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
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
so muche but that we euer lacke of the perfection so can we not to muche hope trust in him Yea we lacke euer bycause we do not promise of God so muche as we shulde do he that beleueth to be sauid becommeth not proud nether magnifieth him selfe nor his worckes but the goodnes of God and the grace that we haue by Christ Therfore is it not euell Peraduenture thou wylt saie one oughte to stande in feare I agre therto in the reuerend and sonnelike feare the whiche importeth obseruaunce of reuerence to God but now not so vile Rom. viii for we ar no more seruauntes but sonnes not Hebreues but Christians we are not vnder the lawe but grace we haue God for our father and not onlye for a Lorde Rom. vi Therefore our office is to loue him like childrene and not to feare him as seruauntes Rom. viii sence that we haue the spirite not of seruitude but of adoption of the sonnes of God If our saluacion did depēd in any parte vpon ourselfes I wolde saye we ought to fear our dānaciō yea to be sure therof but sence it is al in that hādes of God therfore beholding not oure selues i. Iho. iiii but hys goodnes discouered in Christ vpō the crosse we may be suer and certeine of our saluacion Perfect charitie chaseth away al seruile feare faith neuer douteth if it be perfect the feare then of our damnaciō groweth of imperfectiō of our charitie faith and hope We ought neuer to feare the mercyfulnes of God but our owne wyckednes Thou woldest saye if we were wholie confirmed in grace we shuld not nede to feare but we synne daylie therfore it is necessary to stād in doubte I answere that yet thou goest aboute to builde my hope vpon my worckes the whiche shuld be no hope but a presumpcion If we shulde hope wyth condition if we do well and perseuer therin my hope shulde stande wyth desperacion for of my selfe I knowe I ought to despaire If I had the synnes of the whole worlde yet wold I moste stedfastly beleue to be saued without anye feare of dampnacion nether may this be sayde to be euell for that I woulde not builde my hope but vpon Christe If thou woldest saie the feare of dampnaciō causeth men to abstein frō sinne therfore it is good I aunswere that it causeth men to refrayne in their owne loue as doth the fear of death wherby they become dayly more sensuall in them selues and therfore truely worse inwardly Feare worketh wrathe in God euen as the lawe doth and although it cause the abstaine frō some euill outward worke neuerthelesse the venime remaineth within the which is so much the worse as it is more vnited to the inwarde partes yea that feare geuen to the vngodly is the scorge of God The electe knowinge that God in this present lyfe doth punyshe more the legittimate chyldrē then the bastardes abstaine also by this feare more then the other But truly the loue of God the quicke feelynge of hys greate goodnes to beleue firmely by Christ and his grace to be the sonnes of God elect and sure in deede are those thinges whiche mortifie vs to the worlde and to ourselues and maketh synne displeasaunt to vs euen frō the botome of the hert Therfore where the seruile feare maketh Ipocrites the son-lyke loue maketh true christians If thou woldest sai to beleue so is a thing veri perilous because that herof thei take occasiō to liue idle yea to geue them self to al vice saiyng I wil make my paradise in this world for euerye wai I shal be sauid sēce that alredi I am elect I answere that whē one beleueth to be elect and perceiueth in spirite the mercifulnes of God in Christe then God tasted in Christe hath in the herte such efficacie and strength that he can not offende but is forced to dyspraise the worlde is rapt to so highe estate that he falleth to obliuion of the world him selfe and his paradise setting only God before his eies Ioh. iii Therfore sayeth sainte Iohn Who so hathe this faithe sanctifieth hym self So as thē of chariti springeth but goodnes euen so is it of this faith hope Knowest thou where in is the parille In beleuing to be elected by theire workes and by beleuinge in Christ not stedfastlye but to haue only a certaine barraine idle and a dead opinion therof the which stādeth in the worste life in suche sorte that of that colde and vnfrutefull faythe they may take occasion to geue thē to Idelnes and all vyce But now not of that perfecte faith the which is effectuous in doinge worckes by loue beinge an enflamed lyghte Gala. v. the whiche is neuer withoute burninge If also thou wouldest say in beleuinge to be electe thou shouldest peradaduenture be begiled therfore it is euell I wold yet answere that I wolde soner geue faithe to the holy gost whiche testifieth in the hartes of the electe that thei are the sonnes of God as Paule writeth then to the that woldest put me in doubt of it Rom. viii The electe to heare inwardlye in their hertes a spirituall voyce quicke and deuine whiche biddeth them not doubte and that they are suer of theire saluacion that God loueth them and hathe taken them for his children and that thei can not perishe the testimonie of God is greater thē mans Ihon. x. Therfore not onlie he is to be beleued afore man but he deseruethe to haue giuen vnto him vndoubted credite If thou woldest sai it might be not the spirite of God but their imaginacions I saye that what so euer it is they knowe better then thou i. Cor. ii for that as Paule saithe none knoweth what is in mā but the spirite of man that is within hym Farder I am suer that the same spirit whithc saith to me I am elected is the spirite of God bicause the faithe I haue of my election springeth not of my worckes but onlye of the goodnes of god vnderstand in Christ and for that of his goodnes can growe nether gyle nor falshod therfore am I suer to be in the trueth Deceites falshedes mai do come of the belefe to be saued by workes and elected Moreouer the lyght whiche the electe haue of their saluacion is so cleare that they do not onlye se them selfes suere therof but they knowe also that the lyghte and knowledge they haue is supernaturall diuine But we suppose as thou sayst that in beleuinge to be electe onlye by Christe and the goodnes of God I myghte be begiled whiche is false and impossible yet wolde I still saye let me be deceiued for it is good to be so begiled sence I can finde no thinge that so much doth kindel me into a sincere and pure loue of God as to beleue to be elected bi his mere goodnes Therfore vsinge it to make me inamored of God I oughte not to be withdrawen
resolued all that is to be I maye passe my tyme in pleasure for if I be elect 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 knees Thou perceyuest not that he which sayeth so doth dyscouer hym selfe shewynge that he neuer dyd good workes yet he would hys saluacion should depend vpon hym selfe Thys sort of men if they do any good as they call it it is to wyn heauen and not for the glory of God Therefore if they should beleue that theyr saluacion and electyon dyd not come of them selues as men that were not mouyd wyth the zeale of the honor of God they would dwell in Idlenes yea gyue theym selues to lyue lycenciously and vngodly wythout respecte of the dyshonour 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 do neuer become could but are the more feruent by hearynge that their election and saluacion is onely in the handdes of God they know by fayeth that the lorde louyth theim so much specially synce Christe hath dyed for theym on the crosse that they are suer of theyr saluacion Yea they feale somuch the goodnes of God in Christe and by Christ that if it weare possyble whyle that spirituall felyng dyd remayne in them that they cold beleue them selues to be reprobate for as muche as by thys i. Re. xxviii god is no lesse good they would not any thyng the lesse loue hym or trauayle to honor hym euen as Saule cessed not most coragyously to fyght for the glory of God although it was foretould him of hys death The elect vnderstand in spirit that they are the children of God Wherfore they are forced by strength of loue learne to haue condicions cōuenient to theyr so hye estate Hebru xii are also ashamed to do a wycked worke not semeli or setting to the bewty of their dignitie And so much more thē the other do they feare so sinne by how much more they know that god doeth in thys present lyfe punyshe hys legitimate childrē more thē the basterdes If and astrologyer should 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 would set furth hym selfe by all meanes po yble to come to that dignitie Euen so the sōnes of god the suerer thei are of their elecciō so much the 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 ii Pet. i. Euery one wyll trauayle for the thinges of the world There is none that saieth I wyl be 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 forsene and determined it Only in those thinges perteining to the soule predestinacion hindreth them by making it a shylde to their wicked life But know thou that those whiche of such a benefit take occasiō to become worse though already with their hart they dyd the same thinges and wolde haue done it in worke if they had thought them sure of their saluacion shew thē selues to be reprobate ii Cor. xi not to feele in Christ the great goodnes of God Sathan is he that being transformed into the similitude of an Aungel 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 neither 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 Esa lv that the time is already come of the couenaunt and promised peace that he which hath eares to vnderstād Math. xiii may vnderstād as haue the shepe of christ that heare their pastour It is also good to be spokē of to the ende that that be not hyd but declared which by the wyll of God for oure profite is written therof in holye scripture Ihon. x. that the special cure that god hath of vs may be knowen how we shuld serue him frely as children not as timerous seruauntes hirelinges Yea that it may be vnderstād that God being absolutelie the Lord may do al that he wil what he willeth is iust to the end also that in our electiō may be discouered to vs in superabūdāt maner his fre mercy that it may be sene how we are preuented by innumerable benitites also that mā maye know that he is only vanitie Psal xxxviii euer an vnprofitable seruaunt Paradise we litle worth if with our workes wee could wyn it but it is the inheritaunce of sonnes not a reward for seruauntes I wolde knowe what men wold saye if God shuld saye to them chuse whether ye wyl stand to my election and that which I haue determined of you or that I disanulling if this wer possible al that I haue purposed to do with you shuld resolue me holi to put it in you And to saue you if ye do good workes and perseuer in them if you do the contrary to dāme you I am sure then men shuld know their owne frailtye ignoraunce malice And on the other partie that exceding boūty of God remit it holy to him again much more if thei loued him for the greter glory to god yea also for their own proper cōmoditie for it shuld neuer be done if it depēded vpon thē selues And therfore for euery respect euery one shuld stāde to gods determinaciō if it were for nothinge but to do honour to him It is a thing more magnificēt to god more cōuenient to geue paradice by fre mercie thē if he shuld sel it his liberalitie is therby most discouered Then for his greater glory I would alwaies say god hath geuē me this And also for mi own cōmoditie that wheras now I hold my saluaciō sure for that I know it hāgeth only vpō god I wold thinke me dāned or at the least presuming on my self stand in dout if in the least point it did depēd vpō me bicause god incōparably doth loue me more thē I cā do my self Yea I am the greatest enemy traitor to my self that may be Therfore mē ought bi euer cōsideraciō to cōtent thē that their saluacion doth stande in the hande of god yea in taking the whole cure of vs he hath shewed vs most dere loue he hath willed vs to be sure of it And therefore he woulde not truste to vs knowinge wee are so vnperfect that if we had paradise in our handes we should let it fal to therth where now we are sure knowinge that al our sinnes cā not let
chifelie for that I am happye onlie bi that faythe of the whiche whosoeuer is voide is not yet entred in to the kingdome of God where is nothinge but ryghtuousnes peace and Ioie Rom. iiii Finalli Paule beleued to be elected as in many places he saythe yea he gloried therin neuerthelesse in God and so to beleue he induced others the which if it had bene euel he wolde not haue done Therfore if it be not euel let vs also with Paule glori vs by God in Christe who likewyse induced the Apostles Luke x. Math. xv Math. xvi to beleue that theyr names were writē in heauen that theyr heauenli reward was plētuous that they shulde iudge the xii tribes therby brought them to beleue thei were electe and that is also suer that if that belefe had bene euell he wold not haue caused it Thou wilt saie thou oughtest not to compare thy selfe equall wyth the sainctes I saie it is true that I oughte not to presume to be like them or holy by myne owne worckes for while I presume of my selfe I muste of force become a deuell but it is not euell to compare with the saintes in veritie for they were humble and in beleuing that they were elect they gaue to God all laude and glorye bicause they did not beleue to be of the electe for their merites but for Christes And wold to God I mighte beleue that firmelye and with stedfast fayth the sacred scriptures are ful that we ought not to despeire of our saluacion but that we ought to hope and beleue to be all readye saued and dayly to certifie oureselues therof bi doing good worckes ii Pet. i. i. Iohn iiii which are a testimonie to vs of oure election and that we shulde also increase in charitye to take from vs all feare of oure dampnaciō to the end we may serue God without feare in rightuousnes and holinesse as zacharie sayde Luke i. And likewise wee ought to demaūd perseueraūce in the good with faith to obtein it Therfore to trust to be saued of the elected to hope beleue to be saued of the electe is not euel Paul also saithe oure hope was neuer confounded nor dyd shame to them that had it And lykewyse that fayth was neuer beguiled Wherfore then is it euyll that I beleue stedfastly to be saued by Christ Let vs beholde then wyth open eyes of liuely fayth Christe vpon the crosse in whome we se presentlye the goodnes of God in the face in suche sorte as we maye beyng pilgrimes to th ende wee may render to him al laud honor glory through Iesus Christe oure Lorde Amen ¶ Vvhether it be necessarye to saluacion to beleue that we are elected or not the fyft Sermon Hebr. xi Mar. xvi Iohn iii. FAyth is very necessarye because that withoute it not onlye God cānot bee pleased but he that beleueth not shall be condempned and is already iudged But it is also impossible that one that doth not beleue to be elected should beleue as he ought to do any of the articles nceessarie to saluaciō And to proue that this is true if thou beleuest not that thou art one of the elect thou beleuest not in God in the maner that thou arte bounde bicause that it suffiseth not to haue a certeine dead opinion that Godi◠but thou muste effectuously beleue that he is thy God that he loueth the that he is propiciatory to the that he is cōtinually beneficial to the that he hath most special cure of the causeth euery thinge to serue the to saluacion therfore that thou arte electe Yea who so beleueth not that he is electe doeth not fele in spirite the benefite of Christe Therfore beinge without Christ Ephe. i. Gala. iiii he is with oute God and knoweth him not as Paule wryteth Then howe is it possible that thou mayste beleue perfectli that he is thy father if thou do not beleue that thou arte his son and therfore his heire saued Gala. iiii Thou canst also neuer earnestlie beleue that God is omnipotente if thou vnderstande not that continually he vseth his omnipotēcie towards the in doinge the good Whiche when with the spirite thou didest proue thou shuldest of force beleue thy selfe to bee his heyre if thou beleue not thou arte elect howe causte thou beleue that God hathe created the heauens and thearthe that he susteineth gouerneth all to thy behofe hauing of the moste singuler cure it is nedefull that with liuely sayth imbrasinge al the world for thy owne thou perceiue effectuallye the goodnes of God in euerye creature And when that is thou shalt be inforced to beleue that thou arte the sonne of God Thou canste not also beleue in Iesu that is that he is to the Iesus and sauioure if thou beleue not that thou arte saued nether canste thou beleue that he is thy Christe that is to saye a Prophete kinge and prieste if thou fele not in spirite that he doth illuminate and lighten the as a prophet rule the as a king and as an onlye prieste is offered for the vpon the crosse The which if thou didest beleue thou shuldest also beleue to be elected How shalt thou beleue that Iesus is the only begotten sonne of God thi Lord come into the world to saue the and geuen to the with al his deuine treasures and graces if thou dost not beleue thy selfe to be one of his lambes thou causte not beleue as thou arte bounde to do that he died for the nor perceiue his excessiue charitie so that with Paule thou maist saye Rom. viii nothing can seperate me from the charitie of God It is necessarye to beleue that Christ vpon the crosse hath satisfied for thy sinnes and that he hath reconciled the satisfied to his father and saued the and therfore that thou art the sōne of God he that beleueth as he ought that Christ is rysē to iustifie vs doth also know him selfe saued so he that perfectly doth vnderstand that Christe our head is ascēded into heauē entred for vs in possessiō of paradise Philli. iii. perceiueth him self risen with Christ alredy bi hope being ascended into heauē Ephe. ii practiseth with that minde in Paradise where Christ is sitting in peaceable possessiō of thinges celestial he saieth with Paul we are made safe by hope Rom. viii it suffiseth not to beleue that he shal iudge the quicke the dead the which also the deuils beleue but that the sētence shal be al in thi fauour hauing to thi iudge him that died vpō the crosse for thee We cā not liuely beleue the sēding of the holy ghoste if we fele it not in oure selues and if we do feale it we shal be forced with Paule to saye the spirite of God rendrethe testimony to oure spirite that we are the sonnes of God therfore heires and saued Roma viii Neyther is it inoughe that there is
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
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