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
if it be méere foolishnesse then thinke and consider that albeit in Christ all the treasures of the wisedome and knowledge of God doe consist yet this as a foole will euen read it to be true in their parents saying that God was madde and out of his wittes Christ likewise his Church neuer had nor at any time shall haue a greater enimye then this This humaine Faith is it that hath alwayes persecuted grace and the Gospell and with deuising euery daye new sortes of lyuing after the owne fantasie hath filled the world with superstitions idolatryes sectes heresies and wicked religions And lastly that is it which although it hath alwayes persecuted the Sainctes and hanged Christ vppon the Crosse yet in the kingdome of Antechrist in shewing more wickednesse then euer it did hath done and doth the last vyolence It is therefore exceeding foolishnesse miserye and wickednesse for a man to suffer himselfe to be guyded thereby Lyke as it is moste high wisedome godlynesse and felicitie to be gouerned and guyded with Faith supernaturall lyght and spirituall wisedome forasmuch as such hauing God for their last ende goe vnto him happely by due meanes with vsing all creatures to his glory Let vs pray vnto God therefore that he woulde giue vs of his lyght that he would quench and put out in vs all carnall wisedome so that lyuing onelye vnto him we may yéeld him all praise honour and glory thorough Iesus Christ our Lord Amen The ende of the Sermons of Faith Sermons of Hope How that the sinne of desperation is the greatest sinne that can bee Sermon 1. THere be found two sortes of desperation one most holye as when a man despayreth of himselfe of his owne strength of his owne cunning prudence wisedome deuise and goodnesse distrusteth himselfe in all his workes and of all helpe that he can euer haue by creatures with putting his trust whollye in God now this is a most godlye desperation The other desperation is altogether diuelish and most wicked as when a man distrusteth and dispayreth of the helpe of God And this is one of the greatest sinnes that can be committed forasmuch as a desperate person hath most wicked conceits of God he thinketh that ther is no God or that if there be he cannot or that he knoweth not how to helpe him and if he knoweth how and can that hée will not that he loueth him not that he doth not fauour him estéeme him hath not elected him neither that he hath a most singular care of him yea hée thinketh that God is partiall and an acceptor of persōs that he is his enimie cruell and angry with him he beléeueth not that thorough Christ he is pacified with him And this bicause he thinketh that Christ hath no power to satisfie for his sinnes and if yet he hath power hée hath no will to doe it A desperate person setting himselfe to striue against God as Cain did laboureth to with-drawe and wrest mercie from God or at least so to diminish it that it abideth the lesser towardes him thorough his vngodlynesse And if the desperation in Cain was a great sinne in vs it is so much greater as that God since that time hath bene shewed vnto vs with greater charitie and especiallye in Christ vppon the Crosse And what worser thing can a man doe then to distrust of that so great and infinite goodnesse loue and mercie of God made manifest to vs most highly in Christ The sinne of desperation so much displeaseth God that if we should goe on duely considering thereof we shoulde finde that what great workes God hath wrought from the beginning of the worlde euen vntill now all hath bene for to eleuate and drawe our Hope vnto him and bicause that we should not fall into desperation He hath created man so noble excellent and worthy and the worlde for to serue him to the intent that men séeing themselues so loued of God they might trust in him Also he suffered man to fall not onely bicause he should no more trust in himselfe nor in creatures but also bicause that comming in the greater neede he should be of necessitie constrayned to haue refuge to God and so of him being helped approuing his fauour might learne to put his trust in him He sent not also Christ immediatly to set him at libertie but would that for a long time he should abide so bicause that he should first thoroughly trye his owne strength and seeing that they were not sufficient for him béeinge altogether distrusting in himselfe might be lifted vp with Hope vnto God He chased him out of earthly Paradise bicause the tasting of the troubles of the world he might be moued to recommend himselfe vnto God and to trust in him When he sent the floud drowned the world he preserued those fewe in the Arke bicause they might learne to depend onely vpon God He confounded the languages bicause that béeing disparsed thoroughout the whole world and in euery part trying and féeling the diuine prouidence goodnesse of God they might put in him all their trust He would that those most holy Patriarches should be euer straungers pilgrimes amongest vnknowne enuious Nations in perpetuall daungers and necessitie bicause that they might learne to put confidence in God He would also that his people should be oppressed in Aegypt persecuted by Pharao and that abiding in the desert dy forty yeares they should be fed with Manna bicause that experiencing so meruaylously the goodnesse of God they might learne to distrust of the worlde and to trust in God he gaue them a lawe by Moses to the intent that by it men séeing their sins and that they were not able to obserue the same lawe dispayring of themselues might séeke theyr saluation thorough Christ To the selfe same ende did God suffer them to be destroyed when they trusted to ouercome in battayle by their owne strength alwayes they ouercame if they did put their trust in God He commaunded Iosua that he shoulde kill all the horses burne all the chariots which they had taken from their enemies bicause they should haue no occasion to put confidence therein He also forbad Dauid that he should not number the people bicause he might not trust in the multytude In the meane time while they were in the land of promise he would that his people should be compassed about with enemies and alwayes molested bicause of necessitie they might sometimes be turned vnto God And lastly sending his owne sonne he would that dying vpon the Crosse with shewing to vs great loue hee might make satisfaction for our sinnes to the ende that we might haue no occasion to distrust in our selues of the great mercy of GOD whereoff who so doubteth doth in déede the greatest iniury that can be done vnto God in as much as lyke as a Lorde hauing receiued great harmes by one of his seruaunts and seeinge him iustly condemned to bée ledde vnto execution is moued with
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
that God by the obseruaunce of this commaundement and of his diuine lawe coulde not iustifie and saue vs hée hath chosen to iustifie and saue vs thorough grace and thoroughe Christe to the intent that as by the disobedience of Adam we be lost and destroyed so by the obedience of Christ we should be made â—â—â—e Wherefore if we would be iustified and saued we ought not to séeke our saluation or righteousnesse by way of obseruing the Law inasmuch as by it in Adam we being fallen into the ignoraunce of God and the concupiscence of worldly things cannot obserue it but ought to séeke for grace in Christ with vniting our selues vnto him by Faith And then féeling in Christ the diuine bountifulnesse of God we shall loue him aboue all other hinâ—â— although we cannot loue him with all our heart yet such sin shall not be imputed to vs. Our Oblygation then wherin we are bounde is not onelye to loue God aboue all other things with holding him in price and estimation more then all treasures pleasures honours dignities Paradises and our owne life but to set all our loue vppon him and moreouer to loue him with all our heart soule minde strength and vertue yea if it were possible to loue him infinitely with applying al our force to this ende Let vs therefore praye vnto the Lord that he would giue vs grace to loue him as we are bounde to doe to the intent that wée may render to him all prayse honour and glorye thorough Iesus Christ our Lorde Amen ¶ With what manner of loue God ought of vs to be loued Sermon 4. GOD ought to be loued of vs with a pure sincere loue that is bicause that he is good in himselfe and not bicause he is good vnto vs. Forasmuch as he that loueth God bicause he hath receyued doth receiue or hopeth to receyue some temporall benefit corporall or spirituall suche a one in that case loueth not God but himselfe séeing that he bounding out loue in himselfe is desirous of the foresayd benefits willing that God should serue them as a vile instrument to let them haue their purpose As the kingly or principall floudes or riuers without loosinge their name or neuer stayed vntill they be ioyned to the Sea but alwayes running do draw with them al other riuers which enter into them so lykewise a true spirytuall loue although it passeth by the creatures is not stayed in them yea drawing with it all our affections it directeth the course euen vnto God and there alone it resteth We cannot without iniurye and despising of God forsake God with our loue and stay our selues vppon his gifts Wherefore as God loueth vs with a sincere pure loue so that all whatsoeuer he hath wrought and shall worke is wholly for our benefit and not in any sorte for his owne gayne séeing that hauing in him the fulnesse of all benefites wée cannot bée profitable to him in any sorte we cannot shewe him the least pleasure that is nor make him in himselfe more glorious then he already is forasmuch as his glory felycitie is infinite now we ought thus to loue God without respecting in any wise our selues and thus to work and doe all for his glorye So that as when it was told Iacob that in Aegypt were many treasures and that Ioseph his son was chiefe gouernour ther he answered I haue inough that Ioseph my son is yet alyue as if hée had sayd I care not for neither desire the treasure of Aegypt but as one that haue all my loue in Ioseph it sufficeth for my perfect felycitie that he lyueth and that I may see him in that glorye euen in lyke sort when it is sayde vnto vs that in heauen be so great treasures pleasures and felycitie and that Christ is the LORD there if we had all our loue in God as we ought wée would aunswere we care not for our owne pleasures no nor for heauen in any other sort but as we may serue to the glorye of God it is sufficient for vs for our most perfect felycitie that Christ lyueth in his elect that hée reigneth that the glorye of God is made manifest thorough him And there it may be séene howe that many doe deceiue themselues which doe thinke that men are bounde to loue God so much the more as they haue receyued moe or greater benefites at his hande as though they were bound to loue God not for that he is good in himselfe for that he is good vnto vs and bycause he bestoweth benefites vpon vs. And I say that if it were possible we should be and had neuer receiued any benefite at the handes of GOD we shoulde be bounde to loue him nothing lesse then nowe that we haue receyued so great benefites of him and this bycause wée ought to loue him for that he is good in himselfe and not for that he is good vnto vs and bestoweth benefites vpon vs and this is properly to loue him Séeing then God is infinitly good hée ought of all men be most perfectlye loued therefore equally to his goodnesse It is very true that those vnto whome GOD doth make himselfe knowne wyth greater goodnesse and with bestowing on them more graces and greater benefites although they be not bounde to loue GOD wyth greater loue then others forasmuch as all are bounde to loue him with a most perfect loue yet vnto that moste perfect loue they are so much more bound then others as by those greater benefits they are stirred vp to loue him the which if they doe not they sinne more grieuously And this is it which CHRIST willed when he sayde that he to whome much was gyuen he was bounde greatly to loue And lykewise the seruaunt that shall haue had greater lyght of God and of his wyll and shall not haue loued him nor done his will shall bée grieuously beaten bycause his sinne is greater and this not for that others be not equally bound to loue god as wel as he inasmuch as all men be bounde to loue him most perfectly wherefore equally but for that suche a one vnto whome is so much the more bound then vnto others as hée is more stirred vp thereto and inasmuch as he hath more lyght and more grace therefore more meanes howe he maye loue him Wée all be therefore bounde to loue GOD with a loue most perfect sincere and pure albeit to such a perfect loue hée is more bounde that hath receyued more graces Let vs praye vnto GOD therefore that with extinguyshing in vs all selfe loue hée woulde giue vs a supreame lyght to the intent that tasting with the spyrite his great goodnesse and louinge him with a sincere and pure loue we may render vnto him all prayse honour and glorie thorough Iesus Christ our Lord. Amen ¶ When God ought to be loued Sermon 5. FOrasmuch as onely wickednesse ought to be hated and in God is no wickednesse or fault that God ought not at any time be
maketh easie euery difficultie maketh euery sharpnes bitternes pleasant therfore it must néedes be said that the way of heauen is most easie happy Al they therfore which work suffer either worke suffer by force of the spirit of Charitie so without difficultie or els they work suffer thorough humaine respects so they are not in the way of God séeing they are not moued vnto him but vnto the world It is a matter most difficult vnto carnal mē yea impossible although possible with God most easie it is to be regenerated to become spirituall to haue a liuely light spirituall féeling of the goodnesse of God to haue a liuely faith hope fixed in God to be in loue with God thus also after that they be regenerated to grow in Faith Hope Charitie but after that we be spirituall that hauing a liuely light of God be in loue with him to worke suffer according to the force mesure of the spirit of faith of loue that we haue to God it is a thing most easie most pleasant happy And if with humane prudence cunning we be forced to worke or suffer beside this motion in such a case although we had difficultie in working suffering it shold be no meruail this bicause we being moued by the loue of God should not be turned therby for then we should go backward not by the right way Al they therefore who are entred into the spirituall kingdome of Christ by the gate of Faith which is called strait forasmuch as it is graunted but to a few as vnto those which haue ben thorough grace drawn eleuated aboue al difficultie they do tast with the spirit in Christ the great goodnes of God they do walke easely with suffering for works done thorough loue to the glory of God Neither is it necessary for that ther is none the loueth God with al his heart his neighbor as himself to the intēt that we might be turned vnto God that we might walk by the perfect obseruation of Gods cōmaundemēts forasmuch as if it shold be so seing ther is none in this present life that perfectly obserueth thē none shold walk vnto God but in truth it is not so for like as if one walked by a narrow way on his side wer many briers thorns if they plucked him by the garmēt in any wise such a one whē he wer a lusty felow might preuaile go away although he were some-what staid hindered by the said thorns Euen so a Christian if he be regenerated that sin raineth no more in him but the spirit loue of God although he doth perfectly obserue Gods commaundemēts but not turning himselfe vnto God with a most zealous force vehemencie swiftnes as he is boūd to do shold be moued if a most perfect charitie being in him his cōcupiscēces wer wholly mortified so that in him were nothing which when he turned to God could draw him back yet notwithstanding for that in him be cōcupisences wherby is he holdē back on the other side the spirit is in him so might that it preuaileth so that in any wise he is tourned vnto God wherefore to haue a motion to séeke the glory of God the perfect obseruation of Gods commaundements is not necessary but it is néedefull that we féele throughly with the spirite Gods diuine goodnesse that God may draw vs vnto him more then the world Let vs pray therfore vnto the Lord that he would giue vs such light and that he woulde increase it in vs euery day more and more to the intent that with great zeale we walking by his pathes may render vnto him all praise honour and glory thorough Iesus Christ our Lord Amen What thing it is wherein God hath shewed vs greater loue then in all the other Sermon 8. FOrasmuch as to kindle in vs diuine loue it is very profitable to know what thing it is wherein God hath shewed vnto vs greater loue then in all other things I haue iudged that it woulde bée requisite to consider amongst all the signes of loue which God hath shewed which is the greatest Some say that the greatest signe of loue which God hath shewed vnto man was when he created him after his own similitude and likenesse capable of him and to beatitude And moreouer hauing giuen to him a being so noble enricheth him with many giftes and graces with making him Lord ouer all creatures So that when Adam opened his eyes and saw that God had created this worlde for him that he conserued and gouerned it for the seruice of him and that euery creature was obedient vnto him to the intent that he confessing all his beatitude to come of him might seeke to set foorth his glory seeing his excellencie he felt towards him a singular loue of God Other say that the greatest signe of his loue was in forbearing sinne And this inasmuch as man not knowing the great charitie and goodnesse of God perfectly by his so great benefites God suffereth him to fall and to iniury and dishonour him that he might haue occasion to shew him vnto him as to an enimy with greater superaboundance of loue to the intent that he might the better féele how greatly God loued him There haue bene also some which haue sayd that as when the father sheweth greater loue vnto the sonne when he chastiseth him then when he dandleth with him Euen so when God chastiseth vs for our benefit sheweth vnto vs greater loue then whē he giueth vs worldly prosperitie But those which be more néere vnto the truth haue sayd that the most high signe of loue which GOD hath shewed vnto vs hath bene that GOD béeing more high then he could come vnto vs which be vnworthy most vile lewde persons and his enimies more loue then he could descend vnto hath I saye not solde but thorough méere grace giuen a gift most high and worthy that could bee not a seruaunt or one of his friendes but his owne déere and onely begotten sonne a thing to him more déere and entirely beloued he could not giue vs not poore but the richest of all diuine treasures vertues and graces yea in Christ he hath giuen vs al things euen himselfe And moreouer he hath giuen him to vs to the intent that he might serue to wash vs from all our filthy and stinking sinnes with his owne bloud and to dye for vs vpon the crosse He hath also giuen him vnto vs for an example direction and rule for a pleasant friende spowse and brother for a Capitaine for a Shephearde Priest Alter Sacrifice foode rayment and for a reward But in giuing vs him vpon the Crosse he had shewed vs a most singuler loue chiefly for that he hath giuen him to vs with a most high and infinite charitie And lykewise the sonne with great loue offered vp himselfe vpon the crosse and altogether for our benefit
Wherefore Christ wondering at the great charitie of the father sayd So god loued the world that he gaue his only begotten son for it And in an other place speaking of himself he sayd None hath any greater loue then to spend his lyfe for his friends Wherfore S. Iohn said In this we haue knowen the loue God for that he hath spent his own life for our sakes Man knoweth not neither can he imagine the God could shew any greater loue then that which he hath shewed with giuing vs his own son vpon the Crosse There be also some which say that the greatest signe of loue which God hath shewed vs hath ben in giuing vs his spirit forasmuch as although god had created vs and bestowed innumerable benefits vpō vs with giuing vs also Christ vpon the crosse we shold in no wise haue ben holpē if god with his spirt had not opened our mindes made vs féele in déede his great goodnes loue Other say that God shal then shew greater loue thē at any other time when at the day of iudgement he raysing vs again glorious both in respect of our soules also of our bodyes deliuering vs frō al euil of this present life of the life to come shal set vs in quiet restful peaceable possessiō of heauen of the most high perpetuall felycitie with making vs alwaies to inioy vse the most pleasāt fruits of the passion death of Christ of his diuine grace And I iudge that the greatest loue which God hath shewed vnto vs hath ben in purposing frō all eternitie in his diuine minde to saue vs with his most perfect felicitie high triumph of Christ and his most great glory forasmuch as this benefit includeth in it all other the which do depend on it alone Inasmuch as forbicause he determined to saue vs with our most high glory therfore he created vs so noble after his owne likenes capable of him the world for to serue vs for this cause he suffereth sin to this ende he chastiseth vs calleth vs biddeth vs tarrieth for vs dissimuleth himselfe tollerateth vs bestoweth innumerable benefits vpō vs for this cause he sent the Patriarches gaue a law by Moses sent the Prophets lastly his own son for this cause he appointed that they should preach worke myracles do all that which they did for this cause he sent Christ the lastly he should dye vpon the crosse And likewise bicause he had elected vs to most perfect felicytie therfore Christ arose againe ascended into heauen sent the holy ghost like as he sendeth it inuisibly alwayes vpō his elect And likewise also for bicause he hath predestinated vs to the glory therefore he sending Christ to iudge the quicke the dead we shal be by him thorough Christ takē vp to a most high perpetuall felicitie God therefore louing vs with an infinit loue hauing shewed his loue in so great excéeding meanes let vs besech him that he would giue vs a spiritual tast féeling of him to the intent that thorough Christ we may render vnto him all honour and glory Amen How Christ vpon the crosse draweth euery thing vnto him Sermon 9. HE that will duely beholde Christ vpon the crosse shal sée that with a most earnest violence by all meanes possible he draweth all things vnto him First for that words especially whē they be pronounced which eloquēce order pithy proprietie be most effectual to moue mens hearts to draw thē vnto it as hath ben is séene cōtinually in oratours wherfore Christ vpon the chaire of the crosse was not dumb yea he spake words that would moue draw vnto him any hardned faithles obstinate hart And although Christ had in his life time spoken and his words wer altogther diuine notwtstāding those words which he pronounced vpon the crosse wer of so much force aboue al other so much more effectual violent as that being the last pronounced by the son of God when alredy néere vnto death he was in great torments they are ful of exceding wisdom swetnes pitie goodnes righteousnes charity as euery one proueth which with the spirit doth tast them The iestures also doe helpe when they be fitly applyed vnto the wordes to moue greatly wherfore when a mother would haue hir young sonne come vnto hir she doth not onely call him but also proueth him the more with beckening hir head and with opening hir armes The which Christ also did for to drawe vs vnto him forasmuch as he stretched out his armes vpon the crosse as if he would say beholde that I open and offer my selfe vnto all men ready and prepared to receiue and imbrace euery sinner which by my meane doth thirst for his saluation Or if thou haddest seene with what how great firy teares burning sighes and excéeding loue he lifted vp his eyes to heauen to pray for vs with what sweete pitie he debased himselfe and behelde those which hadde nayled him on the crosse and others who were present if thy heart were a thousand times harder then an Adamant stone thou shouldest in any wise haue bene constrayned that it should not onely be mollyfied made féeble and pleasaunt but moulten chiefly séeing that for thy loue bloud guished out from euery part of him And if the wisdome of Salomon could worke so much in the Queene of Sabba that with causing hir to leaue hir rich and delicate kingdom drewe hir from so farre a country to trauaile euen to his presence for to heare him the wisedome of Christ excéedingly shewed vpon the Crosse ought so much the more effectuallly drawe vs from the world vnto him as that his is the greater without proportion Wherefore also in Christ vpon the Crosse are fulfilled al the Prophets are verified al the Scriptures all shadowes and figures are made manifest and all the treasures of the wisdome and knowledge of GOD are opened wherefore as the most high perfect open and manifest truth he draweth our mindes to beholde it in him And lykewise also for that lybertie especially of riches is most effectual in alluring chiefly the poore and such as be in necessitie therefore Christ for to draw vs vnto him vsed towardes vs vpon the crosse a most hygh and excéeding liberalitie forasmuch as by meere grace he not onely deliuered vs from sinne from the power of the diuell and from all euill of this present life and of the lyfe to come with making satisfaction for all our bonds but also moreouer giueth vs all his diuine treasures heauen and himselfe Yea he draweth vs to hym euen with his righteousnesse inasmuch as we be drawen and moued to haue compassion on him seeing that in him although he be most innocent the Father with most rigorous iustice punisheth all our sinnes Notwythstandinge albeit vppon the crosse he stirreth vs vp with wordes prouoketh vs with his déedes and diuine iestures calleth vs
with his wisedome moueth vs wyth his truth and bindeth vs with his benefites draweth vs with his Charitie vnto him with forcinge vs violently Neyther ought any bodye to wonder héereat forasmuch as GOD béeing not onely the first beginning of all things but also the last ende and this bicause that lyke as all thinges depende on him so also they wayte vppon him it must néede bée sayde that hée vpholdeth them all moueth and gouerneth them not onely as theyr first efficient cause but also as their last ende And forasmuch as the finall mocion béeinge voluntary and louing is more swift and forcible then the motion of the efficient cause agaynst the whiche whilest that it pricketh vs we repugne and resist Therefore GOD béeing willing to cause man that he shoulde come vnto him he chose not onely to moue vs with our first beginning with impulsion of his spirite but also wyth our last ende hée woulde drawe vs vnto him by the meane of Christ crucified Wherefore if the celestyall bodyes bée moued with so great force by the Angells by what force and violence maye wée thinke that the noble spirites of the elect of GOD hée moued when as béeing regenerated loosed from the affections of creatures béeinge actiue and liuely are not onelye driuen by the holy Ghost but drawen with great violence by CHRIT crucified And if thou wouldest sée how great the force of the loue shewed to vs in Christ vppon the Crosse is consider that if in the earth there were a man most sensuall with all his affections moste stricktly bounde vnto treasures pleasures honours and benefites of the worlde if in any wise it should bée graunted vnto him to open his eyes but for very short time to Christ vpon the Crosse to sée him with a lyuely light and to féele him with the spirite that he was so crucified for him he should be by his loue in suche sorte rauished in the inwarde partes of his heart and with such violence and force drawen that shaking in péeces all the fetters wherewith he was bounde vnto worldly thinges he should immediatly be found with all his heart soule minde and spirite eleuated rauished and transformed in God And héereoff we haue example in Paul who whilest that hée had tourned his shoulders against Christ whilest that with great force he ran to séeke the dishonour of God béeinge called and illuminated by Christ was drawen with suche violence to the glory of God that he was rauished vp euen to the third heauen And albeit that afore time euen vntill his conuersion he had bene most vehement agaynst Christ yet béeing conuerted he was drawen to honour him with a greater vehemencie inasmuch as CHRIST was to hym more effectuall then all other obiects which had before time moued him to the contrary When that sinfull woman came to bewayle hir sinnes at the féete of CHRIST shée was drawen with so greate a vehemencie and force that if there had bene offered hir a thousande worldes with all the possible treasures pleasures honours and felicyties of the worlde she could in no wise haue bene hindered nor stayed Christ himselfe sayde vnto the Apostles you haue not chosen mée but I haue chosen you as if he woulde saye you are not come vnto mée by your owne accord but bicause I haue drawen you As concerninge you yée bée none such that yée haue hadde power once to thinke of comminge to mée yea as those whiche bée carnall yea haue alwayes resisted and fought against mée Lyke as Christ expressed an other place when talkinge wyth the Citie of Hierusalem he sayde Howe often woulde I haue gathered thy children together as the Henne gathereth hir chickens vnder hir winges and thou wouldest not vnto the whiche wordes Augustine adioyneth speakinge of the elect and sayeth and hath gathered them together agaynst thy will forasmuch as lyke as Augustine himselfe sayde in his Enchiridion there is none so wicked which dare saye that GOD can at any time when hée will conuerte the wicked and drawe them vnto him Although hée were vngratious and obstinate GOD can when he wyll mollyfie his heart and make him of wicked godly There neuer was any holy man who in any wise by his owne accorde went vnto CHRIST They all haue bene by him drawen with the violence of loue Thou thinkest peraduenture that CHRIST for to sée him so vppon the Crosse as a weake and féeble person and I say vnto thée that as Paul did write hée is the vertue and power of GOD which draweth vnto him and saueth euery one that beholdeth him vppon the Crosse with the eye of a lyuely fayth wherefore he sayd If I shall bée exalted vp I wyll drawe all thinges vnto mée that is if béeinge fastened and lyfted vp on the Crosse I shall bée exalted in the heartes of menne so that they shall sée mée wyth a liuely fayth for the sonne of GOD crucified and deade wyth greate Charitye for the loue of them I shall drawe euery thinge vnto mée inasmuch as I shall drawe vnto mée not onely the spirite of suche as they bée the minde the vnderstandinge wyth all the thoughtes the will with al the affections the soule with all the powers vertues and operations but also all other creatures inasmuch as seruinge vnto man and he béeing by Christ drawen to the glorye of GOD they also shall bée thorough Christ drawen in man to serue vnto the glory of GOD. Man in Adam was fallen a straunger from GOD and in suche sorte drowned in the worlde and bound with yron cheines of humaine affections vnto creatures that by himselfe not onelye he coulde not come vnto GOD yea his forces were all vnto worldly thinges It is not sufficient that God sent the Patriarches the Prophets and the other Saynts with bidding vs to his diuine wedding wherfore béeing willing to drawe vs vnto him he at the last sent his owne sonne in the forme of a seruaunt and appoynted that he dying vpon the crosse should giue vs such and so greate light of his goodnesse and should so make manifest vnto vs his loue that we should be constrayned and forced to come vnto him Neither is it profitable that man should bée suche a straunger from God so drowned in the worlde vngratious and obstinate that he myght not bée immediatlye drawen by Christ if hée sée him to bée the sonne of GOD and dead for hym yea as calamytie draweth vnto it especially hardnesse lykewise Christ draweth vnto him the great sinners so that they acknowledge them to be such All they therfore which be gone vnto Christ and climed vp into heauen are gone and climed thether by the force of loue and likewise by force they doe abide and shal abide there for euer Christ then would chiefly suffer for to declare vnto vs his most high loue and therewith as with a most mightie thing and most déere vnto the heart to enforce and draw vs vnto him Forasmuch as loue is a spirituall fire
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
is true is most euident First that the light of a true and vnfained Faith is aboue all the lights of worldly opinions for that whereas they haue the authoritie of humane Historyes this hath authoritie of diuine Scriptures whereas humane Faith hath the testimony of men of their vniuersities of learning diuine Faith hath the Prophets the Apostles Ioan. 4. 8. the Euangelistes the Martirs the Saincts the Angells the holy Church Christ the holy Ghost and God himselfe for their testimony the witnes of which is greater then of all others and therefore whereas that Faith alwayes doubteth this is stedfast cleare and certeine The light of a true Faith also is so cleare that it ouercoÌ„meth all natural light of vnderstanding so that the wise of this world do not sée with so great clearenesse the truth declared in the chiefe principles of their Sciences as the illuminate Christians doe the truth therefore reuealed and the articles of faith which humane reason can haue thorough the sinne of their first parents is weake féeble and blinde and the spirite in the regenerated is sounde strong full of light and cleare Seing then that whereas the light of humane reason is but naturall and purchased and therefore it is obscure blinde and grosse insomuch that it tosseth about like a wallet about ones neck But the light of Faith as that which is supernaturall inspired heauenly most pure cleare perfect and diuine lighteneth and pearceth thorough the whole soule They are therefore blinde and in a very darke night to whom the clearenesse of the Gospell doth not shine 2. Pet. 1. Rom. 13. 2. Cor. 4 1. Pet. 2. Math. 1. and we are 〈◊〉 to yéeld God most high thankes for that of his mâ—â—re grace we be called vnto so wonderful light which excéedeth all that any man is able to expresse As we sée in Ioseph in whom naturall reson perswaded that Mary was great with childe by the force and power of man and yet Faith preuailed in him so with a greater light that he beléeued that she had conceiued by the holy Ghost And further I saye that the light of Faith is so much greater then the light naturall that as the Sunne with the greatnesse of his light when it is in our Hemispherye darkeneth the light of the Starres so doth Faith darken all the light of humane wisedome The light of Faith is so high and so supreme that it is comprehended with it selfe And the same is so cléere and mightie that wicked reason and humane wisdome cannot conteine it but euen as in the morning when thou openest the windowes of thine house thou puttest out all the candells bicause that the Sunne being then risen aboue our Horizon pearceth with his bright beames and shineth euerye where so when Christ the Sunne of righteousnesse with the beames of a cleare Faith shall enter into our soules he shall quench in vs and diminish the light of humane wisedome and then we shall sée 1. Cor. 3. that our knowledge is ignoraunce and our wisedome foolishnesse And that we must néedes say more humane reason as a thing that is blinde lyke vnto a Bat or Flinder-mouse lyeth hidden in the darke crauyes of the creatures whereas a cléere Faith is lifted vp pearceth thorough and flyeth aboue all the heauens Humane reason séeth but a very few things Faith séeth all things that be necessarye and profitable to saluation Humane reason séeth not Ioan. 15. 14. but as it were thorough a thicke glasse windowe and therefore vnperfectlye and Faith lifteth vp it selfe aboue all vayne shaddowes of sensible things and séeth the sincere pure and euerlasting truth most perfectly Humane reason séeth the out-warde accidentâ—â— of things created and storye of the holy Scriptures albeit imperfectly and if it enter into the bowells thereof it is with a verye obscure knowledge that it maye bée easelye iudged howe weake féeble darke and imperfecte the opinion which it hath conceyued of the materiall sincere and eternall truth is whereas Faith with his cléere light doth not onely pearce in to the very marrow of the holy Scriptures Luc. 24. but séeth God and his secretes Humane reason séeth not but onely the things that be of this present lyfe where-as Faith hauing a farre greater light séeth those things which be of the other life and a great waye further off Humane reason hath not the light of things passed nor of things to come but by waye of a féeble coniecture where-as vnto a diuine Faith the things passed and the things to come be as certaine as the things that be present And finally where Faith sheweth vs God with so cleare a lyght then for his honour we leaue gladlye all riches plesures dignitie glory our own life our selues with yéelding our selues to all vexations and torments for the loue of him as we sée in the Martirs Humane reason as a thing that hath but a litle light of God maketh thée not to leaue the worlde for the loue of him well may it cause thée to leaue one part of the world for another but not to forsake it wholly for God The Sainctes would not so had forsaken all things if they had not had a greater light and feeling of God then of themselues and all creatures All the knowledge which worldly wise men haue depende vppon their thoughts and for that loue followeth knowledge therefore it doth necessarily follow also that all their loue dependeth on sensible things Being then that the foundation of humane creatures of all their loue and knowledge is of necessitie such that forsaking the world they forsake in themselues al light loue iudgement reason vertue and strength whereas inuincible Faith forasmuch as it is grounded onely in God in condempnations and in torments sheweth it selfe most cleare most constant and strong Likewise the things which we haue obiected before our eyes we do not see with such clearenesse as with the eyes of faith we do sée things which are in the other life Also how much more the spirite that beléeueth is noble and more perfite of the bodily eye which séeth and how much the more God to whom faith hath regarde is obiected more perfect mightie stedfast a present and déere friende to the soule which are thinges that can-not be séene with corporall eyes And further howe much the light of faith Ioan. 8. and of Christ the light of the worlde and the sonne of righteousnesse is more cleare then the light of the sunne so much with more clearenesse and certeintie is séene the trueth reuealed to them that haue perfect faith not according as we sée those thinges whiche are before our eyes for the corporall eye may be deceyued but so cannot the spiritual in the faith be deceiued for by the death of Christ all shadowes and figures are taken away with all vailes and couerings so that in Christ crucifyed we may plainely beholde God albeit not with such a great clearenesse as
his blessed Angels doe And what néede I speake any more although the light of the Church triumphant is more cleare then the light of the Church Militant 2. Cor. 3. Ephes 3. yet as Paul affirmeth the Angels haue had in some parte light from the Church Militant There is nothing therefore seene in this present lyfe of so great certaintie and clearenesse as the trueth which God hath reuealed vnto vs by the which we haue a lyuely true and perfect faith Thou wilt say as Paul saith faith is of thinges not appearing things that are séene are not beléeued and so also not hoped for therefore it cannot be seene with such clearenesse and certaintie as the thinges which be present before our eyes I aunswere and say that it is true whiche is written that is to say that Faith and likewise Hope are of thinges not appearing and of thinges whiche are not séene with corporall eyes nor with humaine reason nor yet in such sort as they are séene of the blessed neuerthelesse Faith and also Hope are of thinges appearing to the spirituall eyes of Faith whereby the trueth reuealed is seene with greater light and with a greater certaintie is hoped for then the thinges of this worlde Therefore Paul albeit he was in fruition of this present life yet as being certaine of his saluation and of the saluation of all the elect alreadie thorough Hope in possession of heauen sayed not we shal be saued but we are made safe thorough Hope Rom. 8. The light there-fore of Faith dimmeth all other lights of this present life Faith doubteth not if it be perfect yea it is firme stedfast safe and sure Thou wilt say but we sée in some respectes the contrary by experience that where as spirituall men doe often doubt of thinges supernatural the carnal doubt not but are cleare sure and certaine of thinges naturall as to know the Eclipse of the Moone and likewise the Sunne and howe the Rubarbe doth purge his choller and the trueth of other such like thinges also they are sure without doubting of those thinges which they haue before their eyes It might therefore be sayed that the light of Faith is lesser and therefore wauering or that it is true that in this worlde we haue no true Faith I aunswere and say that as the light of the Sunne dimmeth the light of a little canndle when it burneth so the light of Faith doth by other lights of this present life and yet notwithstanding as if one were in a darke prison where as the Sunne doth not enter with his light but onely by one little loope hoole he shoulde better sée with a candle being lightened the thinges that were in the prison then they coulde sée those thinges that bée abroade with so little a light of the Sunne euen so the soule which is inclosed in the bodie and in this worlde is as in a prison although it often times séeth better with the light of the Sunne and of carnal reason the thinges of this present life then those thinges of the other life with the light of Faith it is not for bicause that the light of Faith is not farre greater then other lightes but it is bicause we haue but a little light of Faith and great stoare of worldly lyght but if wee had as much light of Faith as wée haue of the light of the Sunne and of humane wisdome wée woulde not doubt Therefore when we doe make iudgement of naturall thinges and of those things whiche wee haue before our eyes we doubt not bicause we haue nothing to gainsay vs but when we be lifted vp to secreat things supernaturall by and by humaine wisedome exalteth it selfe in vs where vnto for as much as it is connaturall together with vs we doe giue great credite and then it beginneth with reasons to gainesay Faith wherefore it is no great maruell if we oftentimes doubt But to conclude as Charitie is in it selfe more perfect then all worldly loues so the light of Faith is more cleare then all the lightes of this present life It is also true that as to that blinde man Mark 8. to whom Christ gaue sight at the first men séemed to him lyke trées and that not for defecte of light but thorough the ill disposition of the member So when GOD doth beginne to giue vs of his light and to open the treasures of his diuine secreates vnto vs yet oftentimes we doe not sée plainlye the trueth not for defecte of the light of Faith but bicause the eye of the minde being turmoyled also with worldly thinges is not in order to sée the sincere and pure trueth of God The light then of Faith is greater then all other lights of this present life yea with-out it we be in darkenes and when we begin to beléeue then God openeth vnto vs the Heauens with reuealing to vs his diuine secreates as it appeareth by Christ when he was baptised and sheweth vs the truth with this so cleare light Matth. 3 that they that haue a true perfect faith do not care for any other humaine reason nor miracles Gal. 1. Also with Paul they séeke not to be better clarified to compare their Faith with the Saintes and all is thorough the great inward light which they haue Seing then that the light of Faith is so cleare and great let vs pray vnto the Lorde that he woulde giue it vs so that seeing his goodnesse we may giue him al praise honour and glory thorough Christ Iesus our Lorde Amen What thinges a Christian is bounde to beleeue Sermon 4. THe first and chiefest summe of things necessarie for a Christian man to beleue consisteth first in that he beleeueth in God It is not needefull for thy saluation that thou comprehend God as he comprehendeth himselfe Neither needest thou so to sée him in thy selfe in this present life as the Angels doe Mat. 13. But it is néedefull that thou beleeue in God Therefore it is not sufficient for thee to say the Créede as if it were an Oration nor yet doth it suffice for thy iustification that without Faith thou make confession of all that is contained in the said Créede but thou must beléeue Neither sufficeth it to haue a certaine humaine barren Rom. 10. idle colde deade and purchased opinion of those thinges which be of God but we must haue a Faith inspired and a supernaturall light and therefore we must first beleue in God Here we may sée howe that Faith is most full of light for where as humaine reason beginneth belowe at sensible thinges and thereby is forced to lift vp it selfe vnto those thinges that may be vnderstoode Faith contrariwise beginneth on highe at God and then descendeth to thinges belowe But vnderstand that it is not ynough to haue a certaine deade opinion of God that he is and that he is God as euery bodie hath but thou must beléeue liuely not onely that he is God in
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
with a Target or Buckler defended them all off thou mast perceiue that that is a good Buckler but if the arrowes passe thorough and goe into the mannes heart thou wilt say that the Buckler must néeds be made of paper or such like trash So lykewise those that haue the shield of Faith inspired are defended from all the arrowes of the iniuryes of the world they come not néere their hearts they know thorough Faith that so it pleaseth God to haue it Ephes 6 and that al is for their commoditie and beatitude but those which haue onely the shield of purchased Faith euery small iniury casteth them downe to the ground they blaspheme and would reuenge forbicause they do not féele through Faith in déede the goodnesse of God A purchased Faith also doth not make vs to forsake all worldly things and our selues yea if any of those be moued to follow Christ it is for his owne lucre for his profite pleasures honors satisfiyng commoditie appetites delycatenesse or earthly Paradise or els to shunne griefes the hellish paines both of this and of the other lyfe and this bicause a purchased Faith maketh not a man to féele the goodnesse of god in such sort that for thorough the very méere glory of God he forsaketh all Alwayes in such men the worlde can moue more then God They well may leaue the garment but it is for honour also for plesure but not wholly for God bicause they doe not féele with lyuely Faith his great goodnesse Ioan. 4. as the righteous doe who for the glory of God doe leaue with the woman of Samaria their pitcher of worldly pleasures the swéetenesse of this lyfe and themselues And lastly a purchased Faith doth not moue thée to the obseruance of Gods commaundements as the inspired Faith doth which neither offendeth God nor his neighbour but abhorreth all wickednesse And although a purchased Faith in the Hipocrites at sometime doth shew it selfe forth with certeine glistering workes yet being dead it cannot long time dissemble but a true Faith doth not onely continue for euer but getteth euery day more force Let euery one therfore examine himselfe and sée if in him be the effects of a true Faith or no to the intent that if he doe not finde them in him hee may know that he is no Christian and so may humble and recommend himselfe to God and if he finde them in him he may giue thankes vnto God To whome hée all praise honour glorie thorough Iesus Christ our Lord. Amen ¶ If it be possible that in euery honest estate men may be perfect Christians or not Sermon 18. IT is not possible that a man should bée actuallye an adulterer vsurer a proude person an Idolater or any other sinne repugning against the diuine grace and holy Ghost and yet a perfect Christian but it is possible that a man in any estate not resisting agaynst a liuely Fayth Hope and Charitie and against other Christian vertues may be most perfect It is possible then that whether a man be young olde féeble strong hayle sick learned vnlearned man woman rich poore frée bonde marryed vnmarryed noble ignoble Prince priuate person Master Scholler prelate Captain Souldier Iudge Aduocate Procurator Notarie Gentleman Merchant Artificer Shepheard Plow-man lykewise in any other honest estate and a perfect Christian Which thing also I say of women and the reason is this for that goodnesse stubburnenesse and likewise the chiefest perfection vngodlynesse consist not in the lyke outward matters accidentall and indifferent which may bée found in the good and in the wicked in the perfect and in those which are most euill and be vsed in the honour and dishonour of God but consisteth in hauing a liuely faith in Christ in féeling liuely his great benefite and the excessiue loue of the father manifested vnto vs in the death of his déere only begotten sonne by whose meanes he hath saued vs adopted vs for his sonnes made vs his heires brothers members of Christ thorough his liuely faith supernaturall light spiritual knowledge of the goodnes mercy of God groweth in vs Fayth Hope Charitie humilitie patience loue of our neighbour mortifying of our selues all other true substantial Christian vertues wherefore it is necessary that according to the measure of faith of the light which we haue of god by the meanes of Christ we be more or lesse perfect in all vertues Rom. 6. In euery estate therefore not contrary to a liuely fayth in the which we may liue without sin raigning in vs we may be not onely good Christians but excellent and most perfect in all vertues I say not now but amongst honest estates are found some which be in themselues lesse daungerous then others likewise of those be some most apt to honour God but I say that in all estates may be some most perfect wherefore if a man be found in any estate honest let it be what estate it will hée cannot forsake his honestie as when one is marryed poore sicke a seruaunt ignoble and lykewise of all other estates he ought not to dispayre of habilitye to be perfect therein but to content himselfe and in this estate to serue God with takinge héede that they doe not offende but disposinge themselues rather to loose theyr liues then to agrée vnto sinne and they ought not onely labour to honour GOD in that estate which they are in with greate Fayth Hope Charitie but also to giue God thanks for his singuler grace séeing that whereas many doe not vnderstande and knowe their calling he is certeyne and sure that it pleaseth God that then it is profitable for him to be in that estate bicause he cannot honestly then chaunge it It is sufficient before GOD that he doe with heart and will those good woorkes which in that state he cannot do with power albeit in euery estate he ought to deale honestly there can be founde no exercise so simple if it be honest which may not make to the glory of God with a high Fayth and Charitie and therefore with a supreame acceptation allowed of God And so by the contrarye there is nothing so high so noble and famous in the sight of the world Rom. 1. Luc. 1. which béeing wrought without fayth is not abhominable before God If therefore for an example thou findest thy selfe to haue children thou oughtest bee contented with them and thinke that they bée the children of God which he hath giuen thée to the ende that thou shouldest gouerne lighten and teach them diuine manners this now is no small office Thou wilt say O I will goe into some Forrest for I know that there I may best serue God Doest thou not sée that this is a temptation of the Diuell which would bereaue thée of a true godly and very perfect Christian Religion woulde robbe thée of Charitie and of Christ and would cause thée to departe from thy
vocation which GOD hath appoynted 1. Cor. 7. from the obedience to GOD from his seruice to the intent that thou béeinge a backeslider mightest serue the Diuell and thy selfe GOD will be serued of vs in obedience according to his worde and not according to our franticke fantasies Lykewise 1. Cor. 7. Gal. 3 1. Cor. 12 Ephes 6 Act. 5. if thou findest thy selfe to be in seruitude with thinkinge that thou art free in Christ thou oughtest content thy selfe and in righteous matters thou oughtest serue and obeye heartely with great loue and charitie towardes thy Maister as vnto Christ but in matters vnrighteous thou oughtest saye with the Apostle It is more néedefull to obeye GOD then men It is very true that without hurting Charitie thou mayst séeke to bée made frée for thine estate beeing frée is more apt to honour God and by GOD thou art therevnto called thou must take héede yet that by honest meanes thou becommest frée and all for the greater glorye of God So that if thou finde thy selfe in libertye to be able to choose chaunge or not chaunge thine estate thou oughtest with praying vnto god that he would giue thée his light take héede not to thine owne peace reste and lucre but to the honoure of GOD and so to turne thy selfe not according to thine owne fantasie but according as the Lorde inspireth calleth thée with fayth that God will in no wise forsake thée yea if God called thee to walke and trauaile vnto him thorough the middest of all the daungers in the world thou oughtest go safe and be assured thorough fayth that God with his diuine grace will not nor doth not forsake such as with obedience to him doe walke thorough his pathes after that he inspireth and calleth him Dost thou knowe when thou shalt be in great daunger euen when thou art out of Gods way and from his calling and walkest after thine owne fantasie yea in such a case howe much that estate in which thou art founde be in it selfe more high perfect so much the more if thou be not therevnto called it shal be to thée more hurtfull There may be then a good Prince and the same a perfect Christian as many were both in the olde and newe Testament yea none can in truth be a good Prince if he be not a good Christian Inasmuch as he which is without true Religion and fayth it must néedes be that he is ignoraunt of true wisedome of true righteousnesse strength charitie temperaunce and all other vertues If a Prince be not a Christian he shall neuer haue such sincere pure and diuine loue to his subiects as is conuenient he shall neuer be mortified to the world and himselfe and liuing vnto the honour of God he shall not haue so graue manners so ripe sound and holy as he that hath fayth in Christ Paul wrote that God would saue of all sortes of men 1. Tim. 2 and not onely of those who lead a priuate life but also of those that be set in authoritie wherfore he exhorted men to pray for them Yea a Prince hath a most fit occasion to be and to shew himselfe a Christian I doe not now deny but that it is a most hard thing to be in a high estate dignitie fauour friendship riches pleasures and with the eye of a liuely fayth to discern for his Lorde the simple abiected little estéemed humble forsaken poore and passioned Christ vppon the Crosse and so much more harde a thing it is to finde Christ in a Prince as in this our age the corruptions of the most part accounted for most holy Lawes be greater their libertie and power more tyrannicall their willes more vnbrideled and flatterers which serue them in stéede of mightie men are great in aboundaunce so that we may say with the Phariseyes high Priestes of the Iewes Ioan. 7. which of the great men haue beléeued in Christ there is none but the simple and poore people that beléeue in him Also the Iudges Aduocates Procurators and Notaries might be good men and doe offices and déedes of great charitie it is true that they ought to be of another sort then they commonly are And lykewise also a man might be a souldiour and yet a good Christian as was the Centurion but it so hard Mat. 8. that it is next neighbour to a thing impossible The lyke I say of other honest estates of the world in which euerye one that is founde therein by the will of God ought to turne vnto his sayd Lord God all his intents thoughts will actions and workes with ordering al his lyfe to his honour glory Such also may ought to haue alwaies god before their eyes and him alone to serue and albeit they be found to be in the world they ought not to be drowned intangled shackeled nor with heart be established in any wise therin but to tread the world vnder their féete They ought to goe heartely vnto God seruing altogether to his honour Séeing then that in euery honest estate we may be perfect Christians it is our dutie to content our selues with that estate in which it hath pleased God that wée shoulde bée and to labour with a supreame Faith and vertue to do all that which is conuenient in that estate so that we may render vnto God all prayse honour and glorye thorough Iesus Christ our Lorde Amen ¶ Of the foolishnesse of those that be gouerned with the prudence and wisedome of the world and of the wisedome of those that be guyded with the prudence and wisedome of God Sermon 19. THere is found in the worlde a prudence and wisedome which is carnall profane humane and diuelish and an other that is spirituall holy Angelicall and diuine Of the first Paul maketh mention wheras he sayed Be you not wise in your owne opinions And likewise when he sayd that the wisedome of this world was foolishnesse before God Rom. 12. 1. Cor. 3. and in many other places Of the seconde Faith Christ made mention when he exhorted the Apostles to be wise as Serpents Mat. 10. Mat. 15. and also when he tolde of those fiue virgins who entred with him into the mariage Christ also spake both of the one and of the other when he sayd that the children of this world Luc. 16. be more wiser then the children of lyght and forasmuch as the greater part of men leauing off to be gouerned with spirituall prudence and wisedome be gouerned with carnall by which they fal headlong into great daungers therefore I haue iudged that it wil not be vnprofitable to shew vnto such partly their foolishnesse First spirituall prudence and wisedome as that which hath a great light cleare supernaturall and high holdeth alwayes the eyes open fixed and stedfast vpon God hauing him alone for the last end vnto whose glory it ordereth all our actions and workes vsing all creatures to his honour But carnall wisedome and prudence as
such pitie towardes him that for to raunsome him to satisfie for his iustice appoyntinge in his place his owne beloued and onelye begotten sonne caused him to dye and afterwardes all this notwithstanding that seruaunt woulde not trust or put any confidence but dispayred to haue or euer obtaine mercye at his handes in such a case the Lord woulde be more offended at this last iniurye then by all them that be passed and that bicause he should sée that all the meanes which he had wrought to saue him and that the death of his sonne for him was in vaine and also for bicause he coulde haue no more any remedy to saue him euen so wée if we dispayre of the mercye of GOD seeinge that he hath appoynted his owne sonne vnto the crosse for to satisfie for our sinnes we doe vnto GOD a most great iniury for as much as it is by our own meanes we make vnprofitable and vaine the passion and death of Christ all that which God Christ hath wrought Neither remaineth there any more remedy for our saluation except the passion of Christ be profitable to him Chiefly for that like as if a sicke man who might easily be healed with medicines being frantick or out of his wits thought himselfe to be haile would take no medicines that his madnesse should more hurt him then all other sicknesse so likewise vnto a desperate person the onely phrensie of desperation doth more hurte then all other his vices So that if it were possible thou might better choose to haue committed all the sinnes of the worlde and to trust in God then not to haue committed any other sinne but to distrust in God Desperation also is most euill not onely bicause a desperate person doth not allow any remedye but also bicause he giueth the bridle at wil vnto al wickednesse with saying why not in any wise I cannot be remedied I must néedes be damned seeing it is so it is best that while I am in this present lyfe I take my pleasures without hauinge any respect vnto God Seeing then that desperation is so horrible a vice let vs pray the Lord that he would deliuer vs from it with giuing vs grace that we may haue stéedfast hope in him so that we may render vnto him all praise honour and glory thorough Iesus Christ our Lord. Amen ¶ How that in God alone euery one ought to put their whole Hope and confidence Sermon 2. THe comfort of the wretched whilst they be in their miseries is Hope the whiche vpholdeth them comforteth nourisheth maketh them happie so that it bée a true Hope for that a deceitfull Hope maketh them so much the more miserable as that it beguileth thē the more And forasmuch as ther is no true Hope but only the which is groūded vpō god therfore like as by him alone we must cōfesse that we haue al good things whatsoeuer we possesse to him alone we ought to render all thāks so also in him alone we ought to hope And this bicause al those things that can be desired in any persō to the intent that in the same person all our hopes ought of vs to be placed are founde in God Inasmuch as God is omnipotent most wise most rich most liberall most good of infinite charitie and most méeke And although he be righteous and we continually offende him yet notwithstanding he is in Christ and thorough Christe pacified and that in such sorte that although we haue cause to feare yet we may hope that he chastiseth vs as a Father we haue not therefore any cause to feare that he forsaketh or condempneth vs but alwayes to trust that we shall be saued and that all that which he worketh with vs is for his greater glorie and our felicitie He striketh vs vppon the handes with his rodde to the intent that we may leaue these wordly thinges and so may be constrayned to tourne vs vnto him and to taste of the great deintinesse of his loue He plucketh vs back sometimes with his benefites mouinge his creatures agaynst vs to the ende that we maye so much the more stricktly embrace him yea he suffereth vs oftentimes to fall bicause that the better knowing our owne infirmitie and his goodnesse we may depend alwayes vppon him Besides all this God from euerlasting hath determined in time promised to saue vs and not with this condition if we shall do good woorks but by béeing sure of our saluation and to the intent that it shoulde not depend in any wise vppon vs and that he may bée stéedefast in his wordes and firme in his promises he hath made an vnchaungeable determination to saue vs absolutely which trust in him although we haue bene contrary vnto him he hath vtterly purposed to chaūge our wills to giue vs a newe heart to make vs walke thorough his pathes to cause vs to obserue his preceptes to make vs doe good woorkes and to saue vs. And moreouer to haue of vs such a most singuler care that all things that we shall doe and that shall happen vnto vs shall serue to our saluation Hée hath also not onely promised vs all the foresayd things and that absolutely as it is euident in diuerse places of the holy Scriptures but already in Christ and thorough Christ hath obserued the same as may be séene in so many Saints as haue bene saued Séeing that we haue experience which is such a Mistres that maketh vs sée playnly the truth with making vs in the ende to féele the same If a Prince besides his abilitie that thou knowest certeynly he is a good man knoweth howe and will helpe thée asmuch as he can that he is determined to take thée for his sonne and hath promised thée so that he hath also bestowed vpon thée many benefites and still dayly doth in the ende for thy benifite he offered his owne sonne to dye in such a case wouldst thou not trust him yes truely And if any should perswade thée to distrust the sayd Prince by and by thou wouldst say and why I haue tryed his goodnesse so many times and in suche sort that I ought not nor can doubt of him any more Now we ought much more to doe and saye the same of God in as much as his loue is greater then all the loue of men his wordes more stéedfast his promises more firme and his benefites greater continuall more durable If God should but onely the twinklinge of an eye leaue off to preserue vs and to do vs good we should sodainly come to naught And what néede I speak any more we trye by a thousand wayes and continually his goodnesse and shall we doubte thereoff But it happeneth vnto vs I will not say as vnto Ionas but much worse bicause that although Ionas when he was on the earth felt not the goodnesse of God and therefore was disobedient vnto him it séemed vnto him that the earth not god susteyned him
notwithstanding after that he was cast into the Sea deuoured of the fish and sawe that he liued he opened his eyes and perceyued that it was god which sustayned him wherefore he recommended himselfe vnto him from his heart and gaue him thanks but we although we be in the Sea of this miserable tempestuous world already thorough our sinnes swallowed in by Sathan and God for all this preserueth vs we yet doe not in any wise seale his grace his benefits in his goodnesse and we thinke that creatures and not God doth susteyne vs. God beeing willing to make vs sure of our saluation coulde not giue vs any greater knowledge signe of our saluation then his own son vppon the crosse nor a more sure pledge then his owne spirit Christ hanging vppon the Crosse forsooke himselfe aboue the senses of man and woulde concerning his passion be abandoned euen of his Father to the intent that wée might haue confidence in him and might thinke that he would neuer forsake vs any more Wherefore we doe a most great iniurye to God if wée trust not in him And so much the greater as on the other part besides God there is nothing in whiche wée ought or may iustly put our confidence And this bicause that creatures be all most vaine shaddowes the which as without the good will of God they cannot hurt vs so they cannot helpe vs. Séeing that the thinges of this world are not stéedfast the whéele thereoff alwayes turneth therefore if wée arme them vpon vs with our own Hope we must néeds be in continual turmoilings miseries and trauayles The men also in whom GOD doth not reigne although they appeare now thy déere friendes or they be now thy bounden kinsfolkes and to reach a great way they wil shew themselues to be selfe louers lyars vnfaythfull and trayterous If also thou wilt put confidence in Saints thou shalt displease both them and God they cannot helpe thée God shall be hée who will suffer thée to forsake thy selfe to the intent thou mayst be constrayned to goe for helpe vnto him Thou must thinke that it is not without cause that god by his prophet hath cursed those which put their trust in men And if thou shalt put confidence in thy selfe thou shalt put confidence in the greatest enemie that thou hast Ier. 17 Also if thou shalt trust in thine own proper wisdome power and goodnesse this shall be none other but to put trust and repose thy selfe vpon foolishnesse in impotencie and malice And what néede I say more the power of Aegypt the strength of the world Esay 36. is nothing els but a most vaine réede whervnto if any man leane by and by it breaketh with hurting those that would rest theron If the thinges of the strong men of the worlde as Iob did write be lyke a spiders web Iob. 8. what shall those be which are most weak All the wisdome of the world in the sight God as Paul sayth 1. Cor. 3. is nothinge but foolishnesse the goodnesse thereoff abhomination Wherefore in God alone we ought to trust Luc. 16. on whome alone dependeth all our helpe He onely therefore is happy who as a true and good diuine hath god for all his goodnesse dependeth on him alone and in him onely doth repose himselfe This is a most high diuinitie which cannot be learned in bookes nor taught by men wée must néedes haue Christ our onely Master to teach it vs with imprinting it in our heartes with his spirit and with makinge vs vnderstande by experience not of the flesh but of the spirit so that thorough him we may render vnto the father all prayse honour and glory Amen ¶ Whereoff it groweth that men with hope doe not depend wholly vpon God Sermon 3. MEn haue many desires amongst which this is principal that they would be like vnto god The which thing is manifest inasmuch as ther is no man the naturally doth not abohorre seruide We all would if it were possible be as GOD Lordes ouer all know all thinges haue power and dominion ouer all be in euery place and time most happye and to conclude we would haue a beeing that were infinitly noble perfect and excellent without passions immortal euerlasting necessary without depending vppon any and most diuine And for as much as this desire is so high that it conteyneth all things which can be of men desired therfore aboue al others it is most mightie in vs. Man therefore by his owne nature in Adam béeing corrupted and thorough the pride which he hath for inheritaunce woulde if it were possible be as a God vpon the earth and neuer to haue néede neither of creatures nor of God And for as much as he is not by nature happie he desireth to purchase him heauen by himselfe bicause he would not acknowledge it to be of god as he should doe if he had it by grace And this his diuellish pride is puffed vp with so vnbrideled and blinde a loue of himselfe that whereas he hath néede not onely of God but also of all the creatures of God he perswadeth himselfe that hée is able euen to saue himselfe He is also so blinde of himselfe that his vices doe appeare vertues vnto him so that it may bée thought how he can know his miseries By our great pride therefore in not willinge to bende or humble our selues to craue helpe at others and by being deceiued by the vnbrideled blinde loue which we beare vnto our selues in beléeuing and thinking that we can and know howe to helpe our selues and that we shal euer haue a will to doe it in our owne power doth grow all the confidence and trust that we put in our selues And if sometimes we be by open and manifest necessitie constrayned to seeke other helpe besides our selfe we haue not accesse vnto God as we ought but vnto creatures And this bicause as carnal people we beléeue not that god hath care of vs. The graces benefits which we cōtinually receiue we do not acknowledge to be of God from whō they doe come being inuisible but frō creatures which are before our eyes vsed by him for instrumēts to do vs good So that although God being vnmeasurable is most ready at our handes with his presence yet notwithstanding forasmuch as he is most high and in such sort that betwixt vs and him is no agreement lykenes nor any proportion but an infinite distaunce it appeareth that he is most farre off from vs and as though he were not at all And if that sometimes we haue any smal opinion of God that he regardeth vs by and by knowing that we haue offended him and not séeing that he is pacified with Faith in Christ and that he is our most deare Father we imagine him to be as a most seuere Lord and Iudge angred against vs wherfore we can not place any of our Hope in him but he constrayned with our first Father to run
away to hyde vs and to distrust of him So that albeit it should happen that we being forsakē of all creatures shoulde be driuen to haue refuge vnto God we shoulde not altogether recommend our selues in any wise with our whole hearts vnto him nor with a stedfast confidēce and sure Hope to be heard as is fit and conuenient for vs to doe and so much the more as that God hath neuer suffered the like we could not thinke that he would haue compassion of vs. Whereas on the other parte for that the creatures be afore our eyes we haue with them agréement and lykenesse they haue some pitie of vs and a great deale of themselues they not onely haue not ben by vs hurt and iniuried but haue receiued benefites at our handes we are bent to put our trust in them rather then in God and especially in men bicause they are of the same forme and kinde that we be and singularly in friends and kinsfolke bicause they are most néere vnto vs but aboue al we are inclined to trust in our selues being vnto vs I will not say more lyke and néere but one and the selfe same thing with our selues And héere may be séene the great ignoraunce blyndenesse pride of man for that hauing their béeing and all beatitudes from God by whom alone he may trust for and haue all benefites doth leaue him and doth rest with his Hope on vayne shadowes of this world which of themselues béeing most vayne and depending onely vppon God can not of themselues doe any good For the Sonne of God descending from heauen hath taken it vppon him not the Angells but the séede of Abraham to the intent that he béeing to vs the next neighbour lyke to vs of the same forme man together with vs our déere friend our next kinsman and brother we should be altogether vnexcusable if we doe not put our confidence in him And so much the more as with his spirit with a speciall illuminating to his elect he maketh them more properly féele that it is not their owne spirit For this cause also Christ would both in his passion and in other things except in sinne be made lyke vnto his bretheren to the intent that knowing that Christ our high Priest hath experience our miseries we might thinke that he will haue compassion on vs and so we might trust in him He also would dye for vs vpon the Crosse to the ende that séeing in him thorough him satisfaction is made for our sinnes and God is reconciled with vs we should not feare to goe vnto him but should hasten thether with a most sure confidence At all times therefore when we consider of God without Christ by diuers respectes we can-not haue a true Hope in him inasmuch as he appeareth to be a very great way off from vs vnlike vs such a one as we are not worthy off that he cōmeth not néere vnto that he loueth vs not that he estéemeth vs not And further bicause we haue done him iniury it appereth vnto vs that he is our enimy angry with vs vniust and cruell wherefore we cannot put our trust in him In Christ alone therefore God is discouered vnto vs and we sée him and hee is mercifull vnto vs a most delycate friend and a most déere Father in him alone is séene how much he loueth vs how he holdeth vs in price and estimation and how great his pittie mercie goodnesse and loue which he hath vsed towardes vs is Wherefore lyke as thorough Christ alone our Mediatour all graces descende from God vnto vs so onely by him we may lyfte vp to God all our Hope let vs fixe our selues stedfastly therefore vppon Christ with the eye of a lyuely Faith to the ende that thorough him our Hope béeing lyfted vnto Heauen wée maye yéelde vnto the Father all prayse honour and glorye thorough Iesus Christ our Lord. Amen How that hee which trusteth in God can not be confounded but of necessitie must obtaine all that hee hopeth for Sermon 4. IT is no meruayle if manye trusting that thorough their good workes GOD ought to giue them beatitudes in this present lyfe and more-ouer afterwarde euen the fruition of Heauen doe abide with confusion with-out obtayning that which they hope for forasmuch as that is no true Hope but a presumption bicause it is founded vppon their owne workes where-as true Hope hath no other foundation but the pure grace and goodnesse of GOD and therefore is euer safe firme and stedfast There be also many which as they say hope to haue continuaunce in a good lyfe and further to haue it amended and this to be gotten by the grace of God which as they iudge shall neuer fayle and thys bicause they haue their will and arbitrement frée and be wise as they think they giue themselues to marke what they can doe they will knowe and be willyng to doe that good thing to perseuer and continue therein chiefly thorough the meanes of their owne good deuices wherefore they binde themselues with continuall vowes Now this is also is a presumption and distrusting bicause it hath not God alone for the foundation but also the wisedome power goodnesse of man And God most iustly suffereth such as these to fall to the intent the opening theyr eyes and knowing their foolishnesse weakenesse and malice they might learne not onely not to put confidence anye more in themselues but rather dispayre thereoff and so put their whole trust in God Also that Hope which many haue is not true who beléeue that God will bestowe his gracious giftes vpon him thorough the intercession of Saints or of the Virgin Mary They wickedly imagine that the Saints and Saintesses whilest they were in this present life did workes which wer in themselues of such goodnesse and excellencie that by them they did merite not onely that glory in which they are but that also moreouer they deserued to be heard when they béeing in Paradice doe pray for vs. This also is not true Hope séeing in some parte it is founded vppon mennes workes It is very true that I maye and ought intreate people that be in this present lyfe that they would make prayers for me to exercise vs in vertue and not bicause I should thinke that they must of necessitie be hearde thorough the worthinesse and excellencie of their prayers but onely thorough Christ and the méere goodnes of God Now this is the true Hope founded wholly in the bountifull goodnesse of God and therefore most sure and certaine Lykewise to speake of worldly thinges I say that those be no true Hopes which beeing mens guides they hope to haue preseruation or recouery of health by meanes of Phisitians or Medicines with putting confidence therein to haue and obtaine iudgement fauourable toward them by meanes of Iudges Aduocates procurators friends kinsfolke fauours gifts sleights or reasons to haue meanes to defend themselues or to ouercome their enimies by force of theyr owne
be moued to goe séeke for grace at Gods hande Lastlye he vsed with vs great mercy in sending Christ his onely begotten sonne who albeit for the space of thirtie and thrée yeares he shewed himselfe most pitifull vnto sinnners yet they alwayes persecuted him so that at last wyth very great ignominie and shame they crucified him And he of that death which they put him vnto wrought meanes to giue vs lyfe shewing himselfe still pitifull vnto man when man was most cruellye bent against him And besides all this arisinge agayne hée shewed himselfe oftentimes vnto his electe more amyable godlye and pacified hée lightened them with diuine matters with bestowinge on them many gracious benefites Hee ascended visibly into heauen that our hope might be lifted vp on high abiding therefore with his spirit vpon earth He sent the holy ghost vpon his Apostles visibly at the day of Pentecost like as he sent it vnto his alwaies inuisibly He prayeth for vs cōtinually bestoweth new graces vpō vs although we be most vnworthy There is no man that can deuise greater mercy then that which God hath vsed with vs. Séeing that we offend him he should haue vsed great mercy with vs if he should but once haue had remembraunce of vs but that he sent not a seruant but his sonne to heale our sicknes with his own bloud yea toke our infirmitie vpon him suffered the which of duetie we ought to haue suffered this was a very great mercifulnes that after sinne committed hath saued Adam all his posteritie Be our sinnes neuer so great innumerable that if we do hartely craue pardō at gods hand we shall immediately be pardoned His mercy it is that preserueth vs frō innumerabe sinnes and euills into which we should fall if that were not ready to helpe vs that preuenteth vs maketh vs riche deliuereth and saueth vs. If tenne onelye righteous men had bene in Sodome God woulde not haue destroyed the filthy citie so euer is his mercy Somtimes God punisheth euen to the third and fourth generation and sheweth mercy vpon a thousand The sin of Dauid was great therefore with his heart he sayd I haue sinned and immediately he was pardoned The holy Ghost doth extoll in the holy Scriptures no perfection of God so highly as his mercy to the intent that wée should not dispayre and nothing doth so much displease him as when we distrust in his goodnesse and mercy so that I would choose rather if it were possible to haue committed all sinnes to haue hope in God then to haue this one sin of desperation We al haue néede of the mercy of God therefore we all ought to gaspe after it chiefly marke that it is offered vnto all and he that hath the eyes of fayth shall sée that the works of god be full of mercy not only when he chastiseth vs but also when he suffereth vs to fall into any sinne He suffered as Paul did write euen the Iewes to fall that he might saue the gentiles Hauing then to bring vs vnto the mercye of god one so mighty pitifull an high Priest as Christ is who preuenteth vs with his mercye we ought in him put all our hope and forasmuch as he hath already deliuered vs from all sinnes therefore also from all miseries He as Ioseph the Patriarch although he had bene hurt by his brethren could not in any wise refrain but that with his mercy he would embrace vs. He alone was that Samaritane who truely had pitie vpon vs. He also hath bene and is that diuine shephearde which came downe from heauen for his lost flocke He together with the father of the prodigall sonne receiueth embraceth with great ioy the miserable sinner when he humbly turneth vnto him He without béeing many times requested rayseth againe the dead sonne of the Church militant as before time he raysed vp the widowes sonne And what néede I say more he hath turned all the world vp side down for to finde againe the groate that was lost Séeing thē that the mercie of God is so great let vs labour by al meanes possible to put all our trust in him so that we may render vnto him all praise honour glory thorough Iesus Christ our Lord. Amen Of the good Thiefe Sermon 7. WHo is it that is not astonied in considering the bottomelesse profunditie of Gods diuine Iudgement Séeing Christ vppon the Crosse altogether tormented next vnto deaths dore betrayed of Iudas denyed of Peter forsaken of the rest of his Disciples persecuted of the Iewes scorned of the Gentiles euery bodye fell from the Faith and euen then a poore Théefe opened his eyes and began to haue Faith when all the world had lost their Faith The others had talked with Christ heard the Gospell his doctrine seene his innocent lyfe his excéeding charitie his excellent wisdome profound humilitie and other his diuine vertues his so great wonders signes and miracles they had read the Prophets studied the Scriptures séene the figures and all to be fulfilled in Christ and yet for all this they beléeued not on him not onely whilest they sawe him hang vppon the Crosse but whilest he shewed himselfe glorious vppon the earth and on the other part a Thiefe or robber béeing blynde and ignoraunt without peraduenture euer hauing séene or read the holy Scriptures with out miracles being with such great paine and sorrow vpon the Cross euen ready to dye and séeing that Christ dyed vppon the Crosse beléeued that he was the Sonne of God and hoped for Heauen by his meanes who hanging on the Crosse said My God my God why hast thou forsaken me It cannot be sayd but that his conuersion was a singular lyght and grace which he had from God so that as his conuersion was the last miracle that Christ wrought vppon the earth so it was of all other the greatest He was a figure of al the elect who are saued onely thorough grace as he was He is set for an exāple to all the world to the intent that none shoulde euer dispayre of the grace of God seing that a Théefe who for his wickednesse was punished euen with death and for his vngraciousnesse was crucified is saued Was it not a great matter that in the same day when Christ with so great zeale shed his bloud that then he opened the windowes of his diuine treasures and rayned downe grace in such aboundaunce that a Théefe was illuminated and is saued The good Théefe perceiuing that Christ with great pittie prayed vnto the Father for those that crucified him more-ouer excused them with saying that they knewe not what they did wondering at this so great loue hée tourned his eyes vnto Christ and sawe that he suffered so great euills without any perturbation hée sawe such pitifull teares fall from him to the grounde and such feruent and kindeled groanings mount from him vp to the Heauen he heard his wordes so full of loue he behelde such his gestures
and diuine actes such his wonderfull patience profound humilytie high wisdome large loue long perseuerance and other his diuine vertues whereby he was moued and stirred vp the inwarde lyght which was graunted him thorough grace béeing his guyde to beléeue that this Iesus who suffered in such sorte was the Sonne of GOD. Christ regarded him with the eye of his pittie and therefore hée was saued It cannot be denyed but that the vertues giftes and graces of the good Théefe were meruaylous at the first as it is in the elect of GOD for that opening his eyes he acknowledged and confessed that he was wicked and that he suffered iustlye for his vngodlynesse lyke as did all other sinners wherefore approuing the workes of God to be righteous he sayed We suffer iustly we receiue guerdon according to our workes wheras the wicked with the euill Théefe do say if thou be Christ saue thy self vs forasmuch thou shouldst saue both thy selfe and vs. Hée also excused innocent Christ with saying this man hath not sinned he suffereth for vs and for our faults béeing constrained therto by his owne méere goodnesse and loue wherefore wée ought to giue him thankes that in suffering for vs hée would excuse vs before the Father There can bée done vnto a Lorde or noble man nothing more gratefull then when hée were slaundered and accused of all his subiectes and countreymen that one would excuse him defende him and testifie of his innocencie and vertue as the good Théefe did who vppon the pulpit of the Crosse when there was none that durst say well of Christ yea when euery one reuiled him he with out all feare preached foorth openly his innocencie Reprooued also the naughtie thiefe saying Dost not thou also feare God and art vppon the Crosse and ready to dye Afterward praying he sayd vnto Christ O Lord remember me when thou commest into thy Kingdome As if hée would haue sayd when thou shalt be I say not carnally of great authoritie in this present lyfe for that thy kingdome is not of this world but when thou shalt be in thy heauenly inheritaunce and glory purchased for vs with thy precious bloud be mindfull of me not of my sinnes but of my weakenesse and frailtie remember that I am thy creature formed and created by thée vnto blessednesse after thine owne similitude remember that thou camest downe from Heauen for mée that thou hast taken humaine fleshe vppon thée that thou hast prayed hast taken paines and hast suffered tribulations thirtie and thrée yeares for me hast bene crucified and for me shalt now dye Remember that I thorough the Faith that I haue in thée am thy brother and member I craue not to bée nexte vnto thée in thy kingdome Iustice would that I should be damned but I know by Faith that I shall not be damned O Lord thou canst not forget that I am one of those for which thou sheddest thy bloud and sufferest so much and which béeing thy companion vpon the Crosse hath put all his hope in thée for that he saw opened in thée the windowes of all diuine treasures and graces His Faith was great séeing that in the time of greatest darknesse when al men cloased their eyes against Christ he opened his and knew him to be the sonne of God His hope also was nothing lesse in hoping for heauen by his meane who hanged on the Crosse Also his loue was great seeing that he offered vnto Christ his heart all his thoughts his loue his tongue words yea he offered himselfe wholly béeing vppon the Crosse O what great strength and constancie was this in him seeing that he béeing on the crosse in such great tormēts lifting vp his minde aboue himselfe he remembred with how great loue of Christ and with what temperaunce he settled himselfe wholly vppon the good will of God ascribing with great iustice glory honour vnto God to himselfe confusion and punishment and correction vnto the wicked théefe his prayer likewise was altogether spirituall forasmuch as he desired not things brickle and things which are below neither prayed he for any other thing but that he would looke vppon him with a pitifull eye He craued that he might lyue in his remembraunce and Christ promised him Heauen saying Verily I say vnto thée that this day thou shalt be with me in Paradice He added vnto the promise this worde verily to the intent that he might be assured thereoff as if he would say be assured that thou shalt be with me in Heauen as thou art with me on the Crosse He requested to be in his remembraunce and Christ promised him Paradice and when should he be there the very same day and with what company with Christ and howe long for euer and to whom did he promise such great treasures to a most vyle théefe who for his wickednesse was hanged vppon the Crosse and wherfore did he promise him such a benefite not for anye merites of the Théefe but for his owne merites and thorough méere grace What aunswere did Christ make then Assure thy selfe that although thou hast bene euer hethertoo a wicked person notwithstanding I say not a thousand yeres hence but euen this daye and so foorth into euerlasting where is not was nor shall be but all that is present shall be for that by and by thou shalt be with me that am the Sonne of God in Paradice inasmuch as thou shalt be in felicitie And so distributing his dayly penny he beganne at the last It was no small priuiledge that one so vyle a Théefe amongst all the other electe was appoynted by God to suffer punishment vppon the crosse with Christ and that he had grace graunted him to aske mercie of Christ when he in such aboundaunce shewed foorth grace abroad and to beléeue that he shoulde receiue aboundantly séeing that the Chest of the treasurie of Christ was opened Let vs praye therefore vnto the Lord that with the eyes of his pittie he would looke vppon vs as he looked vppon this Théefe so that we maye render vnto him all praise honour and glory thorough Iesus Christ our Lord Amen Of the wonderfull conuersion of Saint Paul Sermon 8. ALbeit that God is wonderfull in himselfe and is so also declared in his creatures and especially in the Saints yet in Paule he is declared moste wonderfull And this bicause that whilest hée was an enimie to Christ and most earnest in séeking to peruert the honour of God vppon a sodaine God conuerted him and wrought so in him that he was a most zealous setter foorthe of the honour and glory of God Wher is to be noted that as all creatures depend on God so lykewise they belong vnto him and man so much the more as he hath a being more noble notwithstāding man thorough his malice peruerse nature doth oftētimes resist against God he tourneth his shoulders walketh the contrary way with absenting himself euery day more more from him as Paule did in
sayde Lorde what wilt thou that I should doe as if he should saye I commit my selfe wholly into thy handes doe with me what it pleaseth thée O happie sicke man séeinge that he committed himselfe into the charge of one so expert able and louing a Phisitian O happie lost flocke seeing it is now fallen into the pitifull armes of the heauenly shephearde Christ sayd then arise vp and goe into the citie and there it shall be tolde thée what thou oughtest to do Those which were in his company stoode astonyed hearing the voyce although they vnderstoode not the worde and séeinge nothing And Saul arising from the earth opening his eyes saw nothing in token that he was altogether lifted vp and rauished vnto God Then leading him by the hande they brought him vnto Damascus where he was afterward instructed by Ananias Then béeing perfectly illuminated he sawe how greatly blinde his prudence had bene his wisedome foolish his pietie vngodly his righteousnesse vniust his goodnes mischieuous his charitie cruell his innocencie spotted all his vertues full of vice Then putting off vtterly the olde Adam he clothed himselfe with Christ countinge himselfe of no reputation he was transformed in God And likewise Christ made of him a glorious and diuine conquest inasmuch as where he went to attach the elect of God he himselfe was attached of Christ He woulde haue bond them himselfe was bound with the golden cheines of charitie brought vnto Hierusalem was euē rauished and lifted vp vnto the third heauen he woulde haue imprisoned them and himselfe was shut close in the good will of God he would haue slayne them he was mortified vnto the world made liuing vnto God His conuersion also was wonderfull not onely bicause Christ stayed him on a sodain from so great an anger violence with which he went to the dishonour of God but moreouer conuerted him turned and drew him vnto him with great force so that he conducted him to the top height of all vertues in such sort that concerning his following of Christ he sayd Be ye like vnto me followers of Christ I know not who could more haue despised the world his owne righteousnesse séeing that he accounted for dounge euery thing that was without Christ Who is it that hath for Christ so despised this present life as Paul did who sayd I desire to be disolued and to be with Christ And as concerning mortification of the olde Adam he said I chastise my body and bring it in subiection He was crucified with Christ wherfore he sayd with Christ I am nailed vpon the crosse Ther was none of the Saints that tooke so much paines for Christ as he did he himselfe writing to the Corinthians sayd that he had laboured more abūdantly thē al the other Apostles He was so inamoured on Christ that he was ready prepared not onely to be taken bound for Christes sake but also to dye yea he said God forbid that I should glorie but onely in the crosse of Christ His glorious Ensignes were the markes of Iesus Christ which he beare in his body And his glorye was the witnesse not of men but of the holy Ghost and of his owne conscience When he was for Christ reuiled apprehended bounde and imprisoned hée accompted himselfe moste happye then when he was taken vppe to the thirde Heauen Writing his Epistles béeing willing to giue authoritie to his word he called himselfe most often Paul in bondes for Christ adiudging himselfe greater when hee was imprisoned for Christ then if he had bene in the most high throne and seate of dignitie in the world His fayth was certeyne wherefore he sayde I runne not as to an vncerteyne thing his hope was stedfast wherefore he sayde we are made safe thorough hope and his charitie was perfect therefore he sayd who shal seperate me frō the loue of God he had such zeale and loue of soules for the honour of God that he desired to be accursed from Christ for the glory of God and the saluation of his brethren He was euer fixed with his heart and minde in heauen wherefore he sayd our conuersation is in heauē And for all this he was so humble that he called himselfe the least of the Apostles vnworthy the name of an Apostle borne out of due season and nothing yea the chiefest sinner of the world Paul was a spirituall temple of God in which he wrought wonderfull things And what néede I say more he was an instrument of Christ and a vessell elected to publish all abroade the name of Iesus to suffer for him Séeing then that from the bottomlesse gulfe of his sinnes he was rauished vp euen to the third heauen enriched with so great light vertues giftes and graces so that in him is verefied that which was aforesayd that whereas sinne doth abound grace doth superabound Let vs set this glasse before our eyes not onely to the intent that we may neuer dispayre but also so that following him in all good thinges we may render vnto God all prayse honour and glorye thorough Iesus Christ our Lorde Amen The ende of the Sermons of Hope ¶ What thing it is to loue God Sermon I. THere be some who forbicause they saye that they loue God doe thinke that they loue him sufficiently but God is loued with the heart not with wordes To loue God is an other manner of thing then onely to say I loue GOD. Some other bicause they fast giue almes praye and doe lyke workes doe thinke that the dooing thereoff is a louing of God But loue consisteth in the heart not in the handes albeit by the workes it is declared made knowne Such outwarde woorkes may be done by hipocrites and by such as be not in loue with God and when they are done also by those which loue God notwithstanding albeit those outward workes do grow of loue they are not therefore loue it selfe but the effects theroff Also those be deceyued which bicause when they talke haue a féeling of that they talke when they read or meditate on any deuout thing haue a certeine tast and doe feele a certeine pleasaunt swéetnesse therein doo beléeue that the hauing of such lyke tast and féelinge is the louing of God but forasmuch as such like pleasure and tasting is many times graunted not onely to the vnperfect but also to the wicked the which be not in loue with God therefore such sensuall appetites and effects be effects of the flesh and not of the spirit It is very-true that they which loue God truely for that they féele with the spirite that they be of the elect that God loueth them that he is theyr Father and that he hath a singuler care of them wherefore they haue in theyr heartes as it were alwayes a certeine ioyfulnesse but sincere and pure they take pleasure to reason of God to heare his worde to read the holy Scriptures to behold his diuine goodnesse and
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
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
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
mouth when wée worke or suffer that it is to the the glory of God Also it is not sufficient to haue a certeine feeble desire theroff the which is found euen in the wicked inasmuch as they would also loue God worke and suffer for his honour yea it is not sufficient to doe anye thing to the glory of God if we be wicked that with all our might and force we purpose and determine to worke for his honor forasmuch as whilest we be wicked we cannot worship God truely nor lyft vp our head to his glory with accoūting him for our last ende And more ouer it sufficeth not that we imagine thinke that we worke for his glory for that the Iewes also in crucifiyng Christ and in persecuting his saints thought that they did God seruice as Christ foretolde vnto the Apostles They supposed that they were moued by zeale of the honour God but they deceiued themselues as Paule did write forasmuch as in truth if they had bene moued and drawen by the honour of God they would not haue done things which shoulde be to his dishonour as they did and this bicause séeing that the honour of God is in truth our last ende it doth not drawe vs to doe any thing but that which serueth to honour God To make therefore in truth our purposes right it must néedes be that we féele with the spirite a liuely Faith and light supernaturall the goodnesse of God in Christ in such sort that it can worke more in vs then all the benefits of the world so that louing it aboue all other things we be drawn to doe things for his glory so much the more as that man with a liuely faith séeing that Christ hath not onely delyuered him from al euill of this present life and of the lyfe to come but also hath merited all he could no more be moued to worke or suffer as a seruaunt for his owne gaine wherefore it shall of necessitie be that as a regenerate heyre and Lord ouer all and sure of saluation he should be onelye moued to worke by the Sonne for the glorye of the Father Now these doe onely worship God in spirite and truth forasmuch as they account him for their last ende they alone doe truly loue him not bicause he is good vnto them and bestoweth benefits vpon them but bicause he is good in himselfe and this is properly to loue God They onely doe also acknowledge God and his name in truth for that whereas others doe not feele nor knowe God but in that he hath created them preserueth them gouerneth and bestoweth benefites on them wherefore they doe for his owne gaine in himselfe acknowledge him in his owne being to be absolutely and with-out respect vnto creatures Vnto these also the Heauen béeing open as vnto Stephen they see the glorye of God wherefore they be moued to worke thereby And albeit such as these doe not actually thinke at all times to doe things vnto the glory of God yet notwithstanding lyke as all that which the Mariners doe is that they might be conducted vnto the hauen they séeke for albeit they doe not alwayes actually thinke thereon euen so the elect of God and those which haue with the spirite tasted the goodnesse of God be drawen to worke for his glorye although they doe not alwayes actually thinke there on Wherefore lyke as when thou castest on thée a cloake that not finding any let is moued by some part although thou doest not continually touche and dash it with thy hande and this by that first force which thou didst vse in casting it on Euen so when thou beginnest to doe a good worke to the glory of God although thou dost not alwayes actually thinke to do it to the glory of God neuerthelesse in vertue of the first force it is wholly to the glory of God so that there is found no let that is so that afterward thou dost not chaunge for to doe it with any wicked intent repugning against the glory of God It is very true that as to shake this cloake oftentimes will cause it sway with much the greater force and swiftnes so lykewise when we doe a good worke the refreshing of it oftentimes the thinking by force of a liuely spirite to doe it to the glory of God profiteth much to make vs do it with greater vehemencie Lyke as therefore the Hounde if he feeleth not the smell of the Hare runneth one while this way another while that but if he seeth it or féeleth the smel theroff is moued and runneth to it with great spéede the right way without turning either to the right hande or to the left euen so he which féeleth not in Christ the great goodnesse of God is moued to worke now by this worldly thing and then by that but he which féeleth it is drawen to worke with-out straying with a right purpose for the glory of God the which as our supreme beatitude and last ende we ought to haue alwaies before the eyes of our minde Neither ought we account it a hard matter to holde our minde alwayes lyfted vp vnto God séeing that not onely the loue which he beareth vs and that he alwayes thinketh on vs but moreouer ouer how he béeing infinitelye good hath made himselfe knowen vnto vs in bestowing benefites vppon vs with great excesse of his loue To this ende he hath created vs and done all that which he hath done to the intent that knowing him for our first beginning last ende chiefe happines with making his glory shine we labour to set foorth his glory which to doe is a thing in it selfe so honest that in the world can nothing be done in it selfe so vile which if it be done for the glory of God is not glorious in the sight of God like as also there can nothing be done in the world so gloryous in it selfe that béeing done for humaine respects is not most abiected in the sight of God If thou shouldest giue all that thou hast to the poore thy body to the fire if thou dost it not for the loue of God euery thing is lost as Paule did write Although thou canst not serue God vnrewarded thou oughtst notwithstanding serue him without hauing respect vnto the reward but only to serue for his glory And when the eye of our purpose is so simple sincere pure all the body of our workes is lyght and acceptable vnto God There is nothing that hurteth so much the arte of liuing well as a peruerse intent the which disordering the whole and taking the honor from God maketh men idolaters and vaine inasmuch as all the which they worke and suffer and not for the glory of God is lost cast away yea and sinne in the sight of God for that they are not done for the glory of God as they ought to be O how happy wer we if all that wée haue suffered and wroughte euen vntill now we had suffered and