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
¶ CERTAINE GODLY and very profitable Sermons of Faith Hope and Charitie First set foorth by Master Barnardine Occhine of Siena in Italy and now lately collected and translated out of the Italian tongue into the English by William Phiston of London Student Published for the profit of such as desire to vnderstand the truth of the Gospell MIEVLX VAVLT MOVRIR EÌ„ VERTV QVE VIVRE EN HONCTE ¶ Jmprinted at London by Thomas East 1580. ⧠TO THE FAMOVS and most reuerend Father in God Edmond by the permission of God Archbishop of Canterbury Primate and Metropolitane of all England ARTAXERXES king of Persia right reuerend worthy as Plutarch writing of the auncient notable sayings of kings Princes Capitaines doth witnesse esteemed so highly the good will of those that did freely offer him presents in token of their obedience and duetifull loue that at a certeine time when a poore man who liued by the sweate of his browes and had nothing otherwise to present him withall offered him water which he tooke vp out of the riuer with his handes hee receiued the same of him ioyously and with a smiling countenaunce measuring the gift according to the zealous intent of the giuer and not after the value of the gift or present offered Euen so I with the sayd poore man which am neither indued with any of Croesus riches Platoes skill nor Tullies eloquence am bold yet presuming vpon your good graces like clemeÌ„cie who deme it I doubt not no lesse part of magnanimitie and heroicall vertue to accept louingly small presents then to giue great to offer vnto you this simple present crauing that albeit on my part I deserue none or very smal praise who haue but only collected out of other the Sermons of Barnardine Occhine these certein of Faith Hope and Charitie and translated them out of the Italian into our maternall tongue yet that for the works sake both bicause that of the said argumeÌ„t there is none other or those very rare workes extant before this and also bicause that in these sayd Sermons is very largely excellently and learnedly intreated of the three speciall pointes of true Christianitie which is the very summe of pure and perfect godlynesse your L. woulde not denie to take on you the Patronage thereoff Concerning the foresaid author of these sayd Sermons I wil say little Only this is reported of him that in his latter yeares how so euer it fell so out I wot not but he by his fall declared manifestly what and how vehement the frailtie of humaine nature is and how prone wee bee to decline from God and his truth to fall headlong into the snares of Sathan if we be left vnto our selues neuer so little but yet certaine it is that once he was zealous both in preaching and writing and many of the workes by him written doe declare that he was nothing inferiour in learning yea I might saye in perfect iudgement vnto the best in his time I praye God that his fall may serue for a spurre to all such as shall reade or heare of him to warne them that they neglect not the grace of GOD beeing offered As for the translating heereoff I did not rashly enterprise the same without the aduice and instigation of such as be both learned and wise who iudged it as well as I a worke worthy the publishing to be requisite and necessary Thus trusting that your gratious Lordships will vouchsafe the reading of these sayd Sermons with patience if therein chaunce to be any faults escaped either by the Printer or by me the Translator and will accept the same friendly according to your notable and milde vertuousnesse I wish vnto your worthinesse condigne beatitude eternall glory in the lyfe to come Your Graces most humble and obedient to commaund VVilliam Phiston That as of the light which men haue of God groweth all their goodnesse so of being blinde of his so great goodnesse commeth all their infelicitie and euill Sermon 1. THere is no bodie that sinneth in that hée respecteth the euill And this inasmuch as sinne is so filthy that it can-not entise moue nor drawe vnto it the will which hath obiected vnto it goodnesse and is moued onely thereby Therefore like as if vertue were shewed vs in his proper being the beautie of it woulde drawe vs to the loue thereof and of necessitie we should goe vnto it so if vice were discouered vnto vs naked in his filthinesse we would flye from it but as vertue by being possessed of the vnworthy albeit it is in it selfe riche mery happie glorious and worthy yet putting on a visar or masking garment â—t appeareth vnto carnall eyes altogether contrary so vyce by being receiued of the worlde although in it selfe is foule poore abiected and miserable yet vnto carnall eyes it appeareth all the contrary And that bicause it putteth on a visar and mery Mas king garment being cloathed with delycate and precious apparell and with a rich Crowne vppon the heade adorning it selfe wholly with beautifull ioy in such sort that the carnall people not pearcing with their sight into the foule panch thereof are moued to goe vnto wickednesse by the outwarde light and glistering of those his exteriour and dissimuled goodnesse Therefore euery one that goeth vnto wickednesse goeth vnder a shadow a couering a forme image of goodnes As is séene by experyence in the purpose of théeues which be moued to robbe not bicause of the hurt that they desire to do vnto their neighbour but for their owne proper gaine which séemeth to them to bée good Also if they kill men after that they haue robbed them it is not but bicause they feare to bée by them bewrayed and so to loose their life and therefore they are moued to kill chiefelye for the sauegard of their owne lyfe whiche sheweth vnto them a forme of goodnesse and not for a desire of the others death Also if one kill him-selfe hée doth it for that hée thinketh by dying to bée no more so miserable death then séemeth vnto him to bee easyer then life there-fore hée chooseth it vnder an image of goodnesse But if hée sawe the hearte of the deuill in séeking our dampnation hée shoulde sée that hée deceiueth him by procuring him vnder a fourme of goodnesse All errours there-fore and vyces euen the venemous hatreds whiche are founde in the wicked doe growe of that pestilent spring the cause of all euill that is of the disordinate loue whiche men beare towardes themselues to their kinsfolkes to worldlye honour to apparell and other benefites of this present lyfe thorowe the losse and damage whereof they are moued to hate those whiche haue done them iniury The will therefore can-not bée moued to worke but thorough a true and substantiall good thing as in those whiche bée Godlye or els by a false and outwarde apparent goodnesse as it is in the wicked And there-fore wee must of necessitie say that there is none
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
this in shewing them the beautie comlinesse of vertues yea and the riches and pleasures thereoff and the meane how it should bée gotten It is néedfull also to water them with good examples and to drawe them forward with giftes with praises with honour and with glorie And moreouer it is néedefull to stop or hinder that their vitious concupicenses doe not bud and bring foorth any venemous fruites of sinnes which thing they shall doe with shewing them the filthinesse of vice the hurtes reproches dishonours infamies tormentinges miseries and hell which vice will bring them too if it be necessary also with threatninges beatings to withdraw them Then séeing that in Adam we be corrupt Ephes 2. the sonnes of weath as Paul writeth it is naturall for vs to doe wickedly therefore not néedefull that wickednesse shoulde bée taught vs as it is necessary that we shoulde be instructed in vertue which for that as it is not naturall must bée sought with great paines For as much as it is not sufficient to flye the company of the wicked but also that we bée instructed with doctrine moued forward with good examples prouoked with praise with honour and dignities and with rewards and that we put it in vse also For lyke as if one learned the science or arte of Musicke without euer singing or sounding vpon Instrument hée could not bée a good Musitian so a man cannot be vertuous onely by learning vertues without putting them in vse and doing vertuously Déeds bée vnto a vertuous man more necessary then words But I say first that in the world we haue no other true vertues but Christian vertues inasmuch as they alone haue for their ende God his glorie all other be wicked bicause they haue for their ende the vaine praises false honours of the world wheroff they bée nourished and so they are puffed vp become proude or els they haue for their ende worldly treasures and be couetouse or pleasures and be lasciuious or at the most a certeine shadow and Image of the beautie honestie of the true vertues which be in God and so they bée vaine false painted and without spirite And whereas morrall vertues for that they are poore miserable weak abiected base yea no true vertues be gotten therefore with so great paines that to possesse them perfectly all the whole trauaile of our lyfe time is not sufficient the true Christian vertues be so high ritch precious happie glorious and excellent that they cannot by vs be purchased gotten but are giuen by God to his elect thorough his méere goodnesse and grace and his liberalitie is so great that hée doth not at any time giue vs one but all good gifts They bée sisters and in such sort bound together that where one is the others also must néedes bée Wherefore the soule of a Christian is lyke vnto a fayre garden whereas being the garden of God are all flourishing and swéete smelling vertues It is also like vnto the heauen full of starres adorned with all the stars and a most perfect harmonie where be the agréementes of all vertues which be cléere shining honest vnspotted and holy which cannot abide where is any vice Deut. 32 God whose workes are perfect armeth his elect not partly but with all the vertues that bee Wherfore if a perfect Musition be in such admiration thinke then what a perfect Christian will bée in whom is the harmony of all vertue Vices be not ioyned together and their vertues are morrall but the Christian vertues be linked and vnited together neither can they be possessed without Christ and he that hath Christ in his heart hath them all Rom. 8. forasmuch as God in Christ giueth al thinges euen himselfe that is all his perfection and diuine vertues But for bicause in the world we haue none other true goodnesse then that which is diuine as Christ said neither is ther any other true loue truth wisdome righteousnesse strength Luc. 8. 1. Ioan. 4 Rom. 3. perfection or vertue then that which is diuine therfore we bée so much vertuous as we doe participate of God which cōmunicateth himselfe to his children with all his vertues and maketh himselfe so to be within them that they are strong with his strenth righteous with his righteousnes Psal 17 5 Ioan. 4. wise with his wisdome good with his goodnesse and lastly perfect in all diuine vertus by being pertakers of him therfore Dauid called God his fortitude his mercy vertue And for that God béeing a spirite is not communicated to vs in parte but wholely therfore it is necessarye that hée which possesseth one diuine vertue possesseth all hée that is ignoraunt of one is ignoraunt of all chiefly for that they bée in God I will not saye indissolubly vnited but together and with God made one So that as much as a man is wise to speake of the true wisedome so much he is strong righteous godly good lowly and adorned with all diuine vertues And so likwise howe much a man is pertaker of diuine loue godlynes righteousnes or of any other perfection of GOD so much it must néedes be that hée is partaker of all the rest The true vertues then doe beginne to bée in the elect of GOD altogether neither can the one of them growe without all the other although many times when the occasion doth decay they are not discouered and made manifest And forasmuch as GOD doth not communicate them with vs but onely by meane of Christ the which is not layed holde on nor embraced of vs but onely by fayth therefore faith onely is that which setteth vs in possession of Christ of God and of all his vertues So that as where there is no light must of necessitie bée darknesse so hée that hath no fayth must néedes be without vertues and full of all vices and like as where the Sunne shineth cannot bée darknesse Rom. 14 Act. 15 Gal. 5 1. Cor. 13 Ionae 3. 1. Iohn 2 Rom. 5 15. Mar. 16 Ioan. 6. Rom. 4. Ioan. 20 yea of necessitie there must bée the lyght brightnesse and beames of the Sunne with the heate and vertue thereoff so whereas fayth is and GOD possessed by fayth cannot bée sinne yea there must néedes be all vertues Where there is no fayth altogether is sinne and where fayth is of necessitie the heartes must bée purified A true and liuely fayth worketh thorough loue therefore alwayes with charitie and charitie is euer patient gentle lowly and accompanied with all other vertues He that hath fayth offendeth neither God nor his nighbour but repenting his sinnes with the Nyniuites he obserueth the preseptes of God Of fayth groweth the peace of the minde and of the consience of it doth growe the contentation of the minde health lyfe our righteousnesse 1. Cor. 3 felicitie and all our goodnesse Of fayth groweth true prayer humilitie patience godlynesse and all other Christian vertues of which this
to vs more profitable then true concord vnitie and peace so also there is not found any thing which is in it selfe more blame-worthy miserable and vnhappie which more doth displease God is to vs more hurtfull then discord disunion discention warre all which albeit be wicked yet those which be of faith be so much the more wicked as that they be matters of the more importaunce and as the persecutions which by them are made by béeing made vnder a forme or coulour of goodnesse be more cruell and durable It is true that those things which the false Christians and especially the Papistes doe to the true bretheren and members of Christ be more cruell inasmuch as they be more repugning against the truth Mat. 2 and inasmuch as they be most carnall with Herode they would not lose their kingdome their glory dignitie treasures pleasures and other worldly benefites by the which they are moued to persecute Christ his members and his Doctrine although vnder a pretence of honouring God They be also not onely enimies and that ciuill enimies but familyar and inward enimies therefore the worst Which thing considering with my selfe and seing that in the world especially in this our age there be so manye faithes opinions sectes heresies religions diuers rights lawes rules and sorts of lyuing wherefore so great dissentions discordes enmities hatreds infamies and persecutions I went on thinking how there might be anye meane to vnyte all men together in a vniforme true Faith and Religion And although some haue proued and sought to doe the selfe same thing and could not I did not therefore dispayre knowing that God with his grace can doe this a greater matter and so much the rather for that I know that lyke as it is necessary that those which come to an agréement about the principles of a science do agrée also about all conclusions whereon the first principle do depende so it must néedes bée that they who agrée about the principles of Faith do agrée also in al other things necessary to saluation And for that I sée that all persons in the world not onely Christians but Iewes Turkes Pagans and all the sectes that be founde doe agrée in the first and chiefe poynt of true Religion wheron dependeth all our saluation that is in beléeuing in God as if any of them were asked he would so saye Wherefore I am of opinion not onely that it were possible but easie to vnyte all persons in a true Faith and I meruaile greatly how it were possible that they should all beléeue in the selfe same God and were notwitstanding so much differing and cōtrary in beléeuing other things necessary to saluation so much the more I meruaile of false Christians inasmuch as I sée that as they say they not onely beléeue in God but in Christ And moreouer allowing the selfe same holy Scriptures they all confesse to beléeue that which is conteined in the Apostles Crede But going further in waighing well the matter I haue séene cléerely manifestly that not onely the Iewes Turkes Infidels but the Papists do not beléeue in truth any of the Articles of the Faith do not beléeue in Christ nor in God further also I say that they know not God in such sort as is necessary to know him They haue in déede a certeine idle barreine and dead opinion of God and a certeine obscure knowledge but it is none such as sufficeth to saluatiō A body may haue some lyght of God Rom. 1. as the Philosophers had and lykewise of the Scriptures as the Iewes had but without Christ we can haue no sufficient light of god Col. 2 for that Christ alone is the lyuely Image of God his countenaunce in the which is discouered to vs sufficiently the lyght of the world the way and meane to goe vnto God and onely those which sée and know Christ Iohn 8. 14 doe sée and knowe the Father Wherefore Paul writing to the Galathians sayed vnto them that they coulde not knowe God when they were without Christ This is the chiefe and principall sinne of the Turkes of the Iewes of the Infidelles and of the false Christians not to know God and for this they shall be punished Ephes 2 He then that is without Christ is without God as Paul did write he hath not God for his God nor for the latter ende The world can doe more in such a one then God and he is moued alwayes to worke not for the glory of God but for his owne gayne In Christ therefore alone is God reuealed with his so great goodnesse and grace that he draweth vs vnto him more effectuallye then the worlde so that despising our selues with all our earthlye thinges and pleasures we goe to the glory of God And then we know and féele God not onely for his respecting vs as our benefactour and one who is good vnto vs but much rather absolutelye as béeing good in himselfe and so also wée loue him with a sincere and pure loue Now forasmuch as Christ is he who hath made manifest vnto the world the vnspeakeable name of God Ioan. 17. Iehoua Ioan. 17. which onely signifieth God himselfe without any respect vnto creatures that is Christ alone hath gyuen vs light and made vs knowe feele and loue very GOD in himselfe therefore without Christ wée cannot knowe God truely And forbicause the Turkes the Iewes the Infidells and likewise the Papistes doe not knowe Christ in truth therefore it must be of necessitie sayde that they knowe not GOD. And that these doe not knowe Christ in truth is manifest for that Christ is not knowe truely but of them which sée him by all his righteousnesse sanctification wisedome and saluation as the Euangelistes 1. Cor. 1 and true Christians onely doe see him Inasmuch as the Turkes the Iewes and the Infidells beléeue not in any wise to be saued thorough Christ The Papistes also although they saye that they beléeue to be saued thorough CHRIST yet the beléeue not wholely to bée saued thorough him but in parte and partly by theyr owne woorkes Not hauing or accounting therefore Christ for any theyr righteousnesse and saluation they know him not so as they ought to knowe him to bée theyr Sauiour It must therefore néedes bée sayde forasmuch as they know not Christ that they know not God And for that they know neither God nor Christ it must néedes be concluded that they beléeue not in truth neither in the one nor in the other whereoff doth necessarily followe that they beléeue not anye article necessary to saluation All those therefore be deceiued who willing to vnite and knitte in one accorde all sectes in one true fayth doe cease to drawe men vnto the true knowledge and Faith of Christ and of GOD and doe labour to vnite and ioyne them togeather in outwarde woorkes and Ceremonies in as much as the true knowledge and fayth in Christ importeth all So
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
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
if it wer possible séeing that in louing vs he first beginneth We can-not say that he hath not shewed vs his loue with effectes infinite séeing that he hath giuen vs his sonne vppon the Crosse himselfe in him with al his diuine graces and treasures and his owne spirit Wherfore wheras other vertues for that they haue for theyr obiect meanes doe consist in a certaine mediocritie so that it is a vice not onely the failing or want of that mediocritie but also the excesse thereoff Charitie lyke as Faith and also Hope for that they haue God our last ende for their obiect and therefore be called Theologicall vertues doe not consist in that mediocritie inasmuch as God cānot of vs be loued too much as also we cannot trust in him ouermuch nor put too much confidence in him yea we doe euer fayle in louing him beléeuing in him and putting our truste in him as wée ought The meane to loue God is to loue him without measure and if it were possible infinitely We be then bound and that by many respects not onelye to estéeme more of God then of infinite worlds if there were infinite and to spende our lyfe for God infinite times if infinite times we should arise againe but also to loue him with an infinit loue Thou wilt say is it possible that we loue God with an infinite loue seeing that our will is finite limitted bounded therfore we are not bound to loue him with such loue I aunswere and say that like as if thou hauing lent vnto one a thousand Crownes and the time being come in which he ought to paye thée them againe thou couldest not haue them and this bicause he is come into pouertie thorough meanes of his great household in such a case if the sayd man seeking about to his kinsfolke and friendes should vse all possible diligence for to haue it and pay it to thée and at last could get but one Crowne thereoff and this alone he payed thée tell mée in such a case albeit he could not pay thée the thousande Crownes should this be for this that he was not bound to paye thée them surely no but he should remaine and be in any wise bound albeit he could not then pay them And that the truth is so is most certeine inasmuch as if one should euer become rich he should be bound to giue them thée not by any new Obligacion but by that olde the which did alwayes continue and was neuer cancelled albeit it hath lyen hidden for that time in which he was not able to pay them wherefore thou oughtest not to cause him to be cast in prison séeing that he could not pay them and that it was with-out his fault so lykewise if we cannot render vnto God infinite loue but onely a very little for this cause not that we are not bound thereto so that if it were possible that God should make vs so perfect that we might loue him with an infinite loue we should be bound to loue him infinitely and not by any new Oblygacion but by the olde which lasteth euer It is very true that it lyeth hidden séeing that we be not able to loue him with an infinite loue wherfore although we doe not loue him with such great loue hée will not for this caste vs into the prison of Hell so that we loue him as much as we are able And if thou wouldest say that God hath dispensed and vnbounde vs of this Bonde of louing him with an infinite loue séeing that we are not able to obserue it I will say that if this our Bonde depended onely on his diuine will he might dispence with vs and vnbinde vs but it dependeth on his infinite goodnesse wherefore lyke as God can-not take away any thing from his infinite goodnesse and yet bée infinitely good so he cannot vnbinde vs that wée should not be alwayes bounde to loue him with infinite loue as is fit for his infinite goodnesse and is our duetie to doe although we cannot And héere it may be séene not onely howe great the goodnesse of God is séeing that whereas an infinite loue is due vnto him he is contented with a small loue but also how great our imperfection is séeing that infinitely we doe faile of doing that which is conuenient for vs to doe vnto GOD. Albeit God doth not impute vnto vs such a defect and sinne neither doth he punish vs therefore séeing that we cannot loue him as much as for him should be conuenient But thou wilt say I would know with how great loue I am bound to loue God so that in me there may be no fault vnto me imputed and so I might be damned I aunswere that we are bound to loue him with all our heart soule and minde neither can it be sayde that God in saying Thou shalt loue God with all thy heart soule and minde did not commaund that we should loue him whilest that we are in this present lyfe with so great a loue but that he would onely shewe vs what we should doe when we shall be in Heauen as some haue said héeretofore inasmuch as Christ sayde contrariwise that this was not onely a commaundement but the chiefest Nor yet can it be sayd as the Papistes say that to fulfill and obserue this commaundemēt it is sufficient that we giue vnto God one part of our loue so that it be the greatest part and that we loue God alone more then all other things and this first bicause God is of the contrary wil in commaunding vs that we should giue all our hearte and therby all our loue the which also he repeated with many wordes diuers wayes to the intent that we should be inexcusable And to expound thou shalt loue God with all thy heart that is with parte is not to declare the worde of God but to depraue it and to gainsay it For that they haue against them Basil Origene Augustine Bernard Gregory Nicene Hugo de santo vittore many other holy men all the which notwithstanding with diuers words in expounding this commaundement haue sayde that we are bounde to giue vnto GOD all our loue Thou wilt say if it be so we must be all damned inasmuch as there is no body which giueth to God all his loue yea whilest that we be in this present life without a singular priuiledge we cannot doe it for that since the sinne of our first parents thorough the concupiscences that be in vs we be hindered and slacked from the loue of God and in such sort that we do neuer loue him with all our loue yea some parte of our loue doeth alwayes abide in the earth Now to this I aunswere and saye that the commaundement of diuine loue is in it selfe righteous honest and holy and if we be vnable to obserue it this is thorough the faulte of man which sinneth wherefore such sinne God iustly may impute vnto vs and for it punish vs and for all this séeing
that God by the obseruaunce of this commaundement and of his diuine lawe coulde not iustifie and saue vs hée hath chosen to iustifie and saue vs thorough grace and thoroughe Christe to the intent that as by the disobedience of Adam we be lost and destroyed so by the obedience of Christ we should be made â—â—â—e Wherefore if we would be iustified and saued we ought not to séeke our saluation or righteousnesse by way of obseruing the Law inasmuch as by it in Adam we being fallen into the ignoraunce of God and the concupiscence of worldly things cannot obserue it but ought to séeke for grace in Christ with vniting our selues vnto him by Faith And then féeling in Christ the diuine bountifulnesse of God we shall loue him aboue all other hinâ—â— although we cannot loue him with all our heart yet such sin shall not be imputed to vs. Our Oblygation then wherin we are bounde is not onelye to loue God aboue all other things with holding him in price and estimation more then all treasures pleasures honours dignities Paradises and our owne life but to set all our loue vppon him and moreouer to loue him with all our heart soule minde strength and vertue yea if it were possible to loue him infinitely with applying al our force to this ende Let vs therefore praye vnto the Lord that he would giue vs grace to loue him as we are bounde to doe to the intent that wée may render to him all prayse honour and glorye thorough Iesus Christ our Lorde Amen ¶ With what manner of loue God ought of vs to be loued Sermon 4. GOD ought to be loued of vs with a pure sincere loue that is bicause that he is good in himselfe and not bicause he is good vnto vs. Forasmuch as he that loueth God bicause he hath receyued doth receiue or hopeth to receyue some temporall benefit corporall or spirituall suche a one in that case loueth not God but himselfe séeing that he bounding out loue in himselfe is desirous of the foresayd benefits willing that God should serue them as a vile instrument to let them haue their purpose As the kingly or principall floudes or riuers without loosinge their name or neuer stayed vntill they be ioyned to the Sea but alwayes running do draw with them al other riuers which enter into them so lykewise a true spirytuall loue although it passeth by the creatures is not stayed in them yea drawing with it all our affections it directeth the course euen vnto God and there alone it resteth We cannot without iniurye and despising of God forsake God with our loue and stay our selues vppon his gifts Wherefore as God loueth vs with a sincere pure loue so that all whatsoeuer he hath wrought and shall worke is wholly for our benefit and not in any sorte for his owne gayne séeing that hauing in him the fulnesse of all benefites wée cannot bée profitable to him in any sorte we cannot shewe him the least pleasure that is nor make him in himselfe more glorious then he already is forasmuch as his glory felycitie is infinite now we ought thus to loue God without respecting in any wise our selues and thus to work and doe all for his glorye So that as when it was told Iacob that in Aegypt were many treasures and that Ioseph his son was chiefe gouernour ther he answered I haue inough that Ioseph my son is yet alyue as if hée had sayd I care not for neither desire the treasure of Aegypt but as one that haue all my loue in Ioseph it sufficeth for my perfect felycitie that he lyueth and that I may see him in that glorye euen in lyke sort when it is sayde vnto vs that in heauen be so great treasures pleasures and felycitie and that Christ is the LORD there if we had all our loue in God as we ought wée would aunswere we care not for our owne pleasures no nor for heauen in any other sort but as we may serue to the glorye of God it is sufficient for vs for our most perfect felycitie that Christ lyueth in his elect that hée reigneth that the glorye of God is made manifest thorough him And there it may be séene howe that many doe deceiue themselues which doe thinke that men are bounde to loue God so much the more as they haue receyued moe or greater benefites at his hande as though they were bound to loue God not for that he is good in himselfe for that he is good vnto vs and bycause he bestoweth benefites vpon vs. And I say that if it were possible we should be and had neuer receiued any benefite at the handes of GOD we shoulde be bounde to loue him nothing lesse then nowe that we haue receyued so great benefites of him and this bycause wée ought to loue him for that he is good in himselfe and not for that he is good vnto vs and bestoweth benefites vpon vs and this is properly to loue him Séeing then God is infinitly good hée ought of all men be most perfectlye loued therefore equally to his goodnesse It is very true that those vnto whome GOD doth make himselfe knowne wyth greater goodnesse and with bestowing on them more graces and greater benefites although they be not bounde to loue GOD wyth greater loue then others forasmuch as all are bounde to loue him with a most perfect loue yet vnto that moste perfect loue they are so much more bound then others as by those greater benefits they are stirred vp to loue him the which if they doe not they sinne more grieuously And this is it which CHRIST willed when he sayde that he to whome much was gyuen he was bounde greatly to loue And lykewise the seruaunt that shall haue had greater lyght of God and of his wyll and shall not haue loued him nor done his will shall bée grieuously beaten bycause his sinne is greater and this not for that others be not equally bound to loue god as wel as he inasmuch as all men be bounde to loue him most perfectly wherefore equally but for that suche a one vnto whome is so much the more bound then vnto others as hée is more stirred vp thereto and inasmuch as he hath more lyght and more grace therefore more meanes howe he maye loue him Wée all be therefore bounde to loue GOD with a loue most perfect sincere and pure albeit to such a perfect loue hée is more bounde that hath receyued more graces Let vs praye vnto GOD therefore that with extinguyshing in vs all selfe loue hée woulde giue vs a supreame lyght to the intent that tasting with the spyrite his great goodnesse and louinge him with a sincere and pure loue we may render vnto him all prayse honour and glorie thorough Iesus Christ our Lord. Amen ¶ When God ought to be loued Sermon 5. FOrasmuch as onely wickednesse ought to be hated and in God is no wickednesse or fault that God ought not at any time be
hated and he that should hate him but onely the twinkling of an eye should cōmit a most horrible sinne Also the creatures ought neuer to be more estéemed then God inasmuch as lyke as Christ sayd he that loueth his Father his Mother his sonnes his daughters or other thinges more then him is not worthy of him yea he is vnworthy He then which loueth and estéemeth more his parents rayment pleasures honours dignities himselfe or creatures then God although it were but a moment of time doth sinne inasmuch as God excéedeth in perfection the creatures in so much doth he offend in iudgeing him inferiour to them he sinneth then infinitly like as God in goodnesse doth excéede them infinitly We also ought neuer to account God equall with creatures yea he ought not onely be exalted aboue them all but he alone ought of vs to be loued and that with al our heart soule minde strength and vertue And if thou wouldest demaunde when we are bound to loue him so the Papistes do say with deceiuing therefore themselues and others and say that the commaundements negatiue do binde vs alwayes and for all times but the commaundementes affirmatiue doe binde alwayes but not for all times As for example for that not to steale is a commaundement negatiue we be alwayes bound with this commaundement and moreouer bound to obserue it thorough euery moment of time so that it is not lawfull for vs at any time to steale But on the other side forasmuch as the dooing of almes is a commaundement affirmatiue therefore albeit we be neuer frée from this precept but are alwayes bound to obserue it we be not therefore bounde to obserue it thorough all times forasmuch we are not bounde to giue almes at all times and continually but onely at certeyne times that is when we be able and sée our neighbours in néede Now they saye lykewise that séeing not to hate GOD is a a cōmaundement negatiue it bindeth vs alwayes and thorough all times in such sort that continually and for euer it shall not be lawfull by any moment of time to hate him but forasmuch as to loue God is a commaundement affirmatiue therefore albeit we shall neuer bée vnbounde from this commaundement we shall not bée therefore bounde to obserue it thorough euery moment of time but onely when it shall bée néedefull Then according to theyr saying we be not bounde to loue God but when it is néedefull And if this néede shoulde neuer happen yet in any wise they saye that we shoulde bée bounde to loue him sometimes for that a man could not be without the dispising of God without sinne if he did not once loue God all his lyfe longe And if thou wouldest aske at what time GOD ought to bée loued they will aunswere that on the Sabboth and festiuall dayes and this not onely to the intent that we dispise not GOD in not louing him at any time but also bicause we are bound to sanctifie the sabboth daye which we cannot doe béeing Gods enimyes wherefore on that daye we ought to reconcile our selues vnto God to be sory together thorough his loue for that wée haue sinned and therby we are bound to haue towards him an act of loue It is sufficient therefore to a Christian according to their diuinitie that for to obserue the chiefest cōmaundement of the law of the loue of God that onely the Sundayes holydaies had towards God an act of loue with exalting him aboue all other things albeit it were but for a smal momēt of time Thus they say that their most holy and innocent Church hath decréed But first whereas they saye that we are bound to loue God onely when it is néedful I would that they would tell me what they meane by this saying to be néedful If they meane that lyke as we are not bounde to giue almes but when our neighbours haue néede thereoff so that we be not bound to loue God but when God hath néede of our loue it is certeine that we should neuer be bound to loue him séeing that God shal neuer haue néede of vs nor of our loue Thou wilt say that albeit God hath in himselfe the fulnesse of all good things and is in himselfe most perfectly happy glorious wherfore hath not neither can haue néed of vs yet notwithstanding for to make manifest vnto thée our God his glorye to the intent that he may not be dishonoured it is néedful that we loue him and that with effectes we shewe vnto him our loue as if thou séest one that blasphemeth God then it is time and néedfull that thou loue him and that for his loue thou art moued to reproue and correct suche a one the lyke I say of all other iniuryes which thou séest done vnto god In lyke sort if that thou séest thy neighbour be in any necessitie then it is time also and néedful that thou loue God that for his loue thou be moued to prouide for him and so in other cases we are bound to loue God when such necessities doe happen And I say that forasmuch as God is alwayes most perfectly good pitifull righteous wise omnipotent and most excellent therfore he ought of vs to be most perfectly loued alwayes And so much the more as that continually at all times he loueth vs with an infinite loue bestoweth benefits vpon vs. And the cōmaundements affirmatiues in respecting the inward act doe binde alwayes thorough al times as wel as the commaundements negatiues do so that lyke as although we are not boūd to giue almes at al times but only when our neighbours haue néed thereff notwtstanding we are bound alwayes thorough all times to loue them inwardly In like sort also albeit we are not bound alwayes to praise GOD with voyce but onely when it should be expedient for to stirre vp our selues or others to giue glory vnto God yet notwithstanding we are bound to loue God alwayes continually with all our heart We ought also not only on the Sundayes holydayes but al the time of our life euery moment thereoff sanctifie him with making him shine in honour of his maiestie forasmuch as to this ende onelye it is graunted vs from God Neither is it without iniurye done vnto him when we faile of that high perfect loue which is fit for him And although that whilst we be in this present lyfe without a singuler priuiledge grace wée cannot loue God continually as also we cannot loue him with all our heart soule minde notwithstanding for this cause it is not fully set downe neyther can it be sayd that such loue is not conueniēt for God nor our duety to doe Wherefore if we would abide vnder the lawe we shoulde be alwayes as Paul did write subiect vnto malediction so that we could in no wise be iustified except by grace we go vnto Christ And héere it may bée séene how that the opinion of them
is false which say that we be not bound to loue God alwayes and in lyke sort may be séene that they be very intricate in willing to determine and appoint the time in which we be as they say bound to loue him This their opinion is nothing els but an imagination of theirs without any foundation of the holy Scriptures a thing inuented to this end that I will tell you The Papists béeing desirous to holde against the truth that men may be iustified saued thorough their own works by obseruing the cōmaundements of God séeing that there is none that loueth God continually with all his heart with deprauing expresly gainesaying the holy Scriptures they be forced to perswade men that for obseruing the first and chiefest commaundement of the lawe it is sufficient that at the least the twinkling of an eye vppon the sabboth daye we haue in vs some act of loue towardes God with exalting him aboue al other things and that this thorough our most and mightie frée will is alwayes in our power It is our duetie to beséech the Lorde that he would heale and deliuer them from all such prensies with giuing them the light of the truth to the intent that together with other the elect they may render vnto God all prayse honour and glory thorough Iesus Christ our Lord Amen ¶ If it be in our power to loue God when and how much we list Sermon 6. LIKE as if an Eagle were without wings bound vpon the grounde wounded and dead it could not stirre it selfe not flye vp into the ayre and if yet it coulde flye it coulde not direct the flight vp to the Sunne and if it could thether direct the course yet it coulde not flye aboue it selfe euen so the soule thorough the sinne of Adam béeinge without the winges of Christian vertues bound vpon the earth with carnall affections thorough sin wounded and killed cannot moue it selfe be eleuated nor flye with loue on high and although it could be eleuated aboue the creatures it could not in any wise be directed vnto God and if it could be directed thether yet it could not with the winges of loue flye aboue it selfe so that it shoulde loue God more then it selfe Peraduenture thou wylt saye that this is true if we speake of our naturall and sensuall loue with which we can loue none but our selues and the thinges that be for our profite commoditie delyght and honour Wherefore with this loue we doe not loue God but for our owne gayne and inasmuch as he bestoweth benefits vpon vs which in truth is no louing of God but of our selues but if we would speak of loue procured by wil now with this we might with out any other grace loue God aboue all creatures and more then our selues and the reason is this There is none so wicked a person that without other grace doth not acknowledge and confesse that he is bounde to loue God aboue all things wherefore if he cannot loue God more then himselfe and all creatures as his vnderstanding doth shew and declare vnto him his will shall not be frée and moreouer he shall be naturally wicked seing that it could not obey the vnderstanding I aunswere say that as Paule did write we are by nature the children of wrath wherefore wicked and the seruaunts of sinne not therfore so created of God by nature but by nature corrupted in Adam wherefore with out diuine grace we cannot haue lybertie of power to loue God aboue al other things and lykewise it is true that our will by nature in Adam corrupted is alwayes mischieuous and a seruaunt of sinne vntill that thorough Christ it be made frée Peraduenture thou wilt say if that a valiant Citizen doth hazard his owne life for his country with out any other grace or light supernaturall yea and the hand doth offer it selfe for the sauegard of the head as is oftentimes séene by experience and thereby if a politike man without any other grace can loue his country more then himselfe and likewise also the hande doth manye times loue the head better then it selfe we haue cause to thinke and beléeue that our wil may so much more then the foresayd things loue God more then it selfe as that God is more greater then the head or the countrey Vnto this also I aunswere and say that a valiant Citizen doth hazard his life many times for glory which hée loueth more then his own life or it is true that he foreséeing that loosing his countrey he should loose all that he hath therefore he adiudgeth it be lesse hurte in such a case to spende his life Some other be moued to take armour vppon them for the profites sake which they hope to obtaine or els for the losse which they feare will happen All this then that a polytike man doth as one that is carnall is onely for himselfe and for his owne proper gaine And likewise also a man when he offereth his hande contrarye to the proper inclination to receiue a wound for the safegard of the head doth it bicause hée loueth himselfe and séeth that it would be smaller hurt lesse daunger if he suffer his hande to be hurt then if he suffer his head It is alwayes then selfe-loue which causeth vs to doe anye thing when wée bee with-out diuine grace And albeit that God alone in truth is good and includeth in him al vertues being al goodnesse wherefore not onely we ought to loue him aboue all other things but in him alone we ought to stay our loue notwithstanding thorough the sinne of our first parents we be so blinde féeble mischieuous and miserable that without his grace and light supernaturall not only we cannot set our whole loue vpon him no nor yet loue him aboue all other things Thou wilt say I proue yet that although I be wicked and without diuine grace I haue notwithstanding a certeine desire to loue him aboue all other things and forasmuch as this desire is nothing els but loue therefore it maye loue him aboue all creatures wtout any other grace Vnto this I say that if thou shalt go forward séeking diligently thou shalt finde that this desire which thou hast to loue him is none other but for thine owne lucre If thou be carnall thou doest not desire to loue him for his glory but for thine owne felitie and this is not to loue God but thy selfe And if thou wouldest say I desire that all my will loue desire may be most entire and sincere I aunswere likewise and say that this thy desire also if thou be carnall is onely for regard of thy selfe wherefore thou louest none but thy selfe Whilest therefore we be carnall and that self-loue doth raigne in vs not onely we cannot loue God aboue all things but we cannot in truth loue him but for our owne gaine the which is not to loue him but our selues Thou wilt say it is sufficiēt that diuine
grace being our guyde we may loue him as much as we would and forasmuch as diuine grace doth neuer faile therefore it is alwayes in our power io loue him and that in what sorte it pleaseth vs. Vnto this also I aunswere and say that there is experience to the contrarye inasmuch as men doe not loue God as much as they would yea although the reprobate shoulde vse all their witte and strength they could in no wise loue him It must néedes therefore be sayd that this grace of louing him is not graunted alwayes nor to all men nor yet to loue him after our fashion yea the elect themselues haue not alwayes this grace to be able to loue him at their instance nor in such sort as they ought wherefore like as Faith is giuen of God so also is Charitie And they deceyue themselues who thinking to haue alwayes in them power to loue God driue off to repent and conuert vnto the latter ende of their life Séeing then that Charitie is a diuine and supernaturall fire let vs praye vnto GOD that thorough his grace he would kindle it in our hearts to the intent that we may render vnto him all praise honour and glory thorough Iesus Christ our Lord Amen How the waye of Heauen is easie Sermon 7. THere bée some which thinke that the waye of Heauen is most difficult and this bicause lyke as Christ sayde for to enter into euerlasting lyfe it is néedefull that wée obserue the Commaundements of GOD wherefore we must loue our neighboures as our selues that wée pardon from our hearts all iniuries with louing our bretheren all our enimies It is néedefull also that we patiently suffer all aduersities and all sicknesses euen death with contenting our selues with whatsoeuer it shall please God to appoint vs. That we despise riches pleasures honours friends parents and all other worldly benefites that we mortifie all our affections our own will our iudgements with accounting our selues of no reputation and that we loue God with all our hearte soule minde and vertue And for that the dooing of the foresayd thinges is very difficult vnto vs séeing that as in Adam be we made blinde as the concupiscences of the flesh be most mightie in vs the world most corrupt thorough euill examples and temptations most mightie thorough subtiltie malice and power of the Diuell therfore they say that the way of Heauen is most difficulte and hard which thing also they confirme by Christ who sayd that straight is the path which leadeth vnto syfe Whereoff it groweth that many beléeuing that béeing afrayd of the difficultie dare not walke by the waye of God but retire backe from it And I saye that although the path be straight and the gate narrow which entreth into the spirituall kingdome of Christ and this bicause into it no man can enter but by a lyuelye Faith the which is not in our power wherfore not depending on vs it is hard for vs yea impossible to enter by our selues into the spirituall kingdome of Christ notwithstanding séeing that by grace and thorough Christ we be regenerated and alreadye entred into the kingdome of Christ hauing of God a liuely light and a spirituall tast and féeling we doe loue him aboue all other things doe walke thorough good workes without any difficultie inasmuch as in such a case the loue of God maketh vnto vs all painfull trauaile easie all bitternesse swéete euerye yoake pleasaunt and euerye burthen lyght as Christ sayed And it is séene by experience that when one in truth hath fixed his loue vppon God that it is not harde matter for him to pardon for his loue all iniuries to loue his enimes to despise the world yea and himselfe to bring downe himselfe with watchings fastings abstinences disciplines and other kindes of penaunce so that they be done thorough force of loue not onely they are not sharpe and grieuous but also pleasaunt light in such sort that suffering for Christ they iudge thēselues happie Thou wilt say I sée yet many which make profession that they are willing to serue God that do afflict thēselues with fasting abstinence watchings disciplines nakednesse pilgrimages and with dooing and suffering these and many other most difficult things I aunswere and saye that to goe vnto Heauen there is no ordinarie néede that we walke by such lyke extremities if we bée not thereto mooued singularly by the spirite of God but it is sufficient that we walke by the way of mediocritie in which truely consisteth vertue with ordering all our lyfe to the glory of God Wherefore at anye time when we haue Faith and in vs is sobrietie sparingnesse temperaunce and other vertues we be in the way of God and not when abiding bare-footed and naked in a wildernesse we eate nothing but rootes of hearbes All they therfore that be so extreame in their lyfe as they which be out of the way of God and be not drawen to liue so by the honour of God but by the honour of the world by other their proper gaine by the spirite of pride or by some other diuelish and vnclean spirit And if thou wouldest say that the Patriarches the Prophets the Apostles the Martyrs and all other Saints haue suffered much and lykewise that other shall suffer forasmuch as according to Paules iudgemēt all they which would liue godly in Christ Iesu must suffer persecution Thou wilt say that the elect whilest that they are in this presēt life do not abide in idlenesse nor in carnall delights but that they worke take paines although moderately and in honest matters do suffer much but forasmuch as al the which they do suffer they do suffer it for the loue of god wherfore willingly ioyfully and without difficultie yea with pleasure more or lesse according to the measure of loue When therefore in working we do féele any il-willyngnesse it is a signe also that we be not perfect in Charitie Knowest thou to whome it is hard to doe good workes and thus to suffer vnto him that worketh and suffereth by force and contrary to his will Goe forward and consider the life of carnall men and thou shalt sée that they trauaile and suffer for to haue worldly benefits much more then the elect doe for God and yet notwithstanding if thou wouldest demaund of them which were the hardest either the way of God or the way of the world they would say that the way of heauen were the hardest and this bicause that hauing their loue set vpon the world they do not féele the difficultie in working suffering for it wheras on the other side for that they loue not God they adiudge it a most hard matter to obey him I say not that in the way of Heauen men do walk without paines sufferings but I say that forasmuch as we goe not vnto God neither are moued by him except when we be moued by his spirit drawn by his loue the which
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