mouth when wée worke or suffer that it is to the the glory of God Also it is not sufficient to haue a certeine feeble desire theroff the which is found euen in the wicked inasmuch as they would also loue God worke and suffer for his honour yea it is not sufficient to doe anye thing to the glory of God if we be wicked that with all our might and force we purpose and determine to worke for his honor forasmuch as whilest we be wicked we cannot worship God truely nor lyft vp our head to his glory with accoūting him for our last ende And more ouer it sufficeth not that we imagine thinke that we worke for his glory for that the Iewes also in crucifiyng Christ and in persecuting his saints thought that they did God seruice as Christ foretolde vnto the Apostles They supposed that they were moued by zeale of the honour God but they deceiued themselues as Paule did write forasmuch as in truth if they had bene moued and drawen by the honour of God they would not haue done things which shoulde be to his dishonour as they did and this bicause séeing that the honour of God is in truth our last ende it doth not drawe vs to doe any thing but that which serueth to honour God To make therefore in truth our purposes right it must néedes be that we féele with the spirite a liuely Faith and light supernaturall the goodnesse of God in Christ in such sort that it can worke more in vs then all the benefits of the world so that louing it aboue all other things we be drawn to doe things for his glory so much the more as that man with a liuely faith séeing that Christ hath not onely delyuered him from al euill of this present life and of the lyfe to come but also hath merited all he could no more be moued to worke or suffer as a seruaunt for his owne gaine wherefore it shall of necessitie be that as a regenerate heyre and Lord ouer all and sure of saluation he should be onelye moued to worke by the Sonne for the glorye of the Father Now these doe onely worship God in spirite and truth forasmuch as they account him for their last ende they alone doe truly loue him not bicause he is good vnto them and bestoweth benefits vpon them but bicause he is good in himselfe and this is properly to loue God They onely doe also acknowledge God and his name in truth for that whereas others doe not feele nor knowe God but in that he hath created them preserueth them gouerneth and bestoweth benefites on them wherefore they doe for his owne gaine in himselfe acknowledge him in his owne being to be absolutely and with-out respect vnto creatures Vnto these also the Heauen béeing open as vnto Stephen they see the glorye of God wherefore they be moued to worke thereby And albeit such as these doe not actually thinke at all times to doe things vnto the glory of God yet notwithstanding lyke as all that which the Mariners doe is that they might be conducted vnto the hauen they séeke for albeit they doe not alwayes actually thinke thereon euen so the elect of God and those which haue with the spirite tasted the goodnesse of God be drawen to worke for his glorye although they doe not alwayes actually thinke there on Wherefore lyke as when thou castest on thée a cloake that not finding any let is moued by some part although thou doest not continually touche and dash it with thy hande and this by that first force which thou didst vse in casting it on Euen so when thou beginnest to doe a good worke to the glory of God although thou dost not alwayes actually thinke to do it to the glory of God neuerthelesse in vertue of the first force it is wholly to the glory of God so that there is found no let that is so that afterward thou dost not chaunge for to doe it with any wicked intent repugning against the glory of God It is very true that as to shake this cloake oftentimes will cause it sway with much the greater force and swiftnes so lykewise when we doe a good worke the refreshing of it oftentimes the thinking by force of a liuely spirite to doe it to the glory of God profiteth much to make vs do it with greater vehemencie Lyke as therefore the Hounde if he feeleth not the smell of the Hare runneth one while this way another while that but if he seeth it or féeleth the smel theroff is moued and runneth to it with great spéede the right way without turning either to the right hande or to the left euen so he which féeleth not in Christ the great goodnesse of God is moued to worke now by this worldly thing and then by that but he which féeleth it is drawen to worke with-out straying with a right purpose for the glory of God the which as our supreme beatitude and last ende we ought to haue alwaies before the eyes of our minde Neither ought we account it a hard matter to holde our minde alwayes lyfted vp vnto God séeing that not onely the loue which he beareth vs and that he alwayes thinketh on vs but moreouer ouer how he béeing infinitelye good hath made himselfe knowen vnto vs in bestowing benefites vppon vs with great excesse of his loue To this ende he hath created vs and done all that which he hath done to the intent that knowing him for our first beginning last ende chiefe happines with making his glory shine we labour to set foorth his glory which to doe is a thing in it selfe so honest that in the world can nothing be done in it selfe so vile which if it be done for the glory of God is not glorious in the sight of God like as also there can nothing be done in the world so gloryous in it selfe that béeing done for humaine respects is not most abiected in the sight of God If thou shouldest giue all that thou hast to the poore thy body to the fire if thou dost it not for the loue of God euery thing is lost as Paule did write Although thou canst not serue God vnrewarded thou oughtst notwithstanding serue him without hauing respect vnto the reward but only to serue for his glory And when the eye of our purpose is so simple sincere pure all the body of our workes is lyght and acceptable vnto God There is nothing that hurteth so much the arte of liuing well as a peruerse intent the which disordering the whole and taking the honor from God maketh men idolaters and vaine inasmuch as all the which they worke and suffer and not for the glory of God is lost cast away yea and sinne in the sight of God for that they are not done for the glory of God as they ought to be O how happy wer we if all that wée haue suffered and wroughte euen vntill now we had suffered and
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
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
maketh easie euery difficultie maketh euery sharpnes bitternes pleasant therfore it must néedes be said that the way of heauen is most easie happy Al they therfore which work suffer either worke suffer by force of the spirit of Charitie so without difficultie or els they work suffer thorough humaine respects so they are not in the way of God séeing they are not moued vnto him but vnto the world It is a matter most difficult vnto carnal mē yea impossible although possible with God most easie it is to be regenerated to become spirituall to haue a liuely light spirituall féeling of the goodnesse of God to haue a liuely faith hope fixed in God to be in loue with God thus also after that they be regenerated to grow in Faith Hope Charitie but after that we be spirituall that hauing a liuely light of God be in loue with him to worke suffer according to the force mesure of the spirit of faith of loue that we haue to God it is a thing most easie most pleasant happy And if with humane prudence cunning we be forced to worke or suffer beside this motion in such a case although we had difficultie in working suffering it shold be no meruail this bicause we being moued by the loue of God should not be turned therby for then we should go backward not by the right way Al they therefore who are entred into the spirituall kingdome of Christ by the gate of Faith which is called strait forasmuch as it is graunted but to a few as vnto those which haue ben thorough grace drawn eleuated aboue al difficultie they do tast with the spirit in Christ the great goodnes of God they do walke easely with suffering for works done thorough loue to the glory of God Neither is it necessary for that ther is none the loueth God with al his heart his neighbor as himself to the intēt that we might be turned vnto God that we might walk by the perfect obseruation of Gods cōmaundemēts forasmuch as if it shold be so seing ther is none in this present life that perfectly obserueth thē none shold walk vnto God but in truth it is not so for like as if one walked by a narrow way on his side wer many briers thorns if they plucked him by the garmēt in any wise such a one whē he wer a lusty felow might preuaile go away although he were some-what staid hindered by the said thorns Euen so a Christian if he be regenerated that sin raineth no more in him but the spirit loue of God although he doth perfectly obserue Gods commaundemēts but not turning himselfe vnto God with a most zealous force vehemencie swiftnes as he is boūd to do shold be moued if a most perfect charitie being in him his cōcupiscēces wer wholly mortified so that in him were nothing which when he turned to God could draw him back yet notwithstanding for that in him be cōcupisences wherby is he holdē back on the other side the spirit is in him so might that it preuaileth so that in any wise he is tourned vnto God wherefore to haue a motion to séeke the glory of God the perfect obseruation of Gods commaundements is not necessary but it is néedefull that we féele throughly with the spirite Gods diuine goodnesse that God may draw vs vnto him more then the world Let vs pray therfore vnto the Lord that he would giue vs such light and that he woulde increase it in vs euery day more and more to the intent that with great zeale we walking by his pathes may render vnto him all praise honour and glory thorough Iesus Christ our Lord Amen What thing it is wherein God hath shewed vs greater loue then in all the other Sermon 8. FOrasmuch as to kindle in vs diuine loue it is very profitable to know what thing it is wherein God hath shewed vnto vs greater loue then in all other things I haue iudged that it woulde bée requisite to consider amongst all the signes of loue which God hath shewed which is the greatest Some say that the greatest signe of loue which God hath shewed vnto man was when he created him after his own similitude and likenesse capable of him and to beatitude And moreouer hauing giuen to him a being so noble enricheth him with many giftes and graces with making him Lord ouer all creatures So that when Adam opened his eyes and saw that God had created this worlde for him that he conserued and gouerned it for the seruice of him and that euery creature was obedient vnto him to the intent that he confessing all his beatitude to come of him might seeke to set foorth his glory seeing his excellencie he felt towards him a singular loue of God Other say that the greatest signe of his loue was in forbearing sinne And this inasmuch as man not knowing the great charitie and goodnesse of God perfectly by his so great benefites God suffereth him to fall and to iniury and dishonour him that he might haue occasion to shew him vnto him as to an enimy with greater superaboundance of loue to the intent that he might the better féele how greatly God loued him There haue bene also some which haue sayd that as when the father sheweth greater loue vnto the sonne when he chastiseth him then when he dandleth with him Euen so when God chastiseth vs for our benefit sheweth vnto vs greater loue then whē he giueth vs worldly prosperitie But those which be more néere vnto the truth haue sayd that the most high signe of loue which GOD hath shewed vnto vs hath bene that GOD béeing more high then he could come vnto vs which be vnworthy most vile lewde persons and his enimies more loue then he could descend vnto hath I saye not solde but thorough méere grace giuen a gift most high and worthy that could bee not a seruaunt or one of his friendes but his owne déere and onely begotten sonne a thing to him more déere and entirely beloued he could not giue vs not poore but the richest of all diuine treasures vertues and graces yea in Christ he hath giuen vs al things euen himselfe And moreouer he hath giuen him to vs to the intent that he might serue to wash vs from all our filthy and stinking sinnes with his owne bloud and to dye for vs vpon the crosse He hath also giuen him vnto vs for an example direction and rule for a pleasant friende spowse and brother for a Capitaine for a Shephearde Priest Alter Sacrifice foode rayment and for a reward But in giuing vs him vpon the Crosse he had shewed vs a most singuler loue chiefly for that he hath giuen him to vs with a most high and infinite charitie And lykewise the sonne with great loue offered vp himselfe vpon the crosse and altogether for our benefit
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
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
is the Mother The which wée must beginne and build vppon Christ other stéedefast foundation we can finde none Fayth giueth all honour to God 1. Thes 3 Wherefore Paul and likewise Christ required fayth and exalted it most highly Therefore to haue all vertues wée must néedes labour to haue fayth and to bée most perfect in all vertues and goodnesse wée must grow and become perfect in fayth inasmuch as all other vertues doe grow in vs 1. Pet. 5. according to the measure of fayth Let vs laboure therefore to beholde GOD and his perfection with a cleare and liuely lyght in Christ crucified in whom hée discouereth himselfe in a high degrée so that wée béeinge taught of him by fayth and of his diuine vertues wée may render to him all honour and glorie through Iesus Christ our Lorde Amen ¶ How we may honour God most highly Sermon xi VNTO God alone as Paul wrote is due all honour and glorye 1. Tim. 1 And this bicause hée onely is substauncially good righteous godlye wise Luc. 18. Mat. 19. and adorned with all other vertues and perfection but wée on the other side haue insomuch any vertue or goodnesse as wée bée pertakers of that whiche is his Séeing that as all the goodnesse which we haue had haue 1. Cor. 4 and shall haue is from him onely as from that which is the first beginning of all things so to him alone as to the last ende ought to bée yéelded all honour and glorye yea and to this ende he hath placed vs in this world But forasmuch as although God hath bene towards vs so liberall that he hath giuen vs Christ vpon the Crosse and in him all thinges Rom. 8 yet one thinge he hath reserued for himselfe that is his glorie which he neuer gaue to any other Esay 41. nor at any time will giue as by Esay is declared wherefore séeing by all duetie we ought to giue him the glorie and honour I would that we might sée in what sort we might honour him most highly And first there haue bene some which haue thought that God is honoured most highly with prayer bicause that he which prayeth hartely for grace at the handes of God Rom. 10 beléeueth that God can knoweth how will heare him although he be vnworthy It is néedefull then to haue a great light and féeling of God and how much the more he which maketh prayers by hauing committed many sinnes is not only more vnworthy to be heard but should deserue the greater punishment and by this meane craueth for the greater grace and fauour that he might so much the better be able to serue to the honour of God also that God bestowing so great gifts vpon one which was so froward an enemie to him doth declare vnto the world his so large mercie liberalitie and charitie so much the more as he craueth with fayth so much he honoureth God In Prayer therefore God is wonderfully honoured chiefly for that in prayer all vertues be followed and exercised Others say that patience honoureth god aboue all other vertues for bicause that when a man accounteth that his aduersities be sent from God for his benefit he féeleth in them not so much the iustice as the goodnesse and mercy of God therfore by their meanes he estméeing God as his singuler Benefactor Father doth not onely praise and giue him thanks for all things but also liuing in them contented doth testifie vnto the whole world the good prouidence of God so that the world seing him so merry in troubles and miseries doth yéelde heartie thankes vnto God and is constrained to thinke and say surely God dwelleth in this his creature he coulde not so ioyfully beare such great tribulations if the Lord did not comfort him with his diuine grace it is séene yet that God worketh and hath a singular care of his elect Patience then doth meruailously honour God by diuers meanes There haue bene some also which haue beléeued that there is no vertue which doth so much honour God as humilitie and their reason is this bicause that onely the humble person doth acknowledge all his goodnesse to come from God therfore he alone of all men doth render vnto God all thankes and glory and if he be praised of any body that praise he doth not attribute vnto himselfe but giueth it ouer to God remaining in his own reputation miserable There is none also that truly doeth know the great benefite of Christ and the excéeding mercie and charitie of the Father if he féele not in truth his miseries and his owne dishabilitie to arise out of them and bicause none but the humble man doth this therfore he alone can render vnto God due thankes and honour him in such sort as is conuenient It appeareth also to many that loue doth most highly honour God inasmuch as when a man hath set his loue vppon God he holdeth euer the eye of his minde open stedfast and fixed vpon his glory according to which with a right intent he ordereth all his lyfe And further he is forced by the loue that he beareth him not onely for his honour to doe wonderfull things but also to procure others to doe the like Wherefore he honoureth him by all meanes that he possibly can There haue bene also some which haue sayde that Faith doth greatly honour God bicause that he which beléeueth in a thing of so great importaunce as is the saluation of the soule doth put his trust in God with forsaking all his owne wisedome and himselfe and doth wholly commit himselfe to the gouernaunce of God And I say that it must be marked and considered that euery vertue doth honour God otherwise it should not be truly a vertue and so much the more they hoonour God as they are in themselues more perfect Euery one that desireth to honour God most highly ought to seeke it not by hauing one onely vertue but all inasmuch as they be all spirituall sisters indissolubly vnited and knit together it is impossible that one of them should be possessed without all the other Euery person therfore which desireth to honour God perfectly ought to labour diligētly not onely to haue all but to haue in the highest degrée perfect vertues and to put them in exercise And for that the knowledge of God is the mother of all vertues whereoff of necessitie they do grow and in such sort depende that in vs can not be any vertue without the knowledge of God and where that is must néedes be al vertues more or lesse perfecte according to the measure of the knowledge which they haue of God Therefore all those which desire to honour God most highly and therby to haue al vertues in the chiefest degrée perfect ought to labour to haue a supreme light and spiritual feeling of God forasmuch as it is not possible that anye shoulde haue a liuely knowledge of the goodnesse of God except he loue him put his
hath pleased God of his grace to reueale it to mee I haue determined to giue lyght thereoff to his honour and glorye vnto those who be ignoraunt and blinde There is found in the fiue bookes of Moyses a name of such and so great vertue that who so knoweth it and beareth it vpon his backe may know how and doth obstaine whatsoeuer he desireth And this is that name to which euery knée must bow and doe reuerence Philip. 2 Mar. 16. Act. 3 Iohn 16. Rom. 10 Act. 2.4 1. Iohn 2 bicause it is aboue all other names and contayneth in it Princedome that is to saye IESVS Of this name had Moses knowledge likewise the Patriarches the Prophets the Apostles all the Saints both of the olde and new Testament By vertue of this name they had their so greate light wrought all their myracles and obtayned all that they desired and craued as afterward Christ promised to his Apostles Act. 10 4 He that calleth vpon the name of Iesus is safe we haue no other name vnder heauen in which we can be saued or haue any good thing but onely Iesus By which name alone our sinnes be forgiuen vs and we receiue of God all giftes benefites and graces But note that in the holy Scriptures by the name is signified the person named So that whereas it is written that by the name of Iesus we haue remission of sinnes and saluation power to become the sonnes of God to work miracles Ion. 1 Mat. 6 Ion. 14 and to obtayne all things by that name of Iesus it is vnderstoode of Iesus himselfe For the vertue consisteth not in the letter nor in the name as the superstitious Antechristians doe saye and beléeue it consisteth not in voice in writing no nor in conceite but in Christ himselfe If thou shalt reade the holy Scriptures thou canst not finde any obseruations of words in the Apostles whē they wrought myracles and lykewise in Moses and the other Saintes They therefore did not receiue grace by vertue of words but by vertue of Christ Wherefore we had néede to doe otherwise then to pronounce or carye the name of Iesus about our neckes We must carye Iesus thorough faith and spirite in our heartes And they that doe so possesse him be great Caballistes Rom. 16. Ion. 14. and so much the greater as with a greater Faith they imbrace him as their owne as were the Apostles Moses the Prophets other great Saints In Christ himself consisteth al vertue of the true Caball hidden from vs before time and thorough Christ cléerely and manifestly reuealed and there is founde no other true Caball besides this for if there were any other Christ who made knowen to his Apostles all that hée had heard from the Father would haue reuealed it and so woulde the Holy Ghost seeing that it doth teach all truth as Christ hath promised and the Apostles haue preached vnto others but we see manifestly that they neuer taught any other Caball then Christ The true Cabal therefore consisteth not in charecters in Images or letters wherefore Moses could not write it nor yet Christ but it consisteth in possessinge thorough fayth and in spirite Iesus Whereof bicause the Hebrewes are ignoraunt therefore they be without the true Caball And onely those which haue Iesus in their hearts be the true Cabalistes for that they first by knowing Christ doe know all shinges inasmuch as in him bée hidden al the treasures of the wisdome knowledge of God Christ reueleath vnto his friēds al the which he heard from the Father Col. 2 Ion. 15. that is all thinges néedefull and profitable for their saluation Those thinges which doe not appertaine vnto them to know as for the day when the sonne of god shal come to iudge the world Christ himselfe confesseth that the Father hath not reuealed to him Luc. 13. The holy ghost instructeth the elect of God them that haue Christ in their hearts of all the which is expedient for their saluation 1. Cor. 2. we ought to desire no more The spirit of Christ goeth séeking thorough all euen to the profound things of God as Paul did write 1. Cor. 1. therefore they which by faith do possesse him do know all the diuine secrets of God profitable therefore néedfull to serue to the glory of God for the health of the soule This is the true Cabal reuealed to Moses to the Prophets to the Apostles Saints 1. Cor. 2. This wisdome did Paul preach amōg those which were perfect that is Christ wisdome righteousnesse our sanctification redemption so did all the Apostles as they that were great Cabalistes Likewise Christ forasmuch as albeit he was crucified thorough infirmitie yet he is risen againe most mightie in vertue 2. Cor. 13 Mat. 28. yea all power hath bene giuen him both in heauen in earth therefore those which by fayth haue Christ in their hearts haue an high abundance of vertue power so that not only in the name of Christ they worke myracles Ephes 1. Mar. 16. such as be fit equal with the miracles of Christ but greater as he himself promised Other vertues haue their limits but vnto faith all things are possible Ion. 14. to him that beleeueth hath Christ in his heart all enterprises are small and this bicause he doth not take them in hande but to the glory of GOD and being moued by force of the spirite Ion. 18. wherevnto euery thing giueth place as the whole multitude fell downe before Christ He is safe that hath Christ in his heart there is none that can hurt him yea Rom. 8. euery thing serueth to his saluation He also which hath Christ in his heart obtayneth whatsoeuer he desireth being thereto moued by the spirite of Christ which is alwayes hearde He himselfe who is most faythfull hath promised vs Ion. 10. that if we aske anye thing in his name we shall be alwayes hearde and further haue whatsoeuer we desire Iohn 16. for that Christ the sonne of God and his heyre hath promised vs so vnto whome the father hath put all thinges in power and he that hath Christ hath all and that for bicause hée is ordered according to the good will of God and is contented with that which he hath Iohn 13. and which it pleaseth God to bestow vpon him without desiring anye more and for as much as God giueth not his owne sonne to any but that with him he giueth all good thinges therefore he which hath Christ by fayth in his heart as his brother the sonne of GOD heire and Lorde of all it is profitable inough for him in all thinges both in his saluation and to the glory of God Faith setteth vs in possession of all satisfieth our wil and maketh vs most happie Let vs praye therefore God that he would giue vs fayth so that we may yéeld vnto him all prayse
with which in him alone we ought to stablish our selues as he himselfe commaunded saying Thou shalt loue the Lord thy God with all thy heart soule minde strength and vertue Therefore God willing to haue of vs all loue as is conuenient he should layeth hard to our charge that we ought not in any wise giue part therof to creatures Thou wilt saye God hath cōmaunded that we loue our neighbour as our selues wherefore we ought not to loue God alone but also creatures I aunswere and say that Christ sayd also that he which hateth not father mother children brothers sisters and moreouer himselfe can-not be my Disciple and how shall it be possible that we hate them and on the other side being our neighbours that we loue them as our selues séeing that hatred is contrary to loue For the vnderstanding therefore of the truth it is to wit that nothing in truth is loued but onely that thing in which loue is stedfastly fixed and set and in lyke sort there is in truth no hatred but onely that in which hatred is fixed and bounded and bicause that like as the waters runne all into the Sea neither doe they euer rest vntill they come thether so God for that he alone is in truth good our first beginning and last ende our loue passing by creatures ought not to be stayd in them but wholly to be directed euen vnto God and to rest in him wherefore he alone in truth ought to be loued And likewise also forasmuch as sinne onelye is in trueth naught and filthie therefore it alone ought to be hated so that albeit our hatred passe by creatures it ought therfore not to be stayd in them but to be directed vnto wickednesse and there onely to rest And to vnderstand this the better I will bring an example of a perfect Christian whose heart if thou sawest thou shouldest see that his loue is wholly vppon God and yet for all this hée loueth creatures with-out staying therefore his loue in them yea he loueth them not but for the glory of God inasmuch as they serue to make it manifest so that such a one might say vnto God the same wordes that Augustine sayde in time passed O Lord when I loue and creture I loue not that creature but thée for whose loue I loue it Although the spouse doth loue the gifts of hir husband she doth not therefore staye hir selfe with hir loue vpon them but onely doth loue them for his sake that gaue them and bicause they serue for his glory and credit in lyke sort the true spouse of the Sonne of God doth not loue account precious nor estéeme the benefites of God for the worthinesse of them onelye nor yet for hir owne gayne but only for being giuen of God and for that they serue to his glory Likewise also a good Christian hateth no persons but for their wickednesse which be to the dishonour of God béeing by him most highly loued so that his hatred is not fixed in the creature but in the sinne We ought therefore to loue God with all our heart and that with staying our selues with al our hopes vpō him and we ought to loue our neighbors as our selues with out stablishing in any wise our loue vppon them but with louing them onely for the glory of God and inasmuch as they serue to the making of it manifest We ought also to hate our neighbours our parents and our selues as Christ sayde not with staying our selues with hatred towardes them but towardes their vices and sinnes inasmuch as we ought to hate them onely for that they béeing carnall doe hinder vs draw vs backe make vs slacke suffer not vs to make famous the glory of God Like as then there is one onely God so he alone ought to be loued and as al other things be of God so onely for him they ought to be loued Al the creatures together be not worthy of our loue which is fit for none but God And al this of our loue which resteth in creatures is lost God as he who is iealous ouer vs will haue all our loue for himself of other things that we haue he is content that we should communicate giue vnto others so that it be to his glory but loue he would not that should giue vnto any but him If we loue men for that they be our kinsfolkes be lyke vnto vs and come of the same bloud that we doe such loue is naturall and not vertuous If we loue them for their beautie and there-in doe establish our selues with our loue in such a case that is a lasciuious loue If we loue them for profite the loue-procéedeth of couetousnesse if for dignitie or honour which we looke to obtaine that loue commeth of pride If also we loue thē for that we hope that they shall serue for our saluation and for that we trust by their meanes to goe vnto Heauen which we desire onely for our owne felicitie without hauing respect to the glory of GOD this also is wholly a wicked and carnall loue But now this truely is a loue bright sincere pure spirituall and of Charitie when we loue our selues creatures onely for the glory of God and onely when they doe serue or be to serue to the manifesting thereoff True Charitie then as Paule did write séeketh not the things that be our own but the glorye of God yea it is a vertue that is most worthy most high most pure and altogether diuine holdeth the eyes alwayes open stedfast and fixed on the glory of God and albeit sometimes as that which is most pitifull and humble it debaseth it selfe to helpe the neighbours it is not therefore stayed in them but immediately with exalting it selfe on high it returneth to the glory of God yea for that Charitie maketh vs of no reputation in our selues and transformeth vs in God therefore it maketh that not séeing vs any more in our selues but onely in GOD we cannot any more loue vs in our selues but in God alone Let vs pray vnto God then that he would giue vs that loue to the intent that we maye render vnto him all praise honour and glory thorough Iesus Christ our Lorde Amen With how great loue God ought to be loued Sermon 3. FOrasmuch as goodnesse is such that béeing obiected to loue it ought to bée loued and so much the more as it is the greater séeing that Gods diuine bountie is infinite it ought of vs to be infinitely loued as it is loued by diuine will yea wée ought infinitely to loue God not onely bicause of his infinite goodnesse but also bicause of his infinite beautie wisedome power mercie charitie righteousnesse and for euery other his infinite vertue and perfection And more-ouer for that loue ought to bée recyprocall in our louing of God with infinit Charitie as he loueth vs we ought to loue him againe with an equall loue therefore with a loue that is infinite yea and with a greater
wrought for the glory of God but we ought at least to do so héereafter and then euery thing that we shal do shal be acceptable vnto God so that our purpose be right vnto him Euery man therfore ought to haue God for his last ende before his eyes to order al his life vnto him with chusing those things that serue most to his glory with forsaking those things which do hinder or stay vs wtout regarding things which appertaine not to vs which we shall be constrained to doe at any time when being in loue with God we féele with the spirit in Christ his great goodnesse Let vs pray to God therfore that he would giue vs a liuely light of him to the intent that hauing alwayes our eyes open to his honour we maye render vnto him all prayse thorough Iesus Christ our Lord. Amen How that the Law of the Gospell is more perfect then all other Lawes Sermon 11. AS there is but one onely God one onely Christ one onely holy Ghost one onely Faith one onely Church and one onely Gospell so lykewise vnto the world is but one onely diuine Lawe imprinted alreadye by God in the minde of man darkened by sinne expressed somewhat by morall Philosophy but much better by Moses and most perfectlye by Christ and a new by Christ the spirit of God being the guyde powred in imprinted and written in the bowels and in the hearts of the regenerate as God afore time promised by his Prophet They call notwithstanding the naturall Law those canons rules and truth practised of that which is right and of that which is not right imprinted in the booke of the minde in the which euery one reading when he commeth to yeares of discretion without any other master and booke he discerneth by himselfe good from euil And the truth it self inasmuch as by Moses it was expressed in tables is called the Law writtē wheras afterward by Christ the holy Ghost being the guide it was in a more perfect manner imprinted in the harts of the regenerate that is called the Euangelical law of grace of the spirit Wher is to be noted that although a philosopher hath for example imprinted in minde this truth that God ought not to be dishonoured but honored knew that this thing is most right yet notwithstandinge hée obserued not this most iust lawe Yea the Iewes albeit they had this same truth not only imprinted in the minds but also expressed in the tables of Moses discerned the righteous from the vnrighteous that with greater light then the Philosophers they could in no wise obserue that iust honest law bicause they were letted by their concupisences But in a Christian already by faith regenerated the goodnesse of God thorough Christ is in such sort imprinted in his heart that by the liuely spirituall tast feeling which he hath in Christ of God he cannot dishonour him yea by the spirit which he hath the which preuayleth agaynst his carnall concupisences he is constrayned to honour him And this according to the measure of fayth which he hath The Philosopher then albeit he knew in part his bounden duetie he did not therfore fulfill it bicause the flesh resisted him And in lyke case also the Iew albeit he knew that better then all the Philosophers what the wil of God is neuerthelesse béeing without Christ without grace he obeied it not Wherefore he shall be punished the more grieuously as hée had greater knowledge of the lawe of God The naturall lawe therefore much more the written law is the Minister of death and damnation whereas the euangelicall law of spirite of grace is the minister of lyfe saluation Wherefore Paul speaking of it sayd the lawe of the spirit of lyfe in Christ Iesu hath deliuered mée from the law of death of sinne The written law therefore is vnperfect although the naturall lawe be much more vnperfect séeing that albeit they shew those thinges which ought to be done they doe not therefore giue the grace to be able to obserue them The law naturall then was as it were in darknesse the lawe of Moses in shadowes the euangelicall law in light The law natural came at midnight Moses lawe at the morning and the euangelicall law at noone day The naturall lawe came with a little candle burning Moses lawe with a great torch but couered the euangelical law with the cléere light of the Sun The natural law saw god in his creatures Moses law in the Scriptures the euangelical law in Christ The natural law séeth not Christ Moses law saw him and shewed him a farre off the euangelicall law hath seene him openly imbraced him for his owne The natural law hath imbraced no man Moses law hath painted him out with giuing him coulours the euangelical law hath giuen him spirit The naturall lawe made him serue by reasons Moses lawe for feare the euangelicall lawe for loue The natural lawe deliuereth vs from worldly infamy Moses law from the tyranny of Pharao and the euangelicall law from the tyranny of the world of the flesh of sinne and of the diuell The naturall law hath for the guide vnderstandinge Moses lawe a piller of fire and the euangelicall lawe the holy Ghost The natural lawe is the lawe of the Philosophers Moses law hath him for the author the euangelicall law is of Christ The naturall lawe féedeth men with worldly thinges Moses law with Manna and the euangelical law with God The natural law buildeth vp a worldly common wealth Moses law the holy citie of Hierusalem and the euangelicall lawe the heauenly countrey By the naturall law we were straungers by Moses law seruants and by the euangelicall frée and the sonnes of God The naturall law guided vs to a certeine humaine felicity Moses lawe into the land of promise and the euangelicall law vnto heauen The natural law is a burthen fit for humaine strength Moses lawe is a burthen sharp grieuous and the euangelicall lawe is pleasant delectable The naturall law hath a respect to the comelines of vertues Moses law vnto felicitie and the euangelical law vnto the glory of God The naturall conducteth thee into Aegipt there leaueth thee Moses law deliuereth thée frō thence maketh thée walk thorough the desert the euangelical law bringeth thée into the land of promise The natural law begetteth thee vnto the world Moses law killeth thée vnto God the euangelical law raiseth thée againe The natural law accuseth thée Moses law condemneth thée and the euangelicall law saueth thée The naturall law awaketh man when he sléepeth Moses law maketh him to tremble and the euangelical law setteth him at rest The naturall lawe maketh men righteous in their owne sight Moses law in the sight of the world and the euangelicall law maketh them righteous in the sight of God The naturall lawe promiseth not any thing that is supernaturall Moses law maketh promises of most rich diuine thinges and the euangelicall lawe obserueth them The naturall lawe maketh vs men Moses law maketh vs Angells and the euangelicall law euen as Gods Wherfore the natural law is good Moses law better the euangelicall law best and most perfect Let vs pray therefore vnto the Lorde that hée would imprint it in our heartes to the intent that we may render to him all prayse honour and glory thorough Iesus Christ our Lord. Amen FINIS ⧠IMPRINTED AT London by Thomas East dwelling betwéene Paules Wharfe and Baynards Castle 1580. MIEVLX VAVLT MOVRIR EN VERTV QVE VIVRE EN HONCTE
Wherefore Christ wondering at the great charitie of the father sayd So god loued the world that he gaue his only begotten son for it And in an other place speaking of himself he sayd None hath any greater loue then to spend his lyfe for his friends Wherfore S. Iohn said In this we haue knowen the loue God for that he hath spent his own life for our sakes Man knoweth not neither can he imagine the God could shew any greater loue then that which he hath shewed with giuing vs his own son vpon the Crosse There be also some which say that the greatest signe of loue which God hath shewed vs hath ben in giuing vs his spirit forasmuch as although god had created vs and bestowed innumerable benefits vpō vs with giuing vs also Christ vpon the crosse we shold in no wise haue ben holpē if god with his spirt had not opened our mindes made vs féele in déede his great goodnes loue Other say that God shal then shew greater loue thē at any other time when at the day of iudgement he raysing vs again glorious both in respect of our soules also of our bodyes deliuering vs frō al euil of this present life of the life to come shal set vs in quiet restful peaceable possessiō of heauen of the most high perpetuall felycitie with making vs alwaies to inioy vse the most pleasāt fruits of the passion death of Christ of his diuine grace And I iudge that the greatest loue which God hath shewed vnto vs hath ben in purposing frō all eternitie in his diuine minde to saue vs with his most perfect felicitie high triumph of Christ and his most great glory forasmuch as this benefit includeth in it all other the which do depend on it alone Inasmuch as forbicause he determined to saue vs with our most high glory therfore he created vs so noble after his owne likenes capable of him the world for to serue vs for this cause he suffereth sin to this ende he chastiseth vs calleth vs biddeth vs tarrieth for vs dissimuleth himselfe tollerateth vs bestoweth innumerable benefits vpō vs for this cause he sent the Patriarches gaue a law by Moses sent the Prophets lastly his own son for this cause he appointed that they should preach worke myracles do all that which they did for this cause he sent Christ the lastly he should dye vpon the crosse And likewise bicause he had elected vs to most perfect felicytie therfore Christ arose againe ascended into heauen sent the holy ghost like as he sendeth it inuisibly alwayes vpō his elect And likewise also for bicause he hath predestinated vs to the glory therefore he sending Christ to iudge the quicke the dead we shal be by him thorough Christ takē vp to a most high perpetuall felicitie God therefore louing vs with an infinit loue hauing shewed his loue in so great excéeding meanes let vs besech him that he would giue vs a spiritual tast féeling of him to the intent that thorough Christ we may render vnto him all honour and glory Amen How Christ vpon the crosse draweth euery thing vnto him Sermon 9. HE that will duely beholde Christ vpon the crosse shal sée that with a most earnest violence by all meanes possible he draweth all things vnto him First for that words especially whē they be pronounced which eloquēce order pithy proprietie be most effectual to moue mens hearts to draw thē vnto it as hath ben is séene cōtinually in oratours wherfore Christ vpon the chaire of the crosse was not dumb yea he spake words that would moue draw vnto him any hardned faithles obstinate hart And although Christ had in his life time spoken and his words wer altogther diuine notwtstāding those words which he pronounced vpon the crosse wer of so much force aboue al other so much more effectual violent as that being the last pronounced by the son of God when alredy néere vnto death he was in great torments they are ful of exceding wisdom swetnes pitie goodnes righteousnes charity as euery one proueth which with the spirit doth tast them The iestures also doe helpe when they be fitly applyed vnto the wordes to moue greatly wherfore when a mother would haue hir young sonne come vnto hir she doth not onely call him but also proueth him the more with beckening hir head and with opening hir armes The which Christ also did for to drawe vs vnto him forasmuch as he stretched out his armes vpon the crosse as if he would say beholde that I open and offer my selfe vnto all men ready and prepared to receiue and imbrace euery sinner which by my meane doth thirst for his saluation Or if thou haddest seene with what how great firy teares burning sighes and excéeding loue he lifted vp his eyes to heauen to pray for vs with what sweete pitie he debased himselfe and behelde those which hadde nayled him on the crosse and others who were present if thy heart were a thousand times harder then an Adamant stone thou shouldest in any wise haue bene constrayned that it should not onely be mollyfied made féeble and pleasaunt but moulten chiefly séeing that for thy loue bloud guished out from euery part of him And if the wisdome of Salomon could worke so much in the Queene of Sabba that with causing hir to leaue hir rich and delicate kingdom drewe hir from so farre a country to trauaile euen to his presence for to heare him the wisedome of Christ excéedingly shewed vpon the Crosse ought so much the more effectuallly drawe vs from the world vnto him as that his is the greater without proportion Wherefore also in Christ vpon the Crosse are fulfilled al the Prophets are verified al the Scriptures all shadowes and figures are made manifest and all the treasures of the wisdome and knowledge of GOD are opened wherefore as the most high perfect open and manifest truth he draweth our mindes to beholde it in him And lykewise also for that lybertie especially of riches is most effectual in alluring chiefly the poore and such as be in necessitie therefore Christ for to draw vs vnto him vsed towardes vs vpon the crosse a most hygh and excéeding liberalitie forasmuch as by meere grace he not onely deliuered vs from sinne from the power of the diuell and from all euill of this present life and of the lyfe to come with making satisfaction for all our bonds but also moreouer giueth vs all his diuine treasures heauen and himselfe Yea he draweth vs to hym euen with his righteousnesse inasmuch as we be drawen and moued to haue compassion on him seeing that in him although he be most innocent the Father with most rigorous iustice punisheth all our sinnes Notwythstandinge albeit vppon the crosse he stirreth vs vp with wordes prouoketh vs with his déedes and diuine iestures calleth vs
with his wisedome moueth vs wyth his truth and bindeth vs with his benefites draweth vs with his Charitie vnto him with forcinge vs violently Neyther ought any bodye to wonder héereat forasmuch as GOD béeing not onely the first beginning of all things but also the last ende and this bicause that lyke as all thinges depende on him so also they wayte vppon him it must néede bée sayde that hée vpholdeth them all moueth and gouerneth them not onely as theyr first efficient cause but also as their last ende And forasmuch as the finall mocion béeinge voluntary and louing is more swift and forcible then the motion of the efficient cause agaynst the whiche whilest that it pricketh vs we repugne and resist Therefore GOD béeing willing to cause man that he shoulde come vnto him he chose not onely to moue vs with our first beginning with impulsion of his spirite but also wyth our last ende hée woulde drawe vs vnto him by the meane of Christ crucified Wherefore if the celestyall bodyes bée moued with so great force by the Angells by what force and violence maye wée thinke that the noble spirites of the elect of GOD hée moued when as béeing regenerated loosed from the affections of creatures béeinge actiue and liuely are not onelye driuen by the holy Ghost but drawen with great violence by CHRIT crucified And if thou wouldest sée how great the force of the loue shewed to vs in Christ vppon the Crosse is consider that if in the earth there were a man most sensuall with all his affections moste stricktly bounde vnto treasures pleasures honours and benefites of the worlde if in any wise it should bée graunted vnto him to open his eyes but for very short time to Christ vpon the Crosse to sée him with a lyuely light and to féele him with the spirite that he was so crucified for him he should be by his loue in suche sorte rauished in the inwarde partes of his heart and with such violence and force drawen that shaking in péeces all the fetters wherewith he was bounde vnto worldly thinges he should immediatly be found with all his heart soule minde and spirite eleuated rauished and transformed in God And héereoff we haue example in Paul who whilest that hée had tourned his shoulders against Christ whilest that with great force he ran to séeke the dishonour of God béeinge called and illuminated by Christ was drawen with suche violence to the glory of God that he was rauished vp euen to the third heauen And albeit that afore time euen vntill his conuersion he had bene most vehement agaynst Christ yet béeing conuerted he was drawen to honour him with a greater vehemencie inasmuch as CHRIST was to hym more effectuall then all other obiects which had before time moued him to the contrary When that sinfull woman came to bewayle hir sinnes at the féete of CHRIST shée was drawen with so greate a vehemencie and force that if there had bene offered hir a thousande worldes with all the possible treasures pleasures honours and felicyties of the worlde she could in no wise haue bene hindered nor stayed Christ himselfe sayde vnto the Apostles you haue not chosen mée but I haue chosen you as if he woulde saye you are not come vnto mée by your owne accord but bicause I haue drawen you As concerninge you yée bée none such that yée haue hadde power once to thinke of comminge to mée yea as those whiche bée carnall yea haue alwayes resisted and fought against mée Lyke as Christ expressed an other place when talkinge wyth the Citie of Hierusalem he sayde Howe often woulde I haue gathered thy children together as the Henne gathereth hir chickens vnder hir winges and thou wouldest not vnto the whiche wordes Augustine adioyneth speakinge of the elect and sayeth and hath gathered them together agaynst thy will forasmuch as lyke as Augustine himselfe sayde in his Enchiridion there is none so wicked which dare saye that GOD can at any time when hée will conuerte the wicked and drawe them vnto him Although hée were vngratious and obstinate GOD can when he wyll mollyfie his heart and make him of wicked godly There neuer was any holy man who in any wise by his owne accorde went vnto CHRIST They all haue bene by him drawen with the violence of loue Thou thinkest peraduenture that CHRIST for to sée him so vppon the Crosse as a weake and féeble person and I say vnto thée that as Paul did write hée is the vertue and power of GOD which draweth vnto him and saueth euery one that beholdeth him vppon the Crosse with the eye of a lyuely fayth wherefore he sayd If I shall bée exalted vp I wyll drawe all thinges vnto mée that is if béeinge fastened and lyfted vp on the Crosse I shall bée exalted in the heartes of menne so that they shall sée mée wyth a liuely fayth for the sonne of GOD crucified and deade wyth greate Charitye for the loue of them I shall drawe euery thinge vnto mée inasmuch as I shall drawe vnto mée not onely the spirite of suche as they bée the minde the vnderstandinge wyth all the thoughtes the will with al the affections the soule with all the powers vertues and operations but also all other creatures inasmuch as seruinge vnto man and he béeing by Christ drawen to the glorye of GOD they also shall bée thorough Christ drawen in man to serue vnto the glory of GOD. Man in Adam was fallen a straunger from GOD and in suche sorte drowned in the worlde and bound with yron cheines of humaine affections vnto creatures that by himselfe not onelye he coulde not come vnto GOD yea his forces were all vnto worldly thinges It is not sufficient that God sent the Patriarches the Prophets and the other Saynts with bidding vs to his diuine wedding wherfore béeing willing to drawe vs vnto him he at the last sent his owne sonne in the forme of a seruaunt and appoynted that he dying vpon the crosse should giue vs such and so greate light of his goodnesse and should so make manifest vnto vs his loue that we should be constrayned and forced to come vnto him Neither is it profitable that man should bée suche a straunger from God so drowned in the worlde vngratious and obstinate that he myght not bée immediatlye drawen by Christ if hée sée him to bée the sonne of GOD and dead for hym yea as calamytie draweth vnto it especially hardnesse lykewise Christ draweth vnto him the great sinners so that they acknowledge them to be such All they therfore which be gone vnto Christ and climed vp into heauen are gone and climed thether by the force of loue and likewise by force they doe abide and shal abide there for euer Christ then would chiefly suffer for to declare vnto vs his most high loue and therewith as with a most mightie thing and most déere vnto the heart to enforce and draw vs vnto him Forasmuch as loue is a spirituall fire