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
Heb. 11. whereon dependeth Faith Hope Charitie and all other Christian vertues I say that Faith according to the iudgement of Saint Paul is a substance that is a certeine substanciall and sure possession of things promised which are hoped for and an euidence of things inuisible which cannot of vs be comprehnded except we be exalted vp aboue all that which our blinde and humaine reason can doe Therefore Faith is not as many doe thinke a certeine obscure lyght of God and a certeine triflyng and friuolous opinion but it is an euident lyght a certeintie and assuraunce of the minde and a cléere shining which being thy guyde thou séest that God is so mightie wise and good that he can that he knoweth how and that hée will saue thée Therefore with a sure and stedfast confidence thou dost trust in him repose and cast thy selfe wholly vppon him Faith is a cleare and effectuall perswasion wrought not in the bodilye eares but in the eares of the heart not by men but by the holy Ghost where-by we are made certeine and sure to bée the sonnes of God It is a firme Rom. 8. constant and perseuering trust in the bountifulnesse of God It is not an agréement brought to passe by humane reason but a certaintie more cleare loftie and high then all other things of this present lyfe It is a lyght which lifteth vp and rauisheth aboue all sensible things and beyond that any man is able to make discourse to comprehende the breadthe lengthe Ephes 3. height and depth of those things which are to vs incomprehensible with naturall eyes It is a heauenly Ladder with which men ascende to the knowledge of the truth supernaturall where-vnto no man can attaine with the Ladder of humaine reason It is a cleare eye of the minde where-with pearcing thorough the Heauens we doe see the deuine secretes of God Act. 5. It is a quickening cléere and fierye lyght which purgeth our heartes and delyuereth vs from the darke and inextricable Laborynthes of the vayne shadowes of this worlde by which we guyde our blynde reason and are lyfted vp to an high estate so that by the tasting of heauenly things we dispise humaine things It is a spirituall wedding and matrimony betwéene Christ and the Soule which béeing our Mediatour the soule is vnyted and transformed in Christ in such perfecte manner that all that which it hath becommeth to be of Christ and so Christ with all his vertues treasures and graces become to be of the soule It is a lyght so cleare and high that darkening others it maketh vs sée riches in pouertie glorye in confusion safetie in daunger peace in persecution rest in trauayle felicitie in miserye and lyfe in death He that beléeueth hath a spirituall tasting of God by meanes whereoff he feeleth his diuine goodnesse in such sorte that it bréedeth in him a feruent desire to honour GOD and séeing that wée can-not speake of him in such manner as we ought and as is conuenient for him we desire at least with our owne bloud to testifie vnto the world how great the goodnesse of God is Faith maketh vs conceiue Christ spiritually and by force of the spirite to be borne againe with lyfting vs vp vnto God Rom. 4. Rom. 5. Iacob 1. 1. Pet. 1. Rom. 5. Abac. 2. 1. Pet. 1. 2. Cor. 1. Ephe. 6. 1. Ioan. 3 Ioan. 1. Ioan. 17. Mat. 16. Gen. 4. Gen 6. Gen. 21. Luc. 1. Luc. 2. 1. Ioan. 3 Gal. 5. it maketh vs put of the old Adam and his concupiscences and to put on Christ with his vertues and to become of vngodly iust temples of God and his children brothers and members of Christ Faith iustifieth pacifieth the minde and conscience maketh mery causeth to reioice in such sort that we glory euen in shame This is such that it renueth vs regenerateth vs quickeneth maketh noble enricheth saueth sanctifieth preserueth defendeth obteineth that which it demaundeth Faith knitteth vs to God maketh vs his heires and children the brothers of Christ and his members yea it maketh vs deuine happy Faith is that which in Abel made him offer sacrifices acceptable to God in Noe caused him to frame the Arke for the sauegard of the world made Sara to conceiue that Abraham offered his owne sonne to God caused Moises to worke so manye wonders in Aegypt and in the Wildernes Faith made the Prophets to speak loosed the tongue of Zacharias and saued men in daungers made Simeon not to feare death also made Paul to wish for it This in the Saints caused them ouercomming the worlde that they haue wrought wonderfull things thorough loue But what néede I speak any more Faith is a vertue so noble excellent and worthy that how much the more a man consider of it so much more will it discouer the perfection therefore he which hath tasted it will neuer be satisfied with speaking in prayse thereoff Wheras those which neuer haue felt nor tryed it in thēselues can as much speake theroff as one that is blinde can discerne of colours Cor. 2. yea if those speake of it as those which be carnall and brutish they doe not vnderstand it nor know the excellencie there-off Therefore they doe not onely peruert good workes whereoff this is the true mother but they persecute it with speaches which idle and lycentious persons do vse But let vs pray vnto the Lord that he would delyuer them from those most thicke and palpable darkenesse that hauing the true and liuely light of God they may yéeld him all praise honor glory through Iesus Christ our Lord. Amen Of the lyght of Faith Sermon 3. THere be many which haue neuer experienced in themselues to haue anye other but a purchased faith the which bicause it is bleare-eyed and blinde from the truth supernaturall and reuealed and therefore they thinke that the lyght of Faith is small and inferiour to the light of humane and natural reason and moreouer to the light of the Sunne and kindeled as of a litle candle so that according to their fantasie not onely the vnderstanding doth sée better the truth of the first naturall principles of things which bée of themselues euident and with reason made manifest but also that corporall eyes doe better sée those things which are layed before them then we do sée according to their opinion the things supernaturall with the light of Faith It should of necessitie be therefore as they doe iudge that Faith is alwayes suspitious and doubtful neuer cléere certaine euident séeing that the light is so imperfect But they would not say so if they had proued to haue that Faith inspired into them which is supernaturall diuine full of lyght and cléere which doubteth not but is sure certaine and firme And of this therefore the light is so great that it ouercommeth all other lights in this present life Neither is any other lyght greater then this sauing the light of the blessed And that this
is true is most euident First that the light of a true and vnfained Faith is aboue all the lights of worldly opinions for that whereas they haue the authoritie of humane Historyes this hath authoritie of diuine Scriptures whereas humane Faith hath the testimony of men of their vniuersities of learning diuine Faith hath the Prophets the Apostles Ioan. 4. 8. the Euangelistes the Martirs the Saincts the Angells the holy Church Christ the holy Ghost and God himselfe for their testimony the witnes of which is greater then of all others and therefore whereas that Faith alwayes doubteth this is stedfast cleare and certeine The light of a true Faith also is so cleare that it ouercoÌ„meth all natural light of vnderstanding so that the wise of this world do not sée with so great clearenesse the truth declared in the chiefe principles of their Sciences as the illuminate Christians doe the truth therefore reuealed and the articles of faith which humane reason can haue thorough the sinne of their first parents is weake féeble and blinde and the spirite in the regenerated is sounde strong full of light and cleare Seing then that whereas the light of humane reason is but naturall and purchased and therefore it is obscure blinde and grosse insomuch that it tosseth about like a wallet about ones neck But the light of Faith as that which is supernaturall inspired heauenly most pure cleare perfect and diuine lighteneth and pearceth thorough the whole soule They are therefore blinde and in a very darke night to whom the clearenesse of the Gospell doth not shine 2. Pet. 1. Rom. 13. 2. Cor. 4 1. Pet. 2. Math. 1. and we are 〈◊〉 to yéeld God most high thankes for that of his mâ—â—re grace we be called vnto so wonderful light which excéedeth all that any man is able to expresse As we sée in Ioseph in whom naturall reson perswaded that Mary was great with childe by the force and power of man and yet Faith preuailed in him so with a greater light that he beléeued that she had conceiued by the holy Ghost And further I saye that the light of Faith is so much greater then the light naturall that as the Sunne with the greatnesse of his light when it is in our Hemispherye darkeneth the light of the Starres so doth Faith darken all the light of humane wisedome The light of Faith is so high and so supreme that it is comprehended with it selfe And the same is so cléere and mightie that wicked reason and humane wisdome cannot conteine it but euen as in the morning when thou openest the windowes of thine house thou puttest out all the candells bicause that the Sunne being then risen aboue our Horizon pearceth with his bright beames and shineth euerye where so when Christ the Sunne of righteousnesse with the beames of a cleare Faith shall enter into our soules he shall quench in vs and diminish the light of humane wisedome and then we shall sée 1. Cor. 3. that our knowledge is ignoraunce and our wisedome foolishnesse And that we must néedes say more humane reason as a thing that is blinde lyke vnto a Bat or Flinder-mouse lyeth hidden in the darke crauyes of the creatures whereas a cléere Faith is lifted vp pearceth thorough and flyeth aboue all the heauens Humane reason séeth but a very few things Faith séeth all things that be necessarye and profitable to saluation Humane reason séeth not Ioan. 15. 14. but as it were thorough a thicke glasse windowe and therefore vnperfectlye and Faith lifteth vp it selfe aboue all vayne shaddowes of sensible things and séeth the sincere pure and euerlasting truth most perfectly Humane reason séeth the out-warde accidentâ—â— of things created and storye of the holy Scriptures albeit imperfectly and if it enter into the bowells thereof it is with a verye obscure knowledge that it maye bée easelye iudged howe weake féeble darke and imperfecte the opinion which it hath conceyued of the materiall sincere and eternall truth is whereas Faith with his cléere light doth not onely pearce in to the very marrow of the holy Scriptures Luc. 24. but séeth God and his secretes Humane reason séeth not but onely the things that be of this present lyfe where-as Faith hauing a farre greater light séeth those things which be of the other life and a great waye further off Humane reason hath not the light of things passed nor of things to come but by waye of a féeble coniecture where-as vnto a diuine Faith the things passed and the things to come be as certaine as the things that be present And finally where Faith sheweth vs God with so cleare a lyght then for his honour we leaue gladlye all riches plesures dignitie glory our own life our selues with yéelding our selues to all vexations and torments for the loue of him as we sée in the Martirs Humane reason as a thing that hath but a litle light of God maketh thée not to leaue the worlde for the loue of him well may it cause thée to leaue one part of the world for another but not to forsake it wholly for God The Sainctes would not so had forsaken all things if they had not had a greater light and feeling of God then of themselues and all creatures All the knowledge which worldly wise men haue depende vppon their thoughts and for that loue followeth knowledge therefore it doth necessarily follow also that all their loue dependeth on sensible things Being then that the foundation of humane creatures of all their loue and knowledge is of necessitie such that forsaking the world they forsake in themselues al light loue iudgement reason vertue and strength whereas inuincible Faith forasmuch as it is grounded onely in God in condempnations and in torments sheweth it selfe most cleare most constant and strong Likewise the things which we haue obiected before our eyes we do not see with such clearenesse as with the eyes of faith we do sée things which are in the other life Also how much more the spirite that beléeueth is noble and more perfite of the bodily eye which séeth and how much the more God to whom faith hath regarde is obiected more perfect mightie stedfast a present and déere friende to the soule which are thinges that can-not be séene with corporall eyes And further howe much the light of faith Ioan. 8. and of Christ the light of the worlde and the sonne of righteousnesse is more cleare then the light of the sunne so much with more clearenesse and certeintie is séene the trueth reuealed to them that haue perfect faith not according as we sée those thinges whiche are before our eyes for the corporall eye may be deceyued but so cannot the spiritual in the faith be deceiued for by the death of Christ all shadowes and figures are taken away with all vailes and couerings so that in Christ crucifyed we may plainely beholde God albeit not with such a great clearenesse as
the body therefore the soule of Christ was neuer in the graue in those three dayes the which he continued dead wherefore by this word Inferno cannot be vnderstoode the graue Others saye that Christ vppon the Crosse did not onely suffer the paines of death the which consist in seperation of the soule from the body but also that he suffered in his minde the tormenting of the dampned bicause that for to satisfie for our sins it was néedeful that he should suffer all punishment that was due vnto vs being in these torments he felt that horrible anguish and sorrow which he should haue felt if being vpon the crosse in all those torments of the dampned he had bene vtterly abandoned from his father Mat. 16. Act. 2 And therefore he sayd My God my God why hast thou forsaken me not bicause he despayred but he ouercame desperation with all the sins and lykewise death with all sorrowes but hée felte the payne of the desperate with-out hauing in him anye fault They doe thus expound it He descended into Hell that is into the bottomelesse pit of the torments of Hell And although this was before that he was buryed and dead and therefore should be sayd by order thus He suffered vnder Pontius Pilate he was crucified descended into Hell dyed and was buryed yet there is oftentimes vsed in the holy Scriptures to speake first of that which was done afterward It cannot be sayd that the soule of Christ seperated from the body descended into hell that is suffered torments there those thrée dayes for that Christ sayd contrarywise vnto the good Théefe Luc. 25. To day thou shalt be with me in Paradise Other saye that he descended into Hell inasmuch as he shewed his Soule vnto the Spirites of his Electe alredy departed out of this present life vnto whom as Saint Peter saith he preached the Gospel 1. Pet. 4. inasmuch as he made them sée in a most cleare sort that which he had wrought suffered for their saluation He preached also vnto the dampned the Gospell with rebuking their incredulytie and that they were altogether inexcusable and so their condempnation shoulde appeare vnto the worlde to be iust It is néedefull also to beléeue lyuely that he rose againe the third day which when with thy spirit thou shalt féele Rom. 4. 6. thou shalt not feare death séeing that in Christ and thorough Christ death is ouercome yea if thou be grafted in Christ thorough Faith Col. 3. thou shalt in the spirite be raysed againe from sinne and being righteous shalt walke in newnesse of lyfe seeking and tasting onely the things which are aboue We must also beléeue that he ascended into Heauen hauing on earth wrought and suffered all that his father appointed him and that was expedient for our saluation it was conuenient that he should ascende into heauen for our profit to giue vs hope of our heauenly countrey seeing that he is entred in possession for vs Heb. 9. 1. Ioan. 2. for to stande also before the father for his Elect and to be their Aduocate and Intercessour remayning therefore with them in spirite vppon earth Mat. 28 But vnderstand it is needefull that thou lyuely beléeue that he is ascended into heauen for thy benefite which when thou féelest with the spirit lifting thée vp to things on high Philip. 3 thou wilt say with Paul My conuersation is in Heauen Moreouer thou must beléeue that hée sitteth on the right hand of his father Mat. 28. in-asmuch as he hath giuen him all dominion and lordship ouer all and hath ordeined him to be aboue all princedome power vertue and domination and hath giuen him a name aboue all other names hath made him the head of the Church and hath subdued all things vnder him Thou must also beléeue lyuely Ephes 1. that as he was séene ascende into heauen so he shal come visibly from heauen to iudge the quicke and the dead And if it be sayd according to Saint Paul it is decréed that men must dye Act 2. 1. The. 4 Heb. 9. 1. Cor. 15. how then shall he come to iudge the quicke Paul himselfe doth aunswere that those which then shall be alyue shal sodeinely be chaunged being made of corruptible incorruptible and that chaunge shal be vnto them as a death If then thou shalt lyuely beléeue that Christ which loued thée so much that he dyed for thée on the Crosse and hath all power which must also be thy Iudge thou shalt be sure and safe thorough Faith that his Iudgement shall be fauourable vnto thée Chiefly learne that Christ shall be our Iudge he is not onelye our Aduocate but hath taken vppon him our cause We must more-ouer beléeue in the Holy Ghost and this bicause albeit Christ dyed for vs rose againe ascended into Heauen was our Aduocate and prayed for vs yet we could not be saued if God with his holye Spirite did not open our hearts made vs to vnderstand and be partakers of these so great benefits thorough Christ done to vs. So that as thorough Christ all giftes and graces bée offered vs from GOD so the Holye Ghost béeing our guyde we doe receceiue them It is therefore néedefull that thou féele lyuely in thée this spirite of God which renueth thée lighteneth moueth inspireth imprinteth and maketh thée féele God in Christ and that thou art safe It is not possible that thou shouldest be a true Christian if thou hast not the Holy Ghost in thée And therefore he which beléeueth that Christ dyed and that not vainly beléeueth also that there be fruites of his passion and death which is the saluation of the Elect Wherefore we must also beléeue that there is a holy Catholicke Church that is the vniuersall Congregation of the faithfull and Elect of God It is not inough to beléeue that there is founde a Church which is holye and sanctified thorough Christ that Ephes 5. is a mysticall bodye of the Elect but it is néedefull that thou dost liuely beléeue and féele that thou art a portion and member of the same and that thou art one of the Elect. Thou must also beléeue the Communion of Saincts that is thou must liuely féele that thou art pertaker together with thy bretheren of all the giftes and graces of Christ the head of the Church Ephes 1. therfore more or lesse according to the measure of Faith reioyce thy selfe in their prosperitie and be sory in their mishappe as members and good brothers doe together and forasmuch as the benefites which Christ doth to his Church is not that they should be proper to one man alone but for the commoditie of them all therefore thou oughtest not to séeke for to possesse or vse anye thing for thine owne lucre but for the honour of God and safegarde of thy neighbour and so thou oughtest to this same ende or purpose procure the safetie of thy bretheren and with Faith to embrace
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
hath pleased God of his grace to reueale it to mee I haue determined to giue lyght thereoff to his honour and glorye vnto those who be ignoraunt and blinde There is found in the fiue bookes of Moyses a name of such and so great vertue that who so knoweth it and beareth it vpon his backe may know how and doth obstaine whatsoeuer he desireth And this is that name to which euery knée must bow and doe reuerence Philip. 2 Mar. 16. Act. 3 Iohn 16. Rom. 10 Act. 2.4 1. Iohn 2 bicause it is aboue all other names and contayneth in it Princedome that is to saye IESVS Of this name had Moses knowledge likewise the Patriarches the Prophets the Apostles all the Saints both of the olde and new Testament By vertue of this name they had their so greate light wrought all their myracles and obtayned all that they desired and craued as afterward Christ promised to his Apostles Act. 10 4 He that calleth vpon the name of Iesus is safe we haue no other name vnder heauen in which we can be saued or haue any good thing but onely Iesus By which name alone our sinnes be forgiuen vs and we receiue of God all giftes benefites and graces But note that in the holy Scriptures by the name is signified the person named So that whereas it is written that by the name of Iesus we haue remission of sinnes and saluation power to become the sonnes of God to work miracles Ion. 1 Mat. 6 Ion. 14 and to obtayne all things by that name of Iesus it is vnderstoode of Iesus himselfe For the vertue consisteth not in the letter nor in the name as the superstitious Antechristians doe saye and beléeue it consisteth not in voice in writing no nor in conceite but in Christ himselfe If thou shalt reade the holy Scriptures thou canst not finde any obseruations of words in the Apostles whē they wrought myracles and lykewise in Moses and the other Saintes They therefore did not receiue grace by vertue of words but by vertue of Christ Wherefore we had néede to doe otherwise then to pronounce or carye the name of Iesus about our neckes We must carye Iesus thorough faith and spirite in our heartes And they that doe so possesse him be great Caballistes Rom. 16. Ion. 14. and so much the greater as with a greater Faith they imbrace him as their owne as were the Apostles Moses the Prophets other great Saints In Christ himself consisteth al vertue of the true Caball hidden from vs before time and thorough Christ cléerely and manifestly reuealed and there is founde no other true Caball besides this for if there were any other Christ who made knowen to his Apostles all that hée had heard from the Father would haue reuealed it and so woulde the Holy Ghost seeing that it doth teach all truth as Christ hath promised and the Apostles haue preached vnto others but we see manifestly that they neuer taught any other Caball then Christ The true Cabal therefore consisteth not in charecters in Images or letters wherefore Moses could not write it nor yet Christ but it consisteth in possessinge thorough fayth and in spirite Iesus Whereof bicause the Hebrewes are ignoraunt therefore they be without the true Caball And onely those which haue Iesus in their hearts be the true Cabalistes for that they first by knowing Christ doe know all shinges inasmuch as in him bée hidden al the treasures of the wisdome knowledge of God Christ reueleath vnto his friēds al the which he heard from the Father Col. 2 Ion. 15. that is all thinges néedefull and profitable for their saluation Those thinges which doe not appertaine vnto them to know as for the day when the sonne of god shal come to iudge the world Christ himselfe confesseth that the Father hath not reuealed to him Luc. 13. The holy ghost instructeth the elect of God them that haue Christ in their hearts of all the which is expedient for their saluation 1. Cor. 2. we ought to desire no more The spirit of Christ goeth séeking thorough all euen to the profound things of God as Paul did write 1. Cor. 1. therefore they which by faith do possesse him do know all the diuine secrets of God profitable therefore néedfull to serue to the glory of God for the health of the soule This is the true Cabal reuealed to Moses to the Prophets to the Apostles Saints 1. Cor. 2. This wisdome did Paul preach amōg those which were perfect that is Christ wisdome righteousnesse our sanctification redemption so did all the Apostles as they that were great Cabalistes Likewise Christ forasmuch as albeit he was crucified thorough infirmitie yet he is risen againe most mightie in vertue 2. Cor. 13 Mat. 28. yea all power hath bene giuen him both in heauen in earth therefore those which by fayth haue Christ in their hearts haue an high abundance of vertue power so that not only in the name of Christ they worke myracles Ephes 1. Mar. 16. such as be fit equal with the miracles of Christ but greater as he himself promised Other vertues haue their limits but vnto faith all things are possible Ion. 14. to him that beleeueth hath Christ in his heart all enterprises are small and this bicause he doth not take them in hande but to the glory of GOD and being moued by force of the spirite Ion. 18. wherevnto euery thing giueth place as the whole multitude fell downe before Christ He is safe that hath Christ in his heart there is none that can hurt him yea Rom. 8. euery thing serueth to his saluation He also which hath Christ in his heart obtayneth whatsoeuer he desireth being thereto moued by the spirite of Christ which is alwayes hearde He himselfe who is most faythfull hath promised vs Ion. 10. that if we aske anye thing in his name we shall be alwayes hearde and further haue whatsoeuer we desire Iohn 16. for that Christ the sonne of God and his heyre hath promised vs so vnto whome the father hath put all thinges in power and he that hath Christ hath all and that for bicause hée is ordered according to the good will of God and is contented with that which he hath Iohn 13. and which it pleaseth God to bestow vpon him without desiring anye more and for as much as God giueth not his owne sonne to any but that with him he giueth all good thinges therefore he which hath Christ by fayth in his heart as his brother the sonne of GOD heire and Lorde of all it is profitable inough for him in all thinges both in his saluation and to the glory of God Faith setteth vs in possession of all satisfieth our wil and maketh vs most happie Let vs praye therefore God that he would giue vs fayth so that we may yéeld vnto him all prayse
honour glorie thorough Iesus Christ our Lord. Amen ¶ Of the triumph of Faith Sermon xiiii THere is not founde in the world a more weak creature then man wheÌ„ he is without fayth for that not onely a séely womaÌ„ wil make him hir prisoner so that he cannot be master of himselfe but being a slaue also of his immoderate affectitions passsions shall euer be turmoyled offended disquieted and tumnbled on the waueringe whéele of vayne shaddowes of the worlde So that as a féeble and vnarmed straunger who trauayleth alone thorough a thick darke woode full of most cruell wilde beastes and theeues if he doth but perceiue a bough wagge he trembleth for feare Euen so a man whilest that he maketh his course in this preseÌ„t life if he be wtout faith he is afraid of euery thing he cannot be safe by any meanes he hath all the diuells for his enemyes the world the flesh and himselfe Hée is ready to distrust in God in men he ought not trust yea he is afraide euen of himselfe and this bicause not hauing God by him he hath the contrarye and hée to whom God is an enemie Luc. 11. to him euery thing is hurtfull like as euery creature is profitable to them who haue God for their friend I would not now thou shouldest thinke that God had in the beginning created man so feeble and imperfect as hée is nowe Rom. 8. Forasmuch as like as in all other perfections he made him superiour to euerye creature lykewise also in power so that bearing rule ouer all other nothing could hurt him he was full of God and of his vertue Gen. 1 But after that by sinne man was seperated from God he lost that perfect vertue And albeit that God assisteth euery creature yet he leaueth him the bridle vpon his necke after that distrusting him he presumeth of himselfe wherfore he remaineth feeble and impotent and so much the more as that falling from that high diuine libertie hée remayneth bounde with the yron cheynes of humaine affections and is plunged in the myrie puddle of this worlde in which hée shoulde still euer haue bene if the sonne of God putting vppon him our frayle flesh had not vnited himselfe to vs with communicating that his diuine vertue It is néedefull therefore for to bée strong Luc. 24. that wée bée lifted vp thorough fayth and béeing vnited to God by the meanes of Christ we doe embrace him as our owne and further with receiuing his spirit to bée clothed with his vertue And then béeing exalted aboue the vaine shadowes of this worlde hauing GOD for our God wée néede not feare saying with Paul if God be with vs who shall be against vs The faithfull haue God in them and therefore they be feared of all the vnfaithfull although they were armed with all the force of the world Ioan. 8. Gen. 21. Gen. 26. 1. Reg. 19 Mar. 6. Act. 5 1. Reg. 17 Luc. 4. Ioan. 18. Luc. 10. as is manifest in Abraham Isaac of whom Abimelech was afraide although concerning humane streÌ„gth he was far mightier And likewise Saul feared Dauid Herode Iohn Baptist At the presence also of the Apostles the Princes and chiefe men of the Iewes were amased He that is strong thorough Faith in God with Dauid careth not for worldly weapons and with Christ passing safely thorough the midst of his enimies euery thing giueth him place as the multitude of Iewes fell downe before Christ Faith is so mightie that he which is armed therewith throweth to ground the great Diuel and bringeth his kingdome to nothing 1. Pet. 1. wherefore Peter exhorteth vs to be strong in Faith Those which haue a liuely Faith in God if they were in the middest of all the aduersities of the world yet they should be altogether happye this bicause Act. 7. as Stephen did the Heauens being open and séeing Christ in their fauour they know that God is their father who hath so singular a care of them Rom. 8. that euery thing shal serue to their saluation Wherefore they liue without any seruile feare without suspition anguish vexation and worldly misery frée from all disdaine troubles aduersities and euills with Christ walking safe Ioan. 6. Dan. 5. vppon the raging waues of the sea of this present life can not be hurt But we be like vnto Peter bicause that when we be in a smal ship of worldly prosperitie we séeke sometimes to go vnto him vppon the waues of aduersities and afterwards when we be there for that we faint in Faith and distrust in our selues of diuine grace fearing not to denye him in persecutions we begin to be drowned therin 1. Ioan. 5. There is nothing that can ouercome the world but onely Faith God doth communicate his strength to those which beléeue yea he giueth them Christ with all his vertues graces victories triumphs and felicities he which beléeueth is found alwayes and in euery estate happy so that in pouertie hée is founde rich in persecution quyet in daungers safe in necessitie liberall in sicknesse hayle in infamie and dishonour of the world glorious and in miseries happy He â—â—â—weth that God is euer mercifull vnto him so much the â—â—re merciful as he hath the more neede When a man hath Faith he feareth not death yea seeing that to dye is none other but to passe into a more happy estate accounting death for life he séeketh and desireth for it with Paul Vnto him that beleeueth euery thing is possible Philip. 1 Mar. 11. inasmuch as he that walketh by Faith is moued with the spirite of God which bringeth to good successe euery enterprise that he taketh in hande yea to him that beléeueth euery thing is easie forasmuch as Faith easeth all labour and payne maketh lyght euery heauie thing and maketh swéete all things that be sowre as appeareth in the Martyrs vnto whom euen death was pleasaunt With the shielde of Faith we may defende our selues from the poysoned arrowes of the Diuells and make vs able to disdaine all theyr power and this bicause that such as haue Faith know that the Diuells can-not doe anye thing but what God will and so much the more as they sée that God kéepeth them and vseth them for instruments to his glorye and the felicitie of the elect Mat. 16. Rom. 5 Sinnes do not raigne in them doe not preuayle against them which by Faith be ingrafted in Christ there is none that can remaine with-out pricks of conscience but he that hath a liuely Faith whose sinnes be pardoned thorough Christ Faith then resisteth and vanquisheth all Ioan. 19. where an ignorant body although he vsed all his strength and were armed with all morall vertues he could not resist against the assaults and force of the world of the flesh and of the Diuell which appeareth in Pilate to whom being sayd that if he let goe Christ he should not be Caesars friend he being
strength or by their wisedome to get friends fauours honours dignities rayment knowledge vertues and other worldly things with their owne wit being the guyde and theyr sapience care dilygence industrie and vertue and lykewise to haue by these meanes the aforesayd thinges preserued or augmented Now all these are presumptions and not true Hopes bicause they be not founded vppon God but in things of this world wherefore such as they be doe often remaine with confusion being vaine and no true Hopes There be also many which although they hope to haue of God temporall benefites goods corporal and spiritual and heauen it selfe and that by no meanes either of Saints or merits but onely by the méere grace of God and by the merites and intercession of Christ neuerthelesse their hope is not true although it be grâ—â—ded vpon God and this bicause they haue not for the ende of that their Hope and desire the glory of God but onely their owne proper gayne They desire and hope that thorough Christ and the pure goodnesse of God they shall haue prosperitie in this world and afterward heauen but for their ioyes and triumphes and not for the meere glory of God But this is no true hope inasmuch as true Hope being the Theologicall and diuine vertue like as it hath God onely for the foundation euen so it hath him alone for the refuge and ende So that as Loue when it is set vppon creatures is no more so sincere a loue nor so pure spirituall diuine and full of Charitie as it is when it seeketh the glory of God and furtherance of his Gospell but is carnall prophane so when our hopes be set on pleasures treasures honours dignities and felicities without being directed and eleuated vnto God they are no true Hopes but false vayne and deceiptful Seing then the true Hope is founded wholly vpon God and who so hath him alone for his refuge and ende can not be confounded yea it is necessary that we obtayne all that which with the sayd Hope we looke for For to vnderstand this truth we must first know that lyke as Charitie is nothing els but a spirituall loue of God and of creatures for his honour and glorye so Hope is no other thing but a spirituall desire of the glorye of God and of other things to this ende and purpose with a sure and safe expectation that God wil graunt me that being for his glory lyke as if for an example I hope to haue at Gods hand some temporall benefite either corporall or spirituall this hope in me is nothing els but a spirituall desire that I haue of the foresayd things for the glory of God and not for mine owne gayne with a sure and certaine expectation that God will giue it me when it is for his glory not for any merite of mine but onely for his méere goodnesse and for Christ who dyed for me vppon the Crosse And forasmuch as when we shall bée in Heauen we shall haue all that we can and ought to desire therefore béeing without desires and expectation of any better thing we shall be also with-out Hope as Paule did write 1. Cor. 13 And héere it may be séene how they are deceiued which saye that a man maye beléeue both good and euill but no man can hope for anye thing but that which is good nor feare any thing but that which is euill so that according to their opinion a man might agreeably say I beléeue that I shal haue prosperitie and also aduersitie but a man cannot congruently saye I trust that I shall haue aduersitie but he must saye I feare that I shall haue aduersitie and I hope that I shall haue prosperitie This theyr opinion is false forasmuch as albeit aduersitie can not be desired of carnall men nor therefore be hoped for bicause they account aduersitie to be a naughtie thing yet notwithstanding spirituall men which know that aduersitie is good and the gifte of God can both desire and hope for it so that a good Christian maye congruentlye saye I hope that GOD of his méere goodnesse and grace will giue mée aduersitie with graunting me patience and further that hée will doe thus much fauour that I maye spende my bloude for his glorye Then séeing that Hope is nothing els but a godlye and spirituall desire that wée haue of things for the glory of GOD with a sure and certayne expectation that GOD for Christ and his méere goodnesse will giue them vs forasmuch as they shall bée to his glory it is of necessitie that this Hope can neuer bée confounded but shall obtayne all things And this bicause that such desires and spirituall expectations hauing not for foundation refuge and ende any other but GOD it must néedes bee sayed that they are of God wherefore not vayne GOD is hée that giueth mée that desire which béeing my guide I wish to haue those things to the glorye of God God also is hée which gouerning with his spirite talketh to mée in my hearte witnesseth vnto mée and maketh mee sure and certayne that I shall obtayne at his hande Wherefore inasmuch as GOD can-not lye hée that putteth his trust in him can-not remayne with confusion or deceiued so that his hope and truste bée right and true the which Hope lyke as GOD giueth it not but to his elect so also hée neuer graunteth vnto anye person habilytie to obtayne anye thing but when it pleaseth him to giue it Wherefore Dauid sayde Saue mée O Lorde Psal 16 for I haue put my trust in thée as though hée had sayde Thou canst not forsake them that commit themselues to thy charge and doe put their confidence in thée And in an other place Those which put their trust in the Lord shall neuer be brought to confusion those that put confidence in him be compassed about with mercie The Lord is good Eccl. 2. Iud. 6. Rom. 5. and for such a one he sheweth himselfe to them that trust in him There was neuer any that hoped in the Lord and was confounded and this bicause God neuer forsaketh them that trust in him Hope therfore doth neuer abide with confusion or ashamed Wherfore Christ demaunding of his Apostles if when he sent them forth without wallet scrippe Luc. 22. or shoes they wanted any thing and they aunswering him no he sayde vnto them now let him that hath a wallet sel it and likewise his scrippe and he that hath none let him sell his coate and buy him a sword as if he would say whilest that you trusted in me although you were poore and without any worldly thing ye wanted nothing but forbicause now you béeing offended at my death which is néere at hande will distrust of mée therefore I say vnto you buy you swords defend your selues by your own strength and this not to perswade you to any confidence of your selues and of worldly things but to disdain the strength of this world and to shew that
and diuine actes such his wonderfull patience profound humilytie high wisdome large loue long perseuerance and other his diuine vertues whereby he was moued and stirred vp the inwarde lyght which was graunted him thorough grace béeing his guyde to beléeue that this Iesus who suffered in such sorte was the Sonne of GOD. Christ regarded him with the eye of his pittie and therefore hée was saued It cannot be denyed but that the vertues giftes and graces of the good Théefe were meruaylous 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 iustlye for his vngodlynesse lyke as did all other sinners wherefore approuing the workes of God to be righteous he sayed We suffer iustly we receiue guerdon according to our workes wheras the wicked with the euill Théefe do say if thou be Christ saue thy self vs forasmuch thou shouldst saue both thy selfe and vs. Hée also excused innocent Christ with saying this man hath not sinned he suffereth for vs and for our faults béeing constrained therto by his owne méere goodnesse and loue wherefore wée ought to giue him thankes that in suffering for vs hée would excuse vs before the Father There can bée done vnto a Lorde or noble man nothing more gratefull then when hée were slaundered and accused of all his subiectes and countreymen that one would excuse him defende him and testifie of his innocencie and vertue as the good Théefe did who vppon the pulpit of the Crosse when there was none that durst say well of Christ yea when euery one reuiled him he with out all feare preached foorth openly his innocencie Reprooued also the naughtie thiefe saying Dost not thou also feare God and art vppon the Crosse and ready to dye Afterward praying he sayd vnto Christ O Lord remember me when thou commest into thy Kingdome As if hée would haue sayd when thou shalt be I say not carnally of great authoritie in this present lyfe for that thy kingdome is not of this world but when thou shalt be in thy heauenly inheritaunce and glory purchased for vs with thy precious bloud be mindfull of me not of my sinnes but of my weakenesse and frailtie remember that I am thy creature formed and created by thée vnto blessednesse after thine owne similitude remember that thou camest downe from Heauen for mée that thou hast taken humaine fleshe vppon thée that thou hast prayed hast taken paines and hast suffered tribulations thirtie and thrée yeares for me hast bene crucified and for me shalt now dye Remember that I thorough the Faith that I haue in thée am thy brother and member I craue not to bée nexte vnto thée in thy kingdome Iustice 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 sheddest thy bloud and sufferest so much and which béeing thy companion vpon the Crosse hath put all his hope in thée for that he saw opened in thée the windowes of all diuine treasures and graces His Faith was great séeing that in the time of greatest darknesse when al men cloased their eyes against Christ he opened his and knew him to be the sonne of God His hope also was nothing lesse in hoping for heauen by his meane who hanged on the Crosse Also his loue was great seeing that he offered vnto Christ his heart all his thoughts his loue his tongue words yea he offered himselfe wholly béeing vppon the Crosse O what great strength and constancie was this in him seeing that he béeing on the crosse in such great tormēts lifting vp his minde aboue himselfe he remembred with how great loue of Christ and with what temperaunce he settled himselfe wholly vppon the good will of God ascribing with great iustice glory honour vnto God to himselfe confusion and punishment and correction vnto the wicked théefe his prayer likewise was altogether spirituall forasmuch as he desired not things brickle and things which are below neither prayed he for any other thing but that he would looke vppon him with a pitifull eye He craued that he might lyue in his remembraunce and Christ promised him Heauen saying Verily I say vnto thée that this day thou shalt be with me in Paradice He added vnto the promise this worde verily to the intent that he might be assured thereoff as if he would say be assured that thou shalt be with me in Heauen as thou art with me on the Crosse He requested to be in his remembraunce and Christ promised him Paradice and when should he be there the very same day and with what company with Christ and howe long for euer and to whom did he promise such great treasures to a most vyle théefe who for his wickednesse was hanged vppon the Crosse and wherfore did he promise him such a benefite not for anye merites of the Théefe but for his owne merites and thorough méere grace What aunswere did Christ make then Assure thy selfe that although thou hast bene euer hethertoo a wicked person notwithstanding I say not a thousand yeres hence but euen this daye and so foorth into euerlasting 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 Sonne of God in Paradice inasmuch as thou shalt be in felicitie And so distributing his dayly penny he beganne at the last It was no small priuiledge that one so vyle a Théefe amongst all the other electe was appoynted by God to suffer punishment vppon the crosse with Christ and that he had grace graunted him to aske mercie of Christ when he in such aboundaunce shewed foorth grace abroad and to beléeue that he shoulde receiue aboundantly séeing that the Chest of the treasurie of Christ was opened Let vs praye therefore vnto the Lord that with the eyes of his pittie he would looke vppon vs as he looked vppon this Théefe so that we maye render vnto him all praise honour and glory thorough Iesus Christ our Lord Amen Of the wonderfull conuersion of Saint Paul Sermon 8. ALbeit that God is wonderfull in himselfe and is so also declared in his creatures and especially in the Saints yet in Paule he is declared moste wonderfull And this bicause that whilest hée was an enimie to Christ and most earnest in séeking to peruert the honour of God vppon a sodaine God conuerted him and wrought so in him that he was a most zealous setter foorthe of the honour and glory of God Wher is to be noted that as all creatures depend on God so lykewise they belong vnto him and man so much the more as he hath a being more noble notwithstāding man thorough his malice peruerse nature doth oftētimes resist against God he tourneth his shoulders walketh the contrary way with absenting himself euery day more more from him as Paule did in
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
that God by the obseruaunce of this commaundement and of his diuine lawe coulde not iustifie and saue vs hée hath chosen to iustifie and saue vs thorough grace and thoroughe Christe 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 â—â—â—e Wherefore if we would be iustified and saued we ought not to séeke our saluation or righteousnesse by way of obseruing the Law inasmuch as by it in Adam we being fallen into the ignoraunce of God and the concupiscence of worldly things cannot obserue it but ought to séeke for grace in Christ with vniting our selues vnto him by Faith And then féeling in Christ the diuine bountifulnesse of God we shall loue him aboue all other hinâ—â— although we cannot loue him with all our heart yet such sin shall not be imputed to vs. Our Oblygation then wherin we are bounde is not onelye to loue God aboue all other things with holding him in price and estimation more then all treasures pleasures honours dignities Paradises and our owne life but to set all our loue vppon him and moreouer to loue him with all our heart soule minde strength and vertue yea if it were possible to loue him infinitely with applying al our force to this ende Let vs therefore praye vnto the Lord that he would giue vs grace to loue him as we are bounde to doe to the intent that wée may render to him all prayse honour and glorye thorough Iesus Christ our Lorde Amen ¶ With what manner of loue God ought of vs to be loued Sermon 4. GOD ought to be loued of vs with a pure sincere loue that is bicause that he is good in himselfe and not bicause he is good vnto vs. Forasmuch as he that loueth God bicause he hath receyued doth receiue or hopeth to receyue some temporall benefit corporall or spirituall suche a one in that case loueth not God but himselfe séeing that he bounding out loue in himselfe is desirous of the foresayd benefits willing that God should serue them as a vile instrument to let them haue their purpose As the kingly or principall floudes or riuers without loosinge their name or neuer stayed vntill they be ioyned to the Sea but alwayes running do draw with them al other riuers which enter into them so lykewise a true spirytuall loue although it passeth by the creatures is not stayed in them yea drawing with it all our affections it directeth the course euen vnto God and there alone it resteth We cannot without iniurye and despising of God forsake God with our loue and stay our selues vppon his gifts Wherefore as God loueth vs with a sincere pure loue so that all whatsoeuer he hath wrought and shall worke is wholly for our benefit and not in any sorte for his owne gayne séeing that hauing in him the fulnesse of all benefites wée cannot bée profitable to him in any sorte we cannot shewe him the least pleasure that is nor make him in himselfe more glorious then he already is forasmuch as his glory felycitie is infinite now we ought thus to loue God without respecting in any wise our selues and thus to work and doe all for his glorye So that as when it was told Iacob that in Aegypt were many treasures and that Ioseph his son was chiefe gouernour ther he answered I haue inough that Ioseph my son is yet alyue as if hée had sayd I care not for neither desire the treasure of Aegypt but as one that haue all my loue in Ioseph it sufficeth for my perfect felycitie that he lyueth and that I may see him in that glorye euen in lyke sort when it is sayde vnto vs that in heauen be so great treasures pleasures and felycitie and that Christ is the LORD there if we had all our loue in God as we ought wée would aunswere we care not for our owne pleasures no nor for heauen in any other sort but as we may serue to the glorye of God it is sufficient for vs for our most perfect felycitie that Christ lyueth in his elect that hée reigneth that the glorye of God is made manifest thorough him And there it may be séene howe that many doe deceiue themselues which doe thinke that men are bounde to loue God so much the more as they haue receyued moe or greater benefites at his hande as though they were bound to loue God not for that he is good in himselfe for that he is good vnto vs and bycause he bestoweth benefites vpon vs. And I say that if it were possible we should be and had neuer receiued any benefite at the handes of GOD we shoulde be bounde to loue him nothing lesse then nowe that we haue receyued so great benefites of him and this bycause wée ought to loue him for that he is good in himselfe and not for that he is good vnto vs and bestoweth benefites vpon vs and this is properly to loue him Séeing then God is infinitly good hée ought of all men be most perfectlye loued therefore equally to his goodnesse It is very true that those vnto whome GOD doth make himselfe knowne wyth greater goodnesse and with bestowing on them more graces and greater benefites although they be not bounde to loue GOD wyth greater loue then others forasmuch as all are bounde to loue him with a most perfect loue yet vnto that moste perfect loue they are so much more bound then others as by those greater benefits they are stirred vp to loue him the which if they doe not they sinne more grieuously And this is it which CHRIST willed when he sayde that he to whome much was gyuen he was bounde greatly to loue And lykewise the seruaunt that shall haue had greater lyght of God and of his wyll and shall not haue loued him nor done his will shall bée grieuously beaten bycause his sinne is greater and this not for that others be not equally bound to loue god as wel as he inasmuch as all men be bounde to loue him most perfectly wherefore equally but for that suche a one vnto whome is so much the more bound then vnto others as hée is more stirred vp thereto and inasmuch as he hath more lyght and more grace therefore more meanes howe he maye loue him Wée all be therefore bounde to loue GOD with a loue most perfect sincere and pure albeit to such a perfect loue hée is more bounde that hath receyued more graces Let vs praye vnto GOD therefore that with extinguyshing in vs all selfe loue hée woulde giue vs a supreame lyght to the intent that tasting with the spyrite his great goodnesse and louinge him with a sincere and pure loue we may render vnto him all prayse honour and glorie thorough Iesus Christ our Lord. Amen ¶ When God ought to be loued Sermon 5. FOrasmuch as onely wickednesse ought to be hated and in God is no wickednesse or fault that God ought not at any time be
maketh easie euery difficultie maketh euery sharpnes bitternes pleasant therfore it must néedes be said that the way of heauen is most easie happy Al they therfore which work suffer either worke suffer by force of the spirit of Charitie so without difficultie or els they work suffer thorough humaine respects so they are not in the way of God séeing they are not moued vnto him but vnto the world It is a matter most difficult vnto carnal mē yea impossible although possible with God most easie it is to be regenerated to become spirituall to haue a liuely light spirituall féeling of the goodnesse of God to haue a liuely faith hope fixed in God to be in loue with God thus also after that they be regenerated to grow in Faith Hope Charitie but after that we be spirituall that hauing a liuely light of God be in loue with him to worke suffer according to the force mesure of the spirit of faith of loue that we haue to God it is a thing most easie most pleasant happy And if with humane prudence cunning we be forced to worke or suffer beside this motion in such a case although we had difficultie in working suffering it shold be no meruail this bicause we being moued by the loue of God should not be turned therby for then we should go backward not by the right way Al they therefore who are entred into the spirituall kingdome of Christ by the gate of Faith which is called strait forasmuch as it is graunted but to a few as vnto those which haue ben thorough grace drawn eleuated aboue al difficultie they do tast with the spirit in Christ the great goodnes of God they do walke easely with suffering for works done thorough loue to the glory of God Neither is it necessary for that ther is none the loueth God with al his heart his neighbor as himself to the intēt that we might be turned vnto God that we might walk by the perfect obseruation of Gods cōmaundemēts forasmuch as if it shold be so seing ther is none in this present life that perfectly obserueth thē none shold walk vnto God but in truth it is not so for like as if one walked by a narrow way on his side wer many briers thorns if they plucked him by the garmēt in any wise such a one whē he wer a lusty felow might preuaile go away although he were some-what staid hindered by the said thorns Euen so a Christian if he be regenerated that sin raineth no more in him but the spirit loue of God although he doth perfectly obserue Gods commaundemēts but not turning himselfe vnto God with a most zealous force vehemencie swiftnes as he is boūd to do shold be moued if a most perfect charitie being in him his cōcupiscēces wer 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 cōcupisences wherby is he holdē back on the other side the spirit is in him so might that it preuaileth so that in any wise he is tourned vnto God wherefore to haue a motion to séeke the glory of God the perfect obseruation of Gods commaundements is not necessary but it is néedefull that we féele throughly with the spirite Gods diuine goodnesse that God may draw vs vnto him more then the world Let vs pray therfore vnto the Lord that he would giue vs such light and that he woulde increase it in vs euery day more and more to the intent that with great zeale we walking by his pathes may render vnto him all praise honour and glory thorough Iesus Christ our Lord Amen What thing it is wherein God hath shewed vs greater loue then in all the other Sermon 8. FOrasmuch as to kindle in vs diuine loue it is very profitable to know what thing it is wherein God hath shewed vnto vs greater loue then in all other things I haue iudged that it woulde bée requisite to consider amongst all the signes of loue which God hath shewed which is the greatest Some say that the greatest signe of loue which God hath shewed vnto man was when he created him after his own similitude and likenesse capable of him and to beatitude And moreouer hauing giuen to him a being so noble enricheth him with many giftes and graces with making him Lord ouer all creatures So that when Adam opened his eyes and saw that God had created this worlde for him that he conserued and gouerned it for the seruice of him and that euery creature was obedient vnto him to the intent that he confessing all his beatitude to come of him might seeke to set foorth his glory seeing his excellencie he felt towards him a singular loue of God Other say that the greatest signe of his loue was in forbearing sinne And this inasmuch as man not knowing the great charitie and goodnesse of God perfectly by his so great benefites God suffereth him to fall and to iniury and dishonour him that he might haue occasion to shew him vnto him as to an enimy with greater superaboundance of loue to the intent that he might the better féele how greatly God loued him There haue bene also some which haue sayd that as when the father sheweth greater loue vnto the sonne when he chastiseth him then when he dandleth with him Euen so when God chastiseth vs for our benefit sheweth vnto vs greater loue then whē he giueth vs worldly prosperitie But those which be more néere vnto the truth haue sayd that the most high signe of loue which GOD hath shewed vnto vs hath bene that GOD béeing more high then he could come vnto vs which be vnworthy most vile lewde persons and his enimies more loue then he could descend vnto hath I saye not solde but thorough méere grace giuen a gift most high and worthy that could bee not a seruaunt or one of his friendes but his owne déere and onely begotten sonne a thing to him more déere and entirely beloued he could not giue vs not poore but the richest of all diuine treasures vertues and graces yea in Christ he hath giuen vs al things euen himselfe And moreouer he hath giuen him to vs to the intent that he might serue to wash vs from all our filthy and stinking sinnes with his owne bloud and to dye for vs vpon the crosse He hath also giuen him vnto vs for an example direction and rule for a pleasant friende spowse and brother for a Capitaine for a Shephearde Priest Alter Sacrifice foode rayment and for a reward But in giuing vs him vpon the Crosse he had shewed vs a most singuler loue chiefly for that he hath giuen him to vs with a most high and infinite charitie And lykewise the sonne with great loue offered vp himselfe vpon the crosse and altogether for our benefit
Wherefore Christ wondering at the great charitie of the father sayd So god loued the world that he gaue his only begotten son for it And in an other place speaking of himself he sayd None hath any greater loue then to spend his lyfe for his friends Wherfore S. Iohn said In this we haue knowen the loue God for that he hath spent his own life for our sakes Man knoweth not neither can he imagine the God could shew any greater loue then that which he hath shewed with giuing vs his own son vpon the Crosse There be also some which say that the greatest signe of loue which God hath shewed vs hath ben in giuing vs his spirit forasmuch as although god had created vs and bestowed innumerable benefits vpō vs with giuing vs also Christ vpon the crosse we shold in no wise haue ben holpē if god with his spirt had not opened our mindes made vs féele in déede his great goodnes loue Other say that God shal then shew greater loue thē at any other time when at the day of iudgement he raysing vs again glorious both in respect of our soules also of our bodyes deliuering vs frō al euil of this present life of the life to come shal set vs in quiet restful peaceable possessiō of heauen of the most high perpetuall felycitie with making vs alwaies to inioy vse the most pleasāt fruits of the passion death of Christ of his diuine grace And I iudge that the greatest loue which God hath shewed vnto vs hath ben in purposing frō all eternitie in his diuine minde to saue vs with his most perfect felicitie high triumph of Christ and his most great glory forasmuch as this benefit includeth in it all other the which do depend on it alone Inasmuch as forbicause he determined to saue vs with our most high glory therfore he created vs so noble after his owne likenes capable of him the world for to serue vs for this cause he suffereth sin to this ende he chastiseth vs calleth vs biddeth vs tarrieth for vs dissimuleth himselfe tollerateth vs bestoweth innumerable benefits vpō vs for this cause he sent the Patriarches gaue a law by Moses sent the Prophets lastly his own son for this cause he appointed that they should preach worke myracles do all that which they did for this cause he sent Christ the lastly he should dye vpon the crosse And likewise bicause he had elected vs to most perfect felicytie therfore Christ arose againe ascended into heauen sent the holy ghost like as he sendeth it inuisibly alwayes vpō his elect And likewise also for bicause he hath predestinated vs to the glory therefore he sending Christ to iudge the quicke the dead we shal be by him thorough Christ takē vp to a most high perpetuall felicitie God therefore louing vs with an infinit loue hauing shewed his loue in so great excéeding meanes let vs besech him that he would giue vs a spiritual tast féeling of him to the intent that thorough Christ we may render vnto him all honour and glory Amen How Christ vpon the crosse draweth euery thing vnto him Sermon 9. HE that will duely beholde Christ vpon the crosse shal sée that with a most earnest violence by all meanes possible he draweth all things vnto him First for that words especially whē they be pronounced which eloquēce order pithy proprietie be most effectual to moue mens hearts to draw thē vnto it as hath ben is séene cōtinually in oratours wherfore Christ vpon the chaire of the crosse was not dumb yea he spake words that would moue draw vnto him any hardned faithles obstinate hart And although Christ had in his life time spoken and his words wer altogther diuine notwtstāding those words which he pronounced vpon the crosse wer of so much force aboue al other so much more effectual violent as that being the last pronounced by the son of God when alredy néere vnto death he was in great torments they are ful of exceding wisdom swetnes pitie goodnes righteousnes charity as euery one proueth which with the spirit doth tast them The iestures also doe helpe when they be fitly applyed vnto the wordes to moue greatly wherfore when a mother would haue hir young sonne come vnto hir she doth not onely call him but also proueth him the more with beckening hir head and with opening hir armes The which Christ also did for to drawe vs vnto him forasmuch as he stretched out his armes vpon the crosse as if he would say beholde that I open and offer my selfe vnto all men ready and prepared to receiue and imbrace euery sinner which by my meane doth thirst for his saluation Or if thou haddest seene with what how great firy teares burning sighes and excéeding loue he lifted vp his eyes to heauen to pray for vs with what sweete pitie he debased himselfe and behelde those which hadde nayled him on the crosse and others who were present if thy heart were a thousand times harder then an Adamant stone thou shouldest in any wise haue bene constrayned that it should not onely be mollyfied made féeble and pleasaunt but moulten chiefly séeing that for thy loue bloud guished out from euery part of him And if the wisdome of Salomon could worke so much in the Queene of Sabba that with causing hir to leaue hir rich and delicate kingdom drewe hir from so farre a country to trauaile euen to his presence for to heare him the wisedome of Christ excéedingly shewed vpon the Crosse ought so much the more effectuallly drawe vs from the world vnto him as that his is the greater without proportion Wherefore also in Christ vpon the Crosse are fulfilled al the Prophets are verified al the Scriptures all shadowes and figures are made manifest and all the treasures of the wisdome and knowledge of GOD are opened wherefore as the most high perfect open and manifest truth he draweth our mindes to beholde it in him And lykewise also for that lybertie especially of riches is most effectual in alluring chiefly the poore and such as be in necessitie therefore Christ for to draw vs vnto him vsed towardes vs vpon the crosse a most hygh and excéeding liberalitie forasmuch as by meere grace he not onely deliuered vs from sinne from the power of the diuell and from all euill of this present life and of the lyfe to come with making satisfaction for all our bonds but also moreouer giueth vs all his diuine treasures heauen and himselfe Yea he draweth vs to hym euen with his righteousnesse inasmuch as we be drawen and moued to haue compassion on him seeing that in him although he be most innocent the Father with most rigorous iustice punisheth all our sinnes Notwythstandinge albeit vppon the crosse he stirreth vs vp with wordes prouoketh vs with his déedes and diuine iestures calleth vs
mouth when wée worke or suffer that it is to the the glory of God Also it is not sufficient to haue a certeine feeble desire theroff the which is found euen in the wicked inasmuch as they would also loue God worke and suffer for his honour yea it is not sufficient to doe anye thing to the glory of God if we be wicked that with all our might and force we purpose and determine to worke for his honor forasmuch as whilest we be wicked we cannot worship God truely nor lyft vp our head to his glory with accoūting him for our last ende And more ouer it sufficeth not that we imagine thinke that we worke for his glory for that the Iewes also in crucifiyng Christ and in persecuting his saints thought that they did God seruice as Christ foretolde vnto the Apostles They supposed that they were moued by zeale of the honour God but they deceiued themselues as Paule did write forasmuch as in truth if they had bene moued and drawen by the honour of God they would not haue done things which shoulde be to his dishonour as they did and this bicause séeing that the honour of God is in truth our last ende it doth not drawe vs to doe any thing but that which serueth to honour God To make therefore in truth our purposes right it must néedes be that we féele with the spirite a liuely Faith and light supernaturall the goodnesse of God in Christ in such sort that it can worke more in vs then all the benefits of the world so that louing it aboue all other things we be drawn to doe things for his glory so much the more as that man with a liuely faith séeing that Christ hath not onely delyuered him from al euill of this present life and of the lyfe to come but also hath merited all he could no more be moued to worke or suffer as a seruaunt for his owne gaine wherefore it shall of necessitie be that as a regenerate heyre and Lord ouer all and sure of saluation he should be onelye moued to worke by the Sonne for the glorye of the Father Now these doe onely worship God in spirite and truth forasmuch as they account him for their last ende they alone doe truly loue him not bicause he is good vnto them and bestoweth benefits vpon them but bicause he is good in himselfe and this is properly to loue God They onely doe also acknowledge God and his name in truth for that whereas others doe not feele nor knowe God but in that he hath created them preserueth them gouerneth and bestoweth benefites on them wherefore they doe for his owne gaine in himselfe acknowledge him in his owne being to be absolutely and with-out respect vnto creatures Vnto these also the Heauen béeing open as vnto Stephen they see the glorye of God wherefore they be moued to worke thereby And albeit such as these doe not actually thinke at all times to doe things vnto the glory of God yet notwithstanding lyke as all that which the Mariners doe is that they might be conducted vnto the hauen they séeke for albeit they doe not alwayes actually thinke thereon euen so the elect of God and those which haue with the spirite tasted the goodnesse of God be drawen to worke for his glorye although they doe not alwayes actually thinke there on Wherefore lyke as when thou castest on thée a cloake that not finding any let is moued by some part although thou doest not continually touche and dash it with thy hande and this by that first force which thou didst vse in casting it on Euen so when thou beginnest to doe a good worke to the glory of God although thou dost not alwayes actually thinke to do it to the glory of God neuerthelesse in vertue 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 chaunge for to doe it with any wicked intent repugning against the glory of God It is very true that as to shake this cloake oftentimes will cause it sway with much the greater force and swiftnes so lykewise when we doe a good worke the refreshing of it oftentimes the thinking by force of a liuely spirite to doe it to the glory of God profiteth much to make vs do it with greater vehemencie Lyke as therefore the Hounde if he feeleth not the smell of the Hare runneth one while this way another while that but if he seeth it or féeleth the smel theroff is moued and runneth to it with great spéede the right way without turning either to the right hande or to the left euen so he which féeleth not in Christ the great goodnesse of God is moued to worke now by this worldly thing and then by that but he which féeleth it is drawen to worke with-out straying with a right purpose for the glory of God the which as our supreme beatitude and last ende we ought to haue alwaies before the eyes of our minde Neither ought we account it a hard matter to holde our minde alwayes lyfted vp vnto God séeing that not onely the loue which he beareth vs and that he alwayes thinketh on vs but moreouer ouer how he béeing infinitelye good hath made himselfe knowen vnto vs in bestowing benefites vppon vs with great excesse of his loue To this ende he hath created vs and done all that which he hath done to the intent that knowing him for our first beginning last ende chiefe happines with making his glory shine we labour to set foorth his glory which to doe is a thing in it selfe so honest that in the world can nothing be done in it selfe 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 gloryous in it selfe that béeing done for humaine respects is not most abiected in the sight of God If thou shouldest giue all that thou hast to the poore thy body to the fire if thou dost it not for the loue of God euery thing is lost as Paule did write Although thou canst not serue God vnrewarded thou oughtst notwithstanding serue him without hauing respect vnto the reward but only to serue for his glory And when the eye of our purpose is so simple sincere pure all the body of our workes is lyght and acceptable vnto God There is nothing that hurteth so much the arte of liuing well as a peruerse intent the which disordering the whole and taking the honor from God maketh men idolaters and vaine inasmuch as all the which they worke and suffer and not for the glory of God is lost cast away yea and sinne in the sight of God for that they are not done for the glory of God as they ought to be O how happy wer we if all that wée haue suffered and wroughte euen vntill now we had suffered and