¶ CERTAINE GODLY and very profitable Sermons of Faith Hope and Charitie First set foorth by Master Barnardine Occhine of Siena in Italy and now lately collected and translated out of the Italian tongue into the English by William Phiston of London Student Published for the profit of such as desire to vnderstand the truth of the Gospell MIEVLX VAVLT MOVRIR EÌ„ VERTV QVE VIVRE EN HONCTE ¶ Jmprinted at London by Thomas East 1580. ⧠TO THE FAMOVS and most reuerend Father in God Edmond by the permission of God Archbishop of Canterbury Primate and Metropolitane of all England ARTAXERXES king of Persia right reuerend worthy as Plutarch writing of the auncient notable sayings of kings Princes Capitaines doth witnesse esteemed so highly the good will of those that did freely offer him presents in token of their obedience and duetifull loue that at a certeine time when a poore man who liued by the sweate of his browes and had nothing otherwise to present him withall offered him water which he tooke vp out of the riuer with his handes hee receiued the same of him ioyously and with a smiling countenaunce measuring the gift according to the zealous intent of the giuer and not after the value of the gift or present offered Euen so I with the sayd poore man which am neither indued with any of Croesus riches Platoes skill nor Tullies eloquence am bold yet presuming vpon your good graces like clemeÌ„cie who deme it I doubt not no lesse part of magnanimitie and heroicall vertue to accept louingly small presents then to giue great to offer vnto you this simple present crauing that albeit on my part I deserue none or very smal praise who haue but only collected out of other the Sermons of Barnardine Occhine these certein of Faith Hope and Charitie and translated them out of the Italian into our maternall tongue yet that for the works sake both bicause that of the said argumeÌ„t there is none other or those very rare workes extant before this and also bicause that in these sayd Sermons is very largely excellently and learnedly intreated of the three speciall pointes of true Christianitie which is the very summe of pure and perfect godlynesse your L. woulde not denie to take on you the Patronage thereoff Concerning the foresaid author of these sayd Sermons I wil say little Only this is reported of him that in his latter yeares how so euer it fell so out I wot not but he by his fall declared manifestly what and how vehement the frailtie of humaine nature is and how prone wee bee to decline from God and his truth to fall headlong into the snares of Sathan if we be left vnto our selues neuer so little but yet certaine it is that once he was zealous both in preaching and writing and many of the workes by him written doe declare that he was nothing inferiour in learning yea I might saye in perfect iudgement vnto the best in his time I praye God that his fall may serue for a spurre to all such as shall reade or heare of him to warne them that they neglect not the grace of GOD beeing offered As for the translating heereoff I did not rashly enterprise the same without the aduice and instigation of such as be both learned and wise who iudged it as well as I a worke worthy the publishing to be requisite and necessary Thus trusting that your gratious Lordships will vouchsafe the reading of these sayd Sermons with patience if therein chaunce to be any faults escaped either by the Printer or by me the Translator and will accept the same friendly according to your notable and milde vertuousnesse I wish vnto your worthinesse condigne beatitude eternall glory in the lyfe to come Your Graces most humble and obedient to commaund VVilliam Phiston That as of the light which men haue of God groweth all their goodnesse so of being blinde of his so great goodnesse commeth all their infelicitie and euill Sermon 1. THere is no bodie that sinneth in that hée respecteth the euill And this inasmuch as sinne is so filthy that it can-not entise moue nor drawe vnto it the will which hath obiected vnto it goodnesse and is moued onely thereby Therefore like as if vertue were shewed vs in his proper being the beautie of it woulde drawe vs to the loue thereof and of necessitie we should goe vnto it so if vice were discouered vnto vs naked in his filthinesse we would flye from it but as vertue by being possessed of the vnworthy albeit it is in it selfe riche mery happie glorious and worthy yet putting on a visar or masking garment â—t appeareth vnto carnall eyes altogether contrary so vyce by being receiued of the worlde although in it selfe is foule poore abiected and miserable yet vnto carnall eyes it appeareth all the contrary And that bicause it putteth on a visar and mery Mas king garment being cloathed with delycate and precious apparell and with a rich Crowne vppon the heade adorning it selfe wholly with beautifull ioy in such sort that the carnall people not pearcing with their sight into the foule panch thereof are moued to goe vnto wickednesse by the outwarde light and glistering of those his exteriour and dissimuled goodnesse Therefore euery one that goeth vnto wickednesse goeth vnder a shadow a couering a forme image of goodnes As is séene by experyence in the purpose of théeues which be moued to robbe not bicause of the hurt that they desire to do vnto their neighbour but for their owne proper gaine which séemeth to them to bée good Also if they kill men after that they haue robbed them it is not but bicause they feare to bée by them bewrayed and so to loose their life and therefore they are moued to kill chiefelye for the sauegard of their owne lyfe whiche sheweth vnto them a forme of goodnesse and not for a desire of the others death Also if one kill him-selfe hée doth it for that hée thinketh by dying to bée no more so miserable death then séemeth vnto him to bee easyer then life there-fore hée chooseth it vnder an image of goodnesse But if hée sawe the hearte of the deuill in séeking our dampnation hée shoulde sée that hée deceiueth him by procuring him vnder a fourme of goodnesse All errours there-fore and vyces euen the venemous hatreds whiche are founde in the wicked doe growe of that pestilent spring the cause of all euill that is of the disordinate loue whiche men beare towardes themselues to their kinsfolkes to worldlye honour to apparell and other benefites of this present lyfe thorowe the losse and damage whereof they are moued to hate those whiche haue done them iniury The will therefore can-not bée moued to worke but thorough a true and substantiall good thing as in those whiche bée Godlye or els by a false and outwarde apparent goodnesse as it is in the wicked And there-fore wee must of necessitie say that there is none
honour glorie thorough Iesus Christ our Lord. Amen ¶ Of the triumph of Faith Sermon xiiii THere is not founde in the world a more weak creature then man wheÌ„ he is without fayth for that not onely a séely womaÌ„ wil make him hir prisoner so that he cannot be master of himselfe but being a slaue also of his immoderate affectitions passsions shall euer be turmoyled offended disquieted and tumnbled on the waueringe whéele of vayne shaddowes of the worlde So that as a féeble and vnarmed straunger who trauayleth alone thorough a thick darke woode full of most cruell wilde beastes and theeues if he doth but perceiue a bough wagge he trembleth for feare Euen so a man whilest that he maketh his course in this preseÌ„t life if he be wtout faith he is afraid of euery thing he cannot be safe by any meanes he hath all the diuells for his enemyes the world the flesh and himselfe Hée is ready to distrust in God in men he ought not trust yea he is afraide euen of himselfe and this bicause not hauing God by him he hath the contrarye and hée to whom God is an enemie Luc. 11. to him euery thing is hurtfull like as euery creature is profitable to them who haue God for their friend I would not now thou shouldest thinke that God had in the beginning created man so feeble and imperfect as hée is nowe Rom. 8. Forasmuch as like as in all other perfections he made him superiour to euerye creature lykewise also in power so that bearing rule ouer all other nothing could hurt him he was full of God and of his vertue Gen. 1 But after that by sinne man was seperated from God he lost that perfect vertue And albeit that God assisteth euery creature yet he leaueth him the bridle vpon his necke after that distrusting him he presumeth of himselfe wherfore he remaineth feeble and impotent and so much the more as that falling from that high diuine libertie hée remayneth bounde with the yron cheynes of humaine affections and is plunged in the myrie puddle of this worlde in which hée shoulde still euer haue bene if the sonne of God putting vppon him our frayle flesh had not vnited himselfe to vs with communicating that his diuine vertue It is néedefull therefore for to bée strong Luc. 24. that wée bée lifted vp thorough fayth and béeing vnited to God by the meanes of Christ we doe embrace him as our owne and further with receiuing his spirit to bée clothed with his vertue And then béeing exalted aboue the vaine shadowes of this worlde hauing GOD for our God wée néede not feare saying with Paul if God be with vs who shall be against vs The faithfull haue God in them and therefore they be feared of all the vnfaithfull although they were armed with all the force of the world Ioan. 8. Gen. 21. Gen. 26. 1. Reg. 19 Mar. 6. Act. 5 1. Reg. 17 Luc. 4. Ioan. 18. Luc. 10. as is manifest in Abraham Isaac of whom Abimelech was afraide although concerning humane streÌ„gth he was far mightier And likewise Saul feared Dauid Herode Iohn Baptist At the presence also of the Apostles the Princes and chiefe men of the Iewes were amased He that is strong thorough Faith in God with Dauid careth not for worldly weapons and with Christ passing safely thorough the midst of his enimies euery thing giueth him place as the multitude of Iewes fell downe before Christ Faith is so mightie that he which is armed therewith throweth to ground the great Diuel and bringeth his kingdome to nothing 1. Pet. 1. wherefore Peter exhorteth vs to be strong in Faith Those which haue a liuely Faith in God if they were in the middest of all the aduersities of the world yet they should be altogether happye this bicause Act. 7. as Stephen did the Heauens being open and séeing Christ in their fauour they know that God is their father who hath so singular a care of them Rom. 8. that euery thing shal serue to their saluation Wherefore they liue without any seruile feare without suspition anguish vexation and worldly misery frée from all disdaine troubles aduersities and euills with Christ walking safe Ioan. 6. Dan. 5. vppon the raging waues of the sea of this present life can not be hurt But we be like vnto Peter bicause that when we be in a smal ship of worldly prosperitie we séeke sometimes to go vnto him vppon the waues of aduersities and afterwards when we be there for that we faint in Faith and distrust in our selues of diuine grace fearing not to denye him in persecutions we begin to be drowned therin 1. Ioan. 5. There is nothing that can ouercome the world but onely Faith God doth communicate his strength to those which beléeue yea he giueth them Christ with all his vertues graces victories triumphs and felicities he which beléeueth is found alwayes and in euery estate happy so that in pouertie hée is founde rich in persecution quyet in daungers safe in necessitie liberall in sicknesse hayle in infamie and dishonour of the world glorious and in miseries happy He â—â—â—weth that God is euer mercifull vnto him so much the â—â—re merciful as he hath the more neede When a man hath Faith he feareth not death yea seeing that to dye is none other but to passe into a more happy estate accounting death for life he séeketh and desireth for it with Paul Vnto him that beleeueth euery thing is possible Philip. 1 Mar. 11. inasmuch as he that walketh by Faith is moued with the spirite of God which bringeth to good successe euery enterprise that he taketh in hande yea to him that beléeueth euery thing is easie forasmuch as Faith easeth all labour and payne maketh lyght euery heauie thing and maketh swéete all things that be sowre as appeareth in the Martyrs vnto whom euen death was pleasaunt With the shielde of Faith we may defende our selues from the poysoned arrowes of the Diuells and make vs able to disdaine all theyr power and this bicause that such as haue Faith know that the Diuells can-not doe anye thing but what God will and so much the more as they sée that God kéepeth them and vseth them for instruments to his glorye and the felicitie of the elect Mat. 16. Rom. 5 Sinnes do not raigne in them doe not preuayle against them which by Faith be ingrafted in Christ there is none that can remaine with-out pricks of conscience but he that hath a liuely Faith whose sinnes be pardoned thorough Christ Faith then resisteth and vanquisheth all Ioan. 19. where an ignorant body although he vsed all his strength and were armed with all morall vertues he could not resist against the assaults and force of the world of the flesh and of the Diuell which appeareth in Pilate to whom being sayd that if he let goe Christ he should not be Caesars friend he being
be moued to goe séeke for grace at Gods hande Lastlye he vsed with vs great mercy in sending Christ his onely begotten sonne who albeit for the space of thirtie and thrée yeares he shewed himselfe most pitifull vnto sinnners yet they alwayes persecuted him so that at last wyth very great ignominie and shame they crucified him And he of that death which they put him vnto wrought meanes to giue vs lyfe shewing himselfe still pitifull vnto man when man was most cruellye bent against him And besides all this arisinge agayne hée shewed himselfe oftentimes vnto his electe more amyable godlye and pacified hée lightened them with diuine matters with bestowinge on them many gracious benefites Hee ascended visibly into heauen that our hope might be lifted vp on high abiding therefore with his spirit vpon earth He sent the holy ghost vpon his Apostles visibly at the day of Pentecost like as he sent it vnto his alwaies inuisibly He prayeth for vs cōtinually bestoweth new graces vpō vs although we be most vnworthy There is no man that can deuise greater mercy then that which God hath vsed with vs. Séeing that we offend him he should haue vsed great mercy with vs if he should but once haue had remembraunce of vs but that he sent not a seruant but his sonne to heale our sicknes with his own bloud yea toke our infirmitie vpon him suffered the which of duetie we ought to haue suffered this was a very great mercifulnes that after sinne committed hath saued Adam all his posteritie Be our sinnes neuer so great innumerable that if we do hartely craue pardō at gods hand we shall immediately be pardoned His mercy it is that preserueth vs frō innumerabe sinnes and euills into which we should fall if that were not ready to helpe vs that preuenteth vs maketh vs riche deliuereth and saueth vs. If tenne onelye righteous men had bene in Sodome God woulde not haue destroyed the filthy citie so euer is his mercy Somtimes God punisheth euen to the third and fourth generation and sheweth mercy vpon a thousand The sin of Dauid was great therefore with his heart he sayd I haue sinned and immediately he was pardoned The holy Ghost doth extoll in the holy Scriptures no perfection of God so highly as his mercy to the intent that wée should not dispayre and nothing doth so much displease him as when we distrust in his goodnesse and mercy so that I would choose rather if it were possible to haue committed all sinnes to haue hope in God then to haue this one sin of desperation We al haue néede of the mercy of God therefore we all ought to gaspe after it chiefly marke that it is offered vnto all and he that hath the eyes of fayth shall sée that the works of god be full of mercy not only when he chastiseth vs but also when he suffereth vs to fall into any sinne He suffered as Paul did write euen the Iewes to fall that he might saue the gentiles Hauing then to bring vs vnto the mercye of god one so mighty pitifull an high Priest as Christ is who preuenteth vs with his mercye we ought in him put all our hope and forasmuch as he hath already deliuered vs from all sinnes therefore also from all miseries He as Ioseph the Patriarch although he had bene hurt by his brethren could not in any wise refrain but that with his mercy he would embrace vs. He alone was that Samaritane who truely had pitie vpon vs. He also hath bene and is that diuine shephearde which came downe from heauen for his lost flocke He together with the father of the prodigall sonne receiueth embraceth with great ioy the miserable sinner when he humbly turneth vnto him He without béeing many times requested rayseth againe the dead sonne of the Church militant as before time he raysed vp the widowes sonne And what néede I say more he hath turned all the world vp side down for to finde againe the groate that was lost Séeing thē that the mercie of God is so great let vs labour by al meanes possible to put all our trust in him so that we may render vnto him all praise honour glory thorough Iesus Christ our Lord. Amen Of the good Thiefe Sermon 7. WHo is it that is not astonied in considering the bottomelesse profunditie of Gods diuine Iudgement Séeing Christ vppon the Crosse altogether tormented next vnto deaths dore betrayed of Iudas denyed of Peter forsaken of the rest of his Disciples persecuted of the Iewes scorned of the Gentiles euery bodye fell from the Faith and euen then a poore Théefe opened his eyes and began to haue Faith when all the world had lost their Faith The others had talked with Christ heard the Gospell his doctrine seene his innocent lyfe his excéeding charitie his excellent wisdome profound humilitie and other his diuine vertues his so great wonders signes and miracles they had read the Prophets studied the Scriptures séene the figures and all to be fulfilled in Christ and yet for all this they beléeued not on him not onely whilest they sawe him hang vppon the Crosse but whilest he shewed himselfe glorious vppon the earth and on the other part a Thiefe or robber béeing blynde and ignoraunt without peraduenture euer hauing séene or read the holy Scriptures with out miracles being with such great paine and sorrow vpon the Cross euen ready to dye and séeing that Christ dyed vppon the Crosse beléeued that he was the Sonne of God and hoped for Heauen by his meanes who hanging on the Crosse said My God my God why hast thou forsaken me It cannot be sayd but that his conuersion was a singular lyght and grace which he had from God so that as his conuersion was the last miracle that Christ wrought vppon the earth so it was of all other the greatest He was a figure of al the elect who are saued onely thorough grace as he was He is set for an exāple to all the world to the intent that none shoulde euer dispayre of the grace of God seing that a Théefe who for his wickednesse was punished euen with death and for his vngraciousnesse was crucified is saued Was it not a great matter that in the same day when Christ with so great zeale shed his bloud that then he opened the windowes of his diuine treasures and rayned downe grace in such aboundaunce that a Théefe was illuminated and is saued The good Théefe perceiuing that Christ with great pittie prayed vnto the Father for those that crucified him more-ouer excused them with saying that they knewe not what they did wondering at this so great loue hée tourned his eyes vnto Christ and sawe that he suffered so great euills without any perturbation hée sawe such pitifull teares fall from him to the grounde and such feruent and kindeled groanings mount from him vp to the Heauen he heard his wordes so full of loue he behelde such his gestures
the body therefore the soule of Christ was neuer in the graue in those three dayes the which he continued dead wherefore by this word Inferno cannot be vnderstoode the graue Others saye that Christ vppon the Crosse did not onely suffer the paines of death the which consist in seperation of the soule from the body but also that he suffered in his minde the tormenting of the dampned bicause that for to satisfie for our sins it was néedeful that he should suffer all punishment that was due vnto vs being in these torments he felt that horrible anguish and sorrow which he should haue felt if being vpon the crosse in all those torments of the dampned he had bene vtterly abandoned from his father Mat. 16. Act. 2 And therefore he sayd My God my God why hast thou forsaken me not bicause he despayred but he ouercame desperation with all the sins and lykewise death with all sorrowes but hée felte the payne of the desperate with-out hauing in him anye fault They doe thus expound it He descended into Hell that is into the bottomelesse pit of the torments of Hell And although this was before that he was buryed and dead and therefore should be sayd by order thus He suffered vnder Pontius Pilate he was crucified descended into Hell dyed and was buryed yet there is oftentimes vsed in the holy Scriptures to speake first of that which was done afterward It cannot be sayd that the soule of Christ seperated from the body descended into hell that is suffered torments there those thrée dayes for that Christ sayd contrarywise vnto the good Théefe Luc. 25. To day thou shalt be with me in Paradise Other saye that he descended into Hell inasmuch as he shewed his Soule vnto the Spirites of his Electe alredy departed out of this present life vnto whom as Saint Peter saith he preached the Gospel 1. Pet. 4. inasmuch as he made them sée in a most cleare sort that which he had wrought suffered for their saluation He preached also vnto the dampned the Gospell with rebuking their incredulytie and that they were altogether inexcusable and so their condempnation shoulde appeare vnto the worlde to be iust It is néedefull also to beléeue lyuely that he rose againe the third day which when with thy spirit thou shalt féele Rom. 4. 6. thou shalt not feare death séeing that in Christ and thorough Christ death is ouercome yea if thou be grafted in Christ thorough Faith Col. 3. thou shalt in the spirite be raysed againe from sinne and being righteous shalt walke in newnesse of lyfe seeking and tasting onely the things which are aboue We must also beléeue that he ascended into Heauen hauing on earth wrought and suffered all that his father appointed him and that was expedient for our saluation it was conuenient that he should ascende into heauen for our profit to giue vs hope of our heauenly countrey seeing that he is entred in possession for vs Heb. 9. 1. Ioan. 2. for to stande also before the father for his Elect and to be their Aduocate and Intercessour remayning therefore with them in spirite vppon earth Mat. 28 But vnderstand it is needefull that thou lyuely beléeue that he is ascended into heauen for thy benefite which when thou féelest with the spirit lifting thée vp to things on high Philip. 3 thou wilt say with Paul My conuersation is in Heauen Moreouer thou must beléeue that hée sitteth on the right hand of his father Mat. 28. in-asmuch as he hath giuen him all dominion and lordship ouer all and hath ordeined him to be aboue all princedome power vertue and domination and hath giuen him a name aboue all other names hath made him the head of the Church and hath subdued all things vnder him Thou must also beléeue lyuely Ephes 1. that as he was séene ascende into heauen so he shal come visibly from heauen to iudge the quicke and the dead And if it be sayd according to Saint Paul it is decréed that men must dye Act 2. 1. The. 4 Heb. 9. 1. Cor. 15. how then shall he come to iudge the quicke Paul himselfe doth aunswere that those which then shall be alyue shal sodeinely be chaunged being made of corruptible incorruptible and that chaunge shal be vnto them as a death If then thou shalt lyuely beléeue that Christ which loued thée so much that he dyed for thée on the Crosse and hath all power which must also be thy Iudge thou shalt be sure and safe thorough Faith that his Iudgement shall be fauourable vnto thée Chiefly learne that Christ shall be our Iudge he is not onelye our Aduocate but hath taken vppon him our cause We must more-ouer beléeue in the Holy Ghost and this bicause albeit Christ dyed for vs rose againe ascended into Heauen was our Aduocate and prayed for vs yet we could not be saued if God with his holye Spirite did not open our hearts made vs to vnderstand and be partakers of these so great benefits thorough Christ done to vs. So that as thorough Christ all giftes and graces bée offered vs from GOD so the Holye Ghost béeing our guyde we doe receceiue them It is therefore néedefull that thou féele lyuely in thée this spirite of God which renueth thée lighteneth moueth inspireth imprinteth and maketh thée féele God in Christ and that thou art safe It is not possible that thou shouldest be a true Christian if thou hast not the Holy Ghost in thée And therefore he which beléeueth that Christ dyed and that not vainly beléeueth also that there be fruites of his passion and death which is the saluation of the Elect Wherefore we must also beléeue that there is a holy Catholicke Church that is the vniuersall Congregation of the faithfull and Elect of God It is not inough to beléeue that there is founde a Church which is holye and sanctified thorough Christ that Ephes 5. is a mysticall bodye of the Elect but it is néedefull that thou dost liuely beléeue and féele that thou art a portion and member of the same and that thou art one of the Elect. Thou must also beléeue the Communion of Saincts that is thou must liuely féele that thou art pertaker together with thy bretheren of all the giftes and graces of Christ the head of the Church Ephes 1. therfore more or lesse according to the measure of Faith reioyce thy selfe in their prosperitie and be sory in their mishappe as members and good brothers doe together and forasmuch as the benefites which Christ doth to his Church is not that they should be proper to one man alone but for the commoditie of them all therefore thou oughtest not to séeke for to possesse or vse anye thing for thine owne lucre but for the honour of God and safegarde of thy neighbour and so thou oughtest to this same ende or purpose procure the safetie of thy bretheren and with Faith to embrace
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
Heb. 11. whereon dependeth Faith Hope Charitie and all other Christian vertues I say that Faith according to the iudgement of Saint Paul is a substance that is a certeine substanciall and sure possession of things promised which are hoped for and an euidence of things inuisible which cannot of vs be comprehnded except we be exalted vp aboue all that which our blinde and humaine reason can doe Therefore Faith is not as many doe thinke a certeine obscure lyght of God and a certeine triflyng and friuolous opinion but it is an euident lyght a certeintie and assuraunce of the minde and a cléere shining which being thy guyde thou séest that God is so mightie wise and good that he can that he knoweth how and that hée will saue thée Therefore with a sure and stedfast confidence thou dost trust in him repose and cast thy selfe wholly vppon him Faith is a cleare and effectuall perswasion wrought not in the bodilye eares but in the eares of the heart not by men but by the holy Ghost where-by we are made certeine and sure to bée the sonnes of God It is a firme Rom. 8. constant and perseuering trust in the bountifulnesse of God It is not an agréement brought to passe by humane reason but a certaintie more cleare loftie and high then all other things of this present lyfe It is a lyght which lifteth vp and rauisheth aboue all sensible things and beyond that any man is able to make discourse to comprehende the breadthe lengthe Ephes 3. height and depth of those things which are to vs incomprehensible with naturall eyes It is a heauenly Ladder with which men ascende to the knowledge of the truth supernaturall where-vnto no man can attaine with the Ladder of humaine reason It is a cleare eye of the minde where-with pearcing thorough the Heauens we doe see the deuine secretes of God Act. 5. It is a quickening cléere and fierye lyght which purgeth our heartes and delyuereth vs from the darke and inextricable Laborynthes of the vayne shadowes of this worlde by which we guyde our blynde reason and are lyfted vp to an high estate so that by the tasting of heauenly things we dispise humaine things It is a spirituall wedding and matrimony betwéene Christ and the Soule which béeing our Mediatour the soule is vnyted and transformed in Christ in such perfecte manner that all that which it hath becommeth to be of Christ and so Christ with all his vertues treasures and graces become to be of the soule It is a lyght so cleare and high that darkening others it maketh vs sée riches in pouertie glorye in confusion safetie in daunger peace in persecution rest in trauayle felicitie in miserye and lyfe in death He that beléeueth hath a spirituall tasting of God by meanes whereoff he feeleth his diuine goodnesse in such sorte that it bréedeth in him a feruent desire to honour GOD and séeing that wée can-not speake of him in such manner as we ought and as is conuenient for him we desire at least with our owne bloud to testifie vnto the world how great the goodnesse of God is Faith maketh vs conceiue Christ spiritually and by force of the spirite to be borne againe with lyfting vs vp vnto God Rom. 4. Rom. 5. Iacob 1. 1. Pet. 1. Rom. 5. Abac. 2. 1. Pet. 1. 2. Cor. 1. Ephe. 6. 1. Ioan. 3 Ioan. 1. Ioan. 17. Mat. 16. Gen. 4. Gen 6. Gen. 21. Luc. 1. Luc. 2. 1. Ioan. 3 Gal. 5. it maketh vs put of the old Adam and his concupiscences and to put on Christ with his vertues and to become of vngodly iust temples of God and his children brothers and members of Christ Faith iustifieth pacifieth the minde and conscience maketh mery causeth to reioice in such sort that we glory euen in shame This is such that it renueth vs regenerateth vs quickeneth maketh noble enricheth saueth sanctifieth preserueth defendeth obteineth that which it demaundeth Faith knitteth vs to God maketh vs his heires and children the brothers of Christ and his members yea it maketh vs deuine happy Faith is that which in Abel made him offer sacrifices acceptable to God in Noe caused him to frame the Arke for the sauegard of the world made Sara to conceiue that Abraham offered his owne sonne to God caused Moises to worke so manye wonders in Aegypt and in the Wildernes Faith made the Prophets to speak loosed the tongue of Zacharias and saued men in daungers made Simeon not to feare death also made Paul to wish for it This in the Saints caused them ouercomming the worlde that they haue wrought wonderfull things thorough loue But what néede I speak any more Faith is a vertue so noble excellent and worthy that how much the more a man consider of it so much more will it discouer the perfection therefore he which hath tasted it will neuer be satisfied with speaking in prayse thereoff Wheras those which neuer haue felt nor tryed it in thēselues can as much speake theroff as one that is blinde can discerne of colours Cor. 2. yea if those speake of it as those which be carnall and brutish they doe not vnderstand it nor know the excellencie there-off Therefore they doe not onely peruert good workes whereoff this is the true mother but they persecute it with speaches which idle and lycentious persons do vse But let vs pray vnto the Lord that he would delyuer them from those most thicke and palpable darkenesse that hauing the true and liuely light of God they may yéeld him all praise honor glory through Iesus Christ our Lord. Amen Of the lyght of Faith Sermon 3. THere be many which haue neuer experienced in themselues to haue anye other but a purchased faith the which bicause it is bleare-eyed and blinde from the truth supernaturall and reuealed and therefore they thinke that the lyght of Faith is small and inferiour to the light of humane and natural reason and moreouer to the light of the Sunne and kindeled as of a litle candle so that according to their fantasie not onely the vnderstanding doth sée better the truth of the first naturall principles of things which bée of themselues euident and with reason made manifest but also that corporall eyes doe better sée those things which are layed before them then we do sée according to their opinion the things supernaturall with the light of Faith It should of necessitie be therefore as they doe iudge that Faith is alwayes suspitious and doubtful neuer cléere certaine euident séeing that the light is so imperfect But they would not say so if they had proued to haue that Faith inspired into them which is supernaturall diuine full of lyght and cléere which doubteth not but is sure certaine and firme And of this therefore the light is so great that it ouercommeth all other lights in this present life Neither is any other lyght greater then this sauing the light of the blessed And that this
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
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
with a Target or Buckler defended them all off thou mast perceiue that that is a good Buckler but if the arrowes passe thorough and goe into the mannes heart thou wilt say that the Buckler must néeds be made of paper or such like trash So lykewise those that haue the shield of Faith inspired are defended from all the arrowes of the iniuryes of the world they come not néere their hearts they know thorough Faith that so it pleaseth God to haue it Ephes 6 and that al is for their commoditie and beatitude but those which haue onely the shield of purchased Faith euery small iniury casteth them downe to the ground they blaspheme and would reuenge forbicause they do not féele through Faith in déede the goodnesse of God A purchased Faith also doth not make vs to forsake all worldly things and our selues yea if any of those be moued to follow Christ it is for his owne lucre for his profite pleasures honors satisfiyng commoditie appetites delycatenesse or earthly Paradise or els to shunne griefes the hellish paines both of this and of the other lyfe and this bicause a purchased Faith maketh not a man to féele the goodnesse of god in such sort that for thorough the very méere glory of God he forsaketh all Alwayes in such men the worlde can moue more then God They well may leaue the garment but it is for honour also for plesure but not wholly for God bicause they doe not féele with lyuely Faith his great goodnesse Ioan. 4. as the righteous doe who for the glory of God doe leaue with the woman of Samaria their pitcher of worldly pleasures the swéetenesse of this lyfe and themselues And lastly a purchased Faith doth not moue thée to the obseruance of Gods commaundements as the inspired Faith doth which neither offendeth God nor his neighbour but abhorreth all wickednesse And although a purchased Faith in the Hipocrites at sometime doth shew it selfe forth with certeine glistering workes yet being dead it cannot long time dissemble but a true Faith doth not onely continue for euer but getteth euery day more force Let euery one therfore examine himselfe and sée if in him be the effects of a true Faith or no to the intent that if he doe not finde them in him hee may know that he is no Christian and so may humble and recommend himselfe to God and if he finde them in him he may giue thankes vnto God To whome hée all praise honour glorie thorough Iesus Christ our Lord. Amen ¶ If it be possible that in euery honest estate men may be perfect Christians or not Sermon 18. IT is not possible that a man should bée actuallye an adulterer vsurer a proude person an Idolater or any other sinne repugning against the diuine grace and holy Ghost and yet a perfect Christian but it is possible that a man in any estate not resisting agaynst a liuely Fayth Hope and Charitie and against other Christian vertues may be most perfect It is possible then that whether a man be young olde féeble strong hayle sick learned vnlearned man woman rich poore frée bonde marryed vnmarryed noble ignoble Prince priuate person Master Scholler prelate Captain Souldier Iudge Aduocate Procurator Notarie Gentleman Merchant Artificer Shepheard Plow-man lykewise in any other honest estate and a perfect Christian Which thing also I say of women and the reason is this for that goodnesse stubburnenesse and likewise the chiefest perfection vngodlynesse consist not in the lyke outward matters accidentall and indifferent which may bée found in the good and in the wicked in the perfect and in those which are most euill and be vsed in the honour and dishonour of God but consisteth in hauing a liuely faith in Christ in féeling liuely his great benefite and the excessiue loue of the father manifested vnto vs in the death of his déere only begotten sonne by whose meanes he hath saued vs adopted vs for his sonnes made vs his heires brothers members of Christ thorough his liuely faith supernaturall light spiritual knowledge of the goodnes mercy of God groweth in vs Fayth Hope Charitie humilitie patience loue of our neighbour mortifying of our selues all other true substantial Christian vertues wherefore it is necessary that according to the measure of faith of the light which we haue of god by the meanes of Christ we be more or lesse perfect in all vertues Rom. 6. In euery estate therefore not contrary to a liuely fayth in the which we may liue without sin raigning in vs we may be not onely good Christians but excellent and most perfect in all vertues I say not now but amongst honest estates are found some which be in themselues lesse daungerous then others likewise of those be some most apt to honour God but I say that in all estates may be some most perfect wherefore if a man be found in any estate honest let it be what estate it will hée cannot forsake his honestie as when one is marryed poore sicke a seruaunt ignoble and lykewise of all other estates he ought not to dispayre of habilitye to be perfect therein but to content himselfe and in this estate to serue God with takinge héede that they doe not offende but disposinge themselues rather to loose theyr liues then to agrée vnto sinne and they ought not onely labour to honour GOD in that estate which they are in with greate Fayth Hope Charitie but also to giue God thanks for his singuler grace séeing that whereas many doe not vnderstande and knowe their calling he is certeyne and sure that it pleaseth God that then it is profitable for him to be in that estate bicause he cannot honestly then chaunge it It is sufficient before GOD that he doe with heart and will those good woorkes which in that state he cannot do with power albeit in euery estate he ought to deale honestly there can be founde no exercise so simple if it be honest which may not make to the glory of God with a high Fayth and Charitie and therefore with a supreame acceptation allowed of God And so by the contrarye there is nothing so high so noble and famous in the sight of the world Rom. 1. Luc. 1. which béeing wrought without fayth is not abhominable before God If therefore for an example thou findest thy selfe to haue children thou oughtest bee contented with them and thinke that they bée the children of God which he hath giuen thée to the ende that thou shouldest gouerne lighten and teach them diuine manners this now is no small office Thou wilt say O I will goe into some Forrest for I know that there I may best serue God Doest thou not sée that this is a temptation of the Diuell which would bereaue thée of a true godly and very perfect Christian Religion woulde robbe thée of Charitie and of Christ and would cause thée to departe from thy
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