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
natyue country is not heare vpon the earth but in heauen is our place of reast consideringe that al men haue thys desyre to go to heauen I take it to be expedyente to weigh and poâ—der how we maye go together God hathe geuen vs Christ for an onlyâ— mirrour glas squier Maister and guide wherfore whoâ—soâ—is willinge to walke thyther I meane to heauen muste go the same path that he hathe gone and troden before vs because he knoweth y e way most perfectly and taught it to vs wythout any gile as wel by his examples as by his words therfore he that enteÌ„deth to go to heauen must follow him And firste as he beynge in the shape and fourme of God was not proud nor an arrogaÌ„t vsurper nor ascribed to him self that he myght conueniently haue done but contrariwise was louely humble of no reputacion and to ke vpoÌ„ him the shape of a seruaunte or rather of a synner and God layed on hym all oure wyckednesse ye and most louingly admitted and allowed them for hys own as though he had commytted them hym self Now in lyke maner a Christen man being al ready regenerate and born agayn by Christ graffed into him by a liuing faith Commeth down from heauen that is from hys own pryde and false excellency for as Christ sayeth no man goeth vp into heauen but he that commeth down that is the son of man and hys members Wherfore by by as a Christen man hath a liuely tast and feling of Christ and his great bene fyt he is humble counteth him self of no value nothing in his reputacion for wheÌ„ he seeth by deuine influence the mekenes of Christ his liberality pacience loue goodnes innoceÌ„cy wyth other of his vertues he is of force constrayned to feele his own pride vnkindnes vnpacientnes wyckednes vngodlynes and his other iniquities And as God put vpon Christ al our synnes and he with most tender loue receiued them so wil this Christen man ascribe to him self al the offeÌ„ces of the world by reason that he perceaueth that if God had with drawen froÌ„ him hys grace and had not born him vp but ministred to him occasion and oportunity to offend ther had not ben a syn in al y e world but he had don it wherfore he wyl attribute to hym self al as though he had committed them in dede so that albeit in Christ and by Christ he perceiueth him self innocent and safe not withstanding of him self he taketh it that he is most damned and greatest synner of al the world and is forced to say that whych Paul spake long a go Christ came into the worlde to saue synners whereof I am one of the chefe The second act of Christ was that after he was thus humbled clothed wyth oure frayle nature borne and shewed forth to y e world he liued al together for hys neyghbour and sought only y â— glory of his father and saluacyon of hys brethren without any regard or respect to hym self cause whye is for that he was so full of loue grace fauour truth godlines and all light vertue and perfeccion wherfore coÌ„sidering he had no nede to enrych hym self he lyued holy to the wealth and benefyte of others as Paul sayeth Christ hath not pleased hym selfe he was inflamed in such wyse wyth a feruent desyre to saue the world for the glory of his father that he being cleane swalowed vp in God had no mynde nor consyderacyon of hym self Nowe in semblable forte that true Christen man that seeth hym self the sonne and heyre of God as Lord of all studyeth not to lyue to hys own vse but is holy benâ— to the benefitinge of hys brethren for gods glory and beinge as it were chaunged into theyr nature feeleth al theyr good and euyl as Paule dyd Next ensueth the thyrd acte that lyke as y e world persecuted Christ so it pursue hym and that because in sauynge his neighbour and sekyng the glory of God he auaunceth and set forthe the grace the gospell and the great mercy of God thrusting down submittyng throwing down to the ground makyng nothynge of man and because the world repyneth at thys therfore immediatly foloweth persecutyon in lyke case therefore as the hoole life of Christ was one contynual persecution because it was godly so chauÌ„ceth fytly and agreably to a true christian that magnifieth the greate benefyte whych we haue receiued by Christe which thing is open and manifest in sundry places of the Actes of the Apostles For immediatly as the Apostles had preached the gospel they wer pursued and so the case goeth in thys our time More ouer as Christ was done on the crosse from whence he wolde not come down althoughe in scorne it was sayed to hym that if he were the sonne of God he shoulde come downe of the crosse and they woulde beleue hym but because he was the sonne of god he wold not come downe but adyde there and wyth his own death make perfect our saluacion in lyke maner also a Christen man must be transformed and changed into Christ crucified so that wyth Paule he may say I am crucified with Christe in such wise also knitte to hym on the crosse that nothinge is hable to part me from the loue of God whych is in Christe Iesus Furthermore as Christ dyed on y â— crosse so a Christen man that lyueth in Christ dieth to the world in such sort that he passeth not of riches honour dignity kinred freÌ„ds worldly pleasures or prosperity coÌ„sidering that he seeth by fayth that he is safe happy and sonne and heyre of God yea euen as Christ was buryed so is he so that y â— world counteth him not only for a thing dead but rotten stynkyng and lothsome wherfore he must say wyth Paule the world is crucifyed to me and I to the world He besyde this must ryse with Christe in newnes of lyfe lintug after another maner then be did before that he was regenerate by Christe because he is be commen spirituall he lyueth to the glory of God And thus finally with Christ he asceÌ„deth into heueÌ„ staÌ„ding as touching his thoughts affeccions and desyres aboue in his celestial country so that he say with Paul our conuersacion is in heauen where he enioyeth taketh pleasure and comforte in God To whome be alwayes al honoure and glorye through Iesu Christ our Lord. Amen The .xi. Sermon Howe God hathe satysfied for oure synnes and hathe purchased Paradyse for vs. GOd by hys absolute and free power myght haue saued vs without any saâ—isfaction at al In as much as the iustice of God is contented and pleased of al that is liking his good wil neuerthelesse he hath appointed from euerlasting by his deuyne minde and wisdom neuer to saue sinner onles first he wer fully satisfied and sethen he perceyued that we coulde not dooe it our selfes he was minded to send into the
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
in no wyse ought we to despayre because if at the first he do not yet at length he geueth it to hys elected at theyr death as the Prophet Abacucke told a fore hand when he sayed Lord when they shal be neare to the death at the latter ende betwene thys way and the other thou wylt make knowen to them Christ and his great benefits and wilt open to them the bosome of thy graces by Iesu Christ our Lord. Amen The .ix. Sermon ☞ Howe aunsweare is to be made at the iudgment seat of god A Felon or gylty person that canne not flye but of necessity must appeare at the sessions assise or law day afort y t barre pycketh out and câ—oseth him for hys ayed and succoure attourneys protectours and counsellers and goeth deuising how he may be detended namely in a matter touching life and death which thing it standeth vs in hand more to do In so much as that we being ful of sinnes must appeare before the high iudgment seat of gods iustyce and when iudgment by definitiue sentence is geuen against vs we shal lose paradise soule grace God and al goodnes without recouery and be throwen into the depe pit of hel therto remain and abide in fyre euer lastingly â–ª Wherfore me semeth it wer expedient to imagin what way to take what answere to make with what reasoÌ„s to arme vs that we may haue the matter to passe on our syde First of al an vndouted matter is it that we al haue sinned in Adam and beside the originall sinne haue innumerable actuall ne can be saued onles first we be absolued and forgeueÌ„ and that must nedes be whilest we be in thys lyfe for afterward is no more redemcion at al. To the glotten was denyed one droppe of water Wherfore necessary is it to know y e ther be two iudgment seates of God the one is of ryghtwisenes the other of mercy grace pitie goodnes loue swetenes and liberaltty as Paule speakynge of thys laste fayth Let vs go boldly to the troue and bench of gods grace at the first bench sitteth God Christe kepeth residence at the second Now as for the synners if they wil be saued they must go al to the bench of mercy to aske and cal for pity and not iustice for fauour not strayghte reconyng because we haue al ben vniuste and withall oure rightwisnes and good workes be not hable to withstaÌ„d gods rightwisenes wherfore Dauid sayed Lord none can be iustified in thy syght if there thou wilte see a reconinge and in another place Lord if thou wilt punish our iniquyties who shalbe hable to abide Iob saith I knowe that man can not be iustified if he stande face to face a fore God And in another place what thing is man that he shuld be cleane the heauens be not cleane in hys syght And Ieremye wryteth thus If thou washe the wyth Nitrus thou shalt neuertheles be stayned And Esaye sayeth our right wisenes be lyke the clothes of an vncleane woman and Salomon witnesseth the same sayinge who is he that can saye my heart is cleane I am pure and innocent from sinne wherefore sayth God by Ieremy why wyl you striue with me in iudgment As though he shulde saye you are fooles if you thynke your selfe hable to wythstande the iustice of God seinge your ryghtwysenes is vnclene and that so muche vnclener as that not only the woorckes but also the verye inwarde thoughtes affections and desyres shalbe exammed and tryed Therfore sayeth God I wyl searche trye and proue Ierusalemâ— wyth lanternes it is moste profitable to go to the benche of mercy And say with Dauid Lorde I shall come a fore the not wyth the multitude of my workes but of thy mercye and in case thou be somemoned and called to the throne of iustice Appeale to the other benche of mercye for as from the iudgmente of a Lorde subiecte to the Emperour a man maye appeale to Cesars iudgemente seate so may a man appeale from the bench of iustice to the trone of merci as to the higher courte In as muche as Iames wryteth mercye excelleth iustice it is seene that Ezechias after sentence was geuen vpoÌ„ him at the benche of iustice because he appealed to the other trone of mercye had graunted to hym that he shuld lyue fiftene yeres longer And Dauid by appealynge to mercye caused the senteÌ„ce to be reuoked which was geuen that he shulde dye And what tyme that seruaunte of whome the gospell speaketh sayed haue pacience wyth me and geue me respyte he appealed to mercy and was herd In lyke manner is it and hathe be of al sinners that be saued Nowe muste we doo in the same wyse I meane when we be cyted to the court of iustyce to render and yelde an accompte then must we appeale to mercy and saye we be deade throughe Christe to the law and therfore to iustice also which iudge after y â— law are we deade then hathe iustyce no iurisdiction vppon vs at all no thoughe it were the greatest synner of the worlde saye thou to God I am Christes thou gauest me to him as Christe sayeth they were thine and thou haste geuen them to me Moreouer Christe hathe redemed me therefore am I hys for manye causes I wyll therefore stand to his iudgemente thou haste geuen hym all power in heauen and in earthe as hee hym selfe sayeth to me is geuen all power in heauen and in earthe wherefore he maye doo wyth me the thynge that lyketh hym and as to hym semeth good he is my iudge as Christ hym selfe sayeth the father hathe geuen all iudgmente to the sonne it is therfore his duty to iudge me But as in another place he sayeth he came not to iudge but to saue the worlde saye therefore to Christe doo thyne offyce saue me for thou cammeste and thy father dyd sende the for that intente I feele all readye thy voyce and in my hearte thou sayeste to me that because I truste in the thou wylte saue me all readye by thy grace haue I put in the my confidence and hope and he that beleueth in the can not be dampned saue me therfore according as thou art bounden by a couenaunt made And al be it thy conscyence accused the and all the deuels besyde layed to thy charge yea though iudgement wer geuen against the yet so loÌ„g as thou art in thys present lyfe it is alwaye lawful to appeale to the mercy of God And if it wer so that by force thou shuld he drawen to the court of iustice crye oute wyth Esay say to Christ O Lord I suffer violence make answere for me healpe me forsake me not I chose and wil haue the for my attorney and speach manne not because thou shuld defend my iuste accomptes and true reckenynges for I haue none such but to the intente thou shuld take my
many shalbe damned And consequentlye God hath many electe and manye reiected Thou wouldeste saye thys shoulde gyue no occacion of offence if it were preached that those that he hathe chosen are chosen for theyr merites and those he hath forsaken are forsaken for their wickednes but thei say y t those he hath elect are elected by hys mere grace wythout workes and that oure election and saluacyon dependeth hollye vpon God And thys gyueth the offence to the worlde I answere If this be offence Paul hath geuen it hym selfe because it is the doctrin of him ye rather of the holy gost Wylt thou be offended if Paule magnifie y â— fre mercye seyng God hath elected vs to the laud of hys glory as he wrytteth We cannot magnify it sufficiently But thou fearest it should be lauded aud exalted to much If it were told thee thou were elected by thy workes then would I thou shuldest be offended for that it woulde make the beleue thy saluacion to depend vpon thy selfe wherby thou shouldest be begiled For of thy selfe coÌ„meth thy damnacion and of God thy saluacion Yea as often as thou thynckest thy saluacion in anye parte to depende vpon thy selfe it driueth the eyther to dyspare or to be exalted in presumptyon And in such case thou cannest neuer put in God al thy hoope nor all thy loue neyther haue perfect quyetnesse of mynde nor of conscyence Thou wouldest say that who so knoweth that God aboue is resolued vpon all thynges wareth colde in well doyng and sayth what nede I more to trauayle God hath immutably determined and resolued all that is to be I maye passe my tyme in pleasure for if I be electe I shall euery way be saued And if I be reprobate I cannot saue my selfe thoughe I neuer ceased to axe it on my bare kuees Thou perceyuest not that he which sayeth so doth dyscouer hym selfe shewynge that he neuer dyd good workes yet he would hys saluacion shoulde depende vppon hym selfe Thys sort of men if they do any good as they call it it is to wyn heauen and not for the glorye of God Therefore if they shoulde beleue that theyr saluacion and elecâ—yon dyd not come of them selues as men that were not moued wyth the zeale of the honor of God they woulde dwell in Idlenes yea gyue theym selues to lyue lycenciouslye and vngodlye wythoute respecte of the dyshonoure of God they are fearefull Seruauntes and hirelynges and not sonnes of God they serue theym selues and not God and theym selues they worshyp The electe doo neuer become colde but are the more feruent by hearynge that their election and saluacion is onely in the handdes of God they knowe by fayeth that the Lord loueth them so much speciallye synce Christe hath dyed for theym on the crosse that they are sure of theyr saluacion Yea they feele so much the goodnes of God in Christe and by Christ that if it were possyble whyle that spirituall felynge dyd remayne in them that they could beleue them selues to be reprobate for as muche as by thys god is no lesse good they would not any thyng the lesse loue hym or trauayle to honor hym euen as Saule ceased not most coragyously to fyght for y t glory of God although it was foretolde him of hys death The elect vnderstand in spirit y â— they are the children of God Wherfore they are forced by strength of loue learne to haue condicions coÌ„uenient to theyr so hye estate are also a shamed to do a wicked worke not seme 〈◊〉 setting to y â— â—ewty of their dignity And so much more theÌ„ the other do they feare to sinne by how much more they know y â— god dothe in thys presente lyfe punyshe hys legittimate childreÌ„ more theÌ„ the basterdes If an As trulogyer shoulde tell an ambycious man that he shoulde be pope althoughe he dyd put vndouted trust there in yet for all that he woulde not be Idell but woulde set furthe hym selfe by all meanes possyble to come to y t dignitie Euen so y â— soÌ„nes of God the suerer theâ— are of their eleccioÌ„ so much y e more they vnderstande the greate goodnes of God They are alwaies forced therfore more more by good workes to make certeine to them selues the knowledge of their eleccion Euerye one wyll trauayle for the thinges of the world There is none that saieth I wyl 〈◊〉 Idle or I wyll not eate for alwayes I shall lyue and be rych and happy in the thinges of the world if God haue for sene and determined it Only in those thinges perteining to the soule predestinacion hindreth them by making it ashylde to their wicked life But know thou that those whiche of such a benefit take occasioÌ„ to become worse though alredy with theyr hart they dyd the same thinges and wolde haue done it in worke if they had thought them sure of their saluacion shew theÌ„ selues to be reprobate not to feele in Christ the great goodnes of God Sathan is he that being transformed into the similitude of an Aungell of lyght trauayleth to perswade that our eleccion dependeth vpon vs. This was the opinion of Pelagius and the Pelagians are they that be offended with this great mercy of God they thinke that God nether may can or wyll do other then reason Then of force muste it be good to be preached to the end it may be knowen y t the time is already come of the couenaunt and promised peace that he which hath eares to vnderstaÌ„d may vnderstaÌ„d as haue y e shepe of christ y t heare their pastour It is also good to be spokeÌ„ of to the ende y t that be not hyd but declared which by y e wyll of God for oure profit is written therof in holye scripture y t the special cure y t god hath of vs may be knowen how we shuld serue him frely as chyldren not as timerous seruauntes hyrelinges Yea that it may be vnderstaÌ„d that God being absolutelie the Lord may do al that he wil what he willeth is iust to y e end also y e in our electioÌ„ may be discouered to vs in superabuÌ„daÌ„t maner â–ª his fre mercy that it may be sene how we are preuented by innumerable benifites also y t maÌ„ maye know y t he is only vaniti euer an vnprotitable seruaunt Paradise wer litle worth if with our workes we could wyn it but it is the inheritaunce of sonnes not a rewarde for seruauntes I wolde knowe what men wold say if God shulde saye to them chuse whether ye wyl stand to my eleccion and y e which I haue determined for you or y t I disanulling if this wer possible al that I haue purposed to do with you shulde resolue me holi to put it in you And to saue you if ye do good workes and perseuer in them if you do y e contrary to
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
so base a being to so high an estate you lameÌ„t your selfes behold if your ingratitude be great And if thei wold sai we are not sory for our selues for we beleue to be elect but for coÌ„passioÌ„ on those pore ons y â— reprobate Then I would to be sayd it is no true pity to haue compassioÌ„ vpoÌ„ them y t are vu godlye agaynst the deuine goodnes shewed chiefly in Christe crucyfyed Think you happelye to haue more charitye theÌ„ God take heede that youre demaunde wherfore God hoth creat the reprobate grow not of the doubte that God can do them ani iniustyce Do ye feare y t God being very rightuousnes yea charitie it selfe caÌ„ do theÌ„ any wrong But if you lyuely verilie dyd beleue to be electe by Christ by mere grace mercye of God ye shuld feele in such sorte the deuine goodnes that ther could not enter into youre minde so vngodly conceyts They are in good custodie being in the haÌ„des of God They are in the power of one whych neuer did nor may do one of y e least cruelties yea he neuer doth iustice but it is wyth great mercie Will ye know more of the deuine secretes then Paul which rapt to the thirde heauen heard thyngs so highe and so secrete that to man it is not lawfull to be spokeÌ„ of ioCor i. It suffised him only to know Christ crucified Is it not thinke ye inough to you to know Christ crucified in whom are hydden all the tresures of the wisdome and science of God And if that suffyce you in Christ is sene none but the electe the reprobate are wythoute Christe in Christe only ought we to contemplate and behold our eleccion your offyce shuld be to attend to your selues to encrese dayly by Christe in greater knowledge of the bounty of god and to make certayne to y e worlde w t good workes youre vocacion and eleccion and not to be so curyous of other forgettynge your selues And if they woulde saye we dout fere also least we he reprobat therfore we complain vs and wold know why he hath created vs forseyug our dampnaciou nowe these must be exhorted not to despaire but to contemplate loke in Christ in whom they shall se them selues elected And so they shal not haue wherof to take occasion to lament after it must be said to theÌ„ for as much as ye do not beleue verely yet to be of the electe it is a sygne that ye haue not lyuely lyghte of Christ nor of his great benefite not knowyng Christ it behoueth to saye wyth Paule that ye know not God iu veryty and that ye are wythout him And how is it possyble then that you being with out God and wythout the true knowledge of hym should vnderstand and knowe hys high secretes It is not possible to know soner the deuine iudgements then God Ye be therfore wythout fayth and I proue that it is true because that if ye had faith ye shuld se so clerely that God doth euery thyng wel and can not erre that you wold aske none other reason And for that who so is wythout fayth is frantycke concernynge the deuyne thynges it must nedes be sayd that you are euen so and now is it a frausy â–ª your demauÌ„dyng a reason of the creacyon of the reprobate neyther should it be possyble to satisfy you tyl such tyme your reason were healed by fayth Yea whyle that ye are so wythout lyght supernaturall beyng thereof not able to conceyue he that shuld serch to quiet you with reasones shuld also enter into a fransy with you Humble then your selues to God and aske him faith and not reasous because that thynges supernaturall can not be sene but by fayth Insatiable is the gyft of folish and franticke curiositie the godly odoâ—e the hygh iucoÌ„prehensible iudgemeÌ„tes of God and wyth humility they are content to tast in them by faythe some drop of the deuyne sapience goodnes wher the vngodly presumyng wythout fayth haue a wil to perce to the iuaccessible counsayl of God and remaynyng in darckenes become madde and folish ye perceyue not that ye want the true conceiuyng of God If ye thynke that God may erre or do anythyng vniustly you wil perhappes adde lyght to that perfect lyght rule the diuyne sapyence correct that infyuite goodnes iudge that iudgeles iustyce and condempne that supreme mercye and charitye If thou dyddest see the hyghnes and magnificence of God and on the other syde the basenes and vanity of man how in all thynges he dependeth vpon hym ye shuld se that he neuer punished them in such sorte y t they deserued not to haue a greater punyshmeÌ„t beyng so fraÌ„tycke proude ye are not capeable nor worthy to haue lyghte of the hygh iudgemeÌ„t of God yea you deserue to remaine so confused And for that it is the iust iudgemeÌ„t of God that for the earnest pain of your hell ye shuld go euer with your troublesome thoughtes coÌ„passyng by such darke in extricable mases Therefore although I could geue you a reasoÌ„ of al the workes of God I wold not do it Humble you theÌ„ to God aske him faith for with y â— only ladder we asceÌ„d to y e intelligeÌ„ce of the secretes of God And theÌ„ wheÌ„ ye shal haue faith seinge wyth cleare and supernaturall lyght that god doth al thynges wel ye shal no more care for a further reason And if also thou shuldest seke it it shulde be wyth a godlye mynde to be so muche the more able the better to beholde God in hys iuste and holye iudgementes And then I wolde saye to you that God myght haue saued al but he hath not wylled it yea foresing the damnacyon of the vngodlye â–ª he created theym not for to saue them or to the end thep shuld be saued but to serue hym selfe of theym so much the more to be shewed bright and gloryous to the worlde The whych is a more beutyfull more ryche more happy more wonderfull ordynaunce then if synne had neuer ben in the world And this is because Christe and hys electe of synne haue taken occasyon to honoure God more then if the world had neuer ben innoceÌ„t and god with greatest sapience dyd reduce all the dysorders into a more meruelous order then if the world had neuer heue disordred by sinne If sinne had not bene the saintes had neuer bene persecuted imprisoned and slayne no more Christe crucified Where then shulde haue bene theyr vyctorye theyr Palme triumphes and crownes And if the reprobate wold say we are forced to confesse y t God hathe done well to permit the synnes of the electe that after as the prodygall sonne of his errour miseries toke occasion to open his eies know him self yea to returne to his father to humble him self to repeÌ„t with hart axe him pardoÌ„ and therby to tast the fatherly charitie when he
pardoned him in more perfecte maner then he had done before so the electe of theire sinnes take occasion the better to know themselues and the bountie of God and it is no small benefyte of God that he suffer him selfe to be wounded of his children and beare wyth it to the eude that some day opening their eies they maye se their great ingratitude and the excessiue loue that he beareth them God also of these may be afterwarde surelye serued at euerye noble and greate enterpryse as of them that are altogether his not only for y â— he hath created and preseruedtheÌ„ but much more because that by sinne being lost with the bloud of his only begotteÌ„ sonne he hath recouered them And so was Christe serued of Paul of his other mighti chaÌ„pions we muste of force confesse also that God doth well to permitte the synnes of the reprobat to exercise the elect in vertues for the greater tryumphe of Chryste and his glori But it semeth that it shoulde haue bene better y â— after that God had serued his tourne wyth them he shoulde touche theyr hearte and geue them his knowledge and his grace so that they also of theyr synnes shoulde take occasion to reknowledge theyr vyce and the goodues of God so that they might be saued to them ye ought to say senâ—e ye confesse that God hath done well to permitte the synnes of the reprobate ye can not deny but that for theÌ„ thei deserue to be dampned Ye are also forced to sai that god dampneth them iusth fence that thei haue sinned God then doth wel to permitte them to sinne and when they haue sinned he may iustli damn theÌ„ because that voluntarilie thei did sinne and the faâ—te was theires and not Goddes Ye can not then complayne you of God if he dampne you but are constrained to saye he doeth wel And if they saye it is true but yet it shulde seme vs to be better and wyth hâ—s greater glory if after he were ferued of theÌ„ he wold saue them To these I answer fyrst that is beste whiche pleaseth God because it pleaseth him to dampne theÌ„ therfore that is beste Then if God in the end of the life shuld geue light to al. And so at last euery one shuld conuerte they wold do many more enormious sinnes theÌ„ they do For the vngodlye wolde say we may do euerye euell let vs take oure pleasure and lyue frely wythout any feare for euery way in the end we shalbe saued And for that one only sinne is worse theÌ„ al the peines of the dampned therfore it is beste that they be dampned Theire dampnacion serueth also to the electe in as much as that sernauute whiche when he seeth iustice done to his felowe seruaunte that before woulde haue strangled hym knoweth the goodues of hys Lorde and the malignity of the man so the electe by seinge in the damyned the iustyce of god do come to more knowledge of hys mercye and iustice and also of theyr owne miserye God is serued then of the reprobate to illustrate and set forth hys glory and vseth theÌ„ for instrumentes not onlye whyle they are in thys lyfe but in death and in hel His glory also is more dyscouered as Paule wryteth by hauynge in hys great house vessels of golde of syluer of wodde and earthe of mercy of wrath But let vs thanke God that he hathe elected vs and pray hym that he geue vs so muche lyght of his goodnes and so muche feruencye that althoughe he wold neuer be angry wyth vs not only we should be content but that we holde it fora synguler pryueledge that he wyl vouchsafe in such maner to serue him self of vs to the ende that in euery state for euer we maye render him all laude honoure and glorye by Iesu Christe oure Lord. Amen The .xx. Sermon Wherefore God hathe elected vs IT shuld be no lesse then a very folyshnes when one entendynge to speake of couloures shoulde brynge in the opynion of one that is borne blynde and not illumpnate by myracle So is it madnesse in the thynge supernaturall to alledge the iudgement of them that are not inspired but with naturall vnderstandynge And by aduenture haue talked of hygh hydde and deuine secretes euen as it hath semed well in their owne blynde and darcke vnderstandynge hauinge therby their eies euer open to magnifie man Now bicause that of the supernatural matters ther is so much knoweÌ„ as is reueled and opened to vs. Therfore loking in the holy scriptures I find that god hath elected vs by Christe that is that God lokinge in the progeny of Adam saw nothing there that was worthy of oure election but tourninge the regarde to his own goodnes and Christes in whom he was so wel pleased that by him he did electe vs he therfore chose vs not because we were holy but because we shulde be so that the deuine grace founde no saintes but made saintes Therfore did Paule geue thanches to God that had made vs mete to the enherptaunce of sayntes He chose vs then because it pleased him so for he loued vs frelie without seinge in vs anythynge worthy therof He elected vs as writeth Paule after the decreed purpose of his owne will to the laud and glory of hys fre mercye and not for our worckes So that not bicause we were iuste and worthy in hys syght he did elect and cal vs but as Paule saieth bicause he hathe elected therefore he doeth cal iustifye and glorifpe vs. In such sorte â–ª that he willed not the end for the begynnyng sake but the begynnyng for y e end sake He hath saued vs after Paul not by the worckes that we haue done but by his mercy In another place he saieth y â— he hath deliuered and called vs with his holye vocation not after our worckes but accordynge to hys purposed mercie giuen alreadie to vs before the creacioÌ„ of the world so then as of the secretes reueled to the litel ones and hidden from the wise and prudent Christe did giue none other cause but for y â— so it pleased the father so of our electioÌ„ ther may no nother cause be alleged but only because it is the pleasure of God Paule wylleth that the purpose that God hathe made vs maye not depende vpon our workes because it shulde not be firme as it is nor we sure as Christ sayth we are and Paul also If thou woldest sai that Paul to the Rom. spake of the eleccion of Iacob Esau concerning the fyrst byrth not coÌ„cerninge the heauenly inheritauÌ„ce I wold answer that Paule with that trope doth declare the maner of the eternal eleccion to paradise other wyse the eleccioÌ„ of Iacob shuld be in vain in the which is sene touching the things of the present life nothing but calamiti trouble But the principall intent of Paul is to proue that although the carnal Hebrues be not saued
firme and the diuine purposes stedfaste and that the Lorde knoweth his wyth perfect infallible knowledge whych ought to be to vs a sure foundacyon whereupon we maye stablyshe vndoubted fayth of our saluacioÌ„ To this purpose Paule sayd that those that God hath knowen for his and therfore elected purposed to saue them those he hath predestynate to be conformable to the Image of his sonne and those hauynge them after created he doth call wyth an inward callynge in such sort that they aunswere agayne for because they are the soÌ„nes of God therfore they heard hys voyce and beleue by beinge ordeined to eternall lyfe Yea he draweth them and geueth them a newe hearte and these that he calleth he iustifyeth he geueth them Christ and the â—yght of hym faythe hope and charity and all other christyane vertues apparelynge them he doth enriche them wyth many gyftes treasurs and graces afterward doth happely glorify them Therefore from the fyrste to the laste it foloweth that the electe must nedes he saued Paule added and sayd if God be wyth vs who can be agaynste vs meaninge if God hath elected vs and determined to saue vs he beynge omnipotente and hathe taken vp on him this enterprise to saue vs who shall let him Yea he would haue sayde no man because that Christe sayde none can take them out of the handes of my father it happeneth not to God as to man whyche manye tymes doeth wyll a thynge seketh and canne not fynde as the Hebrewes whyche sought theyr saluacyon and coulde not atchieue it and that because they foughte it not by Christ by fre mercye nor by faythe but by workes It is not so wyth God because that he when he wylleth any thynge it commeth to passe and his eleccioÌ„ as writeth Paule commeth to effecte Moreouer God hath geuen hys electe to Christe and braweth them to hym and those that go to hym drawen of the father he chaseth not awaye as hym selfe sayde he loseth them not but knoweth them for hys shepe he calleth them to hym they heare hys voyce he prayeth for them moste effectuously and is euer hearde For them he shed hys bloude and gaue his life euen as for them onely he was sent and came into the world to them he doth manyfest God geueth theym lyfe and maketh them happye They are then in good handes beinge in Christes out of the whyche nonâ— shall take them as hym selfe hath sayde They may peryshe that are the sonnes of perdicion as Iudas but not the chyldren of eleccion The elect are sure for ther was neuer one of them that peryshed nor neuer shal yea it is vnpossible for christ speking of y â— fals prophets which should be in y â— kingdoÌ„ of Antichrist said they shuld seduce the very elect if it were possible for to shew that it was nor â—ossible yea for theyre sakes those dayes shall be shortened Al that God hath wrought aud shal worke is for his electe for whome he dyd create the world preserue the same sente Christe into the world and wylled that for them he shuld dye vpon the crosse for them he hath moost speciall care If God made suche accompt of y t Hebrues y t to thend their name shuld not be forgotteÌ„ on y t earthe he dyd ordeine y t if y â— first brother died without chyld the seconde was bounde to rayse vp sede to his brother thinkest thou y t he wil not make rekning of his elect whose nams are writteÌ„ in heauen Yea I wyll thou know that although Christe be he by whose meanes all y e elect are saued neuertheles not by his impoteÌ„cy being geuen to hym all power but because the thynge of it selfe is impossible Christ caÌ„ not saue a reprobate nor dam an elect â–ª Now much lesse is it in oure power if we be elect to daÌ„pne our selues or if we be reprobate to saue our selues yet ought we not to cease to worke well because y t if we are sure to be dampned we are yet bounde euery way for his infinite goodnes mooste highly to honour him Let vs then geue thaÌ„â—ses to god that hath not only by mere mercy elected vs for his but to thend we might be sure of our saluacioÌ„ hath ordeyned y t our dampnacion shal not lye in our own power beyng his electe and wyth thys geueth vs such grace that we may in thys presente life render him al laude honour and glory by Iesus Christ our Lord. Amen ¶ The .xxii. Sermon Whether God do agrauate harden and blynd the heartes of men or not and in what maner IT is reade in the holye scriptures that God put in Saul a wycked spirit to vexe him a liyng spirit in the mouth of y e prophetes to begyle Achab that by Sathan he moued y e hert of Dauid to nuÌ„ber the people agaynst his precepte And moreouer he doth harden blynd and make grosse y e hertes of persons and geueth them ouer into a peruerse mynd And Paul wryteth that he hath shut vp al meÌ„ in vnbeleif sinne And although manye helde for vngodlines this maner of speaking therfore thei do not only abstayn froÌ„ pronouÌ„cing such like words but also go about to expouÌ„d make theÌ„ better emeÌ„dinge them forcecyng theÌ„ selues to bring them after their phantasye to suche a way y t they haue a kind of godlines therin And I thynke they are moued to do this to thend y t of these things men should not take occasion to thinke that God were the cause of synne or els to imagine wyth the Maniches to be .ii. first beginnings the one good cause of the good the other euell cause of y e euell â–ª Neuerthelesse I will not oughte not may not wyll to be more holye then God that speaketh in holye scriptures And it is more wyckednes to wyl to correct the toÌ„ge of the holy gost because that none speaketh nor can speake more circuÌ„spectlye then he nor with greater thyrst of our saluacion w t the zeale and honour of God With al this euery one oughte to knowe that we are the cause of synne and not God yea it can not be thought that God is a God if it be not thought that he is wythout faulte without euell infinitely good and iust Therefore as to vs is due all coufusion ignominie dishonor reproch and euel so to God al honour laude and glory It is not euel then to pronouÌ„ce these wordes to the maner that they are writteÌ„ saying that God doth agrauate harden and blynd but it is good Thou wylte saie tell me how these wordes are to be vnderstande that God dothe harden blynd aud such syke so that thereby I may not take any occasion of offeÌ„ce I aunswere that after the opynyon of some God doth harden and so blynde the hearte of a person in as muche as he foreseâ—th and fore preacheth his hardenes as he did