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
in the questions of your schoole Doctors ther is but a lytle Diuinitie and that most intricate full of erroures and Heresies and you will néedes haue them for your Masters Who doth not sée the obscure thicke palpable darkenesse in which we were and the great lyght which God hath giuen vs of himselfe within these few yeares Not with any new doctrine but with the verye same which Christ preached the Apostles the Prophetes and those which were true Saincts therefore olde although newe to those which had bene blinde for that it was a long while buried Know you not that the light of the Gospel is so great that it discouereth all deceipts errours and falshood And that all the false perswasions of the worlde can doe no hurt to such as be lyghtened with the truth that is to them which be illuminated Whereof are you then afraide if you with your people be in the truth together with the Gospell If you were in the lyght you would not flye it as ye doe but would desire and seeke for it not fainedly but in truth to come vnto the toppe But you as those which know that your doctrine consisteth in deceipts and falshoode fearing least you should be discouered with making your selues suspected doe not onely flye as hastely as you can all counsell but doe persecute those which preach Christ and his Gospel And it is manifest that in persecuting so grieuouslye the true Christians they are not moued by zeale of the honour of God séeing that in other things they shew no such sparkle of zeale They are moued for that they doubt their kingdome will be brought to nothing as a most vaine shadowe thorough the lyght of the Gospell And forasmuch as they saye that they cannot erre I say that they should say true if they were God himselfe or that they had his spirite but it is séene by their lyfe that they be carnall men whose propertie is to be lyers And suppose it could be that they did not fal into so great errors as not being defiled any more they could not erre Read with the spirite their decretalls and ordinaunces say they thou shalt be pure inough And withall this they would that the people leauing Christ should ground their faith vppon them hauing for their rule not the holy scriptures but their words They would also that men should haue in stéede of Christ of the Apostles albeit they haue not their spirit their zeale their doctrine their vertues their lyfe yea and their ceremonyes as sufficient But séeing that God doth let them alone being in such great blindenesse we haue to wonder of his so excessiue diuine goodnesse and bountie to force our selues with humble and feruent prayer with hearing the word of God with study of the holy scriptures to grow euery day more more in a greater light of God so that being lightened with the truth we may render to our heauenly and diuine Father all praise honour and glory thorough Iesus Christ our Lord Amen How euery one may be tryed whether he be in a true Faith or no. Sermon 7. THere be some which for to try themselues to be in a true Faith do say to themselues We beléeue in such sort as our forefathers haue taught vs and therefore it is not lykely that being their children they should haue deceiued vs wherefore we maye bée sure to be in a true Faith But tell me might it not be possible that your fathers and mothers would willingly deceiue you And much the rather vnwillingly they béeing deceiued in errour themselues might deceiue you Such manner of Faithes be all humane Faithes grounded vpon the loue and wisdome of parents therfore vpon probable reasons but they be not firme stedfast they haue so feeble a foundation that they do not only alwayes wauer but will faile in the children at all times when the parents doe denie Christ After that if when they would be tried to be in a true Faith it shuld suffice them to know those things which were taught them of their parents they should follow that which the heritikes the Turks the Idolaters and all those which beléeue according as their parents haue taught theÌ„ whether their faith be true or false thinking not onely to be excused before God but to be pure in the true Faith forasmuch as there-in they haue bene instructed of their fathers and mothâ—rs which opinion is most false Therefore some others going another way to worke to be tryed that they be in true Faith doe alwayes call to minde that they wer borne nourished and by their parents instructed in that Faith and moreouer that they sée a great multitude of people that beléeue as they doe especially those with whome they be conuersant Now this Faith also is altogether humane blinde full of darknesse weake grounded so féebly that if the multitude faile the Faith also will faile And if such as these be had bene in that time when the Apostles were when there were but a fewe that beléeued in Christ they would not had beléeued they will not beléeue that which they sée gain-said of others if also they had ben borne amongst the Turkes or had bene conuersant amongst them they would beléeue as they doe and so the Turkes should bée excused séeing they are such and lyke-wise all other Heretickes and Infidells which be a great multitude they also shoulde be proued to be in a true Faith And so it should of necessitie be sayd that euery Faith where ther is a multitude were true Now see if this be not a great errour Many other there be which for tryall of Faith do regard miracles and they thinke that bicause their Religion hath bene confirmed by many miracles therefore they suppose that it is manifest that their Faith is true But this their Faith is very weak féeble and vnperfect inasmuch as there be but a very fewe Christians which haue séene miracles the true Christians haue perceiued that it is but mens talke the which doe easelye beguyle them and bée lyes Psal 15. and for that theyr Faith is grounded vppon mens wordes it hath a féeble foundation But let vs graunt that they had séene such myracles they had not knowledge to discerne whether they were effects natural diuellish illusions or things wrought supernaturally by God Seing that Christ and also Sainct Paul haue shewed afore that in the kingdome of Antichrist false Christians and preachers shall arise and shall deceiue the worlde shewing signes and wonders Mat. 24. 2. Thess 2. Euen to the Romaines when they worshipped idols haue bene myracles shewed therefore they shoulde then be excused before God likewise with the Antichristians if these myracles were the foundation of Faith and that it sufficed to haue a certain humaine opinioÌ„ that in their religion haue ben wrought myracles For that it is manifest that the Scribes and Pharisées saw the myracles of Christ and yet beléeued not therefore
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
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
Or be not men capable of the things of God except they be learned The holy scriptures and chiefelye the Gospel ought to be had in euery language to be preached reade and taught to all men and likewise to be hearde of euery one studyed and learned as they did before time in the primitiue Church of Christ To this ende was giuen to the Apostles the gifte of tongues and they were enioyned that they shoulde goe preaching the Gospel thorough all the worlde Christ would that it should be vnderstoode of all men and likewise would the Apostles Before time the holy Scriptures were translated out of Hebrewe and also out of Gréeke into Latine bicause the Latine tongue especially in Italie was common to all men there-fore they said the Créede the Gospel the Psalmes the Lords prayer other prayers in Latine but nowe séeing that the common Italian tongue is no more Latine we ought to haue those things which be necessary to be knowne brought into a tongue which may be vnderstoode which thing I say were also conuenient in all other nations I say not nowe that the ministers of the worde of God are not bounde to studie and vnderstande better the holy scriptures then the simple people that they may be able as Paul writeth to instruct others and moreouer to resist and ouercome those which shall gaine-say the trueth But to others concerning the thinges whiche be of God it is sufficient for them to knowe as much as is néedefull for their saluation They doe not euill but well if they studie the holy scriptures so that they studie them in such sort as they ought But I thinke that the heades of the kingdome of Antichrist with their subtile and deuilish craftinesse are forced so to hide these thinges bicause they might be so worshipped like diuyne creatures and as though they among all others had the light of diuine secreates They also haue deuised so to kéepe close the trueth that it should not be declared bicause if men should haue the light of the holy scriptures they shoulde see the doctrin of Antichrist to be not only vnprofitable vaine but false wicked contrary and repugning against Christ and his Gospel They will say that if the vnlearned should studie the scriptures they should easilye fall into many errours and heresies and there-fore it is not good And I say 1. Cor. ◠that the wise of this worlde doe so much more easily fall as that by their greater prudence humaine wisedome which being compared to God is but foolishnesse they are further of from God aduersaryes and enemies of Christ of grace of Faith and of the Gospel and in as much as with greater force they doe withstand the holy Ghost As it hath béen séene by experience that where as the simple people haue receiued the Gospel and beléeued in Christ Ioan. 7. the worldly wise men haue not beléeued but haue persecuted him And the errours heresies are growen of their learned doctours as is to be séene by hereticall doctrine and theologie of Antichrist And albeit that the vnlearned by studying the holye scriptures do sometimes fall into errours it is not thorough defect of the scriptures nor yet bicause it is not good that euery bodie should studie it but thorough their owne defect for that they doe not study it with humilytie purenesse and a right purpose as they ought They craue not at Gods hande the true vnderstanding thereof with such zeale and Faith as of duetye they shoulde wherefore they néede not withdraw themselues from studying it but apply themselues to studie it as is conuenient Otherwise forasmuch as many good thinges are vsed to the dishonour of God men had néede euen to withdrawe themselues from all companyes and to heare the word of God But they will say if the ignorant would study the word of God they cannot vnderstand it Then according to that opinion they vnderstande it by force of the letter and humaine wisdome and not by diuine reuelation contrarye to saint Paul which would that the interpretation and vnderstanding of the holy scriptures shoulde be the gift of God 1. Cor. 12 Luc. 24. It must néedes be for that Christ opened the mindes of the Apostles to the intent that they shoulde vnderstande the holy scriptures and for that they thorough their simplicitie made smaller resistance against the holy ghost then the wise men of the worlde therefore that they vnderstoode it better forasmuch as they studyed it with reuerence and for the glory of God and in such sort as they ought And if they will say they cannot vnderstande the harde places I will say that God is able to giue them light as well as to thée and more too whiche be so much the apter to vnderstand then the worldly learned as that not hauing their so much dead learning they haue occasion to be more humble to which sort of people God reuealeth his secretes Math. 11. And if by and by they doe not vnderstand thinking that they please not God he immediately giueth them light so that with yelding thankes vnto God they passe away to the vnderstāding of the other places do not as you that be proud which not séeking to haue light from God nor hauing patience to tary with humblenesse vntill the Lord giue you the right vnderstanding ye haue expounded them falselye and vngodly according to your owne fantasie so you be fallen into a thousand errours They will saye that in studying the scriptures they would be contented to haue vs onely which can-not erre for their Masters and to vnderstand them according as we haue expounded wée would not say that it were euill that they should studye them but forasmuch as there be many Wolues and especially in these our times which being cloathed in the manner of Shéepe doe preach new doctrines and do not expound the holy scriptures in many places after our fashion therefore we doe not onely excommunicate persecute and burne whosoeuer sticke vnto their opinions but who so doe read those bookes And if we feared not that it would be accompted vnto vs for a great impietie we would not onely forbid vnto the vnlearned the studye of holy Scriptures but we woulde burne the Epistles of Saint Paul and the Gospell bicause we would not suffer men to haue any further knowledge séeing of studying them doe grow euery day new Heretickes To this I first say that if that be true which Christ sayd that by the fruites by the lyfe and by the workes Mat. 7. false Prophets shall be knowen we maye make a sure iudgement that you be no true shepheards nor Pastors of soules but most rauening Wolues inasmuch as ye féede not the soules with the word of God but persecute euen to the death those which preach it being with your wicked lyuing an offence to all the world Is it possible that you should be so blinde peruerse obstinate that you see not how
to vs more profitable then true concord vnitie and peace so also there is not found any thing which is in it selfe more blame-worthy miserable and vnhappie which more doth displease God is to vs more hurtfull then discord disunion discention warre all which albeit be wicked yet those which be of faith be so much the more wicked as that they be matters of the more importaunce and as the persecutions which by them are made by béeing made vnder a forme or coulour of goodnesse be more cruell and durable It is true that those things which the false Christians and especially the Papistes doe to the true bretheren and members of Christ be more cruell inasmuch as they be more repugning against the truth Mat. 2 and inasmuch as they be most carnall with Herode they would not lose their kingdome their glory dignitie treasures pleasures and other worldly benefites by the which they are moued to persecute Christ his members and his Doctrine although vnder a pretence of honouring God They be also not onely enimies and that ciuill enimies but familyar and inward enimies therefore the worst Which thing considering with my selfe and seing that in the world especially in this our age there be so manye faithes opinions sectes heresies religions diuers rights lawes rules and sorts of lyuing wherefore so great dissentions discordes enmities hatreds infamies and persecutions I went on thinking how there might be anye meane to vnyte all men together in a vniforme true Faith and Religion And although some haue proued and sought to doe the selfe same thing and could not I did not therefore dispayre knowing that God with his grace can doe this a greater matter and so much the rather for that I know that lyke as it is necessary that those which come to an agréement about the principles of a science do agrée also about all conclusions whereon the first principle do depende so it must néedes bée that they who agrée about the principles of Faith do agrée also in al other things necessary to saluation And for that I sée that all persons in the world not onely Christians but Iewes Turkes Pagans and all the sectes that be founde doe agrée in the first and chiefe poynt of true Religion wheron dependeth all our saluation that is in beléeuing in God as if any of them were asked he would so saye Wherefore I am of opinion not onely that it were possible but easie to vnyte all persons in a true Faith and I meruaile greatly how it were possible that they should all beléeue in the selfe same God and were notwitstanding so much differing and cōtrary in beléeuing other things necessary to saluation so much the more I meruaile of false Christians inasmuch as I sée that as they say they not onely beléeue in God but in Christ And moreouer allowing the selfe same holy Scriptures they all confesse to beléeue that which is conteined in the Apostles Crede But going further in waighing well the matter I haue séene cléerely manifestly that not onely the Iewes Turkes Infidels but the Papists do not beléeue in truth any of the Articles of the Faith do not beléeue in Christ nor in God further also I say that they know not God in such sort as is necessary to know him They haue in déede a certeine idle barreine and dead opinion of God and a certeine obscure knowledge but it is none such as sufficeth to saluatiō A body may haue some lyght of God Rom. 1. as the Philosophers had and lykewise of the Scriptures as the Iewes had but without Christ we can haue no sufficient light of god Col. 2 for that Christ alone is the lyuely Image of God his countenaunce in the which is discouered to vs sufficiently the lyght of the world the way and meane to goe vnto God and onely those which sée and know Christ Iohn 8. 14 doe sée and knowe the Father Wherefore Paul writing to the Galathians sayed vnto them that they coulde not knowe God when they were without Christ This is the chiefe and principall sinne of the Turkes of the Iewes of the Infidelles and of the false Christians not to know God and for this they shall be punished Ephes 2 He then that is without Christ is without God as Paul did write he hath not God for his God nor for the latter ende The world can doe more in such a one then God and he is moued alwayes to worke not for the glory of God but for his owne gayne In Christ therefore alone is God reuealed with his so great goodnesse and grace that he draweth vs vnto him more effectuallye then the worlde so that despising our selues with all our earthlye thinges and pleasures we goe to the glory of God And then we know and féele God not onely for his respecting vs as our benefactour and one who is good vnto vs but much rather absolutelye as béeing good in himselfe and so also wée loue him with a sincere and pure loue Now forasmuch as Christ is he who hath made manifest vnto the world the vnspeakeable name of God Ioan. 17. Iehoua Ioan. 17. which onely signifieth God himselfe without any respect vnto creatures that is Christ alone hath gyuen vs light and made vs knowe feele and loue very GOD in himselfe therefore without Christ wée cannot knowe God truely And forbicause the Turkes the Iewes the Infidells and likewise the Papistes doe not knowe Christ in truth therefore it must be of necessitie sayde that they knowe not GOD. And that these doe not knowe Christ in truth is manifest for that Christ is not knowe truely but of them which sée him by all his righteousnesse sanctification wisedome and saluation as the Euangelistes 1. Cor. 1 and true Christians onely doe see him Inasmuch as the Turkes the Iewes and the Infidells beléeue not in any wise to be saued thorough Christ The Papistes also although they saye that they beléeue to be saued thorough CHRIST yet the beléeue not wholely to bée saued thorough him but in parte and partly by theyr owne woorkes Not hauing or accounting therefore Christ for any theyr righteousnesse and saluation they know him not so as they ought to knowe him to bée theyr Sauiour It must therefore néedes bée sayde forasmuch as they know not Christ that they know not God And for that they know neither God nor Christ it must néedes be concluded that they beléeue not in truth neither in the one nor in the other whereoff doth necessarily followe that they beléeue not anye article necessary to saluation All those therefore be deceiued who willing to vnite and knitte in one accorde all sectes in one true fayth doe cease to drawe men vnto the true knowledge and Faith of Christ and of GOD and doe labour to vnite and ioyne them togeather in outwarde woorkes and Ceremonies in as much as the true knowledge and fayth in Christ importeth all So
such pitie towardes him that for to raunsome him to satisfie for his iustice appoyntinge in his place his owne beloued and onelye begotten sonne caused him to dye and afterwardes all this notwithstanding that seruaunt woulde not trust or put any confidence but dispayred to haue or euer obtaine mercye at his handes in such a case the Lord woulde be more offended at this last iniurye then by all them that be passed and that bicause he should sée that all the meanes which he had wrought to saue him and that the death of his sonne for him was in vaine and also for bicause he coulde haue no more any remedy to saue him euen so wée if we dispayre of the mercye of GOD seeinge that he hath appoynted his owne sonne vnto the crosse for to satisfie for our sinnes we doe vnto GOD a most great iniury for as much as it is by our own meanes we make vnprofitable and vaine the passion and death of Christ all that which God Christ hath wrought Neither remaineth there any more remedy for our saluation except the passion of Christ be profitable to him Chiefly for that like as if a sicke man who might easily be healed with medicines being frantick or out of his wits thought himselfe to be haile would take no medicines that his madnesse should more hurt him then all other sicknesse so likewise vnto a desperate person the onely phrensie of desperation doth more hurte then all other his vices So that if it were possible thou might better choose to haue committed all the sinnes of the worlde and to trust in God then not to haue committed any other sinne but to distrust in God Desperation also is most euill not onely bicause a desperate person doth not allow any remedye but also bicause he giueth the bridle at wil vnto al wickednesse with saying why not in any wise I cannot be remedied I must néedes be damned seeing it is so it is best that while I am in this present lyfe I take my pleasures without hauinge any respect vnto God Seeing then that desperation is so horrible a vice let vs pray the Lord that he would deliuer vs from it with giuing vs grace that we may haue stéedfast hope in him so that we may render vnto him all praise honour and glory thorough Iesus Christ our Lord. Amen ¶ How that in God alone euery one ought to put their whole Hope and confidence Sermon 2. THe comfort of the wretched whilst they be in their miseries is Hope the whiche vpholdeth them comforteth nourisheth maketh them happie so that it bée a true Hope for that a deceitfull Hope maketh them so much the more miserable as that it beguileth thē the more And forasmuch as ther is no true Hope but only the which is groūded vpō god therfore like as by him alone we must cōfesse that we haue al good things whatsoeuer we possesse to him alone we ought to render all thāks so also in him alone we ought to hope And this bicause al those things that can be desired in any persō to the intent that in the same person all our hopes ought of vs to be placed are founde in God Inasmuch as God is omnipotent most wise most rich most liberall most good of infinite charitie and most méeke And although he be righteous and we continually offende him yet notwithstanding he is in Christ and thorough Christe pacified and that in such sorte that although we haue cause to feare yet we may hope that he chastiseth vs as a Father we haue not therefore any cause to feare that he forsaketh or condempneth vs but alwayes to trust that we shall be saued and that all that which he worketh with vs is for his greater glorie and our felicitie He striketh vs vppon the handes with his rodde to the intent that we may leaue these wordly thinges and so may be constrayned to tourne vs vnto him and to taste of the great deintinesse of his loue He plucketh vs back sometimes with his benefites mouinge his creatures agaynst vs to the ende that we maye so much the more stricktly embrace him yea he suffereth vs oftentimes to fall bicause that the better knowing our owne infirmitie and his goodnesse we may depend alwayes vppon him Besides all this God from euerlasting hath determined in time promised to saue vs and not with this condition if we shall do good woorks but by béeing sure of our saluation and to the intent that it shoulde not depend in any wise vppon vs and that he may bée stéedefast in his wordes and firme in his promises he hath made an vnchaungeable determination to saue vs absolutely which trust in him although we haue bene contrary vnto him he hath vtterly purposed to chaūge our wills to giue vs a newe heart to make vs walke thorough his pathes to cause vs to obserue his preceptes to make vs doe good woorkes and to saue vs. And moreouer to haue of vs such a most singuler care that all things that we shall doe and that shall happen vnto vs shall serue to our saluation Hée hath also not onely promised vs all the foresayd things and that absolutely as it is euident in diuerse places of the holy Scriptures but already in Christ and thorough Christ hath obserued the same as may be séene in so many Saints as haue bene saued Séeing that we haue experience which is such a Mistres that maketh vs sée playnly the truth with making vs in the ende to féele the same If a Prince besides his abilitie that thou knowest certeynly he is a good man knoweth howe and will helpe thée asmuch as he can that he is determined to take thée for his sonne and hath promised thée so that he hath also bestowed vpon thée many benefites and still dayly doth in the ende for thy benifite he offered his owne sonne to dye in such a case wouldst thou not trust him yes truely And if any should perswade thée to distrust the sayd Prince by and by thou wouldst say and why I haue tryed his goodnesse so many times and in suche sort that I ought not nor can doubt of him any more Now we ought much more to doe and saye the same of God in as much as his loue is greater then all the loue of men his wordes more stéedfast his promises more firme and his benefites greater continuall more durable If God should but onely the twinklinge of an eye leaue off to preserue vs and to do vs good we should sodainly come to naught And what néede I speak any more we trye by a thousand wayes and continually his goodnesse and shall we doubte thereoff But it happeneth vnto vs I will not say as vnto Ionas but much worse bicause that although Ionas when he was on the earth felt not the goodnesse of God and therefore was disobedient vnto him it séemed vnto him that the earth not god susteyned him
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
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