Fouretene sermons of Barnardine Ochyne, concernyng the predestinacion and eleccion of god: very expediente to the settynge forth of hys glorye among hys creatures. Translated out of Italian in to oure natyve younge by A.C.

¶ Whether Predestinacion oughte to be wrytten , spoken , or thought : the fyrste Sermon .

THer are many that wold not here predestinacion spoken of , nor once named , and if they might let it , it shuld neuer be preached , and that is because it semeth them to gyue offence , and ingender confusion amonge the people . ☞ I cannot denye , that many curiouse persons wyth theyr darcke natural lyght ( willing to se thinges supernatural that cannot be sene but by fayth ) do fal into thousandes of errours , and cause other to fall into the lyke . Al that they maye imagine by force of wyt , pleasynge to theyr owne corrupt reason ( of that hyghe secrete ) they thyncke it to be true , wythout other testimonye of holye scripture . And thereby haue intangled their braynes , darkened theyr myndes , and offended theyr consciences . Curyosytye is an vnsatiable beast , it would pearce thorowe all thynges , and yet cannot get out of his darke and intricate laborinthes , nor once lyft vp-the heade to diuyne secrettes . And if we suffer our selues to be guyded of it ( in thinges speciallye supernaturall , neyther wyll it at any tyme be satisfied , nor we shall neuer perceyue the trueth . For immedialye after it passeth the borders of the natural lyghte , it goeth alwayes blynded and at aduentur . Therefore it must be put a syde and ( bryngynge hys vnsaciable wyl to an ende ) walke by fayth to deuyne secrettes honoryng them wythout further dyscussion . And if we be prouoked to serch them out by the wantonnes of humayne wyt : we oughte to remember that , Prou. xxv . which is written : He that searcheth the maiestie of God , shal be ouercome with the glorye thereof . It is our offyce , to be content , with as much as God hath vouchafed to open vnto vs in the sacred Scripturs , in the whych , he hath gyuen vs lyght sufficyently . But note , that as it is euel to be curiouse in wyllynge to knowe more then that whych in the scripture is conteyned , and to vs reueled , so is it also euell , to be ignorant and not to seke to vnderstande as much as therin is : for that in them speaketh the holy gost who gyueth none offence but edifyeth In them is writen nothyng pernicious , vnprofitable , or vayne , but only commodious and necessary . Neyther ought it to offende any man , when it is spoken of , in the maner that Paulle speaketh of it . And we neyther maye nor ought to be more circumspecte in speakyng therof then Paule , ye then God , Gala. ii . that speake in hym . Thynckest thou haplye that Paule ( yea rather Christe that lyued in hym , and moued hym to wryte ) dyd erre in that he wrote of it in suche sort , as he dyd ? The holy gost would neuer haue gyuen vnderstandynge thereof in the holy scripture , if it had bene euell . Thou wylt saye , the preachynge of it in such maner as Paule wrytteth : gyueth offence , as it is euidente . I answere that Christ crucified , was an offence to the Hebrues : i. Cor. i. therfore the apostles dyd euell to preache it . The gospel semed folyshnes to the wyse of the world : And therefore it shoulde not be taughte . The trueth is displeasaunt to the false christians , they fynde offence of the gospell , and Iustificacion by Christe , shoulde it then be kepte in silence ? Wherfore wilt thou that we holde oure peace of that thyng whych Paule writteth ? How can the wordes of the holy gost offend , that haue bene pronounced and wrytten onelye for oure saluacion ? If thou be offended therwyth , it is not because it gyueth the occacion but for that thou takest it without any gift . Neyther oughte the thereof to ceasse , more then the Apostles left preachynge , thoughe many were offendyd therwyth . Thou wilt saye , to preache the Gospell is necessarye . Wherfore that oughte not to be lefte for offence : and I saye that predestinacion is a great parte of the Gospell . Wouldest thou not thynke thys a goodlye Gospell or glad tydynges , that God from wythout begynnyng , had by his mere grace , and by Christ crucified , elected vs to be hys children , and that we be suer in hys handes ? It is a thing moste necessarye , to preache those good newes , in the whyche ther is dyscouered vnto vs the exceadynge goodnes of God , that aboue all other thynges doeth moue vs to be ennamored of hym , And he that is offended wyth predestinacion , preached in the maner it ought to be , is also offended wyth the Gospell . Knowest thou ( that whyche in dede doth hurt , althoughe it appeare not to the blynde and frantyke worlde ) that anye man preacheth it after the humaine doctrine ? But it maye be thou wylt saye , let vs come therefore to the particulars . Doeth it not seme to the , offence , to preach that god hath electe some and not other some ? He that hereth these wordes , wyll thyncke God to be parciall . I answere and fyrst I saye , that god cannot erre ; nor wyll other wyse then iustly : Yea hys wyll is so ryghte , that as he alway wylleth any thyng , it is euen by that wyllynge most iust . Therefore none should be offended wyth hys workes , for as much as he maye dyspose vs after his owne way , and shewe hys pleasure vpon vs more then the potter vpon hys pottes : and al wyth iustice & equite . For what bond hath god with vs ? Moreouer , Rom. ix . by the synnes of Adam we are al lost , and he myghte iustlye damne vs al , but he saueth as manye as hym pleaseth : and yet we complayne , where we are not worthy by sufferyng al punishmente to set furthe the bryghtnes of hys glorye . Yea it oughte to be preached that God hath elected some , and not other some : for to smite to the earth the wisdome of man and to make him al humble and subiecte to God Now , Rom. iii. is it not necessary to be knowen that we shal not all be saued , and that many shal be damned ? And consequentlye God hath many electe and manye reiected . Thou wouldest saye , thys shoulde gyue no occacion of offence , if it were preached , that those that he hath chosen , are chosen for ther merites , and those he hath forsaken , are forsaken for theyr wickednes but thei say that those he hath elect , are elected by hys mere grace , wythout workes , and that oure election and saluacyon dependeth hollye vpon God . And thys gyueth the offence to the worlde . Ephe. i. I answere . If this be offence , Paule hath gyuen it him selfe , Rom. ix . because it is the doctrine of him ye rather of the holy gost . Wylt thou be offendyd , Rom. viii . Ephe. i. if Paule magnifie the fre mercy , seyng God hath elected vs to the laud of hys glory , as he wrytteth ? We cannot magnify it sufficiently . But thou fearest it should be lauded and exalted to much . If it were told the thou were elected by they workes , then would I thou shuldest be offended , for that it would make the beleue thy saluacion , to depend vpon thy selfe , wherby thou shouldest be begiled . Ose . xiii . For of thy selfe commeth thy damnacion , and of God thy saluacion . Yea as often as thou thynckest thy saluacion in anye parte to depende vpon thy selfe , it dryueth the , eyther to dyspare or to be exallted in presumpcyon . And in such case thou cannest neuer put in God all thy hope , nor all thy loue , neyther haue perfect quyetnes of mynde , nor of conscyence . Thou wouldest say , that who so knoweth that God aboue is resolued vpon all thynges : waxeth colde in well doyng , and sayth , what nede I more to trauayle , God hath immutably determined and resolued all that is to be , I maye passe my tyme in pleasure , for if I be 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 conuenient 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 than the other , do they feare so sinne , by how much more they know that god doeth in thys present lyfe , punyshe hys legitimate children , more than 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 possyble to come to that dignitie . Euen so the sonnes of god , the suerer thei are of their eleccion 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 occasion 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 them 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 vnderstand , Math. xiii . may vnderstand , as haue the shepe of christ that heare their pastour . It is also good to be spoken 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 vnderstand , that God ( being absolutelie the Lord ) may do al that he wil , & what he willeth is iust , & to the end also , that in our election may be discouered to vs , in superabundant maner , his fre mercy , & that it may be sene how we are preuented by innumerable benitites , & also that man 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 damme you . I am sure then men shuld know their owne frailtye , ignoraunce & malice . And on the other partie that exceding bounty 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 commoditie , for it shuld neuer be done , if it depended vpon them selues . And therfore for euery respect , euery one shuld stande to gods determinacion , if it were for nothinge but to do honour to him . It is a thing more magnificent , & to god more conuenient , to geue paradice by fre mercie , them if he shuld sel it : his liberalitie is therby most discouered . Then , for his greater glory I would alwaies say , god hath geuen me this . And also for mi own commoditie , that wheras now I hold my saluacion sure ( for that I know it hangeth only vpon god ) I wold thinke me damned , or at the least presuming on my self , stand in dout , if in the least point it did depend vpon me , bicause god incomparably doth loue me more than I can do my self . Yea , I am the greatest enemy & traitor to my self that may be . Therfore men ought bi euer consideracion to content them 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 th erth where now we are sure knowinge that al our sinnes can not let 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 heauen , neither to be wickedly occupyed , but we are drawen 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 heauen without our workes . But they ought at the leaste to thinke , that to bye it the bloud of Christ is sufficient without adioyning therto their workes to boote : which surely are rych iuels to be mingled with his God is so franke , 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 them 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 constrained to worke as children 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 & aboundant 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 contrary 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 then 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 can not he go . Then concernynge 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 , than 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 sonnes 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 from 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 election , 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 shewe in the worldes to come , Ephe. i & .ii the abundante riches of his grace . Paule also shewyth the worthines of our election , by respecte of the dignitie of the person by whose meanes we are chosen , and saithe , he hath willed , that betwene vs and him there shuld be one mediator , nether he wold it to be an angel , but Christ the sonne of God . i. Timo. ii . Ephe. i. He meaneth not onlie a mediator with wordes , but with his owne bloud , and death Paul doth exalt our election as concerning the end . For bicause he hathe elected vs for his sonnes , to the end we may taste ( not only in the life to come , but also in this present ) things so highe , happye , riche , and pure , that the eie hath not sene , nor the eare hath not hard , nor into the hart of man ( being carnal ) hath at any tyme entred , i. Cor. ii . he hath then elected vs , to the ende ( that regenerate bi Christe Iesu ) we shuld walke to God by good workes , Ephe. ii . that we may be hollie and inreprehensible , before his presence . Our election is also excellente by the suertye therof , for that the elect are in the handes of God . Ephe i. Ihon. x. Therefore shal not thei perishe as Christ sayth , yea they can not peryshe , euen as they can not bee pluckte oute of his handes . Therfore oure election is moste happye , so that nothynge oughte so muche to bee reioysed in , as to bee the elected and chosen of God . Therfore it is read , the disciples returning to Christ , and reioisinge with greate gladnes , that euen the veray deuelles were subiecte to them , Luke . x. Chryst amonge the reste of wordes , bade them thei shulde not reioyse of the subiection of the deuels , but that their names were written in heauen : by which wordes , he did shew , that we ought to make a singuler Ioye of our eleccion , for that includeth , and bringeth with it the summe of all our wealth , since then that our eleccion is so excellent , ryche , sure , and hapy . Let vs pray to God to geue vs lighte and grace , to perceyue it , to th ende , that tastinge in it ( with the spirite ) the myghtie goodnes of God , we may render him al laude , honor : and glorye , by Iesu Christe our Lorde .

¶ If wee maie knowe in this present lyfe , This hole sermon must be warely red , & wel vnderstanded , or els it must be taken but as persuasiu● not as doctrine , whether we be in the grace of God , & one of his electe or not , and in what maner the thyrd Sermon .

IT is not to be douted that God seeth all thinges , specially his legittimate children , sence he himself hath chosen them to that dignitie . ii . Timo. ii Ephe. i. Christ also knoweth , & knew them alwaies , that which was very conuenient , sence his father had geuen them to him for that he shulde be theyr gouernor , shepherd , & brother , and that he shuld saue than with his own death : he knew them , & doth know his shepe euen as himselfe sayd , Ihon. vii . Iohn . vi . yea from the beginning he knew who should beleue .

But it is not now conuenient , Math. xiii . that we may or can deserue distinctlye , the elect from the reprobate , to the ende we may be more fervent in exercisinge charite , with all men , as if they were brethern with vs in Christ , the which we would not do towarde the reprobate if we knewe them distinctly : But in the ende , the tares shal be seperate from the good wheat : none then beinge in this present lyfe knoweth certenly of his neighbour , if he be of the elect or not , nor also whether he be in the fauour of God : we may only haue therof an obscure , confused , vncertein , and faylyng knowledge by coniecture of the outward lyfe and workes , of whom Christ speaking , sayd . Math. vii . Ye shall knowe them by their fruites . But forasmuch as we see not the hertes of men , i. Cor. ii . Luke . xvi . which often times ( although within they are vngodly and abhominacion it selfe in the syght of God , neuertheles coueringe them with the veyle of hipocrisie maskinge therin ) they apeare to be sainctes . Therfore without speciall oracle , we can haue no certeine knowledge therof . But I saye that euery elect , whyle he is in this present lyfe , beinge come to the yeres of discression , maye , and ought to know it of himself , not by natural lyght ( by meanes wherof thinges supernaural can not be perceiued , as the excellent diuine wyl toward vs ) but by faithe , without other speciall priuilege . And this not with hauing respect to them selues , where is nothing sene but worthy damnacion , neither with consideringe or beholding them selues in God without Christe , for in that case he must shew himself to vs a iust iudgeful of wrath : then we neither se our selues his sonnes , nor in fauour . But with liuely fayth beholding both our selues , & God in Christ , we se our selues to be in the fauour of god , & his elect sonnes , & god to be pacified with vs in loue and our only father . Such then as liuely beleue , that Christ for them hath died vpon the crosse , haue the holy gost within them , & are in the fauour of God , bicause that faith doth purifie the hert .

This muste be warly red and well vnderstanded or it is not true . But if thou vnderstande what it is to beleue in christ with a liuely faith them there is no daunger at al.

i. Iho. v.

And further I say , that al they which in this present lyfe to beleue liuely in Christ ( yea were it for a moment of time ) shal be sauid . Thei are electe and sonnes of God , and may be suer and certeine , of their saluation . And that this is true , the wordes of sainte Ihon ought to suffise , which saith , that he is the sonne of God , therfore electe and sauid , who so beleueth Iesu Christe to be the sonne of God . And also Christ sayde who so beleueth in me hath lyfe euerlasting neuerthelesse it may clearlye be prouid that none beleueth liuelye in Chryste , but he that but he that beleueth Chryst to be wholy his rightwisenes and that he is saued thorowlye by him , and he that seethe this wyth supernatural understanding hauing no respect to him selfe nor his workes , but only to the goodnes of God discouered in Christ vpon the Crosse , can not by any meanes be disceiued , bicause the light which he hath to be in the fauor of God , elect to saluacion , can not grow but onlye of the bounty of God , considered in Christ , wherof can spring no false nor deceitfull knowledge . Full well may he be begiled and shal be , that doth behold his workes , and by them thinketh that he is in the fauour of God and his sonne . But seing him selfe in Chryst saued , chosen & in the fauour of God , it muste nedes be said , that he seeth the truthe , and that which is once trewe although it were but for the twincke of an eie must be saide to be euer true , he then whiche beleueth in Christe , were it 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 saluacion , 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 geuen 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 taken them 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 them 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 than 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 been 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 augment their faith . Luke . xvii . And seke with their good workes continually to make knowen to them 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 sonne 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 from 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 paysauntes 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 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 , them I wold to al the rest , for he alone , hath more power in me , than 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 sonne of God , I wold with . Paule excommunicate the very angels as superior to them , if thei wold saie the contrary , 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 can be suer of mi saluacion , because I am fre to do euell , so mai I sinne & be dampned . 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 them , 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 can 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 peraduenture 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 hydden vertue , whiche withholdeth and refrayneth them , from doyng worsse , it biteth , nippeth , and reprehendeth 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 from 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 often 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 Salomon , 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 conscience 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 condemne the opinion of them , which iudge them selues iuste by theyr owne workes , but he doth not reproue the iudgement of those , which iudge them selues righteous & saued by the bountie of God , & death of his only begotten sonne : 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

¶ Whether 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 can 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 depend in any parte vpon ourselfes : I wolde saye we ought to fear our damnacion yea to be sure therof : but sence it is al in that handes of God , therfore beholding not oure selues , i. Iho. iiii . but hys goodnes discouered in Christ vpon 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 damnacion groweth of imperfection 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 stand 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 dampnacion causeth men to abstein from 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 from 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 chyldren 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 from 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 occasion 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 , sence that alredi I am elect . I answere that when 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 then 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 standeth in the worste life , in suche sorte that of that colde and vnfrutefull faythe , they may take occasion to geue them 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 than 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 man 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 , 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 writen in heauen , that theyr heauenli reward was plentuous , & 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 dampnacion to the end we may serue God without feare , in rightuousnes and holinesse as zacharie sayde . Luke . i. And likewise wee ought to demaund perseueraunce 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

¶ Whether 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 cannot 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 saluacion . 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 continually 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 omnipotencie 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 th earthe , & 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 sonne of God : he that beleueth ( as he ought ) that Christ is rysen to iustifie vs , doth also know him selfe saued , & so he that perfectly doth vnderstand that Christe our head is ascended into heauen & entred for vs in possession of paradise , Philli. iii. perceiueth him self risen with Christ , & alredy bi hope being ascended into heauen , Ephe. ii . practiseth with that minde in Paradise , where Christ is sitting in peaceable possession 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 sentence shal be al in thi fauour , hauing to thi iudge , him that died vpon the crosse for thee . We can not liuely beleue the sending 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 communion of sainctes , thou must feele , that as a member of Christ , he doth perticipate his grace with the , and that thou art therby saued , thou must also beleue that remission 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 sonne & heire , how canst thou ( as Christ taughte ) say our father , & as a sonne with confidence 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 sonne 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 then thancke god , if thou feare dampnacion . 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 , & vehemencie 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 member 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 them selues to withdraw euery one from 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 dampnacion 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 whom it apeareth that it should haue ben better , if God ( who being of power as he is ) had elected all men , and semeth then , 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 than 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 contrary . 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 them selues , & shuld haue their felicitie in the deuine plesure , without searching to assend any hler . It is euyl them to seke wherfore god hath elected some , & other some not if this grow of the suspicion that God may , or haue erred . The godly knoweth certeinly by faith that he can not erre , & hereupon resteth . There are some that aske after it of arrogancie and presumpcion . They woulde be answered , that god had elected them for theyr good workes , to haue wherein they myght glory of them selues . And when they hearsay that God hath elected them by grace , it displeaseth them , they gainsaie it , seming them there resteth nothinge to glory in . And they perceiue not that thys is the whole glory of the humble and true christiane , to be saued by the mere grace of God , and Christ crucified , and to glorie only in God by Christe , and in them selues not to se , but thynges worthy to be ashamed of , to th end that to God only be honour and glory . i. Timo. iiii It groweth also to many of vnreuerence , for if they coulde se howe inaccessible the maiestie of God is , howe irreprehensible is his wyll , and howe incomprehensible is his wisedome , they wold not set them selues to dispute with God , specially if they knewe howe blynd , Roma . ix . darke , franticke and folyshe they be . And who art thou sayd Paul , that wilt dispute with God , answer and contend with God ? Paul was returned from the thyrd heauen , where he had heard secrets , so hygh that it was not lawfull to speake to man . Neuerthelesse doynge reuerence to the diuine secret iudgementes he sayd : O profound riches of the wisedome and science of God , how incomprehensible are his iudgementes ? And man , blynd , folyshe , and vngodly , is so high minded , that he wil do wronge to God , condempning him , and reproue his holy , iust , & irreprehensible iudgementes . And how many are thei that seke to knowe , speake & wryte of it , and be commended therfore ? And al that they ran Imagine by force of their owne wytte , and naturall knowledge ( which can not perce so hygh secretes ) they put in writyng . And they are as arrogant , as if they were in goodnes and sapience superior to God : to be adored of the worlde , they condemne the workes of God . Ther are mani which are not content to know asmuch as God hath vouchsaued to open to vs , but they wold knowe also a great deale more . But it is not the office of a good seruaunt , to wyl to know al the secretes of his Lorde : yea the sonne ought to contente hym with the secretes of his father , and to know of it only , as much as is reueled to him and to be suer and certeine , that he wil not faile , to manifest al that shal be expedient for him , euen so we ought to contente vs , to knowe that which God hath , and dothe reuele vs , knowing that he doth loue vs in such sorte , that we haue not wherin to doubte , that he wyll fayle to manifest vnto vs , all those secretes , the knowledge wherof shal be profitable and necessari . Ihon. xv . Yea christ him selfe said that he had made knowne , all that he hadde heard of the father , oure office is to seke , to taste and fele with the spirite , that which he hath opened to vs , and we may also desire to know all that pleaseth God to reuele vs , for the benefite of oure soule , and his glory , nowe for that God ( to beate downe carnall man , to the ende that to him , be geuen al honoure , laude and glorye ) hath vouchesafed , to open in the holy scriptures , wherfore he hath elected some , & other some he hath not : Therfore we mai & ought to seke to know it that we may so much the more honour God : but we ought to beleue it to be so , as God hath declared , & to content vs with that way , God hath taken , in electing & reprobating , neither to thinke nor suspect , that God hath erred , nor ought to desyre any other waye , but to be satisfied and pleased , with so much as pleaseth the Lorde , without beinge curious , in wyllynge to knowe more , then that which pleaseth God to reuele vnto vs , and all that to th ende that by Iesus Christe we may render him al honor , laude , & glorie . Amen .

¶ Of the diuerse effectes that it worketh in man to beleue that one eleccion is al in the handes of God , and that of him only it dependeth : the seuenth Sermon .

IT is seene by experience , that of one selfe cause , doth growe some times contrary effectes . And is euident bi the sun , whiche hardeneth mire , and ●etteth waxe : and this is by theyr diuerse disposicions . Euen so of the belief that our eleccion is wholy in the handes of God , dothe springe in men contrary effectes , by theyr contrary disposicions . The vngodlye perceiuing that in the deuine minde is resolued theire beinge , to be saued or dampned , they are wroth with God , thei blaspheme him with their hearte , they cal him parciall and vniuste , they giue them selues to do euell Inoughe , sayinge euerye waye : that shal be which God hath infalliblye foresene , & immutabli determined , yea their faltes thei cast in the face of god , thinking that he is the cause therof , many also despaire of their saluacion & presume more of them selues , then they hope in God , they beleue that they shuld be saued , if theyr saluacion dyd depende vpon them selues , & therfore if thei could disturbe the deuine counsayles , and make that their saluacion shuld not be in the handes of god , they wolde do it . And this is for that they knowe not their owne greate mysery howe blynd , infirme , frail , and vnprofitable , thei are to God impotent of them selues to goodnes , and full of all wickednes , and that thei dyd neuer worke ( if it were put in the balance of deuine iustice ) that merited not to be punished , and so likewise they fele not the great goodnes of God , nor the benefits of Christ but thincke him to be Irefull , reuengable , disdaineful , proude , parpetuall , vniust and malignaunt , as them selfes are . There are some whiche haue not perfecte fayth , but they are not so vngodly as the fyrste . Nowe these when they heare say , or thincke that their saluacion is all in the handes of God , they remaine confused and euell contented . And this is also for wante of knowledge of the goodnes of God , they truste partly in God and partly in them selues , they loue not God , nor truste nor hope perfectly in him they remaine doubtfull , and knowe not whether it be best to depend all vpon God or not , and it semeth them that it shulde haue bene best that in some parte it shuld depend vpon them selues : & yet thei thincke it wel beinge al in the handes of God , troubled in suche sorte , that thei can not tel which to chuse : Therfore they liue in a great perplexiti . They consult some times with the holye scripture or with them that haue , the knowledge of the truth , & they find that it is al in the handes of God , & they iudge ( when their eies are somewhat opened to the goodnes of God & their own miseries ) that it standeth wel , and that so it is beste , but then harkeninge to humane prudence , the whiche not beinge wholye mortified , wolde haue parte of the glorye to it selfe ( so proude it is . ) And as that , that is blynd , and seeth not the impotencie and malignitie of man , it perswadeth him that man might in som part be saued bi him self , wher elles he mai despaire , if it stand al in the hand of God . Therfore it concludeth , that it were better if it dyd depend vpon vs , and chieflye for that men become negligent , in thinkinge that it dependeth wholi vpon God : where thei wold styrre them selues to be feruent , if they dyd beleue that in any parte it rested in them . And although such finde the contrary in the sacred scriptures , neuertheles they force them with the obscure lighte of their blynde prudence , to draw it out of the texte , expounding it as may best serue to their purpose . But the godly perceiue on the one side , in such sorte their owne proper ignorancie , frailtie , impotencie , & malice : And on the other partie the great bountie of god in Christ crucified , that it contenteth them to be so , all in the hande of God , not only for that it hath so pleased god , but also for their owne commoditie : because that whereas if in the leaste iote it depended vpon them , they should holde them selues damned . Now they fele so muche the excellencie of god , that certified of their saluacion , thei knowe them selues elected , & hold it to be sure seyng by faith that it is al in the hande of one their so mightie , sapient , excellent & louing father . Wherfore by this benefite , thei are stired to loue him singulerly , to thanke , lande , and serue hym as children for his mere glory wythout respecte at all to them selues , their hel or heauen . And if God would set in their handes , although he would be bounde that they should be able to do al thinges with ease toward theyr saluacion , yet they wold not accept the bargaine : and that is because thei knowe that they are contrary enemies and traytours to them selues : so that if they had paradise in theyr handes , then they should set it fal to the ground . And also for that , thei do make experiment and proue so great charitie of God in Christ , that it certifieth them of theyr eleccion . They can not thinke that Christe beyng theyr iudge , and diyng vpon the crosse for them , should geue sentence agaynst them : yea they know , that who so beleueth in hym shall not be iudged , Ioh. iii. but shall be so certeine of his saluacion , that he shall not nede to make discussion of his lyfe , for there shal not be any to accuse hym , neither should it be conuement that those which haue the spirit of God , and are his sonnes , the brethern and members of Christ , should be examined and iudged . Roma . viii . But with Christ thei shal be iudges of the other . Therfore the elect , sure of their saluacion , wold not chaunge Christ theyr iudge wyth any in thys world , although it were theyr deare frynde or nere parent . Math. xix Yea if God did put in theyr arbitrement to haue Christe for theire iudge or els to be their owne iudges of them selues , with full power to geue sentence in their fauour althoughe it were not iuste , yet to be approued , they wold for all this , chuse Christe to be theyre iudge , for that they truste more in him then in them selues . Also thei loue God so much , that they wold not glory , but only in him by Christe . And this is al there true glorye . Yea if they colde let or disturbe the deuine counsayle , or if it were necessarye to be dampned they wold chuse , rather to be in paine for the will of God , then in all the pleasures , disagreinge to the deuine wyl ( if it were possible ) they counte them selues vnworthy to suffer for the wyll of God . They holde them selues happye to honoure him with sufferinge , and wyth beinge where it pleaseth to their lord , they lamente onlye of the iniuries they haue done to God , but of that whiche God wyll do of them with the spirite , they are contente , although the flesh be repugnaunte and wold not suffer . This shuld be a hel to them , when God ( if it were possible ) wold not dispose them to his glori but to vse them to his honoure they wolde satisfy them selues with all , and content them to know it so to be the deuine pleasure : now these are in a continuall paradise by faithe allreadye they haue had the sentence geuen in their fauour , by hope they are ascended into heauen , sayinge with Paul : we are made safe by hope , Rom. viii and by loue they enioye God . In them then of the belief , that their election is all in the handes of God , groweth firme fayth , and hope to be saued , the loue of God sincere and pure , and chrystiane vertues , with the frutes of good worckes . I wolde haue pitie on the firste sorte , but their desperacion groweth of an vngodlye minde , yea it is moste impietie , to despayre of the goodnes of God , moste perfect , shewed in Chryste crucified , as in one his liueli Image . I haue compassion of the second , and enuye at the thirde . The seconde maye easelye be cured with shewinge them theire frailtie , ignorauncie , and malice , and on the other partie the omnipotencie , infinite sapience , perfecte goodnes , pitie , mercy and chariti of God , shewed in Christe vpon the crosse . Of the firste , I do not despaire vtterli , but I know well it is verie difficile to cure them , Math iii but God is of power , of the stones to rayse vp childern to Abraham , they haue nede to be praied for , and that the Lorde take from before their eies , suche veiles of ignorauncye , & make them see their owne great miseries , and the incomprehensible goodnes of God , to the ende that reknowledging al their wealth to come of God , they maye render him al honor , laude , and glorie , by Iesu Christe oure Lorde . Amen .

Howe it ought to be answered to them that lamente that God hath created them foreseyng theyr dampnacion : the eight Sermon .

THere are manye , the which althoughe of God thei haue had their being , & manye other benefites , neuerthelesse they thanke him not , but are vngratefull . They are sorye , and lament of all the wealth they haue had of him , saying : Lord , if the being where thou hast geuen vs , with the rest of thigyftes , dyd serue vs to saluacion , we shuld thanke the therfore : But bicause they serue vs not , but to dampnacion , therfore we can not but complaine vs of the. Nowe to these ought to be answered thus : Either you beleue to be of the electe or not . If they saye yea : it ought to be sayd to them , ye shuld thanke God of so much grace , that he hath shewed to you already , in chosinge you from so base a being , to so high an estate , & you lament your selues : behold if your ingratitude be greate . And if they wolde saye we are not sorye for oure selues , for we beleue to be elect , but for compassion on those poore ones the reprobate . Then I wold to be sayed , it is no true pitie to haue compassion vpon them , that are vngodlye , againste the deuine goodnes , shewed cheifly in Christe crucified . Thincke you happelye , to haue more charitye then God ? take heede that youre demaunde , wherfore God hath create the reprobate , grow not of the doubte , that God can do them ani iniustice . Do ye feare that God , being verye rightuousnes , Ephe. i. yea charitie it selfe , can do them ani wrong ? But if you liueli and verilie did beleue to be electe by Christe , by mere grace & mercye of God , ye shulde feale in suche sort the deuine goodnes , that there cold not enter into youre minde so vngodlie conceytes . They are in good custodie , beinge in the handes of God . They are in the power of one which neuer did , nor mai do , one of the leaste cruelties , yea he neuer doth iustice , but it is with great mercie . Will ye knowe more of the deuine secretes then Paule ? which rapt to the thirde heauen , i Cor. i. heard thinges so highe and so secrete , that to man it is not lawfull to be spoken of ? i. Cor. i. It suffised him onlie to know Christ crucified . Is it not thincke ye inough to you to knowe Christ crucified , in whom are hidden all the treasures of the wisdome and science of God ? And if that suffice you , in Christe is sene non but the electe , the rereprobate are withoute Christe , & in Christe only ought we to contemplate and beholde our election , your office shuld be to attende to your selues , to encrease dailye bi Christe , in greater knowledge of the bounti of God , i. Timo. iiii . and to make certeine to the world with good worckes , youre vocation and election , and not to be so curiousse of other , forgettinge your selues . And if thei wold saie , ii . Pet. i. we doubt and feare also leaste we be reprobate , & therfore we complaine vs , and wold know whi he hath created vs , forseing our dampnacion : nowe these muste be exhorted not to despaire , but to contemplate & loke in Christe , in whome they shall se them selues elected . And so thei shal not haue wherof to take occasion to lament , after it must be sayd to them for as muche as ye do not beleue verelyet be of the electe , it is a signe , that ye haue not liuely lyghte of Christ , nor of his greate benefite , & not knowinge Christe , it behoueth to saye with Paule that ye know not God in veritie , and that ye are without him . Gala. iiii . Ephe. ii . And howe is it possible then , that you beyng with out God , and without the true knowledge of him , shulde vnderstande and knowe his high secretes ? It is not possible to know soner the deuine iudgements then God . Ye be therfore without faith , and I proue that it is true , because that if ye had faith , ye shuld se so clerelye that God doth euerithing wel and can not erre , that you wold aske non other reason . And for that who so is without faith , is franticke concerninge the deuine thinges , it must nedes be saide that you are euen so , and now is it a fransi , your demaunding a reason of the creacion of the reprobate , neither shulde it be possible to satisfie you , till suche time your reason were healed bi faithe . Yea while that ye are so withoute lighte supernaturall , beinge therof not able to conceiue , he that shuld serch to quiet you with resones , shulde also enter into a fransi with you . Humble then your selues to God and aske him faith and not resones , because that thinges supernaturall , can not be sene but by faith . Insatiable is the golfe of folish and frantike curiositi , the godlye adore the high & incomprehensible iudgementes of God and with humilitie , thei are contente to tast in them bi faithe , some drop , of the deuine sapience & goodnes : where the vngodly presuming without faieth , haue a wil to perce , to the inaccessible counsaile of God , and remaining in darckenes , become madde and folyshe : ye perceiue not that ye want the true conceiuyng of God . If ye thinke that God may erre , or do any thing vniustly : you wyl perhappes adde light to that perfect light , rule the diuine sapience , correct that infinite goodnes , iudge that iudgeles iustice , & condempne that supreme mercy & charitie . If thou didst se the hyghnes & magnificence of God , & on the other syde , the basenes & vanitie of man , and how in al thinges he dependeth vpon him ye shuld se that he neuer punished them in suche sorte , that they deserue not to haue a greater punyshement , being so franticke & proud , ye are not capeable nor worthy to haue lyghte of the hygh iudgement of God , yea you deserue to remayne so confused . And for that , it is the iust iudgement of God , that for the earnest peine of your hel , ye shuld go euer with your troublesome thoughtes , compassinge by such darke & inextricable mases . Therfore although I could geue you a reason of al the workes of God , I wold not do it . Humble you them to God , & aske him fayth , for with that only ladder , we ascend to the intelligence of the secretes of God . And then when ye shall haue faith , seinge with clere & supernatural light , that god doth all thinges well , ye shall no more care for a further reason . And if also thou shuldest seke it , it shuld be with a godly mynd to be so muche the more able the better to beholde God , in his iust & holy iudgementes . And then I wold saie to you , that God might haue saued al , but he hath not willed it , yea forseing the dampnacion of the vngodly , he created them , Proue . xix . not for to saue them , or to the end thei shuld be saued , but to serue him self of them , so much the more to be shewed brighte and gloryous , Rom. vi . to the world . The which is a more beutyful , more riche , more happy , and more wonderfull ordinaunce , then if synne had neuer been in the world . And this is bicause Christe and his electe ( of synne ) haue taken occasion , to honoure God more then if the world had euerben innocent , and God with greateste sapience , dyd reduce all the disordres , into a more meruelous order , then if the world had neuer ben disordred by sinne . If sinne had not bene , the saintes had neuer bene persecuted , inprisoned , and slayne , no more Christe crucified . Where then shulde haue bene their victorye , their Palme , triumphes and crownes ? And if the reprobate wold say : we are forced to confesse that God hath done well to permit the sinnes of the electe , that after as the prodigall sonne , of his errour & miseries , toke occasion to open his eies & know him self , yea , & to returne to his father , to humble him selfe to repent with hart , & axe him pardon and therbi to taste the fatherly charitie , when he pardoned him , in more perfecte maner , then he had done before : so the electe , of theire sinnes take occasion the better to know them selues , and the bountie of God , and it is no small benefite of God , that he suffer him selfe to be wounded of his childern , and beare with it , to the end that some daye , opening theire eies , thei may se their greate ingratitude , and the excessiue loue that he beareth them . God also of these , may be afterwarde suerlye serued , at euerye noble and great enterpryse , as of them that are altogether his , not only for that he hath created and preserued them , but much more because that by sinne being loste , with the bloud of his only begotten sonne , he hath recouered them . And so was Christe serued of Paul , & of his other mighti champions , we muste of force confesse also , that God doeth well to permitte the sinnes of the reprobate to excercise the elect in vertues , for the greater triumphe of Chryste and his glorie . But it semeth that it shulde haue bene better , that after that God had serued his tourne with them , he shoulde touche theire herte , and geue them his knowledge , and his grace , so that they also of theire sinnes should take occasion , to reknowledge theire vice , and the goodnes of God , so that they might be saued , to them ye ought to say : sence ye confesse , that God hath done well , to permitte the sinnes of the reprobate , ye can not deny , but that for them thei deserue to be dampned . Ye are also forced to sai , that god dampneth them iustli , ●ence that thei haue sinned : God then doth wel to permitte them to sinne , and when they haue sinned , he may iustli damne them because that voluntarilie thei did sinne , and the falte was theires and not Goddes . Ye can not then complaine you of God , if he dampne you , but are constrained to saie he doeth well . And if they saie it is true , but yet it shulde seine vs to be better , and with his greater glorye , if after he were serued of them , he wold saue them . To these I answere firste that is beste , whiche pleaseth God , & because it pleaseth him to dampne them , therfore that is beste . Then if God in the end of the life , shuld geue light to all , And so at last euery one shuld conuerte , thei wold do manie more enormious sinnes than they do . For the vngodlye wolde saye , we maye do eueri euell , let vs take oure pleasure and liue frelie , without any feare , for euery waye in the end we shal be saued . And for that one onlye sinne is worse than al the peines of the dampned , therfore it is beste , that they be dampned . Theire dampnation serueth also to the electe , in as much as that seruaunte whiche when he seeth iustice done to his felowe seruaunte that before woulde haue strangled hym , knoweth the goodnes of his Lorde , and the malignitie of the man : so the electe , by seyng in the dampned the iustice of god , do come to more knowledge of his mercye and iustice , and also of theyr owne miserie . God is serued then of the reprobate , to illustreate and setforth his glory , and vseth them for instrumentes , not only whyle they are in this lyfe , but in death and in hell . His glorie also is more discouered ( as Paul wryteth ) by hauinge in his great house vessels of golde , of syluer , of wodde , and earth , of mercy , & of wrath . But let vs thanke God that he hath elected vs , and praye hym that he geue vs so muche lyght of his goodnes , and so muche feruencie , that althoughe he wold euer be angry wyth vs , not onely we should be content , but that we holde it for a singuler priuiledge , that he wyl vouchsafe in such maner to serue him self of vs , to th ende that in euery state , & for euer , we may render him al laude , honour , and glorie , by Iesu Christe oure Lorde . Amen .

¶ Wherfore God hathe elected vs : the nynthe Sermon .

IT shuld be no lesse then a very folyshenes , when one entendinge to speake of colores , shuld brynge in the opinion of one that is borne blynd , and not illuminate by miracle . So is it madnesse in the thinge supernaturall , to alledge the iudgement of them that are not inspired but with naturall vnderstandinge . And by aduenture haue talked , of high , hydde & deuine secretes , euen as it hath semed well , in their owne blind and darcke understanding , hauinge therby their eies euer open , to magnifie man . Now bicause that of the supernatural matters , ther is so much knowen as is reueled and opened to vs . Therfore lokinge in the holy scriptures , Ephe. i. I find that God hath elected vs by Chryste , that is , that God lokinge in the progeny of Adam , saw nothing there that was worthy of our election : but tourninge the regarde to his own goodnes and Christes , in whom he was so wel pleased , Math. iii. Ephe. i. that bi him he did electe vs , he therfore chose vs not because we were holie , but because we shulde be , so that the deuine grace founde no saintes but made saintes . Therfore did Paule geue thanckes to God , that had made vs mete to the enheritaunce of saintes . He chose vs then because it pleased him so , for he loued vs frelie without seinge in vs any thinge , worthy therof . Ephe. i. He elected vs ( as wryteth Paule ) after the decreed purpose of his owne will , to the laud and glory of his fre mercie and not for our worckes . So that not bicause we were iuste and worthi in his sighte , he did electe and cal vs , but ( as Paule saieth ) bicause he hath elected , Roma . viii . therfore he doeth call , iustifie and glorifie vs . In suche sorte , that he willed not the end for the beginninge sake , but the beginninge for the end sake . He hath saued vs , after Paul not by the worckes that we haue done , but by his mercy . In a nother place he saieth , that he hath deliuered and called vs with his holye vocarion not after oure worckes but accordinge to his pourposed mercie , ii . Timo. i giuen all readie to vs before the creacion of the world : so then , as of the secretes reueled to the litel ones and hidden from the wise and prudent Christe did giue none other cause , but for that so it pleased the father , Math. xi . so of our election there may no nother cause be alleged , but only because it is the pleasure of God . Paule willeth that the purpose that God hath made vs , maye not depende vpon our workes , because it shulde not be firme as it is , nor we sure , as Christ sayth we are , and Paul also . If thou woldest say , that Paul to the Rom. spake of the eleccion of Iacob & Esau , Roma . ix . Iohn . x. Rom. viii . Roma . ix . concerning the fyrst byrth , & not concerninge the heauenly inheritaunce , I wold answere that Paule with that trope , dothe declare the maner of the eternal eleccion to paradise , otherwyse the eleccion of Iacob , shuld be in vaine , in the which is sene ( touching the thinges of the present life ) nothing but calamitie & trouble . But the principall intente of Paul is to proue that although the carnall Hebrues be not saued , it resteth not therfore , that Iesus is not the Messias , for that the promises were made to the spiritual 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 them , 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 gentils , because God geueth his gyftes with out hauinge respecte to workes . If thou demaund wherfore he hath elected them ? 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 whom 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 from him commeth al goodnes . We might also of our selues , seperate vs from the reprobate , and so our hope shuld not be al wholy in God , our saluacion 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 than 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 rebellion 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 eleccion , 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 . Then 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 them 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 confoundeth 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 eleccion 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 vpon 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 them 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 electe , and to knowe that that apperteineth to hym . And althoughe Paule to the Romanes spake a worde therof , it was but incidently or by the way , for it doth apeare it was not his principal insent to seke the cause wherfore God dothe reprobate and caste them of . It is inoughe for vs to thynke that the omnipotencie of God , beyng infinite , hath neither limites nor bondes , therfore may he do with his creatures with out contradiccion : and the deuine wyl may do of them , determine and wyll al that , that with hys whole power he maye do , beynge the whole ruler , and necessarily most ryght in all hys wyll , yea the very ryghteousnes it selfe . Wherfore honoringe the bryght and lyghte iudgementes of God , let vs beleue that God dothe not condempne , but wyth iust and irreprehensible counsayle , albe it the iustice of his iudgementes be to vs incomprehensible , Romm . xi . and that none is in hell , but by hys owne wyckednes : Our office is then to humble vs , and content vs in the diuine wil , reknowledgyng that we be not worthy , althoughe we fuffer all punishment , to set forth the brightnes of the glori of god , to whom , for al his workes , is due all honoure , laude and glorye by Iesus Christe oure Lorde . Amen .

Whether the electe can be damned or not : the .x. Sermon

AS it is written , Barn . iii. i. Ioh. iii. ii . Tessa. ii . god seeth from the beginninge and for euer al thynges , and hath of all , certeyne and infallible science , & particularlye knoweth hys electe , theyr lyfe and their end . So then as God , by the necessitie of his beinge cannot be corrupted , neither diminishe nor augment , beyng infinite and wythout ende , nor be altered , beyng most simple and pure , nor chaunge place , beynge vnmeasurable , fyllyng al places : so also maye not his determinacions be chaunged : neither by ignoraunce for lacke of foresight and consideracion , Roma . ix . neither for defaulte of power , since he can not be letted or weakened , nor his wyl resisted . Neyther may he chaunge by malyce , or for want of plentiful goodnes , for his purposes are moste good and fyrme . Mala. iii. God then is immutable in all his doynges , chaungeth not as chyldren , nor lyke olde men , but as Dauid saith : The counsayl of the Lord shal stande for euer : that must nedes be that god hath determined , neither is it in our power to chaunge his purpose , disturbe the diuine counsayles , destroye diuine ordinaunces , nor lette hys wyll , whych is Empresse , and owres of the hand mayden . Therfore what God wylleth , muste bee , and not that he must wyl after our phantasie . Nowe because we are not to be elected , Ephe. i. but ( as Paul wryteth ) God hath elected vs , before the constitucion of the worlde , and is in his determinacions immutable , it is of force therefore to be as he hath determined . So likewyse he seeth and knoweth all thynges frome the begynnyng , wyth certeine & infallible knowledge : it is therefore necessitie that , that bee , whyche he hath foreseene , or elles it muste nedes be that God may chaunge , and that of oure lyfe and ende he hathe no perfecte knoweledge , but a doubtful opinion , wherin also he may be beguiled , and that saying were a most wyckednes . Thou wylte saye to me , thou arte deceyued in imaginynge that aboue is tyme , and succession of tyme , and that God hathe foreseene and determined all that is yet to be , so that hys determinacion and knoweledge is already passed , in suche sorte , that he can not otherwayes knowe , nor wyl , without his chaunge whiche is impossible . And therfore thou iudgeeste it necessitie , that all that come to passe , whiche he hathe foreseene and determined . But it is not so , for aboue there is no ende or succession of tyme , nyght nor daye , neyther was nor shall be , as there is here vnderneth the heauens , ther is onlie all the presente tyme , and onlye one moste clere daye of one inseperable instaunte , the whyche by hys eternitie extendeth to the succession and processe of all tyme . And I answere , that I knowe ryght well , that to God euery thing is presente , although beyng vnder thys celestial Sphere , where is folowynge of time to make vs better vnderstand , we vse with Paule to saye he hathe elected vs : but tell me , doest thou beleue that the eleccion of those that are in thys presente lyfe , and lyke wyse those that shall be , is nowe in beynge in effecte and present before God , or not .

If thou sayest no , then shal it neuer be , for with him is no time to come . If thou sai yea , then maye it not be wythoute mutacion in God , sence thou graunteste it once to be .

If thou wouldest saye it myght be no beynge , yet it coulde not be not beynge , but in the instaunt of the Godhead , in whych thou graunteste all thynges to bee , for as muche as aboue is no succession or course of tyme , and so in that selfe instaunt indiuisible , thou woldest haue it possible , not to be any being and yet a beyng : for asmuch as it is not so . Therfore if thou consent that God ( I saye not hath sene ) but doth se and determine all thynges , sence that God is immutable , and his science infallible , & that ther is no course of tyme , by all meanes , lykewyse it is to bee sayde , that , that must nedes be , which God wyth perfect infallible knowledge doth for see , and stedfastly determine . Because that ( if wyth God there were any time past ) euen as that coulde not , not be whiche God had foresene by his infallible prescience , and immutably determined : no more can that thing not be , which he doth presently se and determine . Thou wylte say , I graunt that al that shal be , which God doth forese and ordeine , and so God shall not be beguiled , nor yet chaunge , but yet neuertheles it myghte be the contrary , although it shal neuer be . But thou seest not howe thou art deceiued , thou grauntest that al the electe shal be saued , neuerthelesse thou sayest they may be dampned : And wherto serueth this , may be , if in effect they shall not be dampned . Therfore this argueth but in wordes , it is curiouse and vnprofitable . Nowe , as if thou woldest graunte that an elect could be damned , thou shuldest be forced to saye that God maye chaunge . Therfore thou sayest , that all may be saued , which argueth yet that the electe may be damned , and so thou muste nedes confesse , that God may also be beguiled , & vari in his ordinaunce , which is impossible . That the elect then may be dampned , it is a thynge false , hereticall , and vnpossible : it can not be verefied by no sentence compound nor deriued , sence that in God can be no mutacion nor succession Therfore if he be elect , he must nedes be saued , and it must nedes be sayd , that the eleccion of them that shall be saued ( I wyll not say hath ben but standyng in that eternitie ) is in beynge because that if it were not nowe , it shulde not be hereafter , sence there neither is , nor can be with God , but alway the present tyme . Then God hauinge in his diuine mynde geuen vs paradise frome the beginninge , and when he geueth neuer repenteth ( as Paule writeth ) it is of necessitie to saye that the electe be saued . Rom. xi . Paule writeth that the eleccion of God is firme , and the diuine purposes stedfaste , and that the Lorde knoweth his wyth perfect infallible knoweledge , Roma . iiii Roma . ix . which ought to be to vs a sure foundacion , whereupon we maye stablyshe vndoubted fayth of our saluacion . To this purpose Paule sayd , that those that God hathe knowen for his , and therfore elected & purposed to saue them , those he hathe predestinate to be conformable to the Image of his sonne , and those , hauynge them after created , he doth call wyth an inwarde callynge , in suche sorte , that they answere agayne , for because they are the sonnes of God , therfore they heare hys voyce , and beleue by beynge ordeyned to eternall lyfe . Yea he draweth them , and geueth them a newe herte , and these that he calleth he iustifieth , he geueth them Christe , and the lyghte of him , faythe , hope , and charitie , and all other christiane vertues apparelynge them , he dothe enrich them wyth many gyftes , treasures , and graces , & afterward doth happely glorifie them . Therefore from the fyrste to the laste it foloweth , that the electe must nedes be saued . Paule added and sayd : if God be wyth vs , who can be agaynste vs : meanyng , if God hath elected vs , and determined to saue vs , he beynge omnipotente , and hath taken vpon hym thys enterprise to saue vs , who shal let hym ? Yea he would haue sayde , no man , because that Christe sayde , Iohn . x. none can take them out of the handes of my father : it happeneth not to God as to man , whyche manye tymes dothe wyll a thynge , seketh and canne not fynde , Rome . xi . as the Hebrewes , whyche sought theyr saluacion , and coulde not atchieue it , and that because they soughte it not by Christe , by fre mercy , nor by faythe , but by workes . It is not so wyth God , because that he , when he wylleth any thynge , it commeth to passe , and his eleccion ( as writeth Paule ) commeth to effecte . Moreouer God hath geuen his electe to Chryste , Iho. x.xi. & .xvii and draweth them to hym , and those that go to hym drawen of the father , he chaseth not awaye , as hym selfe sayde : he loseth them not , but knoweth them for hys shepe , he calleth them to hym , they heare hys voyce , he prayeth for them moste effectuously , and is euer hearde . For them he shed hys bloude , Math. xv . and gaue his lyfe , euen as for them onely he was sente , and came into the world , to them he dothe manifeste God , geueth them lyfe , and maketh them happy . They are then in good handes , beynge in Christes , out of the whyche none shall take them , as hym selfe hath sayde . Iho. xi . & . xvii . They may peryshe that are the sonnes of perdicion , as Iudas , but not the chyldren of eleccion . The elect are sure , for ther was neuer none of them that peryshed nor neuer shal , yea it is vnpossible , Math. xiii for christ speakyng of the false prophets which shuld be in the kyngdome of Antichrist , sayde they shoulde seduce the verye electe , if it were possible , for to shewe that it was not possible , yea for theyre sakes , those dayes shall be shortened .

Al that God hath wrought and shall worke is for his electe , for whome he dyd create the world , & preserue the same , sente Christe into the worlde , and wylled that for them he shulde dye vpon the crosse , for them he hath most speciall care . If God made suche accompt of the Hebrues , that to th end their name shoulde not be forgotten on the earth , Deute . xv . he dyd ordeine , that if the fyrste brother died wythout chylde , the second was bounde to rayse vp sede to his brother : thinkest thou that he wil not make rekening of his elect whose names are written in heauen ? Yea , I wyll thou know , Luke . x. that although Christe be he , by whose meanes al the elect are saued , neuerthelesse not by his impotencie , beyng geuen to hym all power , but because the thynge of it selfe is impossible . Mar. x. Math. xxviii . Christ can not saue a reprobate , nor damne an electe . Nowe muche lesse is it in our power , if we be electe , to dampne our selues , or if we be reprobate to saue our selues , yet ought we not to cease to worke wel , because that if we are sure to be dampned , we are yet bound euery way , for his infinite goodnes , moste hyghly to honour hym . Let vs then geue thankes to god that hath not only by mere mercy elected vs for hys , but to th ende we myght be sure of oure saluacion , hath ordeined that oure dampnacion shal not lye in our owne power ( beynge his electe ) and with thys geueth vs suche grace , that we may in this present lyfe , render hym all laude , honour , and glorye , by Iesus Christ our Lorde . Amen .

Whether God do agrauate , harden and blynd the hertes of men or not , and in what maner : the eleuenth Sermon .

IT is read in the holye scriptures , ii Reg. xvi . iii. Reg. xxix ii . Reg. xxiiii Exo. i. vii x.xi. and .xiiii. Esa. lxiii . Ihon. xii . ii . Cor. iiii . Roma . ix . & .xi. Gala. iii. that God put in Saula wicked spirite to vexe hym and a liyng spirite in the mouth of the Prophets to beguyl Achab , & that by Sathan he moued the hert of Dauid to number the people against his precept . And moreouer he doth harden , blynde , and make grosse the hertes of persons , and geueth them ouer in to a peruerse mynd . And Paul wryteth , that he hath shut vp al men in vnbelief & sinne . And although many helde for vngodlines thys maner of speaking , & therfore thei do not onli abstain from pronouncinge such lyke wordes , but also go about to expound & make them better , emēdinge them , forcinge them selues to brynge them after their phantasie , to suche a way , that they haue a kynde of godlines therin . And I thinke they are moued to do this , to th ende that of these thinges men should not take occasion to thynke that God were the cause of synne , or els to imagine wyth the Maniches to be .ii. first beginnings , the one good , cause of the good , the other euel , cause of the euell . Neuertheles I wyll not , ought not , may not wyll to be more holye then God , that speaketh in holye scriptures . And it is more wickednes to wyl to correct the longe of the holy gost , because that none speaketh nor can speake more circumspectlye then he , nor with greater thyrst of our saluacion , with the zeale and honour of God . Wyth al this euery one ought to knowe that we are the cause of synne and not God : yea it can not be thought , that God is a God , if it be not thought that he is wythout faulte , wythout euell , infinitely good and iust . Therfore as to vs is due all confusion , ignominie , dishonor , reproche and euel , so to God all honor , laude , and glorye . It is not euel then to pronounce these wordes , in the maner that they are wrytten , saiyng that God doth agrauate , harden , and blynde , but it is good .

Thou wylte saye , tell me how these wordes are to be vnderstande , that God dothe harden , blynde , and suche lyke : so that therby I may not take any occasion of offence . I aunswere , that after the opinion of some , God doth harden , and so blynde the herte of a person , in as muche as he foreseeth and forepreacheth his hardenes , as he did forese and foresaye the obstinacie of Pharao . But knowe thou , that when he sayde to Moses , I wyll harden the hert of Pharao , he wold not onelie say , I foresee that he wyll be hard herted , and I tell it the before , for then the wordes whiche he he spake after , shoulde not haue agreed therwith , whyche were : for to shewe my power , that my name maye be declared throwghout the whole worlde .

But wyth those wordes he threatened to punyshe hym , as it is read , that he punished mo people for theyr sinnes , Deut ii . Esai . vi Ihon. xii . Psalm. lxxx . Roma . i. wyth blynding them , hardenynge them , with lettyng them do after theyr desyres of theyr owne hertes , geuinge them ouer into a frowarde mynde , in passions and shamefull effectes .

Therefore there are some whyche saye , that God manye tymes dothe harden and blynde sinners , when sufferyng , yea geuing them prosperitie , and distributinge his mercy and benefites , when they oughte to open theyr eyes to so greate benignities of hym , and be inuited therby to repent and chaunge theyr lyfe , they , of this bountie of God take occasion to become worse , euery daye more blynde and indurate . But I saye that the vertue and also the vice standeth not in prosperitie nor yet in aduersitie , but in the men them selues . So that as to the electe euerye thing worketh to saluacion , Rom. viii . and by the speciall grace that they haue of God serue hym in aduersitie as in prosperitie : so to the reprobate , euery thyng serueth contrarye , & hurteth , yet by theyr defaltes as not only prosperitie & aduersitie , but also the preachinge of the Gospel , and the miracles do hurt and hynder them . Therfore Paule sayd , that as to the electe , Christ was the odour of lyfe , so to the reprobat , ii . Cor. ii . he was the odour of death . It is nedeful then to say that God doth harden and blynde the hertes of the reprobate , not because he geueth them aduersitie or prosperitie , nor because he suffereth them , and sheweth them many benefites , but for that he geueth them not grace to vse them , and the commoditie therof , to the glory of God : It may be truly saide that he dothe harden and blynde the hertes of the sinners , when he taketh from them , or geueth them not his grace , nor the vnderstandynge of his wyll , wyl , because that in such case , it is force that man remayne blynd and indurate , and that euery thynge serue them , to the dishonor of god , wher as if they had that inward grace euen of theyr synnes , they should take occasion to honour hym . God doth blynd men , when withdrawyng his lyght , he hydeth his face , and as Moses was vailed , so spredeth he the vaile of ignoraunce ouer the herte of the reprobate : Deute . xxxi . so that god in withdrawinge the lyght of his grace , ii . Cor. iii. blindeth the hertes of infidels , in such sorte , that not only the gospel is hyd from them ( as Paul writeth ) and they erre , but standyng in that darckenes , they can not beleue . ii . Tessa. ii . Ihon. xii . And so also doth he harden , not for that he geueth prosperitie or aduersitie ( of the which the electe also are partakers ) nor because he withdraweth not the grace , but the swetenes and the sensuall felyng therof , of the which many saintes wer voyde : nor yet for that he moueth their hertes to euell , or cause in them any obstinacie or euell qualitie : Ezechi . xi . but only in wythdrawyng hys grace , which molifieth a herte of stone and maketh it fleshe , it is of necessitie that the hert remain hardened . And so lykewyse he chaseth awai the sinner , when he doth not cal hym , & draw him to him before . Yet for all this god sinneth not , for he is not holden nor bonde to geue vs this grace , he may harden & molifie after his owne pleasure , yea the sinner meriteth not onlye to be punished with payne and priuacion of paradise , but also wyth priuacion of his grace : and that this is true , iudge , if God had kylled Pharao , when he caused all the Hebrues chyldren to be caste into the floude : woldest thou haue sayd that god had bene vniuste ? Surely no. And yet if then he had died , he had ben damned , and remained obstinat for euer . Wherfore myght not god execute iustlye , the same sentence , as concerning blyndyng and hardening , vpon others , wyth wythdrawinge hys grace ? And on the other partie ( as they are preserued ) that shal be not amisse to preserue him in life for a few mo daies to be serued of hym , as of an instrument of wrathe , prepared frome the beginninge , to exercise his people in vertue , to th ende that deliueryng them so diuinely , they myght knowe the great goodnes , Roma . ix . power , & iustice of god . And so beynge his name celebrate throughout the world , he might be feared & loued . And finally all to hys owne glory , as wryteth Paul & Moses . Exo. xxiiii . Psalm. lxxi . The iudgementes that we geue vpon the secretes of god , are verie madnes , if by faith we do not enter into his sanctuary . Rom. viii . God dothe inwardlye call the electe , as Paul wryteth , and they beleue that god , as theyr only father , wyl neuer forsake them , but shall endue them wyth suche grace , that al thynges shal serue them to saluacion , euen synne , in the which god wyll neuer let them fall , but for theyr benefite . They are not offended to heare saye , that god , by abstayning his grace from the vngodly , Rom. viii doth blynd , and harden theyr hertes , but vnderstanding by faythe , to be in the number of the electe , and knowyng that god saueth not but by mercye , and damneth not but iustlie , so much the more are they moued to lyue in pure feare , to humble them selues , & render thankes to god , to whom be euer all lande , honour , and glorie , through Iesu Christ our Lorde . Amen .

¶ Howe God dothe dispose his grace : the twelfe Sermon .

THer are many whiche thinke that god to euery one continually doth offer his grace , and that it is in the power of man to accepte it or not , as thoughe they had it in a boudget , & were in their arbitrement to open & take at their owne wil. And that of this their dead , false , & erronious opinion , groweth that they liue most wickedly , thinking & saiyng , god neuer fayleth with his grace , and it is at our choyse to receyue it at our wyll .

Therfore we may take leisure & lyne a vicious life after our owne way , for we shal be saued alwaies , a moment of time is enough for vs to repent & be saued , sence it is in our power . Therfore for to flye such an euell , I haue iudged it good to shewe that it is not so . It is no doute that god hath created the world for his electe , so that if god had forsene that none should haue bene saued , he would not haue created it . For then also he dyd preserue it , Hebre. i. i Cor. i. Rom. viii to them he hath geuen the Aungels for kepers , and of them as a father he hath moste singuler care & prouidence . God wyl not suffer that they be tempted aboue their power , yea eueri thyng worketh & serueth well to their saluacion . Prou. xxiiii . Seuen times in a day the iust shal fal , & ryse againe , because God is with them , and helpeth them in such sorte , that the more thei are in great perils & necessitie , so muche the more is god beneficial to them . For then god gaue the lawe to the world , sent Moses and the Prophetes , them he calleth inwardly in suche maner , that they heare his voice , and answere him of them he molifieth the herte , and draweth them to Christ , as the adamant doth Iron : If they erre , he dothe correcte and chasten them as chyldren , as it is read of Dauid , Psal. xxxi . Ihon. x. Ihon. ix . to them he doth not impute their sinne , he doth quicken and glorify them , and finally al that god hath wrought , and shall worke for hym selfe , is for the electe , for them he sent Christ , and when he came , for them he toke vpon hym theyr sinnes , only for them he prayed , for them he wepte , preached , and dyd miracles , for them he shed his bloude , dyed , rose , ascended in to heauen , sent the holye goste , and shal come to iudge the quicke and the dead : yea all that he hath suffered , wrought and shall worcke , is for the electe , whom he loueth in so excessiue maner , that he doth attribute to him selfe al that is done to them . Ihon. x. God then beyng gratified with the electe in Christ , doth geue vnto them his spirite , the lyuely lyghte of hym , faythe , hope , with all the reste of vertues & graces essencial & necessary to saluacion . And moreouer he geueth them grace to vse in the honor of god , and be serued in his glorye , of all the gyftes and graces which maye be comune both to the good , & to the euel , to be vsed wel & euel , as riches , honour , dignitie , healthe , long lyfe , chyldren , frindes , science , the giftes of the tonge , to do miracles and suche lyke . Of them in parte , Paule made mencion , wryting to the Corinthes . i. Cor. xii . And also geueth them grace to vse in his glorie , pouertie , ignominie , infamie , infirmitie , with all aduersitie , and the priuacion of lyke gyftes , euen to the death , god geueth them suche grace that with euery wind , they saile to the porte , and they knowe that they are no lesse bounde to thanke god when they are without such giftes , and in all aduersitie , then when they haue suche thinges wyth the prosperitie of the world , sence that bithe grace which god geueth them , all thinges worke to good .

Therfore they are euer contented to bee in the state which pleaseth the Lorde , neither wolde they chaunge it , if they myght ( without the wyll of god ) and onlye for that they fele the diuine goodnes , no lesse in aduersitie then in the worldly prosperitie . In th end when they are fallen to any sinne , god openeth theyr eies , & maketh them se , not only the euell that they haue done , but also that he hath so permitted it for their benefite , to th end they maye the better know theyr owne miseries and the bountie of god . But speaking of the reprobate , I saye , that it is enough for vs to knowe that god is not bonde , nor necessited to geue them his grace for theyr good worckes : because that the grace findeth not good worckes , but doth make them to be done .

God neither hath , nor may haue any bonde wyth his creatures . The bondes are all oures wyth god , and so muche the more , as that we beyng all loste in Adam , he myghte iustly , not only abandon vs , but damne and punyshe vs . He is not also compelled of hys perfecte goodnes , mercie and charitie , to not haue created the worlde , he myghte nowe brynge it to nothinge , and dispose all creatures after his owne waye , beinge styl moste perfectlye iuste , as he is nowe , and was from without beginning , before he did create the worlde . God maye geue of his grace as much as it pleaseth him , Math. xx . when & to whome he thinketh good , yea , and not to geue it without beyng vniust , or doinge any minrie . God also hath ben of power , without doyng any vnrighteousnes , to create the reprobate , foreseynge theyr damnacion , to serue his owne turne , and to vse them for instrumentes , or exercise the elect in vertue , to the ende that their victories and triumphes , and likewise Christes , myght be the more glorious , and finally all for his owne greater glorye .

And moreouer I saye , that Christe hydeth hym selfe and his grace manye times frome persons , Iho. vii . Proue . i. so that althoughe they seeke hym , crie after hym , and recommend them selues to hym , they fynde him not , nor he heareth them not , notwythstandynge those such as are not moued to seke him , or commit them selues to him , by the spirite , nor for the zeale of the honoure of God , but for their proper interest , yea and mani times he doth blinde and indurate the people , and all is most iustlie done . And although it be written that God hath cure of all , calleth all , wolde saue al , died for al , doth illuminate al , dothe raine and power his grace vpon all , & lyke sentences : I saye , it is to be vnderstand , that he hath cure of al ingeneral , but of the elect in special , and so he calleth al , with a vocacion vniuersall , but the elect with an inward and singuler . When Paule saide also , that he wold saue all , he vnderstode that , to be of euerie sorte of persones . His death also was sufficient to saue all , but it is not effectuons but to the elect , and so where it is written , that he doth illuminate and geue grace to al , it is vnderstand of the elect , of those that are illuminate . Math. xiii . Ephe. ii . ii . Tessa. ii Therfore saide Christe to the Apostels , to you it is geuen to knowe the misteries of the kingdome of heauen , Paule said likewise , that the saith which is the gifte of God , is not al mens . It is well true also , that God doth illuminate al , in asmuch as there is no person that hath not had some lighte & knowledge of God . Let vs then geue him thanckes , sence that of his mere goodnes , he hath connumerat vs among the elect , and praye we him that he geue vs so much light of his goodnes , that in euery place and time we mai render him perfecte lande , honoure and glorye , by Ihesu Christe oure Lorde .

Amen .

¶ If man haue libertie or not and in what maner : the .xiii. Sermon .

SOme myght thinke it superfluous for a christiane , to thynke whether he be fre or not , but that 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 consisteth the difficultie , in geuing all the glorie to god . Yea it is not possible that man whyle arrogantly 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 perfeccion 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 commaunded 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 them , & 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 consider in men , 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 ●ther special grace and miracle but only d●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 than they , and so also shall they not do them beinge not forced , and not willinge , to do them , 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 gouernaunce 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 them , 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 them 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 can 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 resurreccion , 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 regeneracion 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 can 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 , than if we were iuste bi our selues , yea none shuld be iuste , if our iustice dyd in any part depend vpon 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 , merite before god any grace , but he can not in his lyght do otherwyse but sinne : yet not for this he shuld leaue to heare the worde of God , to praye , to take counsayle , to seeke to bee corrected , to do almes and lyke worcke , not for that he dothe deserue grace but punyshemente , euen as he that by force is compelled to humble hym selfe , and axe pardon of hys enemye , for that fayned humilitye , he meritethe not to bee pardoned , but should merite so muche the more to be punished , as that , hauinge vniustli offended him , he ought with his herte , to haue humbled him , and asked pardon , and hath not done it . Now so the vngodlye , in askinge mercie of God , doeth sinne , for he that asketh not for his glory as he is bounde , but for his owne gaine , nor therfore he ought to ceasse from asking help of God , for that he sinneth not in prayinge but for the not prayinge in spirit , for the glorie of God , and with al due circumstances in that case he did partlye obey God , for if he did not praye he should sinne much more greuouslye . The Zamaritane not onlye deserued not to haue grace of Chryste , for asking him water , but for that her demaund , she deserued to be punished , bicause she did it not in faithe , and to the glorye of God .

Neuerthelesse Christe would that she shuld aske , and that it shulde passe by those meanes . Now so he wil that sinners aske grace , and do those worckes that he hath commaunded them , albe it thei do them not to the glorye of god , beinge blinde to diuine thinges , yea darckenes it self , Ihon. x. Ioh. viii . as writeth saint Ihon. But after the sinners are regenerat bi christ then as children of god , thei are free , and not the seruauntes of the deuell nor of sinne because that althoughe in them remaineth the concupiscence of sinne , neuerthelesse thy do not consente to it , they obey not vnto it . Roma . vii . It dothe not reigne in them : but they haue so much lyght of god , & so much spirite ( which helpeth their infirmitie ) that they are stirred to the glorie of god , Rom. vi . thoughe not wholy as they wolde , for because of the repugnaunte fleshe . Therfore said Paul , I do not the good that I wold do , Rom. vii Psalm. xxxi . Roma . viii . but the euell that I wolde not . But suche defectes are not imputed to them , for that they are by faythe graffed in Christe . The regenerate bi Christe are prone and readie to the good , god hathe illustrate their mind and toutched their herte , in suche maner that with all their soule , voluntarely frely , and gladly , they do holye worckes , to the glory of god , so that as god counsailed the soules of them that did electe Dauid to content them selues in their herte to haue him for their kinge , so he moneth the hert of the regenerate , wyllinglye to haue god for theyr god , to commit them to his gouernaunce , and to delight to be gouerned of him , with honoringe him as a celestial father . So then as the sonnes of Adam , before they be regenerate , are the seruauntes of sinne , for that they can not but sinne , & therfore because they can not worcke , wyl , desire , nor styrre in any waye to the glory of god , as they are holden , but only for their carnall commoditie , by the which al men not regenerate , are called fleshe , not only the body , but the soule , the wyl , desires and thoughtes , with al the rest , so after that they are regenerate , they be fre from sinne , ( for that they can worke to the glory of god ) and are seruauntes of ryghteousnes . Therfore although , as concerning the substaunce and beyng of the bodie and of the soule , thei remayne the same : neuertheles , where before they wer called fleshly men , and fleshe , for that they sought not but theyr owne proper thynges , afterward they are called spirituall men and spirite , in as muche as they seke the glory of God , the which they maye do , for that God hathe geuen them by mere grace liuely lyght and spiritual feling , and knowledge of his goodnes , yea duringe in them that perfect light , not only they are fre from sinne , for that thei be able not to sinne , but also they can not sinne , for that they can not but loue god & worke to his glory .

And this is the perfecte libertie , the beinge fre frome the power to sinne , and beinge not of power to sinne , is not to sinne . Otherwyse , neither the saintes that are in the other lyfe , nor the Aungels shoulde bee perfectly fre , neither Christ nor god , for thei can not sinne . It is very true this , that god some time doth let his electe & holy men fal , withdrawing his diuine light for a time ( yet for their benefites ) therfore we are not absolutelie and wholy fre from the power to sinne , as we shal be in the life to come , but thei are fre from power to sinne with this condicion , duryng in them the liuely & actual lyght of god . So then as the carnal , before their regeneracion are in such sort the seruauntes of sinne , that they can not but sinne , not therfore absolutelye & without condicion , but so long as they haue not the holy light of god , so the regenerate are in lyke maner fre from sinne that they can not sinne , yea they can not chose but worke wel , yet not absolutely , but during in them that liuelie & actual light of god . And with al this , neither the wyl of the fleshe is violented to wyl euel , nor the wyl of the spirite to wyl wel . And this is , for that the wyl can not worke , but of wyl ( therfore wyllingly ) but if it were possible that of any outward power it were forced them by that violence , it shuld worcke not voluntarilye . And on the other syde , it shuld worke willingly for that it coulde not worke but of the same wil that it is : therefore it shuld worke vnwillingly & willingly the which in a maner is vnpossible , & implieth contradiction and gainsaiyng . So then as if one being a slepe were throwen donne from a hyghe place , and in the fallinge should awake , perceyuinge hys falle , should wyllingly contente him selfe , and haue pleasure so to fal donne to the botome , when he were at the ground , he were well worthy to haue shame & punishement , not for that he might in his fal withhold him selfe , for it was not in his choyse nor libertie , but for that he did so delight and content him self with that fal , with his ful wyl , & would it wyth the herte , in such sorte , that albeit he myght haue had the power to restraine that fal , he wold not haue done it . Euen so the lyke becommeth of al the chyldren of Adam , that beynge fallen in him , although when thei come to the yeres of discression , & begyn to discerne the good frome the euel , they perceiue the sinnes that they do , euery way they do them voluntarilye , delighting therin , so that althoughe they be not of power , not to do them , they ar neuertheles worthy of ponishment , for that they in sorte commit them wyllingly , that if they had power not to do them , yet euery waye they wold do them , beinge their wyll so malignaunte , as it is . Their wyll then is not violented or forced to do euel of ani outward power , but of his owne proper & entiere or inward malyce : And so the other partie , the regenerate by the gladsome , entier , liuelye , & enflamed light that they haue of the bounty of god , thei are forced to eleuate them selues , with an amorous violence ( Therfore voluntarily , & with perfect liberti ) to god , to whom for euer be all laud , honor , and glory , through Iesu Christ our Lorde , Amen .

¶ Of the effectes wrought bi the spirite of god when it entreche in to the soule : the .xiiii. Sermon

EVen as Christ entring into the holye citye of Ierusalem , Math. xxi the whole citie was moued , so moueth the citie of the soule when Christe entreth therein , specially , sence from that as from a fort & strong municioned rocke he hath the greate deuyll to chase away . And if in the lunatike son , Luke . xi . Luke . ix ther was a greate commocion , when Christ out of his body wold haue drawen the malignaunt spirite that had possessed hym : thinke what commocion there is , when he chaseth hym from the soule , in the which he dwelleth more willyngly . And knowe , that it maketh a commocion not onli outward in ceremonies , as do commonly the false christianes when it is nere Easter , but there is a commocion within the very bowels of the soule , and inward parte of the herte , there is nothing that so can perce the soule , as doth the spirite of god , when it entreth into it by speciall slidinge . Not only it spoileth vs of the olde Adam with hys concupiscence , & doth cloth vs wyth Christ , Roma . xlii . Ihon. iii. with all his vertues , but also maketh vs to be borne a new , that as if a poore man were sodenly made an Emperoure , he shulde be wholy chaunged , so he that of a vile sinner , is made the sonne of God chaungeth thoughtes , effectes , desires , and wyll , chaungeth frenshipes , practises , wordes , workes , and life , and of humaine , beastly , carnall , earthe , and deuelishe : he becommeth heuenly , spirituall , angelicall , and deuine as did Paul , goinge to Damasco , when Christ did enter his herte . Actes . ix Psalm . lxxvi . i. Reg. xi . Math. xii . There was a mutacion , from the righte hande of God . When the spirite of the Lorde entreth in a person , he is chaunged into another man , for that dieng to the world , he beginneth to liue to him self . And if when Christe did enter in to the temple he purged it from those that bought and solde , thincke if when he entreth into the spiritual temple , he clenseth it from euery vnclennes of sinne , Rom. viii there restith not in it any thinge of dampnacion , he healeth it moste perfectlye , so that if the vncleane woman was healed , at the touche of the hemme of Christes garment , thou mayst thinke what it is when Christ in spirite entring in to the soule , and the person with lyuely fayth , imbraceth him wholy for his . Also as when the sonne beames enter into thy house , thou perceiuist in the ayre , euen to the smalest mote which thou couldest not se before , so when in the soule do enter the beames of lyght of the diuine grace , the sinnes are perceiued in more cleare maner . Luke . xv . Yea , as the prodigal sonne neuer knew nor perceiued truly his own errour , til with such pitie he was imbraced of his father , & had profe how great was the fatherly goodnes and charitie whiche he had offended : so the sinner when he conuerteth & beginneth with the spirite to taste the diuine goodnes , he beginneth also to know his malice , pride , and ingratitude with the rest his vnlawful sinnes . Luke . xvi . He restoreth with Zacheus that which is not his , if Christ enter into his house and dispenseth the superfluous thinges , yea beyng ryche with the treasures of Christe , he leaueth al with vnmeasurable loue . He can not participate or take parte of the bountie of god that doth not communicate & distribute to others . The liuelye flame muste needes breake forth , Iho. vii . or els beinge smoudered it quencheth & the fountaines that continuallye receiue running water must of force ouerflow : so thei that haue in them the holy gost , Roma . viii . by that testimonie wherof they are sure to be the sonnes of god , haue continually one such & so entire , sincere , and pure gladnes ( whiche groweth of the liuely knowledge that they haue of the greate goodnes of god ) that thei can not expresse it , i. Pet. i. nor thei cannot comprehend them selfes . Therfore not being able to with hold them selues , they springe & leape for ioye with Ihon Baptist , Luke . i. with his mother they make exclamacion , Exo. iiii . Acte . iiii . Math. vii . & as to Zacharie , so are their tonges losed : so that although in praising of god thei perceiue with Moses that they stammer and are of an vnlearned tonge , neuertheles with the Apostels , Math. vii . they can not kepe scilence of that which they haue heard , sene , & felt , with the spieite , they must nedes speake by the superabundaunce of loue , that they haue , Ihon. iiii they desyre with the woman of Samarye , that euery one should taste that which they them selues haue had experience of . And although for preaching the gospell they be persecuted , for al that they do not desiste and leaue of , but triumphing in al , they perseuer and go furth euen to the death , Roma . v. thei feele in such sorte in the herte the charitie of god , ●cte . v. that not onlie it is swete to them to suffer for his loue , but with the apostels they reioyce therin . And for that they participate of that greate charitie of Christe , by beynge his members . Therfore with hym they pardon al men , beyng ready to shed their bloud and put theyr lyfe for their enemies , & with Paul also to be accursed from Christe . Roma . ix . Acte . vii . And this , because that as to Steuen , so the heauens are opened to them , in suche sorte , that in spirite with clere & supernatural lyght of fayth , they see the glory of god , in hauing geuen his only begotten & dearely beloued sonne for them vpon the crosse , they rest also quiet as the shyp when Christ entred into it , they haue the peace of conscience , knowyng with certeine fayth , Mat. vi Roma . v. that god by Christe & by hys mercie , hath pardoned them . They haue also quietnes of minde , in suche maner , that thoughe they were in al the perils & necessities of the world , yet alwayes aprouing for iuste , the iudgementes of god , knowyng that he is their only father , that he hath most singuler cure of them , & that euery thynge serueth them to saluacion , they stand most suerly , quiet , in peace , & tranquillitie . These suche for that they walke according to the vocacion of god , haue honour of euery enterprise that they take in hand , they can not be letted or resisted , no more than god . Yea it is force that euerye one feare them , as Herode feared Sainte Ihon Baptiste , Gene. xxi . Gene. xxvi . for that he had in him the spirit of the Lorde , & as Abimelech did Abraham & Isaac . They are daylye more firme & stablyshed in good purposes to do euer better , beyng lyfted vp continually to a greater perfeccion with Paule , althoughe their minde be conuersaunt in heauen , neuerthelesse , descending by christian pitie , i Cor i. to fele the miseries of their brethern , they laboure also to drawe them to Christ , and moue them to haue the spirite , & to be in veritie Christianes , & not I pocrites . As the very grape doth moue the birdes to taste therof , and not the pytfal . And finally , although with the Apostelles , they euer remaine wyth Christe and wyth the Cananite , Ihon. vi . Math. vii . whiche woulde not departe for his vngentle wordes , neuertheles they are promte and readie for his honoure and glorye , to leaue wyth the Samaritane hys swete presence .

And what is more to be sayde when the spirite of God dothe enter in to a soule , he suffereth it not to slepe , Ioh. iiii . nor stand in idlenesse , but maketh it worcke thynges merueylous and inexplicable , for the loue of God : to whome be euer all laude , honoure and glorie by Iesu Christe oure Lord Amen .