but a minute of an houre in perceyuing of him selfe elect by Christ seeth that which is true therfore shall it euer be true that he is one of the legitimat sonnes of God so that the same his faythe be not in anye maner founded vpon him self nor his own worckes but in christ and the diuine excellence and that it be not a certeine trifleinge lighte baren and deade opinion but a liuely faithe It must be said then that Iudas had neuer perfect faith nether was elect to saluaciō although he was chosen to the apostelshippe and the like say I of al the reprobate al such then as haue had at anie time liuely belefe to be saued bi christ may be suer of their saluation And so also they whiche haue once at the least bene perfectely geuen to God and committed to his gouernaunce vpon the couenaunte that he shall serue himselfe of them accordynge to his owne purpose and with truste that by Christ and his mere goodnes he hath accepted them for his owne they maye also beleue that they are saued bycause that he shal be no lesse God to them then thei shal be promised of him Therfore hauing had in that couenaunte lyuely faythe This is not spoken to declare that it is possible for gods elect to be wholy geuē to synne but if it were possible yet should they recouer that pestilence that God wyll forgeue them as his Chyldren in suche sorte that he wyl conducte them to saluacion althoughe they as muche as lyeth in them were continuallie prompte to all euyll yet is it necessary to saye that sence God hathe taken them for his as they knowe by the lyuely faythe that they haue hadde thereof that they shall ouercome that wyckednes and haue honoure thereby For hys goodnes passithe theyr euelnes he wold not haue inspired them to gyue them selfes if from withoute beginning he had not elected them and takē thē for his owne Some peraduenture will saye if we were onlye ones suer to haue bene for a litle time in the fauour of God to haue had his spirit in vs and liuely faith in him that we did beleue suerlye to be his elect yet we knowe not if it haue bene a perfect fayth or not we feare it to haue bene a certeine cold opinion and leste we were begiled in beleuing to be in gods fouor and elected of him I answer that this is an euidente signe that ye haue neuer had hitherto liuelye faith and knowledge of christe For as it is vnpossible to haue fyre within the brest and not fele it so is it impossible to haue in the hart christ the holye ghoste ardent charitie and the fierye lighte of faythe and not to perceiue it and this is for that his lighte is so clere and effectuous that not only it maketh thē to se and liuelie to fele with the spirit that christ is deade for them vpon the crosse that they are elect and sauid but also it dothe make them knowe that it whiche they see is by diuine inspiracion that it is the holye spirit whiche testifieth vnto theyr spirite that thei are the sonnes of God Rom. viii Whose testimonie is more clere open firme and certeine then al the outward oracles and miracles of the world which without the inward testimonie of the spirit can leaue vs none other thē doubtful Now that he that hath in him Christ and the spirit of God doth fele know and perceiue it it is clere by Christ which sayde that the world knew not the holy gost but that he was knowen of them in whom he was And by saynct Iohn which sayd also In this we know that Christ is in vs i. Iho. iii. euen by the holy gost which he hath geuen vs. Therfore sayd Paul trie your selues ii Cor. xiii make some profe of your selues is it possible that ye should not knowe Christ in you if ye be not reprobate And in an other place know ye not how ye are the temple of God that the holy gost dwelleth in you The holy spirite goth searching throughout i. Cor. ii Esa xxxii Roma xv Luke i. and iudgeth euery thing fayth is so clere that it sheweth vs the profunditie of god thou wilt that it be blynde of it selfe Yea Paul sayth that the holy gost is geuen to vs to the ende we myght know those thinges that haue bē geuen vs of Christ i. Tesa i. The kyngdom of God is peace as writeth Esai and Paul withoute seruile feare in much certentie Therefore as Chryst sawe that he was in the fauoure of his father and his beloued sonne so also do the electe se them selues all thoughe not with so cleare lighte and certentye but that they goo somtyme doubtynge stumbling and wauering But they oughte wyth the Apostles to pray Christ to augmēt their faith Luke xvii And seke with their good workes continually to make knowē to thē selfes more perfect their saluation and vocation that therby as by the effectes or fruites they shuld come into the ful riches of certeine perswacion and vnderstandinge of their election and saluation i. Tessa i ii Timo. iiii Rom. viii Gala. ii ii Cor. iii. Paule also knew he was in the fauour of God in faith hope and charitye elected the sōne of God saufe and suer and that he had the holy gooste and Christ within him when he said that he was one of them that Christ was come to saue and that he knewe in whome he beleued that he loked for the Crowne that nothynge colde seperate hym frō the loue of God whiche had elected him before the constitution of the worlde that he had the spirite of adopcion of the sonnes of God and that Christe was he who lyued and spake in him Saint Iohn also saied we are suer we know God and that we liue in him worldlie and carnall beastes are they which know not God in the holye gost Gala. ii Ioh. xiiii i. Cor. ii nor those thynges which be his euen as men not regenerate they are rustical paysaūtes of so abiecte and base a spirite that they can not beleue that God hath loued them so much that by the death of his only begotten and most intierly beloued sonne he would saue them take them for his chyldren and make them his heyres But astonied of theyr sinnes they are euer afrayed of hell Where the regenerate fele in such sorte the charitie of God in Christ that they knowe them selues to be saued Neyther canne they once thynke that Christe who hathe all his fathers power and shall be theyr iudge wyll refuse lose or dampne them and geue sentence agaynste his brethern and members Math. xxviii for whom he dyed on the crosse and would dye agayne if it were necessarie Ephe. i. They haue in them also the holye goste for an earneste of theyr saluation But if God had geuen vs nothyng but our beynge should not we
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
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