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
Heb. 11. whereon dependeth Faith Hope Charitie and all other Christian vertues I say that Faith according to the iudgement of Saint Paul is a substance that is a certeine substanciall and sure possession of things promised which are hoped for and an euidence of things inuisible which cannot of vs be comprehnded except we be exalted vp aboue all that which our blinde and humaine reason can doe Therefore Faith is not as many doe thinke a certeine obscure lyght of God and a certeine triflyng and friuolous opinion but it is an euident lyght a certeintie and assuraunce of the minde and a cléere shining which being thy guyde thou séest that God is so mightie wise and good that he can that he knoweth how and that hée will saue thée Therefore with a sure and stedfast confidence thou dost trust in him repose and cast thy selfe wholly vppon him Faith is a cleare and effectuall perswasion wrought not in the bodilye eares but in the eares of the heart not by men but by the holy Ghost where-by we are made certeine and sure to bée the sonnes of God It is a firme Rom. 8. constant and perseuering trust in the bountifulnesse of God It is not an agréement brought to passe by humane reason but a certaintie more cleare loftie and high then all other things of this present lyfe It is a lyght which lifteth vp and rauisheth aboue all sensible things and beyond that any man is able to make discourse to comprehende the breadthe lengthe Ephes 3. height and depth of those things which are to vs incomprehensible with naturall eyes It is a heauenly Ladder with which men ascende to the knowledge of the truth supernaturall where-vnto no man can attaine with the Ladder of humaine reason It is a cleare eye of the minde where-with pearcing thorough the Heauens we doe see the deuine secretes of God Act. 5. It is a quickening cléere and fierye lyght which purgeth our heartes and delyuereth vs from the darke and inextricable Laborynthes of the vayne shadowes of this worlde by which we guyde our blynde reason and are lyfted vp to an high estate so that by the tasting of heauenly things we dispise humaine things It is a spirituall wedding and matrimony betwéene Christ and the Soule which béeing our Mediatour the soule is vnyted and transformed in Christ in such perfecte manner that all that which it hath becommeth to be of Christ and so Christ with all his vertues treasures and graces become to be of the soule It is a lyght so cleare and high that darkening others it maketh vs sée riches in pouertie glorye in confusion safetie in daunger peace in persecution rest in trauayle felicitie in miserye and lyfe in death He that beléeueth hath a spirituall tasting of God by meanes whereoff he feeleth his diuine goodnesse in such sorte that it bréedeth in him a feruent desire to honour GOD and séeing that wée can-not speake of him in such manner as we ought and as is conuenient for him we desire at least with our owne bloud to testifie vnto the world how great the goodnesse of God is Faith maketh vs conceiue Christ spiritually and by force of the spirite to be borne againe with lyfting vs vp vnto God Rom. 4. Rom. 5. Iacob 1. 1. Pet. 1. Rom. 5. Abac. 2. 1. Pet. 1. 2. Cor. 1. Ephe. 6. 1. Ioan. 3 Ioan. 1. Ioan. 17. Mat. 16. Gen. 4. Gen 6. Gen. 21. Luc. 1. Luc. 2. 1. Ioan. 3 Gal. 5. it maketh vs put of the old Adam and his concupiscences and to put on Christ with his vertues and to become of vngodly iust temples of God and his children brothers and members of Christ Faith iustifieth pacifieth the minde and conscience maketh mery causeth to reioice in such sort that we glory euen in shame This is such that it renueth vs regenerateth vs quickeneth maketh noble enricheth saueth sanctifieth preserueth defendeth obteineth that which it demaundeth Faith knitteth vs to God maketh vs his heires and children the brothers of Christ and his members yea it maketh vs deuine happy Faith is that which in Abel made him offer sacrifices acceptable to God in Noe caused him to frame the Arke for the sauegard of the world made Sara to conceiue that Abraham offered his owne sonne to God caused Moises to worke so manye wonders in Aegypt and in the Wildernes Faith made the Prophets to speak loosed the tongue of Zacharias and saued men in daungers made Simeon not to feare death also made Paul to wish for it This in the Saints caused them ouercomming the worlde that they haue wrought wonderfull things thorough loue But what néede I speak any more Faith is a vertue so noble excellent and worthy that how much the more a man consider of it so much more will it discouer the perfection therefore he which hath tasted it will neuer be satisfied with speaking in prayse thereoff Wheras those which neuer haue felt nor tryed it in thēselues can as much speake theroff as one that is blinde can discerne of colours Cor. 2. yea if those speake of it as those which be carnall and brutish they doe not vnderstand it nor know the excellencie there-off Therefore they doe not onely peruert good workes whereoff this is the true mother but they persecute it with speaches which idle and lycentious persons do vse But let vs pray vnto the Lord that he would delyuer them from those most thicke and palpable darkenesse that hauing the true and liuely light of God they may yéeld him all praise honor glory through Iesus Christ our Lord. Amen Of the lyght of Faith Sermon 3. THere be many which haue neuer experienced in themselues to haue anye other but a purchased faith the which bicause it is bleare-eyed and blinde from the truth supernaturall and reuealed and therefore they thinke that the lyght of Faith is small and inferiour to the light of humane and natural reason and moreouer to the light of the Sunne and kindeled as of a litle candle so that according to their fantasie not onely the vnderstanding doth sée better the truth of the first naturall principles of things which bée of themselues euident and with reason made manifest but also that corporall eyes doe better sée those things which are layed before them then we do sée according to their opinion the things supernaturall with the light of Faith It should of necessitie be therefore as they doe iudge that Faith is alwayes suspitious and doubtful neuer cléere certaine euident séeing that the light is so imperfect But they would not say so if they had proued to haue that Faith inspired into them which is supernaturall diuine full of lyght and cléere which doubteth not but is sure certaine and firme And of this therefore the light is so great that it ouercommeth all other lights in this present life Neither is any other lyght greater then this sauing the light of the blessed And that this
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
is the Mother The which wée must beginne and build vppon Christ other stéedefast foundation we can finde none Fayth giueth all honour to God 1. Thes 3 Wherefore Paul and likewise Christ required fayth and exalted it most highly Therefore to haue all vertues wée must néedes labour to haue fayth and to bée most perfect in all vertues and goodnesse wée must grow and become perfect in fayth inasmuch as all other vertues doe grow in vs 1. Pet. 5. according to the measure of fayth Let vs laboure therefore to beholde GOD and his perfection with a cleare and liuely lyght in Christ crucified in whom hée discouereth himselfe in a high degrée so that wée béeinge taught of him by fayth and of his diuine vertues wée may render to him all honour and glorie through Iesus Christ our Lorde Amen ¶ How we may honour God most highly Sermon xi VNTO God alone as Paul wrote is due all honour and glorye 1. Tim. 1 And this bicause hée onely is substauncially good righteous godlye wise Luc. 18. Mat. 19. and adorned with all other vertues and perfection but wée on the other side haue insomuch any vertue or goodnesse as wée bée pertakers of that whiche is his Séeing that as all the goodnesse which we haue had haue 1. Cor. 4 and shall haue is from him onely as from that which is the first beginning of all things so to him alone as to the last ende ought to bée yéelded all honour and glorye yea and to this ende he hath placed vs in this world But forasmuch as although God hath bene towards vs so liberall that he hath giuen vs Christ vpon the Crosse and in him all thinges Rom. 8 yet one thinge he hath reserued for himselfe that is his glorie which he neuer gaue to any other Esay 41. nor at any time will giue as by Esay is declared wherefore séeing by all duetie we ought to giue him the glorie and honour I would that we might sée in what sort we might honour him most highly And first there haue bene some which haue thought that God is honoured most highly with prayer bicause that he which prayeth hartely for grace at the handes of God Rom. 10 beléeueth that God can knoweth how will heare him although he be vnworthy It is néedefull then to haue a great light and féeling of God and how much the more he which maketh prayers by hauing committed many sinnes is not only more vnworthy to be heard but should deserue the greater punishment and by this meane craueth for the greater grace and fauour that he might so much the better be able to serue to the honour of God also that God bestowing so great gifts vpon one which was so froward an enemie to him doth declare vnto the world his so large mercie liberalitie and charitie so much the more as he craueth with fayth so much he honoureth God In Prayer therefore God is wonderfully honoured chiefly for that in prayer all vertues be followed and exercised Others say that patience honoureth god aboue all other vertues for bicause that when a man accounteth that his aduersities be sent from God for his benefit he féeleth in them not so much the iustice as the goodnesse and mercy of God therfore by their meanes he estméeing God as his singuler Benefactor Father doth not onely praise and giue him thanks for all things but also liuing in them contented doth testifie vnto the whole world the good prouidence of God so that the world seing him so merry in troubles and miseries doth yéelde heartie thankes vnto God and is constrained to thinke and say surely God dwelleth in this his creature he coulde not so ioyfully beare such great tribulations if the Lord did not comfort him with his diuine grace it is séene yet that God worketh and hath a singular care of his elect Patience then doth meruailously honour God by diuers meanes There haue bene some also which haue beléeued that there is no vertue which doth so much honour God as humilitie and their reason is this bicause that onely the humble person doth acknowledge all his goodnesse to come from God therfore he alone of all men doth render vnto God all thankes and glory and if he be praised of any body that praise he doth not attribute vnto himselfe but giueth it ouer to God remaining in his own reputation miserable There is none also that truly doeth know the great benefite of Christ and the excéeding mercie and charitie of the Father if he féele not in truth his miseries and his owne dishabilitie to arise out of them and bicause none but the humble man doth this therfore he alone can render vnto God due thankes and honour him in such sort as is conuenient It appeareth also to many that loue doth most highly honour God inasmuch as when a man hath set his loue vppon God he holdeth euer the eye of his minde open stedfast and fixed vpon his glory according to which with a right intent he ordereth all his lyfe And further he is forced by the loue that he beareth him not onely for his honour to doe wonderfull things but also to procure others to doe the like Wherefore he honoureth him by all meanes that he possibly can There haue bene also some which haue sayde that Faith doth greatly honour God bicause that he which beléeueth in a thing of so great importaunce as is the saluation of the soule doth put his trust in God with forsaking all his owne wisedome and himselfe and doth wholly commit himselfe to the gouernaunce of God And I say that it must be marked and considered that euery vertue doth honour God otherwise it should not be truly a vertue and so much the more they hoonour God as they are in themselues more perfect Euery one that desireth to honour God most highly ought to seeke it not by hauing one onely vertue but all inasmuch as they be all spirituall sisters indissolubly vnited and knit together it is impossible that one of them should be possessed without all the other Euery person therfore which desireth to honour God perfectly ought to labour diligētly not onely to haue all but to haue in the highest degrée perfect vertues and to put them in exercise And for that the knowledge of God is the mother of all vertues whereoff of necessitie they do grow and in such sort depende that in vs can not be any vertue without the knowledge of God and where that is must néedes be al vertues more or lesse perfecte according to the measure of the knowledge which they haue of God Therefore all those which desire to honour God most highly and therby to haue al vertues in the chiefest degrée perfect ought to labour to haue a supreme light and spiritual feeling of God forasmuch as it is not possible that anye shoulde haue a liuely knowledge of the goodnesse of God except he loue him put his
ouercome with feare of the worlde as one that depended not vppon God but on Caesar gaue iudgement that he shoulde be crucified which he would not had done if he had had a true Faith in God Faith as that which is the mother of all vertues Mar. 28. includeth in it the strength of them all wherefore he that is armed with Faith is most mightie I will say moreouer that as Christ to whom the Father hath giuen al power in heauen and in earth can not be ouercome but ouercommeth and triumpheth ouer all so those who by Faith be vnited are his members and haue the selfe same spirit Heb. 11. are not onely inuincible but doe triumph ouer all Faith as a thing that is aboue nature and custome doth ouercome the concupiscences beateth downe to the ground vnbridled passions confoundeth carnall wisedome and mortifieth wholly the carnall man so that being borne again we doe chaunge our companyes friendships thoughts Mat. 2. desires wills manners and lyfe It appeareth by the wise men who came from the East how much Faith is able to doe séeing that when they hauing vnderstanding that Christ was borne immediately and without any difficultie leauing their pleasaunt countrey and all that they had they were moued to make so long a voyage And albeit not finding by the way but in darke Ierusalem that they were moued to séeke Iesus wisdome moued them that they should not follow the way any further yet Faith preuayling in theÌ„ they ceased not yea knowing how much it would displease Herode to vnderstand that the King of the Iewes was born they ceased not to confesse and say openly with zeale lybertie that Christ was borne with enquiring of the place and lastly vnderstanding with he ought to be borne in Bethlem although no body wil led them yet they ceased not to goe thether with the same zeale And their Faith was so perfecte that albeit he was founde in a rude and simple place and wrapped in simple clowtes theyr Faith didde not therefore fayle them but they worshipped him for the Sonne of GOD. Faith is so constant might ye and inâ—â—â—â—ble that if it sawe Christ dead vppon the Crosse in the middest of two Theeues forsaken of all men denyed scourged wronged it would in no wise be offended at him it would not faint but with the good Thiefe it would confesse him to be the Sonne of God oan 19. The vertue of Faith appeareth in Ioseph and Nicodemus seing that at such time as he coulde not with-out great daunger and shame shew himselfe a friend of Iesus being knowen for one of his louing Disciples craued of Pilate the body of Iesus and buried it honourably trusting to haue life by him who had séene death And that I must néedes more say Faith is so mightie that it ouercommeth euen God inasmuch as he is forced to doe vnto vs those graces which with a liuely Faith we are promised to haue of him otherwise it must néedes be said the the goodnesse of God were limitted and bounded out and so little that it could not aunswere to our hope Seing then that without Faith we be most féeble although we were young hayle armed with all worldly force and on the other side albeit we were without strength weake forsaken of al the world and further if all creatures were our enimies hauing true Faith in God we should be in euery respect so mightie the we should triumph ouer all the enimies of God Let vs pray him therefore that he would giue vs this Faith so that we my render to him all praise honour and glory thorough Iesus Christ our Lord Amen ¶ Of the triumph of the Truth Sermon 15. THe Truth is so mightie that not onely it cannot be extinguished nor ouercome but preuayleth alwayes against the enimyes thereoff and triumpheth aboue all things First it is so ful of force and strength that not only it cannot be extinguished it may well behidden for a time but it is neuer brought to confusion If it might be that in the world were no Faith that Charitie were quenched Iustice diminished Hope quyte dead and all other vertues brought to naught yet it were not possible that truth should faile inasmuch as if a matter hath bene once true it must néedes be that it be euer after true for that it hath bene a certeine time truth it is néedful necessary that it be truth euer after neither can it be contrary by any meanes If thou hast committed an offence it will alwayes be that thou hast coÌ„mitted it it wil neuer be possible that it shall be by thée vndone so likewise if thou hast done a vertuous deede it must be considered that we take heed of vitious déeds exercise our selues in works of vertue Truth then is without defect Rom. 1. it cannot be extinguished it well may for a time be hidden oppressed and buried by the wicked But whereas other vertues when they are oppressed be féeble many times do faint Truth when it is impugned or fought against awaketh it selfe taketh strength againe Esdr 3.4 and sheweth it selfe more manifest mightie and glorious Truth then as that which is inuincible not onely continueth safe and with-out anye feare in the middest of all the enimies and as being most mightie confoundeth and ouercommeth them all but also comforteth giueth a minde and strength to al those which loue it wil draw néere vnto it so that the innocent feareth not to appeare before the tribunall seate of Iustice yea he that hath truth on his side Psal 90. shall appeare safe before the Iudgement seate of God Truth alwayes kéepeth company with those that suffer thorough loue and giueth them Hope comforteth them bringeth them consolation it is a shield with which they may be defended from all the strikings and wounds of the world and moreouer it maketh persecutions pleasaunt causeth that in miseries they bée happy and lastly with discouering it selfe it doth not onely delyuer from false miseries but maketh men more glorious then euer they were Peraduenture thou wilt say that I might the better know the victories and triumphs of the truth I would know what thing truth is To this I say that as if thou diddest make a print on a lyttle péece of waxe with a seale and afterward hauing put this seale amongst many others within a while after wouldst séeke it out and know which it was the way should be to proue all with the print made in that waxe for in so doing no other seale would fit the print in all respects as the right seale which printed it that alone would fit it wherefore thou wouldest say I haue found the right feale which I sought So lykewise that thing is truth which fitteth the vnderstanding or true according to the very perfect propertie after some mens opinion which we haue of that thing and it is séene by experience that when a man goeth on séeking
with a Target or Buckler defended them all off thou mast perceiue that that is a good Buckler but if the arrowes passe thorough and goe into the mannes heart thou wilt say that the Buckler must néeds be made of paper or such like trash So lykewise those that haue the shield of Faith inspired are defended from all the arrowes of the iniuryes of the world they come not néere their hearts they know thorough Faith that so it pleaseth God to haue it Ephes 6 and that al is for their commoditie and beatitude but those which haue onely the shield of purchased Faith euery small iniury casteth them downe to the ground they blaspheme and would reuenge forbicause they do not féele through Faith in déede the goodnesse of God A purchased Faith also doth not make vs to forsake all worldly things and our selues yea if any of those be moued to follow Christ it is for his owne lucre for his profite pleasures honors satisfiyng commoditie appetites delycatenesse or earthly Paradise or els to shunne griefes the hellish paines both of this and of the other lyfe and this bicause a purchased Faith maketh not a man to féele the goodnesse of god in such sort that for thorough the very méere glory of God he forsaketh all Alwayes in such men the worlde can moue more then God They well may leaue the garment but it is for honour also for plesure but not wholly for God bicause they doe not féele with lyuely Faith his great goodnesse Ioan. 4. as the righteous doe who for the glory of God doe leaue with the woman of Samaria their pitcher of worldly pleasures the swéetenesse of this lyfe and themselues And lastly a purchased Faith doth not moue thée to the obseruance of Gods commaundements as the inspired Faith doth which neither offendeth God nor his neighbour but abhorreth all wickednesse And although a purchased Faith in the Hipocrites at sometime doth shew it selfe forth with certeine glistering workes yet being dead it cannot long time dissemble but a true Faith doth not onely continue for euer but getteth euery day more force Let euery one therfore examine himselfe and sée if in him be the effects of a true Faith or no to the intent that if he doe not finde them in him hee may know that he is no Christian and so may humble and recommend himselfe to God and if he finde them in him he may giue thankes vnto God To whome hée all praise honour glorie thorough Iesus Christ our Lord. Amen ¶ If it be possible that in euery honest estate men may be perfect Christians or not Sermon 18. IT is not possible that a man should bée actuallye an adulterer vsurer a proude person an Idolater or any other sinne repugning against the diuine grace and holy Ghost and yet a perfect Christian but it is possible that a man in any estate not resisting agaynst a liuely Fayth Hope and Charitie and against other Christian vertues may be most perfect It is possible then that whether a man be young olde féeble strong hayle sick learned vnlearned man woman rich poore frée bonde marryed vnmarryed noble ignoble Prince priuate person Master Scholler prelate Captain Souldier Iudge Aduocate Procurator Notarie Gentleman Merchant Artificer Shepheard Plow-man lykewise in any other honest estate and a perfect Christian Which thing also I say of women and the reason is this for that goodnesse stubburnenesse and likewise the chiefest perfection vngodlynesse consist not in the lyke outward matters accidentall and indifferent which may bée found in the good and in the wicked in the perfect and in those which are most euill and be vsed in the honour and dishonour of God but consisteth in hauing a liuely faith in Christ in féeling liuely his great benefite and the excessiue loue of the father manifested vnto vs in the death of his déere only begotten sonne by whose meanes he hath saued vs adopted vs for his sonnes made vs his heires brothers members of Christ thorough his liuely faith supernaturall light spiritual knowledge of the goodnes mercy of God groweth in vs Fayth Hope Charitie humilitie patience loue of our neighbour mortifying of our selues all other true substantial Christian vertues wherefore it is necessary that according to the measure of faith of the light which we haue of god by the meanes of Christ we be more or lesse perfect in all vertues Rom. 6. In euery estate therefore not contrary to a liuely fayth in the which we may liue without sin raigning in vs we may be not onely good Christians but excellent and most perfect in all vertues I say not now but amongst honest estates are found some which be in themselues lesse daungerous then others likewise of those be some most apt to honour God but I say that in all estates may be some most perfect wherefore if a man be found in any estate honest let it be what estate it will hée cannot forsake his honestie as when one is marryed poore sicke a seruaunt ignoble and lykewise of all other estates he ought not to dispayre of habilitye to be perfect therein but to content himselfe and in this estate to serue God with takinge héede that they doe not offende but disposinge themselues rather to loose theyr liues then to agrée vnto sinne and they ought not onely labour to honour GOD in that estate which they are in with greate Fayth Hope Charitie but also to giue God thanks for his singuler grace séeing that whereas many doe not vnderstande and knowe their calling he is certeyne and sure that it pleaseth God that then it is profitable for him to be in that estate bicause he cannot honestly then chaunge it It is sufficient before GOD that he doe with heart and will those good woorkes which in that state he cannot do with power albeit in euery estate he ought to deale honestly there can be founde no exercise so simple if it be honest which may not make to the glory of God with a high Fayth and Charitie and therefore with a supreame acceptation allowed of God And so by the contrarye there is nothing so high so noble and famous in the sight of the world Rom. 1. Luc. 1. which béeing wrought without fayth is not abhominable before God If therefore for an example thou findest thy selfe to haue children thou oughtest bee contented with them and thinke that they bée the children of God which he hath giuen thée to the ende that thou shouldest gouerne lighten and teach them diuine manners this now is no small office Thou wilt say O I will goe into some Forrest for I know that there I may best serue God Doest thou not sée that this is a temptation of the Diuell which would bereaue thée of a true godly and very perfect Christian Religion woulde robbe thée of Charitie and of Christ and would cause thée to departe from thy
be moued to goe séeke for grace at Gods hande Lastlye he vsed with vs great mercy in sending Christ his onely begotten sonne who albeit for the space of thirtie and thrée yeares he shewed himselfe most pitifull vnto sinnners yet they alwayes persecuted him so that at last wyth very great ignominie and shame they crucified him And he of that death which they put him vnto wrought meanes to giue vs lyfe shewing himselfe still pitifull vnto man when man was most cruellye bent against him And besides all this arisinge agayne hée shewed himselfe oftentimes vnto his electe more amyable godlye and pacified hée lightened them with diuine matters with bestowinge on them many gracious benefites Hee ascended visibly into heauen that our hope might be lifted vp on high abiding therefore with his spirit vpon earth He sent the holy ghost vpon his Apostles visibly at the day of Pentecost like as he sent it vnto his alwaies inuisibly He prayeth for vs cōtinually bestoweth new graces vpō vs although we be most vnworthy There is no man that can deuise greater mercy then that which God hath vsed with vs. Séeing that we offend him he should haue vsed great mercy with vs if he should but once haue had remembraunce of vs but that he sent not a seruant but his sonne to heale our sicknes with his own bloud yea toke our infirmitie vpon him suffered the which of duetie we ought to haue suffered this was a very great mercifulnes that after sinne committed hath saued Adam all his posteritie Be our sinnes neuer so great innumerable that if we do hartely craue pardō at gods hand we shall immediately be pardoned His mercy it is that preserueth vs frō innumerabe sinnes and euills into which we should fall if that were not ready to helpe vs that preuenteth vs maketh vs riche deliuereth and saueth vs. If tenne onelye righteous men had bene in Sodome God woulde not haue destroyed the filthy citie so euer is his mercy Somtimes God punisheth euen to the third and fourth generation and sheweth mercy vpon a thousand The sin of Dauid was great therefore with his heart he sayd I haue sinned and immediately he was pardoned The holy Ghost doth extoll in the holy Scriptures no perfection of God so highly as his mercy to the intent that wée should not dispayre and nothing doth so much displease him as when we distrust in his goodnesse and mercy so that I would choose rather if it were possible to haue committed all sinnes to haue hope in God then to haue this one sin of desperation We al haue néede of the mercy of God therefore we all ought to gaspe after it chiefly marke that it is offered vnto all and he that hath the eyes of fayth shall sée that the works of god be full of mercy not only when he chastiseth vs but also when he suffereth vs to fall into any sinne He suffered as Paul did write euen the Iewes to fall that he might saue the gentiles Hauing then to bring vs vnto the mercye of god one so mighty pitifull an high Priest as Christ is who preuenteth vs with his mercye we ought in him put all our hope and forasmuch as he hath already deliuered vs from all sinnes therefore also from all miseries He as Ioseph the Patriarch although he had bene hurt by his brethren could not in any wise refrain but that with his mercy he would embrace vs. He alone was that Samaritane who truely had pitie vpon vs. He also hath bene and is that diuine shephearde which came downe from heauen for his lost flocke He together with the father of the prodigall sonne receiueth embraceth with great ioy the miserable sinner when he humbly turneth vnto him He without béeing many times requested rayseth againe the dead sonne of the Church militant as before time he raysed vp the widowes sonne And what néede I say more he hath turned all the world vp side down for to finde againe the groate that was lost Séeing thē that the mercie of God is so great let vs labour by al meanes possible to put all our trust in him so that we may render vnto him all praise honour glory thorough Iesus Christ our Lord. Amen Of the good Thiefe Sermon 7. WHo is it that is not astonied in considering the bottomelesse profunditie of Gods diuine Iudgement Séeing Christ vppon the Crosse altogether tormented next vnto deaths dore betrayed of Iudas denyed of Peter forsaken of the rest of his Disciples persecuted of the Iewes scorned of the Gentiles euery bodye fell from the Faith and euen then a poore Théefe opened his eyes and began to haue Faith when all the world had lost their Faith The others had talked with Christ heard the Gospell his doctrine seene his innocent lyfe his excéeding charitie his excellent wisdome profound humilitie and other his diuine vertues his so great wonders signes and miracles they had read the Prophets studied the Scriptures séene the figures and all to be fulfilled in Christ and yet for all this they beléeued not on him not onely whilest they sawe him hang vppon the Crosse but whilest he shewed himselfe glorious vppon the earth and on the other part a Thiefe or robber béeing blynde and ignoraunt without peraduenture euer hauing séene or read the holy Scriptures with out miracles being with such great paine and sorrow vpon the Cross euen ready to dye and séeing that Christ dyed vppon the Crosse beléeued that he was the Sonne of God and hoped for Heauen by his meanes who hanging on the Crosse said My God my God why hast thou forsaken me It cannot be sayd but that his conuersion was a singular lyght and grace which he had from God so that as his conuersion was the last miracle that Christ wrought vppon the earth so it was of all other the greatest He was a figure of al the elect who are saued onely thorough grace as he was He is set for an exāple to all the world to the intent that none shoulde euer dispayre of the grace of God seing that a Théefe who for his wickednesse was punished euen with death and for his vngraciousnesse was crucified is saued Was it not a great matter that in the same day when Christ with so great zeale shed his bloud that then he opened the windowes of his diuine treasures and rayned downe grace in such aboundaunce that a Théefe was illuminated and is saued The good Théefe perceiuing that Christ with great pittie prayed vnto the Father for those that crucified him more-ouer excused them with saying that they knewe not what they did wondering at this so great loue hée tourned his eyes vnto Christ and sawe that he suffered so great euills without any perturbation hée sawe such pitifull teares fall from him to the grounde and such feruent and kindeled groanings mount from him vp to the Heauen he heard his wordes so full of loue he behelde such his gestures
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
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
sayde Lorde what wilt thou that I should doe as if he should saye I commit my selfe wholly into thy handes doe with me what it pleaseth thée O happie sicke man séeinge that he committed himselfe into the charge of one so expert able and louing a Phisitian O happie lost flocke seeing it is now fallen into the pitifull armes of the heauenly shephearde Christ sayd then arise vp and goe into the citie and there it shall be tolde thée what thou oughtest to do Those which were in his company stoode astonyed hearing the voyce although they vnderstoode not the worde and séeinge nothing And Saul arising from the earth opening his eyes saw nothing in token that he was altogether lifted vp and rauished vnto God Then leading him by the hande they brought him vnto Damascus where he was afterward instructed by Ananias Then béeing perfectly illuminated he sawe how greatly blinde his prudence had bene his wisedome foolish his pietie vngodly his righteousnesse vniust his goodnes mischieuous his charitie cruell his innocencie spotted all his vertues full of vice Then putting off vtterly the olde Adam he clothed himselfe with Christ countinge himselfe of no reputation he was transformed in God And likewise Christ made of him a glorious and diuine conquest inasmuch as where he went to attach the elect of God he himselfe was attached of Christ He woulde haue bond them himselfe was bound with the golden cheines of charitie brought vnto Hierusalem was euē rauished and lifted vp vnto the third heauen he woulde haue imprisoned them and himselfe was shut close in the good will of God he would haue slayne them he was mortified vnto the world made liuing vnto God His conuersion also was wonderfull not onely bicause Christ stayed him on a sodain from so great an anger violence with which he went to the dishonour of God but moreouer conuerted him turned and drew him vnto him with great force so that he conducted him to the top height of all vertues in such sort that concerning his following of Christ he sayd Be ye like vnto me followers of Christ I know not who could more haue despised the world his owne righteousnesse séeing that he accounted for dounge euery thing that was without Christ Who is it that hath for Christ so despised this present life as Paul did who sayd I desire to be disolued and to be with Christ And as concerning mortification of the olde Adam he said I chastise my body and bring it in subiection He was crucified with Christ wherfore he sayd with Christ I am nailed vpon the crosse Ther was none of the Saints that tooke so much paines for Christ as he did he himselfe writing to the Corinthians sayd that he had laboured more abūdantly thē al the other Apostles He was so inamoured on Christ that he was ready prepared not onely to be taken bound for Christes sake but also to dye yea he said God forbid that I should glorie but onely in the crosse of Christ His glorious Ensignes were the markes of Iesus Christ which he beare in his body And his glorye was the witnesse not of men but of the holy Ghost and of his owne conscience When he was for Christ reuiled apprehended bounde and imprisoned hée accompted himselfe moste happye then when he was taken vppe to the thirde Heauen Writing his Epistles béeing willing to giue authoritie to his word he called himselfe most often Paul in bondes for Christ adiudging himselfe greater when hee was imprisoned for Christ then if he had bene in the most high throne and seate of dignitie in the world His fayth was certeyne wherefore he sayde I runne not as to an vncerteyne thing his hope was stedfast wherefore he sayde we are made safe thorough hope and his charitie was perfect therefore he sayd who shal seperate me frō the loue of God he had such zeale and loue of soules for the honour of God that he desired to be accursed from Christ for the glory of God and the saluation of his brethren He was euer fixed with his heart and minde in heauen wherefore he sayd our conuersation is in heauē And for all this he was so humble that he called himselfe the least of the Apostles vnworthy the name of an Apostle borne out of due season and nothing yea the chiefest sinner of the world Paul was a spirituall temple of God in which he wrought wonderfull things And what néede I say more he was an instrument of Christ and a vessell elected to publish all abroade the name of Iesus to suffer for him Séeing then that from the bottomlesse gulfe of his sinnes he was rauished vp euen to the third heauen enriched with so great light vertues giftes and graces so that in him is verefied that which was aforesayd that whereas sinne doth abound grace doth superabound Let vs set this glasse before our eyes not onely to the intent that we may neuer dispayre but also so that following him in all good thinges we may render vnto God all prayse honour and glorye thorough Iesus Christ our Lorde Amen The ende of the Sermons of Hope ¶ What thing it is to loue God Sermon I. THere be some who forbicause they saye that they loue God doe thinke that they loue him sufficiently but God is loued with the heart not with wordes To loue God is an other manner of thing then onely to say I loue GOD. Some other bicause they fast giue almes praye and doe lyke workes doe thinke that the dooing thereoff is a louing of God But loue consisteth in the heart not in the handes albeit by the workes it is declared made knowne Such outwarde woorkes may be done by hipocrites and by such as be not in loue with God and when they are done also by those which loue God notwithstanding albeit those outward workes do grow of loue they are not therefore loue it selfe but the effects theroff Also those be deceyued which bicause when they talke haue a féeling of that they talke when they read or meditate on any deuout thing haue a certeine tast and doe feele a certeine pleasaunt swéetnesse therein doo beléeue that the hauing of such lyke tast and féelinge is the louing of God but forasmuch as such like pleasure and tasting is many times graunted not onely to the vnperfect but also to the wicked the which be not in loue with God therefore such sensuall appetites and effects be effects of the flesh and not of the spirit It is very-true that they which loue God truely for that they féele with the spirite that they be of the elect that God loueth them that he is theyr Father and that he hath a singuler care of them wherefore they haue in theyr heartes as it were alwayes a certeine ioyfulnesse but sincere and pure they take pleasure to reason of God to heare his worde to read the holy Scriptures to behold his diuine goodnesse and
to pray do other good works yet notwithstanding this pleasure is not loue it selfe but the effect of loue To iudge God of greatest price to estéeme him to account him déere to set more by him then by all the worlde and himselfe they all be effectes of loue but not loue it selfe And so likewise although the loue of god making vs of no reputation in our selues transformeth vs in God and that in such sort that estéeming nothing good but God we account our selues and all other things nothing worth except in that that they may serue to the glory of God notwithstanding this abiecting our selues and transforming in God be not loue it selfe but the effectes of loue Also those doe deceiue themselues which for that they haue a desire to goe vnto heauen for theyr owne felicitie and profite doe beléeue that this desire is the louing of God and in verye truth it is but an effect of selfe loue contrary to the loue of God It is very true that the desire of going to heauen for the glory of god is no effect of selfe loue neyther the very loue of god but an effect thereoff Lykewise also to loue God bicause he hath giuen to thée gyueth to thée or bicause thou hopest that he will giue to thée ryches children honours pleasures and other benefites is in truth no louing of God but of thy selfe And in like sort also forasmuch as GOD hath plentifully all benefites therefore séeing that in himselfe cannot desire any good thing if the louing of god were to desire any good thing in him God coulde not be loued It is very true that we may and ought to desire it not that GOD is more glorious in himselfe bicause this is impossible but that he is more glorious vnto the worlde with his glory by creatures béeing made manifest and famous But this desire is not the louing of GOD it selfe but and effect thereoff Neyther is it the louing of God to be gladde and reioyce together of his benenefite bicause that all this groweth of the loue which we beare him but it is not loue it selfe Loue is a thing much dearer vnto vs. And so also the loue of GOD is not that liuelye and spirituall knowledge taste and feeling that we haue of GOD yea loue groweth of it selfe inasmuch as for that lyuely with the spirite wee doe féele his goodnesse therefore we doe loue him Wherefore it is to bée noted that loue is a thing so inward to vs that albeit we do loue yet notwithstanding we knowe with great difficulty what loue is and with greater difficultie can we expresse it So that lyke as it is an easie thinge to knowe that GOD is but verye harde to discerne what manner of one he is so it is easie to loue and to knowe that loue is but to vnderstande and expresse what manner of thing it is that is a most harde matter And for all this I thinke to expresse it Loue is nothinge els but a certeyne inclination which we haue to hinges Lyke as the naturall loue is none other but a naturall inclynation whiche all creatures haue vnto theyr owne béeing whereoff it groweth that they naturally haue a longinge after doe desire and are moued to séeke all those thinges which do preserue it In lyke sorte sensuall loue is an inclynation which all lyuinge sensible creatures haue vnto pleasure wherof it groweth that they desire and bée moued to séeke for those thinges which woulde cause it as meate and other things whereoff pleasure groweth And lykewise humane reasonable loue is nothing els but an inclynation which men haue vnto honestye whereoff it groweth that they desire and be moued to séeke for vertues be pleased and delyghted therein Nowe the true and spirituall loue of GOD is nothinge else but a spirytuall inclynation whiche the Sayntes haue vnto the glorye of GOD the which groweth of a liuely feeling that they haue of the goodnesse of God of this inclynation groweth that they long for and desire to honour him and that hée maye bée honoured of all creatures They are moued to honour him in such sorte as they can and doe séeke that he may bée also honoured of others and so they come to shewe foorth actes of loue they reioyce together and bée delyghted in all those thinges which make to the glorye of God wherefore they take pleasure in all the good workes that bée done and lykewise also doe séeke to haue euery day more light of the goodnesse of God But it is to be vnderstoode that séeing such inclination is altogether spirituall it is not found in carnall men but only in those who béeing regenerated thorough Christ be spirituall wherefore they alone do loue God in truth those which are by hauing fayth borne agayn those the more which haue the greater fayth And forasmuch as God as he that hath in himselfe the fulnesse of all perfection hath no inclination to creatures therefore he loueth them not in such sorte as he is loued of vs yea the loue which GOD beareth to creatures is none other but a willingnesse to doe them good effectually for as longe time as he thinketh good But let vs praye vnto the Lord that hée woulde make vs féele his loue to the intent that we may render to him all praise honour and glorye thorough Iesus Christ our Lorde Amen ¶ How God alone ought of vs to be loued Sermon 2 GOOdnesse is an obiect to loue so that it onely ought to moue vs to loue the which we loue wherefore we ought to loue nothing but that which is good forbicause according as Christ sayd God alone is good in truth therfore he onely ought to be loued In him alone is the true beautie by the which things are loued the true Charitie wisedome mercy and all other vertues which can moue stirre vs vp to loue inasmuch as the vertues that be sound in creatures and likewise the beautie are no true vertues nor true beautie but shadowes a farre off and Images of the vertues beautie of God yea God alone is he who is in truth wherefore he onely ought to be loued Creatures haue not any true beeing but shadowed wherefore God sayd vnto Moses I am as if he would saye Goe downe vnto Aegypt to deliuer my people without feare for that creatures bicause they haue no true being they can-not without me doe thée any hurt nor yet helpe thée but I alone am he who for that I am in truth can doe thée both good and euill And although when we bée looued that loue procureth vs to loue them againe which loue vs yet bicause we be not loued in truth of any but onely of God from whome alone we must acknowledge to haue all our beatitude therefore him onely we ought to loue Wherefore as God is the first beginning of al our beatitude so also he ought to be our last end vnt whō we ought to goe with al our loue
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
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