for that onlye benefite feele so muche the greate goodnes of God that we myght be sure and certayne of our saluacion And nowe he in euery creature dothe sparkle towardes vs loue with innumerable benefites yea in Christe vpon the Crosse casteth he the flame of perfecte charitye and shall not wee feele so muche the goodnes of God that wee should beleue to be his electe If one onlye shulde be saued I wold truste suerly to be he if al the men angells wold tel me that I were dampned I cold not beleue them althoughe thei did alledge al the reasonnes possible but I wolde euer giue more truste to Christe alone who vpon the crosse with his bloude and deathe doeth tel me I am saued thē I wold to al the rest for he alone hath more power in me thē al the reasons authorities without him Prouided only that I se him with liuely fayth dead for my saluacion Yea in that case seing my selfe Gala. i. by Christ to be the sōne of God I wold with Paule excōmunicate the very angels as superior to them if thei wold saie the cōtrary or gainesaie the gospel and the great loue and benefit which in that case I shuld fele by Christ Paraduenture thou wilt say it semeth me not that I cā be suer of mi saluacion because I am fre to do euell so mai I sinne be dāpned Our life is in such sort variable that to giue a certeine iudgement we must tarye the end for euery one wolde haue thoughte that Iudas shuld haue bene saued when he was called of Christ yet it is sene that it is contrarye I answere thou begilest thy selfe in thinkinge thy saluacion dependeth vpon the likelyhod of thy worckes Ephe. i. Paule affirmeth that God hath elected vs by his mere mercy in Christ not bicause we were holy or for that he foresawe oure good workes but because we should be holy and should do good workes and perseueryng in thē we should dye in his fauour and grace Inwardly doth God cal his eelecte geueth them knowledge of him Roma viii and doth iustifie glorifie them Therfore doth Paul adde and say if God be with vs who cā 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 where thou saieste thou mayst sinne it is true and peraduēture thou shalt sinne Neuertheles if thou be the electe thou shalt algates ryse againe 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 much more trust in the goodnes of god knowyng that the Gospel is not the law but mercie and know thou that when the electe fall in any sinne whiche God doth not permitte but for the benefite of them and the other electe whilest they are in that erroure they fele in them selues a certeine hyddē vertue whiche withholdeth and refrayneth them from doyng worsse it biteth nippeth and reprehēdeth them of the euel fact and doth enduce and spurre them to conuert There remaineth euer a certeine hate of sin although they be sometime ouercome of frailtye So that they neuer turne frō God with al their power nor run wholy to vice with a lose bridell God hath them euer for his owne and gouerneth them as his lawefull Childrene And speaking oftē in their herts he saith that which he said to his Apostles Luke xii feare not litle flocke for it hath pleased youre father to giue you his kingdom of his mere goodnes although you be vnworthy And if thou woldest bring in Salomō who sayth none knoweth whether he be worthy of hate or loue I answere It is clere chyflie by the wordes 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 workes of God that is by prosperity or aduersity whether of him self he be worthi of hate or loue And this is bicause God giueth his giftes so indifferently to the good and euell to the electe and reprobat Thou wilt say yet Paul said i. Cor. xiiii my cōsciēce doth not reproue me yet am I not therby iustified before God therfore it can not be knowen But I answere that th entent of Paul was to saye that thoughe by grace of the Lorde he had ministred the Gospel in suche sorte that his conscience dyd not rebuke him of any erroure whiche was imputed vnto hym for a sclaunder of false christians neuertheles he held not him selfe iuste for this neither was he iuste he iudged him selfe iuste by Christe 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 with the whole force of spirit fayth loue So that here Paul did condēne the opiniō of them which iudge thē selues iuste by theyr owne workes but he doth not reproue the iudgemēt of those which iudge thē selues righteous saued by the bountie of God death of his only begotten sōne but doth approue it With Paule also agreeth Iob Iob. ix 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 his owne proper ryghteousnes and workes 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 Goodnesse of God so that firmely establyshed in the lyuelye faythe of oure saluacion we maye as chyldren render hym all honoure laude and glorye by Iesus Christ oure Lorde Amen ¶ Vvhether it be good or euel to beleue that we are electe the fourthe Sermon SOme saye that it is euel to beleue that we are electe bycause that as the beliefe to be reprobate bringeth men in dispeyre so the beliefe of eleccion is cause of presumpcion But the iuste and the holy flye bothe the one and the other extremitie They are not exalted in presumpcion beleuing to be electe nor fallen in the botomles pyite of dispeyre wyth beliefe of dampnacion but kepe the meane waye euer standing betwene both And I say that it is true that none ought to dispeyre or yet to presume but assuredlye to hope and beleue to be saued and elected Mary by oure owne workes this is an euyll vyce and ought to be fled But to beleue to be elected and saued by the liberalitie of God by the deathe of Christe vpon the crosse and hys workes thys is no presumpcion but a hope whych hath regard as diuine theological vertue not to oure merites but onlye to God by Christe And as we cā not loue him
the diuine eleccion neither quench or diminishe the diuine charitie Yea hereof our sinnes toke occasion to be shewed with excesse of more loue Roma v. We are not by this inuited to more Idlenes nor to watche when we shall haue Manna from heauē neither to be wickedly occupyed but we are drawē and moued so much more to loue him as he is discouered to vs by more bountie and charitie But those that are not by Christe regenerate are of so base vyle a mind through sinne that they can not thinke God to be so liberall as to geue heauē without our workes But they ought at the leaste to thinke that to bye it the bloud of Christ is sufficiēt without adioyning therto their workes to boote which surely are rych iuels to be mingled with his God is so frāke that he hath geuen vs Christ Roma viii and in him al thinges and canst not thou thinke he hath geuen the heauen It is also our greater glorie that God hath loued vs somuche that his owne selfe hath wylled to take the care charge of our saluation And so to that ende hath 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 glorie 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 glorie to be so much loued of God that he hath to saue vs put his sonne vpon the crosse He may not dwel in his owne loue that willeth to be happy and only glory in God If we myght glorye of ourselues we should haue wherof to waxe proude and prefer our selues afore oure brethern where otherwyse we should haue occasion to be humble and geue to God all honoure and glorye as to him it apperteineth i. Timo. i. And further such as beleue thē 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 vnderstanding they haue of the goodnes of the Lord they are cōstrained to worke as childrē for the glori of their father and not for their owne gaine and so also sure of their saluacion with Christ they turne them with al their force to seke the saluacion of their brother they demaund also grace with a bolder spirite and confidence sence they axe it not for their owne lucre but for he honor of God Ephesi i. Rom. vi Psal xxxii and to his laude and gloy so that in the worldes to come may be sene aboūdant riches of his fre mercy Moreouer such hope to be hard for that thei thinke not to deserue grace Rom. iiii Gala. iii. ii Cor iii. Ioh. iii. neither put their trust in their owne workes but in the goodnes of God being inspired and moued therto by the holy gost Suche also as feele that our saluacion dependeth not vpon vs but oure damnacion and that it standeth wholye in the hande of God are forced to turne their backes to them selues and theyr faces to God Where as the cōtrary belefe wold make the contrary operacion they would withdraw them from God and seke to reste with hope in them selues also if God had elected vs with this condicion Ephe. i. 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 wrathe and is the minister of cursing and damnacion Let him therfore that lusteth haue Christ for his iudge for I wyl none of him but as a sauiour If our eleccion by fre mercy dyd harme vs he wold not thē haue elected vs so But note them that thinke to haue theyr eleccion in their owne handes thou shalt se that thei are in their owne loue and trust presumtuous and full of vyce and yet for all thys they be so blynd and arrogant that they wyll haue heauen by iustice But let vs praye to the Lorde that he gyue them knowledge to the ende they may render to God all laude honour and glorye throughe oure Lorde Iesus Christe Amen ¶ Howe excellent oure eleccion is the seconde Sermon PAul magnifieth our eleccion fyrste in his behalfe that hath elected vs sayinge Wee are elected neyther by man nor Aungell but by God Hyer cā not he go Then cōcernynge hym that elected vs oure eleccion is moste excellente And lykewyse concernynge the circumstaunce of tyme although aboue there is properlye no course of tyme. He elected vs as Paull wryteth before the constitucion of the worlde Ephe. i. meanynge from wythoute begynnynge sooner coulde he not electe vs. And moreouer he saythe that he elected vs which are most base most vile most abiect wormes in comparison of him Bi the sinne of Adam we were all defyled infected in firme frayle blynd malingnaunte full of venim contrari to god enemies and rebels so that a thinge more miserable coulde not haue binne chosen Paule doth also magnifye oure election in respect of the dignittie to the whiche we are elected and sayth he hath not chosen vs to be hys seruauntes or frendes but to be hys children nothyng to god can be more nyghe entire and dere thē his children nether is it possible to imagine a greater dignitie It doth include al other vertues and goodnes it is so hyghe and excellent Being then elected from so miserable an estate to be the sōnes of god He hath also chosen vs to be the brethren of Christe therby with him coheires of god Rom. viii yea the worlde is oures Chryst with al his gyftes al that is the fathers is the sonnes therfore al is ours that is gods whose goodes we mai dyspose as children their fathers And bycause we should shame to be the sonnes of god not hauing the maners graces and vertues conueient to suche 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 but wyth all spirituall bless nge in thinges celestiall And so accordyng to Paule Ephe. i. Collo i hathe made vs mete to be partakers of the feloweship of lyght delyuering vs frō the power of darkenes hath ledde vs into the kingedome of his beloued sonne God then with oute beginninge did determyne to iustifye glorifye and magnyfie those that he hadde elect and euen so he hath done Rom. vii◠as Paule wryteth who also exaltyth our election for that cause sainge that it was not our good worckes which God forsawe wythout beginning that were the cause of our electiō but he chose vs by mere mercie accordynge to the decreed purpose of his owne wyll to the laud and glorie of his mercie we were not then chosen bycause we were Holye but bycause we shoulde be holly bi his election and to
a church of God but thou muste beleue to be a porcion therof one of the lyuely stones therfore one of the electe And to beleue the cōmunion of sainctes thou must feele that as a mēber of Christ he doth perticipate his grace with the and that thou art therby saued thou must also beleue that remissiō of sinnes that is not only that he dothe pardon sinnes but that he hathe pardoned the thine and so elected the. Euen so thou must beleue that thou shalt rise glorious and haue life euerlasting Then ther is no article of our faith that can be beleued in suche sorte as it ought to be of those whiche do not beleue they are elected To the Christian it is then necessary to beleue that God is his God and father that he worcketh all for his benefite and that Chryste is come was borne hath liued died and risen againe for his saluacion so that with liuely faith he imbraceth Christ wholi for his own with al his treasur and grace And likewise al his life death resurrection assention and glorye and perceiueth the charitie of God in Christe as if there hadde bene no mo but onlye him selfe in the world and that Christ for him onlye wold haue wrought and suffered no les then he hath done The which when thou dost beleue thou shalt perceyue thou arte elect Yea he that beleueth not he is electe can not praye as he oughte beinge withoute faithe withoute the whiche after Paul we can not effecteously recommende vs to god Roma x. Iaco. i. bicause that we must aske in faith if we wil aske in veriti be hard now if thou beleue not to be his sōne heire how cāst thou as Christ taughte say our father as a sonne with cōfidence aske him grace Praier may wel be made of infidels and Ipocrites but lyke folishe scoffers and mockers When thou saiest halowed be thy name thy kingdome come thou must haue in the the spirit of adoption of the sonne of God And as the sōne is moued of vehemente loue pure and sincere to desire the kingdome and glory of the father so must thou seinge the the sonne of God with a deuine spirite by the force of loue aske and desyre that thy heauenlie father be honored and reigne in his elect with oute rebellion Likewyse shalte thou neuer thancke God with all thy herte if thou beleue not to be one of the elect yea if thou shalt doubte therin or thinke to be dampned in thy harte and in thy lyfe and paraduenture also with thy wordes thou wilte dispraise him that he hath giuen the a beinge that he hath create the world sente Chryste and so the rest his benefites and wilt saie If I am not saued what do these thinges profit me it had ben better for me that I had neuer ben Mar. xiiii as Christ said of Iudas If I shal be dampned the death of Christ serueth me not but doth inflame burne with al the rest of his benefites thou canst not in perfection thē thācke god if thou feare dampnaciō Rom. viii But who so beleueth he is one of the elect therby that al things serue him to saluacion euen the verye troubles he holdeth for a speciall grace and benefite in them perceiuinge the goodnes of God he giueth him thanckes with all his herte Who shal he be that committeth him selfe holy to the gouernaunce of God as euery one oughte to do if he beleue not that God is his father that he pardoneth him doth take of him most singuler cure Other wise they shal neuer trust in God but with Adam shall feare him and flye sekinge to hide him selfe from the face of God nether is it possible to loue God in veritie honor him as he ought to be honored and approue for iuste and hollye all his worckes and so delite wholye in him if he fele not in Christe so much the goodnes of God Gala. iiii that he se him selfe hys sonne also heire If he know not him selfe to be a sonne he shal feare as aseruaunt and in all his worckes haue respecte to him selfe his paines displeasures incommodites dishonoures and hel or els to this paradice and not to the glorye of God As he that seeth him selfe a sonne lord of al and heire and suer therof such a one worketh only by strength of spiirt vehemēcie of loue to the glory of God to whome he hath turned his whole intent to that ende ordreth his whole lyfe Also it can not be possible to loue thy neighbour as thi selfe as a brother in Christ and mēber with the of the same bodie if thou do not beleue to be in the nomber of the sonnes of God And finalli ther can not one good worcke be done but of them that are regenerate sonnes of God members of Christe and haue in them the holy spirite which testifieth in their hertes that they be the sonnes of God And mai parteli be sene howe false and vngodlye is the doctrine of the antechristians that where as it is cheiflye necessarie to beleue that we are elected also aboue all thinges most commodious thei force thē selues to withdraw euery one frō this fayth perswading them to stand in doubte as thoughe they had wherin to mistruste the goodnes of God Osee xiii vpon whome onlie dependeth oure saluation as our dāpnacion doth of our selues But let vs praye to God to open our eyes to the ende they maye no longer blaspheme but render to God all honor laude and glorie by Iesu Christe our Lorde ☞ Amen ☜ ¶ If it be good to seeke to know wherfore God hath some electe and some reprobate the syxt Sermon THy desyre maye be wycked as it is in many to whō it apeareth that it should haue ben better if God who being of power as he is had elected all men and semeth thē that in this God hath lacked of charitie yea in theyr language they say in their herrte secretly If we had bene God we would haue elected all and would haue had more charitie thē he Now behold whether this be vngodly folyshe proude blasphemy or not They Imagine to haue more loue to the soules then he that for to saue them gaue his onely begotten and dearly beloued sonne vpon the crosse i. Iohn iiii There are some other to whom it semeth on the one syde that god can not erre and on the other parti hearinge that he hath reproued many they thinke the cōtrary They are not certeine by fayth that God can not erre and that al that he willeth must nedes be iuste Therfore to make it clere 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 thē selues shuld haue their felicitie in the deuine plesure wtout searching to assēd any hler It is euyl thē to seke wherfore god
hebrues that which in faith do imitate folow Abraham they are the elect Mala. i. When God also in Mala. sheweth to the Iues that he hath loued thē because he loued Iacob of whom they descended and hated Esau His reason had ben vnuailable if God dyd loue and those by workes For the Iewes might haue answered if thou didest loue Iacob the Hebrues it was because thou didest forsee their good workes and in lyke case thou wouldest haue done to Esau and the Gentils Roma ix if thou haddest foresene any good workes in them But Paule sheweth that the Messias is come also to the gētils because God geueth his gyftes with out hauinge respecte to workes If thou demaund wherfore he hath elected thē Paul answereth because it is written I wyl shew mercy on whom it pleaseth me Roma ix Therfore Paule doth inferre and bringe in that paradise is not his that wyl nor that runneth or laboreth by hymselfe to get it but his that God wyl shewe mercy vnto He myght also haue answered that although God hated Esau before he was borne before he dyd sinne he is not therfore wycked for he had hym not in hate or he did forese his wickednes But he saith that he doth indurate whō he wyl to set forth the brightnes of his glorie And to his purpose he doth alledge the example of Pharao Now tel me howe it is possible that God can forse in vs any good if he determine not to geue it vs Thou wilt say he saw that some could vse well frewil and some not therfore he chose the fyrst and refused the seconde they coulde not vse it well wythout hys grace Wherefore then dyd he determine to geue that grace of well vsynge to the one and not to the other It behoueth to returne to the deuine wyll and saie because it pleased him not for the vsinge wel of fre wil is the effecte and frute and not the cause of election Peraduenture thou wylte saye he did determine 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 gyfte of God wherfore did he not determine to geue that grace to all also to vse it Thou muste nedes saie at laste also because it pleased him not If thou wilt saie those that vsed it not well was not because thei lacked the grace to vse it no more then the other but they did not occupye it when they had it the desalte was theires 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 i. Cor. iiii Romm iiii i. Timo. i. Iero. i. so as frō him commeth al goodnes We might also of our selues seperate vs frō the reprobate and so our hope shuld not be al wholy in God our saluaciō could not be certeine and suer as Chryst said nor the cause of oure election so hid Ihon. x. Rom. iiii vi.ix and .xi. as Paule saieth it is yea fre mercie shulde 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 warckes thē the gentils and neuertheles 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 repugnancie and rebelliō agaynst his grace being by the sinne of Adam the children of ire proue Ephe. ii Gene. viii Rom. xi Psal xvii ii Reg. xxii Psalm xliii i Cor ii Iaco. i. Ihon. xv and enclined to all euyl Paule calleth our elecciō 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 delitethe in them and distributeth his mercy after his owne wyl Thē he hath begotten vs voluntarily by mere mercye and not by our workes so that the .xij. Apostels dyd not chose Christe but he chose thē to the Apostleship So we 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 mercie Acte ix Gala. i. i. Timo. i. Ephe. ii and the aboundaunt ryches of his glorie It is humilitie it selfe to beleue that we are chosen by grace Thys opinion geueth al glory to God and to vs only confusion And because we can not erre in glorifiyng to much the fre mercie and bountie of God and abatinge the pryde of man Therfore it is most sure yea although it stode not wyth the holye scriptures as it doth And the more it displeaseth the carnal man because it cōfoundeth al hys glorye 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 elecciō were in my custodie I wolde if I myght 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 vpō our selues Se then what becommeth of them that imagine although falsely that it dependith only vpon the goodly workes that they do to make thē selues elected again wher on the other partie thou shalt se that those which with lyuely faith beleue to be by the mere mercy of God and by the death of Christe in the number of the electe and sonnes of God for that they fele in Christe and by Christ the greate charitie of God are by strength of the spirite and loue forced to do worckes to bee wondered at not seruile for they see them selues heyres but the worckes of a sonne sincere and pure to the glorie of their lyuely father beynge preuented by loue If thou wouldeste beleue we are not worthye to be so elected by free mercye I woulde aunswere neyther that Chryste shoulde suffer for vs vpon the Crosse but dyd he not therfore die Christe hathe not elected vs because we were worthy therof but for the glorie of his goodnes Ephe. i. The cause of oure eleccion is not then to bee soughte but at the diuine wyll Of the reprobate I entende not to dispute wherefore God hath cast them of because it is neyther nedefull to vs nor profitable to knowe It serueth to humble vs and to knowe better the greate goodnesse of God that wee are elected by his grace and not by our workes The christiane ought to beleue to be one of the chosen Ephe. i. i. Cor. ii.v. and it ought to suffise hym to haue Christe for his booke in the which he seeth hym selfe
it is inough to force him self to make all possible resistence agaynst euell and his best power to do wel geuyng al honor glory to god because that in suche a case they walke to god surely neither falling into the depth of idlenes But herein coÌ„sisteth the difficultie in geuing all the glorie to god Yea it is not possible that man whyle arrogaÌ„tly he presumeth of hym selfe thinkyng to do that whiche he doth not can geue al the glory to god Therfore haue I iudged it necessarye to shewe what man can do to th end that beyng able to knowe and discerne betwene that which in dede is his and that that is goddes he can and maye render all prayse and lande vnto him to whom of duty it belongeth Fyrst although the beyng of the creatures compared to the beyng of god by beyng infinitely far from the perfeccioÌ„ of the diuine essence is but a shadowe yea rather no beynge Roma iiii so that truly it may be sayde that god only is that which is neuerthelesse wyth al this Exo. iii. it can not be sayde but that the creatures haue a beynge although imperfect in comparison of the diuine And so is it true that they haue vertue during the whiche they worke although principally in the vertue of god Therfore when the Lord had created the world he coÌ„maunded the earth to sprynge and the waters to bringe forthe Then false is the opinion of them that Imagine that god not the sunne dothe geue lyght god not the fyre doth geue heate and so of al the reste of thinges created that God dothe worke in theÌ„ not the creatures but euery creature euen to the moste vile hath his proper vertue duringe the whiche it worketh True it is that in the creatures inferiour to man there is no libertie at all because that beinge not let they muste of necessiti worke according to the vertue that thei haue in the disposition of thinges possible or sufferable directlye set before them as it is sene in burninge and so it is necessarye they moue accordinge to theire vertue strength and apetite the whiche is seene in the waters that runne to the sea nether it is in the power of liuinge soules vnresonable to moue or not to moue weaklye or stronglye to the obiectes that they apetite or desier Take away the impedimentes they muste of necessitie moue them selues there vnto after the measure of the strength and apetite they haue Therfore in them is no libertie at al as ther is in man in whome I consider fiue sortes of mouinges and operacions The first are mere natural as if a man shuld voluntarely throw himself downe it shuld not be in his lybertie to withholde him selfe but shulde be by his weighte compelled lyke a stone to discende euen to the earthe True it is that the same faul was in his liberti in as much as he mighte not haue throwen him selfe downe at all The seconde mouinges that I coÌ„sider in meÌ„ are vegitatiue as the growinge when they are children and nurishinge and suche like the which also doth plantes And speakynge of those I saye that they are not in the libertie of man sauynge that he maye kyll him selfe and depriue him of that lyfe whych the trees can not do The thyrde are operacions animall as to see heare and taste and suche lyke of the which speakinge I saye that albeit it be in the power of man not to heare a voyce that is present wythout closinge his eares and so of the other lyke operacions neuerthelesse it is in hys libertie to shut vp those sences in the presence of the obiectes or present thynges that delyght hym to withdraw hym selfe frome them and so not to moue or to moue to one side or another softlye or stronglie as he will the which the other anymalles or liuinge soules can not do beinge necessitate to moue according to theire apetites But speakinge of the foure operacions whiche are humaine as to thincke one or an other thinge to speake or not in this maner or in that to lerne this or that science to gouerne him selfe or others in this waye or in the other yea not to do or else to do always more or lesse to this or that person in case he haue goods in power to fast watch praye to heare the word of God to communicate or not and so of all the other like operacions I saye that they are in the power of man that is that men without â—ther special grace and miracle but only dâ—ringe the generall influence of God haue in their power to do them also not to do them and alwaies they shal do them if thei effectuouslye shal wil to do them not being letted of God or of some other stronger theÌ„ they and so also shall they not do them beinge not forced and not willinge to do theÌ„ men are not images Yea that they are free in thinges humane it is so cleare that it can not be declared by a rule more knowne but spekeinge of the laste worckes that are holie spiritual and deuine the which are gratfull and acceptable to God as to haue liuelie lyght and spirituall knowledge and vnderstandinge of god to haue in him fyrme fayth hope to loue him honour hym laud hym and reuerence hym with all thy hert to order all thy lyfe to his glory to obey and commit hym selfe wholy to his gouernauÌ„ce wyth mortifiyng and deniyng him selfe the fleshe and his owne prudence and to loue hys neyghbour as him selfe euen to his enemies for the loue of god wyth the herte to praye for theÌ„ and do them all the good possible And finallye to do suche workes to the glorie of god is not in the libertie of them that are carnall not regenerate by Christ because that it is not in theyr power to haue the supernatural knoweledge of god sence it is aboue all their myght It is not also in theyr power to haue liuely faythe in god hope and charitie for as muche as they are the gyftes of god diuine vertues supernatural Therfore it is not in theyr libertie to honour god in any wyse as is due to hym and that thys is true let theÌ„ proue to make experience in them selues indeuoringe them to haue more knoweledge of god then they haue to haue in hym greater faythe and hope and to loue hym more and they shal perceyue that it wyl not come to effecte wherof it foloweth that being not in the power of infidels and not regenerate by Christe to loue God with al theire harte no nor aboue al other thinges that also it is not in theire power not to loue the thinges created but in Christe and by Christ nether is it in theire power not to loue them selues disordinatelye or theire parentes frindes dignitie honoure goodes pleasures the reste of thinges that are to them profitable commodious and delectable and more ouer it lieth not in theire power
not to hate their enemies so that thou maist se how it is in theire power to loue them speciallye spirituallye in Christe and to the glori of God suche like passiones and effectes are not in oure power as euerye one hath experience continuallye in hym selfe A wycked man mighte absteine frome killinge his enemye when he mighte do it yea and do his beste to healpe him but it shoulde not be in his power to loue him in his herte and muche lesse in Christe and to God Therefore all be it it is in his libertie not to kylle his enemye and so to do him good neuerthelesse it is not in his power to refraine frome kyllinge hym or to do hym anye benefite for the glorye of God The vngodlye mighte wyth all his conninge and power consider all those thynges that serue to the dyspraise of the worlde to the mortifiynge of theyr selues to the louing of theyr neighbour and also God yet by no meanes should they come to suche lyght of the goodnesse of God of theyr owne miseries and vanitie of the worlde that they should loue God to the hate of them selues and disprayse of the worlde as he is bounde to do It is not then in the libertie of the carnall man to do worckes spirituall he hathe neede of the grace of God of faythe and knowledge supernaturall nor it is not in hys power to gette neyther in all nor in parte anye gyfte of God grace or spiritual vertue Yea before that by Christe he bee regenerate he can not neyther wyth thynkinge desyringe or workynge nor by anye other meanes dispose or prepare hym selfe neyther whole nor partelye to one of the leaste graces of God so that by those hys thoughtes desyres or worckes he maye be worthye or haue in all or in parte deserued that grace And moreouer I saye that as before hys regeneracion he is vngodlye wicked euen so is sin al his thoughtes desires workes and this is bicause that while he is carnall beinge the seruaunte of sinne and concupissence whiche reigneth in him he is deade to God and aliue to him selfe he nether doth worcke nor can worcke to the glorye of god as he is bound for want of the liuely light of him but being as he is carnal in his owne loue he is moued to worcke onlye for his owne intereste he sinneth then not for doinge almoste and like worckes but for that he doth them not for the glorie of God And althoughe the vngodly absteine some times from robbinge and killinge with suche like wicked iniquities yet alwaies he sinneth although not so muche not in absteining but that he absteineth not for the loue of God as he is bounde to do but for his owne proper accompte intereste and vtilitie And so is it true in carnall man while he is carnal sinne doth euer reigne Rom. viii Roma ix Rom. vii for that he cā not but sinne yea and euer doth sinne continuallye because that althoughe he absteine from homicide thefte and committing such like iniquities neuerthelesse he sinneth euer continually in leauing behind him the loue of God with all his herte as he oughte to loue his neighboure as him selfe to worcke for the helth of his neighboure and the glorie of God as he is bounde absteininge for his honoure from all sinne Theire sinnes are then innumerable and yet they thincke in confession to number them al beinge then al the worckes of the carnal sinne and worthye of punishmente see howe they can by any meanes be worthi to be rewarded and howe thei may be true preparacions or disposicions to grace Therfore as a dead man can not raise him self or worcke toward his resurrecciō nor he that is not worcke to his creation so the carnall man that in Adam is deade Ephe. ii Roma iiii and as though he were not can not worcke towardes his regeneraciō and creation yea euen as a humane bodye wythout the soule can not moue but downewarde so the dead soule without the spirite Christe his life can not lifte him selfe vp but muste of necessitie descende euer downe in regardinge his own intereste Ihon. iii. Therfore he cā not but sinne he must be borne again to do workes spiritual and holye and by oure selues we can not be regenerate by no meanes for it is onlye the worcke of God It is nedeful then that God creatinge in vs a cleane hert do geue vs a new hert Psal i. as Dauid did praie and God did promise bi his prophetes with oute me saithe Christ ye can do nothinge that is spiritual holi and grateful to God Christe then is wholye our rightuousnes this is the more riche noble and happi rightuousnes thē if we were iuste bi our selues yea none shuld be iuste if our iustice dyd in any part depēd vpō vs nor our owne glory excluded i. Timo. i Rom. iiii Deute viii as Paul and Moses wylleth it to be There are many that thinke that as men chose to serue a Prince so we chose to serue god but he him selfe in the contrary where he sayd you haue not chosen me but I you Likewise they thinke as they that best serue obtein most fauour of their lord those that haue loste it the more they humble them selues the soner they recouer it so they thinke of vs with god Thus they build theyr good lyfe Gala. v. not vpon Christe but on them selues and fall frome the diuine grace And also it is clene contrary for not for that we repent humble vs and do good worckes therfore he geueth vs his grace but because he geueth vs his grace therfore we do worckes that are holye So that not for that the good thyefe vpon the crosse dyd confesse Christ therfore he dyd illuminate him but for that Christ did illuminate and touch his herte therfore he dyd confesse him and the lyke happeneth of all vs. And what good worke dyd Paule when Christ conuerted him He was most stronglye agaynste his honoure euen as we were before he called vs. These that are not regenerate bee wyth Saincte Peter in a darcke prison bounde with manye cheynes in the power of the Deuyll a slepe in sinne and wylte thou that they bee saued by them selues No the Lorde him selfe muste needes awake hym the euell tree can not brynge forthe good frute as Christe sayde Math. vii no more canne the vngodlye good worckes Before wee are by Christ regenerate we are fleshe and that whiche spryngeth of the fleshe is fleshe Iho. iii. Therefore canne we do no spirituall worckes yea euen as Paule saythe all the effectes and desyres of the fleshe are death vncleane are all oure worckes whych procede of our corrupte nature and finally he that is not wyth Christe is agaynste hym God at the beginnynge made man free but in sinninge he was made in suche sorte the seruaunt of sinne that not only he can not neither in all nor in parte