée him in thy selfe in this present life as the Angels doe Mat. 13. But it is néedefull that thou beleeue in God Therefore it is not sufficient for thee to say the Créede as if it were an Oration nor yet doth it suffice for thy iustification that without Faith thou make confession of all that is contained in the said Créede but thou must beléeue Neither sufficeth it to haue a certaine humaine barren Rom. 10. idle colde deade and purchased opinion of those thinges which be of God but we must haue a Faith inspired and a supernaturall light and therefore we must first beleue in God Here we may sée howe that Faith is most full of light for where as humaine reason beginneth belowe at sensible thinges and thereby is forced to lift vp it selfe vnto those thinges that may be vnderstoode Faith contrariwise beginneth on highe at God and then descendeth to thinges belowe But vnderstand that it is not ynough to haue a certaine deade opinion of God that he is and that he is God as euery bodie hath but thou must beléeue liuely not onely that he is God in
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
excusable But I would first know of such who it is that being lightened doeth all that he came so that his ignoraunce maye be called inuincible yea those which haue not Faith can not as Saint Paul saith call vppon Rom. 10. nor heartely request or craue any thing at Gods hande But let vs graunt that an Infidell should doe by his endeauour all that he can doe we not sée that all his workes his thoughtes affections force and desires shall be not onely vaine vnprofitable and vnfruitefull but naught vncleane and wicked Luc. 8. inasmuch as he is vnclean himselfe a badde Tree without the spirite and without Faith And thou imaginest in some part at least that thou deseruest that God should giue thée Faith Ephes 2. which is the gifte of God giuen méerely by grace and not by desert by any wayes of our workes It is very true Math. 21 that the Lord hath promised that he will heare vs and giue vs his grace therefore to them which aske it with Faith and not to them which aske it without Faith We cannot therfore by such meanes be tryed that our Faith is true which if we could we might partly glory in our selues Rom. 4. 1. Tim. 1. 1. Cor. 4. contrary to the doctrine of Saint Paul And I say that to bée tryed that our Faith is the true Faith we had néede to haue a true and lyuely Faith bicause that in such a case there is in vs a supernaturall lyght so cleare that we do not onely sée the truth reuealed which of necessitie wée must beléeue but also ther is séene what lyght is true diuine and supernaturall and moreouer that the holye Ghost doth testifie in our hearts that we be in the truth Then is knowen what true miracles haue bene done in confirmation of the trueth and what otherwise which is the true Church of Christ and which be the holye and sacred Scriptures Then also is knowen that we be vnperfect and stubborne that thorough our selues we canne neither in all nor in part deserue any so rich precious a gifte as Faith is and lastly then we shall be tryed to be in the truth But without this cleare inward and spiritual light no tryall can suffice vs nor miracles nor Saincts nor the Church nor the Scriptures nor reasons nor all other lyghts of the world Let vs pray therefore vnto the Lord that for his méere goodnesse and for the death of his déere sonne he would giue vs his true and supernatural light so that we may yéelde vnto him all due praise honor and glory thorough Iesus Christ our Lord. Amen The meane to proue the truth of a Christian Faith Sermon 8. THere haue bene many which not hauing experienced euer an inspyred and supernaturall Faith beléeuing that ther is not found in the worlde any other but a humane and purchased Faith lyke vnto theirs and that men were tryed sufficiently of the truth of a Christian Faith if they be throughly weried in assaying to proue with reasons and if it had bene possible to shew the truth of our Faith But those that be such deceiue themselues forasmuch as the true Faith of Christ Ephes 2. being a gifte of God is not purchased but reuealed dependeth not vpon learning yea a very vnlerned man may haue perfect Faith and the most learned may want it The Faith of Christ is altogether diuine and spirituall and hath not for the foundation science prudence or worldly wisedome 1. Cor. 3. which being compared to God is foolishnesse yea he killeth it as his enimie These men haue also deceiued the world inasmuch as many doe thinke by their reasons that a purchased Faith is sufficient and that they are so much the more perfect as they haue the more of it and busying themselues so in the considering of this they haue left that which was necessary that is to humble themselues before God and to craue of him grace and thorough Iesus Christ the true and supernaturall Faith And furthermore manye wise men of the world bicause their reasons doe not shew it them haue dispised the Faith of Christ as vntrue You must therefore vnderstand that the truth supernaturall and reuealed cannot be shewed or made manifest which humane reasons nor séene cléerely with naturall lyght but must bée tryed by a lyght supernaturall It is true that albeit all worldly reasons be not sufficient for Faith yet they bée some helpe vnto such men as vse them as they ought and this is when such men that haue not yet a lyuely Faith by such reasons comming into some opinion of the thinges of Christ doe humble themselues to pray vnto God that he would giue them a cléere lyght of the truth And also doe séeme vnto those which haue Faith to be confirmed there-in the more They also serue to conuince those which bée contentious and stubborne Thou wilt say seing that we cannot serue to the glorye of God in such sort as thou sayst I would thou wouldest declare vnto me those reasons which might moue me to the perswasion of the truth of the Faith of Christ I aunswere and saye that there be manye amongst which this is one forasmuch as there can bée no lye so artificiall that it consisteth on euerye parte and euerye thing aunswereth there-to yea as to the truthe euery thing doth agrée so to falshood euery thing doth disagrée but is manifest that in Christ all the Prophecies be verified all shadowes and figures made cléere and perfecte and all the promisses of the olde Testament fulfilled So that séeing that all is verified in Christ we should haue iust occasiō to accept none other Messias Moreouer it is séene by experience that a Christian if he be a perfect Christian in Christ and thorough Christ séeth himselfe free as he is in déede from all euills both of this present lyfe and of the lyfe to come bicause that God hath suche a singular care of him that all things doe serue to his saluation so that aduersities are to him prosperities yea he findeth in peace war health in sicknes and life in death yea thorough Christ he séeth himselfe as he is safe the son of God and his heire wherfore he is most happy most noble rich of all diuine treasures graces If then a Christian by being a perfect Christian be frée from all euills and is quiet restfull and peaceable he possesseth already all good thinges that be possible and can be desired and he is no perfect Christian if thorough Christ he be not forced to say that séeing that Christ hath delyuered the worlde from all euilles and giuen vs all good thinges Rom. 7. that he is the true Messias and this bicause we cannot haue any goodnesse by any other forasmuch as we haue all by Christ It is manifest also that none is saued by the obseruaunce of the lawe diuine or naturall bicause that there is no body which can doe towards God and
trust and confidence in him ascribe to him all goodnesse commendeth him giue him thanks humblâ—th himselfe vnt him is ready to suffer for his honour glory and lastly doth not praise honour him by all meanes that he possibly can yea it is néedfull that according as he hath of God more or lesse light he be in all vertues more or lesse perfect Seing then that to honor God highly we must haue of his supreme light with huÌ„bling our selues vnto God let vs beséech him that he wold graunt it vs so that we may render to him al praise honour and glory thorough Iesus Christ our Lord. Amen What thing we ought to do for to haue Faith to grow assure our selues stablish our selues continue therin euen to the ende Sermon 12. THere haue bene some which being deceiued haue thought that beléeuing was an acte vertuous meritorious therfore voluntary that Faith in vs depeÌ„ded in a good part vpoÌ„ our wils So that according to their fantasie for to haue Faith to grow and be stablished therein the determination of a man the resoluing of himself to be willing to beleeue auaileth much which according to theÌ„ is in our power those which with greater vyoleÌ„ce force of their own wils do endeauour them-selues to beleeue the truth which God hath reuealed vnto vs haue the greater Faith as they say are the more stedfast and firme therin But such as these be do deceiue theÌ„selues inasmuch as Faith is the gift of god Ephes 2. depeÌ„deth not in any sort vpon our own wil neither can it be gotfeÌ„ with humane streÌ„gth or force It is very true that the vnderstaÌ„ding is subiect obedient to the will in consideration of this or that thing but it is not so in agréeing disagréeing or doubting yea for natural power if a matter be shewed it for true it is driuen of necessitie to agrée therevnto that more or lesse after as it is made manifest vnto it but if the matter shew it selfe to be false it cannot but disagrée vnto it And 〈◊〉 yâ— wil coÌ„maundeth the contrary it caÌ„not obey it likewise if a matter be shewed not perfectly for true or false it must néedes doubt The vnderstaÌ„ding therfore agréeth disagréeth doubteth according as is the euidence of the matter not after the gouernaunce of the will forasmuch as by gouernance it hath no greater light of matters then it had before in the beginning neither doth it appeare in any other manner Yea there be many which liuing wickedly and desiring to be eased from their heart of the torments they féele for the feare which they haue of Hell they are forced to beléeue verilye that there is none other lyfe but this and they haue no power to the contrary If the vnderstanding agreed according to the gouernaunce of the will we might beléeue that which we would and say without lying that which pleased vs beléeuing to will that which we spake and yet we proue the contrarye in our selues Seing that either the wil should be moued without reson in commaunding the vnderstanding when it beléeued and agreed vnto a matter and in such case the gouernaunce or Empire should be tyrannicall therefore not vertuous likewise should be the agréement or els if it should bée mooued with reason and then the vnderstanding shoulde beléeue it in such case the gouernaunce is not of wil but by meanes of those reasons which moued it to beléeue so And if the agreement or following of things naturall of this present life dependeth not on the will much lesse doth the allowing of things supernaturall and of the other life as is the allowing of Faith Any person might at his owne will resolue or dispose with himselfe to confesse his faith moreouer to dye for it which a very Turke might doe but man hath not power to beléeue at his owne wil. It might also be possible that a man wer baptised and not hauing a true and liuely faith in Christ yea not beléeuing in him might dispose himselfe for the honour of the worlde and confession of Christ euen to dye rather then to deny him yet in such a case he should be damned Rom. 10 Heb. 11. for that it is not sufficient to confesse Christ with the mouth but it is néedefull that we be righteous that we beléeue liuely with our heart neither can wée without Faith please God Man of himselfe may easely be stubborne of his wil but not redily haue a true Faith The hauing then of Faith is not in our willes Wherefore there were certeine which séeing that Faith depended not immediately vppon the will sayd that it was in our power onely inasmuch as it might commaunde the vnderstanding which went on pondering all those reasons which serue to declare the true Faith of Christ the which they beléeue groweth of humane reasons and that no man beléeueth but it is with some pledge as if our reson were the rule of Faith and therefore the Quéene and Iudge of the secrets of God It might be that a man wer one of the chiefest wise men in the world his wisedome likened vnto God yet is foolishnesse yea the most learned in the holye Scriptures 1. Cor. 3. being without spirite and a liuely Faith which doth not grow or depend vppon humane reasons but commeth downe from heauen Ephes 2. for that it is a frée gifte of God We be of our selues so prowd ready to distrust in God and to put confidence in our selues so blinde concerning diuine matters so féeble of strength that we can not by any meanes be lifted vp of our selues to so great a light as the light of a true and liuely Faith is which should not be a light inspired supernatural if we could purchase it by our owne strength All our strength then sufficeth not to haue Faith The naturall light nor the light purchased is not sufficient It is not sufficient to be borne among the faithfull nor to be baptised nor yet to be instructed of Christian things The Law the Prophets nor the hauing of the holy scriptures be not sufficient It is not sufficient to be learned in them to haue heard the Gospell preached neither miracles for if that all those things were sufficient the Philosophers the Scribes and Phariseyes theÌ„ had more faith then all others Yea the testimonie of Saints is not sufficient as appeareth in Iohn Baptist Ioan. 1. Ioan. 3. Mat. 11. who albeit for the most part testified vnto his disciples that Iesus and not he was Christ yet they beléeued him not wherefore he was constrained to send them to Christ Yea the outward testimonie of Christ is not sufficient as it appeareth in the Scribes and Phariseyes which did not beléeue although Christ himselfe bare witnesse We muste therefore haue the testimony of the holy Ghost he must open our mindes touch our hearts lighten vs inwardly and stablish
that he which hath that of necessitie is a good Christian he that is ignorant thereoff albeit he did al good works possible to be done hée could not be any other but an vngodly hipocrit If wée desire then that people might be vnited together in the true Faith let vs labour to draw them to the knowledge of Christ and let vs pray God to giue them lyght so that by him we may altogether render to the Father all praise honour and glory Amen How that the greater part of those that thinke themselues Christians in truth are none Sermon 17. IT is séene by experience that the desire to doe a thing helpeth much to the dooing thereoff When a scholemaster hath made a willingnesse to learne to come vnto his schollar he hath done that which is most necessary and hard And bicause I am desirous that euery one should be a good Christian I know that it were greatly profitable that men were willyng inasmuch as if one desire to become good he commendeth himselfe to God and goeth on séeking by all meanes and wayes that he possibly can for to be good But for bicause he can not hartely desire to be a good Christian if hée knoweth not how to discerne of a Christian yea this is one of the causes why there be so few good Christians for that euery body thinketh himselfe to be one therfore they be not chaunged so they doe interprete after their owne fashion The not desiring it therefore groweth of this that we séeme to our selues Christians although wée bée not Wherefore I haue thought it expedient to show that good Christians are fewe bicause that he which is none doth yet acknowledge himselfe to be Mine enterprise is great and difficult that I should goe about to perswade that Christians are but very few not for bicause I haue not on my side most lyuely and strong reasons but for that a matter is hardly perswaded which is displeasaunt vnto mē If I wold proue that euery one who is baptised is a good man it should be an easie matter for me to do for euery body woulde conclude my reasons although they were without any foundation forasmuche as he that speaketh a gratefull and pleasaunt thing is readily allowed But to proue that they be no Christians I know that I shall haue a great resistaunce Many there be which confesse Christ with their mouthes but fewe with their heart so that very fitly their euill workes will confirme and further myne indissoluble reasons There be found two sortes of fayth one purchased an other inspired A purchased fayth is that whiche is found in all those that were baptised in their youth which beléeue in Christ bicause they haue ben so taught by their parents bicause they sée others beléeue so and especially those that haue ben accoūted learned wise and holy yea the Church the which they thinke cannot erre and that it is guyded by the holy Ghost They haue also an opinion that the holy Scriptures be giuen by God for a confirmation of their fayth likewise the myracles bicause it hath bene so perswaded them with many probable reasons therfore they be come into an opinion of fayth of the matters of Christ and this the sooner bicause they haue ben ready to beléeue or rather there haue bene some which knewe how easily to perswade thē But now this is no fayth inspired but a purchased fayth albeit it be of things supernatural for bicause they haue theroff but only an humane opinion so much they beléeue as hath ben perswaded them with probable reasons and as much as their weake and blinde reason is capable off And their faith forasmuch as it is purchased is lyke vnto that which the Turkes haue of Mahumet their beléeuinge is of lyke sort for that they likewise haue ben so taught of their parents they sée those also which they account learned wise and holy to beléeue so they thinke that their heades or chiefe men and their Church cannot erre and that they be gouerned and inspired by God And that their Alcorane is a diuine thing and confirmed with many myracles they sée as great men beléeue it as they be and likewise by other apparaunt reasons they be come into that opinion and fayth So that if they had bene borne and brought vp among Christians they would beléeue as we doe likewise Christians who haue none other but a puhchased fayth if they had bene borne and brought vp among Turkes they would beleue as they beléeue Wherefore both the one also the other in this respect is a humane opinion although theirs bee of false thinges and ours of true Now therefore this opinion is not sufficient to be a good Christian and to come to saluation inasmuch as this is an obscure fayth full of darkenesse vnstéedfast which alwayes wauereth stackereth and doubteth it séeth not the truth with a cléere and supernaturall lyght it is a barren fayth vnfruitefull colde idle earthly carnall humaine purchased and dead which standeth with euery great sinne wherfore is not sufficient to saue vs. And if it were then euery wicked Christian woulde be saued yea euen the Diuells inasmuch as they beléeue that God is Almightie that he hath made the worlde that Christ is his sonne conceiued by the holy Ghost borne of the Virgin Mary crucifyed dead and the rest of the Articles Yea to speake of a purchased fayth they haue more then we Wherefore this fayth is not the which maketh any person a Christian in truth but maketh him onely a masking Christian But there is found an other fayth which commeth downe from heauen altogeather diuine supernaturall cléere full of lyght burning zealous liuely and working which is the gift of GOD and dwelleth not idle in any as many haue sayde it is a cléere lyght and supernaturall which sheweth the diuine and reuealed truth Ephes 2 in an other fashion then humane reason can doe This was in Peter when hauing hadde reuealed to him that CHRIST was the sonne of GOD and confessing him to bée so Christ sayde Mat. 6 It is not fleshe and bloude that hath reuealed to thée this truth but my father which is in heauen And this is the Faith which maketh men in truth Christians To know therefore whether thou be a Christian or not thou must needes marke whether thy Faith be inspired or purchased which thou shalt first know for that he which hath a purchased Faith contēteth himselfe with that chiefely the learned he thinketh to haue inough by them and this bicause he féeleth not with that Faith the goodnesse of God wherefore they abide so colde without hauing any certeine feruent desire to haue more lyght of Faith But an inspired Faith is a firie light which therefore maketh thée to féele the goodnesse of God 1. Cor. 1. causeth that in thée is euer raysed vp more desire to taste it thou thinkest that thou hast an infinite Sea whē thou hast
Heb. 11. whereon dependeth Faith Hope Charitie and all other Christian vertues I say that Faith according to the iudgement of Saint Paul is a substance that is a certeine substanciall and sure possession of things promised which are hoped for and an euidence of things inuisible which cannot of vs be comprehnded except we be exalted vp aboue all that which our blinde and humaine reason can doe Therefore Faith is not as many doe thinke a certeine obscure lyght of God and a certeine triflyng and friuolous opinion but it is an euident lyght a certeintie and assuraunce of the minde and a cléere shining which being thy guyde thou séest that God is so mightie wise and good that he can that he knoweth how and that hée will saue thée Therefore with a sure and stedfast confidence thou dost trust in him repose and cast thy selfe wholly vppon him Faith is a cleare and effectuall perswasion wrought not in the bodilye eares but in the eares of the heart not by men but by the holy Ghost where-by we are made certeine and sure to bée the sonnes of God It is a firme Rom. 8. constant and perseuering trust in the bountifulnesse of God It is not an agréement brought to passe by humane reason but a certaintie more cleare loftie and high then all other things of this present lyfe It is a lyght which lifteth vp and rauisheth aboue all sensible things and beyond that any man is able to make discourse to comprehende the breadthe lengthe Ephes 3. height and depth of those things which are to vs incomprehensible with naturall eyes It is a heauenly Ladder with which men ascende to the knowledge of the truth supernaturall where-vnto no man can attaine with the Ladder of humaine reason It is a cleare eye of the minde where-with pearcing thorough the Heauens we doe see the deuine secretes of God Act. 5. It is a quickening cléere and fierye lyght which purgeth our heartes and delyuereth vs from the darke and inextricable Laborynthes of the vayne shadowes of this worlde by which we guyde our blynde reason and are lyfted vp to an high estate so that by the tasting of heauenly things we dispise humaine things It is a spirituall wedding and matrimony betwéene Christ and the Soule which béeing our Mediatour the soule is vnyted and transformed in Christ in such perfecte manner that all that which it hath becommeth to be of Christ and so Christ with all his vertues treasures and graces become to be of the soule It is a lyght so cleare and high that darkening others it maketh vs sée riches in pouertie glorye in confusion safetie in daunger peace in persecution rest in trauayle felicitie in miserye and lyfe in death He that beléeueth hath a spirituall tasting of God by meanes whereoff he feeleth his diuine goodnesse in such sorte that it bréedeth in him a feruent desire to honour GOD and séeing that wée can-not speake of him in such manner as we ought and as is conuenient for him we desire at least with our owne bloud to testifie vnto the world how great the goodnesse of God is Faith maketh vs conceiue Christ spiritually and by force of the spirite to be borne againe with lyfting vs vp vnto God Rom. 4. Rom. 5. Iacob 1. 1. Pet. 1. Rom. 5. Abac. 2. 1. Pet. 1. 2. Cor. 1. Ephe. 6. 1. Ioan. 3 Ioan. 1. Ioan. 17. Mat. 16. Gen. 4. Gen 6. Gen. 21. Luc. 1. Luc. 2. 1. Ioan. 3 Gal. 5. it maketh vs put of the old Adam and his concupiscences and to put on Christ with his vertues and to become of vngodly iust temples of God and his children brothers and members of Christ Faith iustifieth pacifieth the minde and conscience maketh mery causeth to reioice in such sort that we glory euen in shame This is such that it renueth vs regenerateth vs quickeneth maketh noble enricheth saueth sanctifieth preserueth defendeth obteineth that which it demaundeth Faith knitteth vs to God maketh vs his heires and children the brothers of Christ and his members yea it maketh vs deuine happy Faith is that which in Abel made him offer sacrifices acceptable to God in Noe caused him to frame the Arke for the sauegard of the world made Sara to conceiue that Abraham offered his owne sonne to God caused Moises to worke so manye wonders in Aegypt and in the Wildernes Faith made the Prophets to speak loosed the tongue of Zacharias and saued men in daungers made Simeon not to feare death also made Paul to wish for it This in the Saints caused them ouercomming the worlde that they haue wrought wonderfull things thorough loue But what néede I speak any more Faith is a vertue so noble excellent and worthy that how much the more a man consider of it so much more will it discouer the perfection therefore he which hath tasted it will neuer be satisfied with speaking in prayse thereoff Wheras those which neuer haue felt nor tryed it in thēselues can as much speake theroff as one that is blinde can discerne of colours Cor. 2. yea if those speake of it as those which be carnall and brutish they doe not vnderstand it nor know the excellencie there-off Therefore they doe not onely peruert good workes whereoff this is the true mother but they persecute it with speaches which idle and lycentious persons do vse But let vs pray vnto the Lord that he would delyuer them from those most thicke and palpable darkenesse that hauing the true and liuely light of God they may yéeld him all praise honor glory through Iesus Christ our Lord. Amen Of the lyght of Faith Sermon 3. THere be many which haue neuer experienced in themselues to haue anye other but a purchased faith the which bicause it is bleare-eyed and blinde from the truth supernaturall and reuealed and therefore they thinke that the lyght of Faith is small and inferiour to the light of humane and natural reason and moreouer to the light of the Sunne and kindeled as of a litle candle so that according to their fantasie not onely the vnderstanding doth sée better the truth of the first naturall principles of things which bée of themselues euident and with reason made manifest but also that corporall eyes doe better sée those things which are layed before them then we do sée according to their opinion the things supernaturall with the light of Faith It should of necessitie be therefore as they doe iudge that Faith is alwayes suspitious and doubtful neuer cléere certaine euident séeing that the light is so imperfect But they would not say so if they had proued to haue that Faith inspired into them which is supernaturall diuine full of lyght and cléere which doubteth not but is sure certaine and firme And of this therefore the light is so great that it ouercommeth all other lights in this present life Neither is any other lyght greater then this sauing the light of the blessed And that this
is true is most euident First that the light of a true and vnfained Faith is aboue all the lights of worldly opinions for that whereas they haue the authoritie of humane Historyes this hath authoritie of diuine Scriptures whereas humane Faith hath the testimony of men of their vniuersities of learning diuine Faith hath the Prophets the Apostles Ioan. 4. 8. the Euangelistes the Martirs the Saincts the Angells the holy Church Christ the holy Ghost and God himselfe for their testimony the witnes of which is greater then of all others and therefore whereas that Faith alwayes doubteth this is stedfast cleare and certeine The light of a true Faith also is so cleare that it ouercoÌ„meth all natural light of vnderstanding so that the wise of this world do not sée with so great clearenesse the truth declared in the chiefe principles of their Sciences as the illuminate Christians doe the truth therefore reuealed and the articles of faith which humane reason can haue thorough the sinne of their first parents is weake féeble and blinde and the spirite in the regenerated is sounde strong full of light and cleare Seing then that whereas the light of humane reason is but naturall and purchased and therefore it is obscure blinde and grosse insomuch that it tosseth about like a wallet about ones neck But the light of Faith as that which is supernaturall inspired heauenly most pure cleare perfect and diuine lighteneth and pearceth thorough the whole soule They are therefore blinde and in a very darke night to whom the clearenesse of the Gospell doth not shine 2. Pet. 1. Rom. 13. 2. Cor. 4 1. Pet. 2. Math. 1. and we are 〈◊〉 to yéeld God most high thankes for that of his mâ—â—re grace we be called vnto so wonderful light which excéedeth all that any man is able to expresse As we sée in Ioseph in whom naturall reson perswaded that Mary was great with childe by the force and power of man and yet Faith preuailed in him so with a greater light that he beléeued that she had conceiued by the holy Ghost And further I saye that the light of Faith is so much greater then the light naturall that as the Sunne with the greatnesse of his light when it is in our Hemispherye darkeneth the light of the Starres so doth Faith darken all the light of humane wisedome The light of Faith is so high and so supreme that it is comprehended with it selfe And the same is so cléere and mightie that wicked reason and humane wisdome cannot conteine it but euen as in the morning when thou openest the windowes of thine house thou puttest out all the candells bicause that the Sunne being then risen aboue our Horizon pearceth with his bright beames and shineth euerye where so when Christ the Sunne of righteousnesse with the beames of a cleare Faith shall enter into our soules he shall quench in vs and diminish the light of humane wisedome and then we shall sée 1. Cor. 3. that our knowledge is ignoraunce and our wisedome foolishnesse And that we must néedes say more humane reason as a thing that is blinde lyke vnto a Bat or Flinder-mouse lyeth hidden in the darke crauyes of the creatures whereas a cléere Faith is lifted vp pearceth thorough and flyeth aboue all the heauens Humane reason séeth but a very few things Faith séeth all things that be necessarye and profitable to saluation Humane reason séeth not Ioan. 15. 14. but as it were thorough a thicke glasse windowe and therefore vnperfectlye and Faith lifteth vp it selfe aboue all vayne shaddowes of sensible things and séeth the sincere pure and euerlasting truth most perfectly Humane reason séeth the out-warde accidentâ—â— of things created and storye of the holy Scriptures albeit imperfectly and if it enter into the bowells thereof it is with a verye obscure knowledge that it maye bée easelye iudged howe weake féeble darke and imperfecte the opinion which it hath conceyued of the materiall sincere and eternall truth is whereas Faith with his cléere light doth not onely pearce in to the very marrow of the holy Scriptures Luc. 24. but séeth God and his secretes Humane reason séeth not but onely the things that be of this present lyfe where-as Faith hauing a farre greater light séeth those things which be of the other life and a great waye further off Humane reason hath not the light of things passed nor of things to come but by waye of a féeble coniecture where-as vnto a diuine Faith the things passed and the things to come be as certaine as the things that be present And finally where Faith sheweth vs God with so cleare a lyght then for his honour we leaue gladlye all riches plesures dignitie glory our own life our selues with yéelding our selues to all vexations and torments for the loue of him as we sée in the Martirs Humane reason as a thing that hath but a litle light of God maketh thée not to leaue the worlde for the loue of him well may it cause thée to leaue one part of the world for another but not to forsake it wholly for God The Sainctes would not so had forsaken all things if they had not had a greater light and feeling of God then of themselues and all creatures All the knowledge which worldly wise men haue depende vppon their thoughts and for that loue followeth knowledge therefore it doth necessarily follow also that all their loue dependeth on sensible things Being then that the foundation of humane creatures of all their loue and knowledge is of necessitie such that forsaking the world they forsake in themselues al light loue iudgement reason vertue and strength whereas inuincible Faith forasmuch as it is grounded onely in God in condempnations and in torments sheweth it selfe most cleare most constant and strong Likewise the things which we haue obiected before our eyes we do not see with such clearenesse as with the eyes of faith we do sée things which are in the other life Also how much more the spirite that beléeueth is noble and more perfite of the bodily eye which séeth and how much the more God to whom faith hath regarde is obiected more perfect mightie stedfast a present and déere friende to the soule which are thinges that can-not be séene with corporall eyes And further howe much the light of faith Ioan. 8. and of Christ the light of the worlde and the sonne of righteousnesse is more cleare then the light of the sunne so much with more clearenesse and certeintie is séene the trueth reuealed to them that haue perfect faith not according as we sée those thinges whiche are before our eyes for the corporall eye may be deceyued but so cannot the spiritual in the faith be deceiued for by the death of Christ all shadowes and figures are taken away with all vailes and couerings so that in Christ crucifyed we may plainely beholde God albeit not with such a great clearenesse as
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
themselues will then say we ought not to doubt séeing that we haue séene so clearely the trueth we be assured that it is so Luc. 1. Iacob 1. as God with the cleare light of Faith doth plainly shewe vs. Faith then being perfect with Abraham doubteth not if that with Mary the virgin it maruaileth yet it doubteth not it wauereth not to and fro like young children it stutteth not nor stackereth as a thing that is weake neither doth it tosse one while this way another that way wherof Helias reproued certaine Prophets but it is pure 3. Reg. 8. stedfast firme hauing respect to the goodnes of God his promises without doubting to obtaine that which it demaundeth And therefore it is that which confirmeth stablisheth vs in God Heb. 6. 11. wherefore saint Paul calleth it the substance of thinges which be hoped for a making manifest of thinges inuisible and also a sure shippe in God of our soule Wherupon Dauid saith trusting in the Lord Psal 25. I shal not go astray It is possible then to be stablished in Faith to be lyghtened and come into a certaine perswasion of the trueth wrought in vs by the holy Ghost yea it is not possible to beléeue liuely in truth wtout clearenes Col. 2. assurance certainty stedfastnes wherfore more or lesse according as thy Faith is more or lesse perfect Let vs therfore pray vnto the Lord that he would giue vs of his liuely cleare light so that we being strong stedfast wholly in him may yeld him al praise honour and glory thorough Iesus Christ our Lord. Amen If it be good or euill that euery one shoulde seeke to be lightened with Faith if that be the true way or no. Sermon 6. THere be many especially they of the kingdome of Antichrist which beléeue that it is euil that euery one indifferently especially women vnlearned folke idiotes simple persons if they wold séeke to be lightened in Faith whether it be the right way or not But they say the euery such one ought to beléeue simply that is to say grosly blindly with-out any discussing or consideration that which hath béene taught them by their parents and by their Prelates bicause that as they say those cannot erre yea they perswade that euery one must flye all thoughts and desires which shoulde happen willing them to be lightened thorough Faith as a temptation instigation of Satan They also condemne that the holy scriptures should be translated into any vulgar tongue bicause the vnlearned should not studie thereon yea they will that the Psalmes their Masses the prayers euen those things which Christ taught the Godly precepts or commaundements the Articles of the Faith and all other things necessarie to saluation should be learned taught in the Latine tongue as though the vertue of Faith of prayer and of the holy scriptures did consist in this Latinytie were not néedefull for a Christian to know how he ought to liue what he ought to demaunde of God and what he saith when he maketh his prayer and to vnderstand what he beléeueth when in making confession of his Faith he saith Credo in deum Patiem c. I meruaile greatly that as they haue ordained that the holy scriptures and their diuinitie is not reade but in the Latine so that their sermons or preachings be not also in Latine that they might not be vnderstoode It is verye true that they bring all their authorities in Latine and many times in Gréeke and Hebrew to shewe that they be learned in the tongues They thincke that in the end their Bulles Briefes indulgeÌ„ces absolutions blessings excommunications yea and their contractes made of things of this world will be the better kept close and deceiue the simple that they shall sell them the dearer for the maiesty of this Latinytie and therfore they write and pronounce them in Latine And I say against them first that those which haue not a true and liuely Faith are bounde to séeke it by all meanes that they possible can and to be lightened that they may be in a true Faith for as much as they ought not to refuse the inspiration which commeth to lighten them for in so doing they should forsake the grace of the holy ghost It is very true that those which be alreadye in a true Faith and thereby certaine that they be in the trueth ought to refuse all other fantasies contrary as the instigation of the diuel and to continue stedfast in the Faith wherin they are with séeking by al meanes possible to growe therein and to be lightened euery day more and more for the glory of God Seing then that true Faith is euer ioyned with clearnesse it must néeds be said that as it is not euil but good to séeke for to haue Faith and to groâ— therin so it is not euill but good to séeke to be lightenâ—â— and to growe in light certainetie and clearenesse for if you procéede by due order ther can be no daunger vnto you for looke how much more the trueth is discussed of so much more it shineth Let vs suffer the false doctrine of Turkes to lye hidden and likewise of the heretikes Antichristians and all such as be in errour Mat. 10. but the doctrine of Christ and his Gospell it is most true that it ought not to be hidden in darkenesse but ought to be preached and taught in the light aboue the houses plainely and openly Ioan. 12. as Christ appointed the Apostles and himselfe obserued But note that forasmuch as we can-not with our owne strength purchase nor deserue Faith bicause it is a gifte of God Ephes 2. giuen to whom it pleaseth him therfore we ought to séeke it princypally of God by way of prayer and humilitie But for that also serueth the learning of the worde of God and studying of the holy scriptures bicause we ought to studie wholly thereon and therefore to haue it in euery language And that whiche is contained in the holye scriptures is it any thing els but the benefites which God hath done for vs the riches which he hath promised vs that which he requireth of vs Then tell me is not euery one bound to vnderstand know al those things aforesaid Hath Christ paraduenture spoken only to the learned or such things that the vnlearned can not vnderstand Was Christ so proud vppon earth that he 〈◊〉 to teach or would let none vnderstande but 〈◊〉 the learned and wise of this worlde yet Paul said 〈…〉 humbled and debased himselfe 〈…〉 Math. 11. euen to the death of the Crosse and that God hath chosen the weake ignoble things of the worlde to confound the things that be strong and noble Christ himselfe gaue thankes vnto the father for that he had hidden his diuine secreates from the wise and prudent and had reuealed them to babes Is it peradueÌ„ture necessary by Aristotle to know Christ
his neighbour all that he ought to doe Therefore it must of necessitie be saide either that none can be saued or els they that be saued are saued thorough grace But it wer greatly amisse to say that none can be saued for that God in such a case shoulde in vaine haue created and preserued the worlde if there shoulde not be reaped some fruite thereof Wherefore we must néedes say that some men are saued and that by grace and for that none can tel vs this but Christe in as much as all other sectes and opinyons say that men are saued wholly or els in parte by the workes of men therefore onely the Faith of Christ is true There is not founde also any Relygion which doeth not in some part exalt man with diminishing of the grace of God except that relygion which is of Christ and that onely doth debase a carnall man to be altogether earth giuing all glory vnto God and for-bicause this Religion cannot erre therefore it must of necessitie be sayde that onely this is the true Religion of God Also that God hath so loued sinners that for their saluation he hath appointed his owne Sonne to suffer death on the Crosse Ioan. 3. which is an acte of so high and excéeding loue that if such a secret thing God as a truth had not himself reuealed there is no vnderstanding that were able to beléeue it and therefore néedes we must conclude that this was the truth And graunt that albeit men of themselues had bene able to haue imagined so incomprehensible a loue of god yet they could not in any wise haue beléeued that in one who was crucified consisted all their saluation that he was both God and man especially with so stedfast a Faith that for this Truth they woulde spende and venture their owne lyues if God had not perswaded this in their hearts we must then néedes saye that it is so in very déede If Christ had not bene the Sonne of God séeing hée would be so accompted he should haue bene very proude and it is séene that all his lyfe was full of humilitie It could not be hidden when men would haue crowned him if he had not fled away Ioan. 6. but had sought the friendship of great men and the meanes how to haue bene exalted It is manifest that Christ neuer sought any commoditie to himselfe alone as it appeareth by his life by his words but onely the glory of God wherefore of necessitie must be sayd that he was no carnall man but altogether diuine and spirituall and so was his lyfe and doctrine It is also manifest that Christ willyngly tooke vpon him a shamefull and bitter death and he saw that in dying so he should loose both his lyfe and all that he had euen that worldly credit which he had so that his owne disciples would be offended Mat. 26. as his proper commoditie fore-tolde him Yea he should haue séemed to haue lost his soule if he were not the sonne of God bicause he named himselfe so No worldlye thing then coulde moue him to dye so wherefore we must néedes say that he was moued not for his owne pleasure but for the truth for the glory of the Father and for our saluation Consider all the lyfe of Christ and thou shalt finde that albeit it was wholly a Crosse yet he neuer shewed any signe of impatience yea vppon the Crosse with-out any trouble of the flesh he shewed himselfe diuine altogether euen till he gaue vp the ghost and pronounced still words of great charitie Is it not manifest séeing that Christ vpon the crosse being naked spoyled and depriued of al riches pleasures honours dignities friendes fauours strength and helpe of the worlde Philip. 2 humbled brought to nothing as if he had not bene yea being opprobrious and accursed of al men hath vanquished and ouercome death the world the flesh sinnes the Diuells and all the enimyes of God which he could not possibly haue done with-out the fauour of God If also in lyke sort his Church had not bene altogether spirituall when the fauour of the worlde decayed it must also haue waxed féeble whereas when the world stroue against it it became alwayes more mightie forcible and tryumphant Christ also where-as in the flesh he séemed weake arising againe and ascending into Heauen to the right hande of his Father shewed him-selfe so stronge in Spirite that twelue vnlearned and simple Disciples with-out eloquence with-out learning with out humane industrie and subtiltie with-out strength and with-out anye promise of worldlye things onely with preaching that one who was crucified hath saued them conuerted the worlde notwithstanding that all the armed men with their whole force resisted them and with learning wisedome treasures honoures dignityes and all other meanes which the worlde possible coulde deuise Yea and in our time onely with the worde of GOD such a mightie kingdome of Antechrist hath bene already decayed There is not founde nor can be founde in the world any lyfe so truely holy pure and spirituall as the lyfe of good Christians which is so diuine that it worketh more then myracles and they are made such thorough Christ crucified An innumerable sorte of Christians haue forsaken riches pleasures friendes parentes their countrey fauours honours dignities the worlde themselues and all and by way of pouertie of infamye dispossessed of their owne tormented and put to death are willyngly and ioyfully gone to Christ crucified not being by anye worldly thing drawen there-to which is most manifest inasmuch as they were wholly naked there-off then it must néedes be sayd that their diuinitie drewe them to it Which thinge also doth appeare not onelye bicause that howe much the more they be ioyned and vnited together so much the more chaunging their lyfe they be renewed and doe become more humble lyberall holye diuine and in all vertues moste perfecte but also for that where-as in pleasures riches honoures and benefites of this present lyfe they neuer finde reste béeing naked of worldlye thinges onely in Christe crucified they finde the greatest felycitye that canne bée and this shoulde bée impossible if that Christe were not the Sonne of the lyuing God I doe lette passe the myracles which declare all the vertuous actes done by Christe and his Saints for a Testimonye of the truthe of the Gospell And the longe continuall cruell irkesome hatefull dolorous irremediable bitter and shameful captiuitie of the Hebrewes or Iewes for the sinne which they committed in crucifying the Sonne of God Let vs pray then to our heauenly and diuine Father that of his cléere manifest truth he woulde giue vs an inward lyght so that we may render vnto him all praise honour and glory thorough Iesus Christ our Lorde Amen Of the meane how to be delyuered from all superstition Sermon 9. ALbeit that men by the sinne of their first parents be fallen into great ignoraunce yet notwithstanding ther is left in them a lyttle
tasted but one drop thereoff 2. Cor. 4 Seing then that humane Faith groweth or diminisheth according to the reasons which doe perswade it whereon it dependeth But diuine Faith groweth by the méere grace of God by a mans humbling himselfe vnto him and asking with feruent prayer Purchased Faith desireth and asketh signes and miracles forasmuch as a great part thereoff dependeth therevppon and also for that he which hath no inspired Faith is not perfect and yet he would be tryed so But the inspired Faith is certeinly sure Gal. 1. careth not any more for miracles Wherefore Paul sayd that signes and wonders be giuen to the Infidells Act. 19 and that the faithful haue no néede thereoff Faith also that is purchased as that which doubteth goeth on séeking now this way and then that way by reasons to be tryed where against also many times they resist striue and gaine saye But diuine Faith forasmuch as it is certeine goeth to none other for counsell Act. 10. Wherefore Paul being lightened by Christ was so sure in the truth that he neded not to go to the Apostles for conference to certifie his Faith and lyke-wise when Christ lyghtened him he stoode not to dispute with him but being resolued of the truth he sayde what wouldest thou that I should do as though he would say I am sure thou art the sonne of God and I am ready to follow thée but I would faine know the way Mat. 2. Lykewise also the Eunuch replyed not to Saint Philip nor the Centurion to Saint Peter There is not founde in all the Scriptures any of them that haue replyed or withstood bicause they had a Faith inspyred Dost thou think that the wise men tooke counsell whether they shoulde beléeue that Christ was borne or not they were sure theroff thorough Faith onely they enquired of the place Humane Faith as béeing féeble and weak is easely hurt and offended yea many times it waxeth féeble and fainteth thorough the infidelytie of his neighbour as is seene by experience in many children who haue denyed Christ bicause their parents denyed him and this was for that their Faith depended vppon them And in lyke manner manye when they haue perceiued any great sinne in those whom they accounted relygious and holy they haue bene offended haue lost their Faith yea many were wont to saye vnto such as those be take heede to your selues for bicause our Faith is wholly placed in you Looke what a good foundation this is And some other say I went to Rome and thorough the great enormities and abuses which I haue found there especially in the Prelates I haue loste the Faith And they saye true forasmuch as all their Faith was humane and grounded vppon them but if it had bene diuine and grounded vppon Christ they coulde not haue lost it for Faith inspired is so cléere that he which hath it whatsoeuer he should séeme vnto the world he shall by all meanes continue stedfast in Faith otherwise if thou couldest bring all the perswasions of the world it could nothing help thée Rom. 6. As if one would proue thée to be a black More he could not perswade thée by his reasons for that thou séest it manifestly to be contrary He that beléeueth with a Faith inspired hath the Holy Ghost in his heart which sayeth and testifieth that Christ is the sonne of God And this witnesse alone can doe 〈◊〉 more in him then all the reasons authorities which can be brought to the contrary bicause the witnesse of God is greater Humane fayth is so mutable inconstant that one while it beleeueth this an other while that accordinge as it is perswaded Therefore all so many mindes opinions faythes sectes and heresies which be in the world are altogether humane but the diuine fayth abideth stéedfast in the truth without euer chaunging Those that haue only a humane fayth for bicause they féele not liuely the goodnesse of God therefore they loue him not yea they offend him And moreouer bicause they beléeue not that there is found any other sorte of fayth but theirs they doe thinke that it is a blasphemie to saye that fayth alone iustifieth and so they be constrayned to trust in themselues and in workes and to extoll man with falling from the confidence of God with darkening Christ his grace his gospell and his glory Humaine fayth maketh men superstitious wheras diuine fayth maketh them sincere simple and pure Humane fayth is lyke a painted flame of fire it shineth not giueth no light burneth not maketh no flame But an inspired fayth is a fierie and diuine light whiche burning doth kindle giue light Wherefore Christ sayde of Saint Iohn that he was a shininge and burninge lyght Ioan. 1.3 A purchased fayth causeth thée not to chaunge thy lyfe nor māners as an inspyred faith doth which maketh thée to be borne agayne and to become the sonne of God causeth that a man chaungeth companies friendships words lyfe manners and all he remoueth becomming of a carnall man diuine A purchased fayth kéepeth scilence although it séeth God dishonoured Psal 115. but an inspired fayth cannot keepe scilence Whereoff Dauid sayde I beléeue and therefore will I speake Yea whereas infidelitie maketh a man dumbe fayth loaseth his tongue as is plainely séene in Zacharias Wherefore Paul writing to the Corinthians Luc. 1. 2. Cor. 6. sayde O Corinthians my mouth is opened vnto you my heart is enlarged I cannot holde my peace I must néeds tell you that which I thinke Séeing that a purchased fayth doth not pacifie the conscience those that be such continue alwayes with a thousande prikes but an inspired fayth maketh quyet for that it maketh the person certeyne of the remission of sinnes Rom. 5. Likwise a purchased fayth doth not make the minde quyet but such be euer full of doubtfull cares pensiuenes feares suspitions vaine hopes and passions But the diuine fayth maketh quiet for that it maketh a man féele the so great bountifulnesse of God that he is certeine that God is his father and that he hath a most special care of him Also a purchased fayth maketh not a man so ioyfull and happie as an inspired fayth doth which maketh him to reioyce to sing leape with an vnspeakable ioy this thorough the great goodnesse which he féeleth in God Humane faith doth not mortifie the affections as diuine faith doth the which bicause it maketh thée tast the great goodnesse of God to féele that thou art his sonne heire maketh thée dispise all worldly pleasures honours dignities all fraile riches A purchased fayth also doth not gouern and strenghthen thée against persecutions infirmities and aduersities yea it maketh vs féeble and fainte and the diuine fayth maketh more strong 1. Cor. 11 as is séene by experience in Paul who in them became more full of force If a great multitude of arrowes were shotte at a man and hée
we muste beléeue some other thing then myracles if we woulde be tryed to be of a true Faith There be also some which beléeue as their Churche beléeueth and thinke that so they are tryed to be in a true Faith and this bicause they beléeue that their Church that is their Prelates be the successours of Christ and of the Apostles and that they haue in them the holy Ghost therefore that they cannot erre And I say that the true successors of Christe and of the Apostles and the true Pastors be those whiche with the spirite of God in preaching the Gospel doe féede the hungry soules with the sincere and pure worde of God and with good examples and lyuing and the church of Christ be not they alone but also all those which haue a liuely Faith in Christe Nowe these cannot erre in thinges appertaining to saluation among whiche are the liuely members of Christ and those which haue the spirite of God But héere standeth the matter howe wée shoulde knowe which Church this is and who be the true successours of the Apostles All the heretykes euen the very Antichristians haue their Churche and euery of them doe thinke that their Church is the Church of Christ they all haue their Prelates and them they account in stéede of the Apostles yea their Pope or Patriarch they holde to be in the roome of Christ If then it were sufficient to beléeue as their Church beléeueth it might of necessitie be saide that the Faith of Heretikes and of Antichristians were true It is néedefull therefore first to vnderstande that our Church is the Church of Christ and that our Prelates be no Mummers or Masking Apostles but their true successours Which are knowne not by the Coapes and Myters by their solemne Titles by Ritches by Power Dignitie Ceremonies Hypocrysies humaine deuises nor other outward glystering showe of the worlde but we must sée if they haue the spirite a lyuelye Faith Hope and Charitie Math. 7. and this may be knowne by their fruites and by their workes and by séeing that amongst them the Gospell is preached and if the sacraments bée admynistred according to the institution of Christ I knowe not how it is possible that any one of those which are practised in the kingdome of Antichrist can perswade themselues that theirs is the Church of Christ and their Prelates the successours of the Apostles séeing with them are such great wickednesse publike Idolatries superstitions heresies and abhominations and that there is in them no sparkle of the spirite nor any signe of true Christian Religion that they cannot preach the Gospell and that the true Christians be by them more greuously persecuted and put to death then euer the Martyrs were by any tyrantes I cannot tel how their Prelates dare say that they be the Pastors and successours of the Apostles being rauening Wolues and the Ministers of Sathan If we were bounde to order our selues according to them and to beléeue as they beléeue we should of necessitie be without Faith as they are It is true which Christ saide that he will be with the Apostles Mat. 28. and with their true successours yea with his electe and this in not suffering them to perish and moreouer in hauing such a care ouer them that all things shal serue for their safety Ioan. 10. Rom. 8. Ioan. 1.8 But it is not so ment now that God doth not sometimes suffer for their benefite them to fall and to erre the which we reade euen of sainct Peter Thou canst not therefore be tryed that thine is the true Faith Gal. 2. which beléeuing that which thy Church beléeueth except thou first know that thy Church is the Church of Christ and that in it dwelleth the holy Ghost Which thing thou canst not vnderstande with-out the spirite and light supernatural Thou wilt say wil it not be sufficient that I haue a purpose to be willing for to beléeue that which the true Church of God beléeueth I answere no for as much as it is néedefull for thée to beléeue all that which is necessarie to saluation and the purpose of being willing to beléeue the trueth sufficeth not for if it did euery one would be saued Some others there be which thinke themselues tryed to be in a true Faith for that they beléeue according as they finde it written in the holy scriptures But first if they haue not the spirite and light supernaturall they shall neuer be sure and certain that that which is written in the olde and newe Testament is of God but shal euer go on doubting wauering and suspecting whether they be all humaine inuentions or whether they haue bene corrupted by heretykes They shall not also vnderstande what is their true interpretation and meaning For if that the tryall of our Faith depended vppon the holy scriptures the simple which doe not vnderstande them could not be tryed of their Faith Those also which were before Moyses time and therefore before the holy Scriptures were written coulde not haue bene tryed of their Faith If also the bookes were lost it muste of necessitie bée that all true and perfecte Faith shoulde decay I deny not nowe but that the Holy scriptures doe serue for Faith being studyed in such sort as they ought but they are not sufficient yea a man may studye them by force of humaine witte and as the Saincts haue expounded them and yet be without the Spirite Wherefore many thincke that they are pure in Faith if they doe not beléeue but holding a pledge of humaine reason and onely such thinges as bée conformable there-to as though humaine reason were the rule of Faith and the iudge of thinges that be diuine and supernaturall These woulde not say so if they vnderstoode that thorough the sinne of our first Parentes our humaine reason if by Faith it be not healed is weake blynde franticke and foolish and so stiffenecked that it alloweth nothing but that which liketh the blind iudgement therof yea it maketh a mocke at 〈◊〉 supernaturall thinges bicause it is not capable of those things that bée diuine where-vnto no man can ascende but onely by the Ladder of Faith If the triall of Faith depended vppon humaine reasons the Philosophers shoulde haue bene the best Christians of all men There haue bene also whiche haue thought and saide that when a man by his industry doth all that he can to haue Faith that is that he studyeth the holy Scriptures and disposeth himselfe to heare the worde of God and frameth him-selfe by all the meanes he can to the trueth with praying to God that he would lighten him that in such a case hauing done that is possible for him to do he may be sure certaine that he is in the trueth for that it cannot be thought that God forsaketh those which doe as much as they know and as is possible for their saluation If in such a case they cōtinue in darkenes their ignorance should be inuincyble therefore
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
to vs more profitable then true concord vnitie and peace so also there is not found any thing which is in it selfe more blame-worthy miserable and vnhappie which more doth displease God is to vs more hurtfull then discord disunion discention warre all which albeit be wicked yet those which be of faith be so much the more wicked as that they be matters of the more importaunce and as the persecutions which by them are made by béeing made vnder a forme or coulour of goodnesse be more cruell and durable It is true that those things which the false Christians and especially the Papistes doe to the true bretheren and members of Christ be more cruell inasmuch as they be more repugning against the truth Mat. 2 and inasmuch as they be most carnall with Herode they would not lose their kingdome their glory dignitie treasures pleasures and other worldly benefites by the which they are moued to persecute Christ his members and his Doctrine although vnder a pretence of honouring God They be also not onely enimies and that ciuill enimies but familyar and inward enimies therefore the worst Which thing considering with my selfe and seing that in the world especially in this our age there be so manye faithes opinions sectes heresies religions diuers rights lawes rules and sorts of lyuing wherefore so great dissentions discordes enmities hatreds infamies and persecutions I went on thinking how there might be anye meane to vnyte all men together in a vniforme true Faith and Religion And although some haue proued and sought to doe the selfe same thing and could not I did not therefore dispayre knowing that God with his grace can doe this a greater matter and so much the rather for that I know that lyke as it is necessary that those which come to an agréement about the principles of a science do agrée also about all conclusions whereon the first principle do depende so it must néedes bée that they who agrée about the principles of Faith do agrée also in al other things necessary to saluation And for that I sée that all persons in the world not onely Christians but Iewes Turkes Pagans and all the sectes that be founde doe agrée in the first and chiefe poynt of true Religion wheron dependeth all our saluation that is in beléeuing in God as if any of them were asked he would so saye Wherefore I am of opinion not onely that it were possible but easie to vnyte all persons in a true Faith and I meruaile greatly how it were possible that they should all beléeue in the selfe same God and were notwitstanding so much differing and cōtrary in beléeuing other things necessary to saluation so much the more I meruaile of false Christians inasmuch as I sée that as they say they not onely beléeue in God but in Christ And moreouer allowing the selfe same holy Scriptures they all confesse to beléeue that which is conteined in the Apostles Crede But going further in waighing well the matter I haue séene cléerely manifestly that not onely the Iewes Turkes Infidels but the Papists do not beléeue in truth any of the Articles of the Faith do not beléeue in Christ nor in God further also I say that they know not God in such sort as is necessary to know him They haue in déede a certeine idle barreine and dead opinion of God and a certeine obscure knowledge but it is none such as sufficeth to saluatiō A body may haue some lyght of God Rom. 1. as the Philosophers had and lykewise of the Scriptures as the Iewes had but without Christ we can haue no sufficient light of god Col. 2 for that Christ alone is the lyuely Image of God his countenaunce in the which is discouered to vs sufficiently the lyght of the world the way and meane to goe vnto God and onely those which sée and know Christ Iohn 8. 14 doe sée and knowe the Father Wherefore Paul writing to the Galathians sayed vnto them that they coulde not knowe God when they were without Christ This is the chiefe and principall sinne of the Turkes of the Iewes of the Infidelles and of the false Christians not to know God and for this they shall be punished Ephes 2 He then that is without Christ is without God as Paul did write he hath not God for his God nor for the latter ende The world can doe more in such a one then God and he is moued alwayes to worke not for the glory of God but for his owne gayne In Christ therefore alone is God reuealed with his so great goodnesse and grace that he draweth vs vnto him more effectuallye then the worlde so that despising our selues with all our earthlye thinges and pleasures we goe to the glory of God And then we know and féele God not onely for his respecting vs as our benefactour and one who is good vnto vs but much rather absolutelye as béeing good in himselfe and so also wée loue him with a sincere and pure loue Now forasmuch as Christ is he who hath made manifest vnto the world the vnspeakeable name of God Ioan. 17. Iehoua Ioan. 17. which onely signifieth God himselfe without any respect vnto creatures that is Christ alone hath gyuen vs light and made vs knowe feele and loue very GOD in himselfe therefore without Christ wée cannot knowe God truely And forbicause the Turkes the Iewes the Infidells and likewise the Papistes doe not knowe Christ in truth therefore it must be of necessitie sayde that they knowe not GOD. And that these doe not knowe Christ in truth is manifest for that Christ is not knowe truely but of them which sée him by all his righteousnesse sanctification wisedome and saluation as the Euangelistes 1. Cor. 1 and true Christians onely doe see him Inasmuch as the Turkes the Iewes and the Infidells beléeue not in any wise to be saued thorough Christ The Papistes also although they saye that they beléeue to be saued thorough CHRIST yet the beléeue not wholely to bée saued thorough him but in parte and partly by theyr owne woorkes Not hauing or accounting therefore Christ for any theyr righteousnesse and saluation they know him not so as they ought to knowe him to bée theyr Sauiour It must therefore néedes bée sayde forasmuch as they know not Christ that they know not God And for that they know neither God nor Christ it must néedes be concluded that they beléeue not in truth neither in the one nor in the other whereoff doth necessarily followe that they beléeue not anye article necessary to saluation All those therefore be deceiued who willing to vnite and knitte in one accorde all sectes in one true fayth doe cease to drawe men vnto the true knowledge and Faith of Christ and of GOD and doe labour to vnite and ioyne them togeather in outwarde woorkes and Ceremonies in as much as the true knowledge and fayth in Christ importeth all So
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