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
vertues infinitely perfect and that in it in vertue and eminenci be al the colours odours sauoures sonndes songes swetenes fairenes honoures dignities treasures pleasures and felicities of the world infinitely and without proporcion more perfect then they be of them selues here And moreouer it behoueth the to knowe that the being of the creature is a shadow a most slyght vanite in comparison of gods being and the difference more then is betwene our shadow and our selues It is to be sayde of God that surely he is only the thinge that is Lykewise I say of our powers beauty truth charity iustice wisdome and of al our other vertues that compared to the diuine they be as most vaine images and shadowes infinitely distaunt from theÌ„ of God Also it behoueth to know that god is not idel but that he continually worketh as Christ saith in such wise that he hathe not only geueÌ„ vnto the world his being but also continually conserueth al the thynges created and al the vertues that of al y e miracles and straunge effectes we knowledg only God to be author and to him we geue al thankes honor and glory So lykewyse ought we to knowledge of him al the natural effectes and operacions and not to extol or praise nature but God only who geueth and preserueth the being and vertue to all thinges â–ª Neither ought there any other chaunce or fortune to be named but al to be confessed of god and he only to be thanked euen as he continually worketh for vs. And as hys power is neuer ydel but contynual working in al creatures So his wysdome continually seeth disposeth and ordeineth al things most best and his bouÌ„ty lykewise continually communicateth vnto vs his benefytes and graces Furthermore it is necessary thou know that al that God hath wrought worketh or shal worke in his creatures is al for man for whom they be created and preserued For al the giftes and benefits that from the beginninge haue bene made or shalbe made to the creatures man is bound to knowledge theÌ„ as made to him and accordingly therfore to thancke God â–ª And especially the chosen or elect to whom al creatures do serue both the predestinate and reprobate Yea the aungels and the deuils euen to the very sinnes And because God doth here manifest and discouer hymself with his omnipoteÌ„t wisdom truth iustice bounty and his other vertues and perfectioÌ„s not onli in his creatures but much more in his scriptures especially in christ on the crosse chefely to them y â— by faith conceiue him with spirit Therfore it behoueth him y t wil know what thing God is to behold him particulerly in Christ to besech him to geue him liueli clere light to know him not only in his creatures scriptures but specially in Christ crucified to the ende that in him by him vnderstaÌ„ding y e great bounty of God we may render vnto hym all honoure and glorye by oure Sauyoure Iesu Christ Amen ¶ The second Sermon Howe to knowe God by hys creatures GOd in his maiesty apparelled with his perfeccions and in the well of his brightnes as saith Paule is a certain light inaccessible and hid But here he some what discouereth him selfe by hys creatures as who will enter into Rome must of force know bi y e pillers sepultures images and bi the great ruines that he shal finde there that the Romains in times past hane bene of great power dominion wisdom So he which entereth into this world seing this great engine must of force know the maker therof to be the God omnipoteÌ„ And beholding the order of his creatures must not only se but also maruel at y e wysdome of God And with Dauid cry say Lord thou hast created al things in wisdoÌ„ And moreouer it behoueth him to say that God is best seing that continually he dysposeth new gyftes vnto his creatures And seinge that by due meanes he leadeth them to theyr end he is forced to confes gods deuine prouidence and so in conclusion bi the thinges created to come to the knowledge of god of al hys perfeccions as far forth as they appeare in his creatures that because the creatures be vnyted so to gethers that eche one hangeth on other al of god in such wise that they make a ladder to the vnderstanding of the natural by the which they clime and ascend euen to God They see that this inferyour world is gouerned of the heauens and that the heauens keepe their courses vniformely by contynual mouing and therof be constrained to consider that the vertue which moueth them beyng â—faticable and neuer wery is spiritual for if it wer corporal it shuld end or at the least waxe weake And so going farther they coÌ„syder that that spirytuall vertue not being the supreame is gouerned bi an other And because they can not attayne the infinite euerlasting they are forced to come to a first supreame intellygence the whych moueth wythout beyng moued and to a fyrst cause independent and so they ascend to y e knowledge of God Moreouer by the beauty of the creatures they ascend to the knowledg of the beauty of God By the order Armony and conseÌ„t that appear in the creatures they attain the consyderacion of gods infinite sapyence or wysdom And so by the visyble workes of God to the regard wherof Dauid calleth vs sayinge come and behold the workes of the Lord they attain to consider the inuisyble perfeccyons of god hys euerlastyng power and Deuinitie as Paule writeth Ther is no creature so bace nor so vyle in whome there shineth not the glory of God in which thou maist see hys greate power wysdome bounty beauty the other perfeccyons And by how muche the creatures be more noble hygh worthy and excellent by so much the more do they discouer God Lyke as the heauens which particulerly do shew the glory of God And the more perfectly we know the creatures Yea God in them so much the more we ryse to the knowledge of God and by so much the more our vnderstandings who ly and wyth perfect light is vnited and copulate vnto hym It is true that many consyder the creatures in them selues without respect to hym that hath created them and so conserueth and gouerneth theÌ„ But those are of more grosse condicion then is y â— owl which because he can not behold the sonne forceth him self and taketh pleasure to behold hym in the sterres Aud they not seing God in hys glory seke not at y â— least wise to se him in the mirroure of hys creatures But know thou fyrst that thys ladder of the creatures to clyme vuto God is peryllous because that God hauing put in them a certayne beauty and swetenes to the end that mans vnderstaÌ„dyng of the taste of the swete running water shuld be prouoked to seke the fountayn or spryng and therby to seke god with more
the end they remained coÌ„fused with out frute As doth the fyelde whereon they cast ouermuch seede And of some that by those meanes haue lost their wits But that whych importeth much more is that they thynke the true knowledge of Theolegy or deuynyty consysteth in letters whych is vtterly false because they geue not true and lyuely lyght of the supernatural thynges y â— cannot otherwyse be knowen of vs but by spyryte reuelatyon fayth spyrytuall taste lyuely vnderstandyng and sure experieÌ„ce For lyke as the Phylosopher wythout experyence can haue no knowledge although he beare in mynde al that is wrytten not hauynge practysed he must reast only in opynyon grounded vpon Arystotle Plato and the other Philosophers which moueth hym to beleue theyr wrytyng to be true being neuertheles in very dede more ignorauÌ„t then is the poore paisaunt or husbandman that by labouryng of the earth wythout sekynge letters fyndeth the operacion of many natural thynges that proueth hys scyence to be somewhat theirs none though well they study foreuer and wante experyence So lykewyse one symple ydeot wythout learnynge if he haue fayth lyuely taste and spyrytuall vnderstandyng of God is a greater deuyne then all the learened men of the worlde that be wythout spirite Yea he is a deuyne and they none For that of y e heauenly supernatural thynges he knoweth so much as he tasteth and experimeÌ„teth by fayth and the learned man hath onlye a barrayne ydle colde and deade opynyon whyche standeth wythout faythe in desperacyon and accompanyed of euery vyce Now therfore it appeareth that of thys erroure by thynkynge that true Theology or deuynyty consysteth in learnyng there are innumerable inconueniences growen and chefely that many wantynge letters not hauynge tyme to study thynkyng that by other wayes it is impossyble to become dyuynes haue not dysposed them selues to demaund of God with meke hart and ferueÌ„t desyre the lyght of the deuyne thyngs And moreouer they haue fled and wythdrawen them selues from the intellygence or vnderstandynge of the holy scryptures as from aterryble ruyne because theyr wyse learened and holy men haue perswaded them y â— no man may vnderstand it but they only y â— are learned Condempnynge them y â— wryte in the vulgare tongue as if the true diuinity depended of the Hebrue Greke or Latin letters or of that wytte that hath wel studied theÌ„ â–ª Behold now therfore whether thys be not a most rawe and wycked opynyon beinge the verye cause that hath moued me thus to wryte in my natural tongue to thin tent that knowing the true Theologi to be open to euery language and to the symple our own nacion shuld not be pryuate who haue none other but the mother tounge Ther be many that studying the holy scriptures wythout spyryt lyuely fayth aud supernatural lyght haue not only not attayued the true knowledge of the bouÌ„ty of god and theyr owne proper myseryes but the more they haue studied the more by the dri and deade letter they are become blynde of God and of them selues Yea vnfaythfull vnkynde proud arrogaunt presumptuous confencious and repleate of al othervices Wheras the supernatural true Theology or deuynyty shewing the great bounty of God declaring in our selues our own miseryes maketh vs faythful thankful iust humble modest geÌ„tle quiet conformable And moreouer they be so blinde that not knowing theyr own wreÌ„tchednes they not only forbeare to humble themselfes before God and of hym hartely to demaund help lyghte and grace but also leauynge prayer for theyr study and the spirit for theyr learninge they presume to be masters of the others as Paule writeth and so inflambed of theyr scyence haue sâ—anndered the world wheras charyty edifieth And being consequently without spirite they study and vnderstand the holy scriptures accordinge to theyr own iudgmeÌ„ts diuersli as their wits study are variable euery one according hys fantasy expoundeth them thinkinge he hath perfectly and iustly couceiued them Wherof are growen infinite sectes and he resyes In stead of y â— if they had bene good and true deuines and had had the spirit of gods gift they had vnderstand theÌ„ in truth and veryty whereof followeth none other â—nt vâ—you of fayth both in spirit charyty Many also beleuyng by the study of the holy scryptures to attain true Theology perfect knowledge of God aud consequeÌ„tly the chefe felycyty possible to the lyuynge man haue geuen them selues to studye the scriptures and walking by them to ioyn to the supreme felicity of gods knowledg because they wanted the spirit they nether caÌ„ arryue at the true and liuely light taste and spiritual vnderstanding of God nor yet to the true felycyty Wherof it groweth that they fal to the bottome of infidelyty in such wise that thei beleue that ther is none other light faith or deuinity then that their barrein and dead opinion nor other felicity theÌ„ that theyr misery and so seming to haue at tayned the heygthe of vertues before they haue once tasted of them they despraise theÌ„ These and such other inconuenyences are growen and contynuallye growe throughe them that know not how they ought to vse the holy scryptures in such wyse y â— by their default and not of the scripture they haue perchaunce done hurt to the world But for that we ought not to condemne the letters as many haue done but the men y â— knowe not to vse them as they shuld be vsed to the honoure of God To whome be al honour and glory by oure sauioure Iesu Christe Amen ¶ The .vi. Sermon If to be good deuynes it behoue vs to haue the humain sciences or not THere be many that thinke it is not possyble to attayne the perfection of Theology if fyrst a man learne not Gramer Dialectica Philosophy Metaphisica Yea Scotus Thomas Bonauenture such other I confesse my selfe to haue bene in that errour and therfore am now moued to compassyon of them that reaste blynded wythal If it wer as they say we shulde be moost bouÌ„den vnto the inuentours of those scyences syns that by theÌ„ we may be good deuynes and wythout them not And then I praye you if they happened to peryshe or those authours to be loste shoulde it not follow that also the world shuld lacke deuinity And lykewyse if the learned menne iâ— those scyences be onelye the good deuynes and consequentlye sainctes the contrarye wherof is clearly seene then might wel the simple and vnlearned people despayre of al ghostly health and the true and necessari diuinity hange vpon humayne scyences So by that reasoÌ„ it shuld behoue vs to say that the Apostles and in maner al the saynctes Yea and the blessed virgin Mary were not good deuynes not withstandyng that they haue taughte others No nor Christe neuer learned those humayne sciences yet was he the most excellent deuyne Therfore we must knowe that one humayne scyence leadeth vâ— to clyâ—e to an other much
deuide me from the loue of God that is in Christe Iesu It must nedes be that he be saued which wyth lyuynge faythe embraceth Christe for hys owne And consideringe that the treasures and merites of Christe are infinite and able to enryche a thousande worldes I entende not to carye with me anye other merites nor spirituall ryches saue those that Christe hathe prouyded for me for they be not onlye sufficient for me but also ouer aboundaunce and vnmesurable Then shoulde I do no small iniurye to Christ if I shuld search to store my selfe by any other meane or shift although I might do it neuer so easely nay rather wyth Paul wyl I recken al other thynges as myre and dyrt so that I haue Christe wyth whome alone I wil appeare before God and of and by hym wyl I glorye and make boaste yea God for byd that I shuld make my auauÌ„te of any thing saue of the crosse of our Lorde Iesu Christ of whome only hangeth al our health And albeit al the saintes be ryche by meane of Christ neuertheles if they had merytes of theyr owne moste plenteouse and wolde geue them to me yet wolde I none my Christ is inoughe for me with him had I rather suffer then take pleasure and ioye without him It would be a thing pleasauÌ„t to me if euerye man shulde make prayer to God for me not because I myght purchase or haue anye other treasures then those that I haue of Christ but that I might by liuely faith euery day acknowledge possesse and embrace those y â— I haue receyued of Christe and counte them for myne and so enforme my selfe I my selfe were it not by Christe shoulde not knowe what to aske for in him is al and without him al other things be but mere vanitie onely this peticion I make to him that he vouchsafe euery dai to geue me light and vnderstandinge that I may haue wyt to accounte and take hys treasures for mine owne Wherfore if any man wil pray for me let hym not tarye tyll I be deade for then I canne no more encrease in lighte and grace Let him pray now that I may grow in faith and more and more instruct my self of Christes riches I am wel assured that in purgatorye I shall not come bothe because there is founde no other purgatorye but Christe in whome at the full be purged and punished al the synnes of the elected and al so because in case there were one yet Christ not by my merites but by hys mere goodnes dothe satisfie for al my synnes trespasses and paynes and for as muche as hope neuer made any man ashamed nor confounded anye persone that hadde it in hys harte as Paul wrote therfore am I sure and secker that he wyll saue me without other purgacion We cannot promesse oure selfes to muche of goddes goodnes no we neuer can be hâ—te vs so much but he wyll recompence muche more I wyl not suffer therefore that after my lyfe anye good be done for me Truth it is that if I haue any goodes them must I leaue to the poore flocke of Christe not because they shoulde praye for me that am al readye saued but for the vse of other that lyue and shalbe borne as Christe dyd and also because the rather they maye lyue godly and knowe that they shal neuer lack that be hys and put theyr trust in hym To whom be alwayes honoure and glory through Iesu Christ our Lord Amen ¶ The .viii. Sermon Howe we shoulde answer the deuel when he tempteth vs name lye in the ende of oure lyfe THe Deuel as Peter wryteth seketh alwaye to deuoure vs but chefelye he is busye at the houre of death by reason then it standeth hym in hand so to do for his owne behooue and our greater endomage and harme Then vseth he al myght power sleyghte deceyte and malice wherefore I thynke good that we shulde search howe to make hym aunsweare and by the assistence and ayde of gods grace to vnderstand him aud get the vpper hande of hym He is constrayned speciallye when wee aproch nere to oure death to throw vs into a bisse and pit of desperacion or els to set vs in pride and presumpcioÌ„ if he shal perceyue that thou either put trust in thy self or confidence in thyne owne worckes he will not â—oo in hande to make the despayre and mistrust gods mercy but rather stablishe the in that erronyouse opinion of pryde of thy dedes on the other syde if he fele that thou hast all thy hope in God then wyl he shew the on the one partie the multitude and wickednes of thy synnes and on the other partie goddes wrathe and seuere iustice he wyl tell the how thou art in a maze and perplexitie not able to be shaken of or wonden out of and by makyng the to fele thyne offences otherwise then euer thou dyddest in thy healthe wyll go aboute to take oute of thy harte the passion of Christ and all the great goodnes mercy and loue of God finally to proue the damued he wyl bryng for hys purpose euen the holy scriptures But I wyll that al hys temtacions serue the to the honour of God and saluacioâ— of thy soule as they do serue the turne of the elected to whom all thynges woorke to gether for theyr wealth fyrste of all I warne the that thou maintein not thy self for good but admit and graunte all the euill that he shall reherse of the and thynke that he hath not saied so muche but that it is much more and thanke God that now at laste he hathe bene so fauorable to make the coÌ„sider thy sinnes wherin he vseth the deuel for an instrument to the entent that by the knowing of them thou shuldest take occasion to humble thy selfe and to cal Christ to thy remembraunce whyche to scoure and clense them hath not onlye reputed them for hys owne but also dyed for them vpoÌ„ the crosse grauÌ„t thou hardely that thou art a greate rybalde and noughtye withoute excusynge thy selfe in any wise and that thy sinnes are innumerable Confesse that thou could neuer satisfye for one alone and that thou were the most damned sinner of the world if Christe had not deliuered the and styl prompte thy selfe with those matters whyche maye further the to come into desperacion of thy self But if the deuel wait to bryng the to despayre of Christ thou may in no wyse coÌ„sent therto but stedfastly put thy trust in hym And my mynd is that thou say to him thus If it were good for me to mistrust Christ y u neuer wouldest haue perswaded me therto but rather haue drawen me from it wherefore in that thou woldest putte me in mynde to mistrust Christ thou makest me stronger in my hope and trust Thou shalt say to him that when he caused iniustly Christ to dye whych was an innocent he lost al his interprise and inrisdiction that euer he had or
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
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
to make it cleare they go searchyng wherfore he hath not elected all men and they would fynd a cause where is none If such were godly they shuld quiete and satisfie theÌ„ selues shuld haue their felicitie in the deuine plesure w tout searching to asseÌ„d anyhier It is euyl theÌ„ to seke wherfore god hath elected some other some not if this grow of the suspicion that God may or haue erred The godly knoweth certeinli by faith y t he caÌ„not erre hereupoÌ„ resteth There are some that aske after it of arrogeÌ„cie and presumpcion They woulde be answered that god had elected them for theyr good workes to haue wherein they myght glory of them selues And wheÌ„ they hear sai that God hath elected them by grace it displeaseth them they gainsaâ—e it seming them there resteth nothinge to glory in And they perceyue not that this is the whole glory of the humble and true christiane to be saued by the mere grace of God and Christ crucified and to glorye onlye in God by Christe and in them selues not to see but thynges worthy to be a shamed of to thend y â— to god only be honour and glory It groweth also to many of vnreuerence for if they coulde se howe inaccessible the maiestie of God is howe irreprehensible is hys wyll and how incoÌ„preheÌ„sible is his wisedome they wolde not set them selues to dispute wyth god specially if they knewe howe blynd darke fraÌ„ticke and folishe they be And who art thou sayd Paul that wilt dispute with God answer and contend with God Paul was returned from the thyrd heauen where he had heard secrets so hygh that it was not lawfull to speake to man Neuertheles doynge reuerence to the diuine secret iudgementes he sayd O profouÌ„d riches of the wisdome and science of God how incoÌ„preheÌ„sible are his iudgementes And man blynd folyshe and vngodly is so high minded that he wil do wronge to God condeÌ„pning him and reproue his holy iust irreprehensible iudgementes And how many are thei that seke to knowe speake wryte of it aud he commeÌ„ded therfore And al that they can Imagine by force of their owne wytte and natural knowledge which can not perce so high secretes they put in wryting And they are as arrogant as if they wer in goodnes and sapiâ—nce superior to God to be adored of the worlde they condemne the workes of god Ther are mani which ar not coÌ„teÌ„t to know asmuch as God hath vouchsaued to opeÌ„ to vs but they wold know also a greate deale more But it is not the offyce of a good serâ—aunt to wyl to know al the secretes of his Lorde yea the sonne oughte to content hym with the secretes of his father and to know of it onlye as muche as is reueled to hym to be sure and certeine that he wil not fail to manifest al that shal be expedieÌ„t for him euen so we ought to contente vs to knowe that which God hath and dothe reuele vs knowing that he doth loue vs in suche sorte that we haue not wherein to doubte that he wyll fayle to manifest vnto vs all those secretes the knowledge wherof shalbe profytable and necessari Yea Christ him self said that he had made knowne all that he hadde heard of the father oure office is to seke to taste and fele with the spirite that which he hath opened to vs and we maye also desyre to know all that pleaseth God to reuele vs forthe benefite of oure soule and his glory nowe for that God to beate downe carnall man to the ende that to him be geuen al honoure laude and glorye hath vouche safed to open in the holy scriptures wherefore he hath elected some other some he hathe not Therfore we mai ought to seke to know it that we may so much y e more honour god but we oughte to beleue it to be so as God hath declared to coÌ„tent vs with that way God hath taken in electing reprobating neither to thinke nor suspect that god hathe erred nor ought to despre anye other waye but to be satisfied and pleased with somuch as pleaseth the lord without being curious in wyllyng to know more then that whych pleafeth God to reuele vnto vs al that to the end by Iesus Christ we may render him al honor lande and glory Amen ¶ Th .xviii. Sermon ☞ Of the diuerse effectes that it worketh in maÌ„ to beleue that our eleccion is al in the hands of god and that of him only it depeÌ„deth IT is seene by expeience that of one selfe cause doth grow sometymes contrary effectes And is euydent by the sun whych hardneth myre and melteth waxe and this is by theyr dyuerse disposicions Euen so of the belief that our eleccion is wholye in the handes of God dothe springe in men contrary effectes by theyr contrary disposicyons The vngodlye perceyuyng that in the deuyne mynde is resolued theyr beynge to be saued or dampned they are wroth wyth God they blaspheme hym wyth their heart they call hym parcyall and vniuste they gyue them selues to do euell ynoughe sayinge euerye waye that shall be which God hathe infallyblye foresene and immutably determyned yea their faltes they cast in the face of God thynkynge that he is the cause therof many also despaire of their saluacyon presume more of them selues then they hope in God they beleue that they shuld be saued if theyr saluacion dyd depende vpon them selues and therefore if they could disturbe the deuyne counsayles and make that theyr saluacyon shoulde not be in the handes of God they woulde do it And thys is for that they knowe not theyr owne greate myserye howe blynde infirme frail and vnprofytable they are to God impotent of them selues to goodnes full of all wickednes and that they dyd neuer worke if it were put in y e baleÌ„ce of deuine iustice that merited not to be punished and so lyke wise they fele not y â— great goodnes of God nor the benefits of Christ but thinke him to be Irefull reuengable disdaineful proude parpetual vniust and malignaunt as them selfes are There are some whiche haue not perfecte fayth but they are not so vngodly as the fyrst Now these when they here say or thincke y t their saluacion is all in the handes of God they remayne confused and euell contented And this is also for want for knowledg of the goodnes of god they trust partly in God partly in them selues they loue not God nor trust nor hope perfectlye in him they remain doubtful and know not whether it be best to depend al vpon god or not and it semeth them that it shoulde haue bene beste that in some part it shuld depend vpon them selues and yet they thyncke it wel being al in the hands of God troubled in such sort that they canne not tel which to chuse Therfore they liue in a great perplexiti They consult sometimes w t the holy scripture or w t
forese and foresay the obstinacye of Pharao But knowe thou that when he sayde to Moses I wyll harden the hert of Pharao he wold not onely saye I forsee that he wyl be harde hearted and I tel it the before for then the wordes whiche he spake after shoulde not haue agreed therwyth whyche were for to shewe my power that my name may be declared throughoute the whole worlde But wyth those wordes he threatened to punyshe hym as it is read that he punished mo people for theyr sinnes wyth blyndyng them hardenynge them wyth lettyng them do after theyr desyres of their owne hertes geuinge them ouer into a frowarde mynd in passions and shamefull effectes Therefore there are some whyche saye that God manye tymes dothe harden and blynde sinners when suffering yea geuing them prosperitie and distributyng his mercy and benefytes when they ought to open theyr eyes to so greate beâ—ignityes of hym and be inuited therby to repent and change theyr lyfe they of thys bouÌ„ty of God take occasion to become worse euery daye more blynde and indurate But I saye that the vertue and also the vice standeth not in prosperity nor yet in aduersytye but in the men them selues So that as to the electe euerye thing worketh to saluacioÌ„ and by the speciall grace that they haue of God serue hym in aduersitie as in prosperiti so to the reprobate euery thyng serueth contrarye hurteth yet by theyr defalts as not only prosperity aduersity but also y t preching of y e gospell the miracles do hurt hynder them Therfore Paule said y t as to y e elect Christe was the odour of life so to the reprobate he was the odour of death It is nedefull then to say that God doth harden and blinde the heartes of the reprobate not because he geueth theÌ„ aduersiti or prosperiti nor because he suffreth theÌ„ sheweth them many benefites but for that he geueth them not grace to vse them the commodyte therof to the glory of God It may be truly sayd that he dothe hurden blinde the hertes of the synners when he taketh from them or gyueth theÌ„ not hys grace nor the vnderstanding of hys wil because that in such case it is force that maÌ„ wil remayne blynd and indurate that euery thynge serue them to the dyshonor of God where as if they hadde that inward grace eueÌ„ of theyr synnes they shuld taâ—e occasioÌ„ to honour him god doth blynd men wheÌ„ with drawyng hys lyghte he hydeth his face as Moses was vayled so spredeth he the vayle of ignorance ouer the hert of the reprobate so that god in w t drawing his lyght of his grace blyndeth the hert of infydels in suche sorte that not onely the gospel is hyd from them as Paul writeth and they erre but standynge in that darckenes they caÌ„not beleue And so also doeth he harden not for that he geueth prosperity or aduersity of the which the elect also are partakers nor because he withdraweth not the grace but the swetenes and the sensuall felyng therof of the which many saintes wer voyde nor yet for that he moueth their hertes to euell or cause in them any obstancye or euell qualite but only in wythdrawynge hys grace whych molifieth a herte of stone and maketh it fleshe it is of necessitye y t the hert remayn hardened And so lykewyse he chaseth away y t sinner wheÌ„ he doth not call hym draw hym to hym before Yet for all this god sinneth not for he is not holdeÌ„ nor bouÌ„d to geue vs this grace he may hardeÌ„ mollify after his owne pleasure yea the sinner meriteth not only to be punyshed wyth payne and priuacion of paradyse but also wyth priuacion of his grace and that thys is true iudge if God had kylled Pharao when he caused all the Hebrues chyldren to be caste into the floude wouldest thou haue sayd that God had bene vniust Surely no And yet if then he had dyed he had bene daÌ„ned remayned obstinate for euer Where fore myght not god execute iustly the same sentence as concerning blyndyng and hardening vpon others wyth wythdrawynge hys grace And on the other partye as they are preserued that shalbe not amisse to preserue him in life for a few mo daies to be serued of hym as of an instrument of wrathe prepared from the begynnyng to excercise his people in vertue to thende that delyuering them so diuinelye they myghte knowe the great goodnes power iustice of god And so beyng his name celebrate throughoute the world he myght be feared loued And finally all to hys owne glory as waxteth Paul Moses The iudgementes that we geue vpon the secrets of God are verye madnes if by faith we do not enter into his santuarye God doth inwardlye call the electe as Paul wryteth and they beleue that god as theyr only father wyl neuer forsake them but shall endue theÌ„ wyth such grace that al thynges shal serue them to saluacioÌ„ euen sinne in the whych god wil neuer lette them fall but for theyr benefyte They art not offended to heare saye that god by abstaining his grace from the vngodlye doth blynd and harden theyr hertes but vnderstandinge by fayeth to be in the number of the electe and knowing that god saueth not but by mercye and dainneth not but iustly so much the more are they moued to lyue in pure feare to humble them selues render thankes to god to whom be euer all laude honour and glory through Iesu Christ our Lord. Amen ¶ The .xxiii. Sermon ¶ How God doth dispose his grace THere are manye whyche thyncke that god to euery one coÌ„tinuallie doth offer his grace and that it is in the power of man to accepte it or not as thoughâ— they had it in a boudget were in their arbytrement to open and take at their owne wyll And that of thys their dead false erronyous opinion groweth y t they liue most wickedly thynking saying god neuer faileth wyth hys grace and it is at our choise to receyue it at oure wyll Therfore we may take leisure lyue a vicious life after our owne way for we shalbe saued always a moment of time is enough for vs to repent be saued sence it is in our power Therfore for to flye such an euell I haue iudged it good to shewe y t it is not so It is no doute y t God hath created y â— world for his electe so that if god had forsene that none should haue bene saued he would not haue created it For theÌ„ also he dyd preserue it to them he hath geuen the Angels for kepers and of them as a father he hath moste singuler care prouideÌ„ce God wil not suffer y t they be teÌ„pted aboue their power yea euery thing worketh serueth well to their saluacioÌ„ SeueÌ„ times in a dai y â— iust shal fal rise