if it wer possible séeing that in louing vs he first beginneth We can-not say that he hath not shewed vs his loue with effectes infinite séeing that he hath giuen vs his sonne vppon the Crosse himselfe in him with al his diuine graces and treasures and his owne spirit Wherfore wheras other vertues for that they haue for theyr obiect meanes doe consist in a certaine mediocritie so that it is a vice not onely the failing or want of that mediocritie but also the excesse thereoff Charitie lyke as Faith and also Hope for that they haue God our last ende for their obiect and therefore be called Theologicall vertues doe not consist in that mediocritie inasmuch as God cānot of vs be loued too much as also we cannot trust in him ouermuch nor put too much confidence in him yea we doe euer fayle in louing him beléeuing in him and putting our truste in him as wée ought The meane to loue God is to loue him without measure and if it were possible infinitely We be then bound and that by many respects not onelye to estéeme more of God then of infinite worlds if there were infinite and to spende our lyfe for God infinite times if infinite times we should arise againe but also to loue him with an infinit loue Thou wilt say is it possible that we loue God with an infinite loue seeing that our will is finite limitted bounded therfore we are not bound to loue him with such loue I aunswere and say that like as if thou hauing lent vnto one a thousand Crownes and the time being come in which he ought to paye thée them againe thou couldest not haue them and this bicause he is come into pouertie thorough meanes of his great household in such a case if the sayd man seeking about to his kinsfolke and friendes should vse all possible diligence for to haue it and pay it to thée and at last could get but one Crowne thereoff and this alone he payed thée tell mée in such a case albeit he could not pay thée the thousande Crownes should this be for this that he was not bound to paye thée them surely no but he should remaine and be in any wise bound albeit he could not then pay them And that the truth is so is most certeine inasmuch as if one should euer become rich he should be bound to giue them thée not by any new Obligacion but by that olde the which did alwayes continue and was neuer cancelled albeit it hath lyen 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 séeing that he could not pay them and that it was with-out his fault so lykewise if we cannot render vnto God infinite loue but onely a very little for this cause not that we are not bound thereto so that if it were possible that God should make vs so perfect that we might loue him with an infinite loue we should be bound to loue him infinitely and not by any new Oblygacion but by the olde which lasteth euer It is very true that it lyeth hidden séeing that we be not able to loue him with an infinite loue wherfore although we doe not loue him with such great loue hée will not for this caste vs into the prison of Hell so that we loue him as much as we are able And if thou wouldest say that God hath dispensed and vnbounde vs of this Bonde of louing him with an infinite loue séeing that we are not able to obserue it I will say that if this our Bonde depended onely on his diuine will he might dispence with vs and vnbinde vs but it dependeth on his infinite goodnesse wherefore lyke as God can-not take away any thing from his infinite goodnesse and yet bée infinitely good so he cannot vnbinde vs that wée should not be alwayes bounde to loue him with infinite loue as is fit for his infinite goodnesse and is our duetie to doe although we cannot And héere it may be séene not onely howe great the goodnesse of God is séeing that whereas an infinite loue is due vnto him he is contented with a small loue but also how great our imperfection is séeing that infinitely we doe faile of doing that which is conuenient for vs to doe vnto GOD. Albeit God doth not impute vnto vs such a defect and sinne neither doth he punish vs therefore séeing that we cannot loue him as much as for him should be conuenient But thou wilt say I would know with how great loue I am bound to loue God so that in me there may be no fault vnto me imputed and so I might be damned I aunswere that we are bound to loue him with all our heart soule and minde neither can it be sayde that God in saying Thou shalt loue God with all thy heart soule and minde did not commaund that we should loue him whilest that we are in this present lyfe with so great a loue but that he would onely shewe vs what we should doe when we shall be in Heauen as some haue said héeretofore inasmuch as Christ sayde contrariwise that this was not onely a commaundement but the chiefest Nor yet can it be sayd as the Papistes say that to fulfill and obserue this commaundemēt it is sufficient that we giue vnto God one part of our loue so that it be the greatest part and that we loue God alone more then all other things and this first bicause God is of the contrary wil in commaunding vs that we should giue all our hearte and therby all our loue the which also he repeated with many wordes diuers wayes to the intent that we should be inexcusable And to expound thou shalt loue God with all thy heart that is with parte is not to declare the worde of God but to depraue it and to gainsay it For that they haue against them Basil Origene Augustine Bernard Gregory Nicene Hugo de santo vittore many other holy men all the which notwithstanding with diuers words in expounding this commaundement haue sayde that we are bounde to giue vnto GOD all our loue Thou wilt say if it be so we must be all damned inasmuch as there is no body which giueth to God all his loue yea whilest that we be in this present life without a singular priuiledge we cannot doe it for that since the sinne of our first parents thorough the concupiscences that be in vs we be hindered and slacked from the loue of God and in such sort that we do neuer loue him with all our loue yea some parte of our loue doeth alwayes abide in the earth Now to this I aunswere and saye that the commaundement of diuine loue is in it selfe righteous honest and holy and if we be vnable to obserue it this is thorough the faulte of man which sinneth wherefore such sinne God iustly may impute vnto vs and for it punish vs and for all this séeing
grace being our guyde we may loue him as much as we would and forasmuch as diuine grace doth neuer faile therefore it is alwayes in our power io loue him and that in what sorte it pleaseth vs. Vnto this also I aunswere and say that there is experience to the contrarye inasmuch as men doe not loue God as much as they would yea although the reprobate shoulde vse all their witte and strength they could in no wise loue him It must néedes therefore be sayd that this grace of louing him is not graunted alwayes nor to all men nor yet to loue him after our fashion yea the elect themselues haue not alwayes this grace to be able to loue him at their instance nor in such sort as they ought wherefore like as Faith is giuen of God so also is Charitie And they deceyue themselues who thinking to haue alwayes in them power to loue God driue off to repent and conuert vnto the latter ende of their life Séeing then that Charitie is a diuine and supernaturall fire let vs praye vnto GOD that thorough his grace he would kindle it in our hearts to the intent that we may render vnto him all praise honour and glory thorough Iesus Christ our Lord Amen How the waye of Heauen is easie Sermon 7. THere bée some which thinke that the waye of Heauen is most difficult and this bicause lyke as Christ sayde for to enter into euerlasting lyfe it is néedefull that wée obserue the Commaundements of GOD wherefore we must loue our neighboures as our selues that wée pardon from our hearts all iniuries with louing our bretheren all our enimies It is néedefull also that we patiently suffer all aduersities and all sicknesses euen death with contenting our selues with whatsoeuer it shall please God to appoint vs. That we despise riches pleasures honours friends parents and all other worldly benefites that we mortifie all our affections our own will our iudgements with accounting our selues of no reputation and that we loue God with all our hearte soule minde and vertue And for that the dooing of the foresayd thinges is very difficult vnto vs séeing that as in Adam be we made blinde as the concupiscences of the flesh be most mightie in vs the world most corrupt thorough euill examples and temptations most mightie thorough subtiltie malice and power of the Diuell therfore they say that the way of Heauen is most difficulte and hard which thing also they confirme by Christ who sayd that straight is the path which leadeth vnto syfe Whereoff it groweth that many beléeuing that béeing afrayd of the difficultie dare not walke by the waye of God but retire backe from it And I saye that although the path be straight and the gate narrow which entreth into the spirituall kingdome of Christ and this bicause into it no man can enter but by a lyuelye Faith the which is not in our power wherfore not depending on vs it is hard for vs yea impossible to enter by our selues into the spirituall kingdome of Christ notwithstanding séeing that by grace and thorough Christ we be regenerated and alreadye entred into the kingdome of Christ hauing of God a liuely light and a spirituall tast and féeling we doe loue him aboue all other things doe walke thorough good workes without any difficultie inasmuch as in such a case the loue of God maketh vnto vs all painfull trauaile easie all bitternesse swéete euerye yoake pleasaunt and euerye burthen lyght as Christ sayed And it is séene by experience that when one in truth hath fixed his loue vppon God that it is not harde matter for him to pardon for his loue all iniuries to loue his enimes to despise the world yea and himselfe to bring downe himselfe with watchings fastings abstinences disciplines and other kindes of penaunce so that they be done thorough force of loue not onely they are not sharpe and grieuous but also pleasaunt light in such sort that suffering for Christ they iudge thēselues happie Thou wilt say I sée yet many which make profession that they are willing to serue God that do afflict thēselues with fasting abstinence watchings disciplines nakednesse pilgrimages and with dooing and suffering these and many other most difficult things I aunswere and saye that to goe vnto Heauen there is no ordinarie néede that we walke by such lyke extremities if we bée not thereto mooued singularly by the spirite of God but it is sufficient that we walke by the way of mediocritie in which truely consisteth vertue with ordering all our lyfe to the glory of God Wherefore at anye time when we haue Faith and in vs is sobrietie sparingnesse temperaunce and other vertues we be in the way of God and not when abiding bare-footed and naked in a wildernesse we eate nothing but rootes of hearbes All they therfore that be so extreame in their lyfe as they which be out of the way of God and be not drawen to liue so by the honour of God but by the honour of the world by other their proper gaine by the spirite of pride or by some other diuelish and vnclean spirit And if thou wouldest say that the Patriarches the Prophets the Apostles the Martyrs and all other Saints haue suffered much and lykewise that other shall suffer forasmuch as according to Paules iudgemēt all they which would liue godly in Christ Iesu must suffer persecution Thou wilt say that the elect whilest that they are in this presēt life do not abide in idlenesse nor in carnall delights but that they worke take paines although moderately and in honest matters do suffer much but forasmuch as al the which they do suffer they do suffer it for the loue of god wherfore willingly ioyfully and without difficultie yea with pleasure more or lesse according to the measure of loue When therefore in working we do féele any il-willyngnesse it is a signe also that we be not perfect in Charitie Knowest thou to whome it is hard to doe good workes and thus to suffer vnto him that worketh and suffereth by force and contrary to his will Goe forward and consider the life of carnall men and thou shalt sée that they trauaile and suffer for to haue worldly benefits much more then the elect doe for God and yet notwithstanding if thou wouldest demaund of them which were the hardest either the way of God or the way of the world they would say that the way of heauen were the hardest and this bicause that hauing their loue set vpon the world they do not féele the difficultie in working suffering for it wheras on the other side for that they loue not God they adiudge it a most hard matter to obey him I say not that in the way of Heauen men do walk without paines sufferings but I say that forasmuch as we goe not vnto God neither are moued by him except when we be moued by his spirit drawn by his loue the which
sayde Lorde what wilt thou that I should doe as if he should saye I commit my selfe wholly into thy handes doe with me what it pleaseth thée O happie sicke man séeinge that he committed himselfe into the charge of one so expert able and louing a Phisitian O happie lost flocke seeing it is now fallen into the pitifull armes of the heauenly shephearde Christ sayd then arise vp and goe into the citie and there it shall be tolde thée what thou oughtest to do Those which were in his company stoode astonyed hearing the voyce although they vnderstoode not the worde and séeinge nothing And Saul arising from the earth opening his eyes saw nothing in token that he was altogether lifted vp and rauished vnto God Then leading him by the hande they brought him vnto Damascus where he was afterward instructed by Ananias Then béeing perfectly illuminated he sawe how greatly blinde his prudence had bene his wisedome foolish his pietie vngodly his righteousnesse vniust his goodnes mischieuous his charitie cruell his innocencie spotted all his vertues full of vice Then putting off vtterly the olde Adam he clothed himselfe with Christ countinge himselfe of no reputation he was transformed in God And likewise Christ made of him a glorious and diuine conquest inasmuch as where he went to attach the elect of God he himselfe was attached of Christ He woulde haue bond them himselfe was bound with the golden cheines of charitie brought vnto Hierusalem was euē rauished and lifted vp vnto the third heauen he woulde haue imprisoned them and himselfe was shut close in the good will of God he would haue slayne them he was mortified vnto the world made liuing vnto God His conuersion also was wonderfull not onely bicause Christ stayed him on a sodain from so great an anger violence with which he went to the dishonour of God but moreouer conuerted him turned and drew him vnto him with great force so that he conducted him to the top height of all vertues in such sort that concerning his following of Christ he sayd Be ye like vnto me followers of Christ I know not who could more haue despised the world his owne righteousnesse séeing that he accounted for dounge euery thing that was without Christ Who is it that hath for Christ so despised this present life as Paul did who sayd I desire to be disolued and to be with Christ And as concerning mortification of the olde Adam he said I chastise my body and bring it in subiection He was crucified with Christ wherfore he sayd with Christ I am nailed vpon the crosse Ther was none of the Saints that tooke so much paines for Christ as he did he himselfe writing to the Corinthians sayd that he had laboured more abūdantly thē al the other Apostles He was so inamoured on Christ that he was ready prepared not onely to be taken bound for Christes sake but also to dye yea he said God forbid that I should glorie but onely in the crosse of Christ His glorious Ensignes were the markes of Iesus Christ which he beare in his body And his glorye was the witnesse not of men but of the holy Ghost and of his owne conscience When he was for Christ reuiled apprehended bounde and imprisoned hée accompted himselfe moste happye then when he was taken vppe to the thirde Heauen Writing his Epistles béeing willing to giue authoritie to his word he called himselfe most often Paul in bondes for Christ adiudging himselfe greater when hee was imprisoned for Christ then if he had bene in the most high throne and seate of dignitie in the world His fayth was certeyne wherefore he sayde I runne not as to an vncerteyne thing his hope was stedfast wherefore he sayde we are made safe thorough hope and his charitie was perfect therefore he sayd who shal seperate me frō the loue of God he had such zeale and loue of soules for the honour of God that he desired to be accursed from Christ for the glory of God and the saluation of his brethren He was euer fixed with his heart and minde in heauen wherefore he sayd our conuersation is in heauē And for all this he was so humble that he called himselfe the least of the Apostles vnworthy the name of an Apostle borne out of due season and nothing yea the chiefest sinner of the world Paul was a spirituall temple of God in which he wrought wonderfull things And what néede I say more he was an instrument of Christ and a vessell elected to publish all abroade the name of Iesus to suffer for him Séeing then that from the bottomlesse gulfe of his sinnes he was rauished vp euen to the third heauen enriched with so great light vertues giftes and graces so that in him is verefied that which was aforesayd that whereas sinne doth abound grace doth superabound Let vs set this glasse before our eyes not onely to the intent that we may neuer dispayre but also so that following him in all good thinges we may render vnto God all prayse honour and glorye thorough Iesus Christ our Lorde Amen The ende of the Sermons of Hope ¶ What thing it is to loue God Sermon I. THere be some who forbicause they saye that they loue God doe thinke that they loue him sufficiently but God is loued with the heart not with wordes To loue God is an other manner of thing then onely to say I loue GOD. Some other bicause they fast giue almes praye and doe lyke workes doe thinke that the dooing thereoff is a louing of God But loue consisteth in the heart not in the handes albeit by the workes it is declared made knowne Such outwarde woorkes may be done by hipocrites and by such as be not in loue with God and when they are done also by those which loue God notwithstanding albeit those outward workes do grow of loue they are not therefore loue it selfe but the effects theroff Also those be deceyued which bicause when they talke haue a féeling of that they talke when they read or meditate on any deuout thing haue a certeine tast and doe feele a certeine pleasaunt swéetnesse therein doo beléeue that the hauing of such lyke tast and féelinge is the louing of God but forasmuch as such like pleasure and tasting is many times graunted not onely to the vnperfect but also to the wicked the which be not in loue with God therefore such sensuall appetites and effects be effects of the flesh and not of the spirit It is very-true that they which loue God truely for that they féele with the spirite that they be of the elect that God loueth them that he is theyr Father and that he hath a singuler care of them wherefore they haue in theyr heartes as it were alwayes a certeine ioyfulnesse but sincere and pure they take pleasure to reason of God to heare his worde to read the holy Scriptures to behold his diuine goodnesse and
with which in him alone we ought to stablish our selues as he himselfe commaunded saying Thou shalt loue the Lord thy God with all thy heart soule minde strength and vertue Therefore God willing to haue of vs all loue as is conuenient he should layeth hard to our charge that we ought not in any wise giue part therof to creatures Thou wilt saye God hath cōmaunded that we loue our neighbour as our selues wherefore we ought not to loue God alone but also creatures I aunswere and say that Christ sayd also that he which hateth not father mother children brothers sisters and moreouer himselfe can-not be my Disciple and how shall it be possible that we hate them and on the other side being our neighbours that we loue them as our selues séeing that hatred is contrary to loue For the vnderstanding therefore of the truth it is to wit that nothing in truth is loued but onely that thing in which loue is stedfastly fixed and set and in lyke sort there is in truth no hatred but onely that in which hatred is fixed and bounded and bicause that like as the waters runne all into the Sea neither doe they euer rest vntill they come thether so God for that he alone is in truth good our first beginning and last ende our loue passing by creatures ought not to be stayd in them but wholly to be directed euen vnto God and to rest in him wherefore he alone in truth ought to be loued And likewise also forasmuch as sinne onelye is in trueth naught and filthie therefore it alone ought to be hated so that albeit our hatred passe by creatures it ought therfore not to be stayd in them but to be directed vnto wickednesse and there onely to rest And to vnderstand this the better I will bring an example of a perfect Christian whose heart if thou sawest thou shouldest see that his loue is wholly vppon God and yet for all this hée loueth creatures with-out staying therefore his loue in them yea he loueth them not but for the glory of God inasmuch as they serue to make it manifest so that such a one might say vnto God the same wordes that Augustine sayde in time passed O Lord when I loue and creture I loue not that creature but thée for whose loue I loue it Although the spouse doth loue the gifts of hir husband she doth not therefore staye hir selfe with hir loue vpon them but onely doth loue them for his sake that gaue them and bicause they serue for his glory and credit in lyke sort the true spouse of the Sonne of God doth not loue account precious nor estéeme the benefites of God for the worthinesse of them onelye nor yet for hir owne gayne but only for being giuen of God and for that they serue to his glory Likewise also a good Christian hateth no persons but for their wickednesse which be to the dishonour of God béeing by him most highly loued so that his hatred is not fixed in the creature but in the sinne We ought therefore to loue God with all our heart and that with staying our selues with al our hopes vpō him and we ought to loue our neighbors as our selues with out stablishing in any wise our loue vppon them but with louing them onely for the glory of God and inasmuch as they serue to the making of it manifest We ought also to hate our neighbours our parents and our selues as Christ sayde not with staying our selues with hatred towardes them but towardes their vices and sinnes inasmuch as we ought to hate them onely for that they béeing carnall doe hinder vs draw vs backe make vs slacke suffer not vs to make famous the glory of God Like as then there is one onely God so he alone ought to be loued and as al other things be of God so onely for him they ought to be loued Al the creatures together be not worthy of our loue which is fit for none but God And al this of our loue which resteth in creatures is lost God as he who is iealous ouer vs will haue all our loue for himself of other things that we haue he is content that we should communicate giue vnto others so that it be to his glory but loue he would not that should giue vnto any but him If we loue men for that they be our kinsfolkes be lyke vnto vs and come of the same bloud that we doe such loue is naturall and not vertuous If we loue them for their beautie and there-in doe establish our selues with our loue in such a case that is a lasciuious loue If we loue them for profite the loue-procéedeth of couetousnesse if for dignitie or honour which we looke to obtaine that loue commeth of pride If also we loue thē for that we hope that they shall serue for our saluation and for that we trust by their meanes to goe vnto Heauen which we desire onely for our owne felicitie without hauing respect to the glory of GOD this also is wholly a wicked and carnall loue But now this truely is a loue bright sincere pure spirituall and of Charitie when we loue our selues creatures onely for the glory of God and onely when they doe serue or be to serue to the manifesting thereoff True Charitie then as Paule did write séeketh not the things that be our own but the glorye of God yea it is a vertue that is most worthy most high most pure and altogether diuine holdeth the eyes alwayes open stedfast and fixed on the glory of God and albeit sometimes as that which is most pitifull and humble it debaseth it selfe to helpe the neighbours it is not therefore stayed in them but immediately with exalting it selfe on high it returneth to the glory of God yea for that Charitie maketh vs of no reputation in our selues and transformeth vs in God therefore it maketh that not séeing vs any more in our selues but onely in GOD we cannot any more loue vs in our selues but in God alone Let vs pray vnto God then that he would giue vs that loue to the intent that we maye render vnto him all praise honour and glory thorough Iesus Christ our Lorde Amen With how great loue God ought to be loued Sermon 3. FOrasmuch as goodnesse is such that béeing obiected to loue it ought to bée loued and so much the more as it is the greater séeing that Gods diuine bountie is infinite it ought of vs to be infinitely loued as it is loued by diuine will yea wée ought infinitely to loue God not onely bicause of his infinite goodnesse but also bicause of his infinite beautie wisedome power mercie charitie righteousnesse and for euery other his infinite vertue and perfection And more-ouer for that loue ought to bée recyprocall in our louing of God with infinit Charitie as he loueth vs we ought to loue him againe with an equall loue therefore with a loue that is infinite yea and with a greater
trust and confidence in him ascribe to him all goodnesse commendeth him giue him thanks humblâ—th himselfe vnt him is ready to suffer for his honour glory and lastly doth not praise honour him by all meanes that he possibly can yea it is néedfull that according as he hath of God more or lesse light he be in all vertues more or lesse perfect Seing then that to honor God highly we must haue of his supreme light with huÌ„bling our selues vnto God let vs beséech him that he wold graunt it vs so that we may render to him al praise honour and glory thorough Iesus Christ our Lord. Amen What thing we ought to do for to haue Faith to grow assure our selues stablish our selues continue therin euen to the ende Sermon 12. THere haue bene some which being deceiued haue thought that beléeuing was an acte vertuous meritorious therfore voluntary that Faith in vs depeÌ„ded in a good part vpoÌ„ our wils So that according to their fantasie for to haue Faith to grow and be stablished therein the determination of a man the resoluing of himself to be willing to beleeue auaileth much which according to theÌ„ is in our power those which with greater vyoleÌ„ce force of their own wils do endeauour them-selues to beleeue the truth which God hath reuealed vnto vs haue the greater Faith as they say are the more stedfast and firme therin But such as these be do deceiue theÌ„selues inasmuch as Faith is the gift of god Ephes 2. depeÌ„deth not in any sort vpon our own wil neither can it be gotfeÌ„ with humane streÌ„gth or force It is very true that the vnderstaÌ„ding is subiect obedient to the will in consideration of this or that thing but it is not so in agréeing disagréeing or doubting yea for natural power if a matter be shewed it for true it is driuen of necessitie to agrée therevnto that more or lesse after as it is made manifest vnto it but if the matter shew it selfe to be false it cannot but disagrée vnto it And 〈◊〉 yâ— wil coÌ„maundeth the contrary it caÌ„not obey it likewise if a matter be shewed not perfectly for true or false it must néedes doubt The vnderstaÌ„ding therfore agréeth disagréeth doubteth according as is the euidence of the matter not after the gouernaunce of the will forasmuch as by gouernance it hath no greater light of matters then it had before in the beginning neither doth it appeare in any other manner Yea there be many which liuing wickedly and desiring to be eased from their heart of the torments they féele for the feare which they haue of Hell they are forced to beléeue verilye that there is none other lyfe but this and they haue no power to the contrary If the vnderstanding agreed according to the gouernaunce of the will we might beléeue that which we would and say without lying that which pleased vs beléeuing to will that which we spake and yet we proue the contrarye in our selues Seing that either the wil should be moued without reson in commaunding the vnderstanding when it beléeued and agreed vnto a matter and in such case the gouernaunce or Empire should be tyrannicall therefore not vertuous likewise should be the agréement or els if it should bée mooued with reason and then the vnderstanding shoulde beléeue it in such case the gouernaunce is not of wil but by meanes of those reasons which moued it to beléeue so And if the agreement or following of things naturall of this present life dependeth not on the will much lesse doth the allowing of things supernaturall and of the other life as is the allowing of Faith Any person might at his owne will resolue or dispose with himselfe to confesse his faith moreouer to dye for it which a very Turke might doe but man hath not power to beléeue at his owne wil. It might also be possible that a man wer baptised and not hauing a true and liuely faith in Christ yea not beléeuing in him might dispose himselfe for the honour of the worlde and confession of Christ euen to dye rather then to deny him yet in such a case he should be damned Rom. 10 Heb. 11. for that it is not sufficient to confesse Christ with the mouth but it is néedefull that we be righteous that we beléeue liuely with our heart neither can wée without Faith please God Man of himselfe may easely be stubborne of his wil but not redily haue a true Faith The hauing then of Faith is not in our willes Wherefore there were certeine which séeing that Faith depended not immediately vppon the will sayd that it was in our power onely inasmuch as it might commaunde the vnderstanding which went on pondering all those reasons which serue to declare the true Faith of Christ the which they beléeue groweth of humane reasons and that no man beléeueth but it is with some pledge as if our reson were the rule of Faith and therefore the Quéene and Iudge of the secrets of God It might be that a man wer one of the chiefest wise men in the world his wisedome likened vnto God yet is foolishnesse yea the most learned in the holye Scriptures 1. Cor. 3. being without spirite and a liuely Faith which doth not grow or depend vppon humane reasons but commeth downe from heauen Ephes 2. for that it is a frée gifte of God We be of our selues so prowd ready to distrust in God and to put confidence in our selues so blinde concerning diuine matters so féeble of strength that we can not by any meanes be lifted vp of our selues to so great a light as the light of a true and liuely Faith is which should not be a light inspired supernatural if we could purchase it by our owne strength All our strength then sufficeth not to haue Faith The naturall light nor the light purchased is not sufficient It is not sufficient to be borne among the faithfull nor to be baptised nor yet to be instructed of Christian things The Law the Prophets nor the hauing of the holy scriptures be not sufficient It is not sufficient to be learned in them to haue heard the Gospell preached neither miracles for if that all those things were sufficient the Philosophers the Scribes and Phariseyes theÌ„ had more faith then all others Yea the testimonie of Saints is not sufficient as appeareth in Iohn Baptist Ioan. 1. Ioan. 3. Mat. 11. who albeit for the most part testified vnto his disciples that Iesus and not he was Christ yet they beléeued him not wherefore he was constrained to send them to Christ Yea the outward testimonie of Christ is not sufficient as it appeareth in the Scribes and Phariseyes which did not beléeue although Christ himselfe bare witnesse We muste therefore haue the testimony of the holy Ghost he must open our mindes touch our hearts lighten vs inwardly and stablish
vs. For which cause Christ did not only preach work miracles but also praied not only dyed rose again ascended into heauen but sent the holy Ghost as was necessary to the ende that we might haue Faith It is séene by the Apostles that they neuer did beleue perfectly vntil they were filled with the holy Ghost We must with Mary conceiue Christ not with humane reson but with the holy Ghost Then the diuine supernatural Faith doth not depend vpon our own strength nor on our own wil neither on our own studie good wit wisdome knowledge or humane prudēce And this bicause ther is no certaine imprinting made in our fātasie by seing hearing or féeling nor yet is it an acte of humane reasō neither an allowing of the vnderstanding wrought by the gouernaunce of that wil but it is an imprinting of matters reuealed supernatural wrought in the spirit an acte of diuine reason an agréement made by the inward inspiratiō perswasion of the holy Ghost wherefore it dependeth not vpon any outward sensible matter Thou wilt peraduēture say seeing that it depēdeth not on me I may ought to dispaire of euer hauing it I aunswere thou oughtest so much to hope that thou shalt obtaine it as God of his great liberalitie on whō Faith dependeth without any proportiō doth loue thee more then thou louest thy selfe And woe vnto vs if it were our partes to purchase it with our owne strength or if it should depende in any part vpon vs it is better so that it be wholly in the hande of God If thou wilt say this is manifest that seing it dependeth not on me I ought not dispose my selfe to haue it nor yet to prepare me nor take any paine thereabout if that doing what I could all should be in vaine It must néedes be that God giueth it to whom it pleaseth him We on the other side may stande wayting with a curteous hande till God giueth Manna from heauen And I say that although it be the gifte of God yet the wicked who haue not Faith ought to doe all things they possibly can to haue it to assay euen things which séeme to thē impossible And the like ought the godly to doe that they might bée preserued in Faith grow therin Ioan. 15. Mat. 7 Rom. 14 Not that the wicked while they are in their impietie can do any déede meritorious or worthy in any sort of it selfe that God should giue him Faith Inasmuch as being without Christ no man can doe any good work yea for that being euil plants they can bring forth none other but euil fruits sinnes then be al their fruits wherfore 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 whē they haue not ben or shal not be in this present life were not neither shal be worthy of such merit in any wise that God should increase or preserue their Faith And further I say that if God were willing to enter into iudgement with them with-out Christ to examine their life and to weigh their workes with thy ballaunce of his Iustice it should be soūd that they were worthie of great punishment for that they haue sinned at least in leauing things vndone inasmuch as in all their actions déedes in all their life through euery estate place time they haue ceased to honour God most highly as was cōueniēt for his infinit diuine goodnes as was due vnto him according to the vndispēsable diuine natural law Rom. 3. It is very true that being the mēbers of Christ their sins not onely were not imputed vnto thē but they with al their works done in faith were grateful accepted before god not for that they were in any wise worthy but thorough Christ thorough the méere mercie of God Psal 31 Ther is thē for the world offered vnto god no other merits but the merits of Christ And it is a most wicked matter to attribute vnto the Saints that which is fit for none but for the son of god he alone it is who hath purchased for the elect heauē all good things al men be saued in no wise thorough their works but through Christ through grace Ephes 2. as Paul declared Faith thē is the gift of God which bicause no man should glorie of himselfe is giuen thorough Christ and is by no meanes purchased thorough workes Neuerthelesse God will that we should doe whatsoeuer we could to haue it with accounting our selues alwaies vnworthie So that our trauayling to haue Faith must not be for that we should thinke that we coulde merite it but bicause without it we cannot honour God therefore it is our duetie to desire it to craue it of God by grace and to assaye all meanes possible to obtaine it Thou wilt say and what can we doe to haue it I aunswere and say that first we ought to labour to haue a certeine feruent desire and longing for Faith without which we cannot heartely séeke for it nor craue it of God And to haue this we must consider how noble a thing Faith is how rich fortunate mightie and needful to saluation forasmuch as without it not only we can not please God but we be most damnable It should also be néedful for the wicked to know that they be ignoraunt thereoff for that they appearing to haue it as it chaunceth with the Hipocrites superstitious people and false Christians do not séeke nor desire it yea they do not humble themselues to craue it of God so the godly ought to consider that their faith is small for that a man doth not breathe toward grace inasmuch as he doth not come to the knowledge of his miseries and of his weakenesse to ease him selfe And to this ende serueth this consideration that all our strength is not sufficient to obtaine Faith nor yet our wit our studies nor the learning knowledge wisdome of the world yea a carnal man by his corrupt nature is most ready to distrust in God is so blinde proude and affected to himselfe that with his foolish reason of an enuious Faith not onely he doth not goe vnto Faith but maketh a bulwarke against it Iam. 1. Thou oughtest therefore beléeue that onely God who is the Father of light can giue and wil giue it thée most largely And to this ende serueth the consideration of his great goodnesse and large liberalitie which is shewed vs in his creatures Then if God ceaseth not to administer vnto the moste vyle wormes continually that which is necessary so that they goe foorth and serue to that ende which he hath created them it must néedes be beléeued that hée will not forsake the soule for which hée created and conserueth al things yea for the saluation thereoff be dyed vpon the Crosse and he with the materiall Sunne lighteneth the carnall