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
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
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
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
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
in the questions of your schoole Doctors ther is but a lytle Diuinitie and that most intricate full of erroures and Heresies and you will néedes haue them for your Masters Who doth not sée the obscure thicke palpable darkenesse in which we were and the great lyght which God hath giuen vs of himselfe within these few yeares Not with any new doctrine but with the verye same which Christ preached the Apostles the Prophetes and those which were true Saincts therefore olde although newe to those which had bene blinde for that it was a long while buried Know you not that the light of the Gospel is so great that it discouereth all deceipts errours and falshood And that all the false perswasions of the worlde can doe no hurt to such as be lyghtened with the truth that is to them which be illuminated Whereof are you then afraide if you with your people be in the truth together with the Gospell If you were in the lyght you would not flye it as ye doe but would desire and seeke for it not fainedly but in truth to come vnto the toppe But you as those which know that your doctrine consisteth in deceipts and falshoode fearing least you should be discouered with making your selues suspected doe not onely flye as hastely as you can all counsell but doe persecute those which preach Christ and his Gospel And it is manifest that in persecuting so grieuouslye the true Christians they are not moued by zeale of the honour of God séeing that in other things they shew no such sparkle of zeale They are moued for that they doubt their kingdome will be brought to nothing as a most vaine shadowe thorough the lyght of the Gospell And forasmuch as they saye that they cannot erre I say that they should say true if they were God himselfe or that they had his spirite but it is séene by their lyfe that they be carnall men whose propertie is to be lyers And suppose it could be that they did not fal into so great errors as not being defiled any more they could not erre Read with the spirite their decretalls and ordinaunces say they thou shalt be pure inough And withall this they would that the people leauing Christ should ground their faith vppon them hauing for their rule not the holy scriptures but their words They would also that men should haue in stéede of Christ of the Apostles albeit they haue not their spirit their zeale their doctrine their vertues their lyfe yea and their ceremonyes as sufficient But séeing that God doth let them alone being in such great blindenesse we haue to wonder of his so excessiue diuine goodnesse and bountie to force our selues with humble and feruent prayer with hearing the word of God with study of the holy scriptures to grow euery day more more in a greater light of God so that being lightened with the truth we may render to our heauenly and diuine Father all praise honour and glory thorough Iesus Christ our Lord Amen How euery one may be tryed whether he be in a true Faith or no. Sermon 7. THere be some which for to try themselues to be in a true Faith do say to themselues We beléeue in such sort as our forefathers haue taught vs and therefore it is not lykely that being their children they should haue deceiued vs wherefore we maye bée sure to be in a true Faith But tell me might it not be possible that your fathers and mothers would willingly deceiue you And much the rather vnwillingly they béeing deceiued in errour themselues might deceiue you Such manner of Faithes be all humane Faithes grounded vpon the loue and wisdome of parents therfore vpon probable reasons but they be not firme stedfast they haue so feeble a foundation that they do not only alwayes wauer but will faile in the children at all times when the parents doe denie Christ After that if when they would be tried to be in a true Faith it shuld suffice them to know those things which were taught them of their parents they should follow that which the heritikes the Turks the Idolaters and all those which beléeue according as their parents haue taught theÌ„ whether their faith be true or false thinking not onely to be excused before God but to be pure in the true Faith forasmuch as there-in they haue bene instructed of their fathers and mothâ—rs which opinion is most false Therefore some others going another way to worke to be tryed that they be in true Faith doe alwayes call to minde that they wer borne nourished and by their parents instructed in that Faith and moreouer that they sée a great multitude of people that beléeue as they doe especially those with whome they be conuersant Now this Faith also is altogether humane blinde full of darknesse weake grounded so féebly that if the multitude faile the Faith also will faile And if such as these be had bene in that time when the Apostles were when there were but a fewe that beléeued in Christ they would not had beléeued they will not beléeue that which they sée gain-said of others if also they had ben borne amongst the Turkes or had bene conuersant amongst them they would beléeue as they doe and so the Turkes should bée excused séeing they are such and lyke-wise all other Heretickes and Infidells which be a great multitude they also shoulde be proued to be in a true Faith And so it should of necessitie be sayd that euery Faith where ther is a multitude were true Now see if this be not a great errour Many other there be which for tryall of Faith do regard miracles and they thinke that bicause their Religion hath bene confirmed by many miracles therefore they suppose that it is manifest that their Faith is true But this their Faith is very weak féeble and vnperfect inasmuch as there be but a very fewe Christians which haue séene miracles the true Christians haue perceiued that it is but mens talke the which doe easelye beguyle them and bée lyes Psal 15. and for that theyr Faith is grounded vppon mens wordes it hath a féeble foundation But let vs graunt that they had séene such myracles they had not knowledge to discerne whether they were effects natural diuellish illusions or things wrought supernaturally by God Seing that Christ and also Sainct Paul haue shewed afore that in the kingdome of Antichrist false Christians and preachers shall arise and shall deceiue the worlde shewing signes and wonders Mat. 24. 2. Thess 2. Euen to the Romaines when they worshipped idols haue bene myracles shewed therefore they shoulde then be excused before God likewise with the Antichristians if these myracles were the foundation of Faith and that it sufficed to haue a certain humaine opinioÌ„ that in their religion haue ben wrought myracles For that it is manifest that the Scribes and Pharisées saw the myracles of Christ and yet beléeued not therefore
is the Mother The which wée must beginne and build vppon Christ other stéedefast foundation we can finde none Fayth giueth all honour to God 1. Thes 3 Wherefore Paul and likewise Christ required fayth and exalted it most highly Therefore to haue all vertues wée must néedes labour to haue fayth and to bée most perfect in all vertues and goodnesse wée must grow and become perfect in fayth inasmuch as all other vertues doe grow in vs 1. Pet. 5. according to the measure of fayth Let vs laboure therefore to beholde GOD and his perfection with a cleare and liuely lyght in Christ crucified in whom hée discouereth himselfe in a high degrée so that wée béeinge taught of him by fayth and of his diuine vertues wée may render to him all honour and glorie through Iesus Christ our Lorde Amen ¶ How we may honour God most highly Sermon xi VNTO God alone as Paul wrote is due all honour and glorye 1. Tim. 1 And this bicause hée onely is substauncially good righteous godlye wise Luc. 18. Mat. 19. and adorned with all other vertues and perfection but wée on the other side haue insomuch any vertue or goodnesse as wée bée pertakers of that whiche is his Séeing that as all the goodnesse which we haue had haue 1. Cor. 4 and shall haue is from him onely as from that which is the first beginning of all things so to him alone as to the last ende ought to bée yéelded all honour and glorye yea and to this ende he hath placed vs in this world But forasmuch as although God hath bene towards vs so liberall that he hath giuen vs Christ vpon the Crosse and in him all thinges Rom. 8 yet one thinge he hath reserued for himselfe that is his glorie which he neuer gaue to any other Esay 41. nor at any time will giue as by Esay is declared wherefore séeing by all duetie we ought to giue him the glorie and honour I would that we might sée in what sort we might honour him most highly And first there haue bene some which haue thought that God is honoured most highly with prayer bicause that he which prayeth hartely for grace at the handes of God Rom. 10 beléeueth that God can knoweth how will heare him although he be vnworthy It is néedefull then to haue a great light and féeling of God and how much the more he which maketh prayers by hauing committed many sinnes is not only more vnworthy to be heard but should deserue the greater punishment and by this meane craueth for the greater grace and fauour that he might so much the better be able to serue to the honour of God also that God bestowing so great gifts vpon one which was so froward an enemie to him doth declare vnto the world his so large mercie liberalitie and charitie so much the more as he craueth with fayth so much he honoureth God In Prayer therefore God is wonderfully honoured chiefly for that in prayer all vertues be followed and exercised Others say that patience honoureth god aboue all other vertues for bicause that when a man accounteth that his aduersities be sent from God for his benefit he féeleth in them not so much the iustice as the goodnesse and mercy of God therfore by their meanes he estméeing God as his singuler Benefactor Father doth not onely praise and giue him thanks for all things but also liuing in them contented doth testifie vnto the whole world the good prouidence of God so that the world seing him so merry in troubles and miseries doth yéelde heartie thankes vnto God and is constrained to thinke and say surely God dwelleth in this his creature he coulde not so ioyfully beare such great tribulations if the Lord did not comfort him with his diuine grace it is séene yet that God worketh and hath a singular care of his elect Patience then doth meruailously honour God by diuers meanes There haue bene some also which haue beléeued that there is no vertue which doth so much honour God as humilitie and their reason is this bicause that onely the humble person doth acknowledge all his goodnesse to come from God therfore he alone of all men doth render vnto God all thankes and glory and if he be praised of any body that praise he doth not attribute vnto himselfe but giueth it ouer to God remaining in his own reputation miserable There is none also that truly doeth know the great benefite of Christ and the excéeding mercie and charitie of the Father if he féele not in truth his miseries and his owne dishabilitie to arise out of them and bicause none but the humble man doth this therfore he alone can render vnto God due thankes and honour him in such sort as is conuenient It appeareth also to many that loue doth most highly honour God inasmuch as when a man hath set his loue vppon God he holdeth euer the eye of his minde open stedfast and fixed vpon his glory according to which with a right intent he ordereth all his lyfe And further he is forced by the loue that he beareth him not onely for his honour to doe wonderfull things but also to procure others to doe the like Wherefore he honoureth him by all meanes that he possibly can There haue bene also some which haue sayde that Faith doth greatly honour God bicause that he which beléeueth in a thing of so great importaunce as is the saluation of the soule doth put his trust in God with forsaking all his owne wisedome and himselfe and doth wholly commit himselfe to the gouernaunce of God And I say that it must be marked and considered that euery vertue doth honour God otherwise it should not be truly a vertue and so much the more they hoonour God as they are in themselues more perfect Euery one that desireth to honour God most highly ought to seeke it not by hauing one onely vertue but all inasmuch as they be all spirituall sisters indissolubly vnited and knit together it is impossible that one of them should be possessed without all the other Euery person therfore which desireth to honour God perfectly ought to labour diligētly not onely to haue all but to haue in the highest degrée perfect vertues and to put them in exercise And for that the knowledge of God is the mother of all vertues whereoff of necessitie they do grow and in such sort depende that in vs can not be any vertue without the knowledge of God and where that is must néedes be al vertues more or lesse perfecte according to the measure of the knowledge which they haue of God Therefore all those which desire to honour God most highly and therby to haue al vertues in the chiefest degrée perfect ought to labour to haue a supreme light and spiritual feeling of God forasmuch as it is not possible that anye shoulde haue a liuely knowledge of the goodnesse of God except he loue him put his
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
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
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
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