synnes for thyne and reward me with thine innocency holynes and ryghtwysenes Thou hast all readye satissfied for me on the crosse and appoynted me by adopcion to be the sonne of God wherfore I caÌ„not be damned no not one shalbe found that dare accuse me being one of goddes elected Moreouer if thou be myneded aud wyllynge to appeare wythoute daunger at the benche of goddes ryghtewysenes dyspoyle fyrste thy selfe of the olde Adam and apparel the with Christe as Paul exhorteth vs thou shalbe safe For in so muche as thou haste embraced him for thine own thou can not be damned although thou haddest committed al the sinnes of the worlde As a woman greate with childe cannot be punished no more can thou if thou haue Christ in thy harte or rather as Christe sayeth he that be leueth in the son is not iudged he is so assured of hys saluacion that there nedeth no examinacion to be hadde of him he is one of Christes meÌ„bers and hath his spirit wherfore he can no more be dampned then Christ because he is knit to him by liuelye faythe If it be so that God woulde make there with the a reckenynge saye to hym howe thou hast made it wyth Christ for as he put on Christ al our iniquities and sinnes as Esaye sayeth and with greate loue accepted them for hys owne and bounde him selfe to make satisfaction for them Wherfore thou shalt say Lorde if thou haste anye reconing or matter agaynste me make it with Christ he knoweth wel how to answere aud can declare that he hathe satisfied for them In case be that any must be dampned for the synnes I haue doone it is Christe that muste be dampned and not I good Lorde for albeit I am he that commytted them neuertheles Christe bounde hym selfe to satisfye for them and that by consente and good wyll of hys father wherefore who so euer beleueth lyuelye in Christe is all to gether safe and sure Besyde thys if God wolde needes make the audite and accompt wyth vs and wold saye I am not contente wyth Christes satisfactyoÌ„ for you I wil that your selues make recompence for that you haue offeÌ„ded whiche is a thynge impossyble all readye from the beginninge he is contented and hath accepted that deuine sacryfyce of the vndefyled lambe Christe Iesus whyche dyed on the crosse to be obedyente to hys father as Paule hathe wrytten al readye is the right wysenes of God satysfyed vp Christe more then suffycyente and made his sonnes and so consequentlye hys hepres he hath alreadye geuen vs paradyse and when God hath once geuen a gyfte it neuer repenteth hym wherfore the gyfte canne not be called agayne vp reason God is not chaungeable I neuertheles althoughe as I sayed he shulde saye I wyll that thou thy selfe satisfye Answere hym on thys wyse Lorde if I were as dere beloued to the as is Christe and had done and suffered lonynglye for thy honoure All that Christ did and suffered in this case woldeste thou not holde thy selfe sufficiently satisfyed for me in case he graunted thereto Thou shulde make hym this answer Then is it all readye done Form that Christ suffered I myself suffered By reason I am chaÌ„ged into Christ Yea the true Christians y t haue Christ in theyr heartes as Paule sayeth let Christe dwel in our harts maye pitiouslye lamente and complayne to of God and saye to him thou hast punished vs more bytterlye then we haue deserued coÌ„sidering that we offended and not Christe reasone wolde thou shulde haue punyshed vs oure wyll and oure lyfe and soule and not that innocent and vndefiled lambe Iesus Christ and thou hast punished Christ which is the lyfe of my soule The harte of my heart the spirite â—f my spirite as Dauid sayth God my fleshe and my hearte God of my hart Thou shuldest if my deathe had not bene inoughe for my synnes tourned me into nothynge and letten a loue that innocent and iust Christ more deare and intier to me then myne owne soule wherefore I feele more that that he suffered for me then I shoulde haue felt if I had suffered al y â— torment possible on mine own body but wel wyst thou that I could not by reason of my fraylty abyde and suffer al that I had deserued for my synnes and therfore thou chose y â— myghty and strong Christ to suffâ—r for them in misteade and moreouer hast set him in my hart to the intent that I shuld not only feele that he suffered also but also that he myght geue me strength to be able to suffer Thou maiest also say Lord albeit I haue synned I am regenerate and boâ—n again by Christ I am no more y t maÌ„ that synned but I am a new creature wherfore thou cannot iustâ—y punish me because that spirit of mine that sinned is dead and Christ liueth in me I lyue no longer my selfe but Christ in me Punysh kyl and turne to nought that spyrite of myne that wyll of myne spoile from me that olde Adam that sensuliality and al that in me hath synned and punysh not me sithen by the newe spirite that I receiued of Christ I am his most innocent creature Moreouer thou Lord hast geuen me Christ withal his diuine treasures and graces and that to be more surelye myne then I am my selfe and in so much as he is myne entyer I am able to satisfy for al my dets What fearest thou then O synful soule Seest thou not that as the blud of Abel cried for vengaunce so this bloud of Christ calleth for mercy and he caÌ„ not but must nedes be heard one depenes calleth on another I meane the bottomeles abisse of my synnes hath neede of the abisse of Christes passyon and the abisse of Christes passyon calleth to the abisse of the mercye of God Saye therfore to Christ O Lorde make thy marcye maruelous and wonderful thou sauest them that truste in the cry saue me for thy mercye sake take and embrace thine y e right wysenes of Christ and then canne I be contented thou say Iudge me Lord accordyng to my rightwisnes Let euery man therfore go to the court of the mercy of God and if we be called to the barre of iustice let vs appeale alwayes to mercy and see that neuer a man appeare before the throne of iustyce except fyrst he be clothed w t Christ through fayth and then he may be presented boldly as he that is armed with innocency truth may be presented a fore any place of iudgement And God shal accept them for ryghtwyse To whome be all honoure and glory through Iesu Christ oure Lorde Amen ¶ The .x. Sermon By what meane to come to heauen Experyence proueth that euerye creature hathe naturallye a desyre and appetite to resort to it own proper place and mansyon and namely man because he is the most souerein creature of al other And for so much as our
and an vnderstanding and light aboue a natural maÌ„ he must also be the sonne and lawful heyre of God And then he may say I sound of mynde and ready of spirit and remembraunce albeit as touching my flesh syck make my testament and â—equeath fyrst of al my being and substaunce to god he gaue it to me and also preserued it and of hym I recognise to haue it and for it I render him thanckes I leaue to him like wise the giftes graces benefites temporal bodely and gostly that I haue had or shall heare after receyue for they â—e his and from hym by grace I acknowledge to haue receyued all as Paule sayeth what hast thou that thou hast not receiued at gods handes Yea for asmuch as al the slaunders misreportes persecucioÌ„s sickenes and misfortunes which I haue already or shal from hence forth suffer and euen death self I confesse by the vnderstanding that the Lord hath geuen me that thei haue beue and shalbe his giftes and graces geuen and graunted of a great loue for my wealth and profit wherfore as his deuyne rewardes I graunt to haue had theÌ„ of god for them I thancke him and as hys owne I leaue and restore them to him And for so much as I caÌ„not but acknowledge that I haue gone alwaies backward from him so often as I wolde rule my selfe by my blynde iudgement folyshe wisdome and deuelishe spirite nether did so much as go one steppe forthe toward God but wheÌ„ I was moued dryuen and thrust forwarde of his holy spirit Wherefore I commit to the highest God my most deare father and to his gouernance al the world and specially my self in him as I may I wil help my selfe with myne owne wytte and fredome namely by makynge it obedyent to hym â–ª Moreouer if euer I haue spoken or shal from hence forth vtter any word if I haue done or shal do anye worcke that is to hym pleasaunte if I haue had or after this tyme shal haue thoughte desyre or wil that good is â–ª I geue it to God and at hys handes I professe that I haue had al my goodnes so that if it were gods wil to take from me al that he hath geuen me there shuld in me remayne nothynge but onely sinnes those are myne own and al other thinges he his Thus be my sinnes if I shuld go before gods presence I were but dampned if I were mynded to make satisfaction I could not no nor yet anye sayncte that euer was ther is none whose loue is so greate to take my sinnes vppon him and satisfy for them and appease gods anger saue Christ alone wherfore to him I bequeath my synnes I leaue to hym my pride vnkindenes vnbeleue mistrust arrogancy enuy wrath ambitioÌ„ and al my vnnumerable wickednes I geue to him my euil thoughtes affectioÌ„s and desires to be short I make one fagot boundel of al my offences present past and to come and geue them to Christ hauynge sure fayth and stedfast hope that he wil accept them for his own and hath euen already taken them and for them hath satisfyed on the crosse hys father layed them on hys necke and he did not ones agayn say it but of great loue allowed them for hys and to consume and burn them in the flame of his deuine loue he bore them on his innocente shoulders vppon the crosse as Peter writeth and so was offered a sacrifice for vs. Now seing I haue left al my sins to Christ and geuen to God my substaunce and being withal other giftes and graces that he bestowed on me I remayn naked wythout eyther good or euyl and truly to say I am rather nothyng In that I haue restored to God my beinge that I hadde by creatyon and byrthe But for because it is impossible that he shuld saue me wythout being and so it is y â— he wil saue me therfore first I carye wyth me Christ him selfe which is my life God hathe so loued me that he hathe geuen hymselfe to me For so hath God loued y â— world that for theyr syns he hath geuen vs his only begutten sonne I cary also with me hys spirit that was of his eternal father geuen me of his most roiâ—l liberaliti as wel declareth Paule wher he sayeth God hath sent the spirit of his sonne into our hartes wherby we cry and cal father father And in that he hathe geuen me hym he hath restored me to myself and former being With a new substance and nature spiritual so that for the possibility of my saluacioÌ„ I haue a being but yet lacke I treasure to discharge my great dets and to appeare rych in goddes syght in consideracioÌ„ wher of I beare with me Christes watching abstinences trauayles praiers persecutions slaunders I take with me hys teares hys swet hys bloud and al that euer he dyd or suffered in thre and thirty yeres is myne euery deale and with liuely faith I embrace it as for mine own I cary beside this with me hys pacyence mekenes loue and al other hys denyne vertues his gifts and graces hys treasures and al that he hath mereted and desâ—rued hys lyfe passion deathe resurreccion and assension be mine ye all y t euer he hath done or shal from henceforthe do is mine and what nedeth more to say if God haue geuen vs his owne sonne howe hathe not he with him geuen vs al thynges wherfore with faithe I embrace my sweete Iesus for mine owne he is my rightwysenes wysdom raunsome and holines he is my strengthe he is my spirite my lyghte lyfe hope and al my goodnes euen Christ him selfe in hyslaste wyl bequethed me all y â— he had of the father Wherfore he sayth I entertayne you at my table as my father hathe vsed me as my father hath made me hys heyre so nowe I ordein you I wil that as you be my brethren so you shalbe my folowers And in another place he sayeth I haue loued you as mi father hath loued me sithen I am nowe through Christe so ryche of treasures vertuouse and graces â–ª I shal be hable not onely to satisfy for my dettes but also to purchase infinite paradise when soeuer they shalbe soulde Who shalbe nowe either to accuse or coÌ„demne me after that Christ hathe thus clothed me with his innocensy rightwisenes holynes loue with all his vertuse graces treasures merites and with his own selfe I may with no lesse boldenes and suretye then Christ appeare before God I am his sonne as he is and heyre of heauen semblably I am innocent as Christ is now that he hathe satisfied for me and payed my raunsome and rewarded me wyth his innocency Christe saied I hallow my self that they also maye be holye euen he is oure holynes and we be his members Wherfore it is as possible for God not to loue me as it is possible that he shuld not loue Christ by reason wherof Paule sayeth who shall
possible might haue ouer man Aud if he procede forth to induce the to despayre by settynge before the thy greate synnes I wyll the to say to hym Go to Christ which as Ihon wryteth is myne attournei and aduocate he can make the an aunswere for me reason there with hym if thou haue any claime or title in me as thou sayest doest thou not know that he hath taken my synnes for hys owne and hathe for them made satisfactyon most plentuously therfore hast thou no ryght in me at al. If he chaunce to say his death is not inough to sane the answere him if Adam by tasting one apple with one only sinne was hable to damne me how is it that so manye holy workes of Christ which tasted for my sake of great loue the most bytter death be not sufficient to saue me If the disobedience of Adam had power to condemn me much more the obedyence of Christe is stronge inough to saue me yea the gift of Christ is aboue and excedeth the synne of Adā Christ hath more auayled and holpen vs then Adam annoied and harmed vs by reason the light of Christ is of more force effect then the darkenes of our fyrst parent the goodnes of Christes surmounteth and passeth y ◠malice of man and his vertue preuaileth aboue oure frailty one teare of Christe hathe bene more pleasaunt to God thē al the sins of the world be displeasaunt Christ hath be able to do more to appeace hym then we to prouoke hym to anger Christes liuing was more formal and ordinary then oures was out of order and frame Christ hath doone more to the honour of God then we haue done to his dishonoure Wherfore I maye wel say Christ that is my wisdom right wisnes holynes and redempcion is sufficient inough to saue me And if haply he shuld say it is not sufficient for thy saluacion to beleue in Christe the be houeth to keepe his commaundementes thou must loue God wythal thy hart thy neyghbour as thy self and desire nor couet any thing worldly which thinges because thou doest not ergo thou art dampned if fayth only wer inough I also and al the deuels shuld be saued because as it is writtē euen the deuels beleue and feare They beleue that God made and created heauē and earth and that Christ came dyed rose ascēded into heauen that he sent the holy ghost and that he shal come to iudge the quicke dead and yet are not we therfore saued and that because we obserue not his deuine preceptes Wherfore thou also art but lost he wyl thus labour to bring the vnder the law to thinke that thou must be iustified not by Christ but by perfourminge and fulfillinge of the lawe to the end y t thou shuld despair But I wyl that thou make answere and say if thou diddest beleue as by gods grace I beleue that is that God for thy wealthe hath created the worlde and semblably preserueth it in such sort that thou couldest fele in the creatures the loue of God and lykewyse wold beleue firmely that Christ came and dyed for thy sinnes for to saue the and for thy sake and profit and in lyke manner of the other articles thou also should be saued and then when thou haddest a liuely feling of the goodnes and loue of God thou woldest loue hym and thy neyghbour likewyse and beynge rauyshed into God wouldest begynne to set litle store by the world as al good Christen men and women do If it fortune that he say he is cursed that kepeth not and obserueth the lawe wherfore thou arte one of myne saye to hym agayne for that cause Christ dyed on the crosse for to delyuer me from all curses and in so much as I am alreadye of Christ I am deade to the lawe Agayne if he replye saying wher be thy workes whereby thou trustest to be saued answer I trust not to be saued bi mi works for they be such that if I shuld haue regard or respect to them I feare me to be damned yea I were surely acertained of my damnacion I hope only to be saued by Christ and hys workes whyche be myne owne and so much rather myne then they I dyd myself as that the spirite of Christe geuen to me is more entyer to me then myne own life or any other thyng Further if he shulde endeuour to proue the to be none of the elect by reason of the innumerable and outragiouse synnes that thou hast committed for prosperites or aduersities thou hast had for the great euylles wherin thou art founde at thy deathe or for the temptacyons thou haste susteyned sayinge that God preserueth his elected from the lyke euyls Make hym answer and say rather dothe God practyse them in diuerse such manners albeit of euerything they be certified to the honoure of God thou shalt moreouer say to hym thus I geue more credite and truste to Christe whiche when he was deade for me on the crosse tould me I was saued then to the that arte alwayes a lyer and father of erroures I wyll thou tel hym how thou geuest more fayth to Christ alone then to al the reasons and authorities of the world thou may by syde thys saye to him the spirit of God beareth witnes to mi spirit that I am the sonne of god and to him muste I rather truste then to the. When he shall saye if thou were the sonne of God he would not leaue the in such punishmentes as thou art in but would geue the sonne release and easement answere hym In case it were as thou sayest Christ shulde not haue bene the sonne of God sithen on the crosse he had no comfort nor sensual tast or feling so that he sayd my God my god why hast thou forsaken me it sufficeth to me that he sheweth me so much fauoure for I am contented with all that pleaseth hym as Christ also was yea in his sufferinge he felt excedingly the infinite loue of the father Beside these if he say thou art the sonne of Adam ergo thou art accursed Answere thou thus I am blessed agayne by brynge borne of God and by meane of that blessed sede Christ as God long agone promised Adam when he sayed In thy sede al nacyons shalbe blessed thou shalt tel hym how thou art despoiled and bereft of the old Adam clothed with Iesu Christ as Paul teacheth and aduertiseth the What time as he shal declare to the that Christ is wroth angry and sharp make him answere how Christ is not such one for he is the health and hope of sinners and whylest we be in this life present he is vttered to vs pitifull sweete and oure Iesus that is our sauiour◠and al be it he seme to speake sharpe and cruel wordes to the woman of Canany yet in heart he gaue her confidēce and boldnes and shewed him self to her ful of swetenes and
many shalbe damned And consequentlye God hath many electe and manye reiected Thou wouldeste saye thys shoulde gyue no occacion of offence if it were preached that those that he hathe chosen are chosen for theyr merites and those he hath forsaken are forsaken for their wickednes but thei say y t those he hath elect are elected by hys mere grace wythout workes and that oure election and saluacyon dependeth hollye vpon God And thys gyueth the offence to the worlde I answere If this be offence Paul hath geuen it hym selfe because it is the doctrin of him ye rather of the holy gost Wylt thou be offended if Paule magnifie y â— fre mercye seyng God hath elected vs to the laud of hys glory as he wrytteth We cannot magnify it sufficiently But thou fearest it should be lauded aud exalted to much If it were told thee thou were elected by thy workes then would I thou shuldest be offended for that it woulde make the beleue thy saluacion to depend vpon thy selfe wherby thou shouldest be begiled For of thy selfe coÌ„meth thy damnacion and of God thy saluacion Yea as often as thou thynckest thy saluacion in anye parte to depende vpon thy selfe it driueth the eyther to dyspare or to be exalted in presumptyon And in such case thou cannest neuer put in God al thy hoope nor all thy loue neyther haue perfect quyetnesse of mynde nor of conscyence Thou wouldest say that who so knoweth that God aboue is resolued vpon all thynges wareth colde in well doyng and sayth what nede I more to trauayle God hath immutably determined and resolued all that is to be I maye passe my tyme in pleasure for if I be electe I shall euery way be saued And if I be reprobate I cannot saue my selfe thoughe I neuer ceased to axe it on my bare kuees Thou perceyuest not that he which sayeth so doth dyscouer hym selfe shewynge that he neuer dyd good workes yet he would hys saluacion shoulde depende vppon hym selfe Thys sort of men if they do any good as they call it it is to wyn heauen and not for the glorye of God Therefore if they shoulde beleue that theyr saluacion and elecâ—yon dyd not come of them selues as men that were not moued wyth the zeale of the honor of God they woulde dwell in Idlenes yea gyue theym selues to lyue lycenciouslye and vngodlye wythoute respecte of the dyshonoure of God they are fearefull Seruauntes and hirelynges and not sonnes of God they serue theym selues and not God and theym selues they worshyp The electe doo neuer become colde but are the more feruent by hearynge that their election and saluacion is onely in the handdes of God they knowe by fayeth that the Lord loueth them so much speciallye synce Christe hath dyed for theym on the crosse that they are sure of theyr saluacion Yea they feele so much the goodnes of God in Christe and by Christ that if it were possyble whyle that spirituall felynge dyd remayne in them that they could beleue them selues to be reprobate for as muche as by thys god is no lesse good they would not any thyng the lesse loue hym or trauayle to honor hym euen as Saule ceased not most coragyously to fyght for y t glory of God although it was foretolde him of hys death The elect vnderstand in spirit y â— they are the children of God Wherfore they are forced by strength of loue learne to haue condicions coÌ„uenient to theyr so hye estate are also a shamed to do a wicked worke not seme 〈◊〉 setting to y â— â—ewty of their dignity And so much more theÌ„ the other do they feare to sinne by how much more they know y â— god dothe in thys presente lyfe punyshe hys legittimate childreÌ„ more theÌ„ the basterdes If an As trulogyer shoulde tell an ambycious man that he shoulde be pope althoughe he dyd put vndouted trust there in yet for all that he woulde not be Idell but woulde set furthe hym selfe by all meanes possyble to come to y t dignitie Euen so y â— soÌ„nes of God the suerer theâ— are of their eleccioÌ„ so much y e more they vnderstande the greate goodnes of God They are alwaies forced therfore more more by good workes to make certeine to them selues the knowledge of their eleccion Euerye one wyll trauayle for the thinges of the world There is none that saieth I wyl 〈◊〉 Idle or I wyll not eate for alwayes I shall lyue and be rych and happy in the thinges of the world if God haue for sene and determined it Only in those thinges perteining to the soule predestinacion hindreth them by making it ashylde to their wicked life But know thou that those whiche of such a benefit take occasioÌ„ to become worse though alredy with theyr hart they dyd the same thinges and wolde haue done it in worke if they had thought them sure of their saluacion shew theÌ„ selues to be reprobate not to feele in Christ the great goodnes of God Sathan is he that being transformed into the similitude of an Aungell of lyght trauayleth to perswade that our eleccion dependeth vpon vs. This was the opinion of Pelagius and the Pelagians are they that be offended with this great mercy of God they thinke that God nether may can or wyll do other then reason Then of force muste it be good to be preached to the end it may be knowen y t the time is already come of the couenaunt and promised peace that he which hath eares to vnderstaÌ„d may vnderstaÌ„d as haue y e shepe of christ y t heare their pastour It is also good to be spokeÌ„ of to the ende y t that be not hyd but declared which by y e wyll of God for oure profit is written therof in holye scripture y t the special cure y t god hath of vs may be knowen how we shuld serue him frely as chyldren not as timerous seruauntes hyrelinges Yea that it may be vnderstaÌ„d that God being absolutelie the Lord may do al that he wil what he willeth is iust to y e end also y e in our electioÌ„ may be discouered to vs in superabuÌ„daÌ„t maner â–ª his fre mercy that it may be sene how we are preuented by innumerable benifites also y t maÌ„ maye know y t he is only vaniti euer an vnprotitable seruaunt Paradise wer litle worth if with our workes we could wyn it but it is the inheritaunce of sonnes not a rewarde for seruauntes I wolde knowe what men wold say if God shulde saye to them chuse whether ye wyl stand to my eleccion and y e which I haue determined for you or y t I disanulling if this wer possible al that I haue purposed to do with you shulde resolue me holi to put it in you And to saue you if ye do good workes and perseuer in them if you do y e contrary to
presume but assuredlye to hope and beleue to be saued and elected Mary by oure owne worckes this is an euyll vyce and ought to be fled But to beleue to be elected and saued by the liberalitie of God by the deathe of Christe vpon the crosse and hys workes thys is no presumpcioÌ„ but a hope which hath regard as diuine theological vertue not to oure merytes but onelye to God by Christ And as we caÌ„ not loue him so much but y â— we euer lacke of y â— perfectioÌ„ so can we not to much hope trust in hym Yea we lacke euer bycause we do not promise of god so much as we should do he y â— beleueth to be saued becoÌ„meth not proud nether magnifieth him selfe nor his workes but the goodnes of God the grace y â— we haue by Christ Therfore is it not euel Per adueÌ„ture y u wilt saie one ought to stande in fere I agre therto in the reureÌ„d soÌ„nelike feare y â— which importeth obseruauÌ„ce of reuereÌ„â—e to God but now not so vile for we ar no more seruaÌ„tes but soÌ„nes not Hebrues but Christians we are not vnder the lawe but grace we haue God for oure father not onelye for a Lorde Therfore our office is to loue him like chyldren not to feare him as seruauntes sence that we haue the spirit not of seruitude but of adopcioÌ„ of y â— sonnes of God If our saluacioÌ„ did depeÌ„de in any part vpon our selfes I woulde saye we ought to fere our daÌ„nacioÌ„ yea to be sure therof but sence it is al in y â— haÌ„des of God therfore beholdinge not our selues but his goodnes discouered in Christ vpoÌ„ the cros we may be sure and certayne of our saluaon Perfect chariti chafeth away al seruile feare faith neuer douteth if it be perfecte the feare then of our daÌ„nacyon groweth of imperfeccioÌ„ of our charitye fayth hope We ought neuer to frare the mercyfulnes of God but our owne wyckednes Thou woldest saye if we were wholie coÌ„firmed in grace we shuld not nede to feare but we synne dayly therfore it is necessary to staÌ„d in doubte I aunswere that yet thou gost aboute to builde my hope vpon my workes the whych shuld be no hope but a presumpcion If we shoulde hope wyth condicioÌ„ if we do well and perseuer therein my hope shuld stande wyth desperaciun for of my selfe I know I ought to despaire If I had the synnes of the whole world yet wold I most stedfastly beleue to be saued without any feare of daÌ„pnaciou neyther maye thys be sayde to be euell for that I woulde not builde my hope but vpon Christe If thou woldest say y â— feare of dâ—mpnacioÌ„ causeth meÌ„ to abstain froÌ„ sinne therfore it is good I aunswer that it causeth men to refrayne in their own loue as doth the fear of death wherby they become dayly more sensual in them selues and therefore trulye worse inwardly Feare worketh wrathe in God euen as the law doth and although it cause the abstaine froÌ„ some euill outward worke uenerthelesse the venime remaineth within the which is so much y â— worse as it is more vnited to the inward partes yea that feare geuen to the vngodly is the scorge of God The electe knowing that God in this present life doth punyshe more the legittimate childreÌ„ then the bastardes abstaine also by thys feare more theÌ„ the other But truly the loue of God the quycke feelynge of hys great goodnes to beleue firmely by Christ and his grace to be the sones of God elect and sure in deede are those thinges whiche mortifie vs to the world and to our selues and maketh synne displeasaunt to vs euen froÌ„ the botome of the hert Therfore wher y â— seruice feare maketh Ipocrites y â— sonlyke loue maketh true christiaÌ„s If y u woldest say to beleue so is a thynge verye perilous because y â— hereof they take occasioÌ„ to lyue idle yea to geue theÌ„ self to alvice saying I wyll make my paradise in this world for euery wai I shalbe saued seÌ„ce y â— alredi I am elect I answer that wheÌ„ one beleueth to be elect and perceiueth in spirit the mercifulnes of God in Christe then God tasted in Christ hath in the hert such efficacie and strength that he cannot offende but is forced to dyspraise the world is rapt to so hygh estate that he falleth to obliuion of the world him selfe and his paradise setting only God be fore his eies Therfore sayth saynte Iohn Who so hath thys fayth sanctyfyeth hym self So as theÌ„ of chariti springeth but goodnes â–ª euen so is it of thys faith hope Knowest thou wherin is the paril In beleuing to be elected by their workes and by beleuynge in Christe not sted fastly but to haue only a certaine barraine idle and a dead opinion therof the which staÌ„deth in y â— worst life in suche sorte that of that colde and vnfruteful fayth they maye take occasyon to geue theÌ„ to Idelnes and al vice But nowe not of that perfect fayth the whych is effectuous in doing worckes by loue being an enflamed lyght the whiche is neuer wythoute burning If also thou wouldest say in beleuinge to be elect thou shouldest peraduenture be begyled therefore it is euell I wold yet answer that I would soner geue faithe to the holy gost whiche testifieth in y e hartes of the electe that thei are the sonnes of God as Paule wryteth then to the that woldest put me in doubt of it The electe to heare inwardlye in their hertes a spirituall voyce quycke and deuyne whiche biddeth theym not doubte and that they are sure of theire saluacion that God loueth them and hathe taken them for his chyldren and that they cannot perishe the testymonye of God is greater then mans Therfore not onlie he is to be beleued afore man but he deseruethe to haue giuen vnto him vndoubted credite If thou woldest sai it might be not the spirite of God but their imagynacyons I saye that what so euer it is they knowe better then thou for that as Paule saythe none knoweth what is in maÌ„ but the spyryte of man that is wythin hym Farder I am sure that the same spyryt whiche saith to me I am elected is the spyrit of God because the faythe I haue of the eleccion spryngeth not of my worckes but onlye of the goodnes of god vnderstaÌ„d in Christe and for that of hys goodnes can growe nether gyle nor falshod therfore am I sure to be in the trueth Deceites falshedes mai do come of the belefe to be saued by workes and elected Moreouer the lyght whyche the electe haue of theyr saluacyon is so cleare that they do not onlye se them selues sure thereof but they knowe also that the lyghte and knowledge they haue is supernaturall deuyne But we suppose as thou sayst that in beleuynge to be electe only by Christe and the
hys connyng and power consyder all those thynges that serue to the dysprayse of the worlde to the mortifyinge of them selues to the louing of theyr neyghbour and also god yet by no meanes should they come to such lyght of the goodnesse of God of theyr owne myseryes and vanyty of the worlde that they should loue God to the hate of theym selues and dysprayse of the worlde as he is bounde to do It is not then in the lyuertye of the carnall man to do worckes spyrytual he hathe neede of the grace of God of faythe and knowledge supernaturall nor it is not 〈◊〉 hys power to get neyther in all nor in part any gyft of God grace or spiritual vertue Yea before that by Christ he be regeuerate he can not neyther wyth thynkynge desyring or working nor by any other meanes dyspose or prepare hym self neyther whole nor partelye to one of the leaste graces of god so that by those hys thoughtes desires or worckes he maye be worthye or haue i◠all or in parte deserued that grace And moreouer I saye that as before hys regeneracion he is vngodly wicked euen so is sin al his thoughtes desires workes and this is bicause that while he is carnall beinge the seruaunte of sinne and concupyscence whiche reigneth in hym he is dead to God and a lyue to him self he neither doth worcke nor can worcke to the glory of god as he is bound for want of y ◠liuely light of him but being as he is carnal in hys own loue he is moued to woorcke onlye for hys owne interest he sinneth then not for doing almosse and lyke woorckes but for that he doth them not for the glory of God And althoughe the vngodlye absteine some tymes from robbinge and killinge with such like wicked iniquities yet alwais he sinneth although not so muche not in absteining but that he absteineth not for the loue of God as he is bounde to do but for hys owne proper accompte intereste and vtylitie And so is it true in carnall manne whyle he is carnal synne doth euer reygn for that he cānot but sinne yea and euer doth synne contynuallye because that althoughe he absteyne from homicide thefte and committing such like iniquities neuerthelesse he sinneth euer continually in leauing behind him the loue of God wythall hys hearte as he ought to loue his neyghbour as hym self to worcke for the health of hys neyghboure the glorye of God as he is bounde absteining for hys honoure from all synne Their synnes are then innumerable and yet they thincke in confessyon to number them al being then al the worckes of the carnal synne and worthye of punyshmente see howe they can by any meanes be worthy to be rewarded and how they may be true preparacions or dysposycyōs to grace Therfore as a deade mā cānot rayse hym self or worke toward hys resurreccyō nor he that is not worke to his creatyon so the carnall man that in Adam is dead and as though he were not can not worke towardes hys regeneracyō and creation yea euen as a humane bodye wythout the soule can not moue but downwarde so the dead soule without the spirite Christe his life can not lifte hym selfe vp but must of necessitie descende euer downe in regardinge his owne interest Therfore he cānot but sinne he must be borne again to do worsies spiritual and holye and by oure selues we can not be regenerate by no meanes for it is onlye the worcke of God It is nedeful then that God creatinge in vs a cleane hert do geuē vs a new hert as Dauid dyd pray and God did promise bi his prophets wyth oute me sayth Christe ye can do nothynge that is spiritual holi and grateful to God Christe then is wholye our rightuousnes this is the more riche noble and happi rightuousnes thē if we were iuste bi our selues yea none shuld be iuste if oure iustice did in any part depēd vpō vs nor our owne glory excluded as Paul and Moses wylleth it to be There are many that thynke that as mē chose to serue a Prince so we chose to serue god but he him selfe in the contrary where he sayd you haue not chosen me but I you Likewise they thinke as they that best serue obtein most fauour of their Lord those y t haue loste it the more they humble them selues the soner they recouer it so they thynke of vs with god Thus they build their good lyfe not vpon Christe but on them selues and fall from the deuyne grace And also it is clene contrary for not for that we repent humble vs and do good worckes therefore he geueth vs hys grace but because he geueth vs hys grace therfore we do worckes that are holy So that not for that the good theefe vppon the crosse dyd confesse Christ therefore he dyd illuminate hym but for that Christe dyd illuminate and touche hys herte therfore he dyd confesse hym and the lyke happeneth of all vs. And what good worke dyd Paule when Christ conuerted him He was most strongly agaynst hys honour euen as we wer before he called vs. These that are not regenerate be wyth Saincte Peter in a darke prison bounde wyth manye cheynes in the power of the Deuell a sleepe in synne and wylte thou that they bee saued by them selues No the Lorde hym selfe muste needes awake hym the euell tree canne not brynge forthe good frute as Christe sayde no more canne the vngodlye good worckes Before wee are by Christ regenerate we are fleshe and that whiche spryngeth of the fleshe is fleshe Therefore canne we do no spirituall worckes yea euen as Paule saythe all the effectes and desyres of the fleshe are death vncleane are all oure worckes whych procede of our corrupte nature and finallye he that is not with Christe is agaynste hym God at the begynnynge made man free but in synnynge he was made in suche sorte the seruaunt of sinne y ◠not only he can not neither in al nor in parte merite before god any grace but he can not in hys lyght do otherwyse but sinne yet not for this he shuld leaue to heare the worde of God to praye to take counsayle to seeke to bee corrected to do almes and lyke woorcks not for that he doothe deserue grace but punyshmente euen as he that bi force is compelled to hūble hym selfe and are pardon of hys ennemye for that fayned humilitye he meriteth not to be pardoned but shoulde meryte so muche the more to be punished as that hauyng vniustly offended him he ought wyth hys hearte to haue humbled hym and asked pardon and hath not done it Nowe so the vngodlye in askinge mercy of God doeth sinne for he that asketh not for his glory as he is bounde but for his owne gain nor therfore he ought to ceasse from asking help of God for that he sinneth not in prayinge but for not
natyue country is not heare vpon the earth but in heauen is our place of reast consideringe that al men haue thys desyre to go to heauen I take it to be expedyente to weigh and poâ—der how we maye go together God hathe geuen vs Christ for an onlyâ— mirrour glas squier Maister and guide wherfore whoâ—soâ—is willinge to walke thyther I meane to heauen muste go the same path that he hathe gone and troden before vs because he knoweth y e way most perfectly and taught it to vs wythout any gile as wel by his examples as by his words therfore he that enteÌ„deth to go to heauen must follow him And firste as he beynge in the shape and fourme of God was not proud nor an arrogaÌ„t vsurper nor ascribed to him self that he myght conueniently haue done but contrariwise was louely humble of no reputacion and to ke vpoÌ„ him the shape of a seruaunte or rather of a synner and God layed on hym all oure wyckednesse ye and most louingly admitted and allowed them for hys own as though he had commytted them hym self Now in lyke maner a Christen man being al ready regenerate and born agayn by Christ graffed into him by a liuing faith Commeth down from heauen that is from hys own pryde and false excellency for as Christ sayeth no man goeth vp into heauen but he that commeth down that is the son of man and hys members Wherfore by by as a Christen man hath a liuely tast and feling of Christ and his great bene fyt he is humble counteth him self of no value nothing in his reputacion for wheÌ„ he seeth by deuine influence the mekenes of Christ his liberality pacience loue goodnes innoceÌ„cy wyth other of his vertues he is of force constrayned to feele his own pride vnkindnes vnpacientnes wyckednes vngodlynes and his other iniquities And as God put vpon Christ al our synnes and he with most tender loue receiued them so wil this Christen man ascribe to him self al the offeÌ„ces of the world by reason that he perceaueth that if God had with drawen froÌ„ him hys grace and had not born him vp but ministred to him occasion and oportunity to offend ther had not ben a syn in al y e world but he had don it wherfore he wyl attribute to hym self al as though he had committed them in dede so that albeit in Christ and by Christ he perceiueth him self innocent and safe not withstanding of him self he taketh it that he is most damned and greatest synner of al the world and is forced to say that whych Paul spake long a go Christ came into the worlde to saue synners whereof I am one of the chefe The second act of Christ was that after he was thus humbled clothed wyth oure frayle nature borne and shewed forth to y e world he liued al together for hys neyghbour and sought only y â— glory of his father and saluacyon of hys brethren without any regard or respect to hym self cause whye is for that he was so full of loue grace fauour truth godlines and all light vertue and perfeccion wherfore coÌ„sidering he had no nede to enrych hym self he lyued holy to the wealth and benefyte of others as Paul sayeth Christ hath not pleased hym selfe he was inflamed in such wyse wyth a feruent desyre to saue the world for the glory of his father that he being cleane swalowed vp in God had no mynde nor consyderacyon of hym self Nowe in semblable forte that true Christen man that seeth hym self the sonne and heyre of God as Lord of all studyeth not to lyue to hys own vse but is holy benâ— to the benefitinge of hys brethren for gods glory and beinge as it were chaunged into theyr nature feeleth al theyr good and euyl as Paule dyd Next ensueth the thyrd acte that lyke as y e world persecuted Christ so it pursue hym and that because in sauynge his neighbour and sekyng the glory of God he auaunceth and set forthe the grace the gospell and the great mercy of God thrusting down submittyng throwing down to the ground makyng nothynge of man and because the world repyneth at thys therfore immediatly foloweth persecutyon in lyke case therefore as the hoole life of Christ was one contynual persecution because it was godly so chauÌ„ceth fytly and agreably to a true christian that magnifieth the greate benefyte whych we haue receiued by Christe which thing is open and manifest in sundry places of the Actes of the Apostles For immediatly as the Apostles had preached the gospel they wer pursued and so the case goeth in thys our time More ouer as Christ was done on the crosse from whence he wolde not come down althoughe in scorne it was sayed to hym that if he were the sonne of God he shoulde come downe of the crosse and they woulde beleue hym but because he was the sonne of god he wold not come downe but adyde there and wyth his own death make perfect our saluacion in lyke maner also a Christen man must be transformed and changed into Christ crucified so that wyth Paule he may say I am crucified with Christe in such wise also knitte to hym on the crosse that nothinge is hable to part me from the loue of God whych is in Christe Iesus Furthermore as Christ dyed on y â— crosse so a Christen man that lyueth in Christ dieth to the world in such sort that he passeth not of riches honour dignity kinred freÌ„ds worldly pleasures or prosperity coÌ„sidering that he seeth by fayth that he is safe happy and sonne and heyre of God yea euen as Christ was buryed so is he so that y â— world counteth him not only for a thing dead but rotten stynkyng and lothsome wherfore he must say wyth Paule the world is crucifyed to me and I to the world He besyde this must ryse with Christe in newnes of lyfe lintug after another maner then be did before that he was regenerate by Christe because he is be commen spirituall he lyueth to the glory of God And thus finally with Christ he asceÌ„deth into heueÌ„ staÌ„ding as touching his thoughts affeccions and desyres aboue in his celestial country so that he say with Paul our conuersacion is in heauen where he enioyeth taketh pleasure and comforte in God To whome be alwayes al honoure and glorye through Iesu Christ our Lord. Amen The .xi. Sermon Howe God hathe satysfied for oure synnes and hathe purchased Paradyse for vs. GOd by hys absolute and free power myght haue saued vs without any saâ—isfaction at al In as much as the iustice of God is contented and pleased of al that is liking his good wil neuerthelesse he hath appointed from euerlasting by his deuyne minde and wisdom neuer to saue sinner onles first he wer fully satisfied and sethen he perceyued that we coulde not dooe it our selfes he was minded to send into the
world his sonne to make for vs satisfaction and layed on hym the iniquities of vs al as Esay wrot And he right louingly although he were a verye innocent toke them for hys own and was contented to satisfy for oure offences to suffer that we had deserued and dye vpon the cros according to his fathers wyl as Paule wryteth he toke our infirmities for his own and he hath borne oure iniquities and miseries bi reason he came into the world as though he had ben an offender he toke a similitude of sin to serue our turne on the behalfe of our sinnes as though we had ben most innocent and he committed al the sinnes on his wil was to go alone to the death and therfore he sayed to hys disciples in the garden stand there in peace rest and wythout care and suffer me alone to enter into the battayle and abyde on my boones that you haue deserued And metynge the multitude he sayd to thē whō seke you they aunswered Iesus of Nazareth as thoughe they shuld haue said we seke for him which hath vpon him al the sins of the world And Christ made answere ▪ I am he I haue takē on me al the sinnes loue hath layed them on my shoulders therfore if you seke for me as a man in whom be al the synnes let my dysciples and my elected passe as innocentes ease satisfy reuenge do your wurst to me which am cōtented to suffer for al one cause also wherfore Christe beinge accused at the iudgment seat of Ierufalem made no aunswere was to shewe that they had agaynste him all actyons in so much as he had ēbraced for hys owne al our synnes It pleased hym also to be crowned wyth thornes as kinge of al miseries set betwene ii thefes as the starkest errand thefe of all lykewyse was he contented to be striken and beaten for our synnes as Esay sayeth he was smiten for our infirmities and brused for our iniquities and offences God hath chastised and beaten him for the sinnes of hys people and by his wounds passions we be made hole he payed that he owed not as Dauid saied I haue paied those things that I toke not And Esay also dyd say in the parson of Christ you haue put me to trouble for your iniquities He was contended that vppon hym shuld come al those infrmies slaūders rebukes which we haue deserued for our syns which thing Dauid singnified in spirit in the parson of Christ where he sayeth the rebukes and reproches wherwith they slaunderd the fel al vpon me yea and those curses also that wer due to vs fel vpō him as Paule sayeth he hath redemed vs from the cursse in that he became a curst for vs And lyke a godly shepherd hauyng on hys backe the lost shepe for he hath his kingdō vpon his shulders hath he born our synnes on the crosse as Peter sayeth he hath born our synnes in hys body vpon the crosse and tree Vpon it as it had bene an altar to condempne our synnes wyth the syn that was imputed to hym was he offered as a sacrifice to be burned in the fyre flame of gods loue and to the Corinthians Paul writeth he that knew no syn was made syn for vs. It was gods wyl and mynd that he which was most innocēt should be don on y e crosse as though he wer not only a synner but euē lyn it self and thus as Daniell prophesyed was iniquity consumed and in one day god toke it out of the world according to y e prophesy of Zachary wherfore saynt Ihon saieth he appeared to take away our fyns and saynt Ihon Baptist sayeth of Christ that he is the lambe of God y t taketh away the sins of the world Therfor when Christ suffered most louingly al that which we haue deserued he satisfied for vs and purged vs from our synnes He after the manner of the prodygal sonne of an excedyng loue y t he bare to the soul when he had geuen hys deuyne treasures of grace to the very open synners and harlots and had taken to hym selfe our synnes as if he had done them hym self he made prayer to hys father that he wold pardon them to hym and to hym he pardoned them for we were not worthy nether wold he yeld vp hys spirit tyl fyrst he had bowed down hys head that is vntyl he had moued God whyche is as Paul writeth his head to pardon vs to Christ therefore were our◠sins ascribed so that iustly he meryted that death for hys syns not because he committed them but because he admitted them for his own so hath he satisfied for thē not only sufficiently but also more thē was requisite For to God is one teare of Christ more pleasaunt then al the sins of the world dyspleasaunt and that lyfe death of his were more to the honour of god thē our life was to his dishonour yea he hath not only satisfyed for our synnes but hath purchased for vs lyfe euer lastynge But happely wylt thou say then nede I to take no paynes nor trauail to satisfy for my sins nor to deserue paradise I mai take myne ease or do what euil that liketh me geuing me to plesure and good chere for if it be as thou saiest I cannot but be saued I answere thus First I say y t truth it is thou oughtest not to labour thy self for the entēt to satysfy for thy syns nor yet to deserue paradyse for that is only Christes offyce nor thou canst haue any such entent without doing greate iniurye and wronge to God but wheras thou sayest y t thou wold lyue idelye or do euel after that Christ hath now delyuered the from al euil and purchased the the greatest felicity I make the answere on thys wyse If case wer that one were led to the gallowes for hys rybaldry and noughtynes and hys Lorde or maister of mere fauour and good wil shuld delyuer hym and count him for his sonne and yet would say My Lord or master hath deliuered me frō al euell and taken me for hys sonne heyre therfore wyl I go my way and be idle and in folowing myne own lustes and wyll do hym wronge how thinke you in this case be not these wycked wordes euen the lyke sayest thou Christ hath delyuered me from hel and made me the son of God and heyre of heauen wherfore I wyl stand lyke an idle parsō or rather do more euil Christ certes died not for the nor satisfied for thy dets nor yet merited for the paradise to the intēt thou shulde stand idle commit syn and become a starke rybald but that thou seynge hys great loue and how greatly synne dyspleased hym seeing he was willynge to dye because to take them out of the world shuld no more do syn but honour hym loue him thanke hym put thy trust in hym and work
that they knowe them selues to be saued Neyther canne they once thyncke that Christe who hathe all his fathers power and shall be theyr iudge wyll refuse lose or dampne them and geue sentence agaynst hys brethren and members for whom he dyed on the crosse and would dye agayne if it were necessarie They haue in them also the holye ghoste for an earnest of theyr saluation But if God had geuen vs nothyng but our beynge should not we for that onlye benefite feele so muche the greate goodnes of God that we myghte be sure and certayne of our saluacyon And nowe he in euery creature doth sparkle towardes vs loue wyth innumerable benefites yea in Christ vpon the Crosse casteth he the flame of perfecte charitye and shall not we feele so muche the goodnes of God that we should beleue to be hys electe If one onlye shoulde be saued I wolde truste suerly to be he if all the men angels wold tel me that I were dampned I cold not beleue them although they dyd alledge al the reasonnes possible but I wolde euer gyue more truste to Christe alone who vpon the crosse wyth hys bloude and deathe doeth tel me I am saued theÌ„ I wold to al the rest for he alone hath more power in me theÌ„ all the reasons authorities without him Prouided only y t I se him w t liuely faythe dead for my saluacion Yea in that case seing my selfe by Christe to be the sonne of God I wold with Paule excommunicate the very angels as superior to them if they wold sai the contrary or gainesaie the gospel and y â— great loue and benefit which in that case I shuld fele by Christ Paraduenture y u wilte say it semeth me not that I caÌ„ be sure of my saluacion because I am fre to do euell so may I sinne and be damned Our lyfe is in such sort variable y â— to giue a certeyne iudgment we must tarye the end for euerye one wold haue thought that Iudas shuld haue bene saued when he was called of Christ yet it is sene that it is contrary I auswere thou begilest thy selfe in thinking thy saluacion dependeth vpon the lykelyhode of thy worckes Paule affirmeth that God hathe â—ected vs by his mere mercy in Christe not because we wer holy or for that he fore saw oure good workes but because we shoulde be holy and should do good works perseueryng in theÌ„ we should dye in his fauonr and grace Inwardlye dothe God call hys electe geueth them knowledge of hym and doth iustifie glorifie them Therfore doth Paul adde and say if god be with vs who caÌ„ be against vs And he ment if we be once electe we can no more lose our selues meanyng there is nothing that can let the eleccion of God Yea euery thing serueth to saluacion euen sinne Therfore wher thou saieste thou mayst sinne it is true and peraduenture thou shalt syn Neuertheles if thou be the electe thou shalt algates ryse agayne and be saued wherof thou mayst be certein and sure so that once at the least thou haue perceyued thy selfe in Christ and by Christ saued neither thou oughtest so much to dispayre in thy selfe as that thou shuldest not muchemore truste in the goodnes of God knowynge that the Gospel is not the lawe but mercye and knowe thou that when the electe fall in anye synne whyche God doth not permytte but for the benefyte of them and the other electe whilest they are in that erroure they fele in them selues a certeyne hydden vertue whyche wyth holdeth and refrayneth them from doynge worsse it biteth nyppeth and reprehendeth them of the euel fact and doth enduce and spurre them to conuerte There remayneth euer a certeyne hate of synne althoughe they be some time ouercome of frailtye So that they are neuer turne from God with al their power nor run wholy to vyce wyth a lose brydell God hath them euer for hys owne and gouerneth them as hys lawefull Chyldren And speaking ofteÌ„ in their hertes he saith y â— which he said to his Apostles feare not litle flocke for it hathe pleased youre father to giue you his kingdom of his mere goodnes although you be vnworthi And if thou woldest bring in SalomoÌ„ who sayth none knoweth whether he be worthy of hate or loue I answere It is clere chyflie by the words whych folow that he ment that man were he neuer so iust wise was so blinde in this world that he cannot know by the worckes of God y â— is by prosperity or aduersiti whether of him self he be worthy of hate or loue And this is bicause God giueth his gifts so indifferently to the good and euell to theelect and reprobat Thou wilt say yet Paul said mi coÌ„scieÌ„ce doth not reproue me yet am I not therby iustified before God therefore it can not be knowen But I answere that thentent of Paul was to saye that thoughe by grace of the Lorde he had ministred the Gospell in suche sorte that hys conscyence dyd not rebuke hym of any erroure which was imputed vnto hym for a sclaunder of false christians neuertheles he held not him selfe iuste for this neyther was he iuste he iudged him selfe iuste by Christ and not by preaching the Gospel irreprehensibly in the syght of man but yet not in the presence of God for that he hath not preached it w t the whole force of spirit fayth and loue So y â— here Paul did condeÌ„ne the opinioÌ„ of them which iudge theÌ„ selues iuste by theyr owne workes but he doth not reproue the iudgement of those which iudge theÌ„ selues righteous saued by the bountie of God death of his only begotten soÌ„ne but doth approue it Wyth Paule also a greeth Iob when he sayde that although he were iuste he durste not iudge him selfe so that is he durste not holde hym for ryghteous by hys owne proper ryghtuousenes and worckes but by the iustice of Christe Sence then that it maye and oughte to bee knowen of vs that wee are in the fauoure of God and hys electe lette vs force vs continuallye to encrease in more knoweledge of the goodnes of God so that firmelye established in the lyuelye faythe of oure saluacyon we maye as children render him all honoure laude and glorye â—y Iesus Christe oure Lorde Amen The .xv. Sermon Whether it be good or euell to beleue that we are elect SOme saye that it is euell to beleue that we are electe bycause that as the beleif to be reprobate bringeth men in dispeyr so y â— belief of eleccioÌ„ is cause of presumpcioÌ„ But the iust the holy flye both y e one the other extremiti They are not exalted in presuÌ„pcion beleuing to be elect nor fallen in y e bottomles pytte of dyspeyre wyth beleif of dampnacion but kepe the meane waye euer standing betwene both And I say that it is true that none ought to dispeyre or 〈◊〉 to
pardoned him in more perfecte maner then he had done before so the electe of theire sinnes take occasion the better to know themselues and the bountie of God and it is no small benefyte of God that he suffer him selfe to be wounded of his children and beare wyth it to the eude that some day opening their eies they maye se their great ingratitude and the excessiue loue that he beareth them God also of these may be afterwarde surelye serued at euerye noble and greate enterpryse as of them that are altogether his not only for y â— he hath created and preseruedtheÌ„ but much more because that by sinne being lost with the bloud of his only begotteÌ„ sonne he hath recouered them And so was Christe serued of Paul of his other mighti chaÌ„pions we muste of force confesse also that God doth well to permitte the synnes of the reprobat to exercise the elect in vertues for the greater tryumphe of Chryste and his glori But it semeth that it shoulde haue bene better y â— after that God had serued his tourne wyth them he shoulde touche theyr hearte and geue them his knowledge and his grace so that they also of theyr synnes shoulde take occasion to reknowledge theyr vyce and the goodues of God so that they might be saued to them ye ought to say senâ—e ye confesse that God hath done well to permitte the synnes of the reprobate ye can not deny but that for theÌ„ thei deserue to be dampned Ye are also forced to sai that god dampneth them iusth fence that thei haue sinned God then doth wel to permitte them to sinne and when they haue sinned he may iustli damn theÌ„ because that voluntarilie thei did sinne and the faâ—te was theires and not Goddes Ye can not then complayne you of God if he dampne you but are constrained to saye he doeth wel And if they saye it is true but yet it shulde seme vs to be better and wyth hâ—s greater glory if after he were ferued of theÌ„ he wold saue them To these I answer fyrst that is beste whiche pleaseth God because it pleaseth him to dampne theÌ„ therfore that is beste Then if God in the end of the life shuld geue light to al. And so at last euery one shuld conuerte they wold do many more enormious sinnes theÌ„ they do For the vngodlye wolde say we may do euerye euell let vs take oure pleasure and lyue frely wythout any feare for euery way in the end we shalbe saued And for that one only sinne is worse theÌ„ al the peines of the dampned therfore it is beste that they be dampned Theire dampnacion serueth also to the electe in as much as that sernauute whiche when he seeth iustice done to his felowe seruaunte that before woulde haue strangled hym knoweth the goodues of hys Lorde and the malignity of the man so the electe by seinge in the damyned the iustyce of god do come to more knowledge of hys mercye and iustice and also of theyr owne miserye God is serued then of the reprobate to illustrate and set forth hys glory and vseth theÌ„ for instrumentes not onlye whyle they are in thys lyfe but in death and in hel His glory also is more dyscouered as Paule wryteth by hauynge in hys great house vessels of golde of syluer of wodde and earthe of mercy of wrath But let vs thanke God that he hathe elected vs and pray hym that he geue vs so muche lyght of his goodnes and so muche feruencye that althoughe he wold neuer be angry wyth vs not only we should be content but that we holde it fora synguler pryueledge that he wyl vouchsafe in such maner to serue him self of vs to the ende that in euery state for euer we maye render him all laude honoure and glorye by Iesu Christe oure Lord. Amen The .xx. Sermon Wherefore God hathe elected vs IT shuld be no lesse then a very folyshnes when one entendynge to speake of couloures shoulde brynge in the opynion of one that is borne blynde and not illumpnate by myracle So is it madnesse in the thynge supernaturall to alledge the iudgement of them that are not inspired but with naturall vnderstandynge And by aduenture haue talked of hygh hydde and deuine secretes euen as it hath semed well in their owne blynde and darcke vnderstandynge hauinge therby their eies euer open to magnifie man Now bicause that of the supernatural matters ther is so much knoweÌ„ as is reueled and opened to vs. Therfore loking in the holy scriptures I find that god hath elected vs by Christe that is that God lokinge in the progeny of Adam saw nothing there that was worthy of oure election but tourninge the regarde to his own goodnes and Christes in whom he was so wel pleased that by him he did electe vs he therfore chose vs not because we were holy but because we shulde be so that the deuine grace founde no saintes but made saintes Therfore did Paule geue thanches to God that had made vs mete to the enherptaunce of sayntes He chose vs then because it pleased him so for he loued vs frelie without seinge in vs anythynge worthy therof He elected vs as writeth Paule after the decreed purpose of his owne will to the laud and glory of hys fre mercye and not for our worckes So that not bicause we were iuste and worthy in hys syght he did elect and cal vs but as Paule saieth bicause he hathe elected therefore he doeth cal iustifye and glorifpe vs. In such sorte â–ª that he willed not the end for the begynnyng sake but the begynnyng for y e end sake He hath saued vs after Paul not by the worckes that we haue done but by his mercy In another place he saieth y â— he hath deliuered and called vs with his holye vocation not after our worckes but accordynge to hys purposed mercie giuen alreadie to vs before the creacioÌ„ of the world so then as of the secretes reueled to the litel ones and hidden from the wise and prudent Christe did giue none other cause but for y â— so it pleased the father so of our electioÌ„ ther may no nother cause be alleged but only because it is the pleasure of God Paule wylleth that the purpose that God hathe made vs maye not depende vpon our workes because it shulde not be firme as it is nor we sure as Christ sayth we are and Paul also If thou woldest sai that Paul to the Rom. spake of the eleccion of Iacob Esau concerning the fyrst byrth not coÌ„cerninge the heauenly inheritauÌ„ce I wold answer that Paule with that trope doth declare the maner of the eternal eleccion to paradise other wyse the eleccioÌ„ of Iacob shuld be in vain in the which is sene touching the things of the present life nothing but calamiti trouble But the principall intent of Paul is to proue that although the carnal Hebrues be not saued
it resteth not therfore that Iesus is not the Messias for y t the promises were made to the spiritual Hebrues the which in faith do imitate folow AbrahaÌ„ they ar y â— elect When God also in Mala. sheweth to the Iues that he hath loued theÌ„ because he loued Iacob of whom they descended and hated Esau His reason had bene vnuailable if God dyd loue and chose by workes For the Iewes might haue answered if thou didest loue Iacob and the Hebrues it was because thou dydest forese theyr good works and in lyke case thou woldest haue done to Esau and the Gentils if thou haddest foresene and good workes in them But Paule sheweth that the Messias is come also to y e geÌ„tils because God geueth hys gyfts with out hauinge respect to workes If thou demaund wherfore he hath elected theÌ„ Paul answereth because it is written I wil shew mercye on whom it pleaseth me Therfore Paule doth in ferre and bring in that paradyse is not hys that wil nor that runnethor laboreth by hym selfe to get it but his that God wyl shew mercy vnto He myght also haue answered that althoughe God hated Esau before he was borne before he dyd sinne he is not therefore wicked for he had hym not in hate or he did forese his wickednes But he saith that he doth indurate whoÌ„ he wyl to set forth the brightnes of his glorye And to hys purpose he doth alledge the example of Pharao Now tell me how it is possible that God can forse in vs any good if he determin not to geue it vs. Thou wilt say he saw that some could vse well frewil and some not â–ª therfore he chose the first and refused the seconde they coulde not vse it wel wythout his grace Wherfore then did he determyne to geue y t grace of wel vsyng to the one and not to the other It behoueth to returne to the deuine wyll and say because it pleased hym not for the vsing wel of fre wyl is the effecte and frute and not the cause of election PeradueÌ„ture thou wylte saye he dyd determyne to geue grace to all but he sawe that some wold vse it wel and those he chose and some euel and those he forsoke But tell me the vse of that grace is also the gyft of god wherfore dyd he not determine to geue that grace to all also to vse it Thou muste nedes sayat laste also because it pleased hym not If y u wylte say those that vsed it not well was not because they lacked y â— grace to vse it no more then the other but they dyd not occupyeâ—t when they had it the defalt was theirs and not of God nor of the grace If it were so we shuld haue wherin to glorye in our selues But Paul is in the contrarie willeth that to God ought to be rendred all honour and glorye so as froÌ„ hym commeth al goodnes We might also of our selues seperate vs froÌ„ the reprobate and so our hope shuld not be al wholy in God our saluacioÌ„ could not be certeyn and sure as Christ saide nor the cause of our eleccion so hidde as Paule saieth it is yea fre mercye shuld be no more fre merci if we might be saued by worckes and paradise shuld be a rewarde and not a gyfte cleane agaynst Paule The Hebrues dyd mo worckes theÌ„ the gentils and neuer theles he did chose the gentils and reproued the Iewes that soughte to be iustified by theyr workes God from the beginning for sawe in vs nothing but repugnancy and rebellioÌ„ agaynst his grace being by the sinne of Adam the childrene of ire prone and enclined to all euyl Paul calleth our election the eleccion of fre mercye Dauid sayth he saued me because he loued me and because it pleased him He saueth then his electe because he delyteth in them and dystrybuteth hys mercy after his own wyl TheÌ„ he hath begotten vs voluntarily by mere mercye and not by our workes so that the xii Apostels dyd not chose Christe but he chose theÌ„ to the Apostelship So wee be not they that haue chosen God to saue vs but God is he that hathe chosen vs to saluacion Euen as Paul was called withoute workes by free mercy because it pleased God so he was elected to shewe his mercye and the aboundaunt ryches of his glorie It is humility it selfe to beleue that we are chosen by grace Thys opynion geueth al glory to god and to vs onlye confusion And because we can not erre in glorifying to much the fre mercye and bountye of God and a batinge the pryde of man Therfore it is most sure yea although it stode not wyth the holye scryptures as it doth And the more it displeaseth the carnal man becauseit coÌ„foundeth al his glory so much the more it is pleasing to the spiritual because it magnifieth God Christ his fre mercy the gospel And to say my opinion it pleaseth me best to be all wholy in the hande of God Yea if mine eleccioÌ„ wer in my custody I wold if I myghte render it vnto God in whose hand it must of force be better and more sure Yea woe to vs if in the least point it did depend vpoÌ„ our selues Sethen what becommeth of them that imagine although falsely that it dependith only vpon the goodly workes that they do to make theÌ„ selues elected again wher on y e other partie y u shalt se that those which with lyuely faith beleue to be by the mere mercy of God and by the deathe of Christe in the noumber of the electe and sonnes of God for that they fele in Christe and by Christ the greate charitie of God are by strengthe of the spirite and loue forced to do worckes to bee wondered at not seruile for they see them selues heyres but the workes of a son sincere and pure to the glory of their lyuely father beynge preuented by soue If thou woldest beleue we arâ— not worthy to be so elected by fre mercy I wold answer nether that Christ shuld suffer for vs vpoÌ„ the câ—osse but dyd he not therfore die Christ hath not elected vs because we were worthy therof but for the glory of his goodnes The cause of oure eleccyon is not theu to bee soughte but at the deuyne wyll Of the reprobat I entend not to dyspute wherfore god hath cast them of because it is nether nedeful to vs nor profitable to know It serneth to humble vs and to knowe better y e great goodnes of God that we are elected by his grace and not by our workes The Christiane oughte to beleue to be one of the chosen and it ought to suffise hym to haue Christe for hys booke in the whych he seeth hymselfe electe and to knowe that that apperteyneth to hym And althoughe Paule to the Romanes spake a worde therof it was but
prayinge in spirite for the glory of God and withal due circumstances in that case he did partlye obey God for if he dyd not pray he shuld synne much more greuouslye The Samaritane not onlye deserued not to haue grace of Christe for asking him water but for that her demaund she deserued to be punished because she did it not in faythe and to the glorye of God Neuerthelesse Christe would that she shuld aske and that it shoulde passe by those meanes Now so he wil that sinners aske grace and do those worckes that he hath commaūded them albeit they do them not to the glory of god beinge blinde to diuyne thinges yea darkenes it self as writeth saint Ihon. But after the sinners are regenerat bi christ thē as childrē of god they are free and not the seruauntes of the deuell nor of sinne because that althoughe in them remaineth the concupiscence of sinne neuertheles they do not consente to it they obey not vnto it It dothe not reigne in theym but they haue so much lyght of god so much spirit which helpeth their infirmitie that thei are stirred to the glory of god thoughe not wholye as they wolde for because of the repugnaunte fleshe Therfore said Paul I do not y e good that I wold do but the euell that I woulde not But suche defectes are not imputed to them for that they are by faythe graffed in Christ The regenerate by Christ are prone and readye to the good god hathe illustrate their mind and toutched their herte in such maner that wyth all their soul voluntarely frely and gladly they do holye worckes to the glory of god so that as god counsayled the soules of them that dyd elect Dauid to content thē selues in their herte to haue him for their kynge fo he moueth the hert of the regenerate willingly to haue god for theyr god to cōmit them to his gouernaūce and to delight to be gouerned of him with hounoryng hym as a celestyal father So thē as y t sonnes of Adam before they be regenerate are the seruauntes of synne for that they cā not but sinne therfor because they can not worcke wyl desyre nor styrre in any waye to the glorye of god as they are holden but only for their carnal cōmodity by y t whych al men not regenerate are called fleshe not only the body but the soule the wil desires and thoughtes wythal the rest so after that they are regenerate they be fre from synne for that they can work to the glory of god and are seruauntes of ryghteousnes Therfore although as concerning the substaunce and being of the bodie and of the soule thei remayne the same neuertheles where before they were called fleshly men and flesh for that they sought not but theyr own proper thynges afterward they are called spirituall men and spirite in as muche as they seke the glory of God the which they maye do for that God hathe geuen them by mere grace liuely lyght and spiritual feling and knowledge of his goodnes yea durynge in them that perfect light not only they at fre from sinne for that thei be able not to sinne but also they can not synne for that they cā not but loue god and worcke to hys glorye And thys is the perfecte lybertye the beinge fre frome the power to sinne and beinge not of power to sinne is not to sinne Otherwyse neyther the sayntes that are in the other lyfe nor the Aungels shoulde bee perfectly fre nether Christ nor god for thei cā not sinne It is veri true this y t god some time doth let his electe holy men fal with drawing his diuine light for a time yet for their benefits therfore we are not absolutely and wholy fre from the power to synne as we shalde in the life to come but thei are fre frō power to sinne with this cōdiciō duryng in thē the liuely actual lyght of god So thē as the carnal before their regeneracion are in such sort the seruauntes of sinne that they cā not but sinne not therfore absolutely without condicion but so longe as they haue not the holy light of god so there generate are in like maner fre frō sinne that they cā not sinne yea they can not chose but work wel yet not absolutely but during in thē that liuely actual light of god And w t al this neyther the wyl of the fleshe is violēted to wyl euel nor the wyl of the spiryte to wyl wel And this is for that the wil cā not worke but of wyl therfore willinglye but if it were possible that of any outward power it were forced thē by that violēce it shuld worcke not voluntarilye And on the other syde it shuld worke willingly for y t it could not worke but of the same wil y t it is therefore it shuld worke vnwillingly willingly the which in a maner is vnpossible implieth cōtradictiō and gainsaying So thē as if one being a slepe wer throwne down from a hyghe place and in the fallynge shulde awake perceyuynge hys falle shoulde wyllyngly content hym self and haue pleasure so to fal down to the botome when he were at the ground he were well worthy to haue shame punishement not for that he might in his fal with hold himselfe for it was not in his choyse nor lyberty but for that he did so delight and cōtent him self with that fal with his ful wyl would it with the herte in such sorte that al beit he myght haue had the power to restraine that fal he wold not haue done it Euen so the lyke becōmeth of al the chyldren of Adam that beinge fallen in him although when thei come to y ◠yeres of discression begyn to discerne the good from the euel they perceiue the sinnes that they do euery way they do thē volūtarely delighting therin so that althoughe they be not of power not to do thē they ar neuertheles worthy of punishmēt for y t they insport cōmit them willingly that if they had power not to do them yet euery way they wold do them beinge their wyll so malignaūt as it is Their wyll then is not vyolented or forced to do euel of ani outward power but of his owne proper entiere or inward malyce And so the other party the regenerate by the gladsome entier lyuely enflamed light that they haue of the boūty of god thei are forced to eleuate thē selues w t an amorous violēce Therfore volūtarily wyth perfect lyberty to god to whome for euer be all laude honoure and glorye throughe Iesu Christ our Lorde Amen The .xxv. Sermon Of the effectes wrought by the spirite of God when it entred into the soule EVen as Christ entring into y ◠holy city of Ierusalē the whole citi was moued so moueth the city of the soule when Christ eutreth therin specially sence from that as from a fort and strong municioned
rocke he hathe the greate deuyl to chase awaye And if in the lunatycke soÌ„ne there was a greate commocion when Christ oute of his bodye wold haue drawen the malignaunte spirite y t had possessed hym thynck what commocion there is when he chaseth hym from the soule in the whyche he dwelleth more wyllyngely And know that it maketh a coÌ„mocion not onli outward in ceremonies as do coÌ„monly y â— false christians when it is neare Easter but there is a coÌ„mocion within the verye bowels of the soule and inward part of the herte there is nothing that so caÌ„ perce the soule as doth the spirite of god when it entreth into it by speciall slidinge Not only it spoileth vs of the olde Adam wyth hys concupisence and doth cloth vs with Christ wyth all his vertues but also maketh vs to be borne a new that as if a poore man were sodenly made an Emperoure he shoulde be wholy chaunged so he that of a vile sinner is made the soÌ„ne of God chauÌ„geth thoughtes effectes desyres and wyll chaungeth frenshipes practises wordes worckes and life and of humayne beastly carnal earth and deuelyshe he becommeth heauenly spirituall angelicall and deuine as did Paul goyng to Damasco when Christ did enter hys hert Ther was a mutacion from the ryghte hande of God When the spirite of the Lorde entreth in a person he is chaunged into a nother man for that diyng to the world he beginneth to lyne to him self And if when Christ dyd enter into the temple he purged it from those that bought and sold thyncke if wheÌ„ he entreth into the spiritual temple he clenseth it from euery vnclennes of sinne there resteth not in it any thyng of dampnacion he healeth it moste perfectly so that if the vncleane woman was healed at the touche of the hemme of Christs garment y u mayst thinke what it is wheÌ„ Christ in spirite entryng into the soule and the person with lyuely fayth imbraceth him wholy for hys Also as when the sonne beames enter into thy house thou perceiuest in the ayre eueÌ„ to the smalest mote whych y u couldest not se before so wheÌ„ in the soule do enter the beames of lyght of the diuine grace the sinnes are perceyued in more cleare maner Yea as the prodigial soÌ„ne neuer knew nor perceiued truly his own errour til with such pitie he was imbraced of his father had profe how greate was y e fatherly goodnes and charitie which he had offended so the sinner when he conuerteth begynneth with the spirit to taste the diuine goodnes he beginneth also to know his malice pride and ingratitude with the rest his vnlawful sinnes He restoreth w t Zacheus that which is not his if Christ enter into his house and dyspenseth the superfluous thynges yea beyng rych wyth the treasures of Christ he leaueth al wyth vnmeasurable loue He can not participate or take part of the bountye of god that doth not coÌ„municate distribut to others The lyuelye flame muste nedes breake forth or els beyng smoudered it queÌ„cheth and the fountaynes that contynuallye receiue ruÌ„ning water must of force ouer flowe so they that haue in them the holye gost by the testimony wherof they are sure to be the sonnes of God haue contynuallye one suche and so entire sincere pure gladnes which groweth of the liuely knowledge y t they haue of the greate goodnes of god that they caÌ„ not expresse it nor they caÌ„not coÌ„preheÌ„d theÌ„ selfes Therfore not being able to w thold theÌ„ selues they spring leape for ioy with Iohn Baptist with his mother they make exclamacioÌ„ as to Zacharye so are their toÌ„ges losed so y t although in praysyng of god they perceiue with Moses that they stammer and are of an vnlearned toÌ„g neuertheles with the Apostles they can not kepe scilence of that which they haue herd sene felt wyth the spirit they must nedes speake by the superabundauÌ„ce of loue that they haue they desire wyth the woman of Samarye that euery one shoulde taste that which they them selues haue had experieÌ„ce of And although for preachynge the gospell they be persecuted for al that they do not desiste and leaue of but triumphing in al thei perseuer and go forth euen to the deth they feele in such sorte in the herte the charity of god that not onlye it is swete to theÌ„ to suffer for his loue but wyth the Apostels they reioice therin And for that they participate of that greate charitie of Christe by beynge his members Therfore wyth hym they pardon al men beyng ready to shed their bloud and put theyr lyfe for their enemies with Paul also to be accursed from Christe And this because that as to Stenen so the heauens are opened to them in suche sorte that in spirite with clere supernatural lyght of fayth they se the glory of god in hauing geuen his only begotteÌ„ dearly beloued soÌ„ne for them vpon the crosse they rest also quiet as the shyp when Christ entered into it they haue the peace of coÌ„scyence knowing with certeyne fayth that god by Christ by hys mercy hath pardoned them They haue also quietnes of mynde in suche maner that thoughe they were in al the perils necessyties of the world yet alwayes aprouing for iust the iudgemenâ—es of god knowing that he is their only father that he hath most singuler cure of them that euery thynge serueth them to saluacion they stand most surely quiet in peace traÌ„quility These suche for that they walke accordyng to the vocacion of god haue honour of euery enterprise that they take in hand they can not be letted or resisted no more theÌ„ God Yea it is force that euery one feare theym as Herode feared Saint Iohn Baptyste for that he had in hym the spirit of the Lorde as Abimelech did AbrahaÌ„ Isaac They are daylye more firme stablyshed in good purposes to doo euer better beyng lyfted vp coÌ„tinualy to a greater perfeccion with Paule althoughe their mind be conuersaunt in heauen neuertheles descendyng by ChristiaÌ„ pytye to fele the miseryes of theyr brethren they laboure also to drawe them to Christ and moue theÌ„ to haue the spirite to be in veryty Christianes not Ipocrites As y e very grape doth moue the birdes to taste therof and not the pyt fal And finally although with the Apostels they neuer remayne wyth Christ and wyth the Canauite whiche woulde not departe for his vngentle wordes neuertheles they are prompte and ready for his honour and glorye to leaue wyth the Samaritane hys swete presence And what is more to be sayde when the spirite of God doothe enter into a soule he suffereth it not to slepe nor stand in idlenesse but maketh it worcke thynges merueylous and inexplicable for the loue of God to whome be euer al laâ—d honour and glory by Iesu Christe our