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
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
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
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
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
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
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
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
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
is false which say that we be not bound to loue God alwayes and in lyke sort may be séene that they be very intricate in willing to determine and appoint the time in which we be as they say bound to loue him This their opinion is nothing els but an imagination of theirs without any foundation of the holy Scriptures a thing inuented to this end that I will tell you The Papists béeing desirous to holde against the truth that men may be iustified saued thorough their own works by obseruing the cōmaundements of God séeing that there is none that loueth God continually with all his heart with deprauing expresly gainesaying the holy Scriptures they be forced to perswade men that for obseruing the first and chiefest commaundement of the lawe it is sufficient that at the least the twinkling of an eye vppon the sabboth daye we haue in vs some act of loue towardes God with exalting him aboue al other things and that this thorough our most and mightie frée will is alwayes in our power It is our duetie to beséech the Lorde that he would heale and deliuer them from all such prensies with giuing them the light of the truth to the intent that together with other the elect they may render vnto God all prayse honour and glory thorough Iesus Christ our Lord Amen ¶ If it be in our power to loue God when and how much we list Sermon 6. LIKE as if an Eagle were without wings bound vpon the grounde wounded and dead it could not stirre it selfe not flye vp into the ayre and if yet it coulde flye it coulde not direct the flight vp to the Sunne and if it could thether direct the course yet it coulde not flye aboue it selfe euen so the soule thorough the sinne of Adam béeinge without the winges of Christian vertues bound vpon the earth with carnall affections thorough sin wounded and killed cannot moue it selfe be eleuated nor flye with loue on high and although it could be eleuated aboue the creatures it could not in any wise be directed vnto God and if it could be directed thether yet it could not with the winges of loue flye aboue it selfe so that it shoulde loue God more then it selfe Peraduenture thou wylt saye that this is true if we speake of our naturall and sensuall loue with which we can loue none but our selues and the thinges that be for our profite commoditie delyght and honour Wherefore with this loue we doe not loue God but for our owne gayne and inasmuch as he bestoweth benefits vpon vs which in truth is no louing of God but of our selues but if we would speak of loue procured by wil now with this we might with out any other grace loue God aboue all creatures and more then our selues and the reason is this There is none so wicked a person that without other grace doth not acknowledge and confesse that he is bounde to loue God aboue all things wherefore if he cannot loue God more then himselfe and all creatures as his vnderstanding doth shew and declare vnto him his will shall not be frée and moreouer he shall be naturally wicked seing that it could not obey the vnderstanding I aunswere say that as Paule did write we are by nature the children of wrath wherefore wicked and the seruaunts of sinne not therfore so created of God by nature but by nature corrupted in Adam wherefore with out diuine grace we cannot haue lybertie of power to loue God aboue al other things and lykewise it is true that our will by nature in Adam corrupted is alwayes mischieuous and a seruaunt of sinne vntill that thorough Christ it be made frée Peraduenture thou wilt say if that a valiant Citizen doth hazard his owne life for his country with out any other grace or light supernaturall yea and the hand doth offer it selfe for the sauegard of the head as is oftentimes séene by experience and thereby if a politike man without any other grace can loue his country more then himselfe and likewise also the hande doth manye times loue the head better then it selfe we haue cause to thinke and beléeue that our wil may so much more then the foresayd things loue God more then it selfe as that God is more greater then the head or the countrey Vnto this also I aunswere and say that a valiant Citizen doth hazard his life many times for glory which hée loueth more then his own life or it is true that he foreséeing that loosing his countrey he should loose all that he hath therefore he adiudgeth it be lesse hurte in such a case to spende his life Some other be moued to take armour vppon them for the profites sake which they hope to obtaine or els for the losse which they feare will happen All this then that a polytike man doth as one that is carnall is onely for himselfe and for his owne proper gaine And likewise also a man when he offereth his hande contrarye to the proper inclination to receiue a wound for the safegard of the head doth it bicause hée loueth himselfe and séeth that it would be smaller hurt lesse daunger if he suffer his hande to be hurt then if he suffer his head It is alwayes then selfe-loue which causeth vs to doe anye thing when wée bee with-out diuine grace And albeit that God alone in truth is good and includeth in him al vertues being al goodnesse wherefore not onely we ought to loue him aboue all other things but in him alone we ought to stay our loue notwithstanding thorough the sinne of our first parents we be so blinde féeble mischieuous and miserable that without his grace and light supernaturall not only we cannot set our whole loue vpon him no nor yet loue him aboue all other things Thou wilt say I proue yet that although I be wicked and without diuine grace I haue notwithstanding a certeine desire to loue him aboue all other things and forasmuch as this desire is nothing els but loue therefore it maye loue him aboue all creatures wtout any other grace Vnto this I say that if thou shalt go forward séeking diligently thou shalt finde that this desire which thou hast to loue him is none other but for thine owne lucre If thou be carnall thou doest not desire to loue him for his glory but for thine owne felitie and this is not to loue God but thy selfe And if thou wouldest say I desire that all my will loue desire may be most entire and sincere I aunswere likewise and say that this thy desire also if thou be carnall is onely for regard of thy selfe wherefore thou louest none but thy selfe Whilest therefore we be carnall and that self-loue doth raigne in vs not onely we cannot loue God aboue all things but we cannot in truth loue him but for our owne gaine the which is not to loue him but our selues Thou wilt say it is sufficiēt that diuine