duty it belongeth Fyrst al though the beyng of the creatures compared to the beyng of god by beyng infinitely far from the perfeccioÌ„ of the diuine essence is but a shadowe yea rather no beynge so that truly it may be sayde that God only is that which is neuerthelesse wyth al thys it can not be saide but that the creatures haue a beynge although imperfect in comparyson of the diuine And so is it true that they haue vertue during the which they worke although principally in the vertue of God Therfore when the Lord had created the world he coÌ„maunded the earth to sprynge and the waters to bringe forthe Then false is the opinion of theym that Imagine that god not the sunne dothe geue lyght god not the fyre doth geue heate and so of al the reste of thinges created that God dothe worke in theÌ„ not the creatures but euery creature euen to the moste vile hath his proper vertue duringe the whiche it worketh True it is that in the creatures inferiour to man there is no libertie at all because that beinge not let they muste of necessiti worke according to the vertue that thei haue in the disposition of thinges possible or sufferable directlye set before them as it is fene in burninge and so it is necessarye they moue accordyng to theyr vertue strength and apetyte the whyche is seene in the waters that runne to the sea nether it is in the power of lyuing soules vnreasonable to moue or not to moue weaklye or strong lye to the obiectes that they appetyte or desire Take away the impedimentes they muste of necessitye moue them selues there vnto after the measure of the strength and apetyte they haue Therfore in them is no libertie at al as ther is in man in whome I consider fiue sortes of mouynges and operacyoÌ„s The fyrst are mere natural as if a maÌ„ shâ—ld volâ—ntarrlye throw hym self down it shuld not be in hys lybertie to withholde him selfe but shoulde be by his weighte compelled like a stone to discende euen to the earthe True it is that the same faul was in his liberti in asmuche as he myghte not haue throwen hym selfe downe at all The seconde monynges that I coÌ„syder in men are vegatyue as y â— â—rowynge when they are chyldreÌ„ and noryshyng and such lyke the whych also doth plantes And speakynge of chose I say that they are not in the lybertye of manne sauynge that he maye kyll hymselfe and depryue hymof that lyfe whych he can not do The thyrde are operacions animall as to see heare and taste and suche lyke of the whych speakyng I saye that albeit it be in the power of man not to heare a voyce that is present wythout closynge hys eares and so of the other lyke operacyous neuerthelesse it is in hys lybertye to shut vp those seÌ„ces in the presence of the obiectes or present thyngs y â— delyght hym to wythdraw hym selfe frome them and so not to moue or to moue to one syde or another softlye or strongly as he wyll the whych the other anymalles or lyuynge soules can not do beinge necessytate to moue accordyng to their apetytes But speakynge of the foure operacyons whych are humayne as to thynke one or an other thynge to speake or not in thys maner or 〈◊〉 y t to lerne thys or that scyence to gouerne hym selfe or others in thys waye or in the other yea not to do or else to do always more or les to thys or that person in case he haue goods in power to fast watche praye to heare the word of God to communicate or not and so of all the other like operacions I saye that they are in the power of man that is that men without other special grace and miracle but only duringe the generall influence of God haue in their power to do them also not to doo them and alwaies they shal do them if thei effectuouslye shal wil to do them not being letted of God or of some other stronger theÌ„ they and so also shall they not do them beinge not forced and not willinge to do theÌ„ men are not images Yea that they are free in thinges humane it is so cleare that it can not be declared by a rule more knowne but speakinge of the laste worckes that are holie spiritual and deuine the which are gratfull and acceptable to God as to haue liuely lyght and spirituall knowledge and vnderstandinge of god to haue in hym fyrme faythe and hope to loue him honoure hym aud reuerence hym wythal thy hearte to order all thy lyfe to his glorye to obeye and commit thy selfe wholy to his gouernauÌ„ce wyth mortifying and denying thy selfe the fleshe and his owne prudence and to loue thy neyghbour as thy selfe euen to thy enemies for the loâ—e of god wyth the hearte to praye for theÌ„ and do them al the good possible And finallye to do suche worckes to the glorye of god is not in the lybertye of them that are carnal not regenerate by Christ because that it is not in their power to haue the supernatural knoweledge of god sence it is aboue all their myght It is not also in theyr power to haue liuely faythe in God hope and charitye for as muche as they are the gyftes of god diuine vertues supernatural Therfor it is not in theyr libertie to honour god in any wyse as is due to hym and that thys is true let theÌ„ proue to make experience in them selues in deuoringe theym to haue more knoweledge of god then they haue to haue in hym greater faythe and hope and to loue hym more and they shal perceyue that it wil not come to effecte wherof it foloweth that being not in y t power of infidels and not regenerate by Christ to loue God wyth al theyr hearte no nor aboue al other thynges that also it is not in theyr power not to loue the thynges created but in Christe and by Christ nether is it in theyr power not to loue them selues dysordynatelye or theyr parentes fryndes dygnyty honoure goodes pleasures the reaste of thynges that are to them profytable commodyons and delectable and more ouer it lyeth not in theyr power not to hate their enemiâ—s so y t thou maist seâ— howe it is in theyr power to loue them specyally spyrytuallye in Christ and to the glory of God suche like passyons and effectes are not in oure power as euery one hathe experyence contynuallye in hym selfe A wycked man myght absteyn from kyllyng hys enemy when he might do it yea do hys best to healp hym but it shoulde not be in hys power to loue hym in hys hearte and much lesse in Christe and to God Therefore all be it it is in hys libertye not to kyll hys enemye and so to do hym good neuerthelesse it is not in his power to refrayne from kyllynge hym or to do hym anye benefyte for the glory of god The vngodlye myghte wyth all
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
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
CERTAYNE Sermons of the ryghte famous and excellente Clerk Master Barnardine Ochine Borne within the famous vniuersitie of Siena in Italy now also an exyle in thys lyfe for the faithful testimony of Iesus Christe Faythfully translated into Englyshe * Psalme cxvii ¶ I wyl not dye but lyue and declare the workes of the Lord. ¶ Imprinted at London by Ihon Day dwelling ouer Aldersgate beneth S. Martins ¶ These bookes are to bee solde at hys shop in Chepesyde by the Litle Counduit at the sygne of the Resurrection Cum priuilegio ad imprimendum solum Per septenium The Contentes of thys Booke i. Vvhat shyng God is ii How to know God by hys creatures iii. If Philosophi serue to true Theologie or diuinitie and in what maner iiii How we ought to vse the holye Scriptures in atâ—aynynge the knowledge of God v. Of the inconueniences that are happened and dayly happeÌ„ by the abuse of the holye Scriptures vi If to be good deuines it behoue vs to haue the humane science or not vii How a christiaÌ„ ought to make hys last wyll and testamente viii How we shoulde answer the Diuel when he teÌ„teth vs and namelye in the ende of our lyfe ix Howe answer is to be made at the iudgement seat of God x. Bi what meane to come to heauen xi How God hath satisfied for our synnes and hath purchased Paradise for vs xii Vvhether predestinaâ—â—oÌ„ ought to be wrytteÌ„ spoken or thought xiii How excellente oure eleccion is xiiii If we may knowe in thys preseÌ„t life whether we be of the elect in the grace or fauoure of God or not xv â—hether it be good to knowe or to beleue that we are electe xvi Vvhether it be necessarye to saluacion to beleue that we are electe or no. xvii If it be good to know wherefore God hathe electe some and some reprobate xviii Of the diuers effectes it worcketh in manne to beleue that oure eleccion is al in the hand of God that of him onlye it dependeth xix Howe it oughte to be answered to them which lament that God hathe create theÌ„ forseing their daÌ„pnacioÌ„ xx Vvherefore God hath elected vs. xxi Vvhether the electe can be dampned or not xxii Vvhether god do aggrauat harden blinde the heartes of men and in what manner xxiii Howe God doth dispence hys grace xxiiii If man haue liberty or not and in what manner xxv Of y â— effect wrought by the spirite of God when it entreth the soule FINIS ¶ The Preface WHo wel considereth where vnto we are created good Christen Reader shall find that of al our trauailes ther resteth no fruite as proueth the holy spirite of prophecy by the mouthe of Salomon sayinge I haue looked vpon al the thynges vnder the sunne and haue founde none other but vanity Onely reserued the Image of God in vs beyng the spirit that susteyneth not the natural lyfe alone but also al the holy and vertuous thoughts which God hath created immortal vnto his own likenes as thou maiest wel parceyue if thou consider the substaunce of the natural body that hauyng the spirit is al liuely not only moueth ech finger hand foote eye toung materially but also wyth the thoughte penetrateth the heauens and in maner conceiueth a substance in the immortality of Gods euerlastyng kyngdom and wanting the spirite resteth dead priuate of al those vertues though wel thou shalt se that it lacketh nether hand foote eye tunge nor other member Thys I saye vnto thee gentle reader to the entent that thou shouldest know that the almyghty creatour is serued not of vanities that is to say of bodely or worldlye exercises but of spirituall thoughtes whyche are the iuste and true sacrifyces vnto God And therby to draw the to remember the maruaile of hys workes and to thinke more vnto thine end theÌ„ to thy life Disposing thy selfe to learne the sciences that this lytle boke shal teach the which treateth of none other but of the spiritual thynges and beareth in iâ— the substaunce of the holy scripture wyth so vehemeÌ„t reasons and so good perswacions that it suffiseth to draw froÌ„ the thy stony hart and to reneu in the a carnal hart if thou be one of them to whom God hath determined to gyue hys grace One of theÌ„ I say y â— wyth lyuely fayth confesse Christ the son of god to haue suffered for their synnes As the Authour hereof sufficieÌ„tly perswadeth the who being a man of great yeares and wonderful reputacioÌ„ for the loue of Christe and of the truthe hath rather chosen exyle and persecucion then contynuaunce of wealthe honours and frendshyp A man of profouÌ„d learnyng The most notable preacher of al Itali Famous for the great example of hys good lyfe Estemed and honored of all Princes not â—or hys age onely beyng a man of .lxx. yeares or therabouts but also for hys infinite vertues and modesty And fynally so beloued of al people that in what place so euer he preached ther hath euer bene founde greate prease of audyence All thys notwythstandyng at lengthâ—because he syncerely folowed the true Gospel and did not forbeare to reprehend the publyke abuses of the Romish church he was persecuted of Paul the thyrde and constrayned to forsake Italy to flee into Germani Wher he hath not ceased with his penne to folow the vertuous exhortacyons that before tyme wyth hys mouthe he preached And now God of his merci hath brought hym hither vnto vs preacheth in the Italyan toung wâ—yche all men vnderstand not I haue translated vâ— of hys Sermons out of hys toung in to Englysh Intending to translate the rest very shortely if these shalâ—e thankefully receiued to the entent that hys â—atyue toung therby may be maâ—e oures and that the glory of God may the better be set forth Vnto whoÌ„ al honour is â—ue worlde wythout end So be it ¶ SermoÌ„s of master Barnardyne Ochyne borne wyth in the famous vniuersitie of Siena in Italye nowe also an exyle in thys lyfe for the faythefull testimonye of Iesus Chri ¶ The first Sermon What thynge God is IGnoraunce specially of the heauenly thinges is the greatest lack that caÌ„ be in man and aboue all other the ignoraunce or lacke of knowledge of god For as it is impossible to attaine the science of Philosophye Astrologie Geometry or of any other like without the ground or fyrst principals So without the knowledge of God the true be ginnyng and princypall of true deuynitie is impossible to haue any lyght of the truth necessary proffitable to the ghostly health And lykewise as the knowledge of the first principals of one science depeÌ„deth y e knowledge of all the trouthe and conclusyons that that science conteineth â–ª So of the true knowledge of God dependeth the knowledge of all the circumstaunces and truthe of Theologie or Deuinite Wherefore seing how much pestiferous and detestable the ignoraunce of God is and how much necessary the true knowledge
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
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
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
vertuous and good works plenteously not as a bonde seruaunte to escape hel sythen Christ hath deliuered the ne yet to get paradyce the which Christe hathe purchased for the but as a uatural sonne for the glorye of God moued thereto by mocion of faythe loue and spirit not by mans wytte sensualitie or thy behofe or coÌ„modity More ouer eyther thou beleuest that Christ hath satissied for the or not if thou beleue not that he hath delyuered the from hel and gotten the Paradise if thou be wyse thou wylt search to healpe thy self and so wylt thou not be yble muchles wylt thou commit sinnes but rather enforce thy selfe to make satisfaction for thy selfe and to deserue paradise which is a thing impossible but if thou beleue liue lye that he had so loued the that to saue the he died on the crosse thou shuld be constrained to loue hym agayne and to doo for his glory maruelous workes plenteously aud redily to beleue that we are saued by Christ maketh not vs negligent and naughtye but feruente and holye Let vs therefore render thankes to oure Lorde God seinge he hathe wyth so greate loue saued vs by so hyghe rych happy gloryous meane To whome be alwaye all honoure laude and glorye through Iesu Christ out Lorde Amen The .xii. Sermon ¶ Whether Predestynacion oughte to be wrytten spoken or thoughte THere are manye that woulde not â—eare predestinacion spoken of nor once named if they mighte â—et it it shuld neuer be preached that is because it semeth theÌ„ to geue offeÌ„ce and ingender coÌ„fusion amonge the people ☞ I cannot denye that many curiouse persons wyth theyr darcke natural lyght willing to se thynges supernatural that cannot be sene but by fayth do fal into thousandes of errours and cause other to fall into the lyke Al that they maye imagine by force of wyt pleasynge to theyr owne corrupt reason of that hyghe secrete they thyncke it to be true wythout other testimonye of holye scripture And thereby haue intangled their braynes darkened theyr myndes and offen ded theyr consciences Curyosytye is an vnsatiable beast it would pearce thorowe all thynges and yet caÌ„not get out of his darke and intricate laborinthes nor once lyft vp-the heade to deuyne secretes And if we suffer our selues to be guyded of it in thinges speciallye supernaturall neyther wyll it at any tyme be satisfied nor we shall neuer perceyue the trueth For immediatly after it passeth the borders of the natural lyghte it goeth alwaies blinded and at aduenture Therefore it must be put asyde and bryngynge hys vnsaciable wyl to an ende walke by fayth to deuyne secrettes honoring them wythout further dyscussion And if we be prouoked to serch them out by the wantonnes of humayne wyt we oughte to remember that which is written He that searcheth the maiestie of God shalbe ouercome with the glorye thereof It is our offyce to be coÌ„teÌ„t with as much as God hath vouchsafed to open vnto vs in the sacred Scripturs in the whych he hath geuen vs lyght sufficyently But note that as it is euel to be curiouse in wyllynge to knowe more then that whych in the scripture is conteyned and to vs reueled so is it also euell to be ignoraunt and not to seke to vnderstande as much as therin is for that in them speaketh the holye gost who gyueth none offence but edifyeth In them is writen nothyng pernicious vnprofitable or vayne but only commodious and necessary Neyther ought it to offende any man when it is spoken of in the maner that Paulle speaketh of it And we neyther maye nor ought to be more circumspecte in speakyng therof then Paule ye then God that spake in hym Thynckest thou haplye that Paule yea rather Christe that lyued in hym and moued hym to wryte dyd erre in y t he wrote of it in suche sort as he dyd The holy ghost would neuer haue gyuen vnderstandynge thereof in the holy scripture if it hadde bene euell Thou wylte say the preachynge of it in such maner as Paule wrytteth geueth offence as it is euidente I answere that Christ crucified was an offence to the Hebrues therfore the Apostles did euell to preache it The gospel semed folyshnes to the wyse of the world And therefore it shoulde not be taughte The truth is dyspleasaunt to the false christians they fynde offence of the gospell and Iustificacion by Christ should it then be kepte in silence Wherfore wilt y u that we holde oure peace of that thyng whych Paule writteth How can the wordes of the holy gost offend that haue bene pronounced and wrytten onelye for oure saluacion If thou be offended therwyth it is not because it geueth the occasioÌ„ but for that thou takest it without any gift Neyther oughte we thereof to ceasse more then the Apostles left preachynge thoughe many were offended therwyth Thou wylt saye to preache the Gospell is necessarye Wherfore that oughte not to be lefte for offence and I saye that predestinacion is a great parte of the Gospell Wouldest thou not thynke thys a goodlye Gospell or glad tydynges that God from wythout begynnyng had by his mere grace and by Christ crucified elected vs to be hys chyldren and that we be sure in hys handes It is a thing moste necessarye to preache those good newes in the whyche ther is discouered vnto vs the exceadynge goodnes of God that aboue all other thynges doeth moue vs to be ennamored of hym And he that is offended wyth predestinacion preached in the maner it ought to be is also offended wyth the Gospell â—uowest thou that whyche in dede doth hurt althoughe it appeare not to the blynde and frantyke worlde that anye man preacheth it after y t humayne doctrin But it maye be thou wylt saye let vs come therefore to the particulars Doeth it not seeme to the offence to preach that god hath electe some and not other some He that hereth these wordes wyll thyncke God to be parciall I aunswere and fyrst I saye that God cannot erre nor wyll otherwyse then iustly Yea hys wyll is so ryghte that as he alway wylleth any thing it is euen by that wyllynge most iust Therefore none should be offended wyth hys workes for as much as he maye dyspose vs after hys own way and shewe hys pleasure vpoÌ„ vs more then y t potter vpon hys pottes and al with iustyce equite For what bond hath god with vs Moreouer by the synnes of Adam we are al lost aud he myghte iustlye damne vs al but he saueth as manye as hym pleaseth and yet we complayne where we are not worthy by sufferyng al punishmente to set furthe the bryghtnes of hys glorye Yea it oughte to be preached that God hathe elected some and not other some for to smite to the earth the wisdome of man and to make him al humble and subiecte to God Nowe is it not necessary to be knoweÌ„ that we shal not all be saued and that
damne you I am sure theÌ„ men shuld know their owne frailtye ignorauÌ„ce malice And on y e other party y â— exceding voâ—Ì„ty of God remit it holy to him again much more if they loued him for the greater glory to God yea and also for their own proper commoditie for it shuld neuer be done if it be depended vpon them selues And therfore for euery respecte euerye one shuld stand to gods determinacioÌ„ it it wer but to doo honoure to him It is a thynge more magnificent and to God more conuenient to geue paradise by fre mercy then if he shuld sel it his liberality is therby most discouered Then for his greater glorye I would alwayes saye God hathe geuen me thys And also for my owne commodytye that wheras now I hold my saluacion sure for that I know it haÌ„geth only vpon god I wold thinke me daÌ„ned or at the least presuming on my self stande indoute if in the least point it did repend vppon me because God in comparably doth loue me more theÌ„ I can do my selfe Yea I am the greatest enemy traitor to my self y â— mai be Therfor meÌ„ ought by euery consideracion to coÌ„tent then that their saluacion doth staÌ„d in the haÌ„d of God yea in taking y â— whole cure of vs he hath shewed vs most dere loue he hathe wylled vs to be sure of it And therefore he wolde not trust to vs knowinge we are so vnpefect y t if we had paradise in our hands we should let it fal to the earth wher nowe we are sure knowinge that al our syns can not let the deuine eleccion neither quenche or diminish the diuine charitie Yea here of our sins toke occasion to be shewed with excesse of more loue We are not by this inuited to more Idlenesse nor to watche when we shall haue Manna from heauen nether to be wickedly occupyed but we are draweÌ„ and moued so much more to loue him as he is discouered to vs by more bounty and charitie But those that are not by Christe regenerate ar of so base vyle a minde through sinne that they cannot thincke God to be so liberall as to geue heaueÌ„ without our workes But they ought at the leaste to thynke that to bye it the bloud of Christ is sufficieÌ„t without adioyninge therto theyr workes to hoote which surely are rich iuels to be mingled with hys God is so fraÌ„ke that he hath geuen vs Christ and in him al thinges and canst thou not thinke he hath geuen the heauen It is also our greater glory that God hath loued vs so muche that hys own selfe hath willed to take the care charge of our saluacion And so to that ende hathe wylled his only sonne to die vpon the crosse so that if with all our trauaile we might enter into heauen by our selues the glory only of the crosse is a far greater glory then any other which by our selues we could attaine Yea there is no other trew glory then to glorye to be so much loued of God that he hath to saue vs put his sonne vppon the crosse He may not dwel in hys own loue that willeth to be happy and only glorye in God If we myght glory of our selues we should haue wherof to ware proude and prefer our selues afore oure brethren where otherwyse we should haue occasion to be humble and geue to God all honoure and glorye as to him it apperteineth And further such as beleue theÌ„ selues to be by grace elected saued sonnes of God heyres and sure therof not only because ther remaineth no more to get God in Christ hauing geuen them all but also by the great vnderstandyng they haue of the goodnes of the Lord they are coÌ„strained to worke as childreÌ„ for the glori of their father and not for their owne gaine and so also sure of their saluacion with Christ thei turne them withal their force to seke the saluacion of their brother they demaund also grace with a bolder spirite and confidence sence they are it not for theyr owne lucre but for the honour of God and to his laud and glory so that in the worldes to come may be sene the abundant riches of his fre mercye Moreouer such hoope to be hearde for that they thinke not to deserue grace nether put their trust in their owne woorkes but in the goodnes of God beinge inspired and moued there to by the holye gost Such also as feele that our saluacioÌ„ depeÌ„deth not vpon vs but our damnacion and that it staÌ„deth wholy in the hande of God are forced to turne their backes to theÌ„ selues theyr faces to God Wher as the coÌ„trary belefe wold make y â— coÌ„trary operacioÌ„ they would withdraw them from God and seke to rest with hope in them selues also if God had elected vs with this condicion If we wolde do well we should be vnder the lawe contrary to Paul neither we should be saued for the law saueth not but worketh wrath and is the minister of cursing and damnacion Let him therfore that lusteth haue Christ for his iudge for I wil none of him but as a sauiour If our election by fre mercy dyd harme vs he wold not theÌ„ haue elected vs so But note them that thinke to haue theyr eleccioon in their owne hands thou shalt se that thei are in their owne loue and trust presumtuous and full of vice and yet for all thys they be so blind and arrogant that they wyl haue heauen by iustice ¶ But let vs praye to the Lorde that he gyue them knowledge to the end they maye render to God all lande honour and glorye throughe oure Lorde Iesus Christe Amen ¶ The .xiii. Sermon ¶ Howe excellente oure eleccyon is PAul magnifieth oure eleccion firste in his behalfe that hath elected vs saying We are elected nether by man nor Angell bnt by God Hyer can not he go Then concernynge hym that elected vs our eleccion is most excellente And lykewise concernyng the circumstance of time although aboue there is properlye no course of time He elected vs as Paule wryteth before the constitucion of the worlde meanyng from wythoute begynnynge sooner coulde he not electe vs. And moreouer he saith that he elected vs which are most base most vile most abiect worms in comparison of him By the sinne of Adam we were all defyled infected in firme frayle blynde malignaunte full of venum coÌ„trary to god enemies rebels â–ª so that a thyng more myserable coulde not haue binne chosen Paule doth also magnifye oure election in respect of the dignitye to the which we are elected aâ—d sayeth he hath not chosen vs to be hys seruauntes or frendes but to be hys children nothing to god caÌ„ be more nyghe entire and deare theÌ„ his children nether is it possible to imagine a greater dignitie It doth include al other vertues and goodnes it is so hyghe and excellent Being then elected from so miserable an estate to be
the soÌ„nes of god He hath also chosen vs to be the brethren of Christe therby with him coheires of god yea the worlde is oures Chryst with al his gyftes al that is the fathers is the sonnes therfore al is ours y t is gods whose goodes we mai dyspose as children their fathers And bycause we shoulde shame to be the sonnes of God not hauinge the maners graces and vertues conuenient to such a dygnitie therfore not onlye oure heauenlye father hath chosen vs to be his sonnes but hath blessed vs not wyth wordes onlye but wyth effectes not as Isaac blessed Iacob or Esau â–ª but wyth all spirituall blessinge in thinges celestiall And so accordyng to Paule hathe made vs mete to be partakers of y e feloweship of lyght delyuering vs froÌ„ the power of darkenes hath ledde vs into the kingedome of hys beloued sonne God then withoute beginninge did determyne to iustifye glorifye and magnifye those that he hadde elect and euen so he hathe done as Paule wryteth who also exalteth our election for that cause sainge that it was not our good worckes which God forsawe wythout beginning that were the cause of our electioÌ„ but he chose vs by mere mercye accordyng to the decreed purpose of his owne wyll to the laud and glorye of his mercie we were not then chosen bycause we were Holye but because we shoulde be holly bi his election and to shewe in the worldes to come the abundaunte riches of his grace Paule also shewyth the worthines of our electioÌ„ by respecte of the dignitie of the person by whose meanes we are chosen and saithe he hath willed that betwene vs and him there shuld be our mediator nether he wold it to be an angel but Christ the soÌ„ne of God He meaneth not onlie a mediator with wordes but with his owne bloud and death Paule doth exalt our electioÌ„ as concerning y e end For bicause he hathe elected vs for his sonnes to the end we may taste not only in the life to come but also in this present thinges so highe happye rych pure that the eye hathe not sene nor the eare hath not heard nor into the hart of man being carnal hath at anye tyme enterd he hath then elected vs to the ende that regenerate by Christ Iesu we shuld walke to God by good workes y â— we maie be holye and inrepreheÌ„sible before his presence Our election is also excellente by the suerty therof for that the elect are in the handes of God Therefore shal not thei peryshe as Christ saith yea they can not peryshe euen as they can not be pluckte oute of hys handes Therefore oure election is mooste happye so that nothynge oughte so muche to bee reioysed in as to bee the elected and chosen of God Therfore it is read the disciples returning to Christ and reioisinge with greate gladnes that euen the veray deuelles were subiecte to them Chryste amonge the reste of wordes bade them thei shulde not reioyse of the subiection of the deuels but that their names were wrytten in heauen by which wordes he did shew that we ought to make a synguler Ioye of our eleccioÌ„ for that includeth and bringeth with it the sinne of all our wealth since then that our eleccion is so excellent ryche sure and hapy Let vs pray to God to geue vs lighte and grace to perceyue it to the end that tasting in it with the spirit the myghtie goodnes of God we may render him al laud honor and glory by Iesu Christ our lord AmeÌ„ ¶ The .xiiii. Sermon Yf we may knowe in this present lyfe whether we be in the grace of God and one of his electe or not and in what maner IT is not to be douted that God seeth all thinges specially his legittimate childreÌ„ â—ence he him self hath chosen them to that dignitie Christ also knoweth and knew theÌ„ alwayes that whych was very conuenient since hys father had geuen them to him for that he shulde be theyr gouernor shepherd and brother and that he shoulde saue them w t his own death he knew theÌ„ doth know his shepe euen as him selfe sayd yea froÌ„ the beginning he knew who should beleue But it is not now conuenient that we may or â—an deserue distinctlye the elect from the reprobate to the ende we may be more ferâ—ent in exercisinge charite withall men as if they were brethern with vs in Christ the which we would not do towarde the reprobate if we knewe theÌ„ distinctly But in the ende the fares shalbe seperate froÌ„ the good wheat none then beinge in this present lyfe knoweth certâ—nly of his neighbour if he be of the â—lect or not nor also whether he be in the fauour of God we may only haue ther of an obscure confused vncertein and faylyng knowledge by coÌ„iecture of y e outward lyfe and workes of whom Christ speaking sayd Ye shall knowe them by their frutes But for asmuch as we see not the hertes of men which oftentymes although wythin they are vngodly and abhominacion itselfe in the syght of God neuertheles coueringe them with the veyle of hipocrisie maskinge therin they appeare to be sainctes Therfore without speciall oracle we can haue no certeine knowledge therof But I saye y t euery elect whyle he is in this present lyfe beinge come to the yeres of discression maye and ought to know it of him self not by natural lyght by meanes wherof thinges supernatural can not be perceiued as the excellente diuine wyl toward vs but by faithe without other speciall priuilege And this not w t hauing respect to them selues where is nothing sene but worthy damnation neyther with coÌ„sideringe or beholding theÌ„ selues in God without Christ for in y t case he muste shew himself to vs a iust iudgful of wrath then we neither se our selues hys soÌ„nes nor in fauour But with liuely fayth beholding both our selues God in Christ we se our selues to be in the fauour of god his elect sonnes god to be pacified with vs in loue and our only father Such then as liuely beleue y t Christ for theÌ„ hath died vpoÌ„ y e crosse haue the holy gost within them are in the fauour of God bicause that faith doth purifie the herte And further I say that al they which in this present lyfe do beleue liuelye in Christ yea were it for a moment of time shalbe saued They are electe aud sonnes of God and may be sure and certeine of their saluation And y â— this is true the words of sainte Ihon ought to suffise whiche saythe that he is the sonne of God therefore electe and saued who so beleueth Iesu Christe to be the sonne of God And also Christ sayde who so beleueth in me hath lyfe euerlasting neuerthelesse it may clearlye be proued that none beleueth liuelye in Christe but he that beleueth Christ to be wholy his rightwisenes and that
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
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
seÌ„ding of y â— holy ghost if we feele it not in our selues and if we do feale it we shalbe forced with Paul to saye the spirite of God rendrethe testymony to oure spirite that we are the sonnes of God therfore heires and saued Neither is it inough that there is a church of God but thou must beleue to be a porcion thereof one of the lyuely stones therfore one of the electe And to beleue the coÌ„munioÌ„ of sayntes thou must feele that as a meÌ„ber of Christ he doth perticipate his grace w t the and y â— thou art therby saued y u must also be leue y e remission of syns y â— is not ouly that he dothe pardon synnes but that he hathe pardoned the thine and so elected the. EueÌ„ so thou must beleue that thou shalt ryse glorious and haue life euerlasting TheÌ„ there is no article of oure fayth y â— can be beleued in suche sorte as it ought to be of those whiche doo not beleue they are elected To the Christian it is then necessary to beleue that God is hys God and father that he worketh all for his benefite â–ª and that Christe is come was borne hath liued dyed and risen agayne for his saluacion so that w t lyuelye faith he eÌ„braceth Christ wholi for his owne with al his treasure grace And lykewyse al his life death resurreccyon assention glorye and perceiueth the charitie of God in Christ as if there hadde bene no mo but only him selfe in the world and that Christe for him onlye wold haue wrought and suffered no les then he hath done The which when thou dost beleue thou shalt perceyue thou art electe Yea he that beleueth not he is electe can not praye as he ought beynge withoute fayth wythout the whiche after Paul we cannot effectuously recommend vs to god bicause y â— we must ask in faith if we wil askin veriti be hard now if y u beleue not to be his soÌ„ne heir how caÌ„st y u as Christ taughte saye our father as a soÌ„ne wyth coÌ„fideÌ„ce aske him grace Praier may wel be made of inside ls and Ipocrits but lyke folishe scoffers and mockers WheÌ„ y u saiest halowed be thy name thy kyngdom come thou must haue in the the spirit of aâ— opcion of the sonne of God And as y e soÌ„ne is moued of vehemente loue pure and sincere to desyre the kyngdome and glori of y e father so must thou seyng the the sonne of God wyth a deuyne spirit by the force of loue aske and desyre that thy heauenly father be honored and reygne in hys electe w t out rebellyon Lykewyse shalt thou neuer thanke God wyth all thy herte if thou beleue not to be one of y e electe yea if y u shalte doubte therin or thincke to be dampned in thy hart and in thy lyfe and paradnenture also with thy words thou wylte dysprayse him that he hath giuen the a beyng that he hath create the world sente Christe and so the rest his benefytes and wilt say If I am not saued what do these thyngs profit me it had ben better for me y â— I had neuer ben as Christ sayd of Iudas If I shalbe damned the death of Christ serueth me not but doth inflame burne w t al y e rest of hys benefyts y u canst not in perfection theÌ„ thaÌ„cke god if y u feare daÌ„pnacioÌ„ But who so beleueth he is one of y e elect therby y â— al thynges serue hym to saluacion euen the verye troubles he holdeth for a specyall grace benefyte in theym perceyuynge the goodâ—es of God he gyueth hym thankes wyth all his herte Who shal he be that committeth hym selfe holy to the gouernaunce of God as euery one ought to do if he beleue not that God is hys father that he pardoneth hym doth take of him most singuler cure Otherwise they shall neuer truste in God but wyth Adam shal feare hym and flye seking to hide hym selfe from the face of God nether is it possyble to loue God in veryty honor hym as he ought to be honored and approue for iust and holy all his workes and so delite wholye in hym if he fele not in Christ so muche the goodnes of God that he se hym selfe hys sonne also heire If he know not him self to be a sonne he shal feare as a seruaunt in al his workes haue respect to him selfe his pains displeasures incommodytyes dyshonoures hel or els to this paradise not to y e glori of God As he y â— seeth hym selfe a soÌ„ne lord of al heire sure therof such a one worketh only by streÌ„gth of spirit vehemeÌ„ci of loue to the glory of god to whoÌ„ he hath turned hys whole intent to that end ordreth his whole life Also it can not be possible to loue thy neighbour as thy self as a brother in Christ meÌ„ber w t the of the same bodye if thou do not beleue to be in the number of the sonnes of God And fynally ther caÌ„not one good worcke be done but of them that are regenerate sonnes of God members of Christe and haue in them the holy spirit which testifieth in their hertes that they â—e the sonnes of God And mai parteli be sene howe false and vngodlye is the doctrine of the antichristians that where as it is cheifelye necessarie to beleue that we are elected also aboue all thinges most commodious thei force theÌ„ selues to withdraw euery one froÌ„ this fayth perswading them to stand in doubte as thoughe they had wherin to mistruste the goodnes of God vppon whome onlie dependeth oure saluacion as our daÌ„pnacion doth of our selues But let vs praye to God to open oure eyes to the ende they maye no longer blaspheme but render to God all honoure lande and glorye by Iesu Christe oure Lorde Amen The .xvii. Sermon If it be good to seeke to know wherefore God hathe some electe and some reprobate THy desyre maye be wycked as it is in manye to whome it appeareth that it should haue bene better if God who beinge of power as he is had elected al meÌ„ â–ª and semeth theym that in thys God hathe lacked of charitye yea in theyr language they saye in theyr heart secretely If we had bene God we woulde haue elected all and would haue had more charitie theÌ„ he Now behold whether this be vngodlye folyshe proude plasphemy or not They Imagyne to haue more loue to the souls then he that for to saue theym gaue hys onlye begotten and dearlye beloued sonne vpon the crosse There are some other to whome it semeth on the one syde that God can not erre and on the other parti hearinge that he hath reproued many they thinke the coÌ„trary Thei are not certeine by fayth that God can not erre and that al that he willeth must nedes be iuste Therfore
theÌ„ y t haue y t knowledge of y â— truth they find that it is al in the hands of God â— they iudge when their eies are somewhat opened to the goodnes of god theyr owne miseries that it staÌ„deth wel and that so it is beste but then harkenynge to humane prudence the whyche not being wholye mortyfyed wolde haue parte of the glorye to it selfe so proude it is And as that that is blynd and seeth not the impotencie and malignitie of man it perswadeth hym y t maâ— might in some parte be saued by hym selfe wher els he mai despair if it staÌ„d al in y t haÌ„d of God Therfore it coÌ„cludeth that it were better if it dyd depend vpon vs and chiefly for that men become negligeÌ„t in thynkyng that it depeÌ„deth wholâ— vpoÌ„ God wher thei wold styrre them selues to be ferueÌ„t if they dyd beleue that in any part it rested in theÌ„ And although such finde the contrary in the sacred scriptures neuertheles they forcetheÌ„ wyth y e obscure lyghte of theyr blynde prudeÌ„ce to draw it out of the texte expounding it as may best serue to theyr purpose But y â— godly perceyue on the one syde in such sort theyr own proper ignorauÌ„cy fraylty impotency malice And on the other partye the great bouÌ„ty of god in Christ crucyfyed y t it contenteth them to be so al in the hand of God not only for y t it hath so pleased god but also for theyr own commoditie because that wheras if in the leaste iote it depended vpon them they should hold theÌ„ selues daÌ„ned Now they fele so much the excellencie of god that certified of their saluacion thei know theÌ„ selues elected hold it to be sure seyng by fayth that it is al in the haÌ„d of one their so mighty sapyeÌ„t excelleÌ„t loving father Wherfore by this benefite thei ar stirred to loue hym singularly to thaÌ„ke laude and serue hym as childreÌ„ for his mere glori without respecte at all to them selues their hel or heauen And if god wold set in theyr handes although he woulde be bound that they should be able to do al thinges w t ease toward theyr saluacioÌ„ yet they wolde not accept the bargayne that is because they knowe that they are contrary enemies and traitours to them selues so that if they had paraâ—yse in theyr handes then they should let it fal to the ground And also for y t they do make experiment and proue so gret charyty of god in Christ that it certifieth them of their eleccyon They cannot thynke that Christ beyng theyr iudge and dying vpon the crosse for them should geue sentence against them yea they know that who so be leueth in hym shall not be iudged but shal be so certayne of his saluacion that he shal not nede to makâ— disscussion of his lyfe for there shal not be any to accuse hym nether should it be coÌ„uenieÌ„t that those which haue the spirite of God and are hys sonnes the brethren and members of Christ should be examined iudged But with Christe they shalbe iudges of the other Therfore the elect sure of theyr saluacioÌ„ wolde not chaÌ„ge Christ theyr udge wyth any in this world although it were theyr deare frynd or â—ere parent Yea if God did put in their arbitrement to haue Christe for theyr iudge or els to be their owne iudges of theÌ„ selues with full power to geue sentence in their fauour althoughe it were not iuste yet to be approued they wold for all thys chuse Christe to be theyr iudge for that they truste more in him then in them selues Also thei loue god so much that they wold not glory but only in him by Christe And this is al there true glorye Yea if they could let or disturbe the deuine counsayle or if it were necessary to be dampned they would chuse rather to be in payne for the wyll of God then in al the pleasures disagreinge to the deuine wil if it were possible they count them selues vnworthy to suffer for the wyl of God They holde themselues happye to honoure hym with sufferynge and wyth beynge wher it pleaseth to theyr lord they lamente only of the iniuryes they haue done to God but of that whiche God wyl do of them with the spirite they are contente although y t fleshe be repugnaunte and wold not suffer Thys shuld be a hel to them wheÌ„ God if it were possible wold not dispose them to his glori but to vse them to his honoure they wolde satisfy them selues withall and content theÌ„ to know it so to be the deuyne plesure now those are in a continuall paradise by fayth al readye they haue had the sentence geuen in their fauoure by hope they are ascended into heaueÌ„ saying with Paul we are made safe by hope and by loue they enioy God In them theÌ„ of y â— belief that their eleccioÌ„ is all in the handes of God groweth firme 〈◊〉 and hope to be saued the loue of god leiâ—â—e 〈…〉 pure and christian vertues w t the frutes of good workes I woulde haue pitie on the fyrst sorte but their desperacioÌ„ groweth of an vngodlye mynde yea it is most impâ—â—tye to despayre of the goodnes of God moste perfecte shewed in Christe crucified as in one his Imeli image I haue compassion of the second and enuye at the thyrde The seconde maye easelye be cured wyth shewynge them their frailtye ignorauncy and malice and on the other party the omnipotency infinite sappence perfect goodnes pity mercy and charity of God shewed in Christe vpon the crosse Of the first I do not despaire vtterly but I know well it is very difficile to cure theÌ„ but God is of power of the stones to rayse vp chyldren to AbrahaÌ„ they haue nede to be praied for and that the Lord take froÌ„ before their eies suche veiles of ignorauncye make them see their owne great miseries and the incomprehensible goodnes of God to the ende y â— reknowledgeing al their wealthe to come of God they maye render hym al honor laude and glory by Iesu Chryste oure Lorde Amen ¶ The .xix. Sermon Howe it ought to be answerd to theÌ„ that lament that God hath created them forseyng theyr damnacyon THere are many the whych althoughe of God they haue had their beynge many other benefytes neuerthelesse they thanke hym not but are vngratefull They are sorye and lamente of all the wealth they haue had of hym saying Lord if the beyng wher thou hast geuen vs with the rest of thi gyftes dyd serue vs to saluacicoÌ„ we shuld thaÌ„k y e therfore But bicause they serue vs not but to daÌ„pnacioÌ„ therfore we caÌ„not but coÌ„plaine vs of the. Nowe to these oughte to be of answered thus Eyther you beleue to be y t elect or not If thei sai yea it ought to be said to theÌ„ ye shuld thaÌ„k God of so much grace that he hath shewed to you alreadye in chosynge you froÌ„