¶ CERTAIN GODLY and very profitable Sermons, of Faith, Hope, and Charity.  
First set forth by Master Barnardine Occhine, of Sienna 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 understand the truth of the Gospel.  MIEULX VAVLT MOURIR E VERTV QVE VIURE EN HONCTE  printer's device of Thomas East 
¶ Imprinted at London by Thomas East. 1580.   

❧ TO THE FAMOUS and most reverend Father in God, Edmond by the permission of God, Archbishop of Canterbury, Primate, and Metropolitan of all England.  
ARTAXERXES king of Persia, (right reverend & worthy) as Plutarch writing of the ancient & notable sayings of kings, Princes, & Captains, doth witness, esteemed so highly the good will of those that did freely offer him presents in token of their obedience and dutiful love, that at a certain time, when a poor man, who lived by the sweat of his brows, and had nothing otherwise to present him withal, offered him water which he took up out of the river with his hands, he received the same of him joyously, and with a smiling countenance, measuring the gift according to the zealous intent of the giver, and not after the value of the gift or present offered. Even so I with the said poor man, which am neither endued with any of Croesus' riches, Plato's skill, nor Tully's eloquence, am bold (yet presuming upon your good graces like clemency) who dame it, I doubt not, no less part of magnanimity and heroical virtue, to accept lovingly small presents, then to give great, to offer unto you this simple present: craving, that albeit on my part I deserve none or very small praise, who have but only collected out of other the Sermons of Barnardine Occhine, these certain of Faith, Hope, and Charity, and translated them out of the Italian, into our maternal tongue: yet that for the works sake, both because that of the said argument, there is none other, or those very rare works extant before this, and also because that in these said Sermons, is very largely, excellently, and learnedly entreated of the three special points of true Christianity, which is the very sum of pure and perfect godliness, your L. would not deny to take on you the Patronage thereof. Concerning the foresaid author of these said Sermons, I will say little: Only this is reported of him, that in his latter years (how so ever it fell so out I wots not) but he by his fall declared manifestly what and how vehement the frailty of humane nature is, and how prone we be to decline from God and his truth, & to fall headlong into the snares of Satan, if we be left unto ourselves never so little: but yet certain it is, that once he was zealous, both in preaching and writing, and many of the works by him written, do declare that he was nothing inferior in learning, yea, I might say, in perfect judgement, unto the best in his time, I pray God, that his fall may serve for a spur to all such as shall read or hear of him, to warn them, that they neglect not the grace of GOD being offered. As for the translating heereoff, I did not rashly enterprise the same, without the advice and instigation of such as be both learned and wise, who judged it as well as I, a work worthy the publishing, & to be requisite and necessary. Thus trusting that your gracious Lordships will vouchsafe the reading of these said Sermons, with patience if therein chance 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 mild virtuousness, I wish unto your worthiness condign beatitude, & eternal glory in the life to come.  
Your Grace's most humble and obedient, to command, William Phiston.   


That as of the light which men have of God groweth all their goodness, so of being blind of his so great goodness, cometh all their infelicity and evil. Sermon. 1.  
THere is no body that sinneth in that he respecteth the evil. And this, inasmuch as sin is so filthy that it cannot entice, move, nor draw unto it the will which hath objected unto it goodness, and is moved only thereby. Therefore like as if virtue were showed us in his proper being, the beauty of it would draw us to the love thereof, and of necessity we should go unto it, so if vice were discovered unto us naked in his filthiness, we would fly from it: but as virtue, by being possessed of the unworthy, albeit it is in itself rich, merry, happy, glorious and worthy, yet putting on a visar or masking garment ●t appeareth unto carnal eyes altogether contrary, so vice by being received of the world, although in itself is foul, poor, abjected and miserable, yet unto carnal eyes it appeareth all the contrary: And that because it putteth on a visar and merry Master king garment, being clothed with delicate and precious apparel, and with a rich Crown upon the head, adorning itself wholly with beautiful joy: in such sort that the carnal people, not piercing with their sight into the foul paunch thereof, are moved to go unto wickedness, by the outward light, and glistering of those his exterior and dissimuled goodness. Therefore every one that goeth unto wickedness, goeth under a shadow, a covering, a form & image of goodness. As is seen by experience, in the purpose of thieves, which be moved to rob, not because of the hurt that they desire to do unto their neighbour, but for their own proper gain, which seemeth to them to be good. Also if they kill men, after that they have rob them, it is not, but because they fear to be by them bewrayed and so to lose their life, and therefore they are moved to kill, chiefly for the safeguard of their own life, which showeth unto them a form of goodness, and not for a desire of the others death.  
Also if one kill himself, he doth it, for that he thinketh, by dying to be no more so miserable: death then seemeth unto him to be easier than life, therefore he chooseth it under an image of goodness: But if he saw the heart of the devil, in seeking our damnation, he should see that he deceiveth him, by procuring him under a form of goodness.  
All errors therefore and vices, even the venomous hatreds which are found in the wicked, do grow of that pestilent spring the cause of all evil, (that is) of the disordinate love which men bear towards themselves, to their kinsfolks, to worldly honour, to apparel and other benefits of this present life, thorough the loss and damage whereof they are moved to hate those which have done them injury.  
The will therefore cannot be moved to work but through a true and substantial good thing, as in those which be Godly, or else by a false and outward apparent goodness, as it is in the wicked.  
And therefore we must of necessity say, that there is none so ungodly which is moved to sin except sin doth show itself to him under a visarre or image of goodness. If then the wicked do sin, it is not because they absolutely will do evil, but as those in whom self love doth reign, they are moved to sin, not by that wickedness which is in themselves, but by some their proper utility, profit, satisfaction, contentation, pleasure, honour, or Glory. All those therefore which go unto vice, go being drawn, not by any other their own wickedness, but for their own commodity. Moreover it is to wit, that the way of virtue is rich, joyful, delectable, merry, quiet, restful, safe, fair, honest, and happy, and the way of vice is poor, miserable, unquiet, dangerous, foul and unfortunate, full of pr●●kes, suspicious, doubtful, grieved with torments and pains of hell, so that if men had judgement i● themselves, they would forsake the way of wickedness, and choose the way of virtue, if they had the lig●● of the truth, and did see at least but only the sensual pleasures and displeasures which are found in the way of vices and the way of virtue. As if the Epi●●●● saw this, which esteem the end and chiefest of h●● felicity to consist in voluptuous pleasure, yet because he might taste his meat with more sensuality, he would not eat but as much as should suffice, and when he were hungry, and that for because in eating so sparingly he should find greater taste and pleasure: which thing would force him also to be likewise temperate in all other his actions, because he might live in the greater delight. Now if an Epicure moved by a sensual pleasure of virtue and displeasure of vice, as that he being most carnal seeketh to leave the extremity of vices, and to walk by a mediocrity of virtues, what thinkest thou will be done? If a man, and that a Christian, should be drawn, not only by sensual pleasures and health of body, but by the beauty and comeliness of Virtue, by contentation of the mind, by traunquillitie of the soul, and by the chiefest felicity both of this present life and of the life to come, yea and by that very truth, infinite and eternal bountifulness of GOD, and by his glory: and on the other part they have been blind and ignorant, not only by their sensual sorrows which do accompany vice, but also by their foulness, by their doubtful cares, insatiable desires, vain hopes, griefs, fears suspicions, displeasures, infamies, dishonours, reproofs, losses, prickings, torments, vexations, and infernal miseries, the which be found in the ways of wickedness, and much more in the end, but especially if they have had in horror the dishonour of God. Seeing then, that only the ways of true virtues are profitable for the chiefest felicity, and are in themselves most blessed, yea and the ways of false, humane, and carnal virtues are less miserable than the ways of vices, we must needs say that all vices do grow of ignorance, the spring and root of all errors and evils. So that of a truth so much miserable a man is, as he is gluttonous, lecherous, covetous, envious, ambitious, proud, partial, or a servant of other vices: and so much is a man happy, as he is adorned with true virtues, neither can the saints of God, in what state soever they be found, be rightly called miserable, as neither the wicked can be called happy, although the blind, foolish, frantic, false, lying, and miserable world saith, and judgeth the contrary. As also in judging the wise nought, and fools good, it is deceived, for it must needs be, that a man in as much as he is good, in somuch he must in deed be wise, and as he is nought, so much he is a fool, blind, and full of pernicious ignorance. As therefore felicity cannot be without virtue, nor virtue without light and wisdom, for that the one dependeth upon the other, and they are linked together in such sort, that the one cannot spring, grow, nor decrease without the other, so also misery cannot be without vice, nor vice without ignorance. Then seeing that man is not moved to do any thing, by evil, but by good only, the which good is not found but only of those which walk by the ways of virtues, as also the evil is only found of those which walk by the paths of vices, we must needs say, that they which leave virtue for vice, sin thorough ignorance: whereof grow all sins, errors, miseries, and evils. And forasmuch as all ignorances hurtful unto the soul do spring of the ignorance or want of the knowledge of God, as of their chief and principal head, like as all our true and wholesome light doth grow and hath the first beginning of the light which we have of God, therefore we must of necessity say, that of the ignorance of God, groweth all our evil, and all our goodness cometh of that clear light, which we have of his bounty. Inasmuch as that it is not possible, for us to have a lively & clear knowledge of God, and to dishonour him, yea it must of necessity be, that we honour him by all means that we possibly can do, when we have a spiritual taste, feeling and light of this his goodness. Therefore as good fathers, above all other things, desire & are delighted, that their children do acknowledge the great love that their fathers have borne unto them: even so the contrary doth highly displease them, knowing that it is impossible, that their children should perceive and taste the great bountifulness and love of their parents towards them, and showed unto them by divers means, and yet to offend them: yea, in such a case it forceth them to love them, obey them, trust in them, and honour them by all means that they can; and so if the children of God have not the light of their father's bountifulness, they can not honour him, yea they shall offend him without having due respect unto him. Now seeing God, above all other things, requireth of us that we know him, and is greatly displeased, when we are blind of his so great goodness & love, showed to us by so many, and exceeding means, and this, because that as of the knowledge of God groweth all our virtue, felicity and goodness, so of the ignorance of that his so great bounty groweth all our viciousness, error, misery and evil. It is true then, that as faith (inasmuch as it includeth in it the knowledge of God) is the cause of all goodness, so infidelity (inasmuch as it includeth the ignorance of God in it) is the cause of all evil. Let us therefore pray diligently unto God, that he would give us of his light, that we may render unto him, all praise, honour, and glory, through jesus Christ our Lord. Amen.   

What Faith is and of the excellency thereof. Sermon. 2.  
TO speak of Faith, forasmuch as it importeth not only that confidence which we have in God, but inasmuch as it includeth also with that confidence the very knowledge of God, 
Heb. 11.  whereon dependeth Faith, Hope, Charity, and all other Christian virtues. I say that Faith (according to the judgement of Saint Paul) is a substance (that is) a certain substantial and sure possession of things promised which are hoped for, and an evidence of things invisible, which cannot of us be comprehnded, except we be exalted up above all that which our blind, and humane reason can do. Therefore, Faith is not (as many do think) a certain obscure light of God, and a certain trifling and frivolous opinion, but it is an evident light, a certainty and assurance of the mind, and a clear shining, which being thy guide, thou seest that God is so mighty, wise and good, that he can, that he knoweth how, and that he will save thee. Therefore, with a sure and steadfast confidence, thou dost trust in him, repose and cast thyself wholly upon him. Faith is a clear and effectual persuasion, wrought, not in the bodily ears, but in the ears of the heart, not by men, but by the holy Ghost, whereby we are made certain and sure to be the sons of God. It is a firm, 
Rom. 8.  constant and persevering trust in the bountifulness of God. It is not an agreement brought to pass by human reason, but a certainty more clear, lofty, and high, than all other things of this present life. It is a light, which lifteth up, and ravisheth above all sensible things, and beyond that any man is able to make discourse, to comprehend the breadth, length, 
Ephes. 3.  height and depth of those things which are to us incomprehensible with natural eyes. It is a heavenly Ladder, with which men ascend to the knowledge of the truth supernatural, whereunto no man can attain with the Ladder of humane reason. It is a clear eye of the mind, wherewith, piercing through the Heavens, we do see the divine secrets of God. 
Act. 5.  It is a quickening, clear and fiery light, which purgeth our hearts and delivereth us from the dark and inextricable Laborynthes of the vain shadows of this world, by which we guide our blind reason, and are lifted up to an high estate, so that by the tasting of heavenly things we despise humane things. It is a spiritual wedding and matrimony between Christ and the Soul, which being our Mediator, the soul is united and transformed in Christ, in such perfect manner, that all that which it hath becometh to be of Christ, and so Christ with all his virtues, treasures and graces become to be of the soul. It is a light so clear and high, that darkening others, it maketh us see riches in poverty, glory in confusion, safety in danger, peace in persecution, rest in travail, felicity in misery, and life in death.  
He that believeth, hath a spiritual tasting of God, by means whereof he feeleth his divine goodness, in such sort, that it breedeth in him a fervent desire to honour GOD: and seeing that we cannot speak of him in such manner as we ought, and as is convenient for him, we desire at least, with our own blood to testify unto the world how great the goodness of God is. Faith maketh us conceive Christ spiritually, and by force of the spirit to be borne again, with lifting us up unto God, 
Rom. 4. Rom. 5. jacob. 1. 1. Pet. 1. Rom. 5. Abac. 2. 1. Pet. 1. 2. Cor. 1. Ephe. 6. 1. joan. 3 joan. 1. joan. 17. Mat. 16. Gen. 4. Gen, 6. Gen. 21. Luc. 1. Luc. 2. 1. joan. 3 Gal. 5.  it maketh us put of the old Adam and his concupiscences, and to put on Christ with his virtues, and to become of ungodly, just, temples of God, and his children, brothers and members of Christ. Faith justifieth, pacifieth the mind and conscience, maketh merry, causeth to rejoice & in such sort, that we glory even in shame This is such that it reneweth us, regenerateth us, quickeneth, maketh noble, enricheth, saveth sanctifieth, preserveth defendeth, obtaineth that which it demandeth. Faith knitteth us to God, maketh us his heirs and children, the brothers of Christ, and his members, yea, it maketh us divine & happy. Faith is that, which in Abel made him offer sacrifices acceptable to God, in Noah, caused him to frame the Ark, for the safeguard of the world, made Sara to conceive, & that Abraham offered his own son to God, caused Moses to work so many wonders in Egypt, and in the Wilderness. Faith made the Prophets to speak, loosed the tongue of Zacharias, and saved men in dangers, made Simeon not to fear death, also made Paul to wish for it. This in the Saints caused them (overcoming the world) that they have wrought wonderful things through love. But what need I speak any more, Faith is a virtue so noble, excellent and worthy, that how much the more a man consider of it, so much more will it discover the perfection, therefore he which hath tasted it, will never be satisfied with speaking in praise thereof: Whereas those which never have felt, nor tried it in themselves, can as much speak theroff, as one that is blind can discern of colours, 
Cor. 2.  yea if those speak of it, as those which be carnal and brutish, they do not understand it, nor know the excellency thereoff.  
Therefore they do not only pervert good works, whereof this is the true mother, but they persecute it, with speeches, which idle and licentious persons do use. But let us pray unto the Lord that he would deliver them from those most thick and palpable darkness, that having the true and lively light of God, they may yield him all praise, honour & glory, through jesus Christ our Lord. Amen.   

Of the light of Faith. Sermon. 3.  
THere be many which have never experienced in themselves, to have any other but a purchased faith: the which, because it is blear-eyed and blind from the truth supernatural and revealed, and therefore they think, that the light of Faith is small, and inferior to the light of human and natural reason, and moreover to the light of the Sun, and kindled as of a little candle, so that according to their fantasy, not only the understanding doth see better the truth of the first natural principles of things, which be of themselves evident, and with reason made manifest; but also that corporal eyes do better see those things which are laid before them, than we do see (according to their opinion) the things supernatural: with the light of Faith. It should of necessity be therefore (as they do judge) that Faith is always suspicious and doubtful, never clear, certain & evident, seeing that the light is so imperfect. But they would not say so, if they had proved to have that Faith inspired into them, which is supernatural, divine, full of light and clear, which doubteth not, but is sure, certain and firm: And of this therefore the light is so great, that it overcometh all other lights in this present life. Neither is any other light greater than this, saving the light of the blessed. And that this is true is most evident: First, that the light of a true and unfeigned Faith is above all the lights of worldly opinions, for that whereas they have the authority of human Histories, this hath authority of divine Scriptures, whereas human Faith hath the testimony of men, & of their universities of learning, divine Faith hath the Prophets, the Apostles, 
joan. 4. &. 8.  the Evangelists, the Martyrs, the Saints, the Angels, the holy Church, Christ, the holy Ghost, and God himself, for their testimony: the witness of which is greater than of all others, and therefore whereas that Faith always doubteth, this is steadfast, clear and certain.  
The light of a true Faith also is so clear, that it overcometh all natural light of understanding, so that the wise of this world do not see with so great clearness the truth declared in the chief principles of their Sciences, as the illuminate Christians do: the truth therefore revealed, and the articles of faith, which human reason can have, through the sin of their first parents, is weak, feeble and blind, and the spirit in the regenerated, is sound, strong, full of light and clear. Seeing then that, whereas the light of human reason is but natural and purchased, and therefore it is obscure, blind and gross, insomuch that it tosseth about like a wallet about ones neck. But the light of Faith, as that which is supernatural, inspired, heavenly, most pure, clear, perfect and divine, lighteneth and pierceth through the whole soul: They are therefore blind and in a very dark night, to whom the clearness of the Gospel doth not shine, 
2. Pet. 1. Rom. 13. 2. Cor. 4 1. Pet. 2. Math. 1.  and we are 〈◊〉 to yield God most high thanks, for that of his m●●re grace we be called unto so wonderful light, which exceedeth all that any man is able to express. As we see in joseph, in whom natural reason persuaded that Mary was great with child by the force and power of man, and yet Faith prevailed in him so with a greater light, that he believed that she had conceived by the holy Ghost.  
And further I say, that the light of Faith is so much greater than the light natural, that as the Sun with the greatness of his light, when it is in our Hemispherye darkeneth the light of the Stars, so doth Faith darken all the light of human wisdom. The light of Faith is so high, and so supreme, that it is comprehended with itself. And the same is so clear and mighty, that wicked reason, and human wisdom cannot contain it; but even as in the morning when thou openest the windows of thine house, thou puttest out all the candles, because that the Sun being then risen above our Horizon pierceth with his bright beams and shineth every where, so when Christ the Sun of righteousness, with the beams of a clear Faith shall enter into our souls, he shall quench in us and diminish, the light of human wisdom: and then we shall see, 
1. Cor. 3.  that our knowledge is ignorance, and our wisdom foolishness. And that we must needs say more: human reason (as a thing that is blind) like unto a Bat or Flinder-mouse, lieth hidden in the dark cravyes of the creatures, whereas a clear Faith is lifted up, pierceth thorough, and flieth above all the heavens.  
human reason seeth but a very few things, Faith seeth all things that be necessary and profitable to salvation. human reason seeth not, 
joan. 15. &. 14.  but as it were through a thick glass window, and therefore unperfectly, and Faith lifteth up itself above all vain shadows of sensible things, and seeth the sincere, pure, and everlasting truth most perfectly.  
human reason seeth the out-warde accident●● of things created, and story of the holy Scriptures, albeit imperfectly: and if it enter into the bowels thereof, it is with a very obscure knowledge: that it may be easily judged how weak, feeble, dark and imperfect, the opinion which it hath conceived of the material, sincere, and eternal truth is, whereas Faith with his clear light, doth not only pierce in to the very marrow of the holy Scriptures, 
Luc. 24.  but seeth God and his secrets. human reason seeth not, but only the things that be of this present life, whereas Faith, having a far greater light seeth those things which be of the other life and a great way further off. human reason hath not the light of things passed, nor of things to come, but by way of a feeble conjecture, whereas unto a divine Faith the things passed and the things to come, be as certain as the things that be present.  
And finally, where Faith showeth us God with so clear a light, then for his honour we leave gladly all riches, pleasures, dignity, glory, our own life, & ourselves, with yielding ourselves to all vexations and torments for the love of him, as we see in the Martyrs. human reason, as a thing that hath but a little light of God, maketh thee not to leave the world for the love of him: well may it cause thee to leave one part of the world, for another, but not to forsake it wholly for God. The Saints would not so had forsaken all things, if they had not had a greater light and feeling of God, then of themselves and all creatures. All the knowledge which worldly wise men have, depend upon their thoughts: and for that love followeth knowledge, therefore it doth necessarily follow also, that all their love dependeth on sensible things.  
Being then that the foundation of human creatures of all their love and knowledge is of necessity such that forsaking the world, they forsake in themselves all light love, judgement, reason, virtue and strength, whereas invincible Faith, forasmuch as it is grounded only in God: in condempnations and in torments, showeth itself most clear, most constant and strong.  
Likewise the things which we have objected before our eyes, we do not see with such clearness, as with the eyes of faith we do see things, which are in the other life. Also how much more the spirit that believeth is noble and more perfit of the bodily eye which seeth, and how much the more God (to whom faith hath regard) is objected more perfect, mighty, steadfast, a present and dear friend to the soul, which are things that cannot be seen with corporal eyes. And further, how much the light of faith, 
joan. 8.  and of Christ (the light of the world and the son of righteousness) is more clear than the light of the sun: so much with more clearness and certainty is seen the truth revealed to them that have perfect faith, not according as we see those things which are before our eyes, for the corporal eye may be deceived, but so cannot the spiritual, in the faith be deceived, for by the death of Christ all shadows and figures are taken away, with all veils and coverings, so that in Christ crucified we may plainly behold God, albeit not with such a great clearness as his blessed Angels do. And what need I speak any more: although the light of the Church triumphant is more clear than the light of the Church Militant, 
2. Cor. 3. Ephes. 3.  yet (as Paul affirmeth) the Angels have had in some part light from the Church Militant. There is nothing therefore seen in this present life, of so great certainty and clearness, as the truth which God hath revealed unto us, by the which we have a lively, true and perfect faith. Thou wilt say, as Paul saith, faith is of things not appearing, things that are seen are not believed, and so also not hoped for, therefore it cannot be seen with such clearness and certainty, as the things which be present before our eyes.  
I answer and say that it is true which is written: that is to say, that Faith and likewise Hope, are of things not appearing, and of things which are not seen with corporal eyes, nor with humane reason, nor yet in such sort as they are seen of the blessed: nevertheless Faith and also Hope, are of things appearing to the spiritual eyes of Faith whereby the truth revealed is seen with greater light, and with a greater certainty is hoped for, than the things of this world. Therefore Paul, albeit he was in fruition of this present life, yet as being certain of his salvation and of the salvation of all the elect, & already through Hope in possession of heaven, said not, we shallbe saved, but we are made safe through Hope. 
Rom. 8.  The light therefore of Faith dimmeth all other lights of this present life, Faith doubteth not, if it be perfect, yea it is firm, steadfast, safe and sure. Thou wilt say, but we see in some respects the contrary by experience, that where as spiritual men do often doubt of things supernatural, the carnal doubt not, but are clear, sure and certain of things natural: as to know the Eclipse of the Moon and likewise the Sun, and how the Rhubarb doth purge his choler, and the truth of other such like things, also they are sure without doubting of those things which they have before their eyes. It might therefore be said, that the light of Faith is lesser, and therefore wavering, or that it is true that in this world we have no true Faith.  
I answer and say, that as the light of the Sun dimmeth the light of a little canndle when it burneth, so the light of Faith doth by other lights of this present life: and yet notwithstanding as if one were in a dark prison, where as the Sun doth not enter with his light, but only by one little loop hole he should better see with a candle being lightened, the things that were in the prison, than they could see those things that be abroad with so little a light of the Sun: even so the soul which is enclosed in the body, and in this world is as in a prison, although it often times seeth better with the light of the Sun and of carnal reason the things of this present life, than those things of the other life with the light of Faith, it is not for because that the light of Faith is not far greater than other lights, but it is because we have but a little light of Faith and great store of worldly light: but if we had as much light of Faith, as we have of the light of the Sun and of human wisdom, we would not doubt.  
Therefore, when we do make judgement of natural things, and of those things which we have before our eyes, we doubt not, because we have nothing to gainsay us: but when we be lifted up to secret things supernatural, by and by humane wisdom exalteth itself in us, where unto, for as much as it is connatural together with us, we do give great credit, and then it beginneth with reasons to gainsay Faith, wherefore it is no great marvel if we oftentimes doubt.  
But to conclude, as Charity is in itself more perfect, than all worldly loves, so the light of Faith is more clear than all the lights of this present life.  
It is also true, that, as to that blind man, 
Mark. 8.  to whom Christ gave sight, at the first, men seemed to him like trees: and that not for defect of light, but through the ill disposition of the member: So when GOD doth begin to give us of his light, and to open the treasures of his divine secrets unto us, yet oftentimes we do not see plainly the truth, not for defect of the light of Faith, but because the eye of the mind being turmoiled also with worldly things, is not in order to see the sincere and pure truth of God. The light then of Faith is greater than all other lights of this present life, yea without it we be in darkness, and when we begin to believe, than God openeth unto us the Heavens, with revealing to us his divine secrets (as it appeareth by Christ when he was baptized) and showeth us the truth with this so clear light, 
Matth. 3  that they that have a true & perfect faith do not care for any other humane reason, nor miracles. 
Gal. 1.  Also with Paul they seek not to be better clarified, to compare their Faith with the Saints, and all is through the great inward light which they have. Seeing then that the light of Faith is so clear and great, let us pray unto the Lord that he would give it us, so that seeing his goodness, we may give him all praise honour and glory, through Christ jesus our Lord. Amen.   

What things a Christian is bound to believe. Sermon. 4.  
THe first and chiefest sum of things necessary for a Christian man to believe, consisteth first in that he believeth in God. It is not needful for thy salvation that thou comprehend God as he comprehendeth himself. Neither needest thou so to see him in thyself in this present life, as the Angels do. 
Mat. 13.  But it is needful that thou believe in God. Therefore it is not sufficient for thee to say the creed as if it were an Oration, nor yet doth it suffice for thy justification, that without Faith thou make confession of all that is contained in the said creed: but thou must believe. Neither sufficeth it to have a certain humane, barren, 
Rom. 10.  idle, cold, dead and purchased opinion of those things which be of God: but we must have a Faith inspired, and a supernatural light, and therefore we must first, believe in God. Here we may see how that Faith is most full of light, for where as humane reason beginneth below at sensible things, and thereby is forced to lift up itself unto those things that may be understood, Faith, contrariwise, beginneth on high, at God, and then descendeth to things below. But understand, that it is not enough to have a certain dead opinion of God, that he is, and that he is God, as every body hath: but thou must believe lively, not only that he is God in himself, but that he is thy God. Which will cause, that with the spirit thou shalt at all times feel him, and that he doth thee so great a goodness with his continual benefits, as cannot be done but of God, whereof it groweth, that thou trust in him, love him, and give him thanks, committest thyself to his government and order, all thy life to his honour and glory, & as of him thou feelest all the good things thou hast, to come, so to him alone thou dost render all thanks, thou accountest him to be the first beginning and the last end, and therefore to be God. Thou must also lively believe, not only that he is the father of Christ, and of the elect, which through jesus Christ are adopted for to be the sons of God, but that he is thy father: 
Ephes. 1 Rom. 8 Gal. 4.  and that thou art one of the elect and sons of God, and an heir, a brother of Christ and coheir with him. Thou must feel with the spirit that God is thy best father, and that as a most dear father he loveth thee most perfectly, and hath a great care of thee. Consider now a little, how much thou lovest him, & with what safety thou goest unto him for favour, with Hope to obtain it, and with how great quietness, peace and rest of mind, soul and conscience, thou livest under his protection, if with a lively Faith thou believe that in truth he is thy father, and that all the creatures together that be, cannot pluck of one hair from thy head without his will. It is necessary also to believe that he is almighty, so that not only the world dependeth upon him, but that he hath all creatures in his power, and can dispose of them according to his pleasure, that he can bring the world to nothing, and prolong it into everlasting, if he will, neither is there any that can withstand his will: we must also believe that this omnipotency of God is not idle, but that he useth it, and that every day, so that it never sleepeth, but always worketh, as Christ said. 
joan. ●.  We must believe that it is ever watching, strong and laborious. It worketh in all creatures, and without it nothing is done.  
And further it is needful that lively, and with thy spirit thou believe that this almightiness belongeth to thee, and that thou feelest that God doth use the same every day with thee, in giving thee all the good things that thou hast. Wherefore they be greatly deceived which do not acknowledge all to be of God, but to come by chance, Fortune, Nature, of the Heavens, of Men, Angels, or Devils.  
Moreover we ought to believe that he is the creator of heaven and of earth (that is) of all creatures both celestial and terrestrial, those that he hath created, them he preserveth, governeth, ordereth and guideth to the end, and all with his high and infinite wisdom. It is not sufficient that of necessity thou lively believest, how that God not only hath given thee thy being and so to all other creatures, but that he preserveth, guideth governeth and ordereth all to thy benefit, with great wisdom.  
Thou must also lively believe, not only that GOD is God in himself and therefore most perfect, but that he is thy God, and such a father, that he will do to thee all good things which be possible and convenient to be done, 
Mat. 1.  that he is thy best father, because he is omnipotent, and that he knoweth how, because he is infinitely wise, as we see in his creation and governance of the world.  
Thou must also believe in jesus. jesus is the proper name of Christ, 
Rom. 14  given unto him through the will of God by the Angel, and doth signify a Saviour. Therefore thou shalt then believe truly in jesus, when with thy spirit thou shalt feel that he hath saved thee.  

1. Tim. 2 Heb. 9  It is also necessary, not only to believe in jesus, but in jesus Christ. Christ is to say anointed. And for because in old time they anointed high Priests, Kings and Prophets, therefore Christ being sent into the world from the father, to do the office of a high Prophet, Priest, and King, hath also been ordained and anointed with a spiritual unction, filling a tun full of his gifts and graces, for as much as he was the chiefest Prophet, Priest and King, and hath done the office of every of them most perfectly, therefore he is called Christ.  
We must then believe in Christ, 
Heb. 9  that is in jesus Christ, that he is the high Priest, undefiled and holy, and that he hath done the office of the chief and most perfect Priest. Moreover that as an only mediator betwixt God and us, hath offered up himself upon the cross to the father for the elect, 
1. Tim. 2. Heb. 9  and that he is accepted of GOD for such a divine sacrifice, that he pacifieth his anger, and reconcileth him unto them. That he standeth also for their sakes before the father, and having compassion, prayeth for them, and obtaineth them all grace and favour: 
Hier. 47 Rom. 8. joan. 11.  and that he offereth them unto GOD unspotted and holy, by being washed with his precious blood, and that he enrycheth thee with his gifts and graces.  
Thou must also believe, that in as much as he is Christ the chief Prophet. Therefore he came into the world, sent from the father, to make manifest unto his elect all the will of God, for to teach, 
Isaiae. 45 joan. 15. Heb. 8.  and to imprint in their hearts all things profitable and necessary to their salvation. Wherefore as the only master and light of the world which making all things manifest, he hath fulfilled the Prophets. Thou must also believe that he is a King, 
Mat. 23. joan. 8. Mat. 11.  because that with his spirit he moveth, reigneth over and governeth the elect, which be given him of God, therefore he is a King, in the spiritual kingdom of GOD, which is righteousness, peace and joy in the holy Ghost.  
It is not sufficient that thou believe that jesus is Christ, the chief Prophet, Priest and king of the elect, 
Rom. 14  but also thou must lively believe that he is thy Christ, that is, the chiefest Prophet Priest and king over thee.  
And so if with thy spirit thou shalt feel that he hath lightened thy mind with divine things, he shall be thy Prophet.  
Also if thou shalt feel that for thy sake he hath offered himself upon the Cross, that he hath pacified the father, that he prayeth for thee, that he is heard, that he presenteth thee unto God, and that through him God doth accept thee for his son, than he shall be thy high Priest. And likewise if with a lively Faith thou shalt believe that he hath taken charge of thee, and that he inspireth thee, moveth and governeth thee, thou shalt have him for thy king.  
Thou shalt therefore truly believe in Christ, when with thy spirit thou shalt feel, that he illuminateth thee as a prophet, governeth thee as a King, and as an high Priest pacifieth the wrath of God for thee, and reconcileth him, offereth thee to the father acceptable, holy and unspotted. Thou must also believe, that jesus Christ is the only son of God, we also be other sons of God, but it is by adoption: for that God by the means of Christ, of strangers, yea of his enemies, hath through grace adopted and taken us for his sons. But Christ was never any enemy to God nor stranger, but was always full of light, 
joan. 1. Coll. 1. Coll. 2. joan. 1.  of perfection, virtue, treasures, gifts and graces, full of the spirit and of divinity, he is a spring that ever floweth, and all the graces which the elect have, they receive of his fullness, therefore in the holy Scriptures he is not only called the first begotten son, 
Rom. 8. joan. 13. 1. joan. 4.  but also the only begotten son of God: for because that GOD hath communicated unto him all graces, all virtues, gifts and treasures, as though he had no other sons but him: he hath also communicated with him all his divinity, with his divine prefection.  
Therefore thou must not only believe, that he is the only son of God, but that he is God. 
Coll. 2.  Thou shalt then even lively believe, that he is the only son of God, when thou shalt feel that thou by his means and not by any other, hast received all those graces & good things that thou hast. It is also needful to believe, that he is our Lord, for that, as it is written, 
joan. 17.  God hath given us unto Christ, all the elect are his flock, he may order them, as him listeth. 
Mat. 28.  The Father hath given him all power in heaven and in earth. Then he which truly believeth that Christ is his Lord and head, which feeling with his spirit, his most full and total dominion, which renouncing to lean to his own carnal wisdom, to his own strength, and all other virtues that be in any creature, is wholly committed to the governance of Christ, as of his lawful and best Lord. And moreover we must believe, that he was conceived in the Virgin Mary, by a wonderful operation of the holy Ghost. First that he was conceived of the substance of the Virgin Mary, & therefore that he was very man of the seed of David & of Abraham, as had been prophesied before time: 
Psal. 131. Gen. 22. Heb. 2.  also according to Saint Paul it was convenient, that taking in hand to sanctify his brethren, he should become man like unto them, and of the same first father descended, & so might suffer, and for obedience of his father, might be offered upon the Cross for their sins: to the intent that as by the disobedience of one man, we be made sinners, 
Philip. 2  so by the obedience of one man we should be made righteous.  
But forasmuch as he which sanctifieth others, must of necessity be without spot: therefore, to the intent he might not be subject to the universal corruption of human generation, but full of purity and holiness, it must needs be, that he was conceived, not naturally and by human means, but marvelously, and by the operation of the holy Ghost.  
Thou must also believe, that he was borne of the Virgin Mary, for except thou believe this, thou canst not believe the miracles which he did in this life, nor that he died upon the cross. Thou must furthermore necessarily believe, that he suffered under Pontius Pilate.  
If thou here demand why there is no mention made of the life of Christ, and wherefore it is not said in the Crede, that we must believe, that the wise men came to worship him, that he was circumcised, that he fled into Egypt, that he was lost and found again in the Temple, that he was baptized of Saint John, that he fasted forty days and forty nights, that he called the Apostles, that he preached, wrought miracles, and likewise of all his other wonderful works. I will answer that in the Crede, there is no mention made, but only of those principal things which belong properly to the substance of our salvation, the faith of the which is substantial and sufficient to a true Christian.  
It also thou wouldst know wherefore Pontius Pilate is so named: I will say that this was not only to confirm the history of the passion of Christ, but much more that we should believe lively, that albeit he was innocent, yet he with our sins, through the will of his father being attributed unto him, appeared before the judgement seat of man, whereas, like a wicked doer, he was willing to be condemned, that we through Christ as innocent, might appear safe before the Tribunal seat of God, in whose sight we were blame worthy.  
It is also necessary to believe that he was crucified & dead. It is not enough to say, dead, but needful to declare the manner of his death, because we might believe that he died upon the Cross, and this (as Saint Paul judgeth) was, for that he was accursed which hanged on the Cross, and Christ for to deliver us from curses, wherein we were through sin incorporated, chose that cursed death, and for our sakes overcame it, and so delivereth us from his curse, yea and from death itself, inasmuch as to the Elect, through Christ there is no more death, but life.  
There be many wicked or false Christians which have a certain dead opinion of all these things, yea and the Devils believe that he suffered, that he was crucified and dead. But that sufficeth not, for thou must believe lively, and feel with thy spirit that he suffered for thee, that he was crucified and died for thee, to thy benefit, and for thy salvation. Thou must feel with the spirit his passion and death, his great love, and the fruit of his death, that is, that thou art saved thereby, and then his death hath effect in thee.  
It is needful also, that as thou believe truly that he died, so that thou believe that he was buried. It followeth immediately, that he descended into Hell, and for because these words be not found in the Crede written by the old Doctors, therefore some have thought, that they were afterward added to declare and make more manifest the words that go before.  
And because in the holy Scriptures, 
Gen. 43. Num. 16  this name Inferno is taken for a Pit or Sepulchre, and this name Geenna for the place of the dampened, they have expounded thus, Descese a gl' inferi, that is, he was laid in in the grave: but the matter itself doth make reply, here against. Seeing that both Paul and also Peter willing to prove the resurrection of Christ, brought a saying out of the Psalm.  
Thou shalt not leave my soul in Hell, 
Act. 2. &. 13. Psal. 15.  neither shalt thou suffer thy holy one to see corruption. Where David maketh mention of the soul and of the body, & therefore the soul of Christ was never in the grave in those three days the which he continued dead, wherefore by this word Inferno cannot be understood the grave.  
Others say, that Christ upon the Cross did not only suffer the pains of death, the which consist in separation of the soul from the body, but also that he suffered in his mind, the tormenting of the dampened, because that for to satisfy for our sins, it was needful that he should suffer all punishment, that was due unto us, & being in these torments, he felt that horrible anguish and sorrow, which he should have felt, if being upon the cross in all those torments of the dampened, he had been utterly abandoned from his father. 
Mat. 16. Act. 2  And therefore he said, My God, my God, why hast thou forsaken me? not because he despaired, but he overcame desperation with all the sins, and likewise death with all sorrows: but he felt the pain of the desperate, without having in him any fault.  
They do thus expound it, He descended into Hell, that is into the bottomless pit of the torments of Hell. And although this was before that he was buried and dead, and therefore should be said by order thus, He suffered under Pontius Pilate, he was crucified, descended into Hell, died and was buried, yet there is oftentimes used in the holy Scriptures to speak first of that which was done afterward. It cannot be said that the soul of Christ separated from the body descended into hell, that is, suffered torments there those three days: for that Christ said contrariwise unto the good Thief. 
Luc. 25.  To day thou shalt be with me in Paradise.  
Other say, that he descended into Hell, inasmuch as he showed his Soul unto the Spirits of his Elect, already departed out of this present life, unto whom (as Saint Peter saith) he preached the Gospel, 
1. Pet. 4.  inasmuch as he made them see, in a most clear sort, that which he had wrought & suffered for their salvation. He preached also unto the dampened the Gospel, with rebuking their incredulity and that they were altogether inexcusable, and so their condemnation should appear unto the world to be just.  
It is needful also to believe lively, that he rose again the third day, which when with thy spirit thou shalt feel, 
Rom. 4. &. 6.  thou shalt not fear death, seeing that in Christ, and through Christ death is overcome, yea if thou be grafted in Christ through Faith, 
Col. 3.  thou shalt in the spirit be raised again from sin, and being righteous, shalt walk in newness of life, seeking and tasting only the things which are above.  
We must also believe that he ascended into Heaven, having on earth wrought and suffered all that his father appointed him, and that was expedient for our salvation: it was convenient that he should ascend into heaven, for our profit, to give us hope of our heavenly country, seeing that he is entered in possession for us, 
Heb. 9 1. joan. 2.  for to stand also before the father for his Elect, and to be their Advocate and Intercessor, remaining therefore with them in spirit upon earth. 
Mat. 28  But understand it is needful that thou lively believe that he is ascended into heaven for thy benefit: which when thou feelest with the spirit lifting thee up to things on high, 
Philip. 3  thou wilt say with Paul: My conversation is in Heaven.  
Moreover thou must believe, that he sitteth on the right hand of his father, 
Mat. 28.  in-asmuch as he hath given him all dominion and lordship over all, and hath ordained him to be above all princedom, power, virtue and domination, and hath given him a name above all other names, hath made him the head of the Church, and hath subdued all things under him.  
Thou must also believe lively, 
Ephes. 1.  that as he was seen ascend into heaven, so he shall come visibly from heaven, to judge the quick and the dead: And if it be said (according to Saint Paul) it is decreed that men must die, 
Act 2. 1. The. 4 Heb. 9 1. Cor. 15.  how then shall he come to judge the quick? Paul himself doth answer, that those which then shall be alive, shall suddenly be changed, being made of corruptible incorruptible, and that change shall be unto them as a death.  
If then thou shalt lively believe, that Christ which loved thee so much that he died for thee on the Cross, and hath all power, which must also be thy judge, thou shalt be sure and safe through Faith, that his judgement shall be favourable unto thee. Chief learn, that Christ shall be our judge, he is not only our Advocate, but hath taken upon him our cause.  
We must moreover believe in the Holy Ghost, and this because, albeit Christ died for us, rose again, ascended into Heaven, was our Advocate and prayed for us, yet we could not be saved, if God with his holy Spirit did not open our hearts, made us to understand and be partakers of these so great benefits through Christ done to us. So that as through Christ all gifts and graces be offered us from GOD, so the Holy Ghost being our guide, we do receceive them.  
It is therefore needful that thou feel lively in thee this spirit of God, which reneweth thee, lighteneth, moveth, inspireth, imprinteth, and maketh thee feel 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 thee.  
And therefore he which believeth that Christ died, and that not vainly, believeth also that there be fruits of his passion and death which is the salvation of the Elect: Wherefore we must also believe, that there is a holy Catholic Church, that is the universal Congregation of the faithful and Elect of God.  
It is not enough to believe that there is found a Church which is holy and sanctified through Christ, that, 
Ephes. 5.  is a mystical body of the Elect: but it is needful that thou dost lively believe and feel, that thou art a portion and member of the same, and that thou art one of the Elect.  
Thou must also believe the Communion of Saints, that is, thou must lively feel that thou art partaker, together with thy brethren of all the gifts and graces of Christ the head of the Church: 
Ephes. 1.  therefore more or less according to the measure of Faith, rejoice thyself in their prosperity, and be sorry in their mishap as members and good brothers do together, and forasmuch as the benefits which Christ doth to his Church, is not that they should be proper to one man alone, but for the commodity of them all, therefore thou oughtest not to seek for to possess or use any thing for thine own lucre, but for the honour of God and safeguard of thy neighbour, and so thou oughtest to this same end or purpose procure the safety of thy brethren, and with Faith to embrace, not only them and all that they possess, but also Christ with all his divine treasures: because Love maketh all things common. Now if with thy spirit thou shalt feel this, thou shalt then believe the communion of Saints.  
Thou must believe the remission of sins, that is, not only that God, of his mere liberality and gracious goodness, through Christ crucified, which hath made satisfaction for us, pardoneth the sins of his Elect, but it is needful for thee to believe, and with the spirit lively to feel, that he hath pardoned thee.  
Then will the Gospel laugh upon thee; and show itself amiable, and thou shalt feel in Christ the great goodness of God.  
It is needful also to believe lively the resurrection of the flesh, which if it were so, we would not account this world for our country, we would not set our love upon it, we would not fear death, and with hope of the other life, without grounding ourselves in prosperity, and without retiring, or turning back in adversity, we would joyfully run to our heavenly country.  
And lastly, it is needful for us to believe everlasting life, that is, that the Elect shall be happy and shall live for ever, and it is needful for thee with the spirit to feel that thou art one of them, and if thou wilt say unto me, why is it not said that we should also believe the everlasting death of the dampened? I answer that here is not spoken but only of those things which must with a lively Faith be believed, and felt with the spirit, and this lively Faith and feeling is not but in the Elect, and the Elect cannot lively believe nor feel in themselves any thing, but those benefits which God hath promised them, whereof the holy Ghost speaketh unto them, and witnesseth in their hearts. Therefore in the Crede is nothing declared, but only those things which appertain to the comforting of the consciences of the Elect, and that move them to love.  
Now these be the Articles which we are bound to believe, and they be so knit and linked together, that a man cannot believe one of them lively without the other, and he that believeth the one with a lively Faith, believeth all. As for example, no body can believe lively in God, no, nor yet know him sufficiently without the light of Christ, which is supernatural, as Paul saith, and likewise Christ, and he that believeth lively in Christ, & through Faith and the holy Ghost feeleth and accepteth his great benefit, 
Gal. 4. Ephes. 2. Mat. 11.  believeth that God is the Father almighty, Creator of all things: believeth also the resurrection of Christ, his ascension, his sending of the holy Ghost, and that he shall come to judge us, and the effects of his death, that there is a holy Church, the remission of sins, the resurrection, and everlasting life.  
There be many which of their own fantasy have added other Articles, and such as be no other but their own doctrines, the which it is but lost time to consider off.  
They would prophecy and understand more than the Apostles, exceeding the limits of Faith, and all is because they have not a lively Faith in the light supernatural, which if they had they should see wonderful things revealed by God, which would content them and cause them to seek, not to understand new things, but to grow in greater light of things revealed, that they might be able to render thanks more largely unto God, to whom be always all praise, honour and glory, through jesus Christ our Lord. Amen.   

If it be possible to be confirmed and established in Faith. Sermon. 5.  
THose which do never see the truth supernatural and revealed with a light inspired and clear of Faith, but only have had in them a certain opinion, and a humane and purchased Faith, for their light being very obscure and imperfect, they never have been clear, sure and certain of those things which they believe. And therefore they think that there is no other manner of Faith but of that sort which they have, wherefore they suppose that of divine things there can no Faith be had, which is clear, certain, sure, steadfast, yea they do imagine, that doubting is inward and a thing substantial to Faith, in such sort that they think there can be no belief without doubting And to maintain this their opinion with all, they bring this reason. The things which they believe, 
Heb. 11.  they do not see with corporal eyes, no, not if it hath also a clear and evident understanding, as there is of the first natural principles of things, this they may prove by reasons demonstrative which do bind fast and 'stablish the understanding: but in such a case it should not be Faith, but a science. The truth which such men believe, is only persuaded them by probable reasons, the which because they make not any necessary conclusion, be very weak, so that only they move us to think that it is so, but they do not force us, forasmuch as they show not clearly & plainly the truth, this therefore their Faith being bleareyed, it must of necessity be always suspecting & in doubt, for the nothing in them is clear & evident but ever totering & wavering like those which have the Palsy. But they would not say so if they had experienced to have a true Faith, for that the light thereof is so great, that every one which hath Faith, if it be perfect, is safe, sure & clearly certified of the truth, & in it is steadfast & firm. So that as the light of a true Faith dimmeth in clearness all other lights of this present ●●fe, so spiritual men & those which by Faith be regenerated, if they be perfect in the same Faith, are more firm, sure, clear & certain of the truth supernatural & revealed, then the carnal be of things which they have before their eyes. The light of a true Faith is so clear, that as love cannot hate, so cannot a perfect Faith distrust, stutter or doubt. That therefore is not a true Faith which doubteth, but those are carnal men which being without Faith, do waver. And although spiritual men also do sometimes doubt, this is because of their little Faith, & for that, they giving ear to carnal wisdom do lock the eyes of Faith against the truth revealed, which resisting against the holy ghost, and do follow the instigation of the Devil: wherefore if we doubt, it is not so much for the little light which we have of Faith, as for that we do not always and continually behold the truth supernatural with the clear light of a true Faith: yea, we would oftentimes see & discern it with our blind natural light: and understand that it doth not by and by appear true which we see already with the light of Faith. And if those which have but once seen with a clear light of Faith the truth, do prove afterwards of infidelity, if they by chance do rise again, 
Gen. 15. Rom. 4.  they themselves will then say, we ought not to doubt, seeing that we have seen so clearly the truth, we be assured that it is so, 
Luc. 1. jacob. 1.  as God with the clear light of Faith doth plainly show us. Faith then being perfect with Abraham doubteth not, & if that with Mary the virgin it marveleth, yet it doubteth not, it wavereth not to and fro like young children, it stutteth not nor stackereth as a thing that is weak, neither doth it toss one while this way, another, that way, whereof Helias reproved certain Prophets, but it is pure, 
3. Reg. 8.  steadfast & firm, having respect to the goodness of God, & his promises without doubting to obtain that which it demandeth. And therefore it is that which confirmeth & stablisheth us in God: 
Heb. 6. &. 11.  wherefore saint Paul calleth it the substance of things which be hoped for, a making manifest of things invisible, and also a sure ship in God of our soul. Whereupon David saith trusting in the Lord, 
Psal. 25.  I shall not go astray. It is possible then to be established in Faith, to be lightened and come into a certain persuasion of the truth, wrought in us by the holy Ghost, yea it is not possible to believe lively & in truth, without clearness, 
Col. 2.  assurance, certainty & steadfastness, wherefore more or less, according as thy Faith is more or less perfect. Let us therefore pray unto the Lord that he would give us of his lively & clear light, so that we being strong & steadfast wholly in him, may yield him all praise, honour and glory, through jesus Christ our Lord. Amen.   

If it be good or evil, that every one should seek to be lightened with Faith, if that be the true way or no. Sermon 6.  
THere be many & especially they of the kingdom of Antichrist, which believe that it is evil that every one indifferently, especially women, unlearned folk, idiots & simple persons, if they would seek to be lightened in Faith whether it be the right way or not. But they say the every such one ought to believe simply, that is to say grossly & blindly, without any discussing or consideration, that which hath been taught them by their parents, and by their Prelates, because that (as they say) those cannot err, yea they persuade, that every one must fly all thoughts and desires, which should happen, willing them to be lightened through Faith as a temptation & instigation of Satan. They also condemn that the holy scriptures should be translated into any vulgar tongue, because the unlearned should not study thereon, yea they will that the Psalms, their Masses, the prayers, even those things which Christ taught, the Godly precepts or commandments, the Articles of the Faith and all other things necessary to salvation, should be learned & taught in the Latin tongue, as though the virtue of Faith, of prayer and of the holy scriptures did consist in this Latinytie, & were not needful for a Christian, to know how he ought to live, what he ought to demand of God, and what he saith when he maketh his prayer: and to understand what he believeth, when in making confession of his Faith, he saith: Credo in deum Patiem etc. I marvel greatly, that as they have ordained that the holy scriptures and their divinity is not read but in the Latin, so that their sermons or preachings be not also in Latin that they might not be understood. It is very true that they bring all their authorities in Latin and many times in Greek and Hebrew, to show that they be learned in the tongues. They think that in the end, their Bulls, Briefs, indulgences, absolutions, blessings, excommunications, yea and their contracts made of things of this world, will be the better kept close, and deceive the simple, that they shall sell them the dearer for the majesty of this Latinytie, and therefore they writ and pronounce them in Latin.  
And I say against them, first that those which have not a true and lively Faith, are bound to seek it by all means that they possible can, and to be lightened that they may be in a true Faith: for as much as they ought not to refuse the inspiration which cometh to lighten them, for in so doing they should forsake the grace of the holy ghost. It is very true that those which be already in a true Faith and thereby certain that they be in the truth, aught to refuse all other fantasies contrary as the instigation of the devil: and to continue steadfast in the Faith wherein they are, with seeking by all means possible to grow therein, and to be lightened every day more and more, for the glory of God.  
Seeing then that true Faith is ever joined with clearness, it must needs be said, that as it is not evil but good, to seek for to have Faith, and to gro● therein, so it is not evil but good, to seek to be lighten●● and to grow in light, certainty and clearness: for if you proceed by due order, there can be no danger unto you, for look how much more the truth is discussed of, so much more it shineth.  
Let us suffer the false doctrine of Turks to lie hidden, and likewise of the heretics & Antichristians, and all such as be in error, 
Mat. 10.  but the doctrine of Christ and his Gospel, it is most true that it ought not to be hidden in darkness, but aught to be preached and taught in the light, above the houses, plainly and openly: 
joan. 12.  as Christ appointed the Apostles, and himself observed. But note, that forasmuch as we cannot with our own strength purchase nor deserve Faith, because it is a gift of God, 
Ephes. 2.  given to whom it pleaseth him, therefore we ought to seek it principally of God, by way of prayer and humility.  
But for that also serveth the learning of the word of God and studying of the holy scriptures, because we ought to study wholly thereon, and therefore to have it in every language. And that which is contained in the holy scriptures is it any thing else, but the benefits which God hath done for us, the riches which he hath promised us, & that which he requireth of us? Then tell me, is not every one bound to understand & know all those things aforesaid? Hath Christ peradventure spoken only to the learned? or such things that the unlearned can not understand? Was Christ so proud upon earth, that he 〈◊〉 to teach, or would let none understand but 〈◊〉 the learned and wise of this world, yet Paul said, 〈…〉 humbled and debased himself, 
〈…〉 Math. 11.  even to the death of the Cross, and that God hath chosen the weak & ignoble things of the world to confound the things that be strong and noble. Christ himself gave thanks unto the father, for that he had hidden his divine secrets from the wise and prudent, and had revealed them to babes. Is it peradventure necessary by Aristotle to know Christ? Or be not men capable of the things of God, except they be learned? The holy scriptures, and chiefly the Gospel, aught to be had in every language, to be preached, read, and taught to all men, and likewise to be heard of every one, studied, and learned as they did before time in the primitive Church of Christ.  
To this end was given to the Apostles the gift of tongues, and they were enjoined that they should go preaching the Gospel through all the world. Christ would that it should be understood of all men, and likewise would the Apostles.  
Before time the holy Scriptures were translated out of Hebrew, and also out of Greek into Latin, because the Latin tongue, especially in Italy was common to all men: therefore they said the creed, the Gospel, the Psalms, the Lords prayer, & other prayers in Latin: but now seeing that the common Italian tongue is no more Latin, we ought to have those things which be necessary to be known brought into a tongue which may be understood, which thing I say were also convenient in all other nations. I say not now, that the ministers of the word of God are not bound, to study and understand better the holy scriptures, than the simple people, that they may be able (as Paul writeth) to instruct others, and moreover to resist and overcome those which shall gainsay the truth.  
But to others concerning the things which be of God, it is sufficient for them to know as much as is needful for their salvation. They do not evil but well if they study the holy scriptures, so that they study them in such sort as they ought. But I think that the heads of the kingdom of Antichrist with their subtle and devilish craftiness, are forced so to hide these things, because they might be so worshipped like divine creatures and as though they among all others, had the light of divine secrets. They also have devised so to keep close the truth, that it should not be declared, because if men should have the light of the holy scriptures, they should see the doctrine of Antichrist to be not only unprofitable & vain, but false, wicked, contrary and repugning against Christ and his Gospel. They will say, that if the unlearned should study the scriptures, they should easily fall into many errors and heresies, and therefore it is not good. And I say, 
1. Cor. ●  that the wise of this world do so much more easily fall, as that by their greater prudence & humane wisdom (which being compared to God is but foolishness) they are further of from God, adversaries and enemies of Christ, of grace, of Faith, and of the Gospel, and in as much as with greater force they do withstand the holy Ghost. As it hath been seen by experience, that where as the simple people have received the Gospel and believed in Christ, 
joan. 7.  the worldly wise men have not believed, but have persecuted him. And the errors & heresies are grown of their learned doctors: as is to be seen by heretical doctrine and theology of Antichrist.  
And albeit that the unlearned by studying the holy scriptures do sometimes fall into errors, it is not through defect of the scriptures, nor yet because it is not good that every body should study it but through their own defect, for that they do not study it with humility, pureness, and a right purpose, as they ought.  
They crave not at God's hand the true understanding thereof, with such zeal and Faith, as of duty they should, wherefore they need not withdraw themselves from studying it, but apply themselves to study it as is convenient. Otherwise, forasmuch as many good things are used to the dishonour of God, men had need even to withdraw themselves from all companies, and to hear the word of God. But they will say, if the ignorant would study the word of God, they cannot understand it. Then (according to that opinion) they understand it by force of the letter and humane wisdom, and not by divine revelation, contrary to saint Paul, which would, that the interpretation and understanding of the holy scriptures, should be the gift of God.  

1. Cor. 12 Luc. 24.  It must needs be for that Christ opened the minds of the Apostles, to the intent that they should understand the holy scriptures, and for that they through their simplicity, made smaller resistance against the holy ghost than the wise men of the world, therefore that they understood it better, forasmuch as they studied it with reverence, and for the glory of God, and in such sort as they ought. And if they will say, they cannot understand the hard places. I will say that God is able to give them light, as well as to thee, and more too, which be so much the apt to understand then the worldly learned, as that not having their so much dead learning, they have occasion to be more humble, to which sort of people God revealeth his secrets. 
Math. 11.  And if by and by they do not understand, thinking that they please not God, he immediately giveth them light, so that with yielding thanks unto God, they pass away to the understanding of the other places, & do not as you that be proud, which not seeking to have light from God, nor having patience to tarry with humbleness, until the Lord give you the right understanding, ye have expounded them falsely and ungodly, according to your own fantasy, & so you be fallen into a thousand errors. They will say that in studying the scriptures they would be contented to have us only, which cannot err, for their Masters, and to understand them according as we have expounded, we would not say that it were evil that they should study them, but forasmuch as there be many Wolves, and especially in these our times: which being clothed in the manner of Sheep, do preach new doctrines, and do not expound the holy scriptures in many places after our fashion, therefore we do not only excommunicate, persecute and burn, whosoever stick unto their opinions, but who so do read those books. And if we feared not that it would be accounted unto us for a great impiety, we would not only forbid unto the unlearned the study of holy Scriptures, but we would burn the Epistles of Saint Paul and the Gospel, because we would not suffer men to have any further knowledge, seeing of studying them, do grow every day new Heretics.  
To this I first say, that if that be true which Christ said, that by the fruits, by the life, and by the works, 
Mat. 7.  false Prophets shall be known, we may make a sure judgement that you be no true shepherds nor Pastors of souls, but most ravening Wolves, inasmuch as ye feed not the souls with the word of God, but persecute even to the death those which preach it, being with your wicked living an offence to all the world. Is it possible that you should be so blind, perverse & obstinate, that you see not how in the questions of your school Doctors, there is but a little Divinity, and that most intricate, full of errors and Heresies, and you will needs have them for your Masters.  
Who doth not see the obscure, thick & palpable darkness in which we were, and the great light which God hath given us of himself, within these few years? Not with any new doctrine but with the very same which Christ preached, the Apostles, the Prophets, and those which were true Saints, therefore old, although new to those which had been blind, for that it was a long while buried.  
Know you not that the light of the Gospel is so great, that it discovereth all deceits, errors, and falsehood?  
And that all the false persuasions of the world can do no hurt to such as be lightened with the truth, that is, to them which be illuminated? Whereof are you then afraid, if you with your people be in the truth together with the Gospel? If you were in the light, you would not fly it, as ye do, but would desire and seek for it, not feignedly, but in truth to come unto the top. But you, as those which know, that your doctrine consisteth in deceits and falsehood, fearing lest you should be discovered, with making yourselves suspected, do not only fly as hastily as you can all counsel, but do persecute those which preach Christ and his Gospel. And it is manifest, that in persecuting so grievously the true Christians, they are not moved by zeal of the honour of God, seeing that in other things they show no such sparkle of zeal. They are moved, for that they doubt their kingdom will be brought to nothing, as a most vain shadow, through the light of the Gospel.  
And forasmuch as they say that they cannot err, I say that they should say true, if they were God himself, or that they had his spirit: but it is seen by their life, that they be carnal men, whose property is to be liars. And suppose it could be, that they did not fall into so great errors, as not being defiled any more, they could not err. Read with the spirit their decretals and ordinances say they, & thou shalt be pure enough. And withal this they would, that the people leaving Christ, should ground their faith upon them, having for their rule, not the holy scriptures but their words. They would also that men should have, in steed of Christ & of the Apostles (albeit they have not their spirit) their zeal, their doctrine, their virtues, their life, yea and their ceremonies as sufficient. But seeing that God doth let them alone, being in such great blindness, we have to wonder of his so excessive divine goodness and bounty, & to force ourselves with humble and fervent prayer, with hearing the word of God, & with study of the holy scriptures, to grow every day more & more in a greater light of God, so that being lightened with the truth, we may render to our heavenly and divine Father, all praise, honour and glory, through jesus Christ our Lord, Amen.   

How every one may be tried whether he be in a true Faith, or no. Sermon. 7.  
THere be some, which for to try themselves to be in a true Faith, do say to themselves, We believe in such sort as our forefathers have taught us: and therefore it is not likely, that being their children they should have deceived us, wherefore we may be sure to be in a true Faith. But tell me, might it not be possible, that your fathers and mothers would willingly deceive you? And much the rather unwillingly they being deceived, & in error themselves, might deceive you? Such manner of Faiths be all human Faiths, grounded upon the love and wisdom of parents, therefore upon probable reasons, but they be not firm & steadfast: & they have so feeble a foundation, that they do not only always waver, but will fail in the children, at all times, when the parents do deny Christ. After that, if when they would be tried to be in a true Faith, it should suffice them to know those things, which were taught them of their parents, they should follow that, which the heretics, the Turks, the Idolaters, and all those, which believe according as their parents have taught them (whether their faith be true or false) thinking not only to be excused before God, but to be pure in the true Faith: forasmuch as therein they have been instructed of their fathers and mothers, which opinion is most false.  
Therefore some others going another way to work, to be tried that they be in true Faith, do always call to mind that they were borne, nourished, and by their parents instructed in that Faith: and moreover that they see a great multitude of people that believe as they do, especially those with whom they be conversant. Now this Faith also is altogether human, blind, full of darkness & weak, grounded so féebly, that if the multitude fail, the Faith also will fail. And if such as these be had been in that time when the Apostles were, when there were but a few that believed in Christ, they would not had believed, they will not believe that which they see gainsaid of others: if also they had been borne amongst the Turks, or had been conversant amongst them, they would believe as they do, and so the Turks should be excused, seeing they are such, and likewise all other Heretics and Infidels, which be a great multitude: they also should be proved to be in a true Faith. And so it should of necessity be said, that every Faith where there is a multitude, were true. Now see if this be not a great error.  
Many other there be which for trial of Faith do regard miracles, and they think that because their Religion hath been confirmed by many miracles, therefore they suppose that it is manifest that their Faith is true. But this their Faith is very weak, feeble and unperfect, inasmuch as there be but a very few Christians which have seen miracles, the true Christians have perceived that it is but men's talk the which do easily beguile them and be lies, 
Psal. 15.  and for that their Faith is grounded upon men's words, it hath a feeble foundation.  
But let us grant that they had seen such miracles, they had not knowledge to discern whether they were effects natural, devilish illusions, or things wrought supernaturally by God.  that, Christ and also Saint Paul, have showed afore, that in the kingdom of Antichrist, false Christians and preachers shall arise, and shall deceive the world, showing signs and wonders. 
Mat. 24. 2. Thess. 2.  Even to the Romans when they worshipped idols, have been miracles showed, therefore they should then be excused before God, likewise with the Antichristians, if these miracles were the foundation of Faith, and that it sufficed to have a certain humane opinion, that in their religion have been wrought miracles. For that it is manifest that the Scribes and pharisees saw the miracles of Christ, and yet believed not: therefore we must believe some other thing than miracles, if we would be tried to be of a true Faith.  
There be also some which believe as their Church believeth, and think that so they are tried to be in a true Faith: and this, because they believe that their Church that is their Prelates, be the successors of Christ and of the Apostles, and that they have in them the holy Ghost, therefore that they cannot err.  
And I say, that the true successors of Christ and of the Apostles, and the true Pastors, be those which with the spirit of God in preaching the Gospel do feed the hungry souls, with the sincere, and pure word of God, and with good examples and living: and the church of Christ be not they alone, but also all those which have a lively Faith in Christ. Now these cannot err in things appertaining to salvation, among which are the lively members of Christ, and those which have the spirit of God.  
But here standeth the matter, how we should know which Church this is, and who be the true successors of the Apostles.  
All the heretics even the very Antichristians, have their Church, and every of them do think that their Church is the Church of Christ, they all have their Prelates, and them they account in steed of the Apostles, yea, their Pope or Patriarch they hold to be in the room of Christ. If then it were sufficient to believe as their Church believeth, it might of necessity be said that the Faith of Heretics and of Antichristians were true.  
It is needful therefore first to understand, that our Church is the Church of Christ: and that our Prelates be no Mummers or Masking Apostles, but their true successors. Which are known not by the Copes and miters, by their solemn Titles, by riches, by Power, Dignity, Ceremonies, Hypocrysies, humane devices, nor other outward glistering show of the world, but we must see if they have the spirit, a lively Faith, Hope and Charity, 
Math. 7.  and this may be known by their fruits and by their works, and by seeing that amongst them the Gospel is preached, and if the sacraments be administered according to the institution of Christ. I know not how it is possible, that any one of those which are practised in the kingdom of Antichrist, can persuade themselves, that theirs is the Church of Christ, and their Prelates the successors of the Apostles, seeing with them are such great wickedness, public Idolatries, superstitions, heresies, and abominations, and that there is in them no sparkle of the spirit, nor any sign of true Christian Religion, that they cannot preach the Gospel, and that the true Christians be by them more grievously persecuted and put to death, than ever the Martyrs were by any tyrants: I cannot tell how their Prelates dare say that they be the Pastors and successors of the Apostles, being ravening Wolves and the Ministers of Satan.  
If we were bound to order ourselves according to them, and to believe as they believe, we should of necessity be without Faith, as they are. It is true which Christ said, that he will be with the Apostles, 
Mat. 28.  and with their true successors: yea with his elect: and this in not suffering them to perish: and moreover in having such a care over them, that all things shall serve for their safety. 
joan. 10. Rom. 8. joan. 1.8  But it is not so meant now that God doth not sometimes suffer (for their benefit) them to fall and to err: the which we read even of saint Peter. Thou canst not therefore be tried, that thine is the true Faith, 
Gal. 2.  which believing that which thy Church believeth, 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 understand without the spirit and light supernatural. Thou wilt say, will it not be sufficient that I have a purpose to be willing for to believe that which the true Church of God believeth? I answer no, for as much as it is needful for thee to believe all that which is necessary to salvation, and the purpose of being willing to believe the truth sufficeth not, for if it did every one would be saved. Some others there be which think themselves tried to be in a true Faith, for that they believe according as they find it written in the holy scriptures. But first, if they have not the spirit and light supernatural, they shall never be sure and certain, that that which is written in the old and new Testament, is of God: but shall ever go on doubting, wavering and suspecting, whether they be all humane inventions, or whether they have been corrupted by heretics. They shall not also understand, what is their true interpretation and meaning. For if that the trial of our Faith depended upon the holy scriptures, the simple which do not understand them could not be tried of their Faith. Those also which were before Moses' time, and therefore before the holy Scriptures were written, could not have been tried of their Faith. If also the books were lost, it must of necessity be that all true and perfect Faith should decay. I deny not now but that the Holy scriptures do serve for Faith being studied in such sort as they ought, but they are not sufficient: yea a man may study them by force of humane wit, and as the Saints have expounded them, and yet be without the Spirit: Wherefore many think that they are pure in Faith, if they do not believe, but holding a pledge of humane reason, and only such things as be conformable thereto, as though humane reason were the rule of Faith, and the judge of things that be divine and supernatural.  
These would not say so, if they understood that through the sin of our first Parents, our humane reason (if by Faith it be not healed) is weak, blind, frantic and foolish, and so stiff-necked, that it alloweth nothing but that which liketh the blind judgement thereof, yea it maketh a mock at 〈◊〉 supernatural things, because it is not capable of those things that be divine, whereunto no man can ascend, but only by the Ladder of Faith.  
If the trial of Faith depended upon humane reasons, the Philosophers should have been the best Christians of all men. There have been also which have thought and said that when a man by his industry doth all that he can to have Faith, that is, that he studieth the holy Scriptures, and disposeth himself to hear the word of God, and frameth himself by all the means he can to the truth, with praying to God that he would lighten him, that in such a case having done that is possible for him to do, he may be sure & certain that he is in the truth, for that it cannot be thought that God forsaketh those which do as much as they know and as is possible, for their salvation. If in such a case they continued in darkness, their ignorance should be invincible, therefore excusable. But I would first know of such who it is that being lightened doth all that he came, so that his ignorance may be called invincible: yea those which have not Faith, can not (as Saint Paul saith) call upon, 
Rom. 10.  nor heartily request or crave any thing at God's hand.  
But let us grant that an Infidel should do by his endeavour all that he can, do we not see that all his works, his thoughts, affections, force and desires, shall be not only vain, unprofitable, and unfruitful, but nought, unclean and wicked: 
Luc. 8.  inasmuch as he is unclean himself, a bad Tree, without the spirit, and without Faith.  
And thou imaginest in some part at least, that thou deservest that God should give thee Faith: 
Ephes. 2.  which is the gift of God, given merely by grace, and not by desert by any ways, of our works. It is very true, 
Math. 21  that the Lord hath promised that he will hear us, and give us his grace, therefore to them which ask it with Faith, and not to them which ask it without Faith. We cannot therefore by such means be tried that our Faith is true, which if we could, we might partly glory in ourselves, 
Rom. 4. 1. Tim. 1. 1. Cor. 4.  contrary to the doctrine of Saint Paul. And I say that to be tried, that our Faith is the true Faith, we had need to have a true and lively Faith: because that in such a case, there is in us a supernatural light, so clear, that we do not only see the truth revealed, which of necessity we must believe, but also there is seen what light is true, divine and supernatural: and moreover, that the holy Ghost doth testify in our hearts, that we be in the truth: Then is known what true miracles have been done in confirmation of the truth, and what otherwise: which is the true Church of Christ, and which be the holy and sacred Scriptures. Then also is known that we be unperfect and stubborn, that through ourselves, we can neither in all, nor in part, deserve any so rich & precious a gift, as Faith is: and lastly than we shall be tried to be in the truth.  
But without this clear, inward and spiritual light, no trial can suffice us, nor miracles, nor Saints, nor the Church, nor the Scriptures, nor reasons, nor all other lights of the world. Let us pray therefore unto the Lord that for his mere goodness, and for the death of his dear son, he would give us his true and supernatural light, so that we may yield unto him all due praise, honour, and glory, through jesus Christ our Lord. Amen.   

The mean to prove the truth of a Christian Faith. Sermon. 8.  
THere have been many, which not having experienced ever an inspired and supernatural Faith, believing that there is not found in the world any other but a human and purchased Faith, like unto theirs, and that men were tried sufficiently of the truth of a Christian Faith, if they be thoroughly wearied in assaying to prove with reasons, and if it had been possible; to show the truth of our Faith. But those that be such, deceive themselves: forasmuch as the true Faith of Christ, 
Ephes. 2.  being a gift of God, is not purchased, but revealed: dependeth not upon learning, yea, a very unlearned man may have perfect Faith, and the most learned may want it.  
The Faith of Christ is altogether divine and spiritual, and hath not for the foundation science, prudence, or worldly wisdom, 
1. Cor. 3.  which being compared to God is foolishness, yea he killeth it, as his enemy. These men have also deceived the world: inasmuch as many do think by their reasons, that a purchased Faith is sufficient, and that they are so much the more perfect, as they have the more of it, and busying themselves so in the considering of this, they have left that which was necessary, that is, to humble themselves before God, and to crave of him grace, and through jesus Christ, the true and supernatural Faith. And furthermore many wise men of the world, because their reasons do not show it them, have despised the Faith of Christ, as untrue. You must therefore understand, that the truth supernatural and revealed cannot be showed or made manifest which human reasons, nor seen clearly with natural light, but must be tried by a light supernatural. It is true, that albeit all worldly reasons be not sufficient for Faith, yet they be some help unto such men as use them as they ought: and this is when such men that have not yet a lively Faith, by such reasons coming into some opinion of the things of Christ, do humble themselves to pray unto God, that he would give them a clear light of the truth: And also do seem unto those, which have Faith to be confirmed therein the more.  
They also serve to convince those which be contentious and stubborn. Thou wilt say, seeing that we cannot serve to the glory of God in such sort, as thou sayest, I would thou wouldst declare unto me those reasons which might move me to the persuasion of the truth of the Faith of Christ.  
I answer and say that there be many, amongst which, this is one, forasmuch as there can be no lie so artificial that it consisteth on every part, and every thing answereth thereto, yea as to the truth every thing doth agree, so to falsehood every thing doth disagree: but is manifest that in Christ all the Prophecies be verified, all shadows and figures made clear and perfect, and all the promises of the old Testament fulfilled.  
So that seeing that all is verified in Christ, we should have just occasion to accept none other Messiah. Moreover it is seen by experience, that a Christian, if he be a perfect Christian, in Christ and through Christ seeth himself free, as he is in deed, from all evils both of this present life and of the life to come, because that God hath such a singular care of him, that all things do serve to his salvation, so that adversities are to him prosperities, yea he findeth in peace war, health in sickness, and life in death: yea thorough Christ he seeth himself, as he is, safe, the son of God and his heir, wherefore he is most happy, most noble, rich of all divine treasures & graces. If then a Christian by being a perfect Christian be free from all evils, and is quiet, restful, and peaceable, he possesseth already all good things that be possible and can be desired: and he is no perfect Christian if through Christ he be not forced to say, that seeing that Christ hath delivered the world from all evils and given us all good things, 
Rom. 7.  that he is the true Messiah: and this because we cannot have any goodness by any other, forasmuch as we have all by Christ.  
It is manifest also that none is saved by the observance of the law divine or natural: because that there is no body which can do towards God and his neighbour all that he ought to do. Therefore it must of necessity be said either that none can be saved, or else they that be saved are saved through grace. But it were greatly amiss to say that none can be saved: for that God in such a case should in vain have created and preserved the world, if there should not be reaped some fruit thereof. Wherefore we must needs say that some men are saved, and that by grace, and for that none can tell us this but Christ, in as much as all other sects and opinions say that men are saved wholly, or else in part, by the works of men, therefore only the Faith of Christ is true.  
There is not found also any Religion which doth not in some part exalt man with diminishing of the grace of God, except that religion which is of Christ, and that only doth debase a carnal man to be altogether earth, giving all glory unto God, and forbicause this Religion cannot err, therefore it must of necessity be said, that only this is the true Religion of God. Also that God hath so loved sinners, that for their salvation, he hath appointed his own Son to suffer death on the Cross, 
joan. 3.  which is an act of so high and exceeding love, that if such a secret thing, God, as a truth, had not himself revealed, there is no understanding that were able to believe it: and therefore needs we must conclude, that this was the truth. And grant, that albeit men of themselves had been able to have imagined so incomprehensible a love of god, yet they could not in any wise have believed, that in one who was crucified consisted all their salvation, & that he was both God and man, especially with so steadfast a Faith, that for this Truth they would spend and venture their own lives, if God had not persuaded this in their hearts: we must then needs say, that it is so in very deed.  
If Christ had not been the Son of God, seeing he would be so accounted, he should have been very proud, and it is seen that all his life was full of humility: It could not be hidden when men would have crowned him if he had not fled away, 
joan. 6.  but had sought the friendship of great men, and the means how to have been exalted. It is manifest that Christ never sought any commodity to himself alone, as it appeareth by his life & by his words, but only the glory of God, wherefore of necessity must be said, that he was no carnal man, but altogether divine and spiritual, and so was his life and doctrine.  
It is also manifest, that Christ willingly took upon him a shameful and bitter death, and he saw that in dying so he should lose both his life and all that he had, even that worldly credit which he had, so that his own disciples would be offended, 
Mat. 26.  as his proper commodity foretold him. Yea he should have seemed to have lost his soul, if he were not the son of God, because he named himself so. No worldly thing than could move him to die so, wherefore we must needs say, that he was moved, not for his own pleasure, but for the truth, for the glory of the Father, and for our salvation.  
Consider all the life of Christ, and thou shalt find that albeit it was wholly a Cross, yet he never showed any sign of impatience, yea upon the Cross, without any trouble of the flesh, he showed himself divine altogether even till he gave up the ghost, and pronounced still words of great charity.  
Is it not manifest, seeing that Christ upon the cross being naked, spoiled, and deprived of all riches, pleasures, honours, dignities, friends favours, strength and help of the world, 
Philip. 2  humbled, brought to nothing, as if he had not been: yea being opprobrious and accursed of all men: hath vanquished and overcome death, the world, the flesh, sins, the Devils, and all the enemies of God? which he could not possibly have done without the favour of God.  
If also in like sort his Church had not been altogether spiritual, when the favour of the world decayed, it must also have waxed feeble, whereas when the world, strove against it, it became always more mighty, forcible, and triumphant.  
Christ also whereas in the flesh he seemed weak, arising again, and ascending into Heaven to the right hand of his Father, showed himself so strong in Spirit, that twelve unlearned and simple Disciples, without eloquence, without learning, with out human industry and subtlety, without strength, and without any promise of worldly things, only with preaching that one who was crucified hath saved them, converted the world: notwithstanding that all the armed men with their whole force resisted them, and with learning, wisdom, treasures, honours, dignities, and all other means which the world possible could devise. Yea, and in our time, only with the word of GOD, such a mighty kingdom of Antichrist hath been already decayed.  
There is not found nor can be found in the world any life so truly holy, pure and spiritual, as the life of good Christians, which is so divine, that it worketh more than miracles, and they are made such thorough Christ crucified.  
An innumerable sort of Christians have forsaken riches, pleasures, friends, parents, their country, favours, honours, dignities, the world, themselves and all, and by way of poverty, of infamy, dispossessed of their own, tormented and put to death, are willingly and joyfully gone to Christ crucified: not being by any worldly thing drawn thereto, which is most manifest, inasmuch as, they were wholly naked thereoff, than it must needs be said, that their divinity drew them to it.  
Which thing also doth appear, not only because that how much the more they be joined and united together, so much the more changing their life they be renewed and do become more humble, liberal, holy, divine and in all virtues most perfect, but also for that whereas in pleasures, riches, honours, and benefits of this present life, they never find rest, being naked of worldly things, only in Christ crucified they find the greatest felicity that can be, and this should be impossible, if that Christ were not the Son of the living God.  
I do let pass the miracles which declare all the virtuous acts done by Christ and his Saints, for a Testimony of the truth of the Gospel. And the long, continual, cruel, irksome, hateful, dolorous, irremediable, bitter and shameful captivity of the Hebrews or jews, for the sin which they committed in crucifying the Son of God.  
Let us pray then to our heavenly and divine Father, that of his clear & manifest truth, he would give us an inward light, so that we may render unto him all praise, honour and glory, through jesus Christ our Lord. Amen.   

Of the mean how to be delivered from all superstition. Sermon. 9  
ALbeit that men by the sin of their first parents, be fallen into great ignorance, yet notwithstanding there is left in them a little light of God, and of his justice: and therefore do feel themselves accused, as guilty in the sight of God by their own consciences: wherefore all they which be not in desperation with Cain, as those that fear the judgement of God, for to avoid his wrath and the tormenting of their own consciences, have gone seeking remedies to reconcile them to God: the good men (according to the word of God) have known and lively embraced Christ, for their only refuge and Mediator, ready before the Father to pacify his anger: but those which have been blind of these so great benefits of Christ, and have not known the justice of God, the perverseness of their sins, with their unableness to arise out of them, presuming of themselves have gone imagining after their own fantasy, divers ways to pacify the wrath of God: and this with afflicting their bodies with abstinence, nakedness, fastings, watching, silence keeping, sackcloth, beatings, pilgrimages and other pains with solitariness, with changing of garments, with divers idolatries, Sacrifices, words and works. And forasmuch as such being without Christ, could not turn themselves to God, with sincerity, pureness & rightness of heart, therefore all their changing was in outward things, in the which being singular, and coming by them in admiration of the world, as those which were proud, and desired the glory and praise of men, they beautified continually seeking new extremities of living: so that in deed they have been more superstitious, which being in love of themselves & more proud, have sought by one mean to fly the wrath of God, and by an other mean to live under a certain false Image and masking show of humility, poverty, straightness, with honour, credit, and estimation of the world, yea in greater riches and sensuality. Now from hence be all superstitions grown.  
And for because superstition is in itself most evil: inasmuch as it crucifieth again Christ a new, laboureth to subvert his great benefit, his grace and his Gospel: And moreover is a pestilence very contagious, which thing is seen by experience, for that it hath corrupted all the world, therefore I have judged it good to show how we may be delivered from it.  
It is very true that those men which have been nourished up in superstition, whereunto they be most inclined, and therefore superstition seemeth unto them very good, so that not only they do not abhor it, as a pestilent thing and devilish, worthy of all reproof and shame, but they embrace it as a holy and divine thing, worthy all praise, honour and glory, wherefore it is a very hard matter for those which be plunged in superstition to departed from it.  
But forasmuch as it is possible with God which is impossible with men, therefore I would that we might see by what way we might be delivered.  
To heal men of this pestiferous disease, it is needful to know the first cause whereof superstition proceedeth, and by what way it cometh: and to have knowledge of the first spring and beginning, we must understand that there is but one only God, 
jacob. 1.  from whom proceedeth all our goodness, so that there is not, neither was, nor shall ever be any person that had, or could have any good thing, but only from GOD, therefore of him alone they must desire graces, 
1. Tim. 1  in him only they must trust, of him alone they ought to meditate, him only to thank, and to him alone to give all praise, 
1. Tim. 2  honour and glory: Likewise betwixt God and us there is but one Mediator Christ jesus, by whose means come down to us all gifts, benefits, and graces, so that by no means in the world God ever had given, will give, or doth give any grace unto men, but by his means of Christ: wherefore only by his mean we ought to demand of God, & only by his mean we must look to obtain, and they that have obtained, must acknowledge it to come from God, only by the mean of Christ: And likewise by him alone they must render unto God all thanks and all praise, honour and glory.  
Christ therefore and not the Angels or men, is he who alone, and not with the help of any creature, in the whole and also in part, hath made satisfaction for our sins, reconciled us to the Father, with pacifying his anger, he alone hath wholly opened Heaven to us, hath made us to be adopted the Sons of God, and made us his heirs, with meriting for us not only heaven, but graces, gifts and spiritual benefits, things corporal and temporal whatsoever we had, have, and shall have.  
So that as from the head, only by means of the neck descendeth nourishment and strength into the members, likewise only from God through Christ descend into the world all graces. And he only doth know Christ aright, which knoweth that all goodness cometh of God, only by Christ, and through him alone doth seek it.  
This alone is the true, pure, clean, and sincere way, by the which a good Christian ought to walk: and all the other ways be full of superstitions. Those then be superstitious not only, which falling from confidence in God, do crave and seek their happiness from some other creatures, but also those that do seek and desire of God, and not through Christ, but either wholly or partly by means of some other virtue besides Christ.  
As those which desire the graces of God by the mean of Angels, of this Saint, or of that Saint, and believe that they shall obtain that which they ask, either in part or in all, for the worthiness of them, and for the excellency of their virtues, or for the preciousness of their own works.  
All those in like manner be superstitious which do believe that they are heard and shall obtain any grace or good thing by virtue of words, and more with these words then with them: in as much as graces be not obtained but only by the mere mercy of GOD, and through Christ, embraced of us with a lively Faith.  
The word of God hath no other virtue, but to expound unto us, make manifest, and give light of the divine will of GOD, with exhorting us to obeys him, especially if it be pronounced with the spirit.  
Wherefore those which carry about their necks certain Briefs, albeit in them are written holy words, they be altogether superstitious, for that they think to have some grace by virtue of those words. God hath not given us his word, & made his name known, for that we should bear it about, nor that we should paint the writings upon doors, but that we might by means of his word know him, call upon him, give him thanks, obey him, praise him, & honour him in such sort as in his said word he hath taught us: The word of God ought not to serve us, but in that manner and to that end, which God hath ordained and revealed to us, and then the word of God doth work according to the virtue which God hath given it: and in every other manner that it is used, or to any other end, it is but superstition. Wherefore all they are superstitious which believing that prayers, the psalms of David, or other words of the holy Scriptures, except the virtue which they have to teach us to live, to declare unto us the will of God, and to move us to praise him, have any other singular virtues to deliver him which carrieth them about his neck, or saith these or those words, from this or that evil, or to make us have some particular grace. And if they would say unto me, it is seen yet sometimes by experience, that they have a singular virtue. I answer, that these are altogether illusions, & devilish works for to nourish men in superstition withal.  
Likewise also albeit, when one baptizeth an other, he is bound to say, I baptize thee in the name of the father, and of the son, and of the holy ghost, because that Christ hath so ordained, nevertheless it is a great superstition to believe that in these words is such a singular virtue, that he which is baptized with them, is in any part saved thereby: in as much as he is saved only through Christ, on whom alone dependeth all our salvation. In like manner it is most wicked superstition to believe, that in these words, Hoc est corpus meum, that is, this is my body, is any particular virtue, so that the Priest or Minister by virtue of consecration, should as it were, enchant it.  
Forasmuch as Sacraments be Sacraments by the virtue of Christ: and the consecrating, like as the institution of Sacraments is the office of Christ: the high Priest: and our office is manifested in this, that we do that which Christ hath ordained, and that we administer and use the Sacraments according to that which Christ hath appointed.  
Christ hath not ordained that we should consecrate with saying these words, yea, he himself hath not consecrated with saying, Hoc est corpus meum, but having consecrated already, he expressed with those words, what we ought to take and eat. Likewise those be superstitious which believe, that in the Litany, in the Procession, in the ringing of the Bell, in the exorcism, in the water of Baptism, in the holy Water, in the holy Oil, or in any other mere creature, is any singular virtue supernatural.  
The like I say of those, who to the same end, do gather herbs on Saint john's night: do make for Venus' holy rings, do put confidence in relics & bodies of the Saints, wherefore they go to visit them, do worship their Images, and have more devotion to one then to an other They be also superstitious which pray or make supplications for the dead, and much more if they believe that the torches and candles which are burned do help them, and so be also those superstitious which have confidence in Indulgences, Pardons, remissions, absolutions, and blessings of the Pope and of his members. The like also I say of all them which think at the least in some part, to be companions of Christ in purchasing their salvation, or do attribute unto creatures more than the natural virtue that they have from God, some singular virtue imagined of their own heads, without having witness of God and his word, therefore all observation of place, time, number, or creature, is superstitious, if it be with confidence to obtain by some supernatural grace which is of man: for as much as God in our acts whether we be in this or that place or time, if we have said these or those words, done these or those works, hath respect only to Christ, and to our faith, with which we embrace him, according to the measure that we be more or less happy. Now he that openeth well his eyes, shall see that the world is altogether full of superstition, chief the kingdom of Antichrist, albeit they say that theirs is the church of Christ.  
The first and chiefest cause than whereof groweth all superstition, is the ignorance or want of the the knowledge of Christ, him we cannot know by any our righteousness, health, treasures, or goodness, as he is. Wherefore to deliver us from all superstition, we must have a true & lively light of Christ, so that at the presence of Christ (as was aforesaid) we despise as earth all Idols and superstititions: 
Ezech. 30. Zach. 13  for that it is impossible that Christ should be exalted in any soul and known of it by any his righteousness, as long as idolatry or superstition abideth therein. Let us pray God therefore, that he would open our minds and give us the clear light of Christ, so that through him we may render to him all honour and glory, Amen.   

¶ Of the mean how to have all virtues. Sermon ten  
THere have been some which have said, that god hath powered into man the seed of virtues: so that as in a Meadow the flowers do grow of themselves, if they be not hindered: and as the feathers do grow upon Birds, 
1. Cor. 5.  so do virtues in men, if they be not hindered by naughty examples, & wicked words, the which corrupt good manners: 
Mat, 13.  for look as the tars being sown while the master of the house slept by that his enemy ceased not to grow above the good corn, so by wicked words and evil examples, being sown and imprinted by the wicked, in the clean & tender minds of young children, whilst that their parents having no care, do sleep, so that they be letted, and virtues in them choked, in such sort that they cannot become perfect.  
Therefore according to the opinion of these, it should be needful most chief to beware of children, that they keep no company with the wicked, lest they should apply themselves to their naughtiness. Other say that although all this is good, 
Gen. 3.  yet that sufficeth not to have virtues: for as much, as since the sin of our first parents, the earth of itself bringeth forth nothing but thorns, briars, and naughty weeds, and the good herbs and plants must be sown: so that vices do grow in us by themselves, like as a sedge or rush groweth in the Brook, they be nourished without ever having any evil example, neither in word nor in deed, by any means, for that they have in them the root of sin by their nature being corrupt in Adam, there will spring and grow up in them unbridled lusts, and immoderate affections, bringing forth the fruits of sin: wherefore man of himself will be wicked.  
It is very true yet that he will not work so much lewdness otherwise, as if he were practised with the ungodly and have had time and occasion to do evil as much he would. Wickedness therefore do grow of themselves, and virtues must be sown, for oeher-wise we shall deserve no praise by them. Wherefore to have virtuous children (as they say) it shall be needful, not only to beware of evil examples, but also to till continually their souls and spirits, with sowing virtues, and this in showing them the beauty & comeliness of virtues: yea and the riches and pleasures thereof, and the mean how it should be gotten. It is needful also to water them with good examples, and to draw them forward with gifts, with praises, with honour, and with glory.  
And moreover it is needful to stop or hinder, that their vicious concupicenses do not bud and bring forth any venomous fruits of sins: which thing they shall do with showing them the filthiness of vice, the hurts, reproaches, dishonours, infamies, tormentinges, miseries, and hell, which vice will bring them too, if it be necessary also, with threatenings & beatings, to withdraw them. Then seeing that in Adam we be corrupt, 
Ephes. 2.  the sons of wrath, as Paul writeth, it is natural for us to do wickedly, therefore not needful that wickedness should be taught us, as it is necessary that we should be instructed in virtue, which for that as it is not natural, must be sought with great pains. For as much as it is not sufficient to fly the company of the wicked, but also that we be instructed with doctrine, moved forward with good examples, provoked with praise, with honour and dignities, and with rewards, and that we put it in use also. For like as if one learned the science or art of Music, without ever singing or sounding upon Instrument, he could not be a good physician: so a man cannot be virtuous only by learning virtues, without putting them in use and doing virtuously. Deeds be unto a virtuous man more necessary than words. But I say first, that in the world we have no other true virtues, but Christian virtues, inasmuch as they alone have for their end God & his glory, all other be wicked, because they have for their end the vain praises & false honours of the world, whereof they be nourished, and so they are puffed up & become proud, or else they have for their end worldly treasures, and be covetous: or pleasures, and be lascivious: or at the most a certain shadow and Image of the beauty & honesty of the true virtues which be in God, and so they be vain, false, painted, and without spirit. And whereas moral virtues, for that they are poor, miserable, weak, abjected & base, yea, no true virtues be gotten, & therefore with so great pains that to possess them perfectly all the whole travail of our life time is not sufficient, the true Christian virtues, be so high, rich, precious, happy, glorious and excellent, that they cannot by us be purchased & gotten, but are given by God to his elect, through his mere goodness and grace, and his liberality is so great, that he doth not at any time give us one, but all good gifts. They be sisters, and in such sort bound together, that where one is, the others also must needs be. Wherefore the soul of a Christian is like unto a fair garden, (whereas being the garden of God) are all flourishing and sweet smelling virtues. It is also like unto the heaven full of stars, adorned with all the stars, and a most perfect harmony, where be the agreements of all virtues, which be clear, shining, honest, unspotted, and holy, which cannot abide where is any vice. 
Deut. 32  God whose works are perfect armeth his elect, not partly, but with all the virtues that be. Wherefore if a perfect Musician be in such admiration, think then what a perfect Christian will be, in whom is the harmony of all virtue. Vices be not joined together, and their virtues are moral, but the Christian virtues, be linked and united together, neither can they be possessed without Christ, and he that hath Christ in his heart, hath them all, 
Rom. 8.  forasmuch as God in Christ giveth all things, even himself, that is, all his perfection and divine virtues. But for because in the world we have none other true goodness then that which is divine (as Christ said) neither is there any other true love, truth, wisdom, righteousness, strength, 
Luc. 8. 1. joan. 4 Rom. 3.  perfection, or virtue, then that which is divine, therefore we be so much virtuous, as we do participate of God, which communicateth himself to his children, with all his virtues, and maketh himself so to be within them, that they are strong with his strength, righteous, with his righteousness, 
Psal. 17 &. 5 joan. 4.  wise with his wisdom, good with his goodness, and lastly perfect in all divine vertus, by being partakers of him, therefore David called God his fortitude, his mercy & virtue. And for that God being a spirit is not communicated to us in part, but wholly, therefore it is necessary that he which possesseth one divine virtue, possesseth all, & he that is ignorant of one is ignorant of all: chief, for that they be in God, I will not say indissolubly united, but together, and with God made one. So that as much as a man is wise, (to speak of the true wisdom) so much he is strong, righteous, godly, good, lowly, and adorned with all divine virtues.  
And so likewise, how much a man is partaker of divine love, godliness, righteousness, or of any other perfection of GOD, so much it must needs be that he is partaker of all the rest. The true virtues than do begin to be in the elect of GOD altogether, neither can the one of them grow without all the other, although many times when the occasion doth decay, they are not discovered and made manifest. And forasmuch as GOD doth not communicate them with us, but only by mean of Christ, the which is not laid hold on, nor embraced of us but only by faith, therefore faith only is that which setteth us in possession of Christ, of God, and of all his virtues. So that, as where there is no light, must of necessity be darkness, so he that hath no faith, must needs be without virtues, and full of all vices: and like as where the Sun shineth cannot be darkness, 
Rom. 14 Act. 15 Gal. 5 1. Cor. 13 jonae. 3. 1. john. 2 Rom. 5 &. 15. Mar. 16 joan. 6. Rom. 4. joan. 20  yea, of necessity there must be the light, brightness and beams of the Sun, with the heat and virtue thereof: so whereas faith is, and GOD possessed by faith, cannot be sin, yea, there must needs be all virtues. Where there is no faith, altogether is sin, and where faith is, of necessity the hearts must be purified.  
A true and lively faith worketh through love, therefore always with charity, and charity is ever patiented, gentle, lowly, and accompanied with all other virtues. He that hath faith offendeth neither God nor his nighbour, but repenting his sins with the ninivites, he observeth the preseptes of God. Of faith groweth the peace of the mind, and of the conscience, of it doth grow the contentation of the mind, health life, our righteousness, 
1. Cor. 3  felicity, and all our goodness. Of faith groweth true prayer, humility, patience, godliness and all other Christian virtues, of which this is the Mother. The which we must begin and build upon Christ, other stéedefast foundation we can find none. Faith giveth all honour to God. 
1. Thes. 3  Wherefore Paul and likewise Christ required faith, and exalted it most highly. Therefore to have all virtues, we must needs labour to have faith, and to be most perfect in all virtues and goodness, we must grow and become perfect in faith inasmuch as all other virtues do grow in us, 
1. Pet. 5.  according to the measure of faith.  
Let us labour therefore to behold GOD, and his perfection with a clear and lively light, in Christ crucified, in whom he discovereth himself in a high degree, so that we being taught of him by faith, and of his divine virtues, we may render to him all honour and glory through jesus Christ, our Lord. Amen.   

¶ How we may honour God most highly. Sermon. xi  
UNTO God alone (as Paul wrote) is due all honour and glory. 
1. Tim. 1  And this because he only is substantially good, righteous, godly, wise, 
Luc. 18. Mat. 19  and adorned with all other virtues and perfection: but we on the other side, have insomuch any virtue or goodness, as we be partakers of that which is his.  
Seeing that as all the goodness which we have had, have, 
1. Cor. 4  and shall have, is from him only, as from that which is, the first beginning of all things, so to him alone as to the last end, aught to be yielded all honour and glory, yea, and to this end he hath placed us in this world. But forasmuch as, although God hath been towards us so liberal, that he hath given us Christ upon the Cross, and in him all things, 
Rom. 8  yet one thing, he hath reserved for himself, that is his glory: which he never gave to any other, 
Esay, 41.  nor at any time will give, as by Esay is declared, wherefore seeing by all duty we ought to give him the glory and honour. I would that we might see in what sort we might honour him most highly.  
And first, there have been some which have thought that God is honoured most highly with prayer: because that he which prayeth heartily for grace at the hands of God, 
Rom. 10  believeth that God can, knoweth how, & will hear him, although he be unworthy: It is needful then to have a great light and feeling of God: and how much the more he which maketh prayers, by having committed many sins, is not only more unworthy to be heard, but should deserve the greater punishment, and by this mean craveth for the greater grace and favour, that he might so much the better be able to serve to the honour of God, & also that God bestowing so great gifts upon one which was so froward an enemy to him, doth declare unto the world, his so large mercy, liberality, and charity, so much the more as he craveth with faith, so much he honoureth God. In Prayer therefore God is wonderfully honoured: chief for that in prayer all virtues be followed and exercised. Others say that patience honoureth god above all other virtues: for because that when a man accounteth that his adversities be sent from God, for his benefit, he feeleth in them not so much the justice, as the goodness and mercy of God, therefore by their means he estméeing God as his singular Benefactor & Father, doth not only praise and give him thanks for all things, but also living in them contented, doth testify unto the whole world the good providence of God, so that, the world seeing him so merry in troubles and miseries, doth yield hearty thanks unto God, and is constrained to think and say, surely God dwelleth in this his creature: he could not so joyfully bear such great tribulations, if the Lord did not comfort him with his divine grace: it is seen yet that God worketh and hath a singular care of his elect? Patience then doth marvelously honour God by divers means. There have been some also which have believed that there is no virtue which doth so much honour God, as humility, and their reason is this: because that only the humble person doth acknowledge all his goodness to come from God, therefore he alone of all men, doth render unto God all thanks and glory: and if he be praised of any body, that praise he doth not attribute unto himself, but giveth it over to God, remaining in his own reputation miserable. There is none also that truly doth know the great benefit of Christ, and the exceeding mercy, and charity of the Father, if he feel not in truth his miseries, and his own disability, to arise out of them, and because none but the humble man doth this, therefore he alone can render unto God due thanks, and honour him in such sort as is convenient. It appeareth also to many that love doth most highly honour God, inasmuch as when a man hath set his love upon God, he holdeth ever the eye of his mind open, steadfast and fixed upon his glory, according to which with a right intent, he ordereth all his life. And further he is forced by the love that he beareth him, not only for his honour to do wonderful things, but also to procure others to do the like.  
Wherefore he honoureth him by all means that he possibly can. There have been also some which have said that Faith doth greatly honour God, because that he which believeth in a thing of so great importance, as is the salvation of the soul, doth put his trust in God, with forsaking all his own wisdom and himself, and doth wholly commit himself to the governance of God. And I say that it must be marked and considered that every virtue doth honour God, otherwise it should not be truly a virtue, and so much the more they hoonour God as they are in themselves more perfect. Every one that desireth to honour God most highly, aught to seek it not by having one only virtue, but all: inasmuch as they be all spiritual sisters, indissolubly united and knit together, it is impossible that one of them should be possessed without all the other. Every person therefore, which desireth to honour God perfectly, aught to labour diligently, not only to have all, but to have in the highest degree perfect virtues and to put them in exercise. And for that the knowledge of God is the mother of all virtues, whereof of necessity they do grow, and in such sort depend, that in us can not be any virtue, without the knowledge of God: and where that is, must needs be all virtues, more or less perfect, according to the measure of the knowledge which they have of God. Therefore all those which desire to honour God most highly, and thereby to have all virtues, in the chiefest degree perfect, aught to labour to have a supreme light and spiritual feeling of God: forasmuch as it is not possible, that any should have a lively knowledge of the goodness of God, except he love him, put his trust and confidence in him, ascribe to him all goodness, commendeth him, give him thanks, humbl●th himself unt him, is ready to suffer for his honour & glory, and lastly doth not praise & honour him by all means that he possibly can: yea it is needful, that according as he hath of God more or less light, he be in all virtues more or less perfect. Seeing then that to honour God highly, we must have of his supreme light, with humbling ourselves unto God, let us beseech him that he would grant it us, so that we may render to him all praise, honour and glory through jesus Christ our Lord. Amen.   

What thing we ought to do for to have Faith, & to grow, assure ourselves, & 'stablish ourselves, & continue therein even to the end. Sermon. 12.  
THere have been some which being deceived have thought that believing was an act virtuous & meritorious, therefore voluntary: & that Faith in us depended in a good part upon our wills: So that according to their fantasy, for to have Faith, to grow and be established therein, the determination of a man & the resolving of himself, to be willing to believe availeth much, which (according to them) is in our power, & those which with greater violence & force of their own wills do endeavour themselves to believe the truth which God hath revealed unto us, have the greater Faith (as they say) & are the more steadfast and firm therein. But such as these be do deceive themselves, inasmuch as Faith is the gift of god, 
Ephes. 2.  & dependeth not in any sort upon our own will, neither can it be gotfen with human strength or force. It is very true, that the understanding is subject & obedient to the will, in consideration of this or that thing, but it is not so in agreeing, disagreeing or doubting: yea for natural power, if a matter be showed it for true, it is driven of necessity to agree thereunto, & that more or less, after as it is made manifest unto it: but if the matter show itself to be false, it cannot but disagree unto it. And 〈◊〉 y● will commandeth the contrary, it cannot obey it: & likewise if a matter be showed not perfectly for true or false, it must needs doubt. The understanding therefore agreeth, disagréeth, & doubteth, according as is the evidence of the matter, & not after the governance of the will: forasmuch as by governance it hath no greater light of matters than it had before in the beginning, neither doth it appear in any other manner. Yea there be many which living wickedly, and desiring to be eased from their heart of the torments they feel, for the fear which they have of Hell, they are forced to believe verily that there is none other life but this, and they have no power to the contrary. If the understanding agreed according to the governance of the will, we might believe that which we would, and say without lying that which pleased us, believing to will that which we spoke, and yet we prove the contrary in ourselves:  that either the will should be moved without reason, in commanding the understanding when it believed and agreed unto a matter, and in such case the governance or Empire should be tyrannical, therefore not virtuous, & likewise should be the agreement: or else if it should be moved with reason, and then the understanding should believe it, in such case the governance is not of will, but by means of those reasons, which moved it to believe so. And if the agreement or following of things natural & of this present life dependeth not on the will, much less doth the allowing of things supernatural and of the other life, as is the allowing of Faith. Any person might at his own will, resolve or dispose with himself to confess his faith & moreover to die for it: which a very Turk might do, but man hath not power to believe at his own wil It might also be possible that a man were baptized, and not having a true and lively faith in Christ, yea not believing in him, might dispose himself for the honour of the world and confession of Christ, even to die rather than to deny him: yet in such a case he should be damned, 
Rom. 10 Heb. 11.  for that it is not sufficient to confess Christ with the mouth, but it is needful that we be righteous, that we believe lively with our heart: neither can we without Faith please God. Man of himself may easily be stubborn of his will, but not readily have a true Faith. The having then of Faith is not in our wills. Wherefore there were certain, which seeing that Faith depended not immediately upon the will, said that it was in our power, only inasmuch as it might command the understanding, which went on pondering all those reasons which serve to declare the true Faith of Christ, the which they believe groweth of human reasons, and that no man believeth but it is with some pledge, as if our reason were the rule of Faith, and therefore the Queen and judge of the secrets of God. It might be that a man were one of the chiefest wise men in the world (his wisdom likened unto God, yet is foolishness) yea & the most learned in the holy Scriptures, 
1. Cor. 3.  being without spirit and a lively Faith, which doth not grow or depend upon human reasons, but cometh down from heaven, 
Ephes, 2.  for that it is a free gift of God. We be of ourselves so proud, ready to distrust in God, and to put confidence in ourselves, so blind concerning divine matters, & so feeble of strength that we can not by any means be lifted up of ourselves, to so great a light as the light of a true and lively Faith is, which should not be a light inspired & supernatural, if we could purchase it by our own strength. All our strength then sufficeth not to have Faith. The natural light, nor the light purchased is not sufficient. It is not sufficient to be borne among the faithful, nor to be baptized, nor yet to be instructed of Christian things. The Law, the Prophets, nor the having of the holy scriptures be not sufficient: It is not sufficient to be learned in them, to have heard the Gospel preached, neither miracles: for if that all those things were sufficient, the Philosophers, the Scribes and pharisees, them had more faith than all others. Yea the testimony of Saints is not sufficient, as appeareth in john Baptist, 
joan. 1. joan. 3. Mat. 11.  who albeit for the most part testified unto his disciples that jesus (and not he) was Christ, yet they believed him not, wherefore he was constrained to send them to Christ. Yea the outward testimony of Christ is not sufficient, as it appeareth in the Scribes and pharisees, which did not believe although Christ himself bore witness. We must therefore have the testimony of the holy Ghost, he must open our minds, touch our hearts, lighten us inwardly and 'stablish us. For which cause Christ did not only preach & work miracles, but also prayed, & not only died, rose again & ascended into heaven, but sent the holy Ghost, as was necessary to the end that we might have Faith. It is seen by the Apostles, that they never did believe perfectly until they were filled with the holy Ghost. We must with Mary conceive Christ, not with human reason, but with the holy Ghost. Then the divine & supernatural Faith, doth not depend upon our own strength, nor on our own will, neither on our own study, good wit, wisdom, knowledge, or human prudence. And this, because there is no certain imprinting made in our fantasy, by seeing, hearing, or feeling: nor yet is it an act of human reason, neither an allowing of the understanding wrought by the governance of that will, but it is an imprinting of matters revealed & supernatural wrought in the spirit: an act of divine reason, & an agreement made by the inward inspiration & persuasion of the holy Ghost: wherefore it dependeth not upon any outward & sensible matter. Thou wilt (peradventure) say, seeing that it dependeth not on me, I may & aught to despair of ever having it. I answer, thou oughtest so much to hope that thou shalt obtain it, as God of his great liberality, on whom Faith dependeth without any proportion, doth love thee more than thou lovest thyself. And woe unto us, if it were our parts to purchase it, with our own strength or if it should depend in any part upon us: it is better so that it be wholly in the hand of God. If thou wilt say, this is manifest, that seeing it dependeth not on me, I ought not dispose myself to have it, nor yet to prepare me, nor take any pain thereabout: if that doing what I could all should be in vain. It must needs be that God giveth it to whom it pleaseth him. We on the other side may stand waiting with a courteous hand till God giveth Manna from heaven. And I say that although it be the gift of God, yet the wicked who have not Faith, aught to do all things they possibly can, to have it, & to assay even things which seem to them impossible. And the like ought the godly to do, that they might be preserved in Faith & grow therein. 
joan. 15. Mat. 7 Rom. 14  Not that the wicked while they are in their impiety, can do any deed meritorious, or worthy in any sort of itself, that God should give him Faith: Inasmuch as being without Christ, no man can do any good work, yea for that being evil plants, they can bring forth none other but evil fruits: sins than be all their fruits: wherefore they be in no wise meritorious of so rich a gift & present at the hands of God, as Faith is. Yea the works of Saints, when they have not been or shall not be in this present life, were not, neither shall be worthy of such merit in any wise, that God should increase or preserve their Faith. And further I say that if God were willing to enter into judgement with them, & without Christ to examine their life and to weigh their works with thy balance of his justice, it should be sound that they were worthy of great punishment, for that they have sinned, at least in leaving things undone, inasmuch as in all their actions & deeds, in all their life, through every estate, place, & time, they have ceased to honour God most highly, as was convenient for his infinite & divine goodness, & as was due unto him according to the undispensable divine & natural law. 
Rom. 3.  It is very true that being the members of Christ their sins not only were not imputed unto them, but they with all their works done in faith, were grateful & accepted before god, not for that they were in any wise worthy, but through Christ & through the mere mercy of God. 
Psal. 31  Theridamas is then for the world offered unto god, no other merits, but the merits of Christ. And it is a most wicked matter to attribute unto the Saints, that which is fit for none but for the son of god, he alone it is who hath purchased for the elect, heaven, & all good things, & all men be saved in no wise through their works, but through Christ & through grace, 
Ephes, 2.  as Paul declared. Faith them is the gift of God, which because no man should glory of himself, is given through Christ, and is by no means purchased through works.  
Nevertheless, God will that we should do, whatsoever we could to have it, with accounting ourselves always unworthy. So that our travailing to have Faith, must not be for that we should think, that we could merit it, but because without it we cannot honour God; therefore it is our duty to desire it, to crave it of God by grace, and to assay all means possible to obtain it.  
Thou wilt say, and what can we do to have it? I answer and say, that first we ought to labour to have a certain fervent desire and longing for Faith, without which we cannot heartily seek for it, nor crave it of God. And to have this, we must consider how noble a thing Faith is, how rich, fortunate, mighty, and needful to salvation: forasmuch as without it, not only we can not please God, but we be most damnable. It should also be needful for the wicked to know that they be ignorant thereof, for that they appearing to have it, as it chanceth with the Hypocrites, superstitious people, and false Christians, do not seek nor desire it, yea they do not humble themselves to crave it of God, & so the godly aught to consider, that their faith is small, for that a man doth not breath toward grace, inasmuch as he doth not come to the knowledge of his miseries, and of his weakness to ease himself. And to this end serveth this consideration, that all our strength is not sufficient to obtain Faith, nor yet our wit, our studies, nor the learning, knowledge, & wisdom of the world, yea a carnal man by his corrupt nature is most ready to distrust in God, & is so blind, proud, and affected to himself, that with his foolish reason of an envious Faith, not only he doth not go unto Faith, but maketh a bulwark against it. 
jam. 1.  Thou oughtest therefore believe, that only God who is the Father of light, can give and will give it thee most largely. And to this end serveth the consideration of his great goodness and large liberality, which is showed us in his creatures. Then if God ceaseth not to administer unto the most vile worms continually that which is necessary, so that they go forth and serve to that end which he hath created them it must needs be believed that he will not forsake the soul for which he created and conserveth all things, yea for the salvation thereof be died upon the Cross, and he with the material Sun lighteneth the carnal eyes of those which were his enemies, how should they not believe then that he will also lighten the eyes of their minds: Thou must also stir up thyself with saying thus, if I trust the earth, and therefore do sow and plant, the Sea and winds, and therefore do sail, men and that most evil, therefore do make bargains and covenants with them, why should I not much more put my trust in God, the most good, and my best Father? And because that God doth more often make himself known with his goodness in the holy Scriptures, then in his creatures, therefore we ought to be diligent, industrious, and careful in the study of them, inasmuch as they do avail greatly unto faith, especially, if a man considerth, that God who is true, 
Rom. 3.  is he that speaketh in them, and the large and great promises which he doth make unto us, for that as by reading a writing, wherein a creadible and honest man is become thy debtor of a thousand Crowns, giveth thee his promise and faith that he will pay thee them, so in reading in the holy Scriptures the promises of God, there become to thee in faith, a warrant that God will observe them. The reading of holy Scriptures also doth cause a man much the better to understand how with a lively faith, 
Rom. 10  the word of God may be preached: for (as Paul said) faith is by hearing, hearing by the word of Christ. 
Act. 9.10. &. 8.  God could immediately lighten his, yet to the intent that love might be exercised amongst us orderly in giving it, the Ministers of his word be appointed: as is seen in Paul, when he was sent to Annanias in Cornelius, being sent to Peter, and in Philip's coming to the Chamberlain. It is profitable also for faith to meditate upon the life of Christ. He said to Thomas, 
john. 20 Luc. 5  because thou hast seen me thou hast believed. And the consideration of his miracles is necessary. Peter because of one only miracle, that he saw of the fishes, believed, and left all that he had. He saw that which we ought to do: but particularly the consideration of Christ upon the the Cross is profitable, wherefore Saint john having briefly written the passion of Christ, 
john. 20  said. These things are written, that we might believe. And because we cannot have trust in any person whom we despise, as is seen with the fellow Countrymen and natural brothers of Christ, 
joan. 17.  which believed not in him, therefore we must needs constrain ourselves to have 〈◊〉 ●●●●rence, & also be affectionated to the truth, to the end we may not perish. We had need also to endeavour ourselves, as much as in us lieth, to forsake sin, especially arrogancy, 
joan. 5  stubbornness, and pride, for because that as Christ said, he could not trust in, and seek the glory of the world, 
Mar. 1  yea, we ought to repent us of that which is past. Wherefore Christ preaching said, repent and believe the Gospel. We ought to remove all lets and obstracts from the light of God, 
2. Pet. 1. Psal. 33.  yea, & with good works let us draw near unto him, so that we being lightened, may certify ourselves every day more and more of our vocation, and so grow in faith. But understand, that whereas to have worldly things, is needful to have strength, diligence, science, wisdom, prudence, towardness, subtlety, craft, activity, sleights, and human arts: to have Faith is needful to have a simple mind, sincere, humble & pure: & these be those little ones and clean to whom be revealed the divine secrets of God, 
Mat. 11  which do receive the Gospel and which by faith do see God. 
Mat. 6  And although the foresaid things cannot of us be done without the grace of God, yet it is our duty not only to know that we are bound to do them, yea and most diligently to force ourselves to do them, 
Mar. 9 Luc. 17.  & to assay even things which be to us impossible. But besides all this, we had need to make fervent and continual prayer: we ought to make our petition unto Christ, with the blind: that he would give us light: and to beseech with the Father of him that was possessed with an evil spirit, that he would help our unbelief: 
Deut. 23 Mar. 7. 2. Cor. 2. Mat, 13  and with the Apostles entreat that he would increase our Faith, yea, with a new heart and understanding, so that with the word of his virtue, he would open the ears of our hearts, as he did to the deaf, and would give us ears to hear his word inwardly. If then we would have light, let us go to Christ the light of the world and our only Master, inasmuch as, without that his spirit, without his favour, grace and inward word, the which is never without fruits, we cannot do any thing that is acceptable before God. The reading also of the word of God is profitable for the commendations of our brethren in their prayers, so that praying for us, as Christ healed the man sick of the palsy, when he saw the Faith of them which carried him, so likewise he would save us, not for the worthiness of our works, or of our Faith, but by his mere grace, so the we may, as we ought, yield unto God all honour & glory, through jesus Christ our Lord. Amen.   

¶ Of the true Cabal. Sermon. xiii.  
GOD upon the mount Sinai gave by Moses a law unto the world, 
Exod. 20  and that so perfect a one, that to the perfection thereof could nothing be added, inasmuch as it is contained all things profitable and necessary to salvation. And all be it that Moses wrote the same law by the will of God, yet the Hebaewes say, that he was forbidden to express with letters, the great treasures of the wisdom and knowledge of GOD, the which were hidden under a covering of the letter revealed to Moses himself.  

Mat. 7  And this, because that holy things should not be given to dogs, nor pearls should be cast before swine, wherefore until the time of Esdras, the Cabal, that is the revealed and secrat understanding of the holy Scriptures, was (as they say) only in the custody of certain old men, whereof when one died, they chose an other in his place, and revealed the laws to him. But afterwards being captives and dispersed, and that many of them died, fearing lest the law should be utterly lost, they began to write it out: and after to corrupt and alter it in such sort, that the Hebrews be now ignorant of the true Cabal, and the which they have, is altogether a vain, superstitious, mischievous, and devilish Cabal. The true Cabal is a divine knowledge revealed: and is so perfect, that he which hath it, hath the light of all divine secrets, can do marvelous things, and whatsoever he will, obtaineth that which he demandeth, hath that he desireth, satisfieth his will and is most happy. And forasmuch as it hath pleased God of his grace to reveal it to me, I have determined to give light thereof, to his honour and glory, unto those who be ignorant and blind. There is found in the five books of Moses a name of such and so great virtue, that who so knoweth it, and beareth it upon his back, may know how and doth obstaine whatsoever he desireth. And this is that name to which every knee must bow and do reverence, 
Philip. 2 Mar. 16. Act. 3 john. 16. Rom. 10 Act. 2.4 1. john. 2  because it is above all other names, and containeth in it Princedom, that is to say, JESUS. Of this name had Moses knowledge, likewise the patriarchs, the Prophets, the Apostles, & all the Saints both of the old and new Testament. By virtue of this name they had their so great light, wrought all their miracles, and obtained all that they desired and craved, as afterward Christ promised to his Apostles. 
Act. 10 &. 4  He that calleth upon the name of jesus is safe, we have no other name under heaven, in which we can be saved, or have any good thing, but only jesus. By which name alone our sins be forgiven us, and we receive of God all gifts, benefits, and graces. But note that in the holy Scriptures, by the name is signified the person named. So that whereas it is written, that by the name of jesus, we have remission of sins, and salvation, power to become the sons of God, to work miracles, 
jon. 1 Mat. 6 jon. 14  and to obtain all things, by that name of jesus, it is understood of jesus himself. For the virtue consisteth not in the letter nor in the name, as the superstitious Antechristians do say and believe: it consisteth not in voice, in writing, no nor in conceit, but in Christ himself. If thou shalt read the holy Scriptures, thou canst not find any observations of words in the Apostles, when they wrought miracles, and likewise in Moses and the other Saints. They therefore did not receive grace by virtue of words, but by virtue of Christ. Wherefore we had need to do otherwise, then to pronounce or carry the name of jesus about our necks. We must carry jesus through faith and spirit in our hearts: And they that do so possess him, be great Caballistes, 
Rom. 16. jon. 14.  and so much the greater as with a greater Faith they embrace him as their own: as were the Apostles, Moses, the Prophets, & other great Saints. In Christ himself consisteth all virtue of the true cabal, hidden from us before time, and through Christ clearly and manifestly revealed, and there is found no other true Cabal besides this, for if there were any other, Christ who made known to his Apostles all that he had heard from the Father would have revealed it, and so would the Holy Ghost, seeing that it doth teach all truth (as Christ hath promised) and the Apostles have preached unto others: but we see manifestly that they never taught any other Cabal than Christ.  
The true Cabal therefore consisteth not in characters, in Images or letters, wherefore Moses could not write it, nor yet Christ, but it consisteth in possessing through faith and in spirit jesus. Whereof because the Hebrews are ignorant, therefore they be without the true Cabal. And only those which have jesus in their hearts, be the true Cabalists, for that they first by knowing Christ, do know all shinges, inasmuch as in him be hidden all the treasures of the wisdom & knowledge of God. Christ reveleath unto his friends all the which he heard from the Father, 
Col. 2 jon. 15.  that is all things needful and profitable for their salvation. Those things which do not appertain unto them to know (as for the day when the son of god shall come to judge the world) Christ himself confesseth that the Father hath not revealed to him. 
Luc. 13.  The holy ghost instructeth the elect of God, & them that have Christ in their hearts of all the which is expedient for their salvation, 
1. Cor. 2.  & we ought to desire no more. The spirit of Christ goeth seeking through all, even to the profound things of God, as Paul did write, 
1. Cor. 1.  therefore they which by faith do possess him, do know all the divine secrets of God, profitable therefore & needful to serve to the glory of God, & for the health of the soul. This is the true Cabal revealed to Moses, to the Prophets, to the Apostles & Saints. 
1. Cor. 2.  This wisdom did Paul preach among those which were perfect, that is, Christ, wisdom, righteousness, our sanctification & redemption, & so did all the Apostles, as they that were great Cabalists. Likewise Christ forasmuch as, albeit he was crucified through infirmity, yet he is risen again most mighty in virtue, 
2. Cor. 13 Mat. 28.  yea, all power hath been given him both in heaven & in earth, therefore those which by faith have Christ in their hearts, have an high abundance of virtue & power, so that not only in the name of Christ they work miracles, 
Ephes. 1. Mar. 16.  such as be fit & equal with the miracles of Christ, but greater, as he himself promised, Other virtues have their limits, but unto faith all things are possible, 
jon. 14.  & to him that believeth & hath Christ in his heart: all enterprises are small, and this because he doth not take them in hand, but to the glory of GOD, and being moved by force of the spirit, 
jon. 18.  whereunto every thing giveth place, as the whole multitude fell down before Christ. He is safe that hath Christ in his heart, there is none that can hurt him, yea, 
Rom. 8.  every thing serveth to his salvation. He also which hath Christ in his heart, obtaineth whatsoever he desireth, being thereto moved by the spirit of Christ, which is always heard. He himself who is most faithful, hath promised us, 
jon. 10.  that if we ask any thing in his name we shall be always heard, and further have whatsoever we desire: 
john. 16.  for that Christ the son of God and his heir hath promised us so, unto whom the father hath put all things in power, and he that hath Christ hath all, and that for because he is ordered according to the good will of God, and is contented with that which he hath, 
john. 13.  and which it pleaseth God to bestow upon him, without desiring any more, and for as much as God giveth not his own son to any, but that with him he giveth all good things: therefore he which hath Christ by faith in his heart, as his brother, the son of GOD, heir and Lord of all, it is profitable enough for him in all things, both in his salvation, and to the glory of God. Faith setteth us in possession of all, satisfieth our will, and maketh us most happy. Let us pray therefore God that he would give us faith, so that we may yield unto him all praise, honour, & glory, through jesus Christ our Lord. Amen.   

¶ Of the triumph of Faith. Sermon. xiiii.  
THere is not found in the world a more weak creature than man when he is without faith: for that not only a seely woman will make him her prisoner, so that he cannot be master of himself, but being a slave also of his immoderate affectitions & passsions, shall ever be turmoiled, offended, disquieted and tumnbled on the wavering wheel of vain shadows of the world. So that as a feeble and unarmed stranger, who travaileth alone through a thick & dark wood, full of most cruel wild beasts and thieves, if he doth but perceive a bough wag, he trembleth for fear. Even so a man whilst that he maketh his course in this present life, if he be without faith, he is afraid of every thing, he cannot be safe by any means, he hath all the devils for his enemies, the world, the flesh, and himself. He is ready to distrust in God, & in men he ought not trust, yea, he is afraid even of himself, and this because not having God by him, he hath the contrary, and he to whom God is an enemy, 
Luc. 11.  to him every thing is hurtful: like as every creature is profitable to them who have God▪ for their friend. I would not now thou shouldest think, that God had in the beginning created man so feeble and imperfect as he is now. 
Rom. 8.  Forasmuch as like as in all other perfections, he made him superior to every creature, likewise also in power, so that bearing rule over all other, nothing could hurt him, he was full of God and of his virtue. 
Gen. 1  But after that by sin man was separated from God, he lost that perfect virtue. And albeit that God assisteth every creature, yet he leaveth him the bridle upon his neck, after that, distrusting him, he presumeth of himself, wherefore he remaineth feeble and impotent, and so much the more as that falling from that high divine liberty, he remaineth bound with the iron chains of humane affections, and is plunged in the miry puddle of this world, in which he should still ever have been, if the son of God putting upon him our frail flesh, had not united himself to us, with communicating that his divine virtue. It is needful therefore for to be strong, 
Luc. 24.  that we be lifted up through faith, and being united to God by the means of Christ, we do embrace him as our own: and further with receiving his spirit, to be clothed with his virtue. And then being exalted above the vain shadows of this world, having GOD for our God, we need not fear, saying with Paul if God be with us, who shall be against us: The faithful have God in them, and therefore they be feared of all the unfaithful, although they were armed with all the force of the world: 
joan. 8. Gen. 21. Gen. 26. 1. Reg. 19 Mar. 6. Act. 5 1. Reg. 17 Luc. 4. joan. 18. Luc. 10.  as is manifest in Abraham & Isaac of whom Abimelech was afraid, although concerning human strength he was far mightier. And likewise Saul feared David: & Herode john Baptist. At the presence also of the Apostles the Princes and chief men of the jews were amazed. He that is strong through Faith in God, with David careth not for worldly weapons, and with Christ passing safely through the midst of his enemies, every thing giveth him place, as the multitude of jews fell down before Christ. Faith is so mighty, that he which is armed therewith, throweth to ground the great Devil and bringeth his kingdom to nothing; 
1. Pet. 1.  wherefore Peter exhorteth us to be strong in Faith. Those which have a lively Faith in God, if they were in the midst of all the adversities of the world, yet they should be altogether happy: & this because, 
Act. 7.  as Stephen did the heavens being open and seeing Christ in their favour, they know that God is their father, who hath so singular a care of them, 
Rom. 8.  that every thing shall serve to their salvation. Wherefore they live without any servile fear, without suspicion, anguish, vexation and worldly misery, free from all disdain, troubles adversities and evils, with Christ walking safe, 
joan. 6. Dan. 5.  upon the raging waves of the sea of this present life, can not be hurt. But we be like unto Peter, because that when we be in a small ship of worldly prosperity, we seek sometimes to go unto him upon the waves of adversities: and afterwards when we be there, for that we faint in Faith and distrust in ourselves of divine grace, fearing not to deny him in persecutions, we begin to be drowned therein. 
1. joan. 5.  There is nothing that can overcome the world but only Faith. God doth communicate his strength to those which believe, yea he giveth them Christ with all his virtues, graces, victories, triumphs and felicities, he which believeth is found always and in every estate happy, so that in poverty, he is found rich, in persecution, quiet, in dangers, safe, in necessity, liberal, in sickness, hail, in infamy and dishonour of the world, glorious, and in miseries, happy. He ●●●weth that God is ever merciful unto him, & so much the ●●re merciful, as he hath the more need. When a man hath Faith he feareth not death, yea seeing that to die is none other but to pass into a more happy estate, accounting death for life, he seeketh and desireth for it, with Paul. Unto him that believeth every thing is possible: 
Philip. 1 Mar. 11.  inasmuch as, he that walketh by Faith, is moved with the spirit of God, which bringeth to good success every enterprise that he taketh in hand, yea to him that believeth, every thing is easy, forasmuch as Faith easeth all labour and pain, maketh light every heavy thing, and maketh sweet all things that be sour, as appeareth in the Martyrs unto whom even death was pleasant. With the shield of Faith we may defend ourselves from the poisoned arrows of the Devils, and make us able to disdain all their power, and this because that such as have Faith, know that the devils cannot do any thing, but what God will, and so much the more, as they see that God keepeth them and useth them for instruments to his glory, and the felicity of the elect. 
Mat. 16. Rom. 5,  Sins do not reign in them, do not prevail against them, which by Faith be engrafted in Christ, there is none that can remain without pricks of conscience but he that hath a lively Faith, whose sins be pardoned through Christ. Faith than resisteth and vanquisheth all, 
joan. 19  where an ignorant body although he used all his strength, and were armed with all moral virtues, he could not resist against the assaults and force of the world, of the flesh, and of the Devil: which appeareth in Pilate to whom being said, that if he let go Christ, he should not be Caesar's friend, he being overcome with fear of the world (as one that depended not upon God, but on Caesar) gave judgement that he should be crucified: which he would not had done, if he had had a true Faith in God. Faith, as that which is the mother of all virtues, 
Mar. 28.  includeth in it the strength of them all, wherefore he that is armed with Faith, is most mighty. I will say moreover, that as Christ, to whom the Father hath given all power in heaven and in earth, can not be overcome, but overcometh and triumpheth over all: so those who by Faith be united, are his members, and have the self same spirit, 
Heb. 11.  are not only invincible, but do triumph over all. Faith as a thing that is above nature and custom, doth overcome the concupiscences, beateth down to the ground unbridled passions, confoundeth carnal wisdom and mortifieth wholly the carnal man, so that being borne again, we do change our companies, friendships, thoughts, 
Mat. 2.  desires wills, manners and life. It appeareth by the wise men who came from the East, how much Faith is able to do, seeing that when they having understanding that Christ was borne, immediately and without any difficulty, leaving their pleasant country, and all that they had, they were moved to make so long a voyage. And albeit not finding by the way, but in dark jerusalem, that they were moved to seek jesus, wisdom moved them that they should not follow the way any further, yet Faith prevailing in them they ceased not, yea knowing how much it would displease Herode, to understand that the King of the jews was born, they ceased not to confess and say openly, with zeal & liberty, that Christ was borne, with inquiring of the place: and lastly, understanding with he ought to be borne in Bethlem, although no body will led them, yet they ceased not to go thither with the same zeal. And their Faith was so perfect, that albeit he was found in a rude and simple place, and wrapped in simple clouts, their Faith did not therefore fail them, but they worshipped him for the Son of God. Faith is so constant, might ye and in●●●●ble, that if it saw Christ dead upon the Cross in the midst of two thieves, forsaken of all men, denied, scourged & wronged, it would in no wise be offended at him, it would not faint, but with the good Thief it would confess him to be the Son of God. 
oan. 19  The virtue of Faith, appeareth in joseph and Nicodemus, seeing that at such time as he could not without great danger and shame, show himself a friend of jesus, being known for one of his loving Disciples, craved of Pilate the body of jesus, and buried it honourably, trusting to have life by him who had seen death. And that I must needs more say, Faith is so mighty, that it overcometh even God, inasmuch as, he is forced to do unto us those graces, which with a lively Faith we are promised to have of him, otherwise it must needs be said, the the goodness of God were limited and bounded out, and so little that it could not answer to our hope. Seeing then that without Faith we be most feeble, although we were young, hail & armed with all worldly force, and on the other side, albeit we were without strength, weak, forsaken of all the world, and further if all creatures were our enemies, having true Faith in God we should be in every respect so mighty the we should triumph over all the enemies of God. Let us pray him therefore that he would give us this Faith, so that we my render to him, all praise honour and glory, through jesus Christ our Lord, Amen.   

¶ Of the triumph of the Truth. Sermon. 15.  
THe Truth is so mighty, that not only it cannot be extinguished nor overcome, but prevaileth always against the enemies thereof and triumpheth above all things. First it is so full of force and strength, that not only it cannot be extinguished: it may well behidden for a time, but it is never brought to confusion. If it might be that in the world were no Faith, that Charity were quenched, justice diminished, Hope quite dead, and all other virtues brought to nought, yet it were not possible that truth should fail, inasmuch as, if a matter hath been once true, it must needs be that it be ever after true, for that it hath been a certain time truth, it is needful & necessary that it be truth ever after, neither can it be contrary by any means. If thou hast committed an offence, it will always be that thou hast committed it, & it will never be possible, that it shall be by thee undone: & so likewise, if thou hast done a virtuous deed, (it must be considered that we take heed of vicious deeds) & exercise ourselves in works of virtue. Truth then is without defect, 
Rom. 1.  it cannot be extinguished, it well may for a time be hidden, oppressed, and buried by the wicked. But whereas other virtues, when they are oppressed be feeble, & many times do faint: Truth, when it is impugned, or fought against, awaketh itself, taketh strength again, 
Esdr. 3.4  and showeth itself more manifest, mighty and glorious. Truth then as that which is invincible, not only continueth safe and without any fear in the midst of all the enemies, and as being most mighty confoundeth and overcometh them all, but also comforteth, giveth a mind and strength, to all those which love it & will draw near unto it, so that the innocent feareth not to appear before the tribunal seat of justice, yea he that hath truth on his side, 
Psal. 90.  shall appear safe before the judgement seat of God. Truth always keepeth company with those that suffer through love, and giveth them Hope, comforteth them, bringeth them consolation, it is a shield, with which they may be defended from all the strikings and wounds of the world: and moreover, it maketh persecutions pleasant, causeth that in miseries they be happy, and lastly with discovering itself, it doth not only deliver from false miseries, but maketh men more glorious than ever they were. Peradventure thou wilt say, that I might the better know the victories and triumphs of the truth, I would know what thing truth is: To this I say, that as if thou didst make a print on a little piece of wax with a seal, and afterward having put this seal amongst many others, within a while after wouldst seek it out and know which it was, the way should be to prove all, with the print made in that wax, for in so doing, no other seal would fit the print in all respects as the right seal which printed it that alone would fit it, wherefore thou wouldst say, I have found the right feal which I sought. So likewise that thing is truth, which fitteth the understanding, or true according to the very perfect property (after some men's opinion) which we have of that thing: and it is seen by experience that when a man goeth on seeking to understand the truth, his understanding is never perfectly satisfied, but when he hath found it, than it remaineth satisfied, quiet and contented. And forasmuch as in the world there is in truth nothing, which wholly doth fill, satisfy, make quiet and at rest, and is fit to our understanding, 
1. Tim. 6  but God, therefore he alone is truth. But for the God in his majesty, dwelleth in a light which we cannot come unto and that only in Christ in whom dwelleth all the fullness of his divinity, 
Col. 2.  is showed us by Ged, and may of us be comprehended, 
joan. 14  therefore Christ is said to be truth itself: as he said of himself. Christ alone therefore is he, who being the very truth doth satisfy and content us, neither ought we to marvel any thing héereoff, seeing that in him alone be hidden all the treasures of the wisdom and knowledge of God. 
Col. 2.  So that in Christ, as in him who is the end of the Law, not only be verified and fulfilled all shadows, figures, sacrifices, oracles, prophecies & scriptures of the old Testament, yea in him as in an abridgement, 
Rom. 10 1. Cor. 1. joan. 15.  God having put all virtues profitable and necessary for our salvation, and being his own son, he hath revealed him to us most plainly. He himself said that he had made known to us all that which he had heard from the Father, in such sort that in him is verified that, which Isaiah had prophesied before, 
Esay. 10 1. Co. 1.  that is, that the end being shortened righteousness should flow. It is therefore no marvel, if Paul preached Christ crucified, the virtue of God, and wisdom, and among the Corinthians, he adjudged not good to understand any other thing but Christ, him alone he preached, tasted, 
1. Cor. 2.  and had before the eyes of his mind, him only he studied, knew, and he was Truth, so that Christ was to him all things, and without Christ he saw no things but shadows, vanities and falsehood. All truths therefore profitable and necessary to salvation, be in Christ, & in him alone men ought to seek them as in their proper spring, there can be in us no very truth, except Christ living in us, 
Gal. 2. joan. 14. Psal. 15.  we be partakers of him, who is truth itself. Forasmuch as man of himself and without Christ, is a liar and vanity itself. Now like as, albeit the truth is always persecuted of the wicked and fought against, yet as that which is invincible, resisteth against all, yea how much the more it is oppressed, so much the more it appeareth manifest, mighty and glorious, so that in the end it vanquisheth and triumpheth over all his enemies: so Christ who is Truth itself, although he hath been always persecuted, like as he shall be also even till the day of the last judgemet, yet he overcometh, 
Psal. 8. Heb. 2.  vanquisheth and triumpheth over all, so that at length every thing shall continue subject unto him. And his Virtue shall be such and so great, that how much the more his enemies seek to oppress him, to subdue him, to hide or keep him close, and to darken his glory, so much the more, he will show himself mighty, pure and glorious, which thing is seen always by experience, even from the beginning of the world, until this our time. In that, first, like as the jews killed Christ, so also (as Christ expressed) the Devil their Father was likewise a manswear from the beginning, 
joan. 8. Rom. 5.  and this inasmuch as seeing that for the sins of the first parents, he was come to seduce the whole world thinking that in such a case, God would not vouchsafe to send his own son by tempting man, he thought to hinder the coming of Christ, and to darken his glory. This also (as some think) was the sin of the Dragon and of his company, when they fought in heaven with Michael and with the good Angels, 
Apoc. 12 Ephes. 1.  that is, for that they would not acknowledge their salvation to be through Christ, they would not accept him for their Lord and head, they strove against him, and willingly slew him, in seeking as much as they could, not only to darken his glory, but to stop that he should not come into the world. But like as then the devils being chased out of Heaven by the virtue of Christ, 
Apoc. 12  Christ showed himself in spirit mighty & glorious: so also, after that the Serpent had deceived Eve, he supposed that he should have had victory against Christ, but God said unto him, of this woman, by whose means thou thinkest to have triumph over Christ, 
Gen. 3  shall spring seed, that is Christ, who with tearing down all thy force, shall break thy head, and shall declare unto the world the great virtue, power and glory of Christ. Also the great Devil sought afterward means, that in the world were multiplied so many, and such great sins, that the world being altogether corrupted and full of malice, 
Gen. 6.  God was so angry, that he vouchsafed not to send Christ, yea it even repent him that he had made man. But God in saving the Ark, framed by the means of Noah, figuring & showing, that he would likewise save his church & his elect by the means of Christ, declared unto the world more manifestly the glory of Christ. To the very same end the great Devil had at the time of Abraham, 
Gen. 22.  Isaac, and jacob, inclined all the world to Idolatry, & God making them refrain, did by them make manifest and discover the remembrance of Christ and his glory every day more and more. The Devil also having afterward understood, that Christ must descend of Abraham, through Isaac and jacob, with intent to extinguish and root out all his stock, and so to let the Nativity of Christ, procured Pharaoh to oppress in Egypt all the people of Israel.  
But GOD so much the more increasing them, made also more famous the glory of Christ: And forbecause he could not by this mean obtain his intent, be sought yet to hinder the incarnation of the word, by causing all the male children of the Hebrews to be slain, but GOD in saving Moses who delivered the people from Pharaos' bondage with so great signs, 
Exod. 1  figured the true deliverance of the people of God, from the tyranny of the Devil, which is wrought by Christ, & partly declared, what and how great the power and glory of Christ should be. Satan also ceased not, after that the Hebrews had passed the red sea, still to hinder that Christ should not come into the world, to assay by diverse means for to bring them to death, even with stirring up so many heathen people against him, but always he remained with confusion, and Christ showed himself in spirit and virtue, evermore manifest and famous. Also when as afterward in the land of promise they had with their sins & unfaithfulness, (as it were) canceled and razed out quite the remembrance of Christ. God by means of his Prophets refreshed it again. And lastly when the Scribes and Pharisees with all their humane traditions and Ceremonies, concerning the face of Moses, had darkend the glory of Christ, than the son of God appearing upon the earth, the Angels, the shepherds, the star, the wise men, Anna, Symion, discovered him to be the Saviour of the world. Herode persecuted him even to the death, and he then in giving spiritual life to the innocent, showed himself to be the life of the world. Satan devised that john baptist should be in great reputation and reverence with the Hebrews for to darken the glory of Christ, and then it came to pass, that not only Saint john magnified Christ, with saying, 
joan. 1  behold the Lamb of GOD which taketh away the sins of the world: and said. He is Christ, 
Mat. 3  not I, neither am I worthy to unbuckle his shoes, but also his Father from heaven declared unto all the world, that he was his beloved son. The Devil sought in the wilderness to make him fall, but he remained with confusion and vanquished. The Scribes and Pharisees laboured with false reports and slanders to spot his innocency, and Christ with his pure doctrine and holy life, showed himself every day more clear, bright and pure: The Scribes and Pharisees laboured to persuade the people, that Christ not only was not the true Messiah, but that he was contrary to the law, and the Prophets, and Christ with verifying in himself all the prophecies, and with having in the mount Thabor, the testimony of Helyas and Moses, showed all the contrary. How much the more they sought to keep close the divinity of Christ, so much the more with miracles he showed forth the same.  
Also how much the more they sought to put down his miracles, so much the more they came to light. At last they devised with murmurings, backbitings, infamies, with slanders, false accusations, and witnesses, with wicked judgements, with abuses, beatings, with setting him at nought, as ribald, and with hanging him upon the Cross between two thieves, as the principal and last they thought with so shameful a death to extinguish all his fame, 
joan. 8.  name, credit, and reputation, and then did he most singularly show himself the light of the world, and more full of force and power then ever before.  
They buried him with sealing up the Sepulchre, and watching it, but thereby they made his resurrection so much the more marvelous, and glorious. They corrupted the Soldiers with money, to the intent they might say that he was not risen again, but that his Disciples had taken away his body, and CHRIST showed himself to his Disciples risen again.  
And lastly, when they had sought with all their power to subdue him, than was he glorious ascended into Heaven.  
And for that they could not persecute him any more in the flesh, therefore they began to persecute him in his elect, with whom he was still abiding with his spirit, 
Mat. 28  but on the day which we call Pentecoste he so filled them with light, zeal, strength, and grace, that without any fear they began to preach openly: they were forbidden with many threats by the Princes of the jews, to preach Christ any more, 
Act. 2.  but they could not refrain from it, 
Act. 4.  they said that they could not hold their peace of that which they had heard and seen, and it was more meet they should obey GOD then men. They were oftentimes imprisoned with many injuries, beaten & scourged, and they with rejoicing suffered all, and gave thanks to GOD, 
Act. 5  that they were made worthy to suffer for CHRIST, they went forth preaching more vehemently than ever they did before.  
And lastly, when the jews, because they would hide the truth of the Gospel, chased the Apostles out of Iewrye, then was it that they began to preach through out all the world.  
And albeit in every place they were gainsaid and forbidden, yet the world could not withstand the wisdom given by God to his Apostles.  
And lastly, how much the more tyrants did seek to extinguish and deface the truth of the Gospel, 
Act. 28  with shedding the blood of Martyrs, so much the more it showed itself clear, bright, glysteringe, famous, mighty, and glorious. So that not only the godly do serve to the glory of Christ, but also the wicked against their wills.  
Finally, the Antechristians, as those which be above all others the greatest enemies of Christ, have devised with all possible craft, subtlety, perverseness, malice, deceit, and strength, to hide and quench out the clear light of the evangelical truth, and this with their such false doctrines, human inventions, and devilish, approved with wonders (wrought therefore as Paul saith) by Satan, 
2. The. 2  with wicked Ceremonies and religions, with hypocrisies, and feigned holiness, with superstitions, and idolatries, dissemblings, flatteries, promises, gifts, and not sufficiency, false reports, infamies, threatenings, persecutions, tyrannies, and great cruelties, and all under a show of goodness.  
And furthermore they have laboured to bring to nought the faith of Christ, with all dishonesty, simony, extortion, treasons, hatreds, partiality, wars, and sins of the world. So that not many years since, there was none upon earth that had a true faith in Christ. Notwithstanding, 
Luc. 10.  for as much as truth is so mighty & pure, that how much the more it is fought against and withstood, it shineth the more, therefore it must needs be said, and believed, that like as the persecution against Christ made by Antichrist and by his members, hath been the most wicked, cruel, and devilish of all others: Even so the truth of the Gospel, is made manifest with greater virtue, brightness, clearness, and light, as now in this our time is seen such a beginning, that every one ought to take courage in confessing Christ, without fear openly: and so much the more as by faith we know that Christ who is truth, is ever present with his virtue, and grace, to all them which suffer for his love. He strengtheneth their minds, comforteth them, ayedeth and giveth them strength: he maketh their persecutions pleasant, and making them safe at last, they do triumph over all the enemies of God.  
Seeing then that Christ who is truth, not only is invincible in himself and in his elect, but vanquisheth, overcometh, and triumpheth over all: Let us endeavour ourselves to embrace him with a supreme faith for our own, and to have him continually in our hearts, so that prevailing against all the enemies of GOD, we may render to our eternal Father all honour, and glory, through jesus Christ our Lord. Amen.   

¶ Of the mean how to bring to a unity all Faiths, Religions, and Sects, and chief the Papists with the Protestants. Sermon. xvi.  
LIke as there is not found in the world any thing, which is in itself more honest, rich, merry, and fortunate, to God more acceptable, and to us more profitable, then true concord, unity and peace: so also there is not found any thing which is in itself more blameworthy, miserable, and unhappy, which more doth displease God, & is to us more hurtful than discord, disunion, dissension, & war, 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 importance, and as the persecutions which by them are made, by being made under a form or colour of goodness, be more cruel and durable. It is true that those things which the false Christians, and especially the Papists do to the true brethren and members of Christ, be more cruel, inasmuch as they be more repugning against the truth, 
Mat. 2  and inasmuch as they be most carnal, with Herode they would not lose their kingdom, their glory, dignity, treasures, pleasures, and other worldly benefits, by the which they are moved to persecute Christ, his members and his Doctrine, although under a pretence of honouring God.  
They be also, not only enemies and that civil enemies, but familiar and inward enemies, therefore the worst.  
Which thing considering with myself and seeing that in the world, especially in this our age, there be so many faiths, opinions, sects, heresies, religions, divers rights, laws, rules and sorts of living, wherefore so great dissensions, discords, enmities, hatreds, infamies and persecutions, I went on thinking how there might be any mean to unite all men together, in a uniform true Faith and Religion. And although some have proved and sought to do the self same thing and could not, I did not therefore despair, knowing that God with his grace can do this & a greater matter: and so much the rather for that I know, that like as it is necessary that those which come to an agreement about the principles of a science, do agree also about all conclusions whereon the first principle do depend: so it must needs be that they who agree about the principles of Faith, do agree also in all other things necessary to salvation. And for that I see that all persons in the world, not only Christians, but jews, Turks, Pagans, and all the sects that be found, do agree in the first and chief point of true Religion, whereon dependeth all our salvation that is in believing in God, as if any of them were asked he would so say: Wherefore I am of opinion not only that it were possible, but easy to unite all persons in a true Faith, and I marvel greatly how it were possible, that they should all believe in the self same God, and were notwithstanding so much differing and contrary in believing other things necessary to salvation: & so much the more I marvel of false Christians, inasmuch as I see, that (as they say) they not only believe in God, but in Christ. And moreover allowing the self same holy Scriptures, they all confess to believe that, which is contained in the Apostles Crede. But going further in weighing well the matter, I have seen clearly & manifestly, that not only the jews, Turks, & Infidels, but the Papists do not believe in truth any of the Articles of the Faith, do not believe in Christ, nor in God, & further also I say, that they know not God, in such sort as is necessary to know him. They have in deed a certain idle barren and dead opinion of God, and a certain obscure knowledge, but it is none such as sufficeth to salvation. A body may have some light of God, 
Rom. 1.  as the Philosophers had, and likewise of the Scriptures as the jews had: but without Christ we can have no sufficient light of god, 
Col. 2  for that Christ alone is the lively Image of God, his countenance, in the which is discovered to us sufficiently, the light of the world, the way and mean to go unto God: and only those which see and know Christ, 
john. 8. &. 14  do see and know the Father. Wherefore Paul writing to the Galathians, said unto them that they could not know God, when they were without Christ. This is the chief and principal sin of the Turks, of the jews, of the Infidels, and of the false Christians, not to know God, and for this they shall be punished. 
Ephes. 2  He than that is without Christ, is without God, as Paul did write, he hath not God for his God, nor for the latter end: The world can do more in such a one than God, and he is moved always to work, not for the glory of God, but for his own gain.  
In Christ therefore alone is God revealed, with his so great goodness and grace, that he draweth us unto him more effectually than the world, so that despising ourselves, with all our earthly things and pleasures, we go to the glory of God.  
And then we know and feel God, not only for his respecting us, as our benefactor, and one who is good unto us, but much rather absolutely, as being good in himself, and so also we love him with a sincere and pure love.  
Now forasmuch as Christ is he who hath made manifest unto the world the unspeakable name of God, 
joan. 17.  jehova, 
joan. 17.  which only signifieth God himself, without any respect unto creatures: that is, Christ alone hath given us light, and made us know, feel, and love very GOD in himself, therefore without Christ we cannot know God truly. And forbicause the Turks, the jews the Infidels, and likewise the Papists do not know Christ in truth, therefore it must be of necessity said, that they know not God. And that these do not know Christ in truth, is manifest, for that Christ is not know truly, but of them which see him by all his righteousness, sanctification, wisdom, and salvation, as the Evangelists, 
1. Cor. 1  and true Christians, only do see him. Inasmuch as, the Turks, the jews, and the Infidels, believe not in any wise to be saved through Christ.  
The Papists also, although they say that they believe, to be saved through CHRIST, yet the believe not wholly to be saved through him, but in part, and partly by their own works. Not having or accounting therefore Christ for any their righteousness and salvation, they know him not so as they ought to know him to be their Saviour. It must therefore needs be said, forasmuch as they know not Christ, that they know not God. And for that they know neither God nor Christ, it must needs be concluded that they believe not in truth, neither in the one nor in the other: whereof doth necessarily follow, that they believe not any article necessary to salvation. All those therefore be deceived, who willing to unite and knit in one accord all sects in one true faith, do cease to draw men unto the true knowledge and Faith of Christ and of GOD, and do labour to unite and join them together in outward works and Ceremonies, in as much as the true knowledge and faith in Christ, importeth all. So that he which hath that, of necessity is a good Christian, & he that is ignorant thereof, albeit he did all good works possible to be done, he could not be any other, but an ungodly hypocrite. If we desire then that people might be united together in the true Faith, let us labour to draw them to the knowledge of Christ, and let us pray God, to give them light, so that by him we may altogether, render to the Father all praise, honour and glory, Amen.   

How that the greater part of those that think themselves Christians, in truth are none. Sermon. 17.  
IT is seen by experience, that the desire to do a thing helpeth much to the doing thereof. When a schoolmaster hath made a willingness to learn to come unto his scholar, he hath done that which is most necessary and hard. And because I am desirous that every one should be a good Christian, & I know that it were greatly profitable that men were willing: inasmuch as if one desire to become good, he commendeth himself to God, and goeth on seeking by all means and ways that he possibly can for to be good. But for because he can not heartily desire to be a good Christian, if he knoweth not how to discern of a Christian, yea this is one of the causes why there be so few good Christians, for that every body thinketh himself to be one, therefore they be not changed, so they do interpret after their own fashion. The not desiring it therefore groweth of this, that we seem to ourselves Christians, although we be not: Wherefore I have thought it expedient to show that good Christians are few, because that he which is none, doth yet acknowledge himself to be. Mine enterprise is great and difficult, that I should go about to persuade that Christians are but very few: not for because I have not on my side most lively and strong reasons, but for that a matter is hardly persuaded which is displeasant unto men. If I would prove that every one who is baptized is a good man, it should be an easy matter for me to do, for every body would conclude my reasons, although they were without any foundation: forasmuch as he that speaketh a grateful and pleasant thing, is readily allowed. But to prove that they be no Christians, I know that I shall have a great resistance. Many there be which confess Christ with their mouths, but few with their heart, so that very fitly their evil works will confirm and further mine indissoluble reasons.  
There be found two sorts of faith, one purchased, an other inspired. A purchased faith is that which is found in all those that were baptized in their youth, which believe in Christ, because they have been so taught by their parents, & because they see others believe so, and especially those that have been accounted learned, wise, and holy, yea, the Church the which they think cannot err, and that it is guided by the holy Ghost. They have also an opinion that the holy Scriptures be given by God for a confirmation of their faith, & likewise the miracles, & because it hath been so persuaded them with many probable reasons, therefore they be come into an opinion of faith of the matters of Christ, and this, the sooner because they have been ready to believe, or rather there have been some which knew how easily to persuade them. But now this is no faith inspired, but a purchased faith, albeit it be of things supernatural, for because they have thereof but only an human opinion: so much they believe, as hath been persuaded them with probable reasons, and as much as their weak and blind reason is capable off. And their faith (forasmuch as it is purchased) is like unto that which the Turks have of Mahumet: their believing, is of like sort, for that they likewise have been so taught of their parents: they see those also which they account learned, wise and holy, to believe so: they think that their heads or chief men and their Church cannot err, and that they be governed and inspired by God. And that their Alcorane is a divine thing and confirmed with many miracles, they see as great men believe it as they be, and likewise by other apparent reasons, they be come into that opinion and faith. So that if they had been borne and brought up among Christians, they would believe as we do: likewise Christians who have none other but a puhchased faith, if they had been borne and brought up among Turks, they would believe as they believe. Wherefore both the one & also the other, in this respect, is a human opinion, although theirs be of false things, and ours of true. Now therefore this opinion is not sufficient to be a good Christian, and to come to salvation, inasmuch as, this is an obscure faith, full of darkness, unstéedfast, which always wavereth, stackereth, and doubteth, it seeth not the truth with a clear and supernatural light, it is a barren faith, unfruitful, cold, idle, earthly, carnal, humane, purchased and dead, which standeth with every great sin, wherefore is not sufficient to save us. And if it were, than every wicked Christian would be saved, yea, even the Devils, inasmuch as they believe that God is Almighty, that he hath made the world, that Christ is his son conceived by the holy Ghost, borne of the Virgin Mary, crucified, dead and the rest of the Articles. Yea, to speak of a purchased faith, they have more than we. Wherefore this faith is not the which maketh any person a Christian in truth, but maketh him only a masking Christian.  
But there is found an other faith, which cometh down from heaven, altogether divine, supernatural, clear, full of light, burning, zealous, lively, and working, which is the gift of GOD, and dwelleth not idle in any, as many have said: it is a clear light and supernatural, which showeth the divine and revealed truth, 
Ephes. 2  in an other fashion, then human reason can do. This was in Peter, when having had revealed to him that CHRIST was the son of GOD, and confessing him to be so, Christ said. 
Mat. 6  It is not flesh and blood that hath revealed to thee this truth, but my father which is in heaven. And this is the Faith which maketh men in truth Christians. To know therefore whether thou be a Christian or not, thou must needs mark whether thy Faith be inspired or purchased: which thou shalt first know, for that he which hath a purchased Faith, contenteth himself with that, chiefly the learned, he thinketh to have enough by them, and this because he feeleth not with that Faith, the goodness of God, wherefore they abide so cold, without having any certain fervent desire to have more light of Faith. But an inspired Faith, is a fiery light, which therefore maketh thee to feel the goodness of God, 
1. Cor. 1.  causeth that in thee is ever raised up more desire to taste it, thou thinkest that thou hast an infinite Sea, when thou hast tasted but one drop thereof. 
2. Cor. 4  Seeing then that human Faith groweth or diminisheth, according to the reasons which do persuade it, whereon it dependeth. But divine Faith groweth by the mere grace of God, by a man's humbling himself unto him, and ask with fervent prayer. Purchased Faith desireth and asketh signs and miracles, forasmuch as a great part thereof dependeth thereupon, and also for that he which hath no inspired Faith, is not perfect, and yet he would be tried so. But the inspired Faith is certainly sure, 
Gal. 1.  & careth not any more for miracles. Wherefore Paul said, that signs and wonders be given to the Infidels, 
Act. 19  and that the faithful have no need thereof. Faith also that is purchased, as that which doubteth, goeth on seeking now this way and then that way by reasons to be tried, where against also many times they resist, strive and gain say. But divine Faith forasmuch as it is certain, goeth to none other for counsel. 
Act. 10.  Wherefore Paul being lightened by Christ was so sure in the truth, that he needed not to go to the Apostles for conference to certify his Faith: and likewise when Christ lightened him, he stood not to dispute with him, but being resolved of the truth, he said, what wouldst thou that I should do, as though he would say, I am sure thou art the son of God, and I am ready to follow thee, but I would feign know the way. 
Mat. 2.  Likewise also the Eunuch replied not to Saint Philip, nor the Centurion to Saint Peter. There is not found in all the Scriptures any of them that have replied or withstood, because they had a Faith inspired. Dost thou think that the wise men took counsel whether they should believe that Christ was borne or not, they were sure thereof, through Faith, only they inquired of the place. human Faith as being feeble and weak, is easily hurt and offended, yea many times it waxeth feeble and fainteth through the infidelity of his neighbour, as is seen by experience in many children, who have denied Christ, because their parents denied him and this was for that their Faith depended upon them. And in like manner many when they have perceived any great sin in those whom they accounted religious and holy, they have been offended, & have lost their Faith, yea many were wont to say unto such as those be, take heed to yourselves, for because our Faith is wholly placed in you. Look what a good foundation this is. And some other say, I went to Rome, and through the great enormities and abuses which I have found there, especially in the Prelates, I have lost the Faith. And they say true, forasmuch as all their Faith was human and grounded upon them: but if it had been divine and grounded upon Christ, they could not have lost it, for Faith inspired is so clear, that he which hath it, whatsoever he should seem unto the world, he shall by all means continue steadfast in Faith, otherwise if thou couldst bring all the persuasions of the world, it could nothing help thee. 
Rom. 6.  As if one would prove thee to be a black More, he could not persuade thee by his reasons, for that thou seest it manifestly to be contrary. He that believeth with a Faith inspired, hath the Holy Ghost in his heart, which sayeth and testifieth, that Christ is the son of God. And this witness alone can do 〈◊〉 more in him then all the reasons & authorities which can be brought to the contrary, because the witness of God is greater. human faith is so mutable & inconstant, that one while it believeth this an other while that, according as it is persuaded. Therefore all so many minds, opinions, faiths, sects, and heresies, which be in the world are altogether human: but the divine faith abideth stéedfast in the truth, without ever changing. Those that have only a human faith for because they feel not lively the goodness of God, therefore they love him not, yea, they offend him. And moreover, because they believe not that there is found any other sort of faith, but theirs, they do think that it is a blasphemy, to say, that faith alone justifieth, and so they be constrained to trust in themselves, and in works, and to extol man, with falling from the confidence of God, & with darkening Christ, his grace, his gospel, and his glory.  
Human faith maketh men superstitious, whereas divine faith maketh them sincere, simple, and pure.  
human faith is like a painted flame of fire, it shineth not, giveth no light, burneth not, maketh no flame. But an inspired faith is a fiery and divine light, which burning doth kindle & give light. Wherefore Christ said of Saint john, that he was a shining and burning light.  

joan. 1.3  A purchased faith causeth thee not to change thy life, nor manners, as an inspired faith doth, which maketh thee to be borne again, and to become the son of God, causeth that a man changeth companies, friendships, words life, manners, and all he removeth, becoming of a carnal man, divine.  
A purchased faith keepeth silence, although it seeth God dishonoured, 
Psal. 115.  but an inspired faith cannot keep silence: Whereof David said. I believe, and therefore will I speak. Yea, whereas infidelity maketh a man dumb, faith, loseth his tongue, as is plainly seen in Zacharias. Wherefore Paul writing to the Corinthians, 
Luc. 1. 2. Cor. 6.  said: O Corinthians my mouth is opened unto you, my heart is enlarged I cannot hold my peace, I must needs tell you that which I think.  
Seeing that a purchased faith doth not pacify the conscience, those that be such continue always with a thousand prikes: but an inspired faith maketh quiet for that it maketh the person certain of the remission of sins. 
Rom. 5.   
Likewise a purchased faith doth not make the mind quiet, but such be ever full of doubtful cares, pensiveness, fears, suspicions, vain hopes and passions. But the divine faith maketh quiet, for that it maketh a man feel the so great bountifulness of God, that he is certain that God is his father, and that he hath a most special care of him.  
Also a purchased faith maketh not a man so joyful and happy, as an inspired faith doth, which maketh him to rejoice, to sing & leap with an unspeakable joy, & this through the great goodness which he feeleth in God. human faith doth not mortify the affections, as divine faith doth, the which because it maketh thee taste the great goodness of God, & to feel that thou art his son & heir, maketh thee despise all worldly pleasures, honours, dignities, & all frail riches. A purchased faith also doth not govern and strengthen thee against persecutions, infirmities and adversities, yea, it maketh us feeble and faint, and the divine faith maketh more strong, 
1. Cor. 11  as is seen by experience in Paul, who in them became more full of force.  
If a great multitude of arrows were shot at a man, and he with a Target or Buckler defended them all off, thou must perceive that that is a good Buckler: but if the arrows pass thorough and go into the man's heart, thou wilt say that the Buckler must needs be made of paper, or such like trash.  
So likewise those that have the shield of Faith inspired, are defended from all the arrows of the injuries of the world, they come not near their hearts, they know through Faith that so it pleaseth God to have it, 
Ephes. 6  and that all is for their commodity and beatitude: but those which have only the shield of purchased Faith, every small injury casteth them down to the ground, they blaspheme and would revenge, forbecause they do not feel through Faith in deed, the goodness of God. A purchased Faith also doth not make us to forsake all worldly things, and ourselves, yea if any of those be moved to follow Christ, it is for his own lucre, for his profit, pleasures, honours, satisfying, commodity, appetites, delycatenesse, or earthly Paradise, or else to shun griefs, & the hellish pains both of this and of the other life: and this because a purchased Faith, maketh not a man to feel the goodness of god, in such sort that for & through the very mere glory of God, he forsaketh all. Always in such men the world can move more then God. They well may leave the garment, but it is for honour & also for pleasure, but not wholly for God: because they do not feel with lively Faith his great goodness, 
joan. 4.  as the righteous do, who for the glory of God do leave with the woman of Samaria their pitcher of worldly pleasures, the sweetness of this life and themselves. And lastly a purchased Faith doth not move thee to the observance of God's commandments, as the inspired Faith doth which neither offendeth God nor his neighbour, but abhorreth all wickedness. And although a purchased Faith in the Hypocrites, at sometime doth show itself forth with certain glistering works, yet being dead, it cannot long time dissemble, but a true Faith doth not only continue for ever, but getteth every day more force. Let every one therefore examine himself, and see if in him be the effects of a true Faith, or no, to the intent that if he do not find them in him, he may know that he is no Christian: and so may humble and recommend himself to God, and if he find them in him, he may give thanks unto God. To whom he all praise, honour & glory, through jesus Christ our Lord. Amen.   

¶ If it be possible that in every honest estate, men may be perfect Christians, or not. Sermon. 18.  
IT is not possible that a man should be actually an adulterer, usurer, a proud person, an Idolater, or any other sin repugning against the divine grace and holy Ghost, and yet a perfect Christian, but it is possible that a man in any estate not resisting against a lively Faith, Hope, and Charity, and against other Christian virtues, may be most perfect. It is possible then that whether a man be young, old, feeble, strong, hail, sick, learned, unlearned, man, woman, rich, poor, free, bond, married, unmarried, noble, ignoble, Prince, private person, Master, Scholar, prelate, Captain, Soldier, judge, Advocate, Procurator, Notary, Gentleman, Merchant, Artificer, Shepherd, Ploughman, & likewise in any other honest estate, and a perfect Christian.  
Which thing also I say of women, and the reason is this, for that goodness & stubbornness, and likewise the chiefest perfection & ungodliness, consist not in the like outward matters, accidental, and indifferent, which may be found in the good and in the wicked, in the perfect and in those which are most evil, and be used in the honour and dishonour of God: but consisteth in having a lively faith in Christ, in feeling lively his great benefit, and the excessive love of the father manifested unto us in the death of his dear & only begotten son, by whose means he hath saved us, adopted us for his sons, made us his heirs, & brothers & members of Christ, through his lively faith, supernatural light, & spiritual knowledge of the goodness & mercy of God, groweth in us, Faith, Hope, Charity, humility, patience, love of our neighbour, mortifying of ourselves, & all other true substantial Christian virtues: wherefore it is necessary, that according to the measure of faith, & of the light which we have of god, by the means of Christ, we be more or less perfect in all virtues.  

Rom. 6.  In every estate therefore not contrary to a lively faith, in the which we may live without sin reigning in us, we may be, not only good Christians, but excellent and most perfect in all virtues. I say not now, but amongst honest estates are found some which be in themselves less dangerous than 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, he cannot forsake his honesty, as when one is married, poor, sick, a servant, ignoble, and likewise of all other estates, he ought not to despair of ability, to be perfect therein, but to content himself, and in this estate to serve God, with taking heed that they do not offend, but disposing themselves rather to lose their lives, then to agree unto sin: and they ought not only labour to honour GOD in that estate which they are in, with great Faith, Hope, & Charity: but also to give God thanks for his singular grace, seeing that whereas many do not understand and know their calling, he is certain and sure that it pleaseth God, that then it is profitable for him to be in that estate, because he cannot honestly then change it. It is sufficient before GOD that he do with heart and will, those good works which in that state he cannot do with power, albeit in every estate he ought to deal honestly, there can be found no exercise so simple, if it be honest, which may not make to the glory of God, with a high Faith and Charity, and therefore with a supreme acceptation allowed of God.  
And so by the contrary, there is nothing so high, so noble and famous, in the sight of the world, 
Rom. 1. Luc. 1.  which being wrought without faith is not abominable before God. If therefore, for an example, thou findest thyself to have children, thou oughtest be contented with them, and think that they be the children of God, which he hath given thee, to the end that thou shouldest govern, lighten, and teach them divine manners: this now is no small office. Thou wilt say, O, I will go into some Forest, for I know that there I may best serve God.  
Dost thou not see that this is a temptation of the Devil, which would bereave thee of a true, godly, and very perfect Christian Religion, would rob thee of Charity, and of Christ, and would cause thee to depart from thy vocation which GOD hath appointed, 
1. Cor. 7.  from the obedience to GOD, from his service, to the intent that thou being a backeslider mightest serve the Devil and thyself? GOD will be served of us in obedience according to his word, and not according to our frantic fantasies. Likewise, 
1. Cor. 7. Gal. 3 1. Cor. 12 Ephes. 6 Act. 5.  if thou findest thyself to be in servitude, with thinking that thou art free in Christ, thou oughtest content thyself, and in righteous matters thou oughtest serve and obey heartily, with great love and charity towards thy Master, as unto Christ, but in matters unrighteous, thou oughtest say with the Apostle. It is more needful to obey GOD then men. It is very true that without hurting Charity, thou mayst seek to be made free, for thine estate being free, is more apt to honour God, and by GOD thou art thereunto called, thou must take heed yet that by honest means thou becomest free, and all for the greater glory of God. So that if thou find thyself in liberty to be able to choose, change, or not change thine estate, thou oughtest with praying unto god that he would give thee his light, take heed, not to thine own peace, rest, and lucre, but to the honour of GOD, and so to turn thyself, not according to thine own fantasy, but according as the Lord inspireth & calleth thee, with faith that God will in no wise forsake thee, yea, if God called thee to walk and travail unto him through the midst of all the dangers in the world, thou oughtest go safe, and be assured through faith, that God with his divine grace will not nor doth not forsake such as with obedience to him do walk through his paths, after that he inspireth and calleth him. Dost thou know when thou shalt be in great danger? even when thou art out of God's way, and from his calling, and walkest after thine own fantasy: yea, in such a case how much that estate in which thou art found, be in itself more high & perfect, so much the more if thou be not thereunto called, it shallbe to thee more hurtful. There may be then a good Prince and the same a perfect Christian, as many were both in the old and new Testament: yea, none can in truth be a good Prince, if he be not a good Christian. Inasmuch as he which is without true Religion and faith, it must needs be that he is ignorant of true wisdom, of true righteousness, strength, charity, temperance, and all other virtues. If a Prince be not a Christian, he shall never have such sincere, pure, and divine love to his subjects, as is convenient, he shall never be mortified to the world and himself, and living unto the honour of God, he shall not have so grave manners, so ripe, sound and holy, as he that hath faith in Christ. Paul wrote that God would save of all sorts of men, 
1. Tim. 2  and not only of those who lead a private life, but also of those that be set in authority, wherefore he exhorted men to pray for them: Yea a Prince hath a most fit occasion to be and to show himself a Christian. I do not now deny but that it is a most hard thing to be in a high estate, dignity, favour, friendship, riches & pleasures, and with the eye of a lively faith, to discern for his Lord, the simple, abjected, little esteemed, humble, forsaken, poor, and passioned Christ upon the Cross, and so much more hard a thing it is to find Christ in a Prince, as in this our age, the corruptions of the most part (accounted for most holy Laws) be greater, their liberty and power more tyrannical, their wills more unbridled, and flatterers which serve them in steed of mighty men are great in abundance, so that we may say with the pharisees & high Priests of the jews, 
joan. 7.  which of the great men have believed in Christ? there is none but the simple and poor people that believe in him. Also the judges, Advocates, Procurators and Notaries might be good men, and do offices and deeds of great charity, it is true that they ought to be of another sort than they commonly are. And likewise also a man might be a soldier and yet a good Christian, as was the Centurion: but it so hard, 
Mat. 8.  that it is next neighbour to a thing impossible. The like I say of other honest estates of the world, in which every one that is found therein by the will of God, aught to turn unto his said Lord God all his intents, thoughts, will, actions, and works, with ordering all his life to his honour & glory. Such also may & aught to have always god before their eyes, and him alone to serve, and albeit they be found to be in the world, they ought not to be drowned, entangled, shackled, nor with heart be established in any wise therein, but to tread the world under their feet. They ought to go heartily unto God, serving altogether to his honour. Seeing then that in every honest estate we may be perfect Christians, it is our duty to content ourselves with that estate in which it hath pleased God that we should be, and to labour with a supreme Faith and virtue, to do all that which is convenient in that estate, so that we may render unto God all praise, honour and glory, through jesus Christ our Lord. Amen.   

¶ Of the foolishness of those that be governed with the prudence and wisdom of the world: and of the wisdom of those that be guided with the prudence and wisdom of God. Sermon. 19  
THere is found in the world a prudence and wisdom which is carnal, profane, human and devilish: and an other that is spiritual, holy, Angelical, and divine. Of the first Paul maketh mention, whereas he said. Be you not wise in your own opinions. And likewise when he said, that the wisdom of this world was foolishness before God, 
Rom. 12. 1. Cor. 3.  and in many other places. Of the second Faith Christ made mention, when he exhorted the Apostles to be wise as Serpents: 
Mat. 10. Mat. 15.  and also when he told of those five virgins, who entered with him into the marriage. Christ also spoke both of the one and of the other, when he said that the children of this world, 
Luc. 16.  be more wiser than the children of light, and forasmuch as the greater part of men, leaving off to be governed with spiritual prudence and wisdom, be governed with carnal, by which they fall headlong into great dangers: therefore I have judged, that it will not be unprofitable to show unto such partly their foolishness. First, spiritual prudence and wisdom, as that which hath a great light, clear, supernatural and high, holdeth always the eyes open, fixed, and steadfast upon God, having him alone for the last end, unto whose glory it ordereth all our actions, and works, using all creatures to his honour.  
But carnal wisdom and prudence, as that which hath small light and a feeble discerning, openeth not the eyes unto God, but unto the world and to the commodities thereof, which it accounteth to be the latter end of all things: and if it sometimes hath respect unto God, that is a far off, and unperfectly: it cannot fix steadfastly the eyes upon God, nor account him for his last end, but it is offended at his great light, is constrained to hold down the face and to get it away with the Bats flying about into the dark & inextricable dens of the vain shadows of the world, with seeking to rest in them, so that he cannot use God as his Lord, but seeketh for his own gain to use and to serve that, as though the other wisdom were a thing little worth: Like as is seen by experience in carnal men, which love not, come not near, esteem not, fear not God but for their own lucre. They respect therefore humane wisdom, and holding their eyes open and fixed not upon God, who is in truth our last end and refuge, but upon pleasures, treasures, honours & other benefits of the world, it must necessarily be said, that as a man should be a very fool, if when he would go into the East parts, should choose for his guide one that would conduct him into the West, likewise those be fools, which being desirous to go unto God and to felicity, which is not found but in him alone, do choose to live and to be governed after carnal prudence and wisdom.  
But many will say: wouldst thou not that we should profit ourselves with that humane prudence and wisdom which GOD hath given us, at the least yet in worldly things? thinkest thou that GOD would have given it us, if it had not been good for some thing? it is not now to be thought that God hath given it us in vain. Dost thou think that we would live by chance, and not govern ourselves according to the wisdom that God hath given us? surely we may not deal so foolishly.  
Now to such as these be I answer and say, that if carnal wisdom were of God, it should not so be condemned in the holy Scriptures as it is: wherefore it must needs be said, that it is nought and devilish. And what is carnal wisdom else, but the ignorance of God, therefore sin? & it is not only the ignorance of God, but also the ignorance of creatures, which if they knew him, he need not so be showed forth unto us for to be our last end as he is, we would not so be persuaded to seek & enjoy this wisdom as we do, without having respect to the honour of God. Knowest thou what prudence & wisdom that is which God giveth, and is commended in the holy scriptures, it is that which guiding us, we see God, to be God, & our last end, & the creatures to be creatures, and by due means do serve to the honour of God, as is spiritual prudence and wisdom to do. I say not then that men should live by chance, but I say that in all their life, in all their actions & works, even in worldly things they ought to have God always before their eyes, and to order all their life to his honour and glory, so that although one would purchase him apparel or any other worldly commodity, he ought not to desire it, but so as he might use it to the glory of God, he ought not to seek it, but with honest and just means, without dishonouring God in any wise: Like as he doth that is governed & guided with the wisdom of God. But they that be guided with worldly wisdom, locking their eyes against the glory of God, and fixing them upon worldly things, with all craft, subtlety, malice, deceits, treason, extortion, usury, ravening, violence, & by all other means possible, which may turn to their gain, without having any little respect to the honour of God, do seek to have & to use things, not to the glory of God, but to their own benefit. It is manifest therefore that such wisdom as this is, is not of God, because it is evil and devilish: and God would, that it should utterly be left. But I would thou shouldest understand, that those which be governed with humane wisdom, be fools, not only for because they forsake to be guided on the contrary, respecting the end, but also respecting the means: inasmuch as although one would, without having any respect unto GOD, make himself happy in this world by such means as he can, he ought not in any wise be guided after human and carnal wisdom: because it is so blind, frantic and foolish, that not only thou canst not know how to find the due means, but contrariwise it will make thee most miserable, even in things of the world. And that this is true, put case thou find a man who hath no Religion, and that is as it were a beast, believeth not that there is found any God nor other life. Now in such a case, if this man would make himself happy in this present life, he must live after the fashion of brute beasts, with taking day by day, all those pleasures that he could obtain, without fainting therefore, and not to think of the time to come in any wise: for that, immediately when this man would begin to heed that, to heap up, and make gardens in the air, with that his carnal wisdom, he should enter into a thousand cares, pensiveness, thoughts, travails, fears, suspicions, hatreds, passions, torments, miseries and hellishness; and so he should he most miserable, not only by being without God, but also by being ignorant of himself, with his own proper wisdom, of the small felicity which he might have in this life, in such sort as other living creatures have. So that I judge, that if religion be taken away from man, it were better for him to be a beast, than a man with wisdom. human wisdom then, as that which is devilish and most evil, can not but hurt a man, in what estate so ever it possesseth him.  
That was it which being figured by the Serpent, caused the first parents to lose their happy and blessed estate. Wherefore they be of all other most foolish & miseable, who leaving the bridle in that hands of a carnal wisdom, do commit themselves wholly to the wicked, pernicious & frantic governance thereoff, although the blind world doth extol such men for wise and happy men. And know that this human wisdom is so stiffnecked, that it cannot yield itself to understand the truth which if it could be capable off, it should no more be carnal, but spiritual, so that human wisdom is none other but an incurable frenzy, & moreover it is so blind of itself, that not only it hath taken in hand to order the world, with disordering it every day more and more, but it presumeth to judge and condemn even God in his works, as though it were his superior both in wisdom and righteousness. But wilt thou see if it be mere foolishness? then think and consider, that albeit in Christ all the treasures of the wisdom and knowledge of God do consist, yet this (as a fool) will even read it to be true in their parents, saying that God was mad and out of his wits: Christ, & likewise his Church, never had, nor at any time shall have, a greater enemy than this. This humane Faith is it that hath always persecuted grace, and the Gospel, and with devising every day new sorts of living after the own fantasy, hath filled the world with superstitions, idolatries, sects, heresies and wicked religions. And lastly that is it which, although it hath always persecuted the Saints, and hanged Christ upon the Cross, yet in the kingdom of Antichrist, in showing more wickedness than ever it did, hath done and doth the last violence.  
It is therefore exceeding foolishness, misery and wickedness, for a man to suffer himself to be guided thereby: Like as it is most high wisdom, godliness and felicity, to be governed and guided with Faith, supernatural light, and spiritual wisdom: forasmuch as such having God for their last end, go unto him happily by due means, with using all creatures to his glory.  
Let us pray unto God therefore, that he would give us of his light, that he would quench and put out in us all carnal wisdom: so that living only unto him, we may yield him all praise honour and glory, through jesus Christ our Lord, Amen.   
The end of the Sermons of Faith.   

Sermons of Hope.  

How that the sin of desperation is the greatest sin that can be. Sermon. 1.  
THere be found two sorts of desperation, one most holy, as when a man despaireth of himself, of his own strength, of his own cunning, prudence, wisdom, devise and goodness, distrusteth himself in all his works, and of all help that he can ever have by creatures, with putting his trust wholly in God: now this is a most godly desperation.  
The other desperation is altogether devilish and most wicked, as when a man distrusteth and despaireth of the help of God. And this is one of the greatest sins that can be committed: forasmuch as a desperate person hath most wicked conceits of God, he thinketh that there is no God, or that if there be, he cannot, or that he knoweth not how to help him, and if he knoweth how and can, that he will not, that he loveth him not, that he doth not favour him, esteem him, hath not elected him, neither that he hath a most singular care of him, yea he thinketh that God is partial, and an acceptor of people, that he is his enemy, cruel and angry with him, he believeth not that thorough Christ he is pacified with him. And this because he thinketh that Christ hath no power to satisfy for his sins, and if yet he hath power, he hath no will to do it. A desperate person setting himself to strive against God, as Cain did, laboureth to withdraw and wrest mercy from God, or at least so to diminish it, that it abideth the lesser towards him through his ungodliness. And if the desperation in Cain was a great sin, in us it is so much greater, as that God since that time hath been showed unto us with greater charity, and especially in Christ upon the Cross. And what worse thing can a man do, then to distrust of that so great and infinite goodness, love and mercy of God, made manifest to us most highly in Christ? The sin of desperation so much displeaseth God, that if we should go on duly considering thereof, we should find that what great works God hath wrought from the beginning of the world even until now, all hath been for to elevate and draw our Hope unto him, and because that we should not fall into desperation. He hath created man so noble, excellent and worthy, and the world for to serve him, to the intent that men seeing themselves so loved of God, they might trust in him. Also he suffered man to fall, not only because he should no more trust in himself, nor in creatures, but also because that coming in the greater need, he should be of necessity constrained to have refuge to God: and so of him being helped, approving his favour, might learn to put his trust in him.  
He sent not also Christ immediately to set him at liberty, but would that for a long time he should abide so, because that he should first thoroughly try his own strength, and seeing that they were not sufficient for him, being altogether distrusting in himself, might be lifted up with Hope unto God. He chased him out of earthly Paradise, because the tasting of the troubles of the world, he might be moved to recommend himself unto God, and to trust in him. When he sent the flood & drowned the world, he preserved those few in the Ark, because they might learn to depend only upon God. He confounded the languages, because that being dispersed throughout the whole world, and in every part, trying and feeling the divine providence & goodness of God, they might put in him all their trust. He would that those most holy patriarchs should be ever strangers & pilgrims amongst unknown & envious Nations, in perpetual dangers and necessity, because that they might learn to put confidence in God. He would also that his people should be oppressed in Egypt, persecuted by Pharaoh, and that abiding in the desert dy forty years, they should be fed with Manna, because that experiencing so marvelously the goodness of God, they might learn to distrust of the world, and to trust in God: he gave them a law by Moses, to the intent, that by it, men seeing their sins, and that they were not able to observe the same law, despairing of themselves, might seek their salvation through Christ. To the self same end did God suffer them to be destroyed, when they trusted to overcome in battle by their own strength, & always they overcame if they did put their trust in God. He commanded josua, that he should kill all the horses, & burn all the chariots, which they had taken from their enemies, because they should have no occasion to put confidence therein. He also forbade David that he should not number the people, because he might not trust in the multitude. In the mean time while they were in the land of promise, he would that his people should be compassed about with enemies, and always molested, because of necessity they might sometimes be turned unto God. And lastly, sending his own son, he would, that dying upon the Cross, with showing to us great love, he might make satisfaction for our sins; to the end, that we might have no occasion to distrust in ourselves of the great mercy of GOD: whereof, who so doubteth, doth in deed the greatest injury that can be done unto God: in as much as like as a Lord having received great harms by one of his servants, and seeing him justly condemned to be led unto execution, is moved with such pity towards him, that for to ransom him, to satisfy for his justice, appointing in his place his own beloved and only begotten son, caused him to die, and afterwards (all this notwithstanding) that servant would not trust or put any confidence, but despaired to have or ever obtain mercy at his hands: in such a case the Lord would be more offended at this last injury, then by all them that be passed: and that because he should see that all the means which he had wrought to save him, and that the death of his son for him was in vain, and also for because he could have no more any remedy to save him: even so we, if we despair of the mercy of GOD, seeing that he hath appointed his own son unto the cross for to satisfy for our sins, we do unto GOD a most great injury, for as much as it is by our own means, we make unprofitable and vain the passion and death of Christ, & all that which God & Christ hath wrought. Neither remaineth there any more remedy for our salvation, except the passion of Christ be profitable to him. Chief, for that like as if a sick man, who might easily be healed with medicines, & being frantic or out of his wits, thought himself to be hail, & would take no medicines, that his madness should more hurt him then all other sickness: so likewise unto a desperate person, the only frenzy of desperation doth more hurt, than all other his vices. So that if it were possible, thou might better choose to have committed all the sins of the world, and to trust in God, than not to have committed any other sin, but to distrust in God Desperation also is most evil, not only because a desperate person doth not allow any remedy, but also because he giveth the bridle at will unto all wickedness, with saying: & why not? in any wise I cannot be remedied: I must needs be damned: seeing it is so, it is best that while I am in this present life, I take my pleasures, without having any respect unto God. Seeing then that desperation is so horrible a vice, let us pray the Lord that he would deliver us from it, with giving us grace that we may have stéedfast hope in him, so that we may render unto him all praise, honour, and glory, through jesus Christ our Lord. Amen.   

¶ How that in God alone, every 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 which upholdeth them, comforteth, nourisheth & maketh them happy, so that it be a true Hope: for that a deceitful Hope maketh them so much the more miserable, as that it beguileth than the more. And forasmuch as there is no true Hope, but only the which is grounded upon god: therefore like as by him alone we must confess that we have all good things whatsoever we possess, & to him alone we ought to render all thanks: so also in him alone we ought to hope. And this, because all those things that can be desired in any person, to the intent that in the same person all our hopes ought of us to be placed, are found in God. Inasmuch as God is omnipotent, most wise, most rich, most liberal, most good, of infinite charity, and most meek. And although he be righteous, and we continually offend him, yet notwithstanding he is in Christ, and through Christ pacified: and that in such sort, that although we have cause to fear, yet we may hope that he chastiseth us as a Father, we have not therefore any cause to fear that he forsaketh or condemneth us: but always to trust that we shall be saved, and that all that which he worketh with us, is for his greater glory, and our felicity. He striketh us upon the hands with his rod, to the intent that we may leave these worldly things, and so may be constrained to turn us unto him, and to taste of the great daintiness of his love. He plucketh us back sometimes with his benefits, moving his creatures against us, to the end, that we may so much the more strictly embrace him: yea, he suffereth us oftentimes to fall, because that the better knowing our own infirmity, and his goodness, we may depend always upon him. Besides all this, God from everlasting hath determined, & in time promised to save us, and not with this condition, if we shall do good works, but by being sure of our salvation, and to the intent that it should not depend in any wise upon us, and that he may be stéedefast in his words, and firm in his promises, he hath made an unchangeable determination to save us absolutely which trust in him, although we have been contrary unto him: he hath utterly purposed to change our wills, to give us a new heart, to make us walk through his paths, to cause us to observe his precepts, to make us do good works and to save us. And moreover to have of us such a most singular care, that all things that we shall do, and that shall happen unto us, shall serve to our salvation. He hath also, not only promised us all the foresaid things, and that absolutely, as it is evident in diverse places of the holy Scriptures, but already in Christ, and through Christ hath observed the same, as may be seen in so many Saints as have been saved. Seeing that we have experience, which is such a Mistress, that maketh us see plainly the truth, with making us in the end to feel the same. If a Prince besides his ability & that thou knowest certainly he is a good man, knoweth how, and will help thee as much as he can, that he is determined to take thee for his son, and hath promised thee so, that he hath also bestowed upon thee many benefits, and still daily doth, in the end for thy benefit, he offered his own son to die, in such a case, wouldst thou not trust him? yes truly. And if any should persuade thee to distrust the said Prince, by and by thou wouldst say, and why? I have tried his goodness so many times, and in such sort that I ought not nor can doubt of him any more. Now we ought much more to do and say the same of God, in as much as his love is greater than all the love of men, his words more stéedfast, his promises more firm, and his benefits greater, continual & more durable. If God should but only the twinkling of an eye leave off to preserve us, and to do us good, we should suddenly come to nought. And what need I speak any more, we try by a thousand ways and continually his goodness, and shall we doubt thereof? But it happeneth unto us (I will not say) as unto jonas, but much worse, because that although jonas when he was on the earth, felt not the goodness of God, and therefore was disobedient unto him, it seemed unto him that the earth, & not god sustained him, notwithstanding after that he was cast into the Sea, & devoured of the fish, and saw that he lived, he opened his eyes and perceived that it was god which sustained him, wherefore he recommended himself unto him from his heart and gave him thanks: but we, although we be in the Sea of this miserable & tempestuous world, already through our sins swallowed in by Satan, and God for all this preserveth us, we yet do not in any wise seal his grace, his benefits, in his goodness, and we think that creatures, and not God doth sustain us. God being willing to make us sure of our salvation, could not give us any greater knowledge & sign of our salvation, than his own son upon the cross, nor a more sure pledge, than his own spirit. Christ hanging upon the Cross, forsook himself, above the senses of man, and would concerning his passion, be abandoned even of his Father, to the intent that we might have confidence in him, and might think that he would never forsake us any more.  
Wherefore we do a most great injury to God, if we trust not in him. And so much the greater as on the other part, besides God there is nothing, in which we ought or may justly put our confidence. And this, because that creatures be all most vain shadows the which as without the good will of God they cannot hurt us, so they cannot help us. Seeing that the things of this world are not stéedfast, the wheel thereof always turneth, therefore if we arm them upon us with our own Hope, we must needs be in continual turmoilings, miseries, and travails. The men also in whom GOD doth not reign, although they appear now thy dear friends, or they be now thy bounden kinsfolks, and to reach a great way, they will show themselves to be self lovers, liars, unfaithful, and traitorous. If also thou wilt put confidence in Saints, thou shalt displease both them and God, they cannot help thee. God shall be he who will suffer thee to forsake thyself, to the intent thou mayst be constrained to go for help unto him. Thou must think that it is not without cause that god by his prophet hath cursed those which put their trust in men. And if thou shalt put confidence in thyself, thou shalt put confidence in the greatest enemy that thou hast. 
jer. 17   
Also if thou shalt trust in thine own proper wisdom, power and goodness, this shall be none other, but to put trust and repose thyself upon foolishness, in impotency and malice. And what need I say more, the power of Egypt, the strength of the world, 
Esay. 36.  is nothing else but a most vain reed, whereunto if any man lean, by and by it breaketh, with hurting those that would rest thereon. If the things of the strong men of the world, as job did write, be like a spider's web, 
job. 8.  what shall those be which are most weak? All the wisdom of the world in the sight God as Paul saith, 
1. Cor. 3.  is nothing but foolishness, the goodness thereof abomination. Wherefore in God alone we ought to trust, 
Luc. 16.  on whom alone dependeth all our help. He only therefore is happy, who as a true and good divine, hath god for all his goodness, dependeth on him alone, and in him only doth repose himself.  
This is a most high divinity, which cannot be learned in books, nor taught by men: we must needs have Christ our only Master to teach it us, with imprinting it in our hearts with his spirit, and with making us understand by experience, not of the flesh, but of the spirit: so that through him we may render unto the father, all praise, honour and glory, Amen.   

¶ Whereof it groweth that men with hope, do not depend wholly upon God.. Sermon. 3.  
MEn have many desires, amongst which, this is principal, that they would be like unto god. The which thing is manifest, inasmuch as there is no man the naturally doth not abohorre service. We all would, if it were possible, be as GOD, Lords over all, know all things, have power and dominion over all, be in every place and time, & most happy: and to conclude, we would have a being that were infinitely noble, perfect, and excellent, without passions immortal, everlasting, necessary, without depending upon any, and most divine. And for as much as this desire is so high that it containeth all things which can be of men desired, therefore above all others, it is most mighty in us. Man therefore by his own nature in Adam being corrupted, and through the pride which he hath for inheritance, would if it were possible be as a God upon the earth, and never to have need, neither of creatures, nor of God. And for as much as he is not by nature happy, he desireth to purchase him heaven by himself, because he would not acknowledge it to be of god, as he should do if he had it by grace. And this his devilish pride is puffed up with so unbridled and blind a love of himself, that whereas he hath need, not only of God, but also of all the creatures of God, he persuadeth himself that he is able even to save himself. He is also so blind of himself that his vices do appear virtues unto him, so that it may be thought, how he can know his miseries. By our great pride therefore in not willing to bend, or humble ourselves to crave help at others, and by being deceived by the unbridled & blind love which we bear unto ourselves, in believing and thinking that we can and know how to help ourselves, and that we shall ever have a will to do it in our own power, doth grow all the confidence and trust that we put in ourselves. And if sometimes we be by open and manifest necessity constrained to seek other help besides ourself, we have not access unto God, as we ought, but unto creatures. And this because as carnal people, we believe not that god hath care of us. The graces & benefits which we continually receive: we do not acknowledge to be of God, from whom they do come, being invisible, but from creatures, which are before our eyes, used by him for instruments to do us good. So that, although God being unmeasurable, is most ready at our hands with his presence, yet notwithstanding, forasmuch as he is most high, and in such sort, that betwixt us and him is no agreement, likeness nor any proportion, but an infinite distance, it appeareth that he is most far off from us, and as though he were not at all. And if that sometimes we have any small opinion of God that he regardeth us, by and by knowing that we have offended him, and not seeing that he is pacified with Faith in Christ, and that he is our most dear Father: we imagine him to be as a most severe Lord and judge, angered against us: wherefore we can not place any of our Hope in him: but he constrained with our first Father to run away, to hide us and to distrust of him. So that albeit it should happen, that we being forsaken of all creatures, should be driven to have refuge unto God, we should not altogether recommend ourselves in any wise with our whole hearts unto him, nor with a steadfast confidence and sure Hope to be heard, as is fit and convenient for us to do: and so much the more, as that God hath never suffered the like, we could not think that he would have compassion of us. Whereas on the other part, for that the creatures be afore our eyes, we have with them agreement and likeness, they have some pity of us, and a great deal of themselves, they not only have not been by us hurt and injuried, but have received benefits at our hands, we are bend to put our trust in them rather than in God: and especially in men, because they are of the same form and kind that we be, and singularly in friends and kinsfolk, because they are most near unto us: but above all, we are inclined to trust in ourselves, being unto us (I will not say) more like and near, but one and the self same thing with ourselves. And here may be seen the great ignorance, blindness, & pride of man, for that having their being and all beatitudes from God, by whom alone he may trust for and have all benefits, doth leave him, and doth rest with his Hope on vain shadows of this world, which of themselves being most vain and depending only upon God, can not of themselves do any good. For the Son of God descending from heaven, hath taken it upon him, not the Angels, but the seed of Abraham, to the intent that he being to us the next neighbour, like to us, of the same form, man together with us, our dear friend, our next kinsman and brother, we should be altogether unexcusable, if we do not put our confidence in him. And so much the more as with his spirit, with a special illuminating to his elect, he maketh them more properly feel, that it is not their own spirit. For this cause also Christ would, both in his passion and in other things, except in sin, be made like unto his brethren, to the intent that knowing that Christ our high Priest hath experience our miseries, we might think that he will have compassion on us, and so we might trust in him. He also would die for us upon the Cross, to the end that seeing in him & through him satisfaction is made for our sins, and God is reconciled with us, we should not fear to go unto him, but should hasten thither, with a most sure confidence. At all times therefore when we consider of God without Christ, by divers respects we cannot have a true Hope in him, inasmuch as he appeareth to be a very great way off from us, unlike us, & such a one as we are not worthy off, that he cometh not near unto, that he loveth us not, that he esteemeth us not. And further because we have done him injury, it appeareth unto us that he is our enemy, angry with us, unjust and cruel: wherefore we cannot put our trust in him. In Christ alone therefore God is discovered unto us, and we see him, and he is merciful unto us, a most delicate friend, and a most dear Father, in him alone is seen how much he loveth us, how he holdeth us in price and estimation, and how great his pity, mercy, goodness and love, which he hath used towards us, is. Wherefore like as through Christ alone our Mediator, all graces descend from God unto us, so only by him, we may lift up to God all our Hope, let us fix ourselves steadfastly therefore upon Christ with the eye of a lively Faith, to the end that through him our Hope being lifted unto Heaven, we may yield unto the Father all praise, honour and glory, through jesus Christ our Lord. Amen.   

How that he which trusteth in God, can not be confounded, but of necessity must obtain all that he hopeth for. Sermon. 4.  
IT is no marvel, if many trusting that through their good works, GOD ought to give them beatitudes in this present life, and moreover afterward even the fruition of Heaven do abide with confusion, without obtaining that which they hope for: forasmuch as that is no true Hope but a presumption, because it is founded upon their own works: whereas true Hope hath no other foundation but the pure grace and goodness of GOD: and therefore is ever safe, firm and steadfast.  
There be also many which as they say, hope to have continuance in a good life, and further to have it amended, and this to be gotten by the grace of God, which as they judge, shall never fail, and this because they have their will and arbitrement free, and be wise as they think, they give themselves to mark what they can do, they will know and be willing to do that good thing, to persever and continue therein, chief through the means of their own good devices: wherefore they bind themselves with continual vows. Now this is also is a presumption and distrusting, because it hath not God alone for the foundation, but also the wisdom, power & goodness of man. And God most justly suffereth such as these to fall, to the intent the opening their eyes, and knowing their foolishness, weakness and malice, they might learn not only not to put confidence any more in themselves, but rather despair thereof, and so put their whole trust in God. Also that Hope which many have is not true, who believe that God will bestow his gracious gifts upon him, through the intercession of Saints, or of the Virgin Mary. They wickedly imagine, that the Saints and Saintesses, whilst they were in this present life, did works which were in themselves of such goodness and excellency, that by them they did merit, not only that glory in which they are, but that also moreover they deserved to be heard, when they being in Paradise do pray for us. This also is not true Hope, seeing in some part it is founded upon men's works. It is very true, that I may and ought entreat people that be in this present life, that they would make prayers for me, to exercise us in virtue, and not because I should think that they must of necessity be heard through the worthiness and excellency of their prayers, but only through Christ and the mere goodness of God: Now this is the true Hope, founded wholly in the bountiful goodness of God, and therefore most sure and certain. Likewise to speak of worldly things, I say that those be no true Hopes, which being men's guides they hope to have preservation or recovery of health, by means of Physicians or Medicines, with putting confidence therein, to have and obtain judgement, favourable toward them, by means of judges, Advocates, procurators, friends, kinsfolk, favours, gifts, sleights or reasons: to have means to defend themselves, or to overcome their enemies by force of their own strength, or by their wisdom, to get friends, favours, honours, dignities, raiment, knowledge, virtues, and other worldly things, with their own wit being the guide, and their sapience, care, diligence, industry and virtue: and likewise to have by these means the aforesaid things preserved or augmented. Now all these are presumptions, and not true Hopes, because they be not founded upon God, but in things of this world: wherefore such as they be, do often remain with confusion, being vain, and no true Hopes. There be also many which although they hope to have of God temporal benefits, goods corporal and spiritual and heaven itself, and that by no means, either of Saints or merits, but only by the mere grace of God and by the merits and intercession of Christ, nevertheless their hope is not true, although it be grinded upon God: and this because they have not for the end of that their Hope and desire the glory of God, but only their own proper gain. They desire and hope that through Christ and the pure goodness of God, they shall have prosperity in this world, and afterward heaven, but for their joys and triumphs, and not for the mere glory of God. But this is no true hope: inasmuch as true Hope, being the Theological and divine virtue, like as it hath God only for the foundation even so it hath him alone for the refuge and end. So that as Love when it is set upon creatures, is no more so sincere a love, nor so pure, spiritual, divine and full of Charity, as it is, when it seeketh the glory of God, and furtherance of his Gospel, but is carnal & profane: so when our hopes be set on pleasures, treasures, honours, dignities and felicities, without being directed and elevated unto God, they are no true Hopes, but false, vain and deceitful. Seeing then the true Hope is founded wholly upon God, and who so hath him alone for his refuge and end, can not be confounded, yea it is necessary that we obtain all that which with the said Hope we look for. For to understand this truth, we must first know, that like as Charity is nothing else but a spiritual love of God, and of creatures for his honour and glory: so Hope, is no other thing but a spiritual desire of the glory of God, and of other things to this end and purpose, with a sure and safe expectation, that God will grant me that being for his glory, like as if, for an example, I hope to have at God's hand some temporal benefit, either corporal or spiritual, this hope in me is nothing else but a spiritual desire that I have of the foresaid things, for the glory of God, and not for mine own gain, with a sure and certain expectation that God will give it me when it is for his glory, not for any merit of mine, but only for his mere goodness, and for Christ who died for me upon the Cross. And forasmuch as when we shall be in Heaven, we shall have all that we can and aught to desire, therefore being without desires and expectation of any better thing, we shall be also without Hope as Paul did write. 
1. Cor. 13  And here it may be seen how they are deceived which say, that a man may believe both good and evil, but no man can hope for any thing but that which is good, nor fear any thing but that which is evil: so that according to their opinion, a man might agreeably say, I believe that I shall have prosperity, and also adversity, but a man cannot congruently say, I trust that I shall have adversity, but he must say, I fear that I shall have adversity, and I hope that I shall have prosperity. This their opinion is false, forasmuch as albeit adversity can not be desired of carnal men, nor therefore be hoped for, because they account adversity to be a naughty thing, yet notwithstanding spiritual men which know that adversity is good, and the gift of God, can both desire and hope for it: so that a good Christian may congruently say, I hope that GOD of his mere goodness and grace, will give me adversity, with granting me patience: and further that he will do thus much favour, that I may spend my blood for his glory. Then seeing that Hope is nothing else but a godly and spiritual desire that we have of things for the glory of GOD, with a sure and certain expectation, that GOD for Christ and his mere goodness, will give them us, forasmuch as they shall be to his glory, it is of necessity, that this Hope can never be confounded, but shall obtain all things.  
And this, because that such desires and spiritual expectations, having not for foundation refuge and end any other but GOD, it must needs be said that they are of God: wherefore not vain. GOD is he that giveth me that desire, which being my guide I wish to have those things to the glory of God.  
God also is he which governing with his spirit, talketh to me in my heart, witnesseth unto me, and maketh me sure and certain, that I shall obtain at his hand: Wherefore inasmuch as GOD cannot lie, he that putteth his trust in him cannot remain with confusion, or deceived, so that his hope and trust be right and true, the which Hope, like as GOD giveth it not but to his elect, so also he never granteth unto any person habilytie to obtain any thing, but when it pleaseth him to give it.  
Wherefore David said: Save me O Lord, 
Psal. 16  for I have put my trust in thee: as though he had said, Thou canst not forsake them that commit themselves to thy charge, and do put their confidence in thee.  
And in an other place: Those which put their trust in the Lord, shall never be brought to confusion: those that put confidence in him, be compassed about with mercy. The Lord is good, 
Eccl. 2. jud. 6. Rom. 5.  and for such a one he showeth himself to them that trust in him. There was never any that hoped in the Lord and was confounded: and this because God never forsaketh them that trust in him: Hope therefore doth never abide with confusion or ashamed. Wherefore Christ demanding of his Apostles, if when he sent them forth without wallet scrip, 
Luc. 22.  or shoes, they wanted any thing, and they answering him no, he said unto them, now let him that hath a wallet sell it and likewise his scrip, and he that hath none, let him sell his coat, and buy him a sword: as if he would say, whilst that you trusted in me, although you were poor and without any worldly thing, ye wanted nothing, but forbicause now you being offended at my death which is near at hand, will distrust of me, therefore I say unto you, buy you swords, & defend yourselves by your own strength: and this, not to persuade you to any confidence of yourselves and of worldly things, but to disdain the strength of this world, and to show that without the grace of God they be most vain. Seeing then that the hope of this world is most vain and deceitful, and the divine Hope sure and certain, let us pray unto the Lord that he would give us grace, to put all our trust in him, to the end we may render unto him all praise, honour and glory, through jesus Christ our Lord, Amen.   

How that albeit men ought to trust in God, yet they ought not to tempt him. Sermon. 5.  
ALthough that men ought to depend wholly upon God, and in him to put all their hope & confidence, yet notwithstanding they ought not therefore to abide in idleness, & wait for Manna from heaven, but every one ought to choose him an art, or honest & profitable exercise; according to which he feeleth himself called by God, that he may be able to live of his travail, doing all to the profit of his neighbour and glory of God, without envy, vain glory, pride, covetousness, and vice, every one also ought in using their said trade, not to be overmuch careful, with being in such sort attentive and labourous, that they would kill themselves, bring their life in jeopardy weaken themselves, or let things undone necessary for the soul as of ordering well his household, or helping those which be in necessity, and have not wherewith to sustain themselves, of hearing the word of God, having need thereof, and other works necessary for the health of the soul & the benefit of our neighbour, according as the best ordered love doth require. And moreover the Christians ought not to be careful (as Christ said) in thinking and saying, what shall we eat, what shall we drink, & wherewith shall we be clothed, as the Gentiles do, which do not believe that God hath care & providence of them: not that a Christian man ought not use due diligence & care in using his art, occupation, and business, and likewise in seeking by honest means to get his hire or duty, and provide him things necessary, yea, if in the foresaid things they shall be negligent, such negligence shall be unto them a damnable thing, but now they need not be vexed and careful in thinking and fearing that although they do the foresaid things, God will in any wise fail them: so that man ought of duty to be careful in doing that which belongeth unto him to do, but he ought not to be careful in doubting that God would not do all that which apperteyneeh unto him. Christ condemneth & forbiddeth only that carefulness which groweth of distrust in God. Likewise the purpose of Christ in condemning those which were careful for the time to come, was not to condemn the carefulness of such, as honestly gather together that they may be the better able to provide for the want of their neighbours, as joseph did in Egypt, forasmuch as such carefulness groweth of charity: but his purpose was only to condemn and forbid the carefulness of those, which gather riches together for covetousness and a distrust that they have in God. So that a good christian ought to do that which is his duty to do, and then to be sure & certain that God will not forsake him: and so he shall live without any great grief. And although a Christian man doth not all that is his duty, he ought not in any wise at any time fall from confidence in God, but to trust & say, albeit I am a wicked person, God is good, which will help me. 
job. 13  And if I knew that God would not give me raiment, yea, would take away all that I have, so that I with all my household must die for hunger, I would in no wise cease to trust in him, because I know certainly by faith that he would do all for my benefit, with great charity. Also a Christian man ought, if he will not fall unto the earth with his hope, but stand still lifted up unto God with hope always, as is his duty to do, acknowledge that the bread which he getteth is not obtained by any his own strength, wit, diligence, or cunning, but only by God. And so also he ought to think, that not that bread which he eateth doth sustain and nourish him, but the virtue of God. Likewise a Christian when he is sick, may and aught to use medicines, and Physicians, without having therefore any confidence in them, 
2. Par. 16  but in looking & hoping for help wholly by God. Asa king of the jews sinned not, in that he used Physicians, but that he put his confidence in them & not in god. And in like manner we may use the help of Magistrates, (as Paul used, when he appealed unto Caesar) so that we offend not charity, & do not by this mean absent ourselves with our hope from God. And lastly, a good Christian ought with charity, when it is expedient, use the help and commodity of things ordained by God & his creatures, so that with all his hope he may abide ever steadfast in god. And in like sort also ought he to do of things pertaining to the soul, a Christian man ought not to say, I am one of the elect, wherefore I will live carnally, because I shall in any wise be saved: or it is true that I can not with my works make satisfaction for my sins, nor merit not only Paradise, but not the least grace of God, wherefore I will stay myself in idle carelessness: yea but he ought to travail by all means that he knoweth & can to seek the health and profit of his neighbour & the glory of God, without putting any confidence in his own works. If Hope were grounded upon our own works, men might of necessity hope more or less, according as they had done more or fewer good works: but forasmuch as our Hope ought to be founded only upon God, therefore both the good and bad, whilst they are in this present life ought to have a like hope and that most perfect. And whereas the good by their spiritual & holy works, may and aught to take occasion to think and believe that God loveeh them, seeing that he hath given them grace to do such good works, & thereby to think that they are the elect of God, and to hope for their salvation, the wicked also by their sins may take occasion to trust for salvation, inasmuch as they may & aught to believe, that God hath suffered them to fall, to the intent that knowing the better their frailty, ignorance, & stubbornness, with a more humble heart they may go for help unto God: and he may show himself unto them with greater abundance of his grace. The like I say concerning worldly things, he ought no less to put his trust in God which feeleth adversity, than he that hath prosperity, forasmuch as like as the first, by those gifts that he hath received, seeing that God loveth him aught to hope for better, so the second, seeing that by that adversity, god giveth him so fit occasion to exercise himself in all virtue, aught with elevating his Hope, to think that God loveth him most singularly, and that he useth towards him the same manner of tender care, that he was wont to use with his elect, and before time with his only begotten son. The elect therefore if they have prosperity and benefits of this present life, they do not put their confidence in them, knowing that they be most vain shadows, given them by GOD for to raise them up to the consideration of God's divine goodness, and to make them the more steedefast upon God with their Hope: and likewise if they have adversity, as the true children of God, feeling a divine love in him, and that the LORD doth give them that adversity for their benefit, they be so much the more enforced to turn them unto GOD and to confirm their hope in him. Whereas the wicked, like as the more prosperity they have by GOD, so much the greater confidence they have in him after a sort: so likewise how much the more they are in tribulations, so much the more, they thinking that he is their enemy, do absent themselves from him, with their Hope, and do distrust in him. Let us pray therefore unto God, that he would give us grace to acknowledge that all doodnesse cometh from him, to the end that we being most zealous of his honour, and most fervent in doing good, may yield unto him all praise honour and glory, through jesus Christ our Lord, Amen.   

¶ Of the mercy of God. Sermon. 6.  
IN GOD is no mercy or pitifulness, for that he hath an heart capable of miseries, as we have in sorrowing together for our mishaps: for as much as God is such a one as cannot be molested with perturbations or passions, he is unchangeable, most happy, and of a high perfection, but he is merciful for that he hath regard to our miseries, without changing himself. The Angels do see his infinite mercy, in the own proper spring, that is in God, whereas we on the other side do see it in rivers of his works, and of the effects of great pity which he useth. And in the first is seen how much pitiful God is, seeing that when the first man had sinned, and offended against god, he did not condemn him immediately, as he justly might have done, yea for to heal the pride that was hidden in him, he forbade him that he should not taste the Apple: knowing that he would not obey him, although he threatened him death, to the intent that committing so manifest an error, he might open his eyes to acknowledge himself, and to crave pardon: notwithstanding albeit he had eaten thereof, he did not by this mean humble himself unto God, but then he hide himself with flying from God as fast as he could, and covered him a new. And if that god had not called him, & prevented him with his grace & mercy, he would never have returned again unto god. But god who is rich in mercy, yea, & the Father of mercy (as Paul did write) for that from him proceed all mercies, called him, saying unto him: Adam, where art thou? open thine eyes a little, and see into what great miseries thou art fallen, from a most high and perfect felicity, to the intent that thou mayst crave pardon at thy most pitiful & most gentle Father. And he being worser than before: did than seek to excuse himself with casting the fault upon God, because he had given him that woman, and likewise the woman blamed the Serpent, for to clear herself. Then God might have had occasion not to suffer them any longer, to punish them, or at the least to let them alone in the estate, whereas he seeing them so near unto desperation, for to comfort them, & draw them unto him, he promised that of the very same woman, should spring the blessed seed Christ, which should take away all the strength and force of the Serpent with breaking in sunder his head. And for because man was fallen from God in such sort, that he took no more pleasure in beholding him, as he had done before that he sinned, God to the end he would have him occupied in some thing, and because he might not continue in idleness, which is the sink of all evils, and should not commit many sins, accursed not him, but the earth, & willed that it should bring forth thorns and brambles, and should have need of tilling, for to bring forth fruits, to the intent that man being willing to live, should be constrayed, not to remain in idleness. Also he multiplied the miseries of the women, for to assuage her so great pride, for that she would be a Goddess. And made her subject unto the man, because that of him she might be well governed, inasmuch as she knew not how to govern herself. So that all those penances which were appointed by God to our first parents were nothing else but effects of great pity and mercy: and all alone for their benefit. He would not that they should taste of the tree of life, because they should not live always in those miseries, into the which they were fallen: he chased them also out of Paradise, to the intent that trying the miseries of this world, they should be so much the more stirred up to remember the felicity that they had lost, and thereby to repent them of their sin: and with all this there is not read that they did once crave pardon at gods hand, but increased their sins in such sort, that all the earth was corrupted, and here may be seen what thing man is, when he will be guided by himself. God did determine, and that for the benefit of man, to send the flood, but he told No of it an hundredth years before, to the intent that they might have time to repent, but they made no more but a mock or jesting thereat. The Ark itself might have moved them unto repentance, especially when of all living creatures some entered into it: notwithstanding man only was not moved thereby, but gave himself to all worldly filthiness. At the last in sending the flood he preserved eight souls, and with all this dealing, they all that repented, were by GOD embraced with his mercy, and many by this mean were saved, yea, all the elect: and the other forsaken, if they could have lived longer yet they should in any wise have been damned, and that with greater sin: wherefore the very flood was an effect of the great mercy of God.  
God would that his people should be so oppressed in Egypt, to the intent that in delivering them they might feel so much the more his divine goodness and mercy. And although they offended him many times in the desert, he did not therefore cease to preserve them marvelously. He gave them also a law, the which they like proud persons, promised to observe, and they could not observe it stricklye, to the intent that they might come unto the knowledge of their sins, their frailty, ignorance, and stubbornness, and so might be moved to go seek for grace at God's hand. lastly, he used with us great mercy, in sending Christ his only begotten son, who albeit for the space of thirty and three years, he showed himself most pitiful unto sinners, yet they always persecuted him, so that at last, with very great ignominy and shame they crucified him.  
And he of that death which they put him unto, wrought means to give us life showing himself still pitiful, unto man, when man was most cruelly bend against him.  
And besides all this, arising again, he showed himself oftentimes unto his elect, more amiable, godly, and pacified, he lightened them with divine matters, with bestowing on them many gracious benefits. He ascended visibly into heaven, that our hope might be lifted up on high, abiding therefore with his spirit upon earth. He sent the holy ghost upon his Apostles, visibly at the day of Pentecost, like as he sent it unto his always invisibly. He prayeth for us, & continually bestoweth new graces upon us, although we be most unworthy. There is no man that can devise greater mercy than that which God hath used with us. Seeing that we offend him he should have used great mercy with us, if he should but once have had remembrance of us, but that he sent not a servant, but his son, to heal our sickness with his own blood, yea, & took our infirmity upon him. & suffered the which of duty we ought to have suffered, this was a very great mercifulness, that after sin committed, hath saved Adam & all his posterity. Be our sins never so great & innumerable, that if we do heartily crave pardon at gods hand, we shall immediately be pardoned. His mercy it is that preserveth us from innumerabe sins and evils, into which we should fall if that were not ready to help us, that preventeth us, maketh us rich, delivereth and saveth us. If ten only righteous men had been in Sodom, God would not have destroyed the filthy city, so ever is his mercy. Sometimes God punisheth even to the third and fourth generation, and showeth mercy upon a thousand. The sin of David was great, & therefore with his heart he said, I have sinned, and immediately he was pardoned. The holy Ghost doth extol in the holy Scriptures, no perfection of God so highly, as his mercy, to the intent that we should not despair, and nothing doth so much displease him, as when we distrust in his goodness and mercy, so that I would choose rather, if it were possible to have committed all sins & to have hope in God, then to have this one sin of desperation. We all have need of the mercy of God, therefore we all ought to gasp after it, chief, mark that it is offered unto all: and he that hath the eyes of faith, shall see that the works of god be full of mercy not only when he chastiseth us, but also when he suffereth us to fall into any sin. He suffered (as Paul did write) even the jews to fall, that he might save the gentiles. Having then to bring us unto the mercy of god, one so mighty & pitiful, an high Priest, as Christ is, who preventeth us with his mercy, we ought in him put all our hope, and forasmuch as he hath already delivered us from all sins, therefore also from all miseries. He as joseph the Patriarch, although he had been hurt by his brethren, could not in any wise refrain, but that with his mercy he would embrace us. He alone was that Samaritane, who truly had pity upon us. He also hath been, and is that divine shepherd, which came down from heaven for his lost flock.  
He together with the father of the prodigal son, receiveth & embraceth with great joy the miserable sinner, when he humbly turneth unto him. He without being many times requested, raiseth again the dead son of the Church militant, as before time he raised up the widows son. And what need I say more, he hath turned all the world up side down for to find again the groat that was lost. Seeing then that the mercy of God is so great, let us labour by all means possible to put all our trust in him, so that we may render unto him all praise, honour, & glory, through jesus Christ our Lord. Amen.   

Of the good Thief. Sermon. 7.  
WHo is it that is not astonished in considering the bottomless profundity of God's divine judgement? Seeing Christ upon the Cross, altogether tormented, next unto death's door, betrayed of judas, denied of Peter, forsaken of the rest of his Disciples, persecuted of the jews, scorned of the Gentiles, every body fell from the Faith, and even then a poor Thief opened his eyes and began to have Faith, when all the world had lost their Faith. The others had talked with Christ, heard the Gospel his doctrine, seen his innocent life, his exceeding charity, his excellent wisdom, profound humility, and other his divine virtues: his so great wonders, signs, and miracles, they had read the Prophets, studied the Scriptures, seen the figures, and all to be fulfilled in Christ, and yet for all this they believed not on him, not only whilst they saw him hang upon the Cross, but whilst he showed himself glorious upon the earth: and on the other part a Thief or robber being blind and ignorant, without (peradventure) ever having seen or read the holy Scriptures, with out miracles, being with such great pain and sorrow upon the Cross, even ready to die, and seeing that Christ died upon the Cross, believed that he was the Son of God, and hoped for Heaven by his means who hanging on the Cross said, My God my God, why hast thou forsaken me. It cannot be said but that his conversion was a singular light and grace which he had from God: so that as his conversion was the last miracle that Christ wrought upon the earth, so it was of all other the greatest. He was a figure of all the elect, who are saved only through grace as he was. He is set for an example to all the world, to the intent that none should ever despair of the grace of God, seeing that a Thief, who for his wickedness was punished even with death, and for his ungraciousness was crucified, is saved. Was it not a great matter, that in the same day, when Christ with so great zeal shed his blood, that then he opened the windows of his divine treasures, and rained down grace in such abundance, that a Thief was illuminated and is saved. The good Thief perceiving that Christ with great pity, prayed unto the Father for those that crucified him, moreover excused them with saying, that they knew not what they did, wondering at this so great love, he turned his eyes unto Christ, and saw that he suffered so great evils without any perturbation: he saw such pitiful tears fall from him to the ground, and such fervent and kindled groanings mount from him up to the Heaven: he heard his words so full of love: he beheld such his gestures and divine acts, such his wonderful patience, profound humility, high wisdom, large love, long perseverance, and other his divine virtues, whereby he was moved and stirred up, (the inward light which was granted him through grace being his guide,) to believe that this jesus who suffered in such sort, was the Son of God.  
Christ regarded him with the eye of his pity, and therefore he was saved. It cannot be denied but that the virtues, gifts and graces of the good Thief, were marvelous at the first, as it is in the elect of GOD, for that opening his eyes, he acknowledged and confessed, that he was wicked, and that he suffered justly for his ungodliness, like as did all other sinners, wherefore approving the works of God to be righteous, he said. We suffer justly, we receive guerdon according to our works: whereas the wicked with the evil Thief do say, if thou be Christ, save thyself & us, forasmuch thou shouldst save both thyself and us. He also excused innocent Christ with saying, this man hath not sinned, he suffereth for us and for our faults, being constrained thereto by his own mere goodness and love, wherefore we ought to give him thanks, that in suffering for us he would excuse us before the Father. There can be done unto a Lord or noble man nothing more grateful, then when he were slandered and accused of all his subjects and countrymen, that one would excuse him, defend him, and testify of his innocency and virtue, as the good Thief did, who upon the pulpit of the Cross, when there was none that durst say well of Christ, yea when every one reviled him, he with out all fear, preached forth openly his innocency. reproved also the naughty thief, saying. Dost not thou also fear God, and art upon the Cross and ready to die? Afterward praying, he said unto Christ. O Lord remember me when thou comest into thy Kingdom. As if he would have said, when thou shalt be, I say not carnally of great authority in this present life, for that thy kingdom is not of this world, but when thou shalt be in thy heavenly inheritance and glory, purchased for us with thy precious blood, be mindful of me, not of my sins, but of my weakness and frailty, remember that I am thy creature, form and created by thee unto blessedness, after thine own similitude, remember that thou camest down from Heaven for me, that thou hast taken humane flesh upon thee, that thou hast prayed, hast taken pains, and hast suffered tribulations thirty and three years, for me hast been crucified, and for me shalt now die. Remember that I through the Faith that I have in thee, am thy brother and member. I crave not to be next unto thee in thy kingdom. justice would that I should be damned, but I know by Faith that I shall not be damned, O Lord thou canst not forget that I am one of those for which thou shedst thy blood, and sufferest so much, and which being thy companion upon the Cross, hath put all his hope in thee, for that he saw opened in thee the windows of all divine treasures and graces. His Faith was great, seeing that in the time of greatest darkness, & when all men closed their eyes against Christ, he opened his, and knew him to be the son of God. His hope also was nothing less, in hoping for heaven by his mean who hanged on the Cross. Also his love was great, seeing that he offered unto Christ his heart, all his thoughts, his love, his tongue & words, yea he offered himself wholly, being upon the Cross. O what great strength and constancy was this in him, seeing that he being on the cross in such great torments, lifting up his mind above himself, he remembered with how great love of Christ, and with what temperance, he settled himself wholly upon the good will of God, ascribing with great justice, glory & honour unto God, to himself confusion and punishment, and correction unto the wicked thief: his prayer likewise was altogether spiritual, forasmuch as he desired not things brickle and things which are below, neither prayed he for any other thing, but that he would look upon him with a pitiful eye. He craved that he might live in his remembrance and Christ promised him Heaven, saying, Verily I say unto thee, that this day thou shalt be with me in Paradise. He added unto the promise, this word verily, to the intent that he might be assured thereof: as if he would say, be assured, that thou shalt be with me in Heaven as thou art with me on the Cross. He requested to be in his remembrance, and Christ promised him Paradise: and when should he be there? the very same day: and with what company? with Christ: and how long? for ever: and to whom did he promise such great treasures? to a most vile thief, who for his wickedness was hanged upon the Cross: and wherefore did he promise him such a benefit? not for any merits of the Thief, but for his own merits, and through mere grace. What answer did Christ make then? Assure thyself that although thou hast been ever hitherto a wicked person, notwithstanding, I say not a thousand years hence, but even this day, and so forth into everlasting, where is not, was, nor shall be, but all that is present shall be: for that by and by thou shalt be with me, that am the Son of God in Paradise, inasmuch as thou shalt be in felicity. And so distributing his daily penny, he began at the last. It was no small privilege, that one so vile a Thief, amongst all the other elect, was appointed by God to suffer punishment upon the cross with Christ, and that he had grace granted him to ask mercy of Christ, when he in such abundance showed forth grace abroad: and to believe that he should receive abundantly, seeing that the Chest of the treasury of Christ was opened. Let us pray therefore unto the Lord, that with the eyes of his pity he would look upon us, as he looked upon this Thief, so that we may render unto him all praise, honour and glory, through jesus Christ our Lord, Amen.   

Of the wonderful conversion of Saint Paul. Sermon. 8.  
ALbeit that God is wonderful in himself, and is so also declared in his creatures, and especially in the Saints, yet in Paul he is declared most wonderful. And this, because that whilst he was an enemy to Christ, and most earnest in seeking to pervert the honour of God, upon a sudden God converted him, and wrought so in him, that he was a most zealous setter forth of the honour and glory of God. Where is to be noted, that as all creatures depend on God, so likewise they belong unto him, and man so much the more, as he hath a being more noble: notwithstanding man through his malice & perverse nature doth oftentimes resist against God, he turneth his shoulders, & walketh the contrary way, with absenting himself every day more & more from him, as Paul did in times past, who with a marvelous force, made haste & ran to seek the dishonour of God. And this, first because he was a young man, and his blood boiled in him, he was proud for that he was a jew, & further of the Tribe of Benjamin, unto whom jerusalem fell by lot, & was the highest among the other. He was also of the sect of the lindsays, who accounted themselves the best of all others, and moreover he was a Citizen of Rome: so that it may be thought, if he were without the grace of God, he had occasion to be proud. Forasmuch as he was learned in the Law, in that he had been instructed by Gamaliel, brought up in Moses rights, and through continuance of custom made as it were unchangeable. He saw that Christ had been, not only by the jews but also by the consent of the Gentiles judged to the death and crucified, it seemed unto him that Christ was contrary to Moses, and to the Law, wherefore with great violence he persecuted both him and those that believed in him. Going to Damascus of his own accord, he had gotten authority granted him, to bring unto jerusalem, all those that confessed the name of Christ. He himself writing unto the Galathians, confessed that he had persecuted the Church of Christ exceedingly. It may be thought if he were terrible and violent against the Christians, that the Disciples themselves also, after they had received the holy Ghost in such great abundance, were afraid of him: so that after he was converted, coming to jerusalem, and seeking means to be united with the Apostles, Barnabas was faint to bring him in, so great was the fear that they had of him. Before that he was converted, he breathed forth nothing but threatenings and death, as it is written. Ananias said unto Christ. Lord I have heard by many, of this man, how great evils he hath done to thy Saints in jerusalem.  
He would have destroyed and utterly razed out the Church of Christ, if God had not prevented him: inasmuch as his woodness and anger was wonderful, and of so much the greater force was it, as that he persecuted Christ, under a show of goodness, thinking blindly, that he did a great service to God.  
The Apostles were not sufficient for to instruct him, wherefore he set himself against CHRIST: for that like as he was according to the righteousness of the Law unblamable, so he was most wicked, inasmuch as he persecuted Christ our righteousnrsse.  
In the mean while that Paul went with so great anger unto Damascus, Christ assaulted him by the way, he used violence with him, and by force converted him. When David had sinned, and God would convert him, he sent to him Nathan the Prophet, who showing him flatly his fault, caused him to acknowledge it, so he confessed his sin, and repent: but we do not read that he used with him any violence. And likewise when he counuerted that sinful woman that fell weeping at his feet, the good thief, and many other sinners, the which at the least recommended themselves unto him: But as for Paul, he called him, when he was most his enemy, to give us to understand, that those which be righteous by the righteousness of the Law, as Paul was, be greater enemies unto Christ, than the wickedest people in the world: wherefore Paul, not by ceremonies, and fables, but heartily and in truth writing to Timothy, called himself the greatest sinner in the world, and this, because the righteousness of the Law was of all other most farthest off from grace, and most contrary thereto. Paul then being nigh unto Damascus, was on a sudden wholly compassed about with a great light, which came from heaven, in token of the great inward light which he ought to have, by that that he being astonished fell unto the ground, to note that he must fall from all confidence in himself. And he perceived a voice which saith unto him, Saul, Saul, why persecutest thou me? It is a pleasant thing when we be in extreme miseries, to be called by our right names, of our true friends, & much more of Christ, as Paul was. He repeated twice the same name, not only in token of the exceeding love he bore towards him, & that he should consider, that he was come now the second time for him, but to note that Paul being in the profundity of errors, lulled a sleep under the shadow of the law, had need of a singular calling for to be awaked, and to the intent that he might open his eyes unto Christ He said then unto him, why persecutest thou me? knowest thou not that thou persecutest one who never offended thee? one that is thy friend, one that for thee came down from Heaven, one that died for thee upon the Cross, & would die a thousand times, if it were so expedient, persecutest thou one so dear a friend of thine, that albeit thou hast offended him most highly, yet notwithstanding, without any thy forward disposition, doth not only pardon thee, but hath elected thee for one of his principal Captains? Then Paul said, who art thou Lord? as if he should say, I perceive a voice, I hear words, I feel that one talketh with me, but I cannot tell who it is. I have read that GOD talked with Adam, with Noah, with Abraham, with Moses, with Samuel, & with many others, it might be that thou art God thou which talkest with me? look how thou hast cast me to the earth suddenly. Then Christ answered and said: I am jesus, whom thou persecutest, with attributing to himself all the hurt that was done to his elect. As if he would say, read my Gospel, consider all my life, and thou shalt find that it hath been continually and always, full of reproaches, infamies, labours, persecutions and crosses, and for all this thou shalt not find that ever I did lament mine estate: but forasmuch as thou persecutest mine elect, which being soul of my soul, and heart of my heart, are to me more dear than mine own life, I cannot abide that thou shouldest persecute them. If that be not sufficient which I suffered by thee on the earth in thirty and three years, but that thou wouldst I should suffer more, work thine anger upon me, and let my dear brethren alone, who be so precious and dear unto me, that with mine own death I have given them life. It is a hard matter for thee to kick against he prick. It is a thing very hard & dangerous to fight against Christ, who unto the wicked & to those that be rebelling against him, is a rock of offence and a stumbling block: for that like as beasts when they strick out their heels against a prick, do hurt themselves and not the prick, so thou Paul, if thou wouldst kick against Christ, at the last without prevailing against Christ, yea, with manifesting so much the more his glory, shalt hurt only thyself. Then Paul being by this time altogether inwardly changed, disposing himself to the good will of God, said: Lord what wilt thou that I should do? as if he should say, I commit myself wholly into thy hands, do with me what it pleaseth thee. O happy sick man, seeing that he committed himself into the charge of one so expert, able, and loving a Physician. O happy lost flock, seeing it is now fallen into the pitiful arms of the heavenly shepherd: Christ said then: arise up and go into the city, and there it shall be told thee what thou oughtest to do. Those which were in his company, stood astonied hearing the voice, although they understood not the word, and seeing nothing. And Saul arising from the earth; opening his eyes, saw nothing, in token that he was altogether lifted up and ravished unto God. Then leading him by the hand they brought him unto Damascus, where he was afterward instructed by Ananias.  
Then being perfectly illuminated, he saw how greatly blind his prudence had been, his wisdom foolish, his piety ungodly, his righteousness unjust, his goodness mischievous, his charity cruel, his innocency spotted, & all his virtues full of vice. Then putting off utterly the old Adam, he clothed himself with Christ, & counting himself of no reputation, he was transformed in God. And likewise Christ made of him a glorious and divine conquest, inasmuch as where he went to attach the elect of God, he himself was attached of Christ. He would have bond them, & himself was bound with the golden chains of charity: brought unto Jerusalem, & was even ravished and lifted up unto the third heaven: he would have imprisoned them, and himself was shut close in the good will of God: he would have slain them, & he was mortified unto the world, & made living unto God. His conversion also was wonderful, not only because Christ stayed him on a sudden from so great an anger & violence, with which he went to the dishonour of God: but moreover converted him, turned and drew him unto him, with great force: so that he conducted him to the top & height of all virtues, in such sort that concerning his following of Christ, he said: Be ye like unto me, followers of Christ. I know not who could more have despised the world & his own righteousness, seeing that he accounted for dung, every thing that was without Christ. Who is it that hath for Christ so despised this present life, as Paul did? who said, I desire to be dissolved, and to be with Christ. And as concerning mortification of the old Adam, he said, I chastise my body and bring it in subjection. He was crucified with Christ, wherefore he said, with Christ I am nailed upon the cross. There was none of the Saints that took so much pains for Christ as he did: he himself writing to the Corinthians said, that he had laboured more abundantly, than all the other Apostles. He was so enamoured on Christ, that he was ready & prepared, not only to be taken & bound for Christ's sake, but also to die: yea, he said, God forbidden that I should glory but only in the cross of Christ. His glorious Ensigns, were the marks of jesus Christ, which he bear in his body. And his glory was the witness, not of men, but of the holy Ghost, and of his own conscience. When he was for Christ reviled, apprehended, bound, and imprisoned, he accounted himself most happy, then when he was taken up to the third Heaven.  
Writing his Epistles & being willing to give authority to his word, he called himself most often Paul in bonds for Christ, adjudging himself greater, when he was imprisoned for Christ, then if he had been in the most high throne and seat of dignity in the world. His faith was certain, wherefore he said, I run not as to an uncertain thing, his hope was steadfast, wherefore he said, we are made safe through hope: and his charity was perfect, therefore he said, who shall separate me from the love of God? he had such zeal and love of souls for the honour of God, that he desired to be accursed from Christ, for the glory of God and the salvation of his brethren. He was ever fixed with his heart and mind in heaven, wherefore he said, our conversation is in heaven. And for all this he was so humble, that he called himself the least of the Apostles, unworthy the name of an Apostle, borne out of due season, and nothing, yea, the chiefest sinner of the world. Paul was a spiritual temple of God, in which he wrought wonderful things. And what need I say more, he was an instrument of Christ, and a vessel elected to publish all abroad the name of jesus, & to suffer for him. Seeing then that from the bottomless gulf of his sins, he was ravished up even to the third heaven, & enriched with so great light, virtues, gifts, and graces, so that in him is verified that which was aforesaid, that whereas sin doth abound, grace doth superabound. Let us set this glass before our eyes, not only to the intent that we may never despair, but also, so that following him in all good things, we may render unto God all praise, honour and glory, through jesus Christ our Lord. Amen.   
The end of the Sermons of Hope.   


¶ What thing it is to love God. Sermon. I.  
THere be some who forbecause they say that they love God, do think that they love him sufficiently, but God is loved with the heart, not with words. To love God is an other manner of thing then only to say, I love God. Some other because they fast, give alms, pray, and do like works, do think that the doing thereof is a loving of God. But love consisteth in the heart, not in the hands, albeit by the works, it is declared & made known. Such outward works may be done by hypocrites, and by such as be not in love with God: and when they are done also by those which love God, notwithstanding, albeit those outward works do grow of love, they are not therefore love itself, but the effects thereof. Also those be deceived which because when they talk have a feeling of that they talk, when they read or meditate on any devout thing, have a certain taste, and do feel a certain pleasant sweetness therein, do believe that the having of such like taste and feeling, is the loving of God: but forasmuch as such like pleasure and tasting, is many times granted, not only to the unperfect, but also to the wicked, the which be not in love with God: therefore such sensual appetites and effects, be effects of the flesh, and not of the spirit. It is very-true, that they which love God truly, for that they feel with the spirit that they be of the elect, that God loveth them, that he is their Father, and that he hath a singular care of them, wherefore they have in their hearts as it were always, a certain joyfulness, but sincere and pure: they take pleasure to reason of God, to hear his word, to read the holy Scriptures, to behold his divine goodness, and to pray & do other good works, yet notwithstanding this pleasure is not love itself, but the effect of love. To judge God of greatest price, to esteem him, to account him dear, to set more by him then by all the world, and himself, they all be effects of love, but not love itself. And so likewise, although the love of god, making us of no reputation in ourselves, transformeth us in God, and that in such sort, that esteeming nothing good but God, we account ourselves and all other things nothing worth, except in that that they may serve to the glory of God, notwithstanding this abjecting ourselves, and transforming in God, be not love itself, but the effects of love. Also those do deceive themselves, which for that they have a desire to go unto heaven, for their own felicity and profit, do believe that this desire is the loving of God, and in very truth it is but an effect of self love, contrary to the love of God. It is very true, that the desire of going to heaven for the glory of god, is no effect of self love, neither the very love of god, but an effect thereof. Likewise also to love God because he hath given to thee, giveth to thee, or because thou hopest that he will give to thee riches, children, honours, pleasures, and other benefits, is in truth no loving of God, but of thyself. And in like sort also, forasmuch as GOD hath plentifully all benefits, therefore seeing that in himself cannot desire any good thing, if the loving of god were to desire any good thing in him, God could not be loved. It is very true, that we may and aught to desire it, not that GOD is more glorious in himself, because this is impossible, but that he is more glorious unto the world, with his glory by creatures, being made manifest and famous. But this desire is not the loving of GOD itself, but and effect thereof. Neither is it the loving of God to be glad and rejoice together of his benenefite, because that all this groweth of the love which we bear him but it is not love itself. Love is a thing much dearer unto us. And so also the love of GOD is not that lively and spiritual, knowledge, taste, and feeling, that we have of GOD, yea love groweth of itself, inasmuch as, for that lively with the spirit we do feel his goodness, therefore we do love him.  
Wherefore it is to be noted that love is a thing so inward to us, that albeit we do love, yet notwithstanding we know with great difficulty what love is, and with greater difficulty can we express it. So that like as it is an easy thing to know that GOD is, but very hard to discern what manner of one he is: so it is easy to love, and to know that love is, but to understand and express what manner of thing it is, that is a most hard matter. And for all this I think to express it. Love is nothing else but a certain inclination which we have to hinges. Like as the natural love is none other but a natural inclination, which all creatures have unto their own being, whereof it groweth that they naturally have a longing after, do desire, and are moved to seek all those things which do preserve it.  
In like sort sensual love is an inclination which all living sensible creatures have unto pleasure, whereof it groweth that they desire and be moved to seek for those things which would cause it, as meat, and other things whereof pleasure groweth. And likewise human & reasonable love, is nothing else but an inclination which men have unto honesty, whereof it groweth that they desire and be moved to seek for virtues, be pleased and delighted therein.  
Now the true and spiritual love of GOD is nothing else but a spiritual inclination which the Saints have unto the glory of GOD, the which groweth of a lively feeling that they have of the goodness of God, & of this inclination groweth that they long for and desire to honour him, and that he may be honoured of all creatures. They are moved to honour him in such sort as they can, and do seek that he may be also honoured of others, and so they come to show forth acts of love, they rejoice together and be delighted in all those things which make to the glory of God, wherefore they take pleasure in all the good works that be done, and likewise also do seek to have every day more light of the goodness of God. But it is to be understood, that seeing such inclination is altogether spiritual, it is not found in carnal men, but only in those, who being regenerated through Christ, be spiritual, wherefore they alone do love God in truth, those which are by having faith borne again, those the more, which have the greater faith. And forasmuch as God, as he that hath in himself the fullness of all perfection, hath no inclination to creatures, therefore he loveth them not in such sort as he is loved of us, yea, the love which GOD beareth to creatures, is none other but a willingness to do them good effectually, for as long time as he thinketh good. But let us pray unto the Lord that he would make us feel his love, to the intent that we may render to him all praise, honour, and glory, through jesus Christ our Lord, Amen.   

¶ How God alone aught of us to be loved. Sermon. 2  
Goodness is an object to love, so that it only aught to move us to love the which we love: wherefore we ought to love nothing but that which is good: & forbecause, according as Christ said, God alone is good in truth, therefore he only ought to be loved. In him alone is the true beauty, by the which things are loved, the true Charity, wisdom, mercy, and all other virtues, which can move & stir us up to love: inasmuch as the virtues that be sound in creatures, and likewise the beauty, are no true virtues nor true beauty, but shadows a far off, and Images of the virtues & beauty of God: yea God alone is he, who is in truth, wherefore he only ought to be loved. Creatures have not any true being, but shadowed, wherefore God said unto Moses, I am: as if he would say, Go down unto Egypt to deliver my people without fear, for that creatures because they have no true being, they cannot without me do thee any hurt nor yet help thee, but I alone am he, who for that I am in truth, can do thee both good and evil. And although when we be loved, that love procureth us to love them again which love us yet because we be not loved in truth of any but only of God, from whom alone we must acknowledge to have all our beatitude, therefore him only we ought to love. Wherefore as God is the first beginning of all our beatitude, so also he ought to be our last end, unt whom we ought to go with all our love, with which in him alone we ought to 'stablish ourselves: as he himself commanded saying. Thou shalt love the Lord thy God, with all thy heart, soul, mind, strength, and virtue. Therefore God willing to have of us all love, as is convenient he should, layeth hard to our charge, that we ought not in any wise give part thereof to creatures. Thou wilt say God hath commanded that we love our neighbour as ourselves, wherefore we ought not to love God alone, but also creatures. I answer and say that Christ said also, that he which hateth not father & mother, children, brothers, sisters, and moreover himself, cannot be my Disciple: and how shall it be possible that we hate them, and on the other side, being our neighbours, that we love them as ourselves, seeing that hatred is contrary to love?  
For the understanding therefore of the truth, it is to wit, that nothing in truth is loved, but only that thing in which love is steadfastly fixed and set: and in like sort there is in truth no hatred, but only that, in which hatred is fixed and bounded: and because that like as the waters run all into the Sea, neither do they ever rest until they come thither, so God, for that he alone is in truth good, our first beginning and last end, our love passing by creatures, ought not to be stayed in them, but wholly to be directed even unto God, and to rest in him: wherefore he alone in truth ought to be loved. And likewise also, forasmuch as sin only is in truth nought and filthy, therefore it alone aught to be hated: so that albeit our hatred pass by creatures, it ought therefore not to be stayed in them, but to be directed unto wickedness, and there only to rest. And to understand this the better, I will bring an example of a perfect Christian. whose heart if thou sawest, thou shouldest see that his love is wholly upon God: and yet for all this, he loveth creatures, without staying therefore his love in them, yea he loveth them not, but for the glory of God, & inasmuch as they serve to make it manifest: so that such a one might say unto God the same words that Augustine said in time passed, O Lord when I love and creature, I love not that creature, but thee, for whose love I love it. Although the spouse, doth love the gifts of her husband, she doth not therefore stay herself with her love upon them, but only doth love them for his sake that gave them, and because they serve for his glory and credit: in like sort the true spouse of the Son of God, doth not love, account precious, nor esteem the benefits of God for the worthiness of them only, nor yet for her own gain, but only for being given of God, and for that they serve to his glory. Likewise also a good Christian hateth no persons, but for their wickedness, which be to the dishonour of God, being by him most highly loved, so that his hatred is not fixed in the creature but in the sin.  
We ought therefore to love God with all our heart, and that with staying ourselves with all our hopes upon him: and we ought to love our neighbours as ourselves, with out stablishing in any wise our love upon them, but with loving them only for the glory of God, and inasmuch as they serve to the making of it manifest. We ought also to hate our neighbours, our parents, and ourselves, as Christ said, not with staying ourselves with hatred towards them, but towards their vices and sins: inasmuch as we ought to hate them only, for that they being carnal do hinder us, draw us back, make us slack, & suffer not us to make famous the glory of God. Like as then there is one only God, so he alone ought to be loved: and as all other things be of God, so only for him they ought to be loved. All the creatures together be not worthy of our love, which is fit for none but God. And all this of our love which resteth in creatures, is lost. God as he who is jealous over us, will have all our love for himself: of other things that we have he is content that we should communicate & give unto others, so that it be to his glory, but love he would not, that should give unto any but him. If we love men, for that they be our kinsfolks, be like unto us, and come of the same blood that we do, such love is natural and not virtuous.  
If we love them for their beauty, and therein do establish ourselves with our love, in such a case that is a lascivious love. If we love them for profit, the love-procéedeth of covetousness: if for dignity or honour which we look to obtain, that love cometh of pride: If also we love them, for that we hope that they shall serve for our salvation, and for that we trust by their means to go unto Heaven, which we desire only for our own felicity, without having respect to the glory of GOD, this also is wholly a wicked and carnal love.  
But now this truly is a love, bright, sincere, pure, spiritual and of Charity, when we love ourselves & creatures, only for the glory of God, and only when they do serve, or be to serve to the manifesting thereof.  
True Charity then, as Paul did write, seeketh not the things that be our own, but the glory of God: yea it is a virtue that is most worthy, most high, most pure, and altogether divine, holdeth the eyes always open, steadfast and fixed on the glory of God, and albeit sometimes, as that which is most pitiful and humble, it debaseth itself, to help the neighbours, it is not therefore stayed in them, but immediately with exalting itself on high, it returneth to the glory of God: yea, for that Charity maketh us of no reputation in ourselves, and transformeth us in God, therefore it maketh that not seeing us any more in ourselves, but only in GOD, we cannot any more love us in ourselves but in God alone. Let us pray unto God then that he would give us that love, to the intent that we may render unto him all praise, honour and glory, through jesus Christ our Lord. Amen.   

With how great love God ought to be loved. Sermon. 3.  
FOrasmuch as goodness is such, that being objected to love, it ought to be loved, and so much the more, as it is the greater: seeing that Gods divine bounty is infinite, it ought of us to be infinitely loved, as it is loved by divine will: yea we ought infinitely to love God, not only because of his infinite goodness, but also because of his infinite beauty, wisdom, power, mercy, charity, righteousness, and for every other his infinite virtue and perfection. And moreover, for that love ought to be reciprocal, in our loving of God with infinite Charity, as he loveth us, we ought to love him again with an equal love, therefore with a love that is infinite, yea and with a greater if it were possible, seeing that in loving us he first beginneth. We cannot say that he hath not showed us his love with effects infinite, seeing that he hath given us his son upon the Cross, himself in him, with all his divine graces and treasures, and his own spirit. Wherefore whereas other virtues, for that they have for their object means, do consist in a certain mediocrity, so that it is a vice, not only the failing or want of that mediocrity, but also the excess thereof: Charity like as Faith and also Hope, for that they have God our last end for their object, and therefore be called Theological virtues, do not consist in that mediocrity: inasmuch as God cannot of us be loved too much, as also we cannot trust in him overmuch, nor put too much confidence in him, yea we do ever fail in loving him, believing in him, and putting our trust in him as we ought. The mean to love God, is to love him without measure, and if it were possible infinitely. We be then bound, and that by many respects, not only to esteem more of God then of infinite worlds, if there were infinite, and to spend our life for God infinite times, if infinite times, we should arise again, but also to love him with an infinite love. Thou wilt say, is it possible that we love God with an infinite love? seeing that our will is finite, limited & bounded, therefore we are not bound to love him with such love. I answer and say, that like as if thou having lent unto one a thousand Crowns, and the time being come in which he ought to pay thee them again, thou couldst not have them, and this because he is come into poverty through means of his great household, in such a case if the said man seeking about to his kinsfolk and friends, should use all possible diligence for to have it and pay it to thee, and at last could get but one Crown thereof, and this alone he paid thee, tell me in such a case, albeit he could not pay thee the thousand Crowns, should this be for this that he was not bound to pay thee them? surely no, but he should remain and be in any wise bound, albeit he could not then pay them. And that the truth is so, is most certain, inasmuch as if one should ever become rich, he should be bound to give them thee, not by any new Obligation, but by that old, the which did always continue, and was never canceled, albeit it hath lain hidden for that time, in which he was not able to pay them, wherefore thou oughtest not to cause him to be cast in prison, seeing that he could not pay them, and that it was without his fault: so likewise, if we cannot render unto God infinite love, but only a very little, for this cause, not that we are not bound thereto, so that if it were possible that God should make us so perfect, that we might love him with an infinite love, we should be bound to love him infinitely, and not by any new obligation, but by the old which lasteth ever. It is very true that it lieth hidden, seeing that we be not able to love him with an infinite love: wherefore although we do not love him with such great love, he will not for this cast us into the prison of Hell: so that we love him as much as we are able. And if thou wouldst say, that God hath dispensed and unbound us of this Bond of loving him with an infinite love, seeing that we are not able to observe it. I will say, that if this our Bond depended only on his divine will, he might dispense with us and unbind us, but it dependeth on his infinite goodness, wherefore like as God cannot take away any thing from his infinite goodness, and yet be infinitely good, so he cannot unbind us, that we should not be always bound to love him with infinite love, as is fit for his infinite goodness, and is our duty, to do although we cannot. And here it may be seen, not only how great the goodness of God is, seeing that whereas an infinite love is due unto him, he is contented with a small love, but also how great our imperfection is, seeing that infinitely we do fail of doing that which is convenient for us to do unto God. Albeit God doth not impute unto us such a defect and sin, neither doth he punish us therefore, seeing that we cannot love him, as much as for him should be convenient. But thou wilt say, I would know with how great love I am bound to love God, so that in me there may be no fault unto me imputed, and so I might be damned. I answer that we are bound to love him with all our heart, soul, and mind, neither can it be said, that God in saying, Thou shalt love God with all thy heart, soul and mind, did not command that we should love him whilst that we are in this present life with so great a love, but that he would only show us what we should do when we shall be in Heaven, as some have said heretofore, inasmuch as Christ said contrariwise, that this was not only a commandment but the chiefest. Nor yet can it be said as the Papists say, that to fulfil and observe this commandment, it is sufficient that we give unto God one part of our love, so that it be the greatest part: and that we love God alone, more than all other things, and this first, because God is of the contrary will in commanding us that we should give all our heart and thereby all our love: the which also he repeated with many words, divers ways, to the intent that we should be inexcusable. And to expound, thou shalt love God with all thy heart, that is with part, is not to declare the word of God, but to deprave it, and to gainsay it. For that they have against them, Basil, Origene, Augustine, Bernard, Gregory, Nicene, Hugo de santo vittore, & many other holy men, all the which notwithstanding with divers words in expounding this commandment, have said, that we are bound to give unto GOD all our love.  
Thou wilt say, if it be so, we must be all damned, inasmuch as there is no body, which giveth to God all his love, yea whilst that we be in this present life, without a singular privilege, we cannot do it, for that since the sin of our first parents, through the concupiscences that be in us, we be hindered and slacked from the love of God, and in such sort, that we do never love him with all our love, yea some part of our love doth always abide in the earth. Now to this I answer and say, that the commandment of divine love is in itself righteous, honest and holy: and if we be unable to observe it, this is through the fault of man which sinneth, wherefore such sin God justly may impute unto us, and for it punish us, and for all this, seeing that God by the observance of this commandment, and of his divine law, could not justify and save us, he hath chosen to justify and save us, through grace, and thorough Christ, to the intent that as by the disobedience of Adam we be lost and destroyed, so by the obedience of Christ we should be made ●●●e: Wherefore if we would be justified and saved, we ought not to seek our salvation or righteousness, by way of observing the Law, inasmuch as by it in Adam we being fallen into the ignorance of God, and the concupiscence of worldly things, cannot observe it, but aught to seek for grace in Christ, with uniting ourselves unto him by Faith.  
And then feeling in Christ the divine bountifulness of God, we shall love him above all other hin●●▪ & although we cannot love him with all our heart, yet such sin shall not be imputed to us. Our obligation then wherein we are bound, is not only to love God above all other things, with holding him in price and estimation more than all treasures, pleasures, honours, dignities, Paradises, and our own life, but to set all our love upon him, and moreover to love him with all our heart, soul, mind, strength and virtue, yea if it were possible to love him infinitely, with applying all our force to this end.  
Let us therefore pray unto the Lord, that he would give us grace to love him, as we are bound to do, to the intent that we may render to him, all praise, honour, and glory, through jesus Christ our Lord. Amen   

¶ With what manner of love, God ought of us to be loved. Sermon. 4.  
GOD ought to be loved of us, with a pure & sincere love: that is, because that he is good in himself, and not because he is good unto us. Forasmuch as he that loveth God, because he hath received, doth receive, or hopeth to receive some temporal benefit, corporal, or spiritual, such a one, in that case loveth not God, but himself, seeing that he bounding out love in himself, is desirous of the foresaid benefits, willing that God should serve them, as a vile instrument to let them have their purpose. As the kingly or principal floods or rivers without losing their name, or never stayed until they be joined to the Sea, but always running, do draw with them all other rivers which enter into them, so likewise a true spiritual love, although it passeth by the creatures, is not stayed in them, yea, drawing with it all our affections, it directeth the course even unto God, and there alone it resteth. We cannot without injury and despising of God, forsake God with our love, and stay ourselves upon his gifts. Wherefore as God loveth us with a sincere & pure love, so that all whatsoever he hath wrought and shall work, is wholly for our benefit, and not in any sort for his own gain, seeing that having in him the fullness of all benefits, we cannot be profitable to him in any sort, we cannot show him the least pleasure that is, nor make him in himself more glorious than he already is, forasmuch as his glory & felicity is infinite: now we ought thus to love God without respecting in any wise ourselves, and thus to work and do all for his glory. So that as when it was told jacob that in Egypt were many treasures, and that joseph his son was chief governor there, he answered, I have enough that joseph my son is yet alive: as if he had said, I care not for, neither desire the treasure of Egypt, but as one that have all my love in joseph, it sufficeth for my perfect felicity, that he liveth, and that I may see him in that glory: even in like sort when it is said unto us, that in heaven be so great treasures, pleasures, and felicity, and that Christ is the LORD there, if we had all our love in God, as we ought, we would answer, we care not for our own pleasures, no nor for heaven in any other sort, but as we may serve to the glory of God: it is sufficient for us, for our most perfect felicity, that Christ liveth in his elect, that he reigneth, that the glory of God is made manifest through him. And there it may be seen how that many do deceive themselves, which do think that men are bound to love God so much the more, as they have received more or greater benefits at his hand, as though they were bound to love God, not for that he is good in himself, for that he is good unto us, and because he bestoweth benefits upon us. And I say that if it were possible we should be, and had never received any benefit at the hands of GOD, we should be bound to love him nothing less, than now that we have received so great benefits of him: and this, because we ought to love him, for that he is good in himself, and not for that he is good unto us: and bestoweth benefits upon us: and this is properly to love him.  
Seeing then God is infinitely good, he ought of all men be most perfectly loved, therefore equally to his goodness. It is very true that those unto whom GOD doth make himself known with greater goodness, and with bestowing on them more graces and greater benefits, although they be not bound to love GOD with greater love than others, forasmuch as all are bound to love him with a most perfect love, yet unto that most perfect love, they are so much more bound than others; as by those greater benefits they are stirred up to love him, the which if they do not, they sin more grievously. And this is it which CHRIST willed, when he said, that he to whom much was given he was bound greatly to love.  
And likewise the servant that shall have had greater light of God, and of his will, and shall not have loved him, nor done his will, shall be grievously beaten, because his sin is greater, and this not for that others be not equally bound to love god, as well as he, inasmuch as all men be bound to love him most perfectly, wherefore equally, but for that such a one, unto whom is so much the more bound then unto others, as he is more stirred up thereto, and inasmuch as he hath more light and more grace, therefore more means how he may love him. We all be therefore bound to love GOD with a love most perfect, sincere, and pure, albeit to such a perfect love, he is more bound that hath received more graces.  
Let us pray unto GOD therefore, that with extinguyshing in us all self love, he would give us a supreme light, to the intent that tasting with the spirit his great goodness, and loving him with a sincere and pure love, we may render unto him all praise, honour, and glory, through jesus Christ our Lord. Amen.   

¶ When God ought to be loved. Sermon. 5.  
FOrasmuch as only wickedness ought to be hated, and in God is no wickedness or fault, that God ought not at any time be hated: and he that should hate him but only the twinkling of an eye, should commit a most horrible sin. Also the creatures ought never to be more esteemed than God, inasmuch as like as Christ said, he that loveth his Father, his Mother, his sons, his daughters, or other things more than him, is not worthy of him, yea, he is unworthy. He then which loveth and esteemeth more his parents, raiment, pleasures, honours, dignities, himself, or creatures, than God, although it were but a moment of time, doth sin, & inasmuch as God exceedeth in perfection the creatures, in so much doth he offend in judging him inferior to them: he sinneth then infinitely, like as God in goodness doth exceed them infinitely. We also ought never to account God equal with creatures, yea, he ought not only be exalted above them all, but he alone ought of us to be loved, and that with all our heart, soul, mind, strength, and virtue. And if thou wouldst demand when we are bound to love him so, the Papists do say, with deceiving therefore themselves and others, and say, that the commandments negative do bind us always, and for all times, but the commandments affirmative do bind always, but not for all times. As for example: for that not to steal is a commandment negative, we be always bound with this commandment, and moreover bound to observe it through every moment of time, so that it is not lawful for us at any time to steal. But on the other side, forasmuch as the doing of alms is a commandment affirmative, therefore albeit we be never free from this precept, but are always bound to observe it, we be not therefore bound to observe it through all times: forasmuch we are not bound to give alms at all times, and continually, but only at certain times, that is, when we be able, and see our neighbours in need. Now they say likewise, that seeing not to hate GOD, is a a commandment negative, it bindeth us always, and through all times, in such sort, that continually and for ever it shall not be lawful, by any moment of time to hate him, but forasmuch as to love God is a commandment affirmative, therefore albeit we shall never be unbound from this commandment, we shall not be therefore bound to observe it through every moment of time, but only when it shall be needful. Then according to their saying, we be not bound to love God, but when it is needful. And if this need should never happen, yet in any wise they say, that we should be bound to love him sometimes, for that a man could not be without the despising of God, & without sin, if he did not once love God all his life long. And if thou wouldst ask at what time GOD ought to be loved, they will answer, that on the Sabbath and festival days: and this not only to the intent that we despise not GOD in not loving him at any time, but also because we are bound to sanctify the sabbath day, which we cannot do being Gods enemies, wherefore on that day we ought to reconcile ourselves unto God, to be sorry together through his love for that we have sinned, and thereby we are bound to have towards him an act of love. It is sufficient therefore to a Christian, according to their divinity, that for to observe the chiefest commandment of the law, & of the love of God, that only the Sundays & holidays, had towards God an act of love, with exalting him above all other things, albeit it were but for a small moment of time. Thus they say, that their most holy and innocent Church hath decreed. But first, whereas they say, that we are bound to love God only when it is needful, I would that they would tell me what they mean by this saying to be needful. If they mean that like as we are not bound to give alms, but when our neighbours have need thereof, so that we be not bound to love God, but when God hath need of our love, it is certain that we should never be bound to love him, seeing that God shall never have need of us, nor of our love. Thou wilt say, that albeit God hath in himself the fullness of all good things, and is in himself most perfectly happy & glorious, wherefore hath not, neither can have need of us, yet notwithstanding for to make manifest unto thee our God, his glory, & to the intent that he may not be dishonoured, it is needful that we love him, and that with effects we show unto him our love: as if thou seest one that blasphemeth God, than it is time and needful that thou love him, and that for his love thou art moved to reprove and correct such a one: the like I say of all other injuries which thou seest done unto god. In like sort if that thou seest thy neighbour be in any necessity, than it is time also and needful that thou love God: & that for his love thou be moved to provide for him, and so in other cases we are bound to love God, when such necessities do happen. And I say, that forasmuch as God is always most perfectly good, pitiful, righteous, wise, omnipotent, and most excellent, therefore he ought of us to be most perfectly loved always. And so much the more, as that continually & at all times he loveth us with an infinite love, & bestoweth benefits upon us. And the commandments affirmatives, in respecting the inward act, do bind always & through all times, as well as the commandments negatives do: so that like as although we are not bound to give alms at all times, but only when our neighbours have need thereff, notwithstanding we are bound always & through all times to love them inwardly. In like sort also, albeit we are not bound always to praise GOD with voice, but only when it should be expedient for to stir up ourselves or others to give glory unto God, yet notwithstanding we are bound to love God always & continually with all our heart. We ought also, not only on the Sundays & holidays, but all the time of our life, & every moment thereof, sanctify him, with making him shine in honour of his majesty, forasmuch as to this end only it is granted us from God. Neither is it without injury done unto him when we fail of that high & perfect love which is fit for him. And although that whilst we be in this present life, without a singular privilege & grace we cannot love God continually, as also we cannot love him with all our heart, soul, & mind, notwithstanding for this cause it is not fully set down, neither can it be said, that such love is not convenient for God, nor our duty to do. Wherefore if we would abide under the law, we should be always, as Paul did write, subject unto malediction, so that we could in no wise be justified, except by grace we go unto Christ. And here it may be seen, how that the opinion of them is false, which say that we be not bound to love God always: and in like sort may be seen that they be very intricate, in willing to determine and appoint the time, in which we be as they say, bound to love him. This their opinion, is nothing else but an imagination of theirs, without any foundation of the holy Scriptures: & a thing invented to this end that I will tell you. The Papists being desirous to hold against the truth, that men may be justified & saved through their own works, & by observing the commandments of God, & seeing that there is none that loveth God continually & with all his heart, with depraving & expressly gainsaying the holy Scriptures, they be forced to persuade men, that for observing the first and chiefest commandment of the law, it is sufficient that at the least the twinkling of an eye upon the sabbath day, we have in us some act of love towards God, with exalting him above all other things: and that this, through our most and mighty free will, is always in our power. It is our duty, to beseech the Lord that he would heal and deliver them from all such prensies, with giving them the light of the truth, to the intent that together with other the elect, they may render unto God, all praise, honour, and glory, through jesus Christ our Lord, Amen.   

¶ If it be in our power to love God, when and how much we list. Sermon. 6.  
LIKE as if an Eagle were without wings, bound upon the ground, wounded and dead, it could not stir itself, not fly up into the air, and if yet it could fly, it could not direct the flight up to the Sun, and if it could thither direct the course, yet it could not fly above itself: even so the soul through the sin of Adam, being without the wings of Christian virtues, bound upon the earth with carnal affections, & through sin wounded and killed, cannot move itself, be elevated, nor fly with love on high, and although it could be elevated above the creatures, it could not in any wise be directed unto God, and if it could be directed thither, yet it could not with the wings of love fly above itself, so that it should love God more than itself. Peradventure thou wilt say that this is true, if we speak of our natural and sensual love, with which we can love none but ourselves, and the things that be for our profit, commodity, delight, and honour: Wherefore with this love we do not love God, but for our own gain, and inasmuch as he bestoweth benefits upon us: which in truth is no loving of God, but of ourselves: but if we would speak of love procured by will, now with this we might, with out any other grace, love God above all creatures, and more than ourselves: and the reason is this. There is none so wicked a person, that without other grace, doth not acknowledge and confess that he is bound to love God above all things, wherefore if he cannot love God more than himself and all creatures, as his understanding doth show and declare unto him, his will shall not be free, and moreover he shall be naturally wicked, seeing that it could not obey the understanding. I answer & say, that as Paul did write, we are by nature the children of wrath, wherefore wicked and the servants of sin: not therefore so created of God by nature, but by nature corrupted in Adam, wherefore with out divine grace, we cannot have liberty of power to love God above all other things: and likewise it is true that our will, by nature in Adam corrupted, is always mischievous and a servant of sin, until that thorough Christ it be made free. Peradventure thou wilt say, if that a valiant Citizen doth hazard his own life for his country, with out any other grace or light supernatural, yea and the hand doth offer itself for the safeguard of the head, as is oftentimes seen by experience: and thereby if a politic man, without any other grace can love his country more than himself, and likewise also the hand doth many times love the head better than itself, we have cause to think and believe, that our will may so much more than the foresaid things love God more than itself, as that God is more greater than the head or the country. Unto this also I answer and say, that a valiant Citizen doth hazard his life many times for glory which he loveth more than his own life, or it is true, that he foreseeing, that losing his country, he should lose all that he hath, therefore he adjudgeth it be less hurt in such a case to spend his life. Some other be moved to take armour upon them for the profits sake which they hope to obtain, or else for the loss which they fear will happen.  
All this than that a politic man doth as one that is carnal, is only for himself, and for his own proper gain. And likewise also a man when he offereth his hand contrary to the proper inclination, to receive a wound for the safeguard of the head, doth it, because he loveth himself, and seeth that it would be smaller hurt & less danger, if he suffer his hand to be hurt, then if he suffer his head. It is always then self-love, which causeth us to do any thing, when we be without divine grace. And albeit that God alone in truth is good, and includeth in him all virtues, & being all goodness, wherefore not only we ought to love him above all other things, but in him alone we ought to stay our love, notwithstanding through the sin of our first parents, we be so blind, feeble, mischievous and miserable, that without his grace and light supernatural, not only we cannot set our whole love upon him, no nor yet love him above all other things. Thou wilt say, I prove yet, that although I be wicked, and without divine grace, I have notwithstanding a certain desire to love him, above all other things: and forasmuch as this desire is nothing else but love, therefore it may love him above all creatures without any other grace. Unto this I say, that if thou shalt go forward seeking diligently, thou shalt find that this desire which thou hast to love him, is none other but for thine own lucre. If thou be carnal, thou dost not desire to love him for his glory, but for thine own felitie, and this is not to love God, but thyself. And if thou wouldst say, I desire that all my will, love & desire may be most entire and sincere. I answer likewise and say, that this thy desire also, if thou be carnal, is only for regard of thyself, wherefore thou lovest none but thyself. Whilst therefore we be carnal, and that self-love doth reign in us, not only we cannot love God above all things, but we cannot in truth love him, but for our own gain: the which is not to love him but ourselves. Thou wilt say, it is sufficient that divine grace being our guide, we may love him as much as we would, and forasmuch as divine grace doth never fail, therefore it is always in our power io love him, and that in what sort it pleaseth us. Unto this also I answer and say, that there is experience to the contrary, inasmuch as men do not love God as much as they would, yea although the reprobate should use all their wit and strength, they could in no wise love him. It must needs therefore be said, that this grace of loving him, is not granted always, nor to all men, nor yet to love him after our fashion: yea the elect themselves have not always this grace to be able to love him, at their instance, nor in such sort as they ought: wherefore like as Faith is given of God, so also is Charity. And they deceive themselves who thinking to have always in them power to love God, drive off to repent and convert unto the latter end of their life. Seeing then that Charity is a divine and supernatural fire, let us pray unto GOD that through his grace he would kindle it in our hearts, to the intent, that we may render unto him all praise, honour and glory, through jesus Christ our Lord, Amen   

How the way of Heaven is easy. Sermon. 7.  
THere be some which think that the way of Heaven is most difficult: and this because like as Christ said, for to enter into everlasting life, it is needful that we observe the Commandments of GOD, wherefore we must love our neighbours as ourselves, that we pardon from our hearts all injuries, with loving our brethren, all our enemies. It is needful also that we patiently suffer all adversities, and all sicknesses, even death, with contenting ourselves with whatsoever it shall please God to appoint us. That we despise riches, pleasures, honours, friends, parents, and all other worldly benefits, that we mortify all our affections, our own will, our judgements, with accounting ourselves of no reputation, and that we love God with all our heart, soul, mind and virtue. And for that the doing of the foresaid things, is very difficult unto us, seeing that as in Adam be we made blind, & as the concupiscences of the flesh be most mighty in us, the world most corrupt, through evil examples and temptations most mighty, through subtlety, malice and power of the Devil, therefore they say that the way of Heaven is most difficult and hard, which thing also they confirm by Christ, who said, that strait is the path which leadeth unto syfe.  
Whereof it groweth that many believing that, being afraid of the difficulty, dare not walk by the way of God, but retire back from it. And I say that although the path be strait, and the gate narrow which entereth into the spiritual kingdom of Christ, and this because into it no man can enter but by a lively Faith, the which is not in our power, wherefore not depending on us, it is hard for us, yea impossible, to enter by ourselves into the spiritual kingdom of Christ, notwithstanding seeing that by grace and through Christ we be regenerated, and already entered into the kingdom of Christ, having of God a lively light, and a spiritual taste and feeling, we do love him above all other things, do walk through good works without any difficulty, inasmuch as in such a case the love of God maketh unto us all painful travail easy, all bitterness sweet, every yoke pleasant, and every burden light, as Christ said. And it is seen by experience, that when one in truth hath fixed his love upon God, that it is not hard matter for him to pardon for his love all injuries, to love his enemies, to despise the world, yea and himself, to bring down himself with watchings, fastings, abstinences, disciplines and other kinds of penance, so that they be done through force of love, not only they are not sharp and grievous, but also pleasant & light, & in such sort, that suffering for Christ, they judge themselves happy. Thou wilt say, I see yet many, which make profession that they are willing to serve God, that do afflict themselves with fasting, abstinence, watchings, disciplines, nakedness, pilgrimages, and with doing and suffering these and many other most difficult things. I answer and say, that to go unto Heaven there is no ordinary need, that we walk by such like extremities, if we be not thereto moved singularly by the spirit of God, but it is sufficient that we walk by the way of mediocrity, in which truly consisteth virtue, with ordering all our life to the glory of God. Wherefore at any time when we have Faith, and in us is sobriety, sparingness, temperance and other virtues, we be in the way of God, and not when abiding barefooted and naked in a wilderness, we eat nothing but roots of herbs. All they therefore that be so extreme in their life, as they which be out of the way of God: and be not drawn to live so by the honour of God, but by the honour of the world, & by other their proper gain, by the spirit of pride, or by some other devilish and unclean spirit. And if thou wouldst say that the patriarchs, the Prophets, the Apostles, the Martyrs, and all other Saints, have suffered much, and likewise that other shall suffer: forasmuch as according to Paul's judgement, all they which would live godly in Christ jesus must suffer persecution. Thou wilt say, that the elect whilst that they are in this present life, do not abide in idleness, nor in carnal delights, but that they work & take pains, although moderately and in honest matters, & do suffer much: but forasmuch as all the which they do & suffer they do & suffer it for the love of god, wherefore willingly, joyfully, and without difficulty, yea with pleasure more or less, according to the measure of love. When therefore in working we do feel any il-willyngnesse, it is a sign also that we be not perfect in Charity. Knowest thou to whom it is hard to do good works, and thus to suffer? unto him that worketh and suffereth by force, and contrary to his will. Go forward and consider the life of carnal men, and thou shalt see that they travail and suffer for to have worldly benefits, much more than the elect do for God: and yet notwithstanding if thou wouldst demand of them which were the hardest, either the way of God, or the way of the world, they would say that the way of heaven were the hardest, and this because that having their love set upon the world, they do not feel the difficulty in working & suffering for it, whereas on the other side for that they love not God, they adjudge it a most hard matter to obey him. I say not that in the way of Heaven men do walk without pains & sufferings, but I say, that forasmuch as we go not unto God, neither are moved by him, except when we be moved by his spirit & drawn by his love, the which maketh easy every difficulty, & maketh every sharpness & bitterness pleasant: therefore it must needs be said that the way of heaven is most easy & happy. Al they therefore which work & suffer, either work & suffer by force of the spirit, & of Charity, & so without difficulty: or else they work & suffer through humane respects, & so they are not in the way of God, seeing they are not moved unto him, but unto the world. It is a matter most difficult unto carnal men, yea impossible, although possible with God & most easy, it is to be regenerated, to become spiritual, to have a lively light & spiritual feeling of the goodness of God, to have a lively faith & hope fixed in God, & to be in love with God: & thus also after that they be regenerated to grow in Faith, Hope & Charity: but after that we be spiritual, & that having a lively light of God, be in love with him to work & suffer according to the force & measure of the spirit, of faith, & of love that we have to God, it is a thing most easy, most pleasant & happy. And if with human prudence & cunning we be forced to work or suffer beside this motion in such a case, although we had difficulty in working & suffering, it should be no marvel: & this because we being moved by the love of God, should not be turned thereby, for than we should go backward, & not by the right way. Al they therefore who are entered into the spiritual kingdom of Christ by the gate of Faith, which is called straight, forasmuch as it is granted but to a few, as unto those which have been through grace drawn & elevated above all difficulty, they do taste with the spirit in Christ, the great goodness of God, they do walk easily with suffering for works done through love to the glory of God. Neither is it necessary, for that theridamas is none the loveth God with all his heart, & his neighbour as himself, to the intent that we might be turned unto God, that we might walk by the perfect observation of God's commandments, forasmuch as if it should be so, seeing there is none in this present life that perfectly observeth them, none should walk unto God: but in truth it is not so: for like as if one walked by a narrow way, & on his side were many briars & thorns, if they plucked him by the garment, in any wise such a one when he were a lusty fellow, might prevail & go away, although he were somewhat stayed & hindered by the said thorns. Even so a Christian, if he be regenerated, & that sin raineth no more in him, but the spirit & love of God, although he doth perfectly observe God's commandments, but not turning himself unto God, with a most zealous force, vehemency, & swiftness as he is bound to do, & should be moved, if a most perfect charity being in him, his concupiscences were wholly mortified, so that in him were nothing, which when he turned to God could draw him back, yet notwithstanding for that in him be concupiscences, whereby is he held back, on the other side the spirit is in him so might, that it prevaileth, so that in any wise he is turned unto God, wherefore to have a motion to seek the glory of God, the perfect observation of God's commandments is not necessary, but it is needful that we feel thoroughly with the spirit, God's divine goodness, that God may draw us unto him more than the world. Let us pray therefore unto the Lord, that he would give us such light, and that he would increase it in us every day more and more, to the intent that with great zeal we walking by his paths, may render unto him all praise, honour and glory, through jesus Christ our Lord, Amen.   

What thing it is, wherein God hath showed us greater love than in all the other. Sermon. 8.  
FOrasmuch as to kindle in us divine love, it is very profitable to know what thing it is wherein God hath showed unto us greater love than in all other things, I have judged that it would be requisite, to consider amongst all the signs of love which God hath showed, which is the greatest. Some say that the greatest sign of love which God hath showed unto man, was when he created him after his own similitude and likeness, capable of him, and to beatitude. And moreover having given to him a being so noble, enricheth him with many gifts and graces, with making him Lord over all creatures. So that when Adam opened his eyes, and saw that God had created this world for him, that he conserved and governed it for the service of him, and that every creature was obedient unto him, to the intent that he confessing all his beatitude to come of him, might seek to set forth his glory, seeing his excellency, he felt towards him a singular love of God. Other say that the greatest sign of his love was in forbearing sin. And this, inasmuch as man not knowing the great charity and goodness of God perfectly, by his so great benefits, God suffereth him to fall, and to injury and dishonour him, that he might have occasion to show him unto him as to an enemy with greater superabundance of love, to the intent that he might the better feel how greatly God loved him. There have been also some which have said, that as when the father showeth greater love unto the son when he chastiseth him, then when he dandleth with him. Even so, when God chastiseth us for our benefit, showeth unto us greater love, then when he giveth us worldly prosperity. But those which be more near unto the truth, have said that the most high sign of love which GOD hath showed unto us, hath been that GOD (being more high than he could come unto us) which be unworthy, most vile lewd persons, and his enemies (more love than he could descend unto) hath, I say, not sold, but through mere grace given (a gift most high and worthy that could be) not a servant, or one of his friends, but his own dear and only begotten son: a thing to him more dear and entirely beloved he could not give us: not poor but the richest of all divine treasures, virtues and graces, yea, in Christ he hath given us all things, even himself. And moreover he hath given him to us, to the intent that he might serve to wash us from all our filthy and stinking sins, with his own blood, and to die for us upon the cross. He hath also given him unto us for an example, direction, and rule, for a pleasant friend, spouse, and brother, for a captain, for a shepherd, Priest, Altar, Sacrifice, food, raiment, and for a reward. But in giving us him upon the Cross, he had showed us a most singular love, chief, for that he hath given him to us with a most high and infinite charity. And likewise the son with great love offered up himself upon the cross, and altogether for our benefit. Wherefore Christ wondering at the great charity of the father, said. So god loved the world that he gave his only begotten son for it. And in an other place, speaking of himself, he said. None hath any greater love then to spend his life for his friends. Wherefore S. john said. In this we have known the love God, for that he hath spent his own life for our sakes. Man knoweth not, neither can he imagine the God could show any greater love than that which he hath showed with giving us his own son upon the Cross. There be also some which say, that the greatest sign of love which God hath showed us, hath been in giving us his spirit: forasmuch as although god had created us and bestowed innumerable benefits upon us, with giving us also Christ upon the cross, we should in no wise have been holpen, if god with his spirit had not opened our minds, & made us feel in deed his great goodness & love. Other say, that God shall then show greater love than at any other time, when at the day of judgement, he raising us again glorious, both in respect of our souls & also of our bodies, & delivering us from all evil of this present life & of the life to come, shall set us in quiet, restful, & peaceable possession of heaven, & of the most high & perpetual felicity, with making us always to enjoy & use the most pleasant fruits of the passion & death of Christ, & of his divine grace. And I judge that the greatest love which God hath showed unto us, hath been in purposing from all eternity in his divine mind to save us, with his most perfect felicity, 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 save us with our most high glory, therefore he created us so noble, after his own likeness, & capable of him, & the world for to serve us: for this cause he suffereth sin, to this end he chastiseth us, calleth us, biddeth us, tarrieth for us, dissimuleth himself, tolerateth us, & bestoweth innumerable benefits upon us: for this cause he sent the patriarchs, gave a law by Moses, sent the Prophets, & lastly his own son: for this cause he appointed that they should preach, work miracles, & do all that which they did: for this cause he sent Christ the lastly he should die upon the cross. And likewise because he had elected us to most perfect felicity, therefore Christ arose again, ascended into heaven, & sent the holy ghost, like as he sendeth it invisibly always upon his elect. And likewise also, for because he hath predestinated us to the glory, therefore he sending Christ to judge the quick & the dead, we shallbe by him through Christ taken up to a most high & perpetual felicity. God therefore loving us with an infinite love, & having showed his love in so great & exceeding means, let us beseech him that he would give us a spiritual taste & feeling of him, to the intent that through Christ, we may render unto him, all honour and glory. Amen.   

How Christ upon the cross draweth every thing unto him. Sermon. 9  
HE that will duly behold Christ upon the cross, shall see that with a most earnest violence, & by all means possible he draweth all things unto him. First for that words, especially when they be pronounced which eloquence, order & pithy propriety, be most effectual to move men's hearts & to draw them unto it, as hath been, & is seen continually in orators: wherefore Christ upon the chair of the cross was not dumb, yea he spoke words that would move & draw unto him any hardened, faithless, & obstinate heart. And although Christ had in his life time spoken, and his words were altogether divine, notwithstanding those words which he pronounced upon the cross, were of so much force above all other, & so much more effectual & violent, as that being the last, & pronounced by the son of God, when already near unto death, he was in great torments, they are full of exceeding wisdom, sweetness, pity, goodness, righteousness & charity, as every one proveth which with the spirit doth taste them.  
The gestures also do help when they be fitly applied unto the words to move greatly, wherefore when a mother would have her young son come unto her, she doth not only call him, but also proveth him the more with beckoning her head, and with opening her arms. The which Christ also did for to draw us unto him: forasmuch as he stretched out his arms upon the cross, as if he would say, behold that I open and offer myself unto all men, ready and prepared to receive and embrace every sinner, which by my mean doth thirst for his salvation. Or if thou hadst seen with what & how great fiery tears, burning sighs, and exceeding love, he lifted up his eyes to heaven to pray for us, & with what sweet pity he debased himself and beheld those which had nailed him on the cross, and others who were present, if thy heart were a thousand times harder than an Adamant stone, thou shouldest in any wise have been constrained, that it should not only be mollified, made feeble and pleasant, but molten: chief, seeing that for thy love blood guished out from every part of him. And if the wisdom of Solomon could work so much in the Queen of Sabba, that with causing her to leave her rich and delicate kingdom, drew her from so far a country to travail even to his presence for to hear him, the wisdom of Christ exceedingly showed upon the Cross, ought so much the more effectuallly draw us from the world unto him, as that his is the greater without proportion. Wherefore also in Christ upon the Cross are fulfilled all the Prophets, are verified all the Scriptures, all shadows and figures are made manifest, and all the treasures of the wisdom and knowledge of GOD are opened, wherefore as the most high, perfect, open, and manifest truth, he draweth our minds to behold it in him. And likewise also for that liberty, especially of riches, is most effectual in alluring, chief the poor, and such as be in necessity therefore Christ for to draw us unto him, used towards us upon the cross a most high and exceeding liberality: forasmuch as by mere grace, he not only delivered us from sin, from the power of the devil, and from all evil of this present life and of the life to come, with making satisfaction for all our bonds, but also moreover giveth us all his divine treasures, heaven and himself. Yea, he draweth us to him even with his righteousness, inasmuch as we be drawn and moved to have compassion on him, seeing that in him, although he be most innocent, the Father with most rigorous justice punisheth all our sins. notwithstanding, albeit upon the cross he stirreth us up with words, provoketh us with his deeds, and divine gestures, calleth us with his wisdom, moveth us with his truth and bindeth us with his benefits, draweth us with his Charity unto him, with forcing us violently. Neither ought any body to wonder hereat, forasmuch as GOD being not only the first beginning of all things, but also the last end, and this because that like as all things depend on him, so also they wait upon him, it must need be said that he upholdeth them all, moveth and governeth them, not only as their first efficient cause, but also as their last end. And forasmuch as the final motion, being voluntary and loving, is more swift and forcible, than the motion of the efficient cause, against the which, whilst that it pricketh us, we repugn and resist:  
Therefore GOD being willing to cause man that he should come unto him, he chose not only to move us with our first beginning, with impulsion of his spirit, but also with our last end, he would draw us unto him by the mean of Christ crucified. Wherefore if the celestial bodies be moved with so great force by the Angels, by what force and violence may we think that the noble spirits of the elect of GOD he moved, when as being regenerated, loosed from the affections of creatures, being active and lively, are not only driven by the holy Ghost, but drawn with great violence by CHRIST crucified. And if thou wouldst see how great the force of the love showed to us in Christ upon the Cross is, consider that if in the earth there were a man most sensual, with all his affections most strictly bound unto treasures, pleasures, honours, and benefits of the world, if in any wise it should be granted unto him to open his eyes but for very short time to Christ upon the Cross, to see him with a lively light, and to feel him with the spirit, that he was so crucified for him, he should be by his love in such sort ravished in the inward parts of his heart, and with such violence and force drawn, that shaking in pieces all the fetters wherewith he was bound unto worldly things, he should immediately be found with all his heart, soul, mind, and spirit elevated, ravished, and transformed in God. And héereoff we have example in Paul, who whilst that he had turned his shoulders against Christ, & whilst that with great force he ran to seek the dishonour of God, being called and illuminated by Christ, was drawn with such violence to the glory of God, that he was ravished up even to the third heaven. And albeit that afore time even until his conversion, he had been most vehement against Christ, yet being converted, he was drawn to honour him with a greater vehemency, inasmuch as CHRIST was to him more effectual, than all other objects which had before time moved him to the contrary. When that sinful woman came to bewail her sins at the feet of CHRIST, she was drawn with so great a vehemency and force, that if there had been offered her a thousand worlds, with all the possible treasures, pleasures, honours, and felicities of the world, she could in no wise have been hindered nor stayed.  
Christ himself said unto the Apostles, you have not chosen me, but I have chosen you: as if he would say, you are not come unto me by your own accord, but because I have drawn you. As concerning you, ye be none such that ye have had power, once to think of coming to me, yea, as those which be carnal, yea, have always resisted and fought against me.  
Like as Christ expressed an other place, when talking with the City of Jerusalem, he said: How often would I have gathered thy children together, as the Hen gathereth her chickens under her wings, and thou wouldst not? unto the which words Augustine adjoineth, speaking of the elect, and sayeth, and hath gathered them together against thy will: forasmuch as like as Augustine himself said in his Enchiridion, there is none so wicked which dare say, that GOD can at any time when he will, convert the wicked and draw them unto him, Although he were ungracious and obstinate, GOD can when he will, mollify his heart, and make him of wicked, godly. There never was any holy man who in any wise, by his own accord went unto CHRIST. They all have been by him drawn with the violence of love. Thou thinkest peradventure that CHRIST, for to see him so upon the Cross, as a weak and feeble person, and I say unto thee, that as Paul did write, he is the virtue and power of GOD which draweth unto him and saveth every one that beholdeth him upon the Cross with the eye of a lively faith: wherefore he said. If I shall be exalted up, I will draw all things unto me: that is, if being fastened and lifted up on the Cross, I shall be exalted in the hearts of men, so that they shall see me with a lively faith, for the son of GOD, crucified and dead, with great charity for the love of them, I shall draw every thing unto me, inasmuch as I shall draw unto me, not only the spirit of such as they be, the mind, the understanding, with all the thoughts, the will with all the affections, the soul with all the powers, virtues, and operations, but also all other creatures, inasmuch as serving unto man, and he being by Christ drawn to the glory of GOD, they also shall be through Christ drawn in man to serve unto the glory of God. Man in Adam was fallen, a stranger from GOD, and in such sort drowned in the world, and bound with iron chains of humane affections unto creatures, that by himself, not only he could not come unto GOD, yea, his forces were all unto worldly things. It is not sufficient that God sent the patriarchs, the Prophets, and the other Saints, with bidding us to his divine wedding, wherefore being willing to draw us unto him, he at the last sent his own son in the form of a servant, and appointed that he dying upon the cross, should give us such and so great light of his goodness, and should so make manifest unto us his love, that we should be constrained and forced to come unto him. Neither is it profitable that man should be such a stranger from God, so drowned in the world, ungracious, and obstinate, that he might not be immediately drawn by Christ, if he see him to be the son of GOD, and dead for him, yea as calamity draweth unto it especially hardness, likewise Christ draweth unto him the great sinners, so that they acknowledge them to be such. All they therefore which be gone unto Christ, and climbed up into heaven, are gone and climbed thither by the force of love, and likewise by force they do abide, and shall abide there for ever. Christ then would chief suffer, for to declare unto us his most high love, and therewith as with a most mighty thing, and most dear unto the heart to enforce and draw us unto him. Forasmuch as love is a spiritual fire which we do not seek to quench, but to nourish: it is a most pleasant knot, from which we do not seek to be unbound, but to be fast tied: it is an amorous violence, against which we make no resistance, yea every one favoureth it. He draweth us not unto him, but by drawing us to the father, wherefore being upon the Cross naked of all treasures, pleasures and worldly benefits, he is showed unto us altogether divine. And if Noah could draw the living creatures into the Ark, how then should not Christ be able to draw us into his breast? The Angels could draw Lot out of Sodom, and shall not I believe that Christ can deliver me from hell, and from all my sins? I see that Moses could draw out of Egypt so perverse and obstinate people, and shall not I believe that Christ can draw me out of the world? josua brought them into the land of promise, and shall not I hope the Christ will conduct me into heaven? Christ in Peter converted and drew unto him in one day three thousand persons, and in an other day five thousand, in Paul as it were the whole world, wherefore I cannot doubt but that he will also draw me unto him. One woman Samaritane could move the whole City of Samaria, and shall not Christ be able to move and draw me unto him? The multitude of people followed Christ through the wilderness, even till they had forgotten themselves, being alured by his pleasant words, and shall not I be drawn to follow Christ, seeing that for me he died upon the Cross? the deaf heard, the blind knew him, and the children praised him: and I seeing that he hath opened my heart, lightened my mind, in this age, shall I not feel his great goodness and love with his most high and exceeding spirit, discovered upon the cross: This can in no wise be possible, yea, it will of necessity be that I continually love my jesus, and that by him I be drawn to render unto the father for ever all praise, honour and glory. Amen.   

How the love of God maketh right our purposes. Sermon. 10.  
ALthough God made man righteous, yet notwithstanding he is turned away unto creatures: so that if by Christ he be not regenerated, he doth not work nor suffer for the glory of God, but for his own gain. Speaking therefore of carnal men, they all have for their Idol, raiment, pleasures, honours, or other worldly things, by the which as by their last end, they are principally moved to work. And albeit sometimes they think to work to the glory of God, yet they work not in truth but for respect of themselves, as should well be known, when they might enter into the inward parts of the dark Labyrinth of their own hearts: for that they should see that they seek to know by being known, do love by being loved, be liberal for to move others to be prodigal towards them: do praise every one, for that they would be praised: do tolerate, because they are bound to be patiented: are afflicted, because they would be called Saints: do choose miseries because they would be happy, despise the world because they would be holden in estimation: do debase themselves, because they would be exalted: and in humbling themselves be proud: they care not to die, so as they may live in the remembrance of others: and so appearing to shun glory, they go seeking it, although by secret and privy ways, they would be humble, so as they might not feel it, yea for to rejoice in confusion, they thirst after patience, because they would be happy even in shame: they would be content to be without worldly affections, that they might live more content in every place, time and state: they desire to depend only upon God, because they would not be drawn and tumbled about with the turning wheel of worldly things: they be discreet unto themselves, for that they would have no grief in governing them, they would be reposed wholly in God: they desire a perfect faith, because they might always be heard, they long to be holden of no reputation, but for their own glory: they would willingly lose their own will for a divine will: they have a desire to live blameless because they might live without pain: they frame the Ark with Noah, but it is to save themselves: they build the tower of Babel for to make their name famous: they leave their country with Abraham, but it is for the land of promise: with Lot they fly out of Sodom, but for fear: they serve with jacob unto Laban, but it is for to have Rachel: & with Sichem be circumcised, for to have Dina: they humble themselves unto joseph with his brethren, for fear: and with Pharaoh they suffer by force the people of God to departed: they fly out of Egypt with the Hebrew people, but it is because they would not be oppressed: & if when they be in the desert, they return not unto the dainties of Egypt, it is because they be holden with the pleasantness of Manna: they would have been borne then when Christ was, that they might taste & live with him without being therefore persecuted of Herode, they would willingly be found with Christ at the marriage, but they would not that they should want wine: & likewise also they would be contented to be with Christ in the desert, so that the Angels would minister unto them, they would with Christ go up into the mountain, so the Christ would increase bread & fish. And likewise also in the mount Thabor, they willingly would be climbed up, for to see Christ transfigured: they would bear him company upon Palm Sunday riding to jerusalem, because they would be honoured: and in like sort they would have been at the last supper with Christ, for to eat the Paschal Lamb: but when Christ should take the Cross for to go unto death, they will with Peter deny him, and with the other forsake him, & if that they should have died with Christ upon the Cross, that should have been only because they would have risen again glorious: but to die wholly for the glory of God, this is for the perfect to do. The carnal men, as those which cannot life up their head to the glory of God, all that which they work and suffer, is by chance, unadvisedly, for natural pity, for custom, for fear, for shame, by force, for to fly griefs, to have rest and peace, for their own pleasure, profit, commodity, honour, for the contentation of others, for that it liketh them to lead an honest and politic life, for that they would not be punished and addicted to any, to purchase or preserve friends, to have a certain contentation of the mind, and to shun the tormenting of the conscience, not to have any adversity at God's hand, but prosperity, for to escape Hell, and to enjoy Heaven always, and for other like innumerable respects, It is not sufficient to work or suffer truly to the glory of God, that we say with our mouth when we work or suffer that it is to the the glory of God. Also it is not sufficient to have a certain feeble desire thereof, the which is found even in the wicked: inasmuch as they would also love God, work and suffer for his honour: yea it is not sufficient to do any thing to the glory of God if we be wicked, that with all our might and force we purpose and determine to work for his honour, forasmuch as whilst we be wicked, we cannot worship God truly, nor life up our head to his glory, with accounting him for our last end. And more over it sufficeth not that we imagine & think that we work for his glory: for that the jews also in crucifying Christ, and in persecuting his saints, thought that they did God service, as Christ foretold unto the Apostles. They supposed that they were moved by zeal of the honour God, but they deceived themselves as Paul did write: forasmuch as in truth if they had been moved and drawn by the honour of God, they would not have done things, which should be to his dishonour, as they did: and this because, seeing that the honour of God is in truth our last end, it doth not draw us to do any thing, but that which serveth to honour God. To make therefore in truth our purposes right, it must needs be that we feel with the spirit a lively Faith and light supernatural, the goodness of God in Christ, in such sort, that it can work more in us, than all the benefits of the world, so that loving it above all other things, we be drawn to do things for his glory: & so much the more as that man with a lively faith, seeing that Christ hath not only delivered him from all evil of this present life and of the life to come, but also hath merited all, he could no more be moved to work or suffer as a servant, for his own gain: wherefore it shall of necessity be, that as a regenerate heir and Lord over all, and sure of salvation, he should be only moved to work by the Son for the glory of the Father. Now these do only worship God in spirit and truth forasmuch as they account him for their last end: they alone do truly love him, not because he is good unto them, and bestoweth benefits upon them: but because he is good in himself: and this is properly to love God. They only do also acknowledge God and his name in truth: for that whereas others do not feel nor know God, but in that he hath created them, preserveth them, governeth, and bestoweth benefits on them, wherefore they do for his own gain, in himself acknowledge him in his own being, to be absolutely, and without respect unto creatures. Unto these also the Heaven being open as unto Stephen, they see the glory of God, wherefore they be moved to work thereby. And albeit such as these do not actually think at all times to do things unto the glory of God, yet notwithstanding like as all that which the Mariners do, is that they might be conducted unto the haven they seek for, albeit they do not always actually think thereon: even so the elect of God, and those which have with the spirit tasted the goodness of God, be drawn to work for his glory, although they do not always actually think there on.  
Wherefore like as when thou castest on thee a cloak, that not finding any let, is moved by some part, although thou dost not continually touch and dash it with thy hand: and this by that first force which thou didst use in casting it on. Even so when thou beginnest to do a good work to the glory of God, although thou dost not always actually think to do it to the glory of God, nevertheless in virtue of the first force, it is wholly to the glory of God, so that there is found no let, that is, so that afterward thou dost not change for to do it with any wicked intent, repugning against the glory of God. It is very true, that as to shake this cloak oftentimes, will cause it sway with much the greater force and swiftness, so likewise when we do a good work, the refreshing of it oftentimes, the thinking by force of a lively spirit to do it to the glory of God, profiteth much to make us do it with greater vehemency. Like as therefore the Hound if he feeleth not the smell of the Hare, runneth one while this way, another while that: but if he seethe it or feeleth the smell theroff, is moved and runneth to it with great speed the right way, without turning either to the right hand or to the left: even so he which feeleth not in Christ the great goodness of God, is moved to work, now by this worldly thing, and then by that: but he which feeleth it is drawn to work without straying, with a right purpose, for the glory of God, the which as our supreme beatitude and last end, we ought to have always before the eyes of our mind. Neither ought we account it a hard matter, to hold our mind always lifted up unto God, seeing that not only the love which he beareth us, and that he always thinketh on us, but moreover over how he being infinitely good, hath made himself known unto us, in bestowing benefits upon us, with great excess of his love. To this end he hath created us, and done all that which he hath done, to the intent that knowing him for our first beginning, last end, & chief happiness, with making his glory shine, we labour to set forth his glory: which to do, is a thing in itself so honest, that in the world can nothing be done in itself so vile, which if it be done for the glory of God, is not glorious in the sight of God: like as also there can nothing be done in the world so glorious in itself, that being done for humane respects, is not most abjected in the sight of God. If thou shouldest give all that thou hast to the poor, & thy body to the fire, if thou dost it not for the love of God, every thing is lost, as Paul did write. Although thou canst not serve God unrewarded, thou oughtest notwithstanding serve him without having respect unto the reward, but only to serve for his glory. And when the eye of our purpose is so simple, sincere & pure all the body of our works is light and acceptable unto God. There is nothing that hurteth so much the art of living well, as a perverse intent, the which disordering the whole, and taking the honour from God, maketh men idolaters, and vain: inasmuch as all the which they work and suffer, and not for the glory of God, is lost & cast away, yea and sin in the sight of God, for that they are not done for the glory of God, as they ought to be. O how happy were we if all that we have suffered and wrought, even until now, we had suffered and wrought for the glory of God: but we ought at least to do so hereafter, and then every thing that we shall do shall be acceptable unto God: so that our purpose be right unto him. Every man therefore aught to have God for his last end before his eyes, & to order all his life unto him, with choosing those things that serve most to his glory, & with forsaking those things which do hinder or stay us, without regarding things which appertain not to us: which we shall be constrained to do at any time when being in love with God, we feel with the spirit in Christ his great goodness. Let us pray to God therefore that he would give us a lively light of him, to the intent that having always our eyes open to his honour, we may render unto him all praise, through jesus Christ our Lord. Amen.   

How that the Law of the Gospel is more perfect than all other Laws. Sermon. 11.  
AS there is but one only God, one only Christ, & one only holy Ghost, one only Faith, one only Church, and one only Gospel: so likewise unto the world is but one only divine Law, imprinted already by God in the mind of man, darkened by sin, expressed somewhat by moral Philosophy, but much better by Moses, and most perfectly by Christ, and a new by Christ, the spirit of God being the guide, powered 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 natural Law, those canons, rules, and truth practised, of that which is right, and of that which is not right, imprinted in the book of the mind, in the which every one reading, when he cometh to years of discretion, without any other master and book, he discerneth by himself good from evil. And the truth itself, inasmuch as by Moses it was expressed in tables, is called the Law written: whereas afterward by Christ, the holy Ghost being the guide, it was in a more perfect manner imprinted in the hearts of the regenerate, that is called the evangelical law, of grace & of the spirit. Where is to be noted, that although a philosopher hath for example, imprinted in mind this truth, that God ought not to be dishonoured, but honoured, & knew that this thing is most right, yet notwithstanding he observed not this most just law. Yea, the jews, 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 unrighteous, & that with greater light than the Philosophers, they could in no wise observe that just & honest law, because they were letted by their concupiscences. But in a Christian already by faith regenerated, the goodness of God through Christ is in such sort imprinted in his heart, that by the lively, spiritual taste & feeling which he hath in Christ of God, he cannot dishonour him, yea, by the spirit which he hath, the which prevaileth against his carnal concupiscences, he is constrained to honour him. And this according to the measure of faith which he hath. The Philosopher then albeit he knew in part his bounden duty, he did not therefore fulfil it because the flesh resisted him. And in like case also the jew, albeit he knew, & that better than all the Philosophers, what the will of God is, nevertheless being without Christ & without grace, he obeyed it not: Wherefore he shall be punished the more grievously, as he had greater knowledge of the law of God. The natural law therefore, & much more the written law, is the Minister of death and damnation, whereas the evangelical law, of spirit & of grace, is the minister of life & salvation: Wherefore Paul speaking of it, said, the law of the spirit of life in Christ jesus, hath delivered me from the law of death & of sin. The written law, therefore is unperfect, although the natural law be much more unperfect, seeing that albeit they show those things which ought to be done, they do not therefore give the grace to be able to observe them. The law natural, then was as it were in darkness, the law of Moses in shadows, & the evangelical law in light. The law natural came at midnight, Moses law at the morning, and the evangelical law at noon day. The natural law came with a little candle burning, Moses law with a great torch, but covered, & the evangelical law with the clear light of the Sun. The natural law saw god in his creatures, Moses law in the Scriptures, & the evangelical law in Christ. The natural law seeth not Christ, Moses law saw him and showed him a far off, & the evangelical law hath seen him openly, & embraced him for his own. The natural law hath embraced no man, Moses law hath painted him out, with giving him colours, the evangelical law hath given him spirit. The natural law made him serve by reasons, Moses law for fear, & the evangelical law for love. The natural law delivereth us from worldly infamy, Moses law from the tyranny of Pharaoh, and the evangelical law from the tyranny of the world, of the flesh, of sin, and of the devil. The natural law hath for the guide understanding, Moses law a pillar of fire, and the evangelical law the holy Ghost. The natural law is the law of the Philosophers, Moses law hath him for the author, & the evangelical law is of Christ. The natural law feedeth men with worldly things, Moses law with Manna, and the evangelical law with God. The natural law buildeth up a worldly common wealth, Moses law the holy city of Jerusalem, and the evangelical law the heavenly country. By the natural law we were strangers, by Moses law servants, and by the evangelical free and the sons of God. The natural law guided us to a certain humane felicity, Moses law into the land of promise, and the evangelical law unto heaven. The natural law is a burden fit for humane strength, Moses law is a burden sharp & grievous, and the evangelical law is pleasant & delectable The natural law hath a respect to the comeliness of virtues, Moses law unto felicity, and the evangelical law unto the glory of God. The natural conducteth thee into Egypt, & there leaveth thee, Moses law delivereth thee from thence, maketh thee walk through the desert, & the evangelical law bringeth thee into the land of promise. The natural law begetteth thee unto the world, Moses law killeth thee unto God, & the evangelical law raiseth thee again. The natural law accuseth thee, Moses law condemneth thee, and the evangelical law saveth thee. The natural law awaketh man when he sleepeth, Moses law maketh him to tremble, and the evangelical law setteth him at rest. The natural law maketh men righteous in their own sight, Moses law in the sight of the world, and the evangelical law maketh them righteous in the sight of God. The natural law promiseth not any thing that is supernatural, Moses law maketh promises of most rich divine things, and the evangelical law observeth them. The natural law maketh us men, Moses law maketh us Angels, and the evangelical law even as Gods. Wherefore the natural law is good, Moses law better, & the evangelical law best and most perfect. Let us pray therefore unto the Lord, that he would imprint it in our hearts, to the intent that we may render to him all praise, honour, and glory, through jesus Christ our Lord. Amen.   
FINIS.   

❧ IMPRINTED AT London by Thomas East, dwelling between Paul's Wharfe, and Baynard's Castle. 1580.  
MIEULX VAVLT MOURIR EN VERTV QVE VIURE EN HONCTE  coat of arms of Thomas East