is false which say that we be not bound to loue God alwayes and in lyke sort may be séene that they be very intricate in willing to determine and appoint the time in which we be as they say bound to loue him This their opinion is nothing els but an imagination of theirs without any foundation of the holy Scriptures a thing inuented to this end that I will tell you The Papists béeing desirous to holde against the truth that men may be iustified saued thorough their own works by obseruing the cōmaundements of God séeing that there is none that loueth God continually with all his heart with deprauing expresly gainesaying the holy Scriptures they be forced to perswade men that for obseruing the first and chiefest commaundement of the lawe it is sufficient that at the least the twinkling of an eye vppon the sabboth daye we haue in vs some act of loue towardes God with exalting him aboue al other things and that this thorough our most and mightie frée will is alwayes in our power It is our duetie to beséech the Lorde that he would heale and deliuer them from all such prensies with giuing them the light of the truth to the intent that together with other the elect they may render vnto God all prayse honour and glory thorough Iesus Christ our Lord Amen ¶ If it be in our power to loue God when and how much we list Sermon 6. LIKE as if an Eagle were without wings bound vpon the grounde wounded and dead it could not stirre it selfe not flye vp into the ayre and if yet it coulde flye it coulde not direct the flight vp to the Sunne and if it could thether direct the course yet it coulde not flye aboue it selfe euen so the soule thorough the sinne of Adam béeinge without the winges of Christian vertues bound vpon the earth with carnall affections thorough sin wounded and killed cannot moue it selfe be eleuated nor flye with loue on high and although it could be eleuated aboue the creatures it could not in any wise be directed vnto God and if it could be directed thether yet it could not with the winges of loue flye aboue it selfe so that it shoulde loue God more then it selfe Peraduenture thou wylt saye that this is true if we speake of our naturall and sensuall loue with which we can loue none but our selues and the thinges that be for our profite commoditie delyght and honour Wherefore with this loue we doe not loue God but for our owne gayne and inasmuch as he bestoweth benefits vpon vs which in truth is no louing of God but of our selues but if we would speak of loue procured by wil now with this we might with out any other grace loue God aboue all creatures and more then our selues and the reason is this There is none so wicked a person that without other grace doth not acknowledge and confesse that he is bounde to loue God aboue all things wherefore if he cannot loue God more then himselfe and all creatures as his vnderstanding doth shew and declare vnto him his will shall not be frée and moreouer he shall be naturally wicked seing that it could not obey the vnderstanding I aunswere say that as Paule did write we are by nature the children of wrath wherefore wicked and the seruaunts of sinne not therfore so created of God by nature but by nature corrupted in Adam wherefore with out diuine grace we cannot haue lybertie of power to loue God aboue al other things and lykewise it is true that our will by nature in Adam corrupted is alwayes mischieuous and a seruaunt of sinne vntill that thorough Christ it be made frée Peraduenture thou wilt say if that a valiant Citizen doth hazard his owne life for his country with out any other grace or light supernaturall yea and the hand doth offer it selfe for the sauegard of the head as is oftentimes séene by experience and thereby if a politike man without any other grace can loue his country more then himselfe and likewise also the hande doth manye times loue the head better then it selfe we haue cause to thinke and beléeue that our wil may so much more then the foresayd things loue God more then it selfe as that God is more greater then the head or the countrey Vnto this also I aunswere and say that a valiant Citizen doth hazard his life many times for glory which hée loueth more then his own life or it is true that he foreséeing that loosing his countrey he should loose all that he hath therefore he adiudgeth it be lesse hurte in such a case to spende his life Some other be moued to take armour vppon them for the profites sake which they hope to obtaine or els for the losse which they feare will happen All this then that a polytike man doth as one that is carnall is onely for himselfe and for his owne proper gaine And likewise also a man when he offereth his hande contrarye to the proper inclination to receiue a wound for the safegard of the head doth it bicause hée loueth himselfe and séeth that it would be smaller hurt lesse daunger if he suffer his hande to be hurt then if he suffer his head It is alwayes then self-selfe-loue which causeth vs to doe anye thing when wée bee with-out diuine grace And albeit that God alone in truth is good and includeth in him al vertues being al goodnesse wherefore not onely we ought to loue him aboue all other things but in him alone we ought to stay our loue notwithstanding thorough the sinne of our first parents we be so blinde féeble mischieuous and miserable that without his grace and light supernaturall not only we cannot set our whole loue vpon him no nor yet loue him aboue all other things Thou wilt say I proue yet that although I be wicked and without diuine grace I haue notwithstanding a certeine desire to loue him aboue all other things and forasmuch as this desire is nothing els but loue therefore it maye loue him aboue all creatures wtout any other grace Vnto this I say that if thou shalt go forward séeking diligently thou shalt finde that this desire which thou hast to loue him is none other but for thine owne lucre If thou be carnall thou doest not desire to loue him for his glory but for thine owne felitie and this is not to loue God but thy selfe And if thou wouldest say I desire that all my will loue desire may be most entire and sincere I aunswere likewise and say that this thy desire also if thou be carnall is onely for regard of thy selfe wherefore thou louest none but thy selfe Whilest therefore we be carnall and that self-self-loue doth raigne in vs not onely we cannot loue God aboue all things but we cannot in truth loue him but for our owne gaine the which is not to loue him but our selues Thou wilt say it is sufficiēt that diuine
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
to pray do other good works yet notwithstanding this pleasure is not loue it selfe but the effect of loue To iudge God of greatest price to estéeme him to account him déere to set more by him then by all the worlde and himselfe they all be effectes of loue but not loue it selfe And so likewise although the loue of god making vs of no reputation in our selues transformeth vs in God and that in such sort that estéeming nothing good but God we account our selues and all other things nothing worth except in that that they may serue to the glory of God notwithstanding this abiecting our selues and transforming in God be not loue it selfe but the effectes of loue Also those doe deceiue themselues which for that they haue a desire to goe vnto heauen for theyr owne felicitie and profite doe beléeue that this desire is the louing of God and in verye truth it is but an effect of selfe loue contrary to the loue of God It is very true that the desire of going to heauen for the glory of god is no effect of selfe loue neyther the very loue of god but an effect thereoff Lykewise also to loue God bicause he hath giuen to thée gyueth to thée or bicause thou hopest that he will giue to thée ryches children honours pleasures and other benefites is in truth no louing of God but of thy selfe And in like sort also forasmuch as GOD hath plentifully all benefites therefore séeing that in himselfe cannot desire any good thing if the louing of god were to desire any good thing in him God coulde not be loued It is very true that we may and ought to desire it not that GOD is more glorious in himselfe bicause this is impossible but that he is more glorious vnto the worlde with his glory by creatures béeing made manifest and famous But this desire is not the louing of GOD it selfe but and effect thereoff Neyther is it the louing of God to be gladde and reioyce together of his benenefite bicause that all this groweth of the loue which we beare him but it is not loue it selfe Loue is a thing much dearer vnto vs. And so also the loue of GOD is not that liuelye and spirituall knowledge taste and feeling that we haue of GOD yea loue groweth of it selfe inasmuch as for that lyuely with the spirite wee doe féele his goodnesse therefore we doe loue him Wherefore it is to bée noted that loue is a thing so inward to vs that albeit we do loue yet notwithstanding we knowe with great difficulty what loue is and with greater difficultie can we expresse it So that lyke as it is an easie thinge to knowe that GOD is but verye harde to discerne what manner of one he is so it is easie to loue and to knowe that loue is but to vnderstande and expresse what manner of thing it is that is a most harde matter And for all this I thinke to expresse it Loue is nothinge els but a certeyne inclination which we haue to hinges Lyke as the naturall loue is none other but a naturall inclynation whiche all creatures haue vnto theyr owne béeing whereoff it groweth that they naturally haue a longinge after doe desire and are moued to séeke all those thinges which do preserue it In lyke sorte sensuall loue is an inclynation which all lyuinge sensible creatures haue vnto pleasure wherof it groweth that they desire and bée moued to séeke for those thinges which woulde cause it as meate and other things whereoff pleasure groweth And lykewise humane reasonable loue is nothing els but an inclynation which men haue vnto honestye whereoff it groweth that they desire and be moued to séeke for vertues be pleased and delyghted therein Nowe the true and spirituall loue of GOD is nothinge else but a spirytuall inclynation whiche the Sayntes haue vnto the glorye of GOD the which groweth of a liuely feeling that they haue of the goodnesse of God of this inclynation groweth that they long for and desire to honour him and that hée maye bée honoured of all creatures They are moued to honour him in such sorte as they can and doe séeke that he may bée also honoured of others and so they come to shewe foorth actes of loue they reioyce together and bée delyghted in all those thinges which make to the glorye of God wherefore they take pleasure in all the good workes that bée done and lykewise also doe séeke to haue euery day more light of the goodnesse of God But it is to be vnderstoode that séeing such inclination is altogether spirituall it is not found in carnall men but only in those who béeing regenerated thorough Christ be spirituall wherefore they alone do loue God in truth those which are by hauing fayth borne agayn those the more which haue the greater fayth And forasmuch as God as he that hath in himselfe the fulnesse of all perfection hath no inclination to creatures therefore he loueth them not in such sorte as he is loued of vs yea the loue which GOD beareth to creatures is none other but a willingnesse to doe them good effectually for as longe time as he thinketh good But let vs praye vnto the Lord that hée woulde make vs féele his loue to the intent that we may render to him all praise honour and glorye thorough Iesus Christ our Lorde Amen ¶ How God alone ought of vs to be loued Sermon 2 GOOdnesse is an obiect to loue so that it onely ought to moue vs to loue the which we loue wherefore we ought to loue nothing but that which is good forbicause according as Christ sayd God alone is good in truth therfore he onely ought to be loued In him alone is the true beautie by the which things are loued the true Charitie wisedome mercy and all other vertues which can moue stirre vs vp to loue inasmuch as the vertues that be sound in creatures and likewise the beautie are no true vertues nor true beautie but shadowes a farre off and Images of the vertues beautie of God yea God alone is he who is in truth wherefore he onely ought to be loued Creatures haue not any true beeing but shadowed wherefore God sayd vnto Moses I am as if he would saye Goe downe vnto Aegypt to deliuer my people without feare for that creatures bicause they haue no true being they can-not without me doe thée any hurt nor yet helpe thée but I alone am he who for that I am in truth can doe thée both good and euill And although when we bée looued that loue procureth vs to loue them againe which loue vs yet bicause we be not loued in truth of any but onely of God from whome alone we must acknowledge to haue all our beatitude therefore him onely we ought to loue Wherefore as God is the first beginning of al our beatitude so also he ought to be our last end vnt whō we ought to goe with al our loue
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
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
hated and he that should hate him but onely the twinkling of an eye should cōmit a most horrible sinne Also the creatures ought neuer to be more estéemed then God inasmuch as lyke as Christ sayd he that loueth his Father his Mother his sonnes his daughters or other thinges more then him is not worthy of him yea he is vnworthy He then which loueth and estéemeth more his parents rayment pleasures honours dignities himselfe or creatures then God although it were but a moment of time doth sinne inasmuch as God excéedeth in perfection the creatures in so much doth he offend in iudgeing him inferiour to them he sinneth then infinitly like as God in goodnesse doth excéede them infinitly We also ought neuer to account God equall with creatures yea he ought not onely be exalted aboue them all but he alone ought of vs to be loued and that with al our heart soule minde strength and vertue And if thou wouldest demaunde when we are bound to loue him so the Papistes do say with deceiuing therefore themselues and others and say that the commaundements negatiue do binde vs alwayes and for all times but the commaundementes affirmatiue doe binde alwayes but not for all times As for example for that not to steale is a commaundement negatiue we be alwayes bound with this commaundement and moreouer bound to obserue it thorough euery moment of time so that it is not lawfull for vs at any time to steale But on the other side forasmuch as the dooing of almes is a commaundement affirmatiue therefore albeit we be neuer frée from this precept but are alwayes bound to obserue it we be not therefore bounde to obserue it thorough all times forasmuch we are not bounde to giue almes at all times and continually but onely at certeyne times that is when we be able and sée our neighbours in néede Now they saye lykewise that séeing not to hate GOD is a a cōmaundement negatiue it bindeth vs alwayes and thorough all times in such sort that continually and for euer it shall not be lawfull by any moment of time to hate him but forasmuch as to loue God is a commaundement affirmatiue therefore albeit we shall neuer bée vnbounde from this commaundement we shall not bée therefore bounde to obserue it thorough euery moment of time but onely when it shall bée néedefull Then according to theyr saying we be not bounde to loue God but when it is néedefull And if this néede shoulde neuer happen yet in any wise they saye that we shoulde bée bounde to loue him sometimes for that a man could not be without the dispising of God without sinne if he did not once loue God all his lyfe longe And if thou wouldest aske at what time GOD ought to bée loued they will aunswere that on the Sabboth and festiuall dayes and this not onely to the intent that we dispise not GOD in not louing him at any time but also bicause we are bound to sanctifie the sabboth daye which we cannot doe béeing Gods enimyes wherefore on that daye we ought to reconcile our selues vnto God to be sory together thorough his loue for that wée haue sinned and therby we are bound to haue towards him an act of loue It is sufficient therefore to a Christian according to their diuinitie that for to obserue the chiefest cōmaundement of the law of the loue of God that onely the Sundayes holydaies had towards God an act of loue with exalting him aboue all other things albeit it were but for a smal momēt of time Thus they say that their most holy and innocent Church hath decréed But first whereas they saye that we are bound to loue God onely when it is néedful I would that they would tell me what they meane by this saying to be néedful If they meane that lyke as we are not bounde to giue almes but when our neighbours haue néede thereoff so that we be not bound to loue God but when God hath néede of our loue it is certeine that we should neuer be bound to loue him séeing that God shal neuer haue néede of vs nor of our loue Thou wilt say that albeit God hath in himselfe the fulnesse of all good things and is in himselfe most perfectly happy glorious wherfore hath not neither can haue néed of vs yet notwithstanding for to make manifest vnto thée our God his glorye to the intent that he may not be dishonoured it is néedful that we loue him and that with effectes we shewe vnto him our loue as if thou séest one that blasphemeth God then it is time and néedfull that thou loue him and that for his loue thou art moued to reproue and correct suche a one the lyke I say of all other iniuryes which thou séest done vnto god In lyke sort if that thou séest thy neighbour be in any necessitie then it is time also and néedful that thou loue God that for his loue thou be moued to prouide for him and so in other cases we are bound to loue God when such necessities doe happen And I say that forasmuch as God is alwayes most perfectly good pitifull righteous wise omnipotent and most excellent therfore he ought of vs to be most perfectly loued alwayes And so much the more as that continually at all times he loueth vs with an infinite loue bestoweth benefits vpon vs. And the cōmaundements affirmatiues in respecting the inward act doe binde alwayes thorough al times as wel as the commaundements negatiues do so that lyke as although we are not boūd to giue almes at al times but only when our neighbours haue néed thereff notwtstanding we are bound alwayes thorough all times to loue them inwardly In like sort also albeit we are not bound alwayes to praise GOD with voyce but onely when it should be expedient for to stirre vp our selues or others to giue glory vnto God yet notwithstanding we are bound to loue God alwayes continually with all our heart We ought also not only on the Sundayes holydayes but al the time of our life euery moment thereoff sanctifie him with making him shine in honour of his maiestie forasmuch as to this ende onelye it is graunted vs from God Neither is it without iniurye done vnto him when we faile of that high perfect loue which is fit for him And although that whilst we be in this present lyfe without a singuler priuiledge grace wée cannot loue God continually as also we cannot loue him with all our heart soule minde notwithstanding for this cause it is not fully set downe neyther can it be sayd that such loue is not conueniēt for God nor our duety to doe Wherefore if we would abide vnder the lawe we shoulde be alwayes as Paul did write subiect vnto malediction so that we could in no wise be iustified except by grace we go vnto Christ And héere it may bée séene how that the opinion of them
so vngodlye whiche is moued to sinne except sinne doth shewe it selfe to him vnder a visarre or image of goodnesse If then the wicked doe sinne it is not bicause they absolutely will doe euill but as those in whom selfe loue doth raigne they are moued to sinne not by that wickednesse which is in them selues but by some their proper vtilytie profite satisfaction contentation pleasure honour or Glorye All those there-fore which goe vnto vyce goe being drawen not by any other their owne wickednesse but for their owne commoditie Moreouer it is to witte that the way of vertue is rich ioyfull delectable mery quyet restfull safe faire honest and happie and the way of vyce is poore miserable vnquiet daungerous foule and vnfortunate full of prâ—â—kes suspicyous doubtefull grieued with tormeâ—â—es and paines of hell so that if men had iudgement iâ— themselues they woulde forsake the way of wickednesse and choose the way of vertue if they had the ligâ—â— of the trueth and did sée at least but onelye the sensuall pleasures and displeasures which are founde in the way of vyces and the way of vertue As if the Epiâ—â—â—â— sawe this which estéeme the ende and chiefest of hâ—â— felycitie to consist in voluptuous pleasure yet bicauâ—â— he might tast his meate with more sensualitie he would not eate but as much as shoulde suffice and when hée were hungry and that for bicause in eating so sparinglye he shoulde finde greater taste and pleasure which thing woulde force him also to be likewise temperate in all other his actions bicause hée might liue in the greater delight Nowe if an Epicure moued by a sensuall pleasure of vertue and displeasure of vyce as that he being most carnall séeketh to leaue the extremitie of vyces and to walke by a mediocritie of vertues what thinkest thou will be done If a man and that a Christian shoulde bée drawen not onelye by sensuall pleasures and health of bodie but by the beautie and comelynesse of Vertue by contentacion of the mynde by traunquillitie of the soule and by the chiefest felicitie both of this present lyfe and of the lyfe to come yea and by that verie trueth infinite and eternall bountifulnesse of GOD and by his glorie and on the other parte they haue béene blinde and ignoraunt not onely by their sensuall sorrowes whiche doe accompany vyce but also by their fowlenesse by their doubtfull cares insatiable desires vayne hopes griefes feares suspitions displeasures infamyes dishonours reproofes losses prickings torments vexations and infernall miseries the which be founde in the wayes of wickednesse and much more in the ende but especially if they haue had in horrour the dishonour of God Séeing then that onely the wayes of true vertues are profitable for the chiefest felycitie and are in themselues most blessed yea and the wayes of false humaine and carnal vertues are lesse miserable then the wayes of vyces we must needes say that all vyces doe growe of ignorance the spring and roote of all errours and euilles So that of a trueth so much miserable a man is as hée is gluttonous lecherous couetous enuious ambitious proude partiall or a seruaunt of other vyces and so much is a man happye as he is adorned with true vertues neither can the saincts of God in what state soeuer they be founde be rightly called miserable as neither the wicked can be called happie although the blinde foolish frantike false lying and miserable world saieth and iudgeth the contrary As also in iudging the wise naught and fooles good it is deceyued for it must néedes bée that a man in asmuch as he is good in somuch he must in déede be wise and as hée is naught so much he is a foole blinde and full of pernicyous ignoraunce As there-fore felicitie can-not bée without vertue nor vertue without light and wisedome for that the one dependeth vpon the other and they are lynked together in such sorte that the one cannot spring grow nor decrease with-out the other so also miserye cannot bée without vyce nor vyce without ignoraunce Then séeing that man is not moued to doe any thing by euill but by good onely the whiche good is not found but onelye of those whiche walke by the wayes of vertues as also the euill is onelye founde of those which walke by the pathes of vyces we must néedes say that they which leaue vertue for vyce sinne thorow ignoraunce whereof grow all sinnes errours miseryes and euills And forasmuch as all ignoraunces hurtfull vnto the soule doe spring of the ignoraunce or want of the knowledge of God as of their chiefe and principall head lyke as all our true and wholsome light doth grow and hath the first beginning of the light which we haue of God therefore we must of necessitie say that of the ignoraunce of God groweth all our euill and all our goodnesse commeth of that cléere lyght which we haue of his bountie Inasmuch as that it is not possible for vs to haue a lyuely cléere knowledge of God and to dishonour him yea it must of necessitie be that we honour him by all meanes that we possiblye can doe when we haue a spirituall taste féelyng and lyght of this his goodnesse Therfore as good fathers aboue all other things desire are delyghted that their children doe acknowledge the great loue that their fathers haue borne vnto them euen so the contrary doth highly displease them knowing that it is impossible that their children should perceiue and taste the great bountifulnesse and loue of their parents towardes them and shewed vnto them by diuers meanes and yet to offend them yea in such a case it forceth them to loue them obey them trust in them and honour them by all meanes that they can and so if the children of God haue not the light of their fathers bountifulnesse they can not honour him yea they shall offende him with-out hauing due respect vnto him Now seing God aboue all other things requireth of vs that we know him and is greatly displeased when we are blinde of his so great goodnesse loue shewed to vs by so many and excéeding meanes and this bicause that as of the knowledge of God groweth all our vertue felycitie and goodnesse so of the ignoraunce of that his so great bountie groweth all our viciousnesse errour misery and euill It is true then that as faith inasmuch as it includeth in it the knowledge of God is the cause of all goodnesse so infidelitie inasmuch as it includeth the ignoraunce of God in it is the cause of all euill Let vs therefore pray dilygently vnto God that he would giue vs of his lyght that we may render vnto him all praise honour and glorye thorough Iesus Christ our Lord. Amen What Faith is and of the excellencie thereof Sermon 2. TO speake of Faith forasmuch as it importeth not onely that confidence which wee haue in God but inasmuch as it includeth also with that confidence the very knowledge of God
shalt féele that he illuminateth thée as a prophet gouerneth thée as a King and as an high Priest pacyfieth the wrath of God for thée and reconcyleth him offereth thée to the father acceptable holy and vnspotted Thou must also beleeue that Iesus Christ is the onely sonne of God we also be other sonnes of God but it is by adoption for that God by the meanes of Christ of straungers yea of his enimies hath thorough grace adopted and taken vs for his sonnes But Christ was neuer any enimie to God nor straunger but was alwayes full of light Ioan. 1. Coll. 1. Coll. 2. Ioan. 1. of perfection vertue treasures giftes and graces full of the spirite and of diuinitie he is a spring that euer floweth and all the graces whiche the electe haue they receiue of his fulnesse therefore in the holy Scriptures he is not onelye called the first begotten sonne Rom. 8. Ioan. 13. 1. Ioan. 4. but also the onely begotten sonne of God for bicause that GOD hath communicated vnto him all graces all vertues giftes and treasures as though he had no other sonnes but him he hath also communicated with him all his diuinitie with his deuine prefection Therfore thou must not onely beléeue that he is the onely sonne of God but that he is God Coll. 2. Thou shalt then euen lyuely beléeue that he is the onely sonne of God when thou shalt féele that thou by his meanes and not by any other hast receiued all those graces good things that thou hast It is also néedefull to beléeue that he is our Lord for that as it is written Ioan. 17. God hath giuen vs vnto Christ all the electe are his flocke hee maye order them as him listeth Mat. 28. The Father hath giuen him all power in heauen and in earth Then he which truly beleeueth that Christ is his Lord and head which féeling with his spirite his most full and totall dominion which renouncing to leane to his owne carnall wisedome to his owne strength and all other vertues that be in anye creature is wholly committed to the gouernaunce of Christ as of his lawfull and best Lorde And moreouer we must beléeue that he was conceiued in the Virgin Mary by a wonderfull operation of the holy Ghost First that hée was conceiued of the substaunce of the Virgin Mary therefore that he was very man of the séede of Dauid of Abraham as had bene prophecied before time Psal 131. Gen. 22. Heb. 2. also according to Saint Paul it was conuenient that taking in hande to sanctifie his bretheren he should become man lyke vnto them and of the same first father discended so might suffer and for obedience of his father might bée offered vppon the Crosse for their sinnes to the intent that as by the disobedience of one man we be made sinners Philip. 2 so by the obedience of one man we should be made righteous But forasmuch as he which sanctifieth others must of necessitie be without spot therefore to the intent hée might not be subiect to the vniuersall corruption of humane generation but full of puritie and holynesse it must néedes be that he was conceiued not naturally and by humane meanes but meruaylously and by the operation of the holy Ghost Thou must also beleeue that he was borne of the Virgin Mary for except thou beléeue this thou canst not beléeue the miracles which he did in this lyfe nor that he dyed vpon the crosse Thou must furthermore necessarily beléeue that he suffered vnder Pontius Pilate If thou héere demaund why ther is no mention made of the lyfe of Christ and wherefore it is not sayd in the Crede that we must beléeue that the wise men came to worship him that he was circumcised that he fled into Aegypt that he was lost and found againe in the Temple that he was baptised of Saint Ihon that he fasted fortie dayes and fortie nights that he called the Apostles that he preached wrought miracles and lykewise of all his other wonderfull workes I will aunswere that in the Crede there is no mention made but onely of those principall things which belong properly to the substance of our saluation the faith of the which is substantial and sufficient to a true Christian It also thou wouldest know wherefore Pontius Pilate is so named I will say that this was not onely to confirme the history of the passion of Christ but much more that we should beleeue lyuely that albeit he was innocent yet he with our sinnes thorough the wil of his father being attributed vnto him appeared before the iudgement seate of man whereas lyke a wicked doer he was willyng to be condempned that we thorough Christ as innocent might appeare safe before the Tribunall seate of God in whose sight we wer blame worthy It is also necessary to beléeue that he was crucified dead It is not inough to say dead but néede-full to declare the manner of his death bicause we might beléeue that he dyed vppon the Crosse and this as Saint Paul iudgeth was for that he was accursed which hanged on the Crosse and Christ for to delyuer vs from curses wherein we were thorough sinne incorporated chose that cursed death and for our sakes ouercame it and so delyuereth vs from his curse yea and from death it selfe inasmuch as to the Elect thorough Christ there is no more death but lyfe There be manye wicked or false Christians which haue a certeine dead opinion of all these things yea and the Diuells beléeue that he suffered that he was crucified and dead But that sufficeth not for thou must beléeue lyuely and féele with thy spirite that he suffered for thée that he was crucified and dyed for thée to thy benifite and for thy saluation Thou must féele with the spirite his passion and death his great loue and the fruite of his death that is that thou art saued there-by and then his death hath effect in thée It is néedefull also that as thou beléeue truly that hée dyed so that thou beléeue that he was buried It followeth immediately that he descended into Hell and for bicause these words be not found in the Crede written by the olde Doctors therefore some haue thought that they were afterward added to declare and make more manifest the words that goe before And bicause in the holy Scriptures Gen. 43. Num. 16 this name Inferno is taken for a Pit or Sepulcher and this name Geenna for the place of the dampned they haue expounded thus Descese a gl' inferi that is he was layd in in the graue but the matter it selfe doth make replye héere against Seing that both Paul and also Peter willing to proue the resurrection of Christ brought a saying out of the Psalme Thou shalt not leaue my soule in Hell Act. 2. 13. Psal 15. neither shalt thou suffer thy holy one to see corruption Where Dauid maketh mention of the soule and of
not onely them and all that they possesse but also Christ with all his diuine treasures bicause Loue maketh all things common Now if with thy spirite thou shalt féele this thou shalt then beléeue the communion of Saincts Thou must beléeue the remission of sinnes that is not onely that God of his mere lyberalytie and gratious goodnesse thorough Christ crucified which hath made satisfaction for vs pardoneth the sinnes of his Elect but it is needefull for thée to beléeue and with the spirite lyuely to féele that he hath pardoned thée Then will the Gospel laugh vppon thée and shew it selfe amiable and thou shalt féele in Christ the great goodnesse of God It is néedefull also to beléeue liuelye the resurrection of the flesh which if it were so we would not accompt this world for our countrey we would not set our loue vppon it we woulde not feare death and with hope of the other lyfe with-out grounding our selues in prosperitie and with-out retyring or tourning back in aduersitie we would ioyfully runne to our heauenly countrey And lastlye it is néedefull for vs to beléeue euerlasting lyfe that is that the Elect shal be happy and shal lyue for euer and it is néedefull for thee with the spirite to féele that thou art one of them and if thou wilt say vnto me why is it not sayd that we should also beléeue the euerlasting death of the dampned I aunswere that héere is not spoken but onely of those things which must with a lyuely Faith be beléeued and felt with the spirit and this lyuely Faith and féeling is not but in the Elect and the Elect can-not lyuely beléeue nor féele in themselues any thing but those benefites which God hath promised them whereof the holy Ghost speaketh vnto them and witnesseth in their heartes Therefore in the Crede is nothing declared but onely those things which apperteine to the comforting of the consciences of the Elect and that moue them to loue Now these be the Articles which we are bounde to beleeue and they be so knit and lynked together that a man cannot beléeue one of them lyuely with-out the other and he that beléeueth the one with a lyuely Faith beléeueth all As for example no body can beléeue lyuely in God no nor yet know him sufficiently with-out the lyght of Christ which is supernaturall as Paul saith and lykewise Christ and he that beléeueth lyuely in Christ thorough Faith and the holy Ghost féeleth and accepteth his great benefite Gal. 4. Ephes 2. Mat. 11. beléeueth that God is the Father almightie Creator of all things beléeueth also the resurrection of Christ his ascention his sending of the holye Ghost and that he shall come to iudge vs and the effects of his death that there is a holye Churche the remission of sinnes the resurrection and euerlasting lyfe There be many which of their owne fantasie haue added other Articles and such as bée no other but their owne doctrines the which it is but lost time to consider off They woulde prophecie and vnderstande more then the Apostles excéeding the lymits of Faith and all is bicause they haue not a liuely Faith in the light supernaturall whiche if they had they shoulde sée wonderfull things reuealed by God which would content them and cause them to séeke not to vnderstand newe thinges but to growe in greater light of thinges reuealed that they might be able to render thankes more largely vnto God to whom be alwayes all praise honour and glory thorough Iesus Christ our Lord. Amen If it be possible to be confirmed and stablished in Faith Sermon 5. THose which doe neuer sée the trueth supernaturall and reuealed with a light inspired and cleare of Faith but onely haue had in them a certaine opinion and a humaine and purchased Faith for their light being very obscure and imperfect they neuer haue béene cleare sure and certaine of those thinges which they beléeue And therefore they thinke that there is no other manner of Faith but of that sort which they haue wherefore they suppose that of diuine thinges there can no Faith be had which is cleare certaine sure stedfast yea they doe imagine that doubting is inwarde and a thing substancial to Faith in such sort that they thincke there can be no beliefe without doubting And to maintaine this their opinion with all they bring this reason The thinges which they beléeue Heb. 11. they doe not sée with corporall eyes no not if it hath also a cleare and euident vnderstanding as there is of the first naturall princyples of thinges this they may proue by reasons demonstratiue which doe binde fast and stablish the vnderstanding but in such a case it shoulde not bée Faith but a scyence The trueth which such men beleeue is onely perswaded theÌ„ by probable reasons the which bicause they make not any necessary conclusion bée very weake so that only they moue vs to thinck that it is so but they doe not force vs forasmuch as they shewe not clearely plainly the truth this therfore their Faith being bleareyed it must of necessitie be always suspecting in doubt for the nothing in them is cleare euident but euer totering wauering like those which haue the Palsy But they wold not say so if they had experienced to haue a true Faith for that the light therof is so great that euery one which hath Faith if it be perfect is safe sure clearly certified of the truth in it is stedfast firme So that as the light of a true Faith dymmeth in clearenes all other lights of this present â—â—fe so spiritual men those which by Faith be regenerated if they be perfect in the same Faith are more firme sure cleare certeine of the truth supernaturall reuealed then the carnal be of things which they haue before their eyes The light of a true Faith is so cleare that as loue cannot hate so caÌ„not a perfect Faith distrust stutter or doubt That therfore is not a true Faith which douteth but those are carnal men which being wtout Faith do wauer And although spirituall men also doe sometimes doubt this is bicause of their little Faith for that they giuing eare to carnall wisdome do locke the eyes of Faith against the trueth reuealed whiche resisting against the holy ghost and do follow the instigation of the Diuell wherefore if we doubt it is not so much for the little light which we haue of Faith as for that we doe not alwayes and continually behold the trueth supernaturall with the cleare light of a true Faith yea we would oftentimes sée discerne it with our blinde natural light and vnderstand that it doth not by and by appeare true which we sée alredy with the light of Faith And if those which haue but once séene with a cleare light of Faith the truth do proue afterwards of infidelity if they by chance do rise againe Gen. 15. Rom. 4. they
his neighbour all that he ought to doe Therefore it must of necessitie be saide either that none can be saued or els they that be saued are saued thorough grace But it wer greatly amisse to say that none can be saued for that God in such a case shoulde in vaine haue created and preserued the worlde if there shoulde not be reaped some fruite thereof Wherefore we must néedes say that some men are saued and that by grace and for that none can tel vs this but Christe in as much as all other sectes and opinyons say that men are saued wholly or els in parte by the workes of men therefore onely the Faith of Christ is true There is not founde also any Relygion which doeth not in some part exalt man with diminishing of the grace of God except that relygion which is of Christ and that onely doth debase a carnall man to be altogether earth giuing all glory vnto God and for-bicause this Religion cannot erre therefore it must of necessitie be sayde that onely this is the true Religion of God Also that God hath so loued sinners that for their saluation he hath appointed his owne Sonne to suffer death on the Crosse Ioan. 3. which is an acte of so high and excéeding loue that if such a secret thing God as a truth had not himself reuealed there is no vnderstanding that were able to beléeue it and therefore néedes we must conclude that this was the truth And graunt that albeit men of themselues had bene able to haue imagined so incomprehensible a loue of god yet they could not in any wise haue beléeued that in one who was crucified consisted all their saluation that he was both God and man especially with so stedfast a Faith that for this Truth they woulde spende and venture their owne lyues if God had not perswaded this in their hearts we must then néedes saye that it is so in very déede If Christ had not bene the Sonne of God séeing hée would be so accompted he should haue bene very proude and it is séene that all his lyfe was full of humilitie It could not be hidden when men would haue crowned him if he had not fled away Ioan. 6. but had sought the friendship of great men and the meanes how to haue bene exalted It is manifest that Christ neuer sought any commoditie to himselfe alone as it appeareth by his life by his words but onely the glory of God wherefore of necessitie must be sayd that he was no carnall man but altogether diuine and spirituall and so was his lyfe and doctrine It is also manifest that Christ willyngly tooke vpon him a shamefull and bitter death and he saw that in dying so he should loose both his lyfe and all that he had euen that worldly credit which he had so that his owne disciples would be offended Mat. 26. as his proper commoditie fore-tolde him Yea he should haue séemed to haue lost his soule if he were not the sonne of God bicause he named himselfe so No worldlye thing then coulde moue him to dye so wherefore we must néedes say that he was moued not for his owne pleasure but for the truth for the glory of the Father and for our saluation Consider all the lyfe of Christ and thou shalt finde that albeit it was wholly a Crosse yet he neuer shewed any signe of impatience yea vppon the Crosse with-out any trouble of the flesh he shewed himselfe diuine altogether euen till he gaue vp the ghost and pronounced still words of great charitie Is it not manifest séeing that Christ vpon the crosse being naked spoyled and depriued of al riches pleasures honours dignities friendes fauours strength and helpe of the worlde Philip. 2 humbled brought to nothing as if he had not bene yea being opprobrious and accursed of al men hath vanquished and ouercome death the world the flesh sinnes the Diuells and all the enimyes of God which he could not possibly haue done with-out the fauour of God If also in lyke sort his Church had not bene altogether spirituall when the fauour of the worlde decayed it must also haue waxed féeble whereas when the world stroue against it it became alwayes more mightie forcible and tryumphant Christ also where-as in the flesh he séemed weake arising againe and ascending into Heauen to the right hande of his Father shewed him-selfe so stronge in Spirite that twelue vnlearned and simple Disciples with-out eloquence with-out learning with out humane industrie and subtiltie with-out strength and with-out anye promise of worldlye things onely with preaching that one who was crucified hath saued them conuerted the worlde notwithstanding that all the armed men with their whole force resisted them and with learning wisedome treasures honoures dignityes and all other meanes which the worlde possible coulde deuise Yea and in our time onely with the worde of GOD such a mightie kingdome of Antechrist hath bene already decayed There is not founde nor can be founde in the world any lyfe so truely holy pure and spirituall as the lyfe of good Christians which is so diuine that it worketh more then myracles and they are made such thorough Christ crucified An innumerable sorte of Christians haue forsaken riches pleasures friendes parentes their countrey fauours honours dignities the worlde themselues and all and by way of pouertie of infamye dispossessed of their owne tormented and put to death are willyngly and ioyfully gone to Christ crucified not being by anye worldly thing drawen there-to which is most manifest inasmuch as they were wholly naked there-off then it must néedes be sayd that their diuinitie drewe them to it Which thinge also doth appeare not onelye bicause that howe much the more they be ioyned and vnited together so much the more chaunging their lyfe they be renewed and doe become more humble lyberall holye diuine and in all vertues moste perfecte but also for that where-as in pleasures riches honoures and benefites of this present lyfe they neuer finde reste béeing naked of worldlye thinges onely in Christe crucified they finde the greatest felycitye that canne bée and this shoulde bée impossible if that Christe were not the Sonne of the lyuing God I doe lette passe the myracles which declare all the vertuous actes done by Christe and his Saints for a Testimonye of the truthe of the Gospell And the longe continuall cruell irkesome hatefull dolorous irremediable bitter and shameful captiuitie of the Hebrewes or Iewes for the sinne which they committed in crucifying the Sonne of God Let vs pray then to our heauenly and diuine Father that of his cléere manifest truth he woulde giue vs an inward lyght so that we may render vnto him all praise honour and glory thorough Iesus Christ our Lorde Amen Of the meane how to be delyuered from all superstition Sermon 9. ALbeit that men by the sinne of their first parents be fallen into great ignoraunce yet notwithstanding ther is left in them a lyttle
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
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
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
which we doe not seeke to quench but to nourish it is a most pleasant knot from which we do not séeke to be vnbound but to be fast tyed it is an amorous vyolence against which we make no resistaunce yea euery one fauoureth it He draweth vs not vnto him but by drawing vs to the father wherefore being vppon the Crosse naked of all treasures pleasures and worldly benefites he is shewed vnto vs altogether diuine And if Noe coulde drawe the lyuing creatures into the Arke how then should not Christ be able to draw vs into his breast The Angells could draw Lot out of Sodome and shall not I beléeue that Christ can deliuer me from hell and from all my sinnes I sée that Moses coulde drawe out of Aegypt so peruerse and obstinate people and shal not I beleeue that Christ can draw me out of the world Iosua brought them into the lande of promise and shall not I hope the Christ will conduct me into heauen Christ in Peter conuerted and drew vnto him in one day thrée thousand persons and in an other day fiue thousande in Paule as it were the whole world wherefore I can-not doubt but that he will also draw me vnto him One woman Samaritane could moue the whole Citie of Samaria and shall not Christ be able to moue and drawe me vnto him The multitude of people followed Christ thorough the wildernesse euen till they had forgotten themselues being allured by his pleasaunt words and shall not I be drawen to follow Christ séeing that for me he dyed vpon the Crosse the deafe heard the blinde knew him and the children praised him and I seing that hée hath opened my heart lightened my minde in this age shal I not féele his great goodnes and loue with his most high and excéeding spirit discouered vpon the crosse This can in no wise be possible yea it will of necessitie be that I continually loue my Iesu and that by him I be drawen to render vnto the father for euer all praise honour and glory Amen How the loue fo God maketh right our purposes Sermon 10. ALthough God made man righteous yet notwithstanding he is turned away vnto creatures so that if by Christ he bée not regenerated he doth not worke nor suffer for the glory of God but for his owne gaine Speaking therefore of carnal men they al haue for their Idol rayment pleasures honours or other worldly things by the which as by their last ende they are principally moued to work And albeit sometimes they thinke to worke to the glory of God yet they worke not in truth but for respecte of themselues as should well be knowne when they might enter into the inward parts of the darke Laborynth of their own hearts for that they should sée that they séeke to know by béeing knowen doe loue by béeing loued bee lyberal for to moue others to be prodigall towardes them doe prayse euerye one for that they woulde bée praysed doe tollerate bicause they are bound to be patient are afflicted bicause they woulde bée called Sainctes doe choose miseryes bicause they woulde bée happye despise the worlde bicause they woulde bée holden in estimation doe debase themselues bicause they woulde bée exalted and in humblyng themselues be proude they care not to dye so as they may lyue in the remembraunce of others and so appearing to shunne glorye they goe séeking it although by secrete and priuye wayes they woulde bee humble so as they might not féele it yea for to reioyce in confusion they thirst after patience bicause they would bée happie euen in shame they would be content to be without worldly affections that they might lyue more content in euery place time and state they desire to depende onely vppon God bicause they would not be drawen and tumbled about with the turning whéele of worldlye things they be discréet vnto themselues for that they would haue no griefe in gouerning them they would be reposed wholly in God they desire a perfect faith bicause they might alwaies be heard they long to be holden of no reputation but for their owne glory they would willingly loose their owne will for a diuine will they haue a desire to lyue blamelesse bicause they might lyue without payne they frame the Arke with Noe but it is to saue themselues they build the tower of Babel for to make their name famous they leaue their countrey with Abraham but it is for the land of promise with Lot they fly out of Sodome but for feare they serue with Iacob vnto Laban but it is for to haue Rachell with Sichem be circumcised for to haue Dina they humble themselues vnto Ioseph with his brethren for feare and with Pharao they suffer by force the people of God to depart they flye out of Aegypt with the Hebrew people but it is bicause they would not be oppressed if when they be in the desert they return not vnto the dainties of Aegypt it is bicause they be holden with the pleasantnes of Manna they would haue bene borne then when Christ was that they might tast liue with him without being therfore persecuted of Herode they would willingly be found with Christ at the mariage but they would not that they should want wine likewise also they would be contented to be with Christ in the desart so that the Angels would minister vnto them they would with Christ goe vp into the mountaine so the Christ would increase bread fish And likewise also in the mount Thabor they willingly would be clymed vp for to see Christ transfigured they would beare him company vpō Palme Sonday riding to Ierusalem bicause they woulde be honoured and in lyke sort they woulde haue bene at the last supper with Christ for to eate the Pascall Lambe but when Christ should take the Crosse for to goe vnto death they will with Peter deny him and with the other forsake him if that they should haue dyed with Christ vpon the Crosse that should haue bene only bicause they would haue risen againe glorious but to dye wholly for the glory of God this is for the perfect to doe The carnall men as those which cannot lyft vp their head to the glory of God all that which they work and suffer is by chaunce vnaduisedly for naturall pittie for custome for feare for shame by force for to flye griefes to haue rest and peace for their owne pleasure profite commoditie honour for the contentation of others for that it lyketh them to lead an honest and polytike lyfe for that they would not be punished and addicted to any to purchase or preserue friends to haue a certaine contentation of the minde and to shunne the tormenting of the conscience not to haue anye aduersitie at Gods hande but prosperitie for to escape Hell and to enioye Heauen alwayes and for other lyke innumerable respectes It is not sufficient to worke or suffer truely to the glorye of God that we saye with our
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