CERTAIN Sermons of the right famous and excellent Clerk Master Barnardine Ochine, Borne within the famous university of Sienna in Italy, now also an exile in this life, for the faithful testimony of jesus Christ. Faithfully translated into english.  
? *?  Psalm cxvii. ¶ I will not die, but live and declare the works of the Lord. 
¶ Imprinted at London by John Day: dwelling over Aldersgate beneath S. Martin's.  
¶ These books are to be sold at his shop in cheapside, by the Little Counduit at the sign of the Resurrection.  
Cum privilegio ad imprimendum solum. Per septenium.   

The Contents of this Book.  

i. What sh God is.  
two. How to know God by his creatures.  
iii. If Philosophi serve to true Theology or divinity, and in what manner,  
iiii. How we ought to use the holy Scriptures, in attaining the knowledge of God.  
v. Of the inconveniences that are happened and daily hap by the abuse of the holy Scriptures,  
vi, If to be good divines it behove us to have the human science or not.  
seven. How a christian aught to make his last will and testament.  
viii. How we should answer the Devil when he tenteth us, and namely in the end of our life.  
ix. How answer is to be made at the judgement seat of God.  
x. By what mean to come to heaven.  
xi. How God hath satisfied for our sins, and hath purchased Paradise for us  
xii. Whether predestination ought to be written, spoken, or thought.  
xiii. How excellent our election is.  
xiiii. If we may know in this present life whether we be of the elect & in the grace or favour of God or not.  
xv. ●hether it be good to know or to believe that we are elect.  
xvi. Whether it be necessary to salvation to believe that we are elect or no.  
xvii. If it be good to know wherefore God hath elect some and some reprobate.  
xviii. Of the divers effects it worketh in man to believe that our election is all in the hand of God & that of him only it dependeth.  
nineteen. How it ought to be answered to them which lament that God. hath create them forcing their damnation.  
xx. Wherefore God hath elected us.  
xxi. Whether the elect can be dampened or not.  
xxii. Whether god do aggravat, harden, & blind the hearts of men and in what manner.  
xxiii. How God doth dispense his grace.  
xxiiii. If man have liberty or not, and in what manner.  
xxv. Of the effect wrought by the spirit of God when it entereth the soul.   
FINIS   

¶ The Preface.  
WHo well considereth where unto we are created (good Christian Reader) shall find that of all our travails there resteth no fruit, as proveth the holy spirit of prophecy by the mouth of Solomon saying. I have looked upon all the things under the sun, and have found none other but vanity. Only reserved the Image of God in us, being the spirit that sustaineth not the natural life alone, but also all the holy and virtuous thoughts, which God hath created immortal unto his own likeness, as thou mayest well perceive, if thou consider the substance of the natural body, that having the spirit is all lively, & not only moveth each finger hand, foot, eye & tongue materially, but also with the thought penetrateth the heavens, and in manner conceiveth a substance in the immortality of God's everlasting kingdom, and wanting the spirit, resteth dead private of all those virtues, though well thou shalt see that it lacketh nether hand, foot, eye, tongue nor other member. This I say unto thee (gentle reader) to the intent that thou shouldest know that the almighty creator is served not of vanities, that is to say, of bodily or worldly exercises, but of spiritual thoughts, which are the just and true sacrifices unto God. And thereby to draw the to remember the marvel of his works, and to think more unto thine end than to thy life. Disposing thyself to learn the sciences that this little book shall teach thee, which treateth of none other but of the spiritual things, and beareth in i● the substance of the holy scripture with so vehement reasons, and so good persuasions, that it sufficeth to draw from the thy stony heart, and to reneu in the a carnal heart, if thou be one of them, to whom God hath determined to give his grace. One of them (I say) that with lively faith confess Christ the son of god, to have suffered for their sins. As the Author hereof sufficiently persuadeth thee, who (being a man of great years, and wonderful reputation) for the love of Christ and of the truth, hath rather chosen exile and persecution, than continuance of wealth, honours and friendship. A man of profound learning. The most notable preacher of all Itali. Famous for the great example of his good life. Esteemed and honoured of all Princes, not ●or his age only (being a man of lxx years, or thereabouts) but also for his infinite virtues and modesty. And finally so beloved of all people, that in what place so ever he preached, there hath ever been found great press of audience. All this notwithstanding at length●because he sincerely followed the true Gospel, and did not forbear to reprehend the public abuses of the Romish church) he was persecuted of Paul the third, and constrained to forsake Italy, & to flee into Germani. Where he hath not ceased with his pen to follow the virtuous exhortations, that before time with his mouth he preached. And now God of his merci hath brought him hither unto us, & preacheth in the italian tongue, weyche all men understand not, I have translated v●. of his Sermons out of his tongue in to English. Intending to translate the rest very shortly if these shal●e thankfully received) to the intent that his ●atyue tongue thereby may be ma●e ours: and that the glory of God may the better be set forth. Unto whom all honour is ●ue world without end.  
So be it.   

¶ Sermons of master Barnardyne Ochyne, borne with in the famous university of Sienna in italy; now also an exile in this life for the faithful testimony of jesus Chri  

¶ The first Sermon.  
What thing God is.  
Ignorance specially of the heavenly things, is the greatest lack that can be in man, and above all other the ignorance or lack of knowledge of god. For as it is impossible to attain the science of philosophy, Astrology, Geometry or of any other like, without the ground or first principals. So without the knowledge of God the true be ginning and principal of true devynitie is impossible to have any light of the truth necessary & profitable to the ghostly health And likewise, as the knowledge of the first principals of one science, dependeth the knowledge of all the truth and conclusions that that science containeth▪ So of the true knowledge of God, dependeth the knowledge of all the circumstances and truth of Theology or divinity. Wherefore seeing how much pestiferous and detestable the ignorance of God is, and how much necessary the true knowledge of him is▪ I have thought it expedient, first to consider what thing God is.  
It is a most easy thing to know that god is, or that there is a God, sithence that there is no Nation, so barbarous, but that it believeth that there is a God, being a general knowledge that God hath so imprinted in the hearts of all men, that if the man have any judgement at all, it behoveth him with the heart to confess that there is a God. For albeit there have been many wicked which with their mouths have said, there is no God. Nevertheless the self same, when they have fallen into any peril or necessity, have been enforced of that only light and religion of god, to recommend themselves unto him, so that we must of force repute him a very idiot, 
Psalm. xi●i.  that denieth God. And being therefore an evident and easy thing to know that there is a God, we must now travail to know (though it be most hard) to know what that God is. Many have been of opinion that it is impossible that we should imagine what god is, because infiniteli above all proportions, he exceedeth the weakness of our understanding, specially because our wits are drowned in the body, occupied of fantasies, & shadowed by the dark veins of things created, far of from god. We be weak of sight, and sick and impotent through the fall of Adam and our own sins. Wherefore they say that we can have none other knowledge of God, but the negative, that is to wit, we may know that God is not material, nor form imperfect nor yet soul of the world, that he is not Earth, Water, Air, Fire, Wind, Star Moon, Son, Corporal● light nor any virtue spread abroad. He is not the beauty that we see, the sweetness that we taste, nor other thing sensible, imaginable or intellygyble of us, but that infinitely he exceedeth all creatures, and allthings that we understand. In him there is an inaccessible light such as they, which with their thoughts in manner have been raised so high, that they have found what God is, have deceived themselves. 
Timo. vi  And they who imagine in their minds to have found God, do fabricate an idol, out of all measure distant from the true being of God, 
Exodi. xx.  as appeareth by his commandment to the jews▪ when he prohibited them the sculpture or graving of idols, understanding not of the material idols only, but also of the imaginable. For our wits are extreme darkness, in comparison of gods inestimable first light. So that it behoveth us with Aaron to enter in Sancta Sanctorum and with Moses into the celestial cloud, if we will know, that is to say, to know that we know not, in such wise that the more fervently a man will profess not to know so much the better he doth know, & who presumeth to know, is farthest of from knowledge. And why? because God in his power and ●yght standeth so hid in darkness from us, that with blindness, we see him, with ignorance we know him, 
Psalm i  with retiring or with going back we comprehend him, infleing we find him, with silence, we praise him. And it behoveth him that will know what thing God is, to study in the school of simplicity and rest vanquished of that inestimable, in accessible and in comprehensible light▪  
And I confess that we cannot comprehend God, in such manner as God comprehendeth himself▪ That is to say, we cannot have an infinite knowledge of him, as do the blessed saints, that is to say, to have as they have the clear, 
s. Corint. i.  naked, open and visible sight of him, to behold him in the fountain of his brightness, face to face in the very being the he is. But we mai very well attain a knowledge what God is though not so perfectly as we shall know in the other life. Nor it is not possible we should know what thing god is not, if first we learn not to know what thing he is, and that his being is so perfect that it repugneth the imperfections of those things that be not. Wherefore considering all the negatives that are rehearsed of god, are grounded upon one posptive and affirmative that we have, we must say of force that we know God more perfectly, in knowing that that is to be known, then in knowing nothing at al. And therefore speaking of more high knowledge affirmative, that in this present life, the elect communly and without special privilege and miracle had of god, I say that first thou oughtest to consider that the creature hath his being, although imperfect. And God hath his being without any imperfection. Yea his being is infinitely perfect, wherefore to know what thing god is, it behoveth the to do as he doth that will make an image. First he cutteth of many pieces, before he parforme the form that he desireth, and afterwards painteth and apparelleth it.  
So is it necessary that with the mind, thou first consider the being of the creature And because thou shalt find him replete of imperfection, being terminable create, temporal, corruptible and other like, therefore it behoveth the to cleanse purify & take from him all those imperfectyons, and imagine him infinite, interminable, incorruptible and in effect abstract and lift up above all imperfection. Nether yet doth that suffice, but also it is necessary that thou flourish and adorn him of all perfection possible, in such wise that thou conceive to see him a turn necessary, simple, immutable and infinite. Neither yet doth all that suffice, but moreover it behoveth the with thought to purify and cleanse of all inperfection the will and mind created, the wisdom created the justice, bounty, pity, power, charity, truth, beauty and all the other virtues and perfections, to which imperfectyon is contrary, and consequently to enrich him of infinite degrees of perfection, and so to behold him in God as a thing purified, to be unto him divine and infinite. But because those powers, virtues and operations with imperfectyon in manner ruleth in us, will not suffer our wits to conceive that creature in his being and to cleanse and spoil him of all imperfections, and so to make him infinite, we can not in our being see him in God, in whom there can be nothing imperfect, but it must suffice us to see him in virtue and eminenci. So that albeit in gods proper being there is the corporal vision, the imagination, credulity, opinion, discourses and other actions essentially. Nevertheless it must suffice us to see them in virtue and eminency. For to see God clearly it includeth & containeth all perfection, like as the gold containeth the perfection of all other metals. He than that seeth that divine being with all perfection possible, seeth what thing God is, because he seeth a spiritual light, most pure, most clear, most simple and exellently fair, a turn, immutable, necessary and infinitely perfect, replete of celestial felicity, justice power, bounty, verity, wisdom, mercy, charity and of all the other perfections & virtues, infinitely perfect and that in it, in virtue and eminenci be all the colours, odours savours, sonndes, songs, sweetness, fairness, honours, dignities, treasures, pleasures and felicities of the world, infinitely and without proportion, more perfect than they be of themselves here.  
And moreover it behoveth the to know that the being of the creature is a shadow & a most slyght vanity in comparison of gods being, and the difference more. then is between our shadow and ourselves. 
Exod, iii.  It is to be said of God, that surely he is only the thing that is. Likewise I say of our powers, beauty, truth, charity, justice, wisdom and of all our other virtues, that compared to the divine they be as most vain images and shadows infinitely distant from them of God. Also it behoveth to know, that god is not idle, 
John, v.  but that he continually worketh as (Christ saith) in such wise, that he hath not only given unto the world his being, but also continually conserveth all the things created, and all the virtues, that of all the miracles and strange effects, we knowledge only God to be author and to him we give all thanks honour and glory. So likewise ought we to knowledge of him all the natural effects and operations, and not to extol or praise nature but God only, who giveth and preserveth the being and virtue to all things▪ Neither aught there any other chance or fortune to be named, but all to be confessed of god, and he only to be thanked even as he continually worketh for us. And as his power is never idle, but continual working in all creatures. So his wisdom continually seeth, disposeth and ordaineth all things most best, and his bounty likewise continually communicateth unto us his benefits and graces. Furthermore it is necessary thou know that all that God hath wrought, worketh or shall work in his creatures, is all for man, for whom they be created and preserved. For all the gifts and benefits that from the beginning have been made or shallbe made to the creatures, man is bound to knowledge them as made to him and accordingly therefore to thank God▪ And especially the chosen or elect, to whom all creatures do serve, both the predestinate and reprobate. Yea the angels and the devils, even to the very sins. And because God doth here manifest and discover himself, with his omnipotent wisdom, truth, justice, bounty and his other virtues and perfections, not only in his creatures, but much more in his scriptures, & especially in christ on the cross, chiefly to them that by faith conceive him with spirit. Therefore it behoveth him that will know what thing God is, to behold him particularly in Christ, & to beseech him to give him lively & clear light to know him not only in his creatures, & scriptures but specially in Christ crucified to the end that in him & by him, understanding the great bounty of God, we may render unto him all honour and glory by our saviour jesus Christ.  
Amen.   

¶ The second Sermon  
How to know God by his creatures.  
GOd in his majesty appareled with his perfections, and in the well of his brightness (as saith Paul) is a certain light inaccessible and hid. 
i, Timo. vi.  But here he some what discovereth himself by his creatures, as who will enter into Rome must of force know by the pillars, sepultures images and by the great ruins that he shall find there, that the Romans in times past have been of great power, dominion & wisdom. 
Esay. xv.  So he which entereth into this world seeing this great engine must of force know the maker thereof to be the God omnipotent, And beholding the order of his creatures must not only see but also marvel at the wisdom of God. 
Psal. i▪ iii.  And with David cry & say. Lord thou hast created all things in wisdom. And moreover it behoveth him to say that God is best, seeing that continually he disposeth new gifts unto his creatures. And seeing that by due means he leadeth them to their end, he is forced to confess gods divine providence, and so in conclusion by the things created, to come to the knowledge of god, & of all his perfections, as far forth as they appear in his creatures, & that because the creatures be united so to gathers that each one hangeth on other, & all of god, in such wise that they make a ladder to the understanding of the natural, by the which they climb and ascend even to God. They see that this inferior world, is governed of the heavens, and that the heavens keep their courses uniformly, by continual moving, and thereof be constrained to consider that the virtue which moveth them, being ●faticable and never weary, is spiritual, for if it were corporal, it should end or at the least wax weak. And so going farther, they consider that that spiritual virtue, not being the supreme, is governed by an other. And because they can not attain the infinite everlasting, they are forced to come to a first supreme intelligence, the which moveth without being moved, and to a first cause independent, and so they ascend to the knowledge of God. Moreover, by the beauty of the creatures, they ascend to the knowledge of the beauty of God. By the order, Armony and consent that appear in the creatures they attain the consideration of gods infinite sapience or wisdom. And so by the visible works of God (to the regard whereof David calleth us, 
Psaim. lv.  saying come and behold the works of the Lord) they attain to consider the invisible perfections of god, his everlasting power and divinity as Paul writeth. 
Roma. i  There is no creature so base nor so vile, in whom there shineth not the glory of God, in which thou mayst see his great power, wisdom, bounty, beauty & the other perfections. And by how much the creatures be more noble, high, worthy, and excellent, 
Psal, viii.  by so much the more do they discover God. Like as the heavens which particularly do show the glory of God. And the more perfectly we know the creatures. Yea God in them, so much the more we rise to the knowledge of God, and by so much the more our understandings who lie and with perfect light is united and copulate unto him. It is true that many consider the creatures in themselves, without respect to him that hath created them, and so conserveth and governeth them. But those are of more gross condition than is the owl, which, because he can not behold the son, forceth himself and taketh pleasure to behold him in the stars. And they, not seeing God in his glory, seek not at the least wise, to see him in the mirror of his creatures.  
But know thou first that this ladder of the creatures to climb vuto God is perilous, because that God having put in them a certain beauty and sweetness, to the end that man's understanding of the taste of the sweet running water should be provoked to seek the fountain or spring, and thereby to seek god with more vehemeucy. Many stai or rather fix themselves in the degrees, and never arrive to the height.  
And some of the sight of the beauty created, fall into vile, base, unclean and filthy thoughts. And other swell in pride of that their vain science, without climbing to taste the sweetness of god's bounty, fix them selves in the degrees, & there show themselves contented for reward to be seen and reputed for learned, of the blind foolish and frā●yke world.  
Furthermore, this ladder is very hard & imperfect because that by the sin of our first parents we are so blinded of sight, that with great difficulty we may see god in the darkness of things created, specially because the wise of the world, coveting to search all the properties, virtues and qualities of the creatures, have entangled themselves with their curious thoughts to the vain shadows of the world, that first they are attrapped of death or ever they are a little elevated their minds towards God.  
It is also a very long ladder, for the great distance that is between the low sensible creatures (at the which, as at the first step or degree it behoveth to begin to climb) and God▪ For it requireth extreme labour to arise to the knowledge of the material substances, and much more than to climb with the thought to the knowledge of the in material. And when thou art arrived at the perfect knowledge of the supreme creature because between that and God there is infinite distance, before that with the thought thou arrive at God, thy wits shallbe in manner so weakened that in the end thou shalt attain none other but a weak, inperfect & dark concept. Therefore to have sufficient light of God to the knowledge of him by the creatures, sufficeth not to our salvation▪  
For though withal natural light we did arrive by the creatures at the knowledge of God, yet can we be none other but good Me●aphisici or natural theologiens, & not therefore good & supernatural divines, because the world should always have more operation in us and in our hearts the● god. We might well leave our goods for pleasure, & one an other for honour, as in times passed certain Philosophers have done, which left one vice perceiving other. But no man can willingly forsake the world, himself, and all thing, and have God for God, and for his only last end, but he alone to whom the bounty of God is discovered, in such wise that he may more in him, than all the richesses, pleasures and dygnytyes of the world. 
Roma. i.  Whereunto sufficeth not the bounty of God discovered in his creatures, nor all our natural light, as Paul writeth to the Romans. Whom he showeth that the natural light, which leadeth to the knowledge of God by the creatures, was not enough, because there of they had no light to glorify nor yield the due thanks unto God.  
Wherefore they are not to be excused which thinking the natural light to suffice, and trusting in their proper forces, or strengths, demand none other light of God, but are to be reputed wicked. For as much as we all have need of the divine grace and light to know God sufficiently. Neither is it enough to behold him in his creatures. But it behoveth with the spirit and supernatural light to understand him in Christ, where he discovereth himself with so great excessive bounty, that he ravysheth and draweth unto him the hearts, in such wise, that delivering them of the world, he saveth them▪ Let us therefore fix our eyes in that divine spectacle, to the end, that feeling in him and by him the bounty of the father, we may render unto him all honour and glory by our saviour jesus Christ. Amen.   

¶ The iii Sermon.  
If Philosophi serve to true Theology or diviniti, & in what manner  
THere be some the which denying all supernatural light think that in that world there is none other Theology or divitite but that natural, which they call Metaphylica. And because that a man can not be a good Metaphysicus, unless he be first a good philosopher, therefore they be constrained to say that Philosophy serveth to Theology or divinity. Some other, not being able to deny Theology or divinity to be supernatural, say that it is grounded upon the natural, in such wise that (after their saying) as that knowledge intellective requireth the sencytyve, because thereof it hath original, groweth & hangeth or dependeth, so hath Theology or divinity need of Philosophy, because of it it taketh beginning, groweth & is established  
Philosophy then after their opinion, is the guide that leadeth unto Santa Santorum, to behold the celestial things. The ladder by the which it behoveth, to climb to true Theology or divinity. And man's reason is the rule to the which (according to their judgements) resort all the knowledge of the divine light. And in so much they do allow them, in as much as they agree, not with the holy scriptures nor with the spirit, but with their blind human judgement, which they hold for the sceptre that showeth all, even to God.  
But I say, that as our human reason by the sin of our first Parents, is weak, blind, frantyke and foolish. So is likewise their Philosophy. And that because that albeit after the sin, God left unto a man a light of the natural things, necessary to the humane life and convenient to our miserable state. Man nevertheless, in whom resteth a certain pride and curiosyty, would not content himself with so simple a knowledge. As whether a certain Philosopher, giving himself thirty years to study the knowledge of all the properties of the Bee could never perfectly attain his desire. The others have given themselves to search the knowledge of all the properties, qualities, virtues and operations of every sensible thing and not only of the base and corruptible but also of the celestial bodies. Yea (and which is more) they have enterprised to speak of the sonie, of the angels, of God and of the things supernatural. In such wise that (passing the limits of their small light, and walking blindly) each one hath fabrycate in his mind his own fantasy, and to the purpose have so spoken & written every one according to his proper frenzy, whereof is grown so great variety of opinions, so many confusyons, errors sec●es and heresies, that (as saint Jerome justly calleth them) the Philosophers are the patriarchs of the heretics, and the first begotten of Egypt. And it is an old proverb a great Philosopher a great heretic.  
The natural reason therefore, that is not healed by faith, is frenetyke and foolish, as thou mayest well think when thou consyde rest the presumption, in that it pretendeth to be the guide, foundation and ladder of the divine knowledges. Whereas it forneth not to raise the man to the knowledge of God, but much less giveth him cause to confess with Socrates that not only he knoweth not, but also that without the divine grace he can do nothing. Albeit that that Philosophy is now so proud, that with the suppressing and persecuting of Christ, the gospel, the grace & faith, it hath always magnified the carnal man, his light & his powers. And is become so frenetyke, that unless it be healed by faith, it will believe nothing to be true, but that it thinketh good, nether is it possible to persuade him in any truth if first declared unto him by his frenetike reasons, it be not conformable to his blind judgement. Conclude therefore, that Philosophy lieth low in the dark vale of understanding, and cannot lift the head to the high and supernatural things, in respect whereof, it is utterly blind, and knoweth not, nether by experience nor revelation, so that in it, it is impossible to establish the foundation of the faith. For as the feeling passeth not the region of the sensible things. So likewise cannot human reason nor Philosophy pass the region of the natural things▪ The natural man (as writeth Paul) understandeth not the things of the spirit and because he is not capax, that is perseneth it not, he mocketh and scorneth it. Yea he persecuteth, banisheth with standeth, denieth and repugneth the miracles, revelations, prophets, the grace, faith, the holy scriptures, God, Christ and his members. If they hear the Gospel preached of a faithful man, 
Ihon. x.  they say he is mad, furious or possessed of the devil, 
Mark. v.  as was said of Christ, If of a learned man, they say his great study hath brought him out of his wits, which also was laid to Paul. 
Ace. seven.  If of an ignorant how say they can he be learened that never studied letters. And if of a poor wretch (as touching the world) they say to him as was said to the borne blind man. 
Ihon. ix.  Thou wast borne in sin, and wilt thou teach me? And so in effect can in no wise abide to hear the things of God. Go read the holy scriptures, and thou shalt find that the carnal wisdom and human reason hath always rebelled against God. She is the same that figured by the serpent, persuaded our first parents to taste of the prohibited apple, and that believed not the word of God, and that afterwards taught themselves. That made Cain to slay his brother Abel, and that persuaded the world in the time of Noah, that the general deluge or flood should not come. She caused the building of the tower of Babel. She provoked Pharaoh to resist God. She induced the people of God to murmur against him, and to worship the golden calf, & moved the Gentiles to idolatry. It is that harlot that made Solomon, lose his wits, and stirred his father to kill Vri●. And finally, she is the same that persecuted the patriarchs, prophets, Apostles, Martyrs, & saints of the old and new testament. Behold whether she be a wicked fool or not that put Christ on the cross, and where as Christ crucified is the right wisdom of God she accounteth it for a mere madness. Sureli there is no thing that hath so much favoured the kingdom of Antichrist as she which hath introduced all the superstitions, hypocrisies. idolatries and evils that have been committed under colour of holiness. The faith hath not had a greater enemy than she. The church of Christ was a paradise whiles the simple faith reigned. But taking in hand the Sceptre of human reason, it is become a confused Babylon. And whereas the clear, sure, and infallible faith, by giving light of the truth, magnyfying Christ, his grace and the Gospel, doth annihilate or bring to nought the fleshly man, and maketh the parson, simple, pure, immaculate, virtuous and holy. The dark, blind deceitful frenetyke foolish and heretical carnal reason, wisdom and Philosophy, condem●neth and oppresseth the truth. And to prove and extol the errors, persecuteth, crucyfyeth and buryeth Christ, the grace & the gospel, and magnifieth the carnal man even to the heaven. All the harlots together have not so much corrupted the world, as this only carnal reason, prudence and false philosophy. No nor the simple ignorance hath not so much confused the world as the human science, wisdom and Philosophy, which maketh men bold, unshamefast hoot, liars, proud, contentious, frenetike foolish and wicked. 
Collos. iii.  Wherefore Paul exhorted the Colossions to beware of her deceit because (as God saith by the Prophet Esay) she beguileth the parsons. 
Esay. xlvii.  For the wise of the world be the most deceived, most fools most wicked and most contrary to Christ. And it requireth a special miracle to convert one of them. Read the christian histories & thou shalt find that those be they which evermore have been the first to persecute the gospel. And they are very wicked and foolish that will ground Christ upon Aristotel even like unto them that will b●ylde a jowre upon a wheaten straw. Christ and not the Philosophy is the only true foundation of his church and of the true supernatural divinity of the which he is the only workmaster and not aristotel, I pray the what hath Aristotle to do with Christ. Many have enforced themselves to agree Aristotle with Plato, but they could never bring it to pass, because Aristotel, beginning at the lowest of the sensible things, riseth in the end to as high as may be. And Plato beginneth whereas Aristotle endeth. Consider now how it is possible to agree him with Christ, though many will make him a pillar of the gospel & a ladder to climb to heaven. Let us therefore repute the sciences of the world as vain being like unto the harlots, that with their flattering words and deceits corrupt the minds. And let us consider that if the priests of the old Testament were prohibited to take a common woman for a wife, how much more the Christian that is all wholly consecrate and dedicate to God ought to flee and eschew the vain sciences and only serving himself of them as of most vice handmaidens, to knit himself in spirit and with heart & mind to apply himself to that pure and immaculate virgin of the holy Theology or divinity? To the intent that everlastingly we may render to God all laud honour and glory, by our saviour jesus Christ.  
Amen.   

The four Sermon.  
How we ought to use the holy scriptures in attaining the knowledge of God.  
THe knowledge of the holy scriptures is not enough to prove that we have sufficient light of God, because it is possible that a man may by his prompt me mory attain the holy scriptures and their interpretations in his mind, & by force of his natural wit, naturally understand them, and be nevertheless for all that without faith, spirit and lively light of God. 
Luke. xxi●  For thereto it behoveth him to have the spirit and supernatural light that God with his favour do open and penetrate that mind by his divine grace. So that therefore we must not account the holy scriptures for our last end, or for our supreme Queen or Empress, but for means that serve to the faith to the spirit and to the true knowledge of God, much more than the creatures. And we ought to serve ourselves of them in divers ways, for that they first incite and teach us to repair to God, saying in him is the chief bounty, go to him, for he is faithful, and hath promised to make you taste all virtue and goodness in him. Yea, though they do not make the lively to know God, yet work they, 
johu. v.  as the Samarita●e did, that sent the Samaritans to Christ, who other wise made them taste and feel that which the Samaritane had said of him unto them in such wise that when they returned, they confessed, saying: we believed not at all by thy words, we ourselves have heard and know, that this is truly the saviour of the world. And so the holy scriptures do send the to Christ, to the end that he may open thy heart, and make the in spirit lively to understand that which all ready thou hast red in the dead letter, that thou mayst sai unto the scriptures, we never believed by thy words the which, being without spirit, could not make us taste finely the great bounty of god. It is true that by thy words, we have been provoked to go to Christ, who speaking unto us in spirit, hath made us to feel in the ha●t, a more clear, hy●h and divine effect of that thou hast spoken. They err therefore that feeding themselves of the letter and not of the spirit do fire themselves in the holy scripture●, and seek none other light but that. Yea I say that for one hours study, they ought to prai a thousand, & to demand of God the true understanding of them▪ And like as the Pa●tonistes healed opinion that the sensible things giveth us occasion to study in the book of the mind in which (they say) is imprinted all the verity. So must we cousyder that the holy scriptures do call us to Christ, in whom (as Paul sayeth) be hid all the treasures of wisdom and knowledge. This is no less than true, that like as if thou hadst a friend whom thou hast not tried (though always thou haste travailed to prove him) thou wouldest not inwardly know him for a friend (though he were ever in thyve eye) because the proof hath not rooted him in thy mind. So albeit the holy scriptures do call and exhort the to seek God in spirit, it is yet impossible that thou shouldest find god in truth in the scriptures, if first by spirit, thou have him not at the heart.  
They serve also an other manner, that many times happeneth. As where god maketh the in spirit with lively faith to feel a levyne truth. Afterwards reading the holy scriptures thou findest that crudulyty written that thou haste so conceived. And thereof resting contented, thou con●yrfmst thyself in the faith of that truth, notwythstandyug that it ought to suffice thee, of the first inspiration of the holy ghost. And so moreover because that in Christ is the end of the law, 
Roma. x. two▪ Cor. i.  all the promises fulfilled and all the Prophecies veryfyed the shadows, figures and scriptures of the old Testament he that readeth it and seeth all fulfilled in Christ, is forced to satisfy himself of the truth, and to establish himself in faith. For Christ sent the jews (that would not believe him) to the holy scriptures, as to them that witnessed of him. Afterwards, albeit that in the church of God, to be satisfied grounded and established in the divine, celestial and supernatural verity, it behoveth in effect to come to the inward witness of the holy ghost, without whom we can not know which scriptures be of God, be holy and which not. Nevertheless, after that our holy scriptures be of god, we ought to serve ourselves of them, as of a certain infallible & supreme outward rule to teach reprehend, correct and exhort the others & to convince them that speak against it. For (as Paul writeth) amongst the exterior things we have not a more sure, 
i, Timo. iii Titus. i  clear, perfect and steadfast rule, than this, with which we ought in spirit to rule all our words works, deeds and life.  
The holy scriptures moreover show unto us (though far of) our country. By her we have light of God of his promises & also this threatenings. 
Roma. two.  And they nourish in us, the faith, hope, charity fear and other virtues. They comfort us in our troubles, and in prosperity exhort us to be temperate. They discover the va●ytyes of the world, our miseries and the bounty of god▪ And who that studieth them must of force retire or withdraw himself from the worldly thoughts, and settle his mind to mortify his vices, inordinate desires and affections. So that the study of them is very profitable to them that duly use it, But it behoveth not to study as the jew (who fixeth him in the uttermost rind of the letter, which as Paul saith) killeth, and beholding Moses with the face covered, and not entering into San●ta Sanctorum, but as the true Christian, to whom is given the knowledge of God celestial Reign or Kingdom, without parables, that with the lively taste and feeling of God in Christ, beholding him with lively faith in the face discovered, and entering into Sancta Sanctorum, to see with clear supernatural light, the high resplendente secrets of god To whom be given all laud, honour and glory by our saviour jesus Christ.  
Amen.   

The .v. Sermon.  
Of thin conveniences that are happened and daily happen by the abuse of the holy scriptures.  
THe holy scriptures of themselves be the good gifts of God and of the holy Ghost. Nevertheless they may be used of us well or evil, as by experience it is manifest. For whereas gods elect serve themselves of it to God's honour, the reprobate contrariwise serve themselves of it to his dishonour, through their own fault & not of the scriptures, in so much that in respect of their wicked maligniti it hath perehaunce done hurt in some ways to the world, though At length, God of his infinite bounty reduceth all things to his honour and glory. For first the scriptures annoyed them who have been diligent to gather together many books, and negligent to study them. Thinking themselves fully learned when they have had their library full of books. Other some studying, have not attained to imprynte the truth that they found in their minds, and therefore have written it in papers, so that reaching most ignorant, all their learning consisteth in their wittings, and losing them, they also lose their science. Which was one of the arguments that caused Plato to condemn letters, saying that before scripture was found, the men were much better learened then since, because they were forced to write in their minds that that afterwards they have written in paper. I pass over that many have consumed their time in the dishonour of God, in reading and writing of things curious and pervycious to the health And that many transported of Curiosity, have willed to see so many books that in the end they remained confused with out fruit. As doth the field whereon they cast overmuch seed. And of some that by those means have lost their wits. But that which importeth much more is that they think the true knowledge of Theolegy or devynyty consisteth in letters, which is utterly false, because they give not true and lively light of the supernatural things, that cannot otherwise be known of us but by spirit, revelation, faith, spiritual taste, lively understanding and sure experience. For like as the Philosopher without experience can have no knowledge although he bear in mind all that is written, & not having practised, he must rest only in opinion grounded upon Arystotle, Plato and the other Philosophers, which moveth him to believe their writing to be true, being nevertheless in very deed more ignorant than is the poor paisaunt or husbandman, that by labouring of the earth, without seeking letters, findeth the operation of many natural things, that proveth his science to be somewhat & theirs none, though well they study forever and want experience. So likewise one simple ydeot without learning, if he have faith, lively taste and spiritual understanding of God, is a greater divine than all the learened men of the world that be without spirit. Yea he is a divine and they none. For that of the heavenly supernatural things he knoweth so much as he tasteth, and experimenteth by faith, and the learned man hath only a barren, idle, cold and dead opinion which standeth without faith in desperation and accompanied of every vice. Now therefore it appeareth that of this error, by thinking that true Theology or devynyty consisteth in learning, there are innumerable inconveniences grown, and chiefly that many, wanting letters, & not having time to study, thinking that by other ways it is impossible to become divines, have not disposed themselves to demand of God with meek heart and fervent desire the light of the divine things. And moreover they have fled and withdrawn themselves from the intelligence or understanding of the holy scriptures, as from aterryble ruin, because their wise learened and holy men have persuaded them that no man may understand it but they only that are learned. condemning them that write in the vulgar tongue, as if the true divinity depended of the Hebrew Greek or Latin letters, or of that wit that hath well studied them▪ Behold now therefore whether this be not a most raw and wicked opinion, being the very cause that hath moved me thus to write in my natural tongue to thin tent that (knowing the true Theologi to be open to every language and to the simple) our own nation should not be private, who have none other but the mother tongue.  
There be many that studying the holy scriptures without spirit, lively faith and supernatural light, have not only not attayved the true knowledge of the bounty of god and their own proper miseries, but the more they have studied, the more, by the dri and dead letter, they are become blind of God and of themselves. Yea unfaithful, unkind, proud arrogant presumptuous confencious and replete of all othervices. Whereas the supernatural true Theology or devynyty, showing the great bounty of God, & declaring in ourselves our own miseries, maketh us faithful, thankful, just, humble, modest, gentle, quiet & conformable  
And moreover they be so blind that not knowing their own wrentchednes, they not only forbear to humble themselves before God, and of him heartily to demand help light and grace, but also leaving prayer for their study, and the spirit for their learning, they presume to be masters of the others as Paul writeth, 
Roma. two.  and so inflambed of their science, have s●anndered the world whereas charity edifieth. And being consequently without spirit, 
●i, Cor. viii.  they study and understand the holy scriptures according to their own judgements, diversli as their wits & study are variable, & every one according his fantasy expoundeth them, thinking he hath perfectly and justly couceived them, Whereof are grown infinite sects and he resyes. In stead of y●, if they had been good and true divines, and had had the spirit of gods gift, they had understand then in truth and verity, whereof followeth none other ●nt v●you of faith both in spirit & charity.  
Many also believing by the study of the holy scriptures, to attain true Theology & perfect knowledge of God, and consequently the chief felycyty possible to the living man, have given themselves to study the scriptures, and walking by them to join to the supreme felicity of god's knowledge, because they wanted the spirit, they neither can arrive at the true and lively light, taste and spiritual understanding of God nor yet to the true felycyty. Whereof it groweth that they fall to the bottom of infidelyty, in such wise, that they believe that there is none other light, faith or divinity then that their barren and dead opinion, nor other felicity than that their misery, and so, seeming to have at tayned the heygthe of virtues, before they have once tasted of them, they despraise them These and such other inconveniences are grown and continually grow through them that know not how they ought to use the holy scriptures in such wise, that by their default, and not of the scripture, they have perchance done hurt to the world, But for that we ought not to condemn the letters (as many have done) but the men that know not to use them as they should be used to the honour of God. To whom be all honour and glory by our saviour jesus Christ.  
Amen.   

¶ The vi Sermon.  
If to be good divines it behove us to have the human sciences or not.  
THere be many that think it is not possible to attain the perfection of Theology, if first a man learn not Grammar, Dialectica, Philosophy & Metaphisica, Yea Scotus Thomas Bonaventure & such other. I confess myself to have been in that error, and therefore am now moved to compassion of them that rest blinded withal. If it were as they say, we should be most bound unto the inventors of those sciences, sins that by them we may be good divines, and without them not. And then I pray you if they happened to perish or those authors to be lost should it not follow that also the world should lack divinity? And likewise if the learned men i● those sciences be only the good divines, and consequently saints (the contrary whereof is clearly seen) then might well the simple and unlearned people despair of all ghostly health and the true and necessari divinity hang upon human sciences. So by that reason it should behove us to say that the Apostles and in manner all the saints. Yea and the blessed virgin Mary were not good divines, not withstanding that they have taught others. No nor Christ never learned those human sciences, & yet was he the most excellent divine. 
Ihon. iii.  Therefore we must know that one human science leadeth v● to cly●e to an other, much unworthy of the name of Theology or divinity, but rather to be called Metaphisica, the which neither hath nor giveth so much ●yght of God as can suffice to our salvation, being a knowledge, that by force of man's wit climinge the degrees of human reason, may be attained. Whereas the true a●d superuatnral Theology or devynyty is a science of the spirit, a gift and light that by grace cometh from God above, in such wise, that not he that hath the pregnant wit, hath most studied and is best learned, is greatest divine, but he that hath faith, lively light and understanding of god, that liveth better and more christianly. And because faith is a gift of God, 
Ephe. two.  and the true divinity a supernatural light, not attaynable or can not be attained of us, but given of God to his elect. Therefore every simple idiot and ignorant of the human sciences, may by the grace of God, 
Act. viii.  suddenly become a perfect divine, and Christian, as in the acts of the Apostles it is red of the ●unucho. It is possible then, that a simple old woman may have more of the true Theology or divinity, than all the learned men of the world. For the human sciences do fill our minds of smoke and pride, and occupy them in such wise (that distract with Marta) they be not attentive with Mary to receive the knowledge of God It is seen by experience that rather and more lightly the simple have accepted the gospel than the learned men of the world. Yea where the simple, the ydeotes, the little children & the Samarytanes magnified Christ, the learned scribes and Phariseis persecuted him to the death of the cross. And when the world converteth, seldom the learned men come to the faith, but have been ever the last. There could none enter into Sancta Sanctorum by the old law but the high bishop. But Christ dying on the cross, 
Collos. two.  hath overthrown the veil of the temple, so that the resplendent treasures of gods wisdom hid in Christ are manifested so openly, that the simple and idiots, yea the Publicans and common women have understauded them. 
Psal. cxviii  Whereof David speaketh saying. Thy words be open, they lighten and give understanding to the little ones. That high and divine wisdom is become so low and open in Christ, that every simple may understand. For that Christ is not come as an human man to teach us letters, but is divinely and spiritually descended to kindle the spirit, light charity & grace in the hearts of his elect, and so hath he made them to understand, even to the children which magnify him, 
Math. xxi.  saying: Blessed is he that is come in the name of the Lord. And Christ reproved his Apostles when they letted the children of coming to him though now their be many that will not allow the holy scriptures to be had in the vulgar tongue, 
Luke. xviii  nor red and declared to the simple, as if they could not understand them, no● were not bound to know that which is contained in them. And yet it is certain, they contain none other but profitable and necessary things to the health, and that being of the holy ghost, those divine verities be in manner so expressed, that in what tongue so ever it be written, so it be truly declared, and with pure heart herd and understand, they must needs edify without offending. Christ thanking his father, said unto him. I praise thee (father and Lord of heaven and earth) that thou hast hid these things from the wise and prudent, 
Math. xi.  and opened them unto babes, not for that they have studied, but because it hath so pleased thee▪ 
jere. iii.  In this is fulfilled that that God promised by his prophet jeremy, that even to the least of all they should know. Now behold if they be blind or not, that will build the true theology upon Philosophy, and upon the human sciences, whereas Christ is the true foundation, and upon him it behoveth to build, not wood, straw or hay, but silver, gold & precious stones, 
●. Cor. iii.  that is to say, not the inventions of man, but the only true revelations of God. Saint John Baptist, and not Aristotle, was the precursor or forerunner of Christ. It is not possible with the light of a little burning candle to augment the great light of the Sun, and likewise Christ cannot be clarified by the human sciences. 
Ihon. v.  He himself saith that he hath taken his beauty, not of men but of his father, who said unto him: And the I have glorified, 
Ihon. xiii.  and the I shall glorify And wilt thou then that Christ, which is the light of the world, should have need of the light of Aristotle? That their dry, cold and dead Theology serveth to make them proud, 
Ihon. i.  to presume of themselves, to contend and to deceive the blind ignorant people with persuading them falsely to repute them for divines yea & to beguile themselves, that albeit that they be darkness in deed, yet they● think them selves to be the light of the world, and therefore humble not their hearts to pray unto God to give them light. I will not say that we cannot serve ourselves of all the human sciences in the honour of God, yea and of our sins, inasmuch as of them we may take occasion of virtue. But I say in deed that they be not necessary to make us good divines. For to that it behoveth a supernatural light of God, with cleanness and purity of heart. And this light we ought evermore to demand of God with fervent prayer, we ought also to seek the hearing of god's word, and with humility to exercise ourselves in studying the holy scriptures, to the intent, that as true and good divines, we may render unto God all honour and glory by our saviour jesus Christ.  
Amen.   

The vii Sermon.  
How a Christian ought to make his last will and testament.  
IT is commonly the custom of men in their testaments, and last wills to sai: I leave, I bequeath, I give, without once saying I take or cari with me wherein certes they be far deceived because they take that, which they ought to leave be hind them, and go without carrying that which is very behofeful and necessary. Wherefore to the intent they should no more err on that behalf. I would we should consider and weigh how a true Christian should make his will.  
Men that be either fools, mad, phrantyke, neither 〈◊〉, nor yet know how to make a will, by reason they have not wit to discern good from evil, what is theirs, or what is not, what to take, nor what to restore or be queath, nor yet to whom nor in what manner. And if happily they go about to make their testament, it should be but vain and of no force God alloweth it not as a thing made of a parson witless. Wherefore he that is willing to make a testament effectual (as expedient is to him that will be saved) behoveth to have very good spiritual judgement, a lively faith in Christ, and an understanding and light above a natural man, he must also be the son, and lawful heir of God.  
And then he may say: I sound of mind, and ready of spirit and remembrance, albeit as touching my flesh sick make my testament, and bequeath first of all my being and substance to god: he gave it to me and also preserved it, and of him I recognize to have it, and for it I render him thanks. I leave to him like wise the gifts, graces, benefits temporal, bodily and ghostly, that I have had, or shall hear after receive: for they ●e his, and from him by grace I acknowledge to have received all, as Paul sayeth, what hast thou, that thou hast not received at gods hands. Yea for asmuch as all the slanders, misreports, persecutions, sickness, and misfortunes, which I have already or shall from hence forth suffer, and even death self, I confess (by the understanding that the Lord hath given me) that they have been and shallbe his gifts and graces given and granted of a great love for my wealth and profit: wherefore as his divine rewards I grant to have had them of god, for them I thank him, and as his own I leave and restore them to him.  
And for so much as I cannot but acknowledge that I have gone always backward from him so often as I would rule myself by my blind judgement, foolish wisdom and devilish spirit, neither did so much as go one step forth toward God, but when I was moved, driven, and thrust forward of his holy spirit. Wherefore I commit to the highest God my most dear father, and to his governance, all the world and specially myself, in him (as I may) I will help myself with mine own wit, and freedom, namely by making it obedient to him▪  
Moreover if ever I have spoken or shall from hence forth utter any word, if I have done or shall do any work, that is to him pleasant, if I have had or after this time shall have thought desire or will, that good is▪ I give it to God, and at his hands I profess that I have had all my goodness, so that if it were gods will, to take from me all that he hath given me, there should in me remain nothing but only sins: those are mine own, and all other things he his.  
Thus be my sins if I should go before god's presence. I were but dampened, if I were minded to make satisfaction I could not, no nor yet any saint that ever was, there is none whose love is so great to take my sins upon him and satisfy for them, and appease gods anger save Christ alone, wherefore to him I bequeath my sins. I leave to him my pride, unkindness, unbelief, mistrust, arrogancy, envy, wrath, ambition, and all my unnumerable wickedness, I give to him my evil thoughts, affections, and desires: to be short I make one faggot & boundel of all my offences present, past and to come, and give them to Christ having sure faith, and steadfast hope, that he will accept them for his own, and hath even already taken them, and for them hath satisfied on the cross, his father laid them on his neck, 
Isaiah, liiv.  and he did not once again say it, but of great love allowed them for his, and to consume and burn them in the flame of his divine love, he bore them on his innocent shoulders upon the cross, 
i. Peter. ●i.  (as Peter writeth) and so was offered a sacrifice for us. Now seeing I have left all my sins to Christ and given to God my substance, and being, withal other gifts and graces, that he bestowed on me, I remain naked without either good or evil, and truly to say, I am rather nothing. In that I have restored to God my being that I had by creation and birth.  
But for because it is impossible that he should save me without being, and so it is that he will save me, therefore first I carry with me Christ himself, which is my life. God hath so loved me, that he hath given himself to me. 
Ihon. iii.  For so hath God loved the world that for their sins he hath given us his only begutten son. I carry also with me his spirit, that was of his eternal father given me of his most royal liberaliti, as well declareth Paul, where he sayeth, God hath sent the spirit of his son into our hearts whereby we cry and call father, 
Gala. iiii.  father.  
And in that he hath given me him, he hath restored me to myself and former being. With a new substance and nature spiritual, so that for the possibility of my salvation. I have a being: but yet lack I treasure to discharge my great dets, and to appear rich in god's sight, in consideration where of I bear with me Christ's watching, abstinences, travails, prayers, persecutions, slanders, I take with me his tears, his sweat, his blood, and all that ever he did or suffered in three and thirty years is mine every deal, and with lively faith I embrace it as for mine own, I carry beside this with me his patience, meekness, love, and all other his denyne virtues, his gifts and graces, his treasures, and all that he hath mereted and deserved, his life, passion, death, resurrection and ascension be mine, ye all that ever he hath done or shall from henceforth do is mine, and what needeth more to say, if God have given us his own son, how hath not he with him given us all things wherefore with faith I embrace my sweet jesus for mine own, 
Rom. viii.  he is my rightwiseness, wisdom, 
i Corin. i.  ransom, and holiness, he is my strength, he is my spirit, my light, life, hope, and all my goodness, even Christ himself in hyslaste will bequeathed me all that he had of the father, Wherefore he saith: I entertain you at my table as my father hath used me, 
Luke. xx●.  as my father hath made me his heir so now I ordain you. I will that as you be my brethren so you shallbe my followers. And in another place he sayeth: I have loved you, as mi father hath loved me sithen I am now through Christ so rich of treasures, virtuous, and graces▪ I shall be able not only to satisfy for my debts, but also to purchase infinite paradise, when soever they shallbe sold.  
Who shallbe now either to accuse or condemn me, after that Christ hath thus clothed me with his innocency, rightwiseness, holiness, love, with all his vertuse, graces, treasures, merits, and with his own self. I may with no less boldness and surety, than Christ, appear before God, I am his son, as he is, and heir of heaven, semblably I am innocent as Christ is now that he hath satisfied for me, and paid my ransom, and rewarded me with his innocency, Christ said: I hollow myself that they also may be holy, even he is our holiness and we be his members. Wherefore it is as possible for God not to love me, as it is possible that he should not love Christ, by reason whereof Paul sayeth: 
Roma. viii.  who shall divide me from the love of God that is in Christ jesus. It must needs be that he be saved which with living faith embraceth Christ for his own. And considering that the treasures, and merits of Christ are infinite, and able to enrich a thousand worlds, I intend not to carry with me any other merits, nor spiritual riches save those that Christ hath provided for me, for they be not only sufficient for me, but also over abundance and unmeasurable.  
Then should I do no small injury to Christ, if I should search to store myself by any other mean or shift, although I might do it never so easily, nay rather with Paul will I reckon all other things as mire and dirt so that I have Christ, 
Philip, iii.  with whom alone I will appear before God, and of and by him will I glory and make boast, 
Galath. vi.  yea God for bid, that I should make my avaunt of any thing, save of the cross of our Lord jesus Christ of whom only hangeth all our health. And albeit all the saints be rich by mean of Christ, nevertheless, if they had merits of their own most plenteous, and would give them to me, yet would I none, my Christ is enough for me, with him had I rather suffer, then take pleasure and joy without him. It would be a thing pleasant to me, if every man should make prayer to God for me, not because I might purchase or have any other treasures than those that I have of Christ, but that I might by lively faith every day acknowledge, possess and embrace those that I have received of Christ and count them for mine and so inform myself, I myself were it not by Christ, should not know what to ask, for in him is all and without him all other things be but mere vanity, only this petition I make to him, that he vouchsafe every day to give me light and understanding, that I may have wit to account and take his treasures for mine own. Wherefore if any man will pray for me let him not tarry till I be dead, for than I can no more increase in light and grace. Let him pray now, that I may grow in faith and more and more instruct myself of Christ's riches. I am well assured that in purgatory I shall not come, both because there is found no other purgatory but Christ in whom at the full be purged and punished all the sins of the elected, and all so because in case there were one, yet Christ not by my merits, but by his mere goodness doth satisfy for all my sins, trespasses, and pains, and for as much as hope never made any man ashamed, nor confounded any person, 
Rom. iii.  that had it in his heart (as Paul wrote) therefore am I sure and secker that he will save me without other purgation. We cannot promise ourselves to much of god's goodness, no we never can be h●te us so much, but he will recompense much more, I will not suffer therefore that after my life any good be done for me.  
Truth it is that if I have any goods them must I leave to the poor flock of Christ, not because they should pray for me, that am all ready saved, but for the use of other that live, 
Ihon. seven  and shallbe borne, as Christ did and also because the rather they may live godly, and know that they shall never lack that be his, and put their trust in him. To whom be always, honour and glory through jesus Christ our Lord Amen.   

¶ The viii Sermon.  
How we should answer the devil when he tempteth us & name lie in the end of our life.  
THe devil (as Peter writeth) seeketh alway to devour us but chiefly he is busy at the hour of death, 
i. Peter. v.  by reason than it standeth him in hand so to do for his own behove, and our greater endamage and harm. Then useth he all might, power sleight, deceit, and malice: wherefore I think good that we should search how to make him answer and by the assistance and aid of god's grace to understand him and get the upper hand of him.  
He is constrained specially when we approach near to our death, to throw us into a bisse and pit of desperation, or else to set us in pride and presumption: if he shall perceive that thou either put trust in thyself, or confidence in thine own works, he will not ●oo in hand to make the despair and mistrust gods mercy, but rather stablish the in that erroneous opinion of pride of thy deeds, on the other side if he feel that thou hast all thy hope in God: then will he show the on the one party the multitude and wickedness of thy sins, and on the other party god's wrath and severe justice, he will tell the how thou art in a maze and perplexity not able to be shaken of, or wonden out of, and by making the to feel thine offences, otherwise then ever thou didst in thy health will go about to take out of thy heart the passion of Christ, and all the great goodness, mercy, and love of God, & finally to prove the damued, he will bring for his purpose, even the holy scriptures.  
But I will that all his temptations serve the to the honour of God and saluacio● of thy soul as they do serve the turn of the elected, to whom all things work together for their wealth, 
Roma. viii.  first of all I warn thee, that thou maintain not thyself for good but admit and grant all the evil that he shall rehearse of the and think, that he hath not said so much, 
i. Ihon. two.  but that it is much more and thank God that now at last he hath been so favourable, to make the consider thy sins, wherein he useth the devil for an instrument, to the intent that by the knowing of them, thou shouldest take occasion to humble thyself, and to call Christ to thy remembrance, which to scour and cleanse them hath not only reputed them for his own, but also died for them upon the cross, grant thou hardly that thou art a great ribald and naughty without excusing thyself in any wise, and that thy sins are innumerable. Confess that thou could never satisfy for one alone, and that thou were the most damned sinner of the world if Christ had not delivered thee, and still prompt thyself with those matters, which may further the to come into desperation of thyself  
But if the devil wait to bring the to despair of Christ, thou may in no wise consent thereto, but steadfastly put thy trust in him. And my mind is that thou say to him thus: If it were good for me to mistrust Christ, thou never wouldst have persuaded me thereto but rather have drawn me from it, wherefore in that thou wouldest put me in mind to mistrust Christ, thou makest me stronger in my hope and trust.  
Thou shalt say to him, that when he caused injustly Christ to die, which was an innocent, he lost all his enterprise and inrisdiction, that ever he had or possible might have over man. And if he proceed forth to induce the to despair, by setting before the thy great sins. I will the to say to him. Go to Christ, 
●, John, two.  which (as John writeth) is mine attournei and advocate, he can make the an answer for me, reason there with him, if thou have any claim or title in me, as thou sayest, dost thou not know that he hath taken my sins for his own, and hath for them made satisfaction most plenteously, therefore hast thou no right in me at al.  
If he chance to say his death is not enough to sane thee, answer him: if Adam by tasting one apple with one only sin was able to damn me: how is it that so many holy works of Christ, which tasted for my sake of great love the most bitter death, be not sufficient to save me. If the disobedience of Adam had power to condemn me, 
Roma. vi.  much more the obedience of Christ is strong enough to save me, yea the gift of Christ is above and exceedeth the sin of Adam, Christ hath more availed and helped us, than Adam annoyed and harmed us, by reason the light of Christ is of more force & effect then the darkness of our first parent, the goodness of Christ's surmounteth and passeth the malice of man, and his virtue prevaileth above our frailty: one tear of Christ hath been more pleasant to God, than all the sins of the world be displeasant, Christ hath be able to do more to appease him, than we to provoke him to anger, Christ's living was more formal and ordinary, then ours was out of order and frame. Christ hath done more to the honour of God, than we have done to his dishonour. Wherefore I may well say, Christ that is my wisdom, right wiseness, holiness, and redemption is sufficient enough to save me. 
i. Corin, i.   
And if haply he should say, it is not sufficient for thy salvation to believe in Christ, the be hoveth to keep his commandments, thou must love God withal thy heart, & thy neighbour as thyself, and desire nor covet any thing worldly, which things because thou dost not, ergo, thou art dampened, if faith only were enough I also and all the devils should be saved, because (as it is written) even the devils believe and fear. 
jacob. two.  They believe that God made and created heaven and earth, and that Christ came, died, rose, ascended into heaven, that he sent the holy ghost, and that he shall come to judge the quick & dead, and yet are not we therefore saved, and that because we observe not his divine precepts. Wherefore thou also art but lost, he will thus labour to bring the under the law to think that thou must be justified not by Christ, but by performing and fulfilling of the law, to the end that thou should despair.  
But I will that thou make answer and say: if thou didst believe as by god's grace I believe: that is, that God for thy wealth hath created the world, and semblably preserveth it, in such sort that thou couldst feel in the creatures the love of God, and likewise would believe firmly, that Christ came and died for thy sins, for to save thee, and for thy sake and profit, and in like manner of the other articles, thou also should be saved, and then, when thou hadst a lively feeling of the goodness and love of God thou wouldest love him, and thy neighbour likewise, and being ravished into God wouldst begin to set little store by the world as all good Christian men and women do. If it fortune that he say: 
Deu. xxvii  he is cursed that keepeth not and observeth the law, wherefore thou art one of mine, 
Galath. iii. Roma. seven.  say to him again, for that cause Christ died on the cross, for to deliver me from all curses, and in so much as I am already of Christ, I am dead to the law.  
Again if he reply saying: where be thy works, whereby thou trustest to be saved? answer, I trust not to be saved by mi works for they be such that if I should have regard or respect to them. I fear me to be damned yea I were surely acertained of my damnation. I hope only to be saved by Christ, and his works, 
Rom. viii.  which be mine own, and so much rather my, than they I did myself as that the spirit of Christ given to me is more entire to me then mine own life or any other thing.  
Further if he should endeavour to prove the to be none of the elect, by reason of the innumerable, and outrageous sins that thou hast committed, for prosperites, or adversities thou hast had, for the great evils wherein thou art found at thy death, or for the temptations thou haste sustained, saying, that God preserveth his elected from the like evils. 
Rom. viii.  Make him answer and say: rather doth God practise them in diverse such manners, albeit of everything they be certified to the honour of God, thou shalt moreover say to him thus. I give more credit and trust to Christ, which when he was dead for me on the cross, told me I was saved, then to thee, that art always a liar and father of errors. I will thou tell him, how thou givest more faith to Christ alone, then to all the reasons and authorities of the world: thou may by side this say to him, the spirit of God beareth witness to mi spirit, that I am the son of god and to him must I rather trust then to the. When he shall say, if thou were the son of God he would not leave the in such punishments, as thou art in, but would give the son release and easement, answer him: In case it were as thou sayest Christ should not have been the son of God, sithen on the cross he had no comfort, nor sensual taste or feeling so that he said: my God, my god why hast thou forsaken me: 
Mark. xv.  it sufficeth to me that he showeth me so much favour, for I am contented with all that pleaseth him, as Christ also was, yea in his suffering, he felt exceedingly the infinite love of the father.  
Beside these if he say: thou art the son of Adam, 
Ephesi. two.  ergo thou art accursed, Answer thou thus: I am blessed again by bring borne of God, 
Ihon. i.  and by mean of that blessed seed Christ as God long agone promised Adam when he said: In thy seed all nations shallbe blessed, 
Gene. xii.  thou shalt tell him: how thou art despoiled and bereft of the old Adam, & clothed with jesus Christ as Paul teacheth and advertiseth thee, 
Roma. xiii.   
What time as he shall declare to the that Christ is wroth, angry and sharp: make him answer how Christ is not such one, for he is the health and hope of sinners, and whilst we be in this life present he is uttered to us, pitiful, sweet, and our jesus, that is, our saviour's, and all be it he seem to speak sharp, and cruel words to the woman of Canany: yet in heart he gave her confidence and boldness, 
Math. xv.  and showed himself to her full of sweetness and love. In deed at the day of judgement to the damned shall he be showed angry, & wrathful but in the mean time till that day while we be here in this present life, he is showed pitiouse to all, and principally to the great sinners.  
And if it so were that he would say thou art not truly confessed, nor hast rehearsed all thy sins, and the circumstances of the same, ne hast examined sufficiently thy conscience, nor yet haste no●●hat pure perfect great and unfeigned sorrow for thy sins that thou of duty shouldest have, thou haste not satisfied for those so great an unnumerable debts, that thou haste toward God, make him this answer and say: thou art a servant and not a judge: or to say more truly, thou art all ready judged and condemned, seeing thou believest not in Christ, 
Ihon. iii.  & wouldest thou judge me? trouble thyself no longer in proving that I have failed in all, for sure I am, and fully I believe to be saved, not by works by reason they be unperfect nor yet by the worthiness of my faith, for in that also I am not perfect, because I believe not with so great a faith as I ought, but I believe I shallbe saved by Christ, and not by my works.  
He will say: thou art not worthy to be saved, say thou to him for a full answer: the unworthy be saved so often as they acknowledge their own unworthiness, go heartily for help to Christ, by whose mean they be come worthy.  
Where as he shall lay to thy charge that thou art one of the worst of the world, say to him on this wise: our infirmities be but small in comparison of the infinite merits of Christ, and of the incomprehensible mercy of God: and the more great that my sins be and without number, so much greater shallbe his glory in delivering me, and I with so much the greater trust pray as that if he will hear me, it shall be more to his honour and glory. And when I consider and call to remembrance, that my sweet and loving brother jesus Christ the son of God, which for my sake died on the cross, and would again innumerable times for me, if need were, and that I am his own for so many causes, and that he may determine of me after his own mind. For so much as his father hath given him full power in heaven and earth: when I consider this, I say, I can in no wise doubt of my salvation.  
If he eftsoons reason thus: thou haste done no penance for thy sins, answer on this manner: that can I never do, if I should alway stand in the fire, Christ hath done that for me on the cross moreover Christ is mine, the father hath given him to me with all his merits, all the good works, that ever he did are mine, wherefore I may with his divine riches, and treasures satisfy for al.  
After this manner I would thou should answer him, when so ever he setteth afore the thy sins, and infinite debts, that thou oughtest to God for the benefits, thou hast received with diverse and sundry vices while he tempt thee, but specially with desperation, wherewith he tempteth even the saints he will put the in mind and mistrust that Christ hath forsaken thee: but make answer that he never forsook person that trusted in him, but because he would for sake none of us, he was mined to be forsaken himself on the cross, and if he should at any time forsake and refuse us (the which is a thing impossible) it should be for more glory of God, and we ought not on lie to be contented, but also to take it for a singular privilege and prerogative. It be hoveth us to stand strong in the faith, and think that afore God the passion of Christ can do more to cause him to love us, than our sins can procure his hate to ward us, we had need to bewel armed with spirit, faith, and grace, for learning sufficeth not to know how to answer, and wit thou well that Christ was tempted, and specially at the end, 
Ihon. xv.  wherefore he sayeth: the prince of this world is common, but he hath gotten nothing of me.  
And if he can not with these armour hurt thee, he will turn over the leaf, and say thus, and all because to deceive thee▪ Go to thou haste all ready vanquished me, I was mined to bring the into desperation, but I could not. Thou art saved: & by & by will the angels come to fet the. 
two. Cor, xv.  He will appear to the like an angel of light, and say to the as he did to saint Hilarion. Haste thou served God so long, haste thou done so many good deeds so great penance, given so many good ensamples, saved so many souls and albeit thou haste committed sins? yet art thou confessed of them, thou haste done penance, thou haste taken pardons, thou haste gone for indulgences, thou kepeste the commandments, and beside these done many voluntary works that thou wast not bonnden to do, wherefore why shuldeste thou fear. Thou shalt be safe and sure, if thou be not saved, then shall none be saved. Yea thy good works be over plusse, more than sufficeth, 
The Devil is a liar.  which thou may sell or give to other, which if thou do not the church of Rome shallbe the heir, and thou shalt enrich their treasury of indulgence. 
Ihon. viii.  What ferest thou therefore: hast thou happily gone another path or way. Albeit thou have admitted sins, yet seest thou not how thou art well dispose● at the last, only stand stoutly in the trust of these thy great and many good works suffer this sickness, and death for the remission of thy sins, and thou shalt be more then saved, only often remember thyself. Of thy good works. Then it is expedient for the to say thus, Thou wouldst that I should trust in my works, and I have no fear of being dampened, were it not for my works, I give thanks to my Lord Christ jesus, which hath given me the grace to count my works for a thing of nought, & for such, that every one of them I deserve to be punished, thou magnifiest my works, to draw me back from the confidence of Christ, but by god's grace, thou shalt not be able to do it, I find that I am upon a little board in the sea tossed with mighty wynds and have embraced and be clepped a strong pillar or rock, and thou councelest me to leave it, and to stick to the rotten things which I should do, the winds would carry both me and them into the sea▪ Rather I will perish with Christ which is a thing impossible I then live without him, no I can not put my trust holy in Christ unless first all together I despair of myself and mine own works. Wherefore it is necessary that we despoil ourselves of all trust in our own works, and by faith and hope, cloth us and arm us with Christ and in him put our hope, and although we have not that great faith, yet in no wise ought we to despair, because if at the first he do not, yet at length he giveth it to his elected at their death, as the Prophet Abacuk told a fore hand, when he said, Lord when they shall be near to the death at the latter end, between this way and the other, thou wilt make known to them Christ and his great benefits, and wilt open to them the bosom of thy graces by jesus Christ our Lord.  
Amen.   

The ix Sermon.  
☞ How answer is to be made at the judgement seat of god  
A Felon or guilty person, that can not fly, but of necessity must appear at the session's assize, or law day afort that bar, picketh out and chooseth him for his ayed and succour, attorneys, protectors and counsellors, and goeth devising how he may be detended, namely in a matter touching life and death: which thing it standeth us in hand more to do. In so much as, that we being full of sins, must appear before the high judgement seat of god's justice, and when judgement by definitive sentence is given against us, we shall lose paradise, soul, grace, God, and all goodness without recovery, and be thrown into the deep pit of hell thereto remain and abide in fire ever lastingly▪ Wherefore me seemeth it were expedient to imagine what way to take, what answer to make, with what reasons to arm us, that we may have the matter to pass on our side. 
Roma. v.   
First of all an undoubted matter is it, that we all have sinned in Adam and beside the original sin have innumerable actual, ne can be saved, unless first we be absolved and forgiven, and that must needs be whilst we be in this life for afterward is no more redemption at al. 
Luke. xvi.  To the glotten was denied one drop of water.  
Wherefore necessary is it to know the theridamas be two judgement seats of God: the one is of rightwiseness, the other of mercy, grace, pity, goodness, love sweetness, and liberaltty: as Paul speaking of this last faith: Let us go boldly to the trove, 
Heb. iiii.  and bench of gods grace at the first bench sitteth God, & Christ keepeth residence at the second. Now as for the sinners, if they will be saved they must go all to the bench of mercy to ask and call for pity, and not justice, for favour & not straight reckoning, because we have all ben unjust, and withal our rightwiseness, and good works be not able to withstand gods rightwiseness, 
Psal. cxliii.  wherefore David said, Lord none can be justified in thy sight, if there thou wilt see a reconinge, and in another place. Lord if thou wilt punish our iniquities, 
Psal. cxxix. job. ix.  who shallbe able to abide? & job saith I know that man can not be justified if he stand face to face afore God. And in another place, what thing is man that he should be clean? 
job. xv.  the heavens be not clean in his sight. And jeremy writeth thus: If thou wash the with Nitrus thou shalt nevertheless be stained. 
jeremis. two.  And Isaiah sayeth: our right wiseness be like the clothes of an unclean woman: and Solomon witnesseth the same, saying who is he that can say my heart is clean. 
prover. xx  I am pure and innocent from sin wherefore saith God by jeremy, why will you strive with me in judgement: As though he should say you are fools, if you think yourself able to withstand the justice of God, seeing your rightwiseness is unclean and that so much unclener, as that not only the works, but also the very inward thoughts, affections, and desires shallbe exammed, and tried. Therefore sayeth God, I will search, 
Sopho. i.  try and prove Ierusalem● with lanterns, it is most profitable to go to the bench of mercy. And say with David, 
Psalm. xv  Lord I shall come a fore thee, not with the multitude of my works, but of thy mercy, and in case thou be somemoned and called to the throne of justice. Appeal to the other bench of mercy, for as from the judgement of a Lord subject to the Emperor a man may appeal to Caesar's judgement seat: so may a man appeal from the bench of justice to the throne of merci as to the higher court, 
James. two.  In as much as james writeth mercy excelleth justice: it is seen that Ezechias, after sentence was given upon him at the bench of justice, 
iiii. Reg. two  because he appealed to the other throne of mercy had granted to him, that he should live fifteen years longer And David by appealing to mercy caused the sentence to be revoked, 
two. Reg. xi.  which was given that he should die. And what time that servant, 
Math. viii.  of whom the gospel speaketh, said, have patience with me and give me respite: he appealed to mercy and was herd In like manner is it and hath be of all sinners that be saved.  
Now must we do in the same wise, I mean when we be cited to the court of justice to render and yield an account, then must we appeal to mercy, and say: we be dead through Christ to the law, and therefore to justice also, 
Rom. seven.  which judge after the law are we dead, then hath justice no jurisdiction upon us at all, no though it were the greatest sinner of the world, say thou to God, I am Christ's, thou gavest me to him as Christ sayeth, they were thine, and thou haste given them to me. 
Ihon. xvii.  Moreover Christ hath redeemed me, therefore am I his for many causes, I will therefore stand to his judgement, thou haste given him all power in heaven and in earth as he himself sayeth, 
Mat. xviii.  to me is given all power in heaven and in earth, wherefore he may do with me the thing that liketh him, and as to him seemeth good, he is my judge as Christ himself sayeth, the father hath given all judgement to the son, 
Ihon. xii.  it is therefore his duty to judge me. But as in another place he sayeth he came not to judge but to save the world, say therefore to Christ, do thine office, save me, for thou cammeste, and thy father did send the for that intent, I feel all ready thy voice, and in my heart thou sayest to me, that because I trust in thee, thou wilt save me, all ready by thy grace have I put in the my confidence and hope, and he that believeth in thee, 
Exodi. xii.  can not be dampened, save me therefore according as thou art bounden by a covenant made. And all be it thy conscience accused thee, and all the devils beside laid to thy charge, yea though judgement were given against thee, yet so long as thou art in this present life, it is alway lawful to appeal to the mercy of God.  
And if it were so, that by force thou should he drawn to the court of justice, cry out with Esay, & say to Christ: O Lord I suffer violence, 
Es. xxxviii.  make answer for me, help me, forsake me not, I chose and will have the for my attorney and speech man: not because thou should defend my just accounts, and true reckenynges, for I have none such, but to the intent thou should take my sins for thine, and reward me with thine innocency holiness and rightwiseness. Thou hast all ready satissfied for me on the cross and appointed me by adoption to be the son of God, wherefore I cannot be damned, no not one shallbe found that dare accuse me, 
Rom. viii.  being one of gods elected.  
Moreover if thou be mined and willing to appear without danger at the bench of god's rightwiseness despoil first thyself of the old Adam, and apparel the with Christ (as Paul exhorteth us) & thou shallbe safe. 
Colloss. iii.  For in so much as thou haste embraced him for thine own, thou can not be damned although thou hadst committed all the sins of the world. As a woman great with child cannot be punished no more can thou, 
Apoca. iii.  if thou have Christ in thy heart, 
Ihon. iii.  or rather (as Christ sayeth) he that be leaveth in the son is not judged he is so assured of his salvation, that there needeth no examination to be had of him, he is one of Christ's members, and hath his spirit, wherefore he can no more be dampened than Christ because he is knit to him by lively faith.  
If it be so that God would make there with the a reckoning, say to him how thou hast made it with Christ, 
Isaiah. liii.  for as he put on Christ all our iniquities and sins (as Isaiah sayeth) and with great love accepted them for his own, and bound himself to make satisfaction for them. Wherefore thou shalt say. Lord if thou haste any reckoning or matter against me, make it with Christ he knoweth well how to answer and can declare that he hath satisfied for them.  
In case be that any must be dampened for the sins I have done, it is Christ, that must be dampened, and not I good Lord, for albeit I am he that committed them, nevertheless Christ bound himself to satisfy for them, and that by consent and good will of his father, wherefore who so ever believeth lively in Christ is all together safe and sure.  
Beside this if God would needs make the audite and account with us, and would say: I am not content with Christ's satisfactyon for you. I will that yourselves make recompense for that you have offended (which is a thing impossible) all ready from the beginning he is contented, and hath accepted that divine sacrifice of the undefiled lamb Christ jesus, which died on the cross to be obedient to his father (as Paul hath written) all ready is the right wiseness of God satisfied up Christ more than sufficient, 
Philip. two.  and made his sons, and so consequently his hepres he hath already given us paradise, 
Roma. xi  and when God hath once given a gift it never repenteth him: wherefore the gift can not be called again up reason God is not changeable, I nevertheless although (as I said) he should say: I will that thou thyself satisfy. Answer him on this wise: Lord if I were as dear beloved to thee, as is Christ, and had done and suffered lonynglye for thy honour. All that Christ did and suffered, in this case wouldst thou not hold thyself sufficiently satisfied for me: in case he granted thereto. Thou should make him this answer. Then is it all ready done. Form that Christ suffered I myself suffered. By reason I am changed into Christ. Yea the true Christians, that have Christ in their hearts (as Paul sayeth let Christ dwell in our hearts) may pitiouslye lament and complain to of God, 
Rom. viii.  and say to him: thou hast punished us more bitterly than we have deserved, considering that we offended and not Christ, reason would thou should have punished us, our will, and our life and soul, and not that innocent and undefiled lamb jesus Christ and thou hast punished Christ which is the life of my soul. The heart of my heart, the spirit ●f my spirit (as David saith) God my flesh and my heart. 
Psal. lxxiii  God of my heart. Thou shouldest, if my death had not been enough for my sins, turned me into nothing, and let a love that innocent, and just Christ more dear and entire to me then mine own soul wherefore I feel more that, that he suffered for me, than I should have felt, if I had suffered all the torment possible on mine own body, but well wist thou that I could not by reason of my frailty, abide and suffer all, that I had deserved for my sins, and therefore thou chose the mighty and strong Christ to suffer for them in misteade, and moreover hast set him in my heart to the intent that I should not only feel that he suffered also, but also that he might give me strength to be able to suffer,  
Thou mayest also say: Lord albeit I have sinned. I am regenerate and bo●n again by Christ, I am no more that man that sinned, but I am a new creature: wherefore thou cannot justly punish me, because that spirit of mine that sinned, 
Galath. two.  is dead, and Christ liveth in me, I live no longer myself, but Christ in me. Punish, kill, and turn to nought that spirit of mine, that will of mine, spoil from me that old Adam, that sensuliality, and all that in me hath sinned: and punish not me, sithen by the new spirit, that I received of Christ I am his most innocent creature.  
Moreover thou Lord hast given me Christ withal his divine treasures and graces, 
Rom. viii.  and that to be more surely mine, than I am myself, and in so much as he is mine entire I am able to satisfy for all my dets.  
What fearest thou then O sinful soul. 
●eb. two.  Seest thou not that as the blood of Abel cried for vengeance, so this blood of Christ calleth for mercy and he can not but must needs be heard, one deepness calleth on another I mean the bottomless abyss of my sins hath need of the abyss of Christ's passion and the abyss of Christ's passion calleth to the abyss of the mercy of God. 
Psalm, xli.  Say therefore to Christ, 
Psalm, x.  O Lord make thy marcy marvelous and wonderful, thou savest them that trust in thee, cry save me for thy mercy sake, take and embrace thine the right wiseness of Christ, and then can I be contented thou say. 
Psalm. seven  judge me Lord according to my rightwiseness. Let every man therefore go to the court of the mercy of God, and if we be called to the bar of justice, let us appeal always to mercy, and see that never a man appear before the throne of justice except first he be clothed with Christ through faith and then he may be presented boldly, as he that is armed with innocency & truth may be presented a fore any place of judgement. And God shall accept them for rightwise. To whom be all honour and glory through jesus Christ our Lord. Amen.   

¶ The ten Sermon.  
By what mean to come to heaven.  
Experience proveth that every creature hath naturally a desire and appetite to resort to it own proper place and mansion, and namely man, because he is the most soverein creature of all other.  
And for so much as our native country is not hear upon the earth, 
Heb. xv. Collossi. i.  but in heaven is our place of rest (considering that all men have this desire to go to heaven) I take it to be expedient to weigh and po●der how we may go together.  
God hath given us Christ for an only mirror, glass, squire, Master, and guide, wherefore who●so●is willing to walk thither I mean to heaven, must go the same path, that he hath gone and trodden before us, because he knoweth the way most perfectly, and taught it to us without any guile as well by his examples, as by his words, therefore he that intendeth, to go to heaven must follow him. And first as he being in the shape and form of God was not proud, nor an arrogant usurper, nor ascribed to himself that he might conveniently have done, 
Philip. two.  but contrariwise, was lovely humble, of no reputation, and took upon him the shape of a servant, or rather of a sinner, and God laid on him all our wickedness, 
Esay. liii.  ye and most lovingly admitted and allowed them for his own, as though he had committed them himself.  
Now in like manner, a Christian man being all ready regenerate and born again by Christ, & graffed into him by a living faith. cometh down from heaven, that is from his own pride, and false excellency, for (as Christ sayeth) no man goeth up into heaven but he that cometh down, 
Ihon. iii.  that is the son of man and his members. Wherefore by & by as a Christian man hath a lively taste and feeling of Christ, and his great been fit he is humble, counteth himself of no value & nothing in his reputation, for when he seeth by divine influence, the meekness of Christ, his liberality, patience, love, goodness, innocency, with other of his virtues, he is of force constrained to feel his own pride, unkindness, unpacientnes, wickedness, ungodliness, and his other iniquities. And as God put upon Christ all our sins, and he with most tender love received them: so will this Christian man ascribe to himself all the offences of the world: by reason that he perceiveth, that if God had with drawn from him his grace and had not born him up, but ministered to him occasion and opportunity to offend, there had not been a sin in all the world but he had done it wherefore he will attribute to himself all, as though he had committed them in deed so that albeit in Christ, and by Christ he perceiveth himself innocent and safe, not withstanding of himself he taketh it, that he is most damned, and greatest sinner of all the world and is forced to say that (which Paul spoke long a go) Christ came into the world to save sinners, 
i, Timon, i.  whereof I am one of the chief.  
The second act of Christ was, that, after he was thus humbled, clothed with our frail nature, borne, and showed forth to the world, he lived all together for his neighbour, and sought only the glory of his father and salvation of his brethren, without any regard or respect to himself (& cause why is) for that he was so full of love, 
Ihon. i.  grace, favour, truth, godliness, and all light, virtue, and perfection, wherefore considering he had no need to enrich himself, he lived holy to the wealth and benefit of others, as Paul sayeth Christ hath not pleased himself he was inflamed in such wise with a fervent desire to save the world, 
Collossi. i Rom. xv.  for the glory of his father, that he being clean swallowed up in God, had no mind nor consideration of himself. Now in semblable fort that true Christian man, that seeth himself the son and heir of God, as Lord of all studieth, not to live to his own use, but is holy ben● to the benefiting of his brethren for gods glory, and being as it were changed into their nature feeleth all their good, and evil as Paul did.  
Next ensueth the third act, that like as the world persecuted Christ, so it pursue him and that because in saving his neighbour and seeking the glory of God, he advanceth and set forth the grace, the gospel, and the great mercy of God: thrusting down submitting, throwing down to the ground, & making nothing of man: and because the world repineth at this, therefore immediately followeth persecution, in like case therefore as the hole life of Christ was one continual persecution because it was godly, so chanceth fitly and agreeably to a true christian, that magnifieth the great benefit, which we have received by Christ, 
Acts▪ ix.  which thing is open and manifest in sundry places of the Acts of the Apostles. For immediately as the Apostles had preached the gospel, they were pursued, and so the case goeth in this our time. More over as Christ was done on the cross, from whence, he would not come down, although in scorn it was said to him, 
Mat. xxvii  that if he were the son of God, he should come down of the cross, and they would believe him, but because he was the son of god, he would not come down, but adyde there, and with his own death make perfect our salvation, in like manner also a Christian man must be transformed and changed into Christ crucified, so that with Paul he may say I am crucified with Christ, 
Galath. ii●  in such wise also knit to him on the cross, that nothing is able to part me from the love of God, 
Rom. viii.  which is in Christ jesus.  
Furthermore as Christ died on the cross so a Christian man, that liveth in Christ, dieth to the world in such sort, that he passeth not of riches, honour, dignity, kindred, friends worldly pleasures, or prosperity considering that he seeth by faith that he is safe, happy, and son, and heir of God, yea even as Christ was buried, so is he, so that the world counteth him not only for a thing dead, 
Rom. vi.  but rotten, stinking and loathsome, wherefore he must say with Paul, 
Galath. iii  the world is crucified to me, and I to the world. He beside this must rise with Christ in newness of life, lintug after another manner then be did before that he was regenerate by Christ, 
Rom. vi.  because he is be comen spiritual he liveth to the glory of God.  
And thus finally with Christ he ascendeth 
Colloss. iii.  into heaven standing, as touching his thoughts affections, and desires, above in his celestial country, so that he say with Paul our conversation is in heaven, 
Philip. iii.  where he enjoyeth & taketh pleasure and comfort in God. To whom be always all honour and glory, through jesus Christ our Lord. Amen.   

The xi Sermon.  
How God hath satisfied for our sins and hath purchased paradise for us.  
GOd by his absolute and free power might have saved us without any satisfaction at all: In as much as the justice of God is contented and pleased of all that is liking his good will: nevertheless he hath appointed from everlasting by his divine mind and wisdom, never to save sinner, unless first he were fully satisfied, and sethen he perceived that we could not do it ourselves, he was minded to send into the world his son to make for us satisfaction and laid on him the iniquities of us all, as Esay wrote, 
Isaiah. liii.  And he right lovingly, although he were a very innocent, took them for his own, and was contented to satisfy for our offences, to suffer that we had deserved, and die upon the cross, according to his father's will, as Paul writeth he took our infirmities for his own and he hath borne our iniquities and miseries, by reason he came into the world as though he had been an offender he took a similitude of sin to serve our turn on the behalf of our sins & as though we had been most innocent, and he committed all the sins on his will was to go alone to the death, 
Esay. xliii.  and therefore he said to his disciples in the garden: stand there in peace, rest, and without care, 
Mat. xxiiii  and suffer me alone to enter into the battle, and abide on my bones that you have deserved. And meeting the multitude he said to them: whom seek you, they answered, 
John, xiii.  jesus of Nazareth as though they should have said, we seek for him, which hath upon him all the sins of the world, And Christ made answer▪ I am he, I have taken on me all the sins, love hath laid them on my shoulders, therefore if you seek for me as a man in whom be all the sins let my disciples and my elected pass as innocentes, ease, satisfy revenge, & do your worst to me which am contented to suffer for all one cause also, wherefore Christ being accused at the judgement seat of jerufalem, made no answer was to show that they had against him all actyons, in so much as he had embraced for his own all our sins. It pleased him also to be crowned with thorns, as king of all miseries, & set between. two. thieves as the starkest errand thief of all, likewise was he contented to be stricken and beaten for our sins, as (Esay sayeth) he was smitten for our infirmities and bruised for our iniquities, and offences: 
Isaiah. liii.  God hath chastised and beaten him for the sins of his people and by his wounds, & passions we be made hole, he paid that he owed not, (as David said) I have paid those things that I took not. 
Psa. lxviii  And Esay also did say in the parson of Christ, 
Esay. xliii.  you have put me to trouble for your iniquities. He was contended that upon him should come all those infrmies, slanders & rebukes, which we have deserved for our sins, which thing David singnified in spirit in the parson of Christ where he sayeth, 
Psa. lxviii.  the rebukes, and reproaches, wherewith they slandered thee, fell all upon me, yea and those curses also, that were due to us fell upon him, (as Paul sayeth) he hath redeemed us from the curse, 
Galath, iii  in that he became a cursed for us, And like a godly shepherd having on his back the lost sheep (for he hath his kingdom upon his shoulders) hath he born our sins on the cross, 
Esay. vi.  (as Peter sayeth) he hath born our sins in his body upon the cross and tree. 
i. Peter. two.  Upon it as it had been an altar, to condemn our sins, with the sin that was imputed to him, was he offered as a sacrifice to be burned in the fire & flame of gods love, and to the Corinthians Paul writeth, he that knew no sin was made sin for us. 
two. Corin. v.  It was gods will and mind, that he which was most innocent should be done on the cross as though he were not only a sinner but even syn itself and thus (as Daniel prophesied was iniquity consumed) and in one day god took it out of the world, according to the prophesy of Zachary, 
Zachar. v.  wherefore saint John saith he appeared to take away our fyns, 
Ihon. iii.  and saint John Baptist sayeth of Christ that he is the lamb of God that taketh away the sins of the world. 
Heb. i.  Therefore when Christ suffered most lovingly all that, which we have deserved, he satisfied for us, and purged us from our sins. He after the manner of the prodigal son, of an exceeding love, that he bore to the soul, when he had given his divine treasures of grace to the very open sinners and harlot's and had taken to himself our sins, as if he had done them himself, he made prayer to his father that he would pardon them to him, and to him he pardoned them, for we were not worthy: neither would he yield up his spirit till first he had bowed down his head that is until he had moved God, which is (as Paul writeth) his head to pardon us to Christ therefore were our● sins ascribed so that justly he merited that death for his sins, 
i Cor. xi.  not because he committed them, but because he admitted them for his own & so hath he satisfied for them, not only sufficiently, but also more than was requisite. For to God is one tear of Christ more pleasant, than all the sins of the world displeasant, and that life & death of his were more to the honour of god, than our life was to his dishonour, yea he hath not only satisfied for our sins, but hath purchased for us life ever lasting.  
But happily wilt thou say, than need I to take no pains nor travail to satisfy for my sins, nor to deserve paradise, I mai take mine ease, or do what evil that liketh me giving me to pleasure, and good cheer, for if it be as thou sayest, I cannot but be saved. I answer thus. First I say that truth it is thou oughtest not to labour thyself for the intent to satisfy for thy sins nor yet to deserve paradise: for that is only Christ's office, nor thou canst have any such intent without doing great injury and wrong to God, but whereas thou sayest, that thou would live idelye or do evil, after that Christ hath now delivered the from all evil, and purchased the the greatest felicity: I make the answer on this wise. If case were that one were led to the gallows for his ribaldry and naughtiness, and his Lord or master of mere favour and good will should deliver him, and count him for his son, and yet would say: My Lord or master hath delivered me from all evil, and taken me for his son & heir therefore will I go my way and be idle, and in following mine own lusts, and will do him wrong: how think you, in this case, be not these wicked words? even the like sayest thou, Christ hath delivered me from hell, and made me the son of God, and heir of heaven, wherefore I will stand like an idle parson, or rather do more evil, Christ certes died not for thee, nor satisfied for thy dets nor yet merited for the paradise to the intent thou should stand idle, commit sin, and become a stark rybald, but that thou, saying his great love, and how greatly sin disposed him seeing he was willing to die because to take them out of the world, should no more do sin, but honour him, love him, thank him, put thy trust in him, and work virtuous and good works plenteously, not as a bond servant to escape hell, sithen Christ hath delivered thee, ne yet to get paradise, the which Christ hath purchased for thee, but as a vatural son for the glory of God, moved thereto by motion of faith, love, and spirit, not by man's wit, sensuality, or thy behoof or commodity. More over either thou believest that Christ hath satisfied for the or not, if thou believe not, that he hath delivered the from hell and gotten the Paradise, if thou be wise, thou wilt search to help thyself, and so wilt thou not be yble, muchles wilt thou commit sins: but rather enforce thyself to make satisfaction for thyself and to deserve paradise, which is a thing impossible, but if thou believe live lie, that he had so loved thee, that to save the he died on the cross, thou should be constrained to love him again, and to do for his glory, marvelous works plenteously and readily to believe that we are saved by Christ maketh not us negligent and naughty but fervent and holy.  
Let us therefore render thanks to our Lord God, seeing he hath with so great love saved us by so high rich, happy, & glorious mean. To whom be alway all honour, laud and glory through jesus Christ out Lord.  
Amen.   

The xii Sermon.  
¶ Whether predestination ought to be written, spoken, or thought:  
THere are many that would not ●eare predestination spoken of, nor once named, & if they might ●et it, it should never be preached, & that is because it seemeth them to give offence and engender confusion among the people, ☞ I cannot deny, that many curious persons with their dark natural light (willing to see things supernatural that cannot be seen but by faith) do fall into thousands of errors, and cause other to fall into the like. All that they may imagine by force of wit, pleasing to their own corrupt reason (of that high secret) they think it to be true, without other testimony of holy scripture. And thereby have entangled their brains, darkened their minds, and offen ded their consciences. Curyosytye is an unsatiable beast, it would pierce thorough all things, and yet cannot get out of his dark and intricate labyrinths, nor once life up-the head to divine secrets. And if we suffer ourselves to be guided of it (in things specially supernatural) neither will it at any time be satisfied, nor we shall never perceive the truth. For immediately after it passeth the borders of the natural light, it goeth always blinded and at adventure. Therefore it must be put aside and (bringing his unsatiable will to an end) walk by faith to divine secrettes honouring them without further dyscussion. And if we be provoked to search them out by the wantonness of human wit: we ought to remember that, 
Prove. xxv  which is written: He that searcheth the majesty of God, shallbe overcome with the glory thereof. It is our office, to be content, with as much as God hath vouchsafed to open unto us in the sacred Scriptures, in the which, he hath given us light sufficiently, But note, that as it is evil to be curious in willing to know more than that which in the scripture is contained, and to us revealed, so is it also evil, to be ignorant and not to seek to understand as much as therein is: for that in them speaketh the holy ghost who giveth none offence but edifyeth In them is written nothing pernicious, unprofitable, or vain, but only commodious and necessary. Neither ought it to offend any man, when it is spoken of, in the manner that paul speaketh of it. And we neither may nor ought, 
Galath. two.  to be more circumspect in speaking thereof then Paul, ye then God, that spoke in him. thinkest thou haply that Paul (yea rather Christ that lived in him, and moved him to write) did err in that he wrote of it in such sort, as he did? The holy ghost would never have given understanding thereof in the holy scripture, if it had been evil. Thou wilt say, the preaching of it in such manner as Paul writeth: giveth offence, as it is evident. I answer that Christ crucified, was an offence to the hebrews: 
i Corin. i.  therefore the Apostles did evil to preach it, The gospel seemed foolishness to the wise of the world: And therefore it should not be taught. The truth is displeasant to the false christians, they find offence of the gospel, and justification by Christ, should it then be kept in silence?  
Wherefore wilt thou that we hold our peace of that thing which Paul writeth? How can the words of the holy ghost offend, that have been pronounced and written only for our salvation? If thou be offended therewith, it is not because it giveth the occasion but for that thou takest it without any gift. Neither ought we thereof to cease, more than the Apostles left preaching, though many were offended therewith. Thou wilt say, to preach the Gospel is necessary. Wherefore that ought not to be left for offence: and I say that predestination is a great part of the Gospel. wouldst thou not think this a goodly Gospel or glad tidings, that God from without beginning, had by his mere grace, and by Christ crucified, elected us to be his children, and that we be sure in his hands? It is a thing most necessary, to preach those good news, in the which there is discovered unto us the exceeding goodness of God, that above all other things doth move us to be ennamored of him. And he that is offended with predestination, preached in the manner it ought to be, is also offended with the Gospel. ●uowest thou (that which in deed doth hurt, although it appear not to the blind and frantyke world) that any man preacheth it after that human doctrine? But it may be thou wilt say, let us come therefore to the particulars. Doth it not seem to the offence, to preach that god hath elect some and not other some? He that heareth these words, will think God to be partial. I answer and first I say, that God cannot err: nor will otherwise then justly: Yea his will is so right, that as he always willeth any thing, it is even by that willing most just. Therefore none should be offended with his works, for as much as he may dispose us after his own way, and show his pleasure upon us more than that potter upon his pots: and all with justice & equity. For what bond hath god with us? Moreover, 
Roma. ix.  by the sins of Adam we are all lost, and he might justly damn us all, but he saveth as many as him pleaseth: and yet we complain, where we are not worthy by suffering all punishment to set forth the brightness of his glory. Yea it ought to be preached that God hath elected some, and not other some: for to smite to the earth the wisdom of man, and to make him all humble and subject to God. 
Roma. iii.  Now is it not necessary to be known that we shall not all be saved, and that many shallbe damned? And consequently God hath many elect and many rejected. Thou wouldest say, this should give no occasion of offence, if it were preached, that those that he hath chosen, are chosen for their merits, and those he hath forsaken, are forsaken for their wickedness but they say that those he hath elect, are elected by his mere grace, without works, and that our election and salvation dependeth holly upon God. And this giveth the offence to the world. 
Ephesi. i. Roma. ix.  I answer. If this be offence, Paul hath given it himself, because it is the doctrine of him ye rather of the holy ghost. Wilt thou be offended if Paul magnify the free mercy, 
Rom. viii. Ephesi. i.  seeing God hath elected us to the laud of his glory, as he writeth? We cannot magnify it sufficiently. But thou fearest it should be lauded and exalted to much. If it were told thee thou were elected by thy works, than would I thou shouldest be offended, for that it would make the believe thy salvation, to depend upon thyself, whereby thou shouldest be beguiled. 
Ose. xiii.  For of thyself cometh thy damnation, and of God thy salvation, Yea as often as thou thinkest thy salvation in any part to depend upon thyself, it driveth thee, either to dyspare or to be exalted in presumption. And in such case thou cannest never put in God all thy hoop, nor all thy love, neither have perfect quietness of mind, nor of conscience. Thou wouldst say, that who so knoweth that God above is resolved upon all things: waxeth cold in well doing, and saith, what need I more to travail, God hath immutably determined and resolved all that is to be, I may pass my time in pleasure, for if I be elect I shall every way be saved. And if I be reprobate, I cannot save myself, though I never ceased to axe it, on my bare kuees.  
Thou perceivest not, that he which sayeth so, doth discover himself showing that he never did good works, & yet he would his salvation should depend upon himself. This sort of men, if they do any good (as they call it) it is to win heaven, and not for the glory of God. Therefore if they should believe that their salvation and elec●yon did not come of themselves (as men that were not moved with the zeal of the honour of God) they would dwell in Idleness, yea, give themselves to live lycenciouslye, and ungodly, without respect of the dishonour of God, they are fearful Servants and hirelings, and not sons of God, they serve themselves and not God, and themselves they worship. The elect do never become cold, but are the more fervent, by hearing that their election and salvation is only in the handdes of God, they know by faith, that the Lord loveth them so much (specially since Christ hath died for them on the cross) that they are sure of their salvation. Yea they feel so much the goodness of God in Christ, and by Christ, that if it were possible (while that spiritual feeling did remain in them) that they could believe themselves to be reprobate (for as much as by this, 
i Re. xxvl●  god is no less good) they would not any thing the less love him, or travail to honour him, even as Saul ceased not most coragyously to fight for that glory of God, although it was foretold him of his death. The elect understand in spirit that they are the children of God. 
Heb. xii.  Wherefore they are forced by strength of love & learn to have conditions convenient to their so high estate: & are also a shamed to do a wicked work, not seem 〈◊〉 setting to the duty of their dignity. And so much more than the other, do they fear to sin, by how much more they know that god doth in this present life, punish his legitimate children, more than the bastards. If an As trulogyer should tell an ambitious man that he should be pope, although he did put undoubted trust there in, yet for all that he would not be Idle, but would set forth himself by all means possible to come to that dignity. Even so the sons of God the surer the● are of their election so much the more they understand the great goodness of God. They are always forced therefore more & more by good works, to make certain to themselves the knowledge of their election. 
●i. Peter. i.  Every one will travail for the things of the world. There is none that saith I will 〈◊〉 Idle, or I will not eat for always I shall live, and be rich and happy in the things of the world, if God have for seen and determined it? Only in those things pertaining to the soul, predestination hindereth them by making it ashylde to their wicked life. But know thou that those which of such a benefit take occasion to become worse, (though already with their heart they did the same things and would have done it in work if they had thought them sure of their salvation) show themselves to be reprobate, 
two. Cor. xi.  & not to feel in Christ the great goodness of God. Satan is he that being transformed into the similitude of an Angel of light, travaileth to persuade that our election dependeth upon us. This was the opinion of Pelagius: and the Pelagians are they that be offended with this great mercy of God: they think that God nether may, can, or will do other than reason. Then of force must it be good to be preached, 
Esay. lx.  to the end it may be known, that the time is already come of the covenant and promised peace that he which hath ears to understand, may understand, as have the sheep of christ that hear their pastor, It is also good to be spoken of to the end that that be not hid but declared, 
Ihon. x.  which (by the will of God & for our profit) is written thereof in holy scripture: & that the special cure that god hath of us, may be known, & how we should serve him freely as children, & not as timorous servants & hirelings. Yea & that it may be understand, that God (being absolutely the Lord) may do all that he will, & what he willeth is just, & to the end also, the in our election may be discovered to us, in superabundant manner▪ his free mercy, & that it may be seen how we are prevented by innumerable benefits, & also that man may know that he is only vaniti, & ever an unprotitable servant. 
Ps. xxxviii  Paradise were little worth if with our works we could win it, but it is the inheritance of sons, & not a reward for servants. I would know what men would say, if God should say to them: choose whether ye will stand to my election and the which I have determined for you, or that I disannulling (if this were possible) all that I have purposed to do with you, should resolve me holy to put it in you. And to save you if ye do good works and persever in them, & if you do the contrary to damn you. I am sure them men should know their own frailty, ignorance & malice. And on the other party the exceeding vo●̄ty of God, & remit it holy to him again, & much more if they loved him, for the greater glory to God, yea and also for their own proper commodity, for it should never be done, if it be depended upon themselves And therefore for every respect, every one should stand to god's determination, it it were but to do honour to him. It is a thing more magnificent, and to God more convenient, to give paradise by free mercy, then if he should sell it: his liberality is thereby most discovered. Then for his greater glory I would always say, God hath given me this. And also for my own commodity, that whereas now I hold my salvation sure (for that I know it hangeth only upon god) I would think me damned, or at the least presuming on myself, stand indoute, if in the least point it did repend upon me, because God in comparably doth love me more than I can do myself. Yea, I am the greatest enemy & traitor to myself that mai be. Therefore men ought by every consideration to content then that their salvation doth stand in the hand of God: yea in taking the whole cure of us, he hath showed us most dear love he hath willed us to be sure of it. And therefore he would not trust to us, knowing we are so unpefect, that if we had paradise in our hands we should let it fall to the earth where now we are sure knowing that all our sins can not let the divine election, neither quench or diminish the divine charity. Yea, here of our sins took occasion to be showed with excess of more love. 
Rom. v.  We are not by this invited to more Idleness, nor to watch when we shall have Manna from heaven, nether to be wickedly occupied, but we are drawn and moved so much more to love him, as he is discovered to us by more bounty and charity. But those that are not by Christ regenerate, are of so base & vile a mind through sin, that they cannot think God to be so liberal as to give heaven without our works. But they ought at the least to think, that to buy it the blood of Christ is sufficient without adjoining thereto their works to hoot: which surely are rich jewels to be mingled with his. God is so frank, that he hath given us Christ, and in him all things, and canst thou not think he hath given the heaven? 
Rom. viii.  It is also our greater glory, that God hath loved us so much, that his own self hath willed to take the care & charge of our salvation. And so to that end hath willed his only son to die upon the cross, so that if with all our travail we might enter into heaven by ourselves: the glory only of the cross is a far greater glory than any other which by ourselves we could attain. Yea, there is no other true glory, then to glory to be so much loved of God, that he hath to save us, put his son upon the cross. He may not dwell in his own love, that willeth to be happy, and only glory in God. If we might glory of ourselves, we should have whereof to wear proud and prefer our selves afore our brethren, where otherwise we should have occasion to be humble, and give to God all honour and glory as to him it appertaineth. 
i Timo. i.  And further such as believe themselves to be by grace elected, saved sons of God, heirs and sure thereof, not only because there remaineth no more to get (God in Christ having given them all) but also by the great understanding they have of the goodness of the Lord: they are constrained to work as children for the glori of their father, and not for their own gain, and so also sure of their salvation, with Christ they turn them withal their force, to seek the salvation of their brother: they demand also grace with a bolder spirit and confidence, sense they are it not for their own lucre, but for the honour of God, 
Ephe. i. Rom. vi. Psal. xxxii.  and to his laud and glory: so that in the worlds to come, may be seen the abundant riches of his free mercy. Moreover such hoop to be heard for that they think not to deserve grace, neither put their trust in their own works, but in the goodness of God, being inspired and moved there to by the holy ghost. Such also as feel that our salvation dependeth not upon us, but our damnation, and that it standeth wholly in the hand of God: are forced to turn their backs to themselves, & their faces to God, Where as the contrary belief, would make the contrary operation, they would withdraw them from God, and seek to rest with hope in themselves: also if God had elected us with this condition: If we would do well, we should be under the law contrary to Paul, 
Ephesi. i.  neither we should be saved, for the law saveth not but worketh wrath, and is the minister of cursing and damnation. Let him therefore that lusteth have Christ for his judge, for I will none of him, but as a saviour. If our election by free mercy did harm us, he would not then have elected us so. But note them that think to have their eleccioon in their own hands, & thou shalt see that they are in their own love and trust, presumptuous, and full of vice: and yet for all this they be so blind and arrogant, that they will have heaven by justice.  
¶ But let us pray to the Lord that he give them knowledge to the end they may render to God all land, honour, and glory, through our Lord jesus Christ, Amen.   

¶ The xiii Sermon.  
¶ How excellent our election is.  
PAul magnifieth our election, first in his behalf that hath elected us, saying We are elected nether by man nor Angel, but by God: Hyer can not he go. Then concerning him that elected us, our election is most excellent. And likewise concerning the circumstance of time, although above there is properly no course of time. He elected us (as Paul writeth) before the constitution of the world: 
Ephesi. i.  meaning from without beginning, sooner could he not elect us.  
And moreover he saith, that he elected us which are most base, most vile, most abject, worms in comparison of him. By the sin of Adam we were all defiled, infected, in firm, frail, blind, malignant, full of venum contrary to god, enemies & rebels▪ so that a thing more miserable could not have been chosen. Paul doth also magnify our election, in respect of the dignity, to the which we are elected, a●d sayeth, he hath not chosen us to be his servants or friends, but to be his children, nothing to god can be more nigh, entire and dear, than his children, nether is it possible to imagine a greater dignity. It doth include all other virtues and goodness, it is so high and excellent. Being then elected from so miserable an estate, to be the sons of god. He hath also chosen us to be the brethren of Christ & thereby with him coheirs of god: 
Rom. viii.  yea the world is ours. christ with all his gifts, all that is the fathers is the sons, therefore all is ours that is gods, whose goods we mai dispose as children their fathers. And because we should shame to be the sons of God, not having the manners, graces, and virtues convenient to such a dignity, therefore not only our heavenly father, hath chosen us to be his sons, but hath blessed us, not with words only, but with effects, not as Isaac blessed jacob or Esau▪ but with all spiritual blessing in things celestial. 
Ephe. i. Collossi. i.  And so according to Paul, hath made us meet to be partakers of the fellowship of light, & delivering us from the power of darkness, hath led us into the kingdom of his beloved son: God then without beginning did determine to justify, glorify, 
Roma. viii  and magnify those that he had elect, and even so he hath done: as Paul writeth, who also exalteth our election for that cause, saying: that it was not our good works, which God foresaw without beginning, that were the cause of our election, but he chose us by mere mercy, according to the decreed purpose of his own will, to the laud and glory of his mercy, we were not then chosen because we were Holy, but because we should be holly by his election, and to show in the worlds to come, the abundant riches of his grace. 
Ephes. i. two.  Paul also showeth the worthiness of our election, by respect of the dignity of the person by whose means we are chosen, and saith, he hath willed, that between us and him there should be our mediator, nether he would it to be an angel, 
i Timo. two. Ephe. i.  but Christ the son of God. He meaneth not only a mediator with words but with his own blood, and death Paul doth exalt our election as concerning the end. For because he hath elected us for his sons, to the end we may taste (not only in the life to come, but also in this present) things so high, happy, rich, & pure, that the eye hath not seen, nor the ear hath not heard, nor into the heart of man (being carnal) hath at any time entered, 
i Corin. two.  he hath then elected us to the end (that regenerate by Christ jesus) we should walk to God by good works, that we may be holy and inreprehensible, 
Ephe. two.  before his presence. Our election is also excellent by the surety thereof, for that the elect are in the hands of God. 
Ephe. i. John, x.  Therefore shall not they perish, as Christ saith, yea they can not perish, even as they can not be pluck out of his hands. Therefore our election is most happy, so that nothing ought so much to be rejoiced in, as to be the elected and chosen of God. Therefore it is read, the disciples returning to Christ, and reioisinge with great gladness, that even the very devils were subject to them, 
Luke. x.  christ among the rest of words, bade them they should not rejoice of the subjection of the devils, but that their names were written in heaven: by which words, he did show, that we ought to make a singular joy of our election, for that includeth, and bringeth with it the sin of all our wealth, since than that our election is so excellent, rich, sure, and happy. Let us pray to God to give us light and grace, to perceive it, to the end, that tasting in it (with the spirit) the mighty goodness of God, we may render him all laud honour: and glory, by jesus Christ our lord, Amen   

¶ The xiiii Sermon.  
If we may know in this present life, whether we be in the grace of God, and one of his elect or not, and in what manner.  
IT is not to be doubted that God seeth all things, 
two. Tim. two. Ephe. i.  specially his legitimate children, ●ence he himself hath chosen them to that dignity. Christ also knoweth, and knew them always, 
This hole sermon must be warily red, & well understand Ihon. xvii. Ihon. vi. Mat. xiii. ded, or else it must be taken but as persuasive not as doctrine.  that which was very convenient since his father had given them to him for that he should be their governor, shepherd, and brother, and that he should save them with his own death: he knew them, & doth know his sheep even as himself said, yea from the beginning he knew who should believe. But it is not now convenient, that we may or ●an deserve distinctly, the elect from the reprobate, to the end we may be more fer●ent in exercisinge charity, withal men, as if they were brethren with us in Christ, the which we would not do toward the reprobate if we knew them distinctly: But in the end, the fares shallbe separate from the good wheat: none then being in this present life knoweth certainly of his neighbour, if he be of the ●lect or not, nor also whether he be in the favour of God: we may only have there of an obscure, confused, uncertain and failing knowledge by conjecture of the outward life and works, of whom Christ speaking, said. 
Math. seven.  Ye shall know them by their fruits. But for asmuch as we see not the hearts of men, 
i Corin. two. Luke. xvi.  which oftentimes (although within they are ungodly and abomination itself in the sight of God, nevertheless covering them with the veil of hypocrisy masking therein) they appear to be saints. Therefore without special oracle, we can have no certain knowledge thereof. But I say that every elect, while he is in this present life, being come to the years of discretion, may, and aught to know it of himself, not by natural light (by means whereof things supernatural can not be perceived, as the excellent divine will toward us) but by faith, without other special privilege. And this not with having respect to themselves, where is nothing seen but worthy damnation, neither with considering or beholding themselves in God without Christ, for in that case he must show himself to us a just iudgful of wrath, than we neither see ourselves his sons, nor in favour. But with lively faith beholding both ourselves, & God in Christ, we see ourselves to be in the favour of god, & his elect sons, & god to be pacified with us in love and our only father. Such then as lively believe, that Christ for them hath died upon the cross, have the holy ghost within them, & are in the favour of God, because that faith doth purify the heart. And further I say, that all they which in this present life do believe lively in Christ (yea were it for a moment of time) shallbe saved. They are elect and sons of God, and may be sure and certain, of their salvation. And that this is true, the words of saint John ought to suffice, which saith, that he is the son of God, therefore elect and saved, who so believeth jesus Christ to be the son of God. 
i. Ihon. v.  And also Christ said who so believeth in me hath life everlasting nevertheless it may clearly be proved that none believeth lively in Christ, but he that believeth Christ to be wholly his rightwiseness and that he is saved thoroughly by him, and he that seeth this with supernatural understanding having no respect to himself nor his works, but only to the goodness of God discovered in Christ upon the Cross, cannot by any means be deceived, because that light which he hath to be in the favour of God, elect to salvation, can not grow but only of the bounty of God, considered in Christ, whereof can spring no false nor deceitful knowledge. Full well may he be be giled and shallbe, that doth behold his works, and by them thinketh that he is in the favour of God and his son. But seeing himself in Christ saved, chosen & in the favour of God, it must needs be said, that he seeth the truth, and that which is once true although it were but for the twink of an eye must be said to be ever true, he then which believeth in Christ, were it but a minute of an hour, in perceiving of himself elect by Christ, seeth that which is true, therefore shall it ever be true, that he is one of the legitima● sons of God, so that the same his faith, be not in any manner founded upon himself, nor his own works, but in christ, and the divine excellence, and that it be not a certain trifleinge, light, barren and dead opinion, but a lively faith. It must be said then that judas had never perfect faith, nether was elect to salvation, although he was chosen to the apostleship, and the like say I of all the reprobate: all such then as have had at any time lively belief to be saved by christ may be sure of their salvation. And so also they, which have once at the least been perfectly given to God, and committed to his governance, upon the covenant, that he shall serve himself of them according to his own purpose, and with trust that by Christ and his mere goodness he hath accepted them for his own, they may also believe that they are saved, because that he shall be no less God to them, than they shall be promised of him.  
Therefore having had in that covenant lively faith, 
This is not spoke● too declare that it is possible for gods elect to be holly given to sin, but if it were possible, yet should the● recover that pestileuce.  that God will forgive them as his Children, in such sort, that he will conduct them to salvation, although they (as much as lieth in them) were continually prompt to all evil: yet is it necessary to say, that sense God hath taken them for his (as they know by the lively faith that they have had thereof) that they shall overcome that wickedness and have honour thereby. For his goodness passeth their evilness he would not have inspired them to give themselves, if from without beginning, he had not elected them and taken them for his own. Some peradventure will say, if we were only ones sure to have been for a little time in the favour of god to have had his spirit in us, and lively faith in him, that we did believe surely to be his elect: yet we know not if it have been a perfect faith or not, we fear it to have been a certain cold opinion and least we were beguiled in believing to be in god's favour & elected of him. I answer that this is an evident sign, that ye never had hitherto lively faith and knowledge of Christ. For as it is unpossible to have fire within the breast and not ●ele it, so is it impossible to have in the heart christ, the holy ghost, ardent charity and the fiery light of faith, and not to perceive it, & this is, for that his light is so clear and effectuous, that not only it maketh them to see, and lively to feel with the spirit, that Christ is dead for them upon the cross, that they are elect and saved, but also it doth make them know, that it which they see, is by divine inspiration, that it is the holy spirit which testifieth unto their spirit, that they are the sons of God. 
Roma. viii.  Whose testimony is more clear, open, firm, and certain, than all the outward oracles and miracles of the world, which without the inward testimony of the spirit, can leave us none other than doubtful. Now, that he that hath in him Christ and the spirit of God, doth feel, know, and perceive it: it is clear by Christ which said that the world knew not the holy ghost, but that he was known of them in whom he was. And by saint john, which said also In this we know that Christ is in us, 
i. John, iii.  even by the holy ghost which he hath given us. Therefore said Paul, 
two. Cor. xiii.  try yourselves, make some proof of yourselves, is it possible that ye should not know 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 ghost dwelleth in you? The holy spirit goth searching throughout, 
i Corin. two. isaiah. xxxii. Rom. xv. Luke. i.  and judgeth every thing, & faith is so clear, that it showeth us the profundity of god: & thou wilt that it be blind of itself. Yea Paul saith, that the holy ghost is given to us, to the end we might know those things that have ben given us of Christ. 
i. Thessa. i.  The kingdom of God is peace (as writeth isaiah and Paul) without servile fear, in much certainty. Therefore as christ saw, that he was in the favour of his father, and his beloved son, so also do the elect se themselves, all though not with so clear light and certainty, but that they go sometime doubting, stumbling, and wavering, But they ought with the Apostles to pray Christ to augment their faith And seek with their good works continually to make known to them selfs more perfect their salvation and vocation, that thereby as by the effects or fruits they should come in to the full riches of certain persuasion, and understanding of their election and salvation. 
i. Thessa. i. two. Tim. iiii. Rom. viii. Galath. two, two. Cori iiii.  Paul also knew he was in the favour of God, in faith, hope and charity, elected the son of God, safe and sure, and that he had the holy ghost and Christ within him, when he said that he was one of them that Christ was come to save, and that he knew in whom he believed, that he looked for the Crown, that nothing could separate him from the love of God, which had elected him before the constitution of the world, that he had the spirit of adoption of the sons of God, and that Christ was he, who lived and spoke in him. Saint John also said: we are sure we know God, and that we live in him, worldly and carnal beasts are they, which know not God in the holy ghost, nor those things which be his, 
Galath, two. Ihon. xiiii. i Cor. two.  even as men not regenerate, they are rustical paysaunts of so abject and base a spirit, that they can not believe that God hath loved them so much, that by the death of his only begotten and most entirely beloved son, he would save them, take them for his children, and make them his hepres: But astonished of their sins, they are ever afraid of hell. Where the regenerate feel in such sort the charity of God in Christ, that they know them selves to be saved, Neither can they once think that Christ (who hath all his father's power and shall be their judge) will refuse, lose, or damn them, and give sentence against his brethren and members, for whom he died on the cross, 
mat. xxviii  and would die again if it were necessary. They have in them also the holy ghost for an earnest of their salvation. 
Ephe, i.  But if God had given us nothing but our being, should not we for that only benefit, feel so much the great goodness of God, that we might be sure and certain of our salvation? And now he in every creature doth sparkle towards us love, with innumerable benefits, yea in Christ upon the Cross, casteth he the flame of perfect charity, and shall not we feel so much the goodness of God that we should believe to be his elect? If one only should be saved I would trust surely to be he, if all the men & angels would tell me that I were dampened. I could not believe them, although they did allege all the reasonnes possible, but I would ever give, more trust to Christ alone, who upon the cross, with his blood and death, doth tell me I am saved, them I would to all the rest, for he alone, hath more power in me, than all the reasons & authorities without him. Provided only that I see him with lively faith, dead for my salvation. Yea in that case seeing myself, by Christ, to be the son of God, I would with Paul excommunicate the very angels as superior to them, 
Galath. i.  if they would sai the contrary, or gainsay the gospel, and the great love and benefit, which in that case I should feel by Christ. Peradventure thou wilt say it seemeth me not, that I can be sure of my salvation, because I am free to do evil, so may I sin and be damned. Our life is in such sort variable, y● to give a certain judgement, we must tarry the end, for every one would have thought, that judas should have been saved when he was called of Christ, & yet it is seen, that it is contrary. I auswere, thou begilest thyself, in thinking thy salvation dependeth upon the likelihood of thy works. 
Ephe. i.  Paul affirmeth, that God hath ●ected us by his mere mercy in Christ, not because we were holy, or for that he foresaw our good works, but because we should be holy, and should do good works, & persevering in them, we should die in his favonr and grace: inwardly doth God call his elect, giveth them knowledge of him, and doth justify & glorify them. 
Rom. viii.  Therefore doth Paul add and say, if god be with us, who can be against us? And he meant if we be once elect, we can no more lose ourselves: meaning, there is nothing that can let the election of God. Yea every thing serveth to salvation, even sin. Therefore where thou saieste, thou mayst sin, it is true, and peradventure thou shalt sin. Nevertheless if thou be the elect, thou shalt algates rise again and be saved, whereof thou mayst be certain and sure, so that once at the least thou have perceived thyself in Christ, and by Christ saved, neither thou oughtest so much to despair in thyself, as that thou shouldest not muchemore trust in the goodness of God, knowing that the Gospel is not the law, but mercy, and know thou that when the elect fall in any sin (which God doth not permit but for the benefit of them, and the other elect) whilst they are in that error, they feel in themselves, a certain hidden virtue, which with holdeth and refraineth them, from doing worse, it biteth, nippeth, and reprehendeth them of the evil fact, and doth induce and spur them to convert. There remaineth ever a certain hate of sin, although they be some time overcome of frailty. So that they are never turn from God with all their power nor run wholly to vice with a loose bridle. God hath them ever for his own, and governeth them as his lawful Children.  
And speaking often in their hearts he saith the which he said to his Apostles: 
Luke. xii.  fear not little flock, for it hath pleased your father, to give you his kingdom of his mere goodness although you be unworthy. And if thou wouldest bring in Solomon, who saith, none knoweth whether he be worthy of hate or love, I answer. It is clear (chyflie by the words which follow) that he meant, that man were he never so just & wise, was so blind in this world, that he cannot know by the works of God, that is by prosperity or adversiti, whether of himself, he be worthy of hate or love And this is because God giveth his gifts so indifferently, to the good and evil, to theelect and reprobat. Thou wilt say yet, Paul said: mi conscience doth not reprove me yet am I not thereby justified before God, 
i Cor. xiiii.  therefore it can not be known. But I answer, that th'intent of Paul was to say, that though by grace of the Lord he had ministered the Gospel, in such sort, that his conscience did not rebuke him of any error (which was imputed unto him for a slander of false christians) nevertheless he held not himself just for this, neither was he just, he judged himself just by Christ, and not by preaching the Gospel irreprehensibly in the sight of man, but yet not in the presence of God, for that he hath not preached it with the whole force of spirit, faith, and love. So that here Paul did condemn the opinion of them which judge themselves just by their own works, but he doth not reprove the judgement of those, which judge themselves righteous & saved by the bounty of God, & death of his only begotten son: but doth approve it. With Paul also a greeth job, when he said, 
job. ix.  that although he were just, he durst not judge himself so, that is, he durst not hold him for righteous, by his own proper righteousness and works, but by the justice of Christ.  
Sense then that it may and ought to be known of us, that we are in the favour of God, and his elect, let us force us continually to increase in more knowledge of the goodness of God: so that firmly established in the lively faith of our salvation, we may as children render him all honour, laud, and glory: ●y jesus Christ our Lord. Amen.   

The xu Sermon.  
Whether it be good or evil to believe that we are elect.  
SOme say that it is evil to believe that we are elect, because, that as the belief to be reprobate, bringeth men in dispeyr so the belief of election, is cause of presumption But the just & the holy fly both the one & the other extremiti. They are not exalted in presumption, believing to be elect: nor fallen in the bottomless pit of despair, with belief of damnation, but keep the mean way, ever standing between both. And I say that it is true, that none ought to despair, or 〈◊〉 to presume, but assuredly to hope and believe to be saved and elected: Marry by our own works, this is an evil vice, and aught to be fled, But to believe to be elected and saved by the liberality of God, by the death of Christ upon the cross, and his works: this is no presumption, but a hope which hath regard (as divine & theological virtue) not to our merits, but only to God by Christ. And as we can not love him so much, but that we ever lack of the perfection so can we not to much hope & trust in him. Yea we lack ever because we do not promise of god so much as we should do, he that believeth to be saved, becometh not proud nether magnifieth himself, nor his works, but the goodness of God, & the grace that we have by Christ. Therefore is it not evil. Per adventure thou wilt say one ought to stand in fere. I agree thereto, in the reurend & son-like fear, the which importeth observance of reverence to God, but now not so vile: for we are no more servants but sons, 
Rom. viii.  not hebrews but Christians, we are not under the law but grace, we have God for our father, & not only for a Lord. Therefore our office is to love him like children, 
Rom. vi.  & not to fear him, as servants, sense that we have the spirit not of servitude but of adoption, 
Rom. viii.  of the sons of God. If our salvation did depend in any part upon ourselves: I would say we ought to fere our damnation yea to be sure thereof: but sense it is all in the hands of God. therefore beholding not ourselves, 
i. john. iiii  but his goodness discovered in Christ upon the cross we may be sure and certain of our saluaon. Perfect charity chafeth away all servile fear, & faith never doubteth if it be perfect the fear then of our damnation groweth of imperfection of our charity, faith & hope. We ought never to frare the mercifulness of God, but our own wickedness. Thou wouldest say, if we were wholly confirmed in grace, we should not need to fear, but we sin daily, therefore it is necessary to stand in doubt, I answer that yet thou ghost about, to build my hope upon my works the which should be no hope but a presumption. If we should hope with condition if we do well, and persever therein, my hope should stand with desperaciun, for of myself I know I ought to despair. If I had the sins of the whole world, yet would I most steadfastly believe to be saved without any fear of dampnaciou, neither may this be said to be evil, for that I would not build my hope but upon Christ. If thou wouldest say, the fear of damnation causeth men to abstain from sin, therefore it is good I answer, that it causeth men to refrain in their own love, as doth the fear of death whereby they become daily more sensual in themselves, and therefore truly, worse inwardly. Fear worketh wrath in God, even as the law doth: and although it cause the abstain from some evil outward work venerthelesse the venom remaineth within the which is so much the worse, as it is more united to the inward parts, yea that fear given to the ungodly, is the scourge of God The elect (knowing that God in this present life doth punish more the legitimate children than the bastards) abstain also by this fear more than the other. But truly the love of God, the quick feeling of his great goodness, to believe firmly by Christ and his grace to be the sons of God, elect and sure in deed, are those things which mortify us to the world and to ourselves, and maketh sin displeasant to us, even from the bottom of the heart, Therefore where the service fear maketh hyocrites, the sonlyke love maketh true christians. If thou wouldest say to believe, so is a thing very perilous because that hereof they take occasion to live idle yea to give themself to alvice, saying I will make my paradise in this world, for every wai I shallbe saved, sense that alredi I am elect. I answer that when one believeth to be elect and perceiveth in spirit the mercifulness of God in Christ, than God tasted in Christ hath in the heart such efficacy and strength, that he cannot offend, but is forced to dyspraise the world, & is rapt to so high estate that he falleth to oblivion of the world himself and his paradise, setting only God be fore his eyes. 
John, iii.  Therefore saith saint john. Who so hath this faith, sanctifieth himself. So as then of charity springeth but goodness▪ even so is it, of this faith & hope. Knowest thou wherein is the peril? In believing to be elected, by their works, and by believing in Christ not stead fastly, but to have only a certain barren, idle and a dead opinion thereof, the which standeth in the worst life, in such sort that of that cold and unfruitful faith, they may take occasion to give them to idleness, and all vice. But now not of that perfect faith, the which is effectuous in doing works by love, being an inflamed light, 
Galath, v.  the which is never without burning. If also thou wouldst say in believing to be elect thou shouldest peradventure be beguiled, therefore it is evil. I would yet answer, that I would sooner give faith to the holy ghost, which testifieth in the hearts of the elect, that they are the sons of God (as Paul writeth) then to the that wouldest put me in doubt of it. 
Rom, viii.  The elect to hear inwardly in their hearts a spiritual voice, quick and divine, which biddeth them not doubt, and that they are sure of their salvation, & that God loveth them, and hath taken them for his children, 
Ihon. i.  and that they cannot perish: the testimony of God is greater than man's.  
Therefore not only he is to be believed afore man, but he deserveth to have given unto him undoubted credit, If thou wouldest sai it might be, not the spirit of God but their imaginations. I say, that what so ever it is they know better than thou, for that (as Paul saith) none knoweth what is in man but the spirit of man, 
i Cor. two.  that is within him Farther I am sure, that the same spirit which saith to me, I am elected is the spirit of God because the faith I have of the election, springeth not of my works, but only of the goodness of god, understand in Christ and for that of his goodness can grow nether guile nor falsehood, therefore am I sure to be in the truth. Deceits & falshedes, mai, & do come, of the belief to be saved, by works, and elected: Moreover the light which the elect have of their salvation, is so clear, that they do not only see themselves sure thereof, but they know also, that the light and knowledge they have, is supernatural & divine. But we suppose as thou sayest, that in believing to be elect only by Christ and the goodness of God, I might be beguiled (which is false and impossible) yet would I still say, let me be deceived for it is good to be so beguiled, sense I can find nothing, that so much doth kindle me into a sincere and pure love of god, as to believe to be elected by his mere goodness. Therefore using it to make me enamoured of God, I ought not to be withdrawn, chiefly for that I am happy, only by that faith, of the which whosoever is void, is not yet entered in to the kingdom of God, where is nothing but righteousness peace and Joy. 
Rom. iiii.   
Finally Paul believed to be elected as in many places he saith, yea he gloried therein (nevertheless in God) and so to believe he induced others, the which, if it had been evil, he would not have done. Therefore if it be not evil, let us also with Paul, glorius by God in Christ, 
Luke. x. Math. xv. Math. xvi.  who likewise induced the Apostles, to believe that their names were written in heaven, that their heavenvly reward was plenteous, & that they should judge the xii. tribes, & thereby brought them to believe they were elect, and that is also sure, that if that belief had been evil, he would not have caused it. Thou wilt say, thou oughtest not to compare thyself, equal with the saints. I say it is true that I ought not to presume to be like them, or holy by mine own works, for while I presume of myself, I must of force become a devil, but it is not evil to compare with the saints in verity for they were humble, and in believing that they were elect, they gave to God all laud and glory because they did not believe to be of the elect for their merits, but for Christ's. And would to God, I might believe that firmly and with steadfast faith, the sacred scriptures are full, that we ought not to despair of our salvation, but that we ought to hope and believe to be all ready saved, and daily to certify ourselves thereof by doing good works, 
two. Peter, i i Ihon. iiii.  which are a testimony to us of our election, and that we should also increase in charity, to take from us all fear of our damnation to the end we may serve God without fear, in righteousness and holiness as Zacharie said. And likewise we ought to demand perseverance in the good with faith to obtain it, 
Luke. i.  Therefore to trust to be saved, & of the elected & to hope & believe to be saved & of the elect, is not evil. Paul all so saith: our hope was never confounded nor did shame to them that had it.  
And likewise that faith, was never beguiled. Wherefore then is it evil that I believe steadfastly to be saved by Christ? Let us behold then with open eyes of lively faith, Christ upon the cross, in whom we see presentelye the goodness of God in the face in such sort, as we may being pilgrims, to the end we may render to him all laud, honour and glory through jesus Christ our Lord. AMEN.   

¶ The xvi Sermon  
Whether it be necessary to salvation to believe that we are elected or not,  
Faith is very necessary, 
Heb. xi. Mar. xvi. John, iii.  because that without it, not only God can not be pleased, but he that believeth not shallbe condemned, and is already judged, But it is also impossible, that one that doth not believe to be elected should believe as he ought to do any of the articles necessary to salvation. And to prove that this is true, if thou believest not that thou art on● of the elect, thou believest not in god, in the manner that thou art bound, because that it sufficeth not to have a certain dead opivion that God is, but thou must effectuously believe that he is thy God, that he loveth thee, that he is propitiatory to thee, that he is continually beneficial to y●, that he hath most special cure of the & causeth every thing to serve the to salvation, & therefore that thou art elect. Yea who so believeth not that he is elect, doth not feel in spirit, the benefit of Christ. Therefore being without Christ, 
Ephesi. i. Galat. iiii.  he is with out God, and knoweth him not as Paul writeth. Then how is it possible that thou mayst believe perfectli that he is thy father if thou do not believe that thou art his son, and therefore his heir & saved. 
Gala. iiii.  Thou canst also never earnestly believe that God is omnipotent, if thou understand not, that continually he useth his omnipotency towards thee, in doing the good. Which when with the spirit thou didst prove, thou shouldest of force believe thyself to be his heir, if thou believe not thou art elect, how canst thou believe that God hath created the heavens, and the earth, & that he sustaineth & governeth all to thy behoof having of the most singluler cure? it is needful, that with lively faith, embracing all the world for thy own, thou perceive effectually the goodness of God, in every creature. And when that is, thou shalt be enforced to believe, that thou art the son of God. Thou canst not also believe in jesus, that is that he is to the jesus and saviour, if thou believe not that thou art saved, neither canst tho● believe that he is thy christ, that is to say a Prophet king and priest, if thou feel not in spirit, that he doth illuminate and lighten thee, as a prophet, rule the as a king, and as an only priest is offered for the upon the cross. The which if thou didst believe thou shouldest also believe to be elected. How shalt thou believe that jesus is the only begotten son of God, thy Lord come into the world to save thee, and genen to thee, with all his divine treasures and graces, if thou dost not believe, thyself to be one of his lambs? y● canst not believe (as thou art bound to do) that he died for thee, nor perceive his excessive charity, so that with Paul thou mayst say, 
Rom. viii.  nothing can separate me from the charity of God. It is necessary to believe, that Christ upon the cross hath satisfied for thy sins, and that he hath reconciled thee, satisfied to his father and saved thee, & therefore that thou art the son of God: he that believeth (as he ought) that Christ is risen to instify us, doth also know himself saved, & so he that perfectly doth understand that christ our head is ascended into heaven & entered for us in possession of paradise, 
Philip. iii.  perceiveth himself risen with Christ, & already by hope being ascended into heaven, 
Ephe. two.  practiseth with the mind in paradise, where Christ is sitting in peace able possession of things celestial: he saith with Paul, 
Rom. viii.  we are made safe by hope, it sufficeth not to believe that he shall judge the quick & the dead the which also the devils believe, but that the sentence shallbe all in thy favour, having to thy judge, him that died upon the cross forth, We cannot lively believe the sending of the holy ghost, if we feel it not in ourselves: and if we do feal it, we shallbe forced with Paul to say, the spirit of God rendrethe testimony to our spirit that we are the sons of God, therefore heirs and saved. Neither is it enough that there is a church of God, 
Rom. viii.  but thou must believe to be a portion thereof, & one of the lively stones, & therefore one of the elect. And to believe the communion of saints, thou must feel, that as a member of Christ, he doth perticipate his grace with thee, and that thou art thereby saved, thou must also be leave the remission of sins, that is not only that he doth pardon sins, but that he hath pardoned the thine, and so elected the. Even so thou must believe, that thou shalt rise glorious, and have life everlasting, Then there is no article of our faith, that can be believed in such sort as it ought to be, of those which do not believe they are elected. To the Christian it is then necessary to believe that God is his God, and father: that he worketh all for his benefit▪ and that Christ is come, was borne, hath lived, died and risen again for his salvation, so that with lively faith he embraceth Christ wholi for his own with all his treasure & grace. And likewise all his life, death, resurrection, ascension & glory, and perceiveth the charity of God in Christ, as if there had been no more but only himself in the world, and that Christ for him only, would have wrought and suffered, no less than he hath done, The which when thou dost believe, thou shalt perceive thou art elect. Yea he that believeth not he is elect, can not pray as he ought, being without faith, without the which (after Paul) we cannot effectuously recommend us to god, 
Roma. x. jocob. i.  because that we must ask in faith, if we will askin veriti & be hard, now if thou believe not to be his son & heir, how canst thou (as Christ taught) say our father, & as a son with confidence ask him grace? Prayer may well be made, of infidels and Ipocrits, but like foolish scoffers and mockers. When thou sayest, hallowed be thy name, thy kingdom come, thou must have in thee, the spirit of a● option of the son of God. And as the son is moved of vehement love, pure and sincere, to desire the kingdom and glori of the father: so must thou (seeing thee, the son of God) with a divine spirit, by the force of love, ask and desire that thy heavenly father be honoured, and reign in his elect with out rebellion. Likewise shalt thou never thank God with all thy heart, if thou believe not to be one of the elect: yea if thou shalt doubt therein, or think to be dampened in thy heart, and in thy life, and paradnenture also with thy words, thou wilt dispraise him, that he hath given the a being, that he hath create the world, sent Christ, and so the rest his benefits, and wilt say. If I am not saved, what do these things profit me? it had been better for me, that I had never been as Christ said of judas. If I shallbe damned, 
Mar. xiiii.  the death of Christ serveth me not, but doth inflame & burn, with all the rest of his benefits: thou canst not in perfection then thank god, if thou fear damnation. But who so believeth he is one of the elect & thereby that all things serve him to salvation, 
●om. viii.  even the very troubles, he holdeth for a special grace & benefit, in them perceiving the goodies of God, he giveth him thanks with all his heart. Who shall he be that committeth himself holy to the governance of God (as every one ought to do) if he believe not that God is his father, that he pardoneth him, & doth take of him most singular cure? Otherwise they shall never trust in God, but with Adam shall fear him, and fly, seeking to hide himself from the face of God, nether is it possible to love God in verity, honour him as he ought to be honoured and approve for just and holy all his works, and so delight wholly in him, if he feel not in Christ so much the goodness of God, that he se himself his son & also heir. 
Galat▪ iiii.  If he know not himself to be a son he shall fear as a servant, & in all his works have respect to himself, his pains, displeasures, incommodytyes, dyshonoures & hell, or else to this paradise, & not to the glori of God. As he that seeth himself a son, lord of all & heir & sure thereof: such a one worketh only by strength of spirit & vehemenci of love to the glory of god, to whom he hath turned his whole intent, & to that end ordereth his whole life. Also it can not be possible, to love thy neighbour as thyself, as a brother in Christ, & member with the of the same body if thou do not believe to be in the number of the sons of God. And finally there cannot one good work be done, but of them that are regenerate, sons of God, members of Christ, and have in them the holy spirit which testifieth in their hearts, that they ●e the sons of God. And mai parteli be seen how false and ungodly, is the doctrine of the antichristians, that where as it is chiefly necessary to believe that we are elected, & also above all things most commodious they force themselves to withdraw every one from this faith, persuading them to stand in doubt, as though they had wherein to mistrust the goodness of God, upon whom only dependeth our salvation, 
Ose. xiii.  as our damnation doth of ourselves. But let us pray to God to open our eyes, to the end they may no longer blaspheme, but render to God all honour, land, and glory, by jesus Christ our Lord. Amen.   

The xvii Sermon..  
If it be good to seek to know wherefore God hath some elect and some reprobate.  
THy desire may be wicked, as it is in many, to whom it appeareth that it should have been better, if God (who being of power as he is) had elected all men▪ and seemeth them, that in this God hath lacked of charity, yea in their language, they say in their heart secretly. If we had been God, we would have elected all, and would have had more charity than he. Now behold, whether this be ungodly, foolish, proud plasphemy, or not. They imagine to have more love to the souls, than he, that for to save them gave his only begotten and dearly beloved son upon the cross, 
i. Ihon. iiii.  There are some other, to whom it seemeth on the one side, that God can not err: and on the other parti, hearing that he hath reproved many, they think the contrary. They are not certain by faith, that God can not err, and that all that he willeth, must needs be just. Therefore to make it clear, they go searching, wherefore he hath not elected all men, and they would find a cause where is none. If such were godly, they should quiet and satisfy themselves, & should have their felicity in the divine pleasure, without searching to ascend anyhier. It is evil them to seek wherefore god hath elected some, & other some not if this grow of the suspicion that God may or have erred. The godly knoweth certeinli by faith that he cannot err, & hereupon resteth. There are some that ask after it of arrogencie and presumption. They would be answered, that god had elected them for their good works, to have wherein they might glory of themselves. And when they hear say that God hath elected them by grace, it displeaseth them, they gainsay it, seeming them there resteth nothing to glory in. And they perceive not that this is the whole glory of the humble and true Christian, to be saved by the mere grace of God, and Christ crucified, and to glory only in God by Christ and in themselves not to see, but things worthy to be a shamed of, to th'end y● to god only be honour and glory. It groweth also to many of unreverence, 
i Tim. iiii.  for if they could see how inaccessible the majesty of God is how irreprehensible is his will, and how incomprehensible is his wisdom, they would not set themselves to dispute with god, specially if they knew how blind, dark, frantic and foolish they be. 
Roma. ix.  And who art thou said Paul, that wilt dispute with God, answer and contend with God? Paul was returned from the third heaven, where he had heard secrets, so high that it was not lawful to speak to man. Nevertheless doing reverence to the divine secret judgements he said: O profound riches of the wisdom and science of God, how incomprehensible are his judgements? And man, blind, foolish and ungodly, is so high minded, that he will do wrong to God, condemning him, and reprove his holy, just, & irreprehensible judgements. And how many are they that seek to know, speak & write of it, and he commended therefore? And all that they can Imagine by force of their own wit, and natural knowledge (which can not pierce so high secrets) they put in writing. And they are as arrogant, as if they were in goodness and sapience superior to God: to be adored of the world, they condemn the works of god. There are many which are not content to know asmuch as God hath vouchsafed to open to us, but they would know also a great deal more, But it is not the office of a good ser●aunt, to will to know all the secrets of his Lord: yea the son ought to content him with the secrets of his father, and to know of it only, as much as is revealed to him & to be sure and certain, that he will not fail, to manifest all that shall be expedient for him, even so we ought to content us, to know that which God hath, and doth reveal us, knowing that he doth love us in such sort that we have not wherein to doubt, that he will fail to manifest unto us, all those secrets, the knowledge whereof shallbe profitable and necessari. Yea Christ himself said that he had made known, 
Ihon. xv.  all that he had heard of the father, our office is to seek, to taste and feel with the spirit, that which he hath opened to us, and we may also desire to know all that pleaseth God to reveal us, forth benefit of our soul, and his glory now for that God (to beat down carnal man, to the end that to him, be given all honour, laud and glory) hath vouch safed to open in the holy scriptures, wherefore he hath elected some, & other some he hath not Therefore we mai & aught to seek to know it that we may so much the more honour god: but we ought to believe it to be so, as God hath declared, & to content us with that way God hath taken, in electing & reprobating, neither to think nor suspect, that god hath erred, nor ought to despre any other way, but to be satisfied and pleased, with somuch as pleaseth the lord, without being curious in willing to know more than that which pleafeth God to reveal unto us, & all that to the end by jesus Christ we may render him all honour, land and glory. Amen.   

¶ Th' xviii Sermon.  
☞ Of the diverse effects that it worketh in man to believe that our election is all in the hands of god and that of him only it dependeth.  
IT is seen by expeience, that of one self cause, doth grow sometimes contrary effects. And is evident by the sun, which hardeneth mire, and melteth wax: and this is by their diverse dispositions. Even so of the belief that our election is wholly in the hands of God, doth springe in men contrary effects, by their contrary dispositions. The ungodly perceiving that in the divine mind is resolved their being, to be saved or dampened, they are wroth with God, they blaspheme him with their heart they call him partial and unjust, they give themselves to do evil enough, saying every way: that shall be which God hath infallyblye foreseen, and immutably determined, yea their faltes they cast in the face of God, thinking that he is the cause thereof, many also despair of their salvation & presume more of themselves, than they hope in God, they believe that they should be saved, if their salvation did depend upon themselves, and therefore if they could disturb the divine counsels, and make that their salvation should not be in the hands of God, they would do it. And this is for that they know not their own great misery how blind, infirm, frail and unprofitable, they are to God impotent of themselves to goodness, & full of all wickedness, and that they did never work (if it were put in the balemce of divine justice) that merited not to be punished, and so like wise they feel not the great goodness of God, nor the benefits of Christ but think him to be Ireful, revengable, disdainful, proud, parpetual, unjust and malignant, as themselves are, There are some which have not perfect faith, but they are not so ungodly as the first. Now these when they here say, or think that their salvation is all in the hands of God, they remain confused and evil contented. And this is also for want for knowledge of the goodness of god, they trust partly in God, & partly in themselves, they love not God, nor trust nor hope perfectly in him they remain doubtful, and know not whether it be best to depend all upon god or not, and it seemeth them that it should have been best that in some part it should depend upon themselves: and yet they think it well being all in the hands of God, troubled in such sort, that they can not tell which to choose: Therefore they live in a great perplexiti. They consult sometimes with the holy scripture or with them that have that knowledge of the truth & they find that it is all in the hands of God, ● they judge (when their eyes are somewhat opened to the goodness of god & their own miseries) that it standeth well, and that so it is best, but then harkening to human prudence, the which not being wholly mortified, would have part of the glory to itself (so proud it is.) And as that, that is blind, and seeth not the impotency and malignity of man, it persuadeth him that ma● might in some part be saved by himself, where else he mai despair, if it stand all in that hand of God. Therefore it concludeth, that it were better if it did depend upon us, and chief for that men become negligent, in thinking that it dependeth whol● upon God, where they would stir themselves to be fervent, if they did believe that in any part it rested in them. And although such find the contrary in the sacred scriptures, nevertheless they forcethen with the obscure light of their blind prudence, to draw it out of the text, expounding it as may best serve to their purpose. But the godly perceive on the one side, in such sort their own proper ignorauncy, frailty, impotency. & malice: And on the other party the great bounty of god in Christ crucified, that it contenteth them to be so, all in the hand of God, not only for that it hath so pleased god, but also for their own commodity, because that whereas if in the least jot it depended upon them, they should hold themselves damned. Now they feel so much the excellency of god, that certified of their salvation, they know themselves elected, & hold it to be sure seeing by faith that it is all in the hand of one their so mighty, sapyent, excellent & loving father. Wherefore by this benefit, they are stirred to love him singularly, to thank, laud, and serve him as children for his mere glori without respect at all to themselves, their hell or heaven. And if god would set in their hands, although he would be bound that they should be able to do all things with ease toward their salvation, yet they would not accept the bargain: & that is because they know that they are contrary enemies and traitors to themselves: so that if they had paralyse in their hands, than they should let it fall to the ground. And also for that, they do make experiment and prove so great charity of god in Christ, that it certifieth them of their election. They cannot think that Christ being their judge, and dying upon the cross for them, should give sentence against them: yea they know, that who so be leaveth in him shall not be judged, 
Ihon. iii.  but shall be so certain of his salvation, that he shall not need to mak● disscussion of his life, for there shall not be any to accuse him, neither should it be convenient that those which have the spirit of God, and are his sons, the brethren and members of Christ, 
Rom. viii.  should be examined & judged. But with Christ they shallbe judges of the other. Therefore the elect, sure of their salvation, would not change Christ their judge with any in this world, 
Math. nineteen.  although it were their dear friend or ●ere parent. Yea if God did put in their arbitrement to have Christ for their judge or else to be their own judges of themselves, with full power to give sentence in their favour although it were not just, yet to be approved, they would for all this, choose Christ to be their judge, for that they trust more in him then in themselves. Also they love god so much, that they would not glory, but only in him by Christ, And this is all there true glory. Yea if they could let or disturb the divine counsel, or if it were necessary to be dampened they would choose, rather to be in pain for the will of God, then in all the pleasures, disagreeing to the divine will (if it were possible) they count themselves unworthy to suffer for the will of God. They hold themselves happy to honour him with suffering, and with being where it pleaseth to their lord, they lament only of the injuries they have done to God, but of that which God will do of them with the spirit, they are content, although that flesh be repugnant and would not suffer. This should be a hell to them, when God (if it were possible) would not dispose them to his glori but to use them to his honour they would satisfy themselves withal, and content them to know it so to be the divine pleasure: now those are in a continual paradise by faith all ready they have had the sentence given in their favour, by hope they are ascended into heaven; saying with Paul: we are made safe by hope, 
Rom, viii.  and by love they enjoy God. In them then of the belief, that their election is all in the hands of God, groweth firm 〈◊〉 and hope to be saved, the love of god, lei●●e 〈…〉 pure, and christian virtues, with the fruits of good works. I would have pity on the first sort, but their desperation groweth of an ungodly mind, yea it is most impiety, to despair of the goodness of God, moste perfect, showed in Christ crucified, as in one his Imeli image. I have compassion of the second, and envy at the third. The second may easily be cured with showing them their frailty, ignorancy, and malice, and on the other party the omnipotency, infinite sappence, perfect goodness, pity, mercy and charity of God, showed in Christ upon the cross. Of the first, I do not despair utterly, but I know well it is very difficile to cure them, but God is of power, 
Math. iii.  of the stones to raise up children to Abraham, they have need to be prayed for, and that the Lord take from before their eyes, such veils of ignorancy, & make them see their own great miseries, and the incomprehensible goodness of God, to the end that reknowledgeing all their wealth to come of God, they may render him all honour, laud, and glory, by jesus christ our Lord. Amen.   

¶ The xix Sermon  
How it ought to be answered to them that lament that God hath created them forcing their damnation.  
THere are many the which although of God they have had their being, & many other benefits, nevertheless they thank him not, but are ungrateful. They are sorry, and lament of all the wealth they have had of him, saying: Lord if the being where thou hast given us, with the rest of thy gifts, did serve us to saluacicon, we should thank the therefore, But because they serve us not, but to damnation, therefore we cannot but complain us of the. Now to these ought to be of answered thus: Either you believe to be that elect or not. If they say yea: it ought to be said to them, ye should thank God of so much grace, that he hath showed to you already, in choosing you from so base a being, to so high an estate, & you lament yourselves: behold if your ingratitude be great. And if they would say we are not sorry for ourselves, for we believe to be elect, but for compassion on those poor ons the reprobate. Then I would to be said, it is no true pity to have compassion upon them, that are ungodly, against the divine goodness showed chief in Christ crucified. Think you happily, to have more charity than God? take heed that your demand, wherefore God both create the reprobate, grow not of the doubt, that God can do them any injustice. Do ye fear that God, being very righteousness, 
Ephe. i.  yea charity itself, can do them any wrong? But if you lively & verily did believe to be elect by Christ, by mere grace & mercy of God, ye should feel in such sort the divine goodness, that there could not enter into your mind so ungodly conceits. They are in good custody, being in the hands of God. They are in the power of one which never did, nor may do one of the lest cruelties, yea he never doth justice, but it is with great mercy. Will ye know more of the divine secrets than Paul? which rapt to the third heaven, 
i Corin. i.  heard things so high and so secret, that to man it is not lawful to be spoken of? ioCor. i. It sufficed him only to know Christ crucified. Is it not think ye enough to you to know Christ crucified, in whom are hidden all the treasures of the wisdom and science of God? And if that suffice you in Christ is seen none but the elect, the reprobate are without Christ, & in Christ only ought we to contemplate and behold our election, your office should be to attend to yourselves, to increase daily by Christ in greater knowledge of the bounty of god and to make certain to the world with good works, 
i Tim. iiii.  your vocation and election, and not to be so curious of other, forgetting yourselves. And if they would say, we doubt & fere also lest we he reprobat, 
two. Peter. i.  & therefore we complain us, and would know why he hath created us, forseyug our dampnaciou: now these must be exhorted not to despair, but to contemplate & look in Christ in whom they shall see themselves elected. And so they shall not have whereof to take occasion to lament, after it must be said to them for as much as ye do not believe verily yet to be of the elect, it is a sign that ye have not lively light of Christ, nor of his great benefit, & not knowing Christ, it behoveth to say with Paul that ye know not God in verity, 
Galat. iiii.  and that ye are without him. And how is it possible then that you being with out God and without the true knowledge of him, 
Ephe, two,  should understand and know his high secrets? It is not possible to know sooner the divine judgements then God. Ye be therefore without faith, and I prove that it is true, because that if ye had faith, ye should see so clearly that God doth every thing well and can not err, that you would ask none other reason. And for that who so is without faith, is frantycke concerning the divine things, it must needs be said that you are even so, and now is it a frausy▪ your demanding a reason of the creation of the reprobate, neither should it be possible to satisfy you, till such time your reason were healed by faith. Yea while that ye are so without light supernatural, being thereof not able to conceive, he that should search to quiet you with reasons, should also enter into a frenzy with you. Humble then yourselves to God and ask him faith and not reasous, because that things supernatural, can not be seen but by faith. Insatiable is the gift of foolish and frantic curiosity, the godly odo●e, the high & iucomprehensible judgements of God and with humility, they are content to taste in them by faith, some drop of the divine sapience & goodness: where the ungodly presuming without faith, have a will to pierce to the ivaccessible counsel of God, and remaining in darkness become mad and foolish: ye perceive not that ye want the true conceiving of God. If ye think that God may err or do anything unjustly: you will perhaps add light to that perfect light rule the divine sapience, correct that infyvite goodness, judge that iudgeles justice, and condemn that supreme mercy and charity. If thou didst see the highness and magnificence of God, and on the other side, the baseness and vanity of man, & how in all things he dependeth upon him, ye should see that he never punished them in such sort that they deserved not to have a greater punishment, being so frantycke & proud, ye are not capable nor worthy to have light of the high judgement of God, yea you deserve to remain so confused. And for that it is the just judgement of God, that for the earnest pain of your hell, ye should go ever with your troublesome thoughts, compassing by such dark & in extricable mazes. Therefore although I could give you a reason of all the works of God. I would not do it. Humble you them to God, & ask him faith, for with that only ladder, we ascend to the intelligence of the secrets of God. And then when ye shall have faith, seeing with clear and supernatural light, that god doth all things well, ye shall no more care for a further reason. And if also thou shouldest seek it, it should be with a godly mind to be so much the more able the better to behold God, in his just and holy judgements. And then I would say to you, that God might have saved all, but he hath not willed it, yea foresing the damnation of the ungodly▪ he created them, not for to save them, 
Rom. vi.  or to the end thep should be saved, but to serve himself of them, so much the more to be showed bright and glorious, 
Pro. nineteen.  to the world. The which is a more beautiful, more rich, more happy, & more wonderful ordinance, then if sin had never been in the world. And this is because Christ and his elect (of sin) have taken occasion, to honour God more than if the world had never been innocent, and god with greatest sapience, did reduce all the dysorders, into a more marvelous order, then if the world had never have disordered by sin If sin had not been, the saints had never been persecuted, imprisoned, and slain, no more Christ crucified. Where then should have been their victory, their Palm, triumphs and crowns? And if the reprobate would say: we are forced to confess that God hath done well to permit the sins of the elect, that after as the prodigal son, of his error & miseries, took occasion to open his eyes & know himself, yea, & to return to his father, to humble himself to repent with heart, & axe him pardon and thereby to taste the fatherly charity, when he pardoned him, in more perfect manner, than he had done before: so the elect, of their sins take occasion the better to know themselves, and the bounty of God, and it is no small benefit of God, that he suffer himself to be wounded of his children, and bear with it, to the end that some day, opening their eyes, they may see their great ingratitude, and the excessive love that he beareth them. God also of these, may be afterward surely served, at every noble and great enterprise, as of them that are altogether his, not only for that he hath created and preseruedthen, but much more because that by sin being lost, with the blood of his only begotten son, he hath recovered them. And so was Christ served of Paul, & of his other mighty champions, we must of force confess also, that God doth well to permit the sins of the reprobat to exercise the elect in virtues, for the greater triumph of christ and his glori. But it seemeth that it should have been better, that after that God had served his turn with them, he should touch their heart, and give them his knowledge, and his grace, so that they also of their sins should take occasion, to reknowledge their vice, and the goodues of God, so that they might be saved, to them ye ought to say: sen●e ye confess, that God hath done well, to permit the sins of the reprobate, ye can not deny but that for them they deserve to be dampened. Ye are also forced to say, that god damneth them iusth, fence that they have sinned: God then doth well to permit them to sin, and when they have sinned, he may iustli damn them because that voluntarily they did sin, and the fa●te was theirs and not Gods. Ye can not then complain you of God, if he damn you, but are constrained to say he doth well, And if they say it is true, but yet it should seem us to be better, and with h●s greater glory, if after he were served of them, he would save them. To these I answer first that is best, which pleaseth God, & because it pleaseth him to damn them, therefore that is best. Then if God in the end of the life, should give light to al. And so at last every one should convert, they would do many more enormous sins than they do. For the ungodly would say, we may do every evil, let us take our pleasure and live freely, without any fear, for every way in the end we shallbe saved. And for that one only sin is worse than all the pains of the dampened, therefore it is best, that they be dampened. Their damnation serveth also to the elect, in as much as that sernawte which when he seeth justice done to his fellow servant that before would have strangled him, knoweth the goodues of his Lord, and the malignity of the man: so the elect by seeing in the damyned the justice of god do come to more knowledge of his mercy and justice, and also of their own misery. God is served then of the reprobate, to illustrate and set forth his glory, and useth them for instruments, not only while they are in this life, but in death and in hell. His glory also is more discovered (as Paul writeth) by having in his great house vessels of gold, of silver, of wood, and earth, of mercy, & of wrath. But let us thank God that he hath elected us, and pray him that he give us so much light of his goodness, and so much fervency, that although he would never be angry with us, not only we should be content, but that we hold it fora singular privilege, that he will vouchsafe in such manner to serve himself of us, to the end that in every state, & for ever, we may render him all laud, honour and glory, by jesus Christ our Lord. Amen.   

The twenty Sermon.  
Wherefore God hath elected us:  
IT should be no less than a very foolishness when one intending to speak of colours, should bring in the opinion of one that is borne blind, and not illumpnate by miracle. So is it madness in the thing supernatural, to allege the judgement of them that are not inspired but with natural understanding. And by adventure have talked, of high, hid and divine secrets, even as it hath seemed well, in their own blind and dark understanding, having thereby their eyes ever open, to magnify man. Now because that of the supernatural matters, there is so much known as is revealed and opened to us. Therefore looking in the holy scriptures, 
Ephe, i.  I find that god hath elected us by Christ, that is, that God looking in the progeny of Adam, saw nothing there that was worthy of our election: but turning the regard to his own goodness and Christ's, 
Math. iii.  in whom he was so well pleased, that by him he did elect us, 
Ephe. i.  he therefore chose us not because we were holy, but because we should be, so that the divine grace found no saints but made saints. Therefore did Paul give thanches to God, that had made us meet to the enherptaunce of saints. He chose us then because it pleased him so, for he loved us freely without seeing in us anything worthy thereof. He elected us (as writeth Paul) after the decreed purpose of his own will, 
Ephesi. i.  to the laud and glory of his free mercy and not for our works. So that not because we were just and worthy in his sight, he did elect and call us, but (as Paul saith) because he hath elected, 
Rom. viii.  therefore he doth call, justify and glorifpe us. In such sort▪ that he willed not the end for the beginning sake, but the beginning for the end sake. He hath saved us after Paul not by the works that we have done, but by his mercy. In another place he saith, that he hath delivered and called us with his holy vocation not after our works but according to his purposed mercy, given already to us before the creation of the world: 
i●. Tim. i.  so then, as of the secrets revealed to the little ones and hidden from the wise and prudent Christ did give 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. Paul willeth that the purpose that God hath made us, may not depend upon our works, because it should not be firm as it is, nor we sure, as Christ saith we are, and Paul also. If thou wouldest sai, that Paul to the Rom. spoke of the election of jacob & Esau, 
Rom. ix.  concerning the first birth, 
john. x.  & not concerning the heavenly inheritance. 
Rom. viii.  I would answer that Paul with that trope, 
Rom. ix.  doth declare the manner of the eternal election to paradise, other wise the election of jacob, should be in vain, in the which is seen (touching the things of the present life) nothing but calamiti & trouble. But the principal intent of Paul is to prove that although the carnal hebrews be not saved, it resteth not therefore, that jesus is not the Messiah, for that the promises were made to the spiritual hebrews, the which in faith do imitate & follow Abraham, & they are the elect. 
Mala. i.  When God also in Mala. showeth to the jews that he hath loved them, because he loved jacob of whom they descended, and hated Esau: His reason had been unuailable if God did love and choose by works. For the jews might have answered: if thou diddest love jacob and the hebrews, it was because thou didst foresee their good works: and in like case thou wouldest have done to Esau and the Gentiles, 
Rom. ix.  if thou hadst foreseen and good works in them. But Paul showeth that the Messiah is come also to the gentiles, because God giveth his gifts with out having respect to works. If thou demand wherefore he hath elected them. Paul answereth, because it is written: I will show mercy on whom it pleaseth me. 
Rom. ix.  Therefore Paul doth in far and bring in, that paradise is not his that will, nor that runnethor laboureth by himself to get it, but his that God will show mercy unto. He might also have answered, that although God hated Esau before he was borne, & before he did sin, he is not therefore wicked, for he had him not in hate or he did foresee his wickedness. But he saith that he doth indurate whom he will, to set forth the brightness of his glory. And to his purpose he doth allege the example of Pharaoh. Now tell me how it is possible that God can force in us any good, if he determine not to give it us. Thou wilt say, he saw that some could use well free-will and some not▪ therefore he chose the first, and refused the second, they could not use it well, without his grace. Wherefore then did he determine to give that grace of well using to the one and not to the other?  
It behoveth to return to the divine will, and say, because it pleased him not: for the using well of free will is the effect and fruit and not the cause of election. Peradventure thou wilt say, he did determine to give grace to all, but he saw that some would use it well and those he chose, and some evil, and those he forsook. But tell me, the use of that grace is also the gift of god, wherefore did he not determine to give that grace to all, & also to use it? Thou must needs sayat last also, because it pleased him not. If thou wilt say, those that used it not well, was not because they lacked the grace to use it, no more than the other, but they did not occupye●t when they had it, the default was theirs and not of God, nor of the grace. If it were so, we should have wherein to glory in our selves. But Paul is in the contrary, & willeth that to God ought to be rendered all honour and glory, 
i. Cori iiii.  so as from him cometh all goodness. We might also of ourselves, 
Rom. iiii.  separate us from the reprobate, 
i Timo. i.  and so our hope should not be all wholly in God, our salvation could not be certain and sure, 
jacob. i.  as Christ said: nor the cause of our election so hid, 
Ihon. x.  as Paul saith it is, 
Ro. viii. vi ix, and. xi.  yea free mercy should be no more free merci, if we might be saved by works and paradise should be a reward, and not a gift clean against Paul. The hebrews did more works than the gentiles, and never theles he did chose the gentiles, and reproved the jews, that sought to be justified by their works. God from the beginning for saw in us nothing but repugnancy and rebellion against his grace, being by the sin of Adam, 
Ephes. two.  the children of ire, prone and inclined to all evil. 
Gene. viii.  Paul calleth our election the election of free mercy. 
Roma. xi.  David saith: he saved me, 
Psal. xvii. two. Reg. xxii  because he loved me, and because it pleased him. He saveth then his elect because he delighteth in them, 
Psal. xliii. i Cor. two.  and dystrybuteth his mercy, after his own will. Then he hath begotten us voluntarily by mere mercy, 
jacob. i.  and not by our works: 
Ihon. xv.  so that the, xii. apostles did not chose Christ, but he chose them to the Apostelship. So we be not they that have chosen God to save us, but God is he that hath chosen us to salvation. Even as Paul was called without works by free mercy, 
Acts. ix.  because it pleased God: so he was elected to show his mercy, 
Galath, i, i. Tim. i.  and the abundant riches of his glory. It is humility itself, 
Ephes. two.  to believe that we are chosen by grace This opinion giveth all glory to god, and to us only confusion. And because we can not err in glorifying to much the free mercy and bounty of God, and a batinge the pride of man. Therefore it is most sure, yea, although it stood not with the holy scriptures as it doth. And the more it displeaseth the carnal man, becauseit confoundeth all his glory, so much the more it is pleasing to the spiritual because it magnifieth God, Christ his free mercy, & the gospel. And to say my opinion it pleaseth me best, to be all wholly in the hand of God. Yea if mine election were in my custody, I would (if I might) render it unto God, in whose hand it must of force be better and more sure. Yea woe to us if in the least point it did depend upon ourselves. Sethen what becometh of them that imagine (although falsely) that it dependeth only upon the goodly works that they do, to make themselves elected again, where on the other party, thou shalt see that those which with lively faith, believe to be by the mere mercy of God, and by the death of Christ, in the number of the elect, and sons of God (for that they feel in Christ and by Christ, the great charity of God) are by strength of the spirit and love, forced to do works to be wondered at: not servile, for they see themselves heirs, but the works of a son sincere and pure to the glory of their lively father, being prevented by sove. If thou wouldest believe, we ar● not worthy to be so elected by free mercy, I would answer, nether that Christ should suffer for us upon the cross but did he not therefore die? Christ hath not elected us, because we were worthy thereof, but for the glory of his goodness: 
Ephe. i.  The cause of our election is not theu to be sought, but at the divine will.  
Of the reprobat, I intend not to dispute wherefore god hath cast them of, because it is nether needful to us nor profitable to know It serneth to humble us, and to know better the great goodness of God, that we are elected by his grace, and not by our works. The Christian ought to believe to be one of the chosen, 
Ephe. ●. i Cor. two. v.  and it ought to suffice him to have Christ for his book, in the which he seeth himself elect, and to know that that appertaineth to him. And although Paul to the Romans spoke a word thereof it was but incidently or by the way, for it doth appear it was not his principal intent to seek the cause wherefore God doth reprobate and cast them of. It is enough for us to think that the omnipotencyye of God, being infinite, hath neither limits nor bonds therefore may he do with his creatures with out contradiction: and the divine will may do of them, determine and will all that, that with his whole power he may do, being the whole ruler, and necessarily most right in all his will, yea the very righteousness itself. Wherefore honouring the bright and light judgements of God, let us believe that God doth not condemn, but with just and irreprehensible counsel, albeit the justice of his judgements be to us incomprehensible, and that none is in hell, but by his own wickedness: Our office is then to humble us, 
Rom. xi.  and content us in the divine will, reknowledging that we be not worthy, although we suffer all punishment, to setforth the brightness of the glory of god, to whom, for all his works, is due all honour, laud and glory by jesus Christ our Lord.   

The xxi Sermon.  
Whether the elect can be damned or not.  
AS it is written, 
Baru●. three i. John, three two. Thess. two.  god seeth from the beginning & forever all things, & hath of alcertein & infallible science, & particularly knoweth his elect, their life & their end So then as god, by the necessiti of his being cannot be corrupted, neither diminish nor augment, being infinite and without end, nor be altered, being most simple and pure, nor change place, being unmeasurable, filling all places: so also may not his determinations be changed: 
Roma. ix.  neither by ignorance for lack of foresight and consideration, neither for default of power, since he can not be letted or weakened, nor his will resisted. Neither may he change by malice, or for want of plentiful goodness, for his purposes are most good and firm. 
Mala. iii.  God then is immutable in all his doings, changeth not as children, nor like old men, but as David saith. The counsel of the lord shall stand for ever: that must needs be that god hath determined, neither is it in our power to change his purpose, disturb the divine counsels, destroy divine ordinances, nor let his will, which is Empress, and ours of the hand maiden. Therefore what God willeth, must be, and not that he must will after our fantasy. Now because we are not to be elected, 
Ephe. i.  but (as Paul writeth) God hath elected us before the constitution of the world, and is in his determanations immutable, it is of force therefore to be as he hath determined. So like wise he seeth and knoweth all things from the beginning, with cerreyne & infallible knowledge: it is therefore necessity that, that be, which he hath foreseen, or else it must needs be that God may change, and that of our light and eude he hath no perfect knowledge, but a doubtful opinion, where in also he may be beguiled, and that saying were a most wickedness. Thou wilt say to me, thou art deceived in imagining that above is time, and succession of time, and that God hath foreseen and determined all that is yet to be, so that his determination and knowledge is all ready passed, in such sort, that he can not other ways, know, nor will, without his change which is impossible. And therefore thou iudgeest it necessity, that all that come to pass, which he hath foreseen and determined, But it is not so, for above there is no end or succession of time, night nor day, neither was nor shall be, as there is here underneath the heanens, there is only all the present time, and only one most clear day of one inseparable instant, the which by his eternity extendeth to the succession and process of all tyme. And I answer, that I know right well, that to▪ God every thing is present, although being under this celestial Shpere, where is following of tyme. to make us better understand, we use with Paul to say he hath elected us: but tell me, dost thou believe that the election of those that are in this present life, and like wise those that shall be, is now in being in effect and present before God, or not? If thou sayest no, then shall it never be, for with him is no time to come. If thou sai yea, then may it not be without mutation in God, sense thou grantest it once to be.  
If thou wouldest say it might be no being, yet it could not be no being, but in the instant of the godhead, in which thou graunteste all things to be, for as much as above is no succession or course of time, and so in that self instant in divisible, thou wouldest have it possible, not to be any thing and yet a being: for asmuch as it is not so. Therefore if thou consent that God (I say not hath seen) but doth see and determine all things, sense that God is immutable, and his science infallible, & that there is no course of time, by all means, likewise it is to be said, that, that must needs be, which God with perfect infallible knowledge doth for see, and steadfastly determine. Because that (if with God there were any time past) even as that could not be which God had foreseen by his infallible precence, and immutably determined: no more can that thing not be, which he doth presently see and determine. Thou wilt say, I grant that all that shall be, which God doth forese and ordain and so God shall not be beguiled, nor yet change, but yet nevertheless it might be that contrary although it shall never be. But thou ●eest not how thou art deceived, thou grantest that all the elect shall be saved, nevertheless thou sayest they may be dampened: And whereto serveth this, may be, if in effect they shall not be dampened. Therefore this argueth but in words, it is courtouse and unprofitable. Now as if thou wouldest grant that an elect could be damned, thou shouldest be forced to say that God may change. Therefore thou sayest, that all may be saved which argueth yet that the elect may be damned, and so thou must needs confess, that god may also be beguiled, & vary in his ordinance, which is impossible. That the elect then may be dampened, it is a thing false, heretycal, and unpossible: it can not be verified by no sentence compound nor derived sense that in God can be no mutation nor succession. Therefore if he be elect, he must needs be saved, and it must needs be said; that the election of them that shall be saved (I will not say hath been but standing in that eterni is in being becaule that it is were not now should not be hereafter, sense there neither is, nor can be with God, but always the present tyme. Then God having in his divine mind given us paradise from the beginning, and when he giveth never repenteth (as Paul writeth) it is of necessirye to say that the elect be saved. 
Roma. xi  Paul writeth that the election of God is firm, and the divine purposes steadfast, and that the Lord knoweth his with perfect infallible knowledge, 
Roma. iiii.  which ought to be to us a sure foundation, 
Roma. ix.  whereupon we may stablish undoubted faith of our salvation. To this purpose Paul said, that those that God hath known for his, and therefore elected & purposed to save them, those he hath predestinate to be conformable to the Image of his son, and those having them after created, he doth call with an inward calling, in such sort, that they answer again, for because they are the sons of God, therefore they heard his voice, and believe by being ordained to eternal life. Yea he draweth them, and giveth them a new heart, and these that he calleth he justfieth, he giveth them Christ, and the ●yght of him, faith, hope, and charity, and all other christyane virtues appareling them, he doth enrich them with many gifts, treasures, and graces, & afterward doth happily glorify them Therefore from the first to the last it followeth, that the elect must needs he saved. Paul added and said: if God be with us, who can be against us: meaning, if God hath elected us, and determined to save us, he being omnipotent, and hath taken up on him this enterprise to save us, who shall let him? Yea he would have said, no man, because that Christ said, 
Ihon. x.  none can take them out of the hands of my father: it happeneth not to God as to man, which many times doth will a thing, seeketh and can not find, 
Roma. xi  as the Hebrews which sought their salvation, and could not achieve it, and that because they fought it not by Christ, by free mercy, nor by faith but by works. It is not so with God, because that he, when he willeth any thing, it cometh to pass, and his election (as writeth Paul) cometh to effect. Moreover God hath given his elect to Christ, 
Ihon. x. xi. and. xvii.  and braweth them to him, and those that go to him drawn of the father, he chaseth not away, as himself said: he loseth them not, but knoweth them for his sheep, he calleth them to him, they hear his voice, he prayeth for them most effectuously, and is ever heard. For them he shed his blood, and gave his life, 
Math. xvi  even as for them only he was sent, and came into the world, to them he doth manifest God, giveth them life, and maketh them happy. They are then in good hands, being in Christ's, out of the which non● shall take them, as himself hath said. They may perish that are the sons of perdition, 
Ihon. xi. and. xvii.  as judas, but not the children of election. The elect are sure, for there was never one of them that perished nor never shall, 
Mat. xiii.  yea it is unpossible, for christ speaking of the falls prophets which should be in the kingdom of Antichrist, said they should seduce the very elect, if it were possible, for to show that it was nor possible, yea for their sakes, those days shall be shortened.  
All that God hath wrought and shall work is for his elect, for whom he did create the world, & preserve the same, sent Christ into the world, and willed that for them he should die upon the cross, for them he hath most special care. If God made such account of that hebrews, 
Deut. xv.  that to th'end their name should not be forgotten on that earth, he did ordain, that if the first brother died without child the second was bound to raise up seed to his brother: thinkest thou that he will not make rekning of his elect whose nams' are written in heaven? Yea, I will thou know, that although Christ be he, 
Luke. x.  by whose means all the elect are saved, nevertheless not by his impotency, being given to him all power, 
Mark. x. mat. xxviii  but because the thing of itself is impossible. Christ can not save a reprobate, nor dam an elect▪ Now much less is it in our power, if we be elect, to damn ourselves, or if we be reprobate to save ourselves, yet ought we not to cease to work well, because that if we are sure to be dampened, we are yet bound every way, for his infinite goodness, most highly to honour him. Let us then give thā●ses to god that hath not only by mere mercy elected us for his, but to th'end we might be sure of our salvation, hath ordained that our damnation shall not lie in our own power (being his elect) and with this giveth us such grace, that we may in this present life, render him all laud, honour, and glory by jesus Christ our Lord. Amen.   

¶ The xxii Sermon.  
Whether God do aggravate, harden and blind the hearts of men or not, and in what manner.  
IT is read in the holy scriptures, 
two. Reg. xvi iii. Re. xxix two, Re. xxiiii  that God put in Saul a wicked spirit to vex him & a lying spirit in the mouth of the prophets to beguile Achab, 
Exod. i seven x. xi. & xiiii Esay. xliii. Ihon. xii. two. Cor iiii. Rom. ix. xi Galat. iii.  & that by Satan he moved the heart of David to number the people against his precept. And moreover he doth harden, blind, and make gross the hearts of persons, and giveth them over into a perverse mind. And Paul writeth, that he hath shut up all men in unbelief & sin. And although many held for ungodliness this manner of speaking, & therefore they do not only abstain from pronouncing such like words but also go about to expound & make them better, emendinge them, forcecing themselves to bring them after their fantasy, to such a way, that they have a kind of godliness therein. And I think they are moved to do this, to th'end that of these things men should not take occasion to think that God were the cause of sin, or else to imagine with the Manichees to be ii first beginnings, the one good cause of the good, the other evil cause of the evil▪ Nevertheless I will not, ought not may not will to be more holy than God, that speaketh in holy scriptures. And it is more wickedness to will to correct the tongue of the holy ghost, because that none speaketh nor can speak more circumspectly than he, nor with greater thirst of our salvation, with the zeal and honour of God. With all this every one ought to know that we are the cause of sin and not God: yea it can not be thought, that God is a God, if it be not thought, that he is without fault, without evil infinitely good and just. Therefore as to us is due all coufusion, ignominy, dishonour, reproach and evil, so to God all honour, laud, and glory. It is not evil then to pronounce these words, to the manner that they are written, saying that God doth aggravate, harden, and blind, but it is good.  
Thou wilt say, tell me how these words are to be understand, that God doth harden, blind, and such sick: so that thereby I may not take any occasion of offence. I answer, that after the opinion of some, God doth harden, and so blind the heart of a person, in as much as he forseeth and fore preacheth his hardness, as he did forese and foresay the obstinacy of Pharaoh. But know thou, that when he said to Moses, I will harden the heart of Pharaoh, he would not only say, I foresee that he will be hard hearted, and I tell it the before, for then the words which he spoke after, should not have agreed therewith, which were: for to show my power, that my name may be declared throughout the whole world.  
But with those words he threatened to punish him, as it is read that he punished more people for their sins, with blinding them, 
Dent. two. Esay. vi. Ihon. xii. Psal. lxxx. Roma. i,  hardening them, with letting them do after their desires of their own hearts giving them over into a froward mind, in passions and shameful effects.  
Therefore there are some which say that God many times doth harden and blind sinners, when suffering, yea giving them prosperity, and distributing his mercy and benefits, when they ought to open their eyes to so great be●ignityes of him, and be invited thereby to repent and change their life, they, of this bounty of God take occasion to become worse, every day more blind and indurate. But I say that the virtue and also the vice standeth not in prosperity nor yet in adversity, but in the men themselves. So that as to the elect every thing worketh to salvation, 
Rom. viii.  and by the special grace that they have of God serve him in adversity as in prosperiti: so to the reprobate, every thing serveth contrary, & hurteth, yet by their defalts as not only prosperity & adversity, but also that preaching of the gospel, & the miracles do hurt & hinder them. Therefore Paul said, that as to the elect Christ was the odour of life, so to the reprobate, he was the odour of death. 
two. Cori. two.  It is needful then to say that God doth harden and blind the hearts of the reprobate, not because he giveth them adversiti or prosperiti, nor because he suffereth them, & showeth them many benefits, but for that he giveth them not grace to use them, & the commodity thereof, to the glory of God: It may be truly said that he doth hurden & blind the hearts of the sinners, when he taketh from them, or giveth them not his grace, nor the understanding of his will because that in such case, it is force that man will remain blind and indurate, & that every thing serve them, to the dyshonor of God, where as if they had that inward grace even of their sins, they should ta●e occasion to honour him, god doth blind men, when with drawing his light, he hideth his face, 
Deu. xxxi.  & as Moses was veiled, so spreadeth he the veil of ignorance over the heart of the reprobate: 
two. Cor. iii.  so that god in with drawing his light of his grace, blindeth the heart of infidels, in such sort, that not only the gospel is hid from them (as Paul writeth) and they err, but standing in that darkness, they cannot believe, And so also doth he harden, 
two. Thess. two.  not for that he giveth prosperity or adversity (of the which the elect also are partakers) nor because he withdraweth not the grace, 
Ihon. xii.  but the sweetness and the sensual feeling thereof, of the which many saints were void: nor yet for that he moveth their hearts to evil, or cause in them any obstancye or evil quality: 
Ezech. xi.  but only in withdrawing his grace, which mollifieth a heart of stone and maketh it flesh, it is of necessity that the heart remain hardened. And so likewise he chaseth away that sinner, when he doth not call him, & draw him to him before, Yet for all this god sinneth not, for he is not held nor bound to give us this grace, he may harden & mollify after his own pleasure, yea the sinner meriteth not only to be punished with pain and privation of paradise, but also with privation of his grace: and that this is true, judge, if God had killed Pharaoh, when he caused all the hebrews children to be cast into the flood: wouldst thou have said that God had been unjust? Surely no And yet if then he had died, he had been damned, & remained obstinate for ever. wherefore might not god execute justly, the same sentence, as concerning blinding and hardening, upon others with withdrawing his grace? And on the other party (as they are preserved) that shallbe not amiss to preserve him in life for a few more days to be served of him, as of an instrument of wrath prepared from the beginning, to excercise his people in virtue, to th'end that delivering them so divinely, 
Rom. ix.  they might know the great goodness, power, & justice of god. And so being his name celebrate throughout the world, 
Exo. xxiiii.  he might be feared & loved. And finally all to his own glory, 
Psal. lxxi.  as waxteth Paul & Moses. The judgements that we give upon the secrets of God, are very madness, 
Rom. viii.  if by faith we do not enter into his santuarye. God doth inwardly call the elect, as Paul writeth, and they believe that god, as their only father, will never forsake them, but shall endue them with such grace, that all things shall serve them to salvation, even sin, in the which god will never let them fall, but for their benefit. They art not offended to hear say, 
Rom. viii.  that god by abstaining his grace from the ungodly doth blind and harden their hearts, but understanding by faith to be in the number of the elect, and knowing that god saveth not but by mercy, and dainneth not but justly, so much the more are they moved to live in pure fear, to humble themselves, & render thanks to god, to whom be ever all laud, honour and glory, through jesus Christ our Lord. Amen.   

¶ The xxiii Sermon.  
¶ How God doth dispose his grace.  
THere are many which think that god to every one continually doth offer his grace, and that it is in the power of man to accept it or not, as thought they had it in a budget, & were in their arbitrement to open and take at their own will. And that of this their dead, false, & erroneous opinion, groweth that they live most wickedly, thinking & saying: god never faileth with his grace, and it is at our choice to receive it at our will.  
Therefore we may take leisure & live a vicious life after our own way, for we shallbe saved always, a moment of time is enough for us to repent & be saved, sense it is in our power. Therefore for to fly such an evil, I have judged it good to show that it is not so It is no doubt that God hath created the world for his elect, so that if god had foreseen that none should have been saved, he would not have created it. 
hebrews. i. i, Corin. i. Rom. viiii.  For then also he did preserve it, to them he hath given the Angels for keepers, and of them as a father he hath most singular care & providence. God will not suffer that they be tempted above their power, yea every thing worketh & serveth well to their salvation. Seven times in a day the just shall fall & rise again, 
Pro. xxiiii.  because God is with them, and helpeth them in such sort, that the more they are in great perils & necessity, so much the more is god beneficial to them. For then god gave the law to the world, sent Moses and the Prophets, them he calleth inwardly in such manner, that they hear his voice, and answer him of them he mollifieth the heart, and draweth them to Christ, as the adamant doth Iron: If they err, he doth correct and chasten them as children, as it is read of David, 
Psa. xxxi.  to them he doth not impute their sin, 
Ihon. x.  he doth quicken and glorify them, and finally all that god hath wrought, 
Ihon. ix.  and shall work for himself, is for the elect, for them he sent Christ, and when he came, for them he took upon him their sins, only for them he prayed, for them he wept, preached, and did miracles, for them he shed his blood, died, rose, ascended into heaven, sent the holy ghost, and shall come to judge the quick and the dead: yea all that he hath suffered wrought and shall work, is for the elect, whom he loveth in so excessive manner, that he doth attribute to himself all that is done to them, 
Ihon. x.  God then being gratified with the elect in Christ, doth give unto them his spirit, the linelye light of him, faith, hope, with all the rest of virtues & graces essential & necessary to salvation. And moreover he giveth them grace to use in the honour of god, and be served in his glory, of all the gifts and graces which may be common both to the good, & to the evil, to be used well & evil, as riches, honour, dignity, health, long life, children, friends, science, the gifts of the tongue, to do miracles and such like. Of them in part, Paul made mention, writing to the Corinth's. 
i Cor. xii.  And also giveth them grace to use in his glory, poverty, ignommie, in fame, infirmity, with all adversity, and the privation of like gifts, even to the death, god giveth them such grace that with every wind, they sail to the port, and they know that they are no less bound to thank god when they are without such gifts, and in all adversity, then when they have such things with the prosperity of the world, sense that by the grace which god giveth them, all things work to good.  
Therefore they are ever contented to be in the state which pleaseth the Lord, neither would they change it, if they might (with out the will of God) and only for that they feel the divine goodness, no less in adversity then in the worldly prosperity. In th'end when they are fallen to any sin, god openeth their eyes, & maketh them see, not only the evil that they have done, but also that he hath so permitted 〈◊〉 for then benefit, to th'end they may the better know their own miseries and the bounty of God. But speaking of the reprobate, I say that it is enough for us to know that god is not bond, nor necessited to give them his grace for their good works: because that the grace findeth no good works, but doth make them to be done, with his creatures The bonds are all ours with god, and so much the more as that we being all loss in Adam, he might justly, not only obandon us, but damn and punish us. He is not also compelled of his perfect goodness, mercy and charity to not have created the world, he might now bring it to nothing, and dispose all creatures after his own way being still most perfectly just, as he is now, and was from without beginning, before he did create the world. God may give of his grace as much as it pleaseth him, when & to whom he thinketh good, yea, and not to give it without being unjust, or doing any injury. 
Math. xx.  God also hath been of power without doing any unrighteousness to create the reprobat, fore saying their damnation to serve his own turn, and to use them for in strumentes, or exercise the elect in virtue, to the end that their victories and triumphs, & likewise Christ's, might be the more glorious, & finally all for his own greater glory.  
And moreover I say, 
Ihon. seven.  that Christ hideth himself and his grace many times from persons, 
Prou. i.  so that although they seek him, cry after him, and recommend themselves to him, they find him not, nor he heareth them not, notwithstanding those such as are not moved to seek him, or commit themselves to him, by the spirit, nor for the zeal of the honour of God, but for their proper interest, yea and many times he doth blind and indurate the people, and all is most justly done. And although it be written that God hath ●ure of all, calleth all, would save all, died for all, doth illuminate all, doth rain and power his grace upon all, & like sentences: I say, it is to be understand, that he hath cure of all ingeneral, but of the elect in special, and so he calleth all, with a vocation universal, but the elect with an inward and singular. When Paul said also, that he would save all, he understood that, to be of every sort of persons. His death also was sufficient to save all, but it is not effectuous but to the elect, and so where it is written, that he doth illuminat and give grace to all▪ it is understand of the elect of those that are illuminate. Therefore said Christ to the Apostles, to you it is given to know the mysteries of the kingdom of heaven, 
Math. xiii.  Paul said likewise, 
Ephe. two.  that the faith which is the gift of God, 
two. Thess. two.  is not all men's. It is well true also, that God doth illuminate all, in asmuch as there is no person that hath not had some light & knowledge of God. Let us then give him thanks, sense that of his mere goodness, he hath connumerat us among the elect, and pray we him that he give us so much light of his goodness, that in every place & time we may render him perfect land, honour and glory▪ by jesus Christ our Lord.  
Amen.   

The xxiiii Sermon.  
If a man have liberty or not and in what manner.  
SOme might think it superfluous for a christian, to think whether he be free or not, but that it is enough to force himself to make all possible resistance against evil, and his best power to do well, giving all honour and glory to God, because that in such a case they walk to god surely, neither falling into the depth of idleness. But herein consists the difficulty, in giving all the glory to god. Yea it is not possible that man while arrogantly he presumeth of himself (thinking to do that which he doth not) can give all the glory to god. Therefore have I judged it necessary to show what man can do, to th'end that being able to know and discern between that which in deed is his, and that that is gods, he can and may render all praise and laud unto him to whom of duty it belongeth. first, all though the being of the creatures, compared to the being of god (by being infinitely far from the perfection of the divine essence) is but a shadow, 
Roms. iiii.  yea rather no being, so that truly it may be said that God only is that which is: 
Exod. iii.  nevertheless with all this, it can not be said but that the creatures have a being, although imperfect, in comparison of the divine. And so is it true, that they have virtue, during the which they work, although principally in the virtue of God.  
Therefore when the Lord had created the world, he commanded the earth to spring, and the waters to bring forth. Then false is the opinion of them that Imagine that god, & not the sun doth give light, & god not the fire doth give heat, and so of all the rest of things created, that God doth work in them, & not the creatures, but every creature even to the most vile, hath his proper virtue, during the which, it worketh. True it is, that in the creatures inferior to man, there is no liberty at all, because that being not let, they must of necessiti work according to the virtue that they have in the disposition of things possible or sufferable directly set before them as it is fain in burning, and so it is necessary, they move according to their virtue, strength, and apetyte, the which is seen in the waters, that run to the sea, nether it is in the power of living souls unreasonable, to move or not to move weakly or strong lie, to the objects that they appetite or desire. Take away the impediments, they must of necessity move themselves there unto, after the measure of the strength and appetite they have. Therefore in them is no liberty at all, as there is in man, in whom I consider five sorts of movings and operations. The first are mere natural as if a man sh●ld vol●ntarrlye throw himself down, it should not be in his liberty to withhold himself, but should be by his weight, compelled like a stone to descend even to the earth. True it is that the same fault was in his liberti, in asmuch as he might not have thrown himself down at all. The second monynges that I consider in men, are vegatyve, as y throwing ●rowynge when they are children, and nourishing and such like, the which also doth plants. And speaking of chose, I say that they are not in the liberty of man, saving that he may kill himself, and deprive hymof that life which he can not do.  
The third are operations animal, as to see, hear, and taste, and such like, of the which speaking, I say that albeit it be in the power of man not to hear a voice that is present without closing his ears, and so of the other like operacyous, nevertheless it is in his liberty to shut up those senses, in the presence of the objects or present things that delight him, & to withdraw himself from them, and so not to move, or to move to one side or another, softly or strongly as he will, the which the other anymalles or living souls can not do, being necessytate, to move according to their apetytes. But speaking of the four operations which are human, as to think one or an other thing, to speak or not in this manner or 〈◊〉 that, to learn this or that science, to govern himself or others in this way or in the other, yea not to do, or else to do always more or les to this or that person (in case he have goods in power) to fast watch, pray, to hear the word of God, to communicate or not, and so of all the other like operations, I say, that they are in the power of man, that is that men (without other special grace and miracle but only during the general influence of God) have in their power to do them, & also not to do them, and always they shall do them, if they effectuously shall will to do them, not being letted of God, or of some other stronger than they, and so also shall they not do them being not forced, and not willing to do them, men are not images. Yea that they are free in things human, it is so clear, that it can not be declared by a rule more known, but speaking of the last works, that are holy, spiritual and divine, the which are grateful and acceptable to God, as to have lively light, and spiritual knowledge and understanding of god, to have in him firm faith and hope, to love him, honour him, and reverence him, withal thy heart, to order all thy life to his glory, to obey and commit thyself wholly to his governance with mortifying and denying thyself, the flesh and his own prudence, and to love thy neighbour as thyself, even to thy enemies for the lo●e of god, with the heart to pray for them, and do them all the good possible: And finally to do such works to the glory of god is not in the liberty of them that are carnal, & not regenerate by Christ, because that it is not in their power to have the supernatural knowledge of god, sense it is above all their might.  
It is not also in their power to have lively faith in God, hope, and charity, for as much as they are the gifts of god, divine virtues & supernatural. Therefore it is not in their liberty to honour god in any wise as is due to him, and that this is true, let them prove to make experience in themselves, in devoringe them to have more knowledge of god than they have, to have in him greater faith and hope, and to love him more, and they shall perceive that it will not come to effect: whereof it followeth that being not in that power of infidels, and not regenerate by Christ to love God with all their heart no nor above all other things, that also it is not in their power, not to love the things created, but in Christ and by Christ, nether is it in their power, not to love themselves dysordynatelye, or their parents, friends, dignity, honour, goods, pleasures, & the rest of things that are to them profitable, commodyons and delectable, and more over it lieth not in their power, not to hate their enemy's, so that thou mayst se● how it is in their power to love them specially spiritually in Christ: and to the glory of God such like passions and effects are not in our power, as every one hath experience continually in himself.  
A wicked man might abstain from killing his enemy, when he might do it, yea & do his best to help him, but it should not be in his power, to love him in his heart, and much less in Christ and to God.  
Therefore all be it, it is in his liberty not to kill his enemy and so to do him good, nevertheless it is not in his power, to refrain from killing him, or to do him any benefit for the glory of god. The ungodly might, with all his cunning and power consider all those things that serve to the dispraise of the world, to the mortifying of themselves, to the loving of their neighbour and also god: yet by no means should they come to such light of the goodness of God, of their own miseries and vanity of the world, that they should love God to the hate of themselves, and dispraise of the world, as he is bound to do.  
It is not then in the lyvertye of the carnal man to do works spiritual, he hath need of the grace of God, of faith, and knowledge supernatural, nor it is not 〈◊〉 his power to get, neither in all nor in part any gift of God, grace or spiritual virtue. Yea before that by Christ he be regeverate, he can not neither with thinking, desiring, or working, nor by any other means dispose or prepare himself neither whole nor partly, to one of the least graces of god: so that by those his thoughts, desires or works, he may be worthy, or have i● all or in part deserved that grace.  
And moreover I say, that as before his regeneration he is ungodly & wicked, even so is sin all his thoughts, desires, & works and this is, because that while he is carnal, being the servant of sin and concupisbence which reigneth in him, he is dead to God, and a live to himself, he neither doth work nor can work, to the glory of god as he is bound, for want of the lively light of him, but being as he is carnal & in his own love he is moved to work, only for his own interest, he sinneth then, not for doing almost and like works, but for that he doth them not for the glory of God. And although the ungodly abstain some times from robbing and killing, with such like wicked iniquities, yet always he sinneth (although not so much) not in abstaining, but that he abstaineth not for the love of God as he is bound to do, but for his own proper account interest and utility. And so is it true in carnal man, while he is carnal, sin doth ever reygn, for that he cannot but sin, 
Rom. viii.  yea and ever doth sin continually, 
Rom. ix.  because that although he abstain from homicide, 
Roma, seven.  theft and committing such like iniquities, nevertheless he sinneth ever continually, in leaving behind him the love of God withal his heart, as he ought to love his neighbour as himself, to work for the health of his neighbour & the glory of God as he is bound, abstaining for his honour from all sin. Their sins are then innumerable, and yet they think in confession to number them all being then all the works of the carnal, sin and worthy of punishment: see how they can by any means be worthy to be rewarded, and how they may be true preparations, or dispositions to grace? Therefore as a dead man cannot raise himself, or work toward his resurrection, nor he that is not, work to his creation, 
Ephes. two.  so the carnal man, that in Adam is dead, 
Rom, iiii,  and as though he were not can not work towards his regeneration and creation, yea even as a human body without the soul can not move but downward, so the dead soul without the spirit & Christ, his life, can not lift himself up, but must of necessity descend ever down, in regarding his own interest. 
Ihon. iii.  Therefore he cannot but sin, he must be borne again to do worsies spiritual and holy, and by ourselves we can not be regenerate by no means, for it is only the work of God. It is needful then that God creating in us a clean heart do given us a new heart, 
Psalm, l.  as David did pray and God did promise by his prophets, with out me, saith Christ, ye can do nothing, that is spiritual, holy and grateful to God. Christ then is wholly our righteousness, & this is the more rich noble and happy righteousness, than if we were just by ourselves, yea none should be just, if our justice did in any part depend upon us nor our own glory excluded, 
i Tim. i.  as Paul and Moses willeth it to be. 
Roma. iiii.  There are many that think that as men chose to serve a Prince, 
Deut, viii.  so we chose to serve god, but he himself in the contrary where he said, you have not chosen me, but I you. Likewise they think, as they that best serve obtain most favour of their Lord, & those that have lost it, the more they humble them selves, the sooner they recover it: so they think of us with god. Thus they build their good life, 
Galath, v.  not upon Christ, but on themselves, and fall from the divine grace. And also it is clean contrary: for not for that we repent humble us, and do good works, therefore he giveth us his grace: but because he giveth us his grace, therefore we do works that are holy. So that, not for that the good thief upon the cross did confess Christ, therefore he did illuminate him, but for that Christ did illuminate and touch his heart, therefore he did confess him: and the like happeneth of all us.  
And what good work did Paul when Christ converted him? He was most strongly against his honour, even as we were before he called us. These that are not regenerate, be with Saint Peter in a dark prison, bound with many chains, in the power of the Devil, a sleep in sin, and wilt thou that they be saved by them selves? No, the Lord himself must needs awake him, the evil tree can not bring forth good fruit, 
Math. seven.  as Christ said, no more can the ungodly good works. Before we are by Christ regenerate, we are flesh and that which springeth of the flesh, is flesh. 
Ihon. iii.  Therefore can we do no spiritual works, yea even as Paul saith, all the effects and desires of the flesh are death, unclean are all our works which proceed of our corrupt nature, and finally he that is not with Christ, is against him.  
God at the beginning made man free, but in sinning he was made in such sort the servant of sin, that not only he can not, neither in all nor in part, merit before god any grace, but he can not in his light do otherwise but sin: yet not for this he should leave to hear the word of God, to pray, to take counsel, to seek to be corrected, to do alms and like woorcks, not for that he doth deserve grace but punishment, even as he that by force is compelled to humble himself, and are pardon of his enemy, for that feigned humility, he meriteth not to be pardoned, but should merit so much the more to be punished, as that, having unjustly offended him, he ought with his heart, to have humbled him, and asked pardon, and hath not done it, Now so the ungodly, in asking mercy of God, doth sin, for he that asketh not for his glory as he is bound, but for his own gain, nor therefore he ought to cease from ask help of God, for that he sinneth not in praying but for not praying in spirit, for the glory of God, and withal due circumstances in that case he did partly obey God, for if he did not pray he should sin much more grievously. The Samaritane not only deserved not to have grace of Christ, for ask him water, but for that her demand she deserved to be punished, because she did it not in faith, and to the glory of God.  
Nevertheless Christ would that she should ask, and that it should pass by those means. Now so he will that sinners ask grace, and do those works that he hath commanded them, albeit they do them not to the glory of god, being blind to divine things, yea darkness itself, as writeth saint Ihon. But after the sinners are regenerate by christ them as children of god, 
Ihon. x. Ihon. viii.  they are free, and not the servants of the devil nor of sin because that although in them remaineth the concupiscence of sin, nevertheless they do not consent to it, 
Rom. seven.  they obey not unto it. It doth not reign in them, but they have so much light of god, & so much spirit (which helpeth their infirmity) that they are stirred to the glory of god, 
Rom. vi.  though not wholly as they would, for because of the repugnant flesh. Therefore said Paul, I do not the good that I would do, 
Rom. seven.  but the evil that I would not. 
Psal. xxxi.  But such defects are not imputed to them, 
Rom. viii.  for that they are by faith graffed in Christ. The regenerate by Christ are prone and ready to the good, god hath illustrate their mind and touched their heart, in such manner that with all their soul, vountarily freely and gladly, they do holy works, to the glory of god, so that as god counseled the souls of them that did elect David to content themselves in their heart to have him for their king, fo he moveth the heart of the regenerate, willingly to have god for their god, to commit them to his governance, and to delight to be governed of him, with hounoring him as a celestial father. So then as that sons of Adam, before they be regenerate are the servants of sin, for that they can not but sin, & therefore because they can not work, will, desire, nor stir in any way to the glory of god, as they are holden, but only for their carnal commodity, by that which all men not regenerate, are called flesh, not only the body, but the soul, the will, desires and thoughts, withal the rest, so after that they are regenerate, they be free from sin, (for that they can work to the glory of god) and are servants of righteousness. Therefore although, as concerning the substance and being of the body and of the soul, they remain the same: nevertheless, where before they were called fleshly men, and flesh for that they sought not but their own proper things, afterward they are called spiritual men and spirit, in as much as they seek the glory of God, the which they may do, for that God hath given them by mere grace lively light and spiritual feeling, and knowledge of his goodness, yea during in them that perfect light, not only they at fire from sin, for that they be able not to sin but also they can not sin, for that they can not but love god and work to his glory.  
And this is the perfect liberty, the being free from the power to sin, and being not of power to sin, is not to sin, Otherwise, neither the saints that are in the other life, nor the Angels should be perfectly free, nether Christ nor god, for they can not sin. It is veri true this, that god some time doth let his elect & holy men fall, with drawing his divine light for a time (yet for their benefits) therefore we are not absolutely and wholly free from the power to sin, as we shalde in the life to come, but they are free from power to sin with this condition, during in them the lively & actual light of god. So then as the carnal, before their regeneration are in such sort the servants of sin, that they can not but sin, not therefore absolutely & without condition, but so long as they have not the holy light of god, so there generate are in like manner free from sin that they can not sin, yea they can not chose but work well, yet not absolutely, but during in them that lively & actual light of god. And with all this, neither the will of the flesh is violented to will evil, nor the will of the spirit to will well. And this is, for that the will can not work, but of will (therefore willingly) but if it were possible that of any outward power it were forced them by that violence, it should work not voluntarily. And on the other side, it should work willingly for that it could not work but of the same will that it is: therefore it should work unwillingly & willingly the which in a manner is unpossible, & implieth contradiction and gainsaying. So then as if one being a sleep were thrown down from a high place, and in the falling should awake, perceiving his fall, should willingly content himself, and have pleasure so to fall down to the bottom, when he were at the ground, he were well worthy to have shame & punishment, not for that he might in his fall with hold himself, for it was not in his choice nor liberty, but for that he did so delight and content himself with that fall with his full will, & would it with the heart in such sort, that albeit he might have had the power to restrain that fall, he would not have done it. Even so the like becometh of all the children of Adam, that being fallen in him, although when they come to the years of discretion, & begin to discern the good from the evil, they perceive the sins that they do, every way they do them voluntarily, delighting therein, so that although they be not of power, not to do them, they are nevertheless worthy of punishment, for that they insport commit them willingly, that if they had power not to do them, yet every way they would do them, being their will so malignant, as it is. Their will then is not vyolented or forced to do evil of any outward power, but of his own proper & entiere or inward malice: And so the other party, the regenerate by the gladsome, entire, lively, & inflamed light that they have of the bounty of god, they are forced to elevate themselves, with an amorous violence (Therefore voluntarily, & with perfect liberty) to god, to whom for ever be all laud, honour, and glory, through jesus Christ our Lord. Amen.   

The xxv Sermon.  
Of the effects wrought by the spirit of God when it entered into the soul.  
EVen as Christ entering into the holy city of jerusalem, 
Math. xxi.  the whole citi was moved so moveth the city of the soul when Christ eutreth therein, specially, sense from that as from a fort and strong municioned rock he hath the great devil to chase away. And if in the lunatycke son, 
Luke. xi. Luke. ix.  there was a great commotion, when Christ out of his body would have drawn the malignant spirit that had possessed him: thynck what commotion there is, when he chaseth him from the soul, in the which he dwelleth more willingly. And know, that it maketh a commotion not only outward in ceremonies, as do commonly the false christians when it is near Easter, but there is a commotion within the very bowels of the soul, and inward part of the heart, there is nothing that so can pierce the soul, as doth the spirit of god, when it entereth into it by special sliding. Not only it spoileth us of the old Adam with his concupiscence, 
Rom. xiii. Ihou. iii.  and doth clothe us with Christ with all his virtues, but also maketh us to be borne a new, that as if a poor man were suddenly made an Emperor, he should be wholly changed, so he that of a vile sinner, is made the son of God changeth thoughts, effects, desires and will, changeth frenshipes, practices, words, works and life, and of human, beastly, carnal, earth, and devilish: he becometh heavenly, spiritual, angelical, and divine as did Paul going to Damascus, when Christ did enter his heart. There was a mutation, from the right hand of God. 
Acts. ix. Psa. lxxvi. i. Regu. xi. Math. xii.  When the spirit of the Lord entereth in a person, he is changed into another man, for that dying to the world, he beginneth to line to himself, And if when Christ did enter into the temple he purged it from those that bought and sold, think if when he entereth into the spiritual temple, he cleanseth it from every uncleanness of sin, 
Rom. viii.  there resteth not in it any thing of damnation, he healeth it most perfectly, so that if the unclean woman was healed, at the touch of the hem of Christ's garment, thou mayst think what it is when Christ in spirit entering into the soul, and the person with lively faith, embraceth him wholly for his. Also as when the son beams enter into thy house, thou perceivest in the air, even to the smallest mote which thou couldst not see before, so when in the soul do enter the beams of light of the divine grace, the sins are perceived in more clear manner. Yea, as the prodigial son never knew nor perceived truly his own error, 
Luke. xv.  till with such pity he was embraced of his father, & had proof how great was the fatherly goodness and charity which he had offended: so the sinner when he converteth & beginneth with the spirit to taste the divine goodness, he beginneth also to know his malice, pride and ingratitude with the rest his unlawful sins. 
Luke. xvi.  He restoreth with Zacheus that which is not his, if Christ enter into his house and dyspenseth the superfluous things, yea being rich with the treasures of Christ, he leaveth all with unmeasurable love. He can not participate or take part of the bounty of god that doth not communicate & distribute to others. The lively flame must needs break forth, 
Ihon. seven.  or else being smoudered it quencheth and the fountains that continually receive running water must of force over flow: so they that have in them the holy ghost, 
Rom. viii.  by the testimony whereof they are sure to be the sons of God, have continually one such and so entire, sincere & pure gladness (which groweth of the lively knowledge that they have of the great goodness of god) that they can not express it, nor they cannot comprehend themselves. 
i. Peter. i.  Therefore not being able to withhold themselves, they spring & leap for joy with john Baptist, with his mother they make exclamation, 
Luke. i. Exodi. iiii. Acts. iiii. Math. seven.  & as to Zacharye, so are their tongues loosed: so that although in praising of god they perceive with Moses that they stammer and are of an unlearned tongue, nevertheless with the Apostles, 
Math. seven.  they can not keep silence of that which they have herd, seen, & felt, with the spirit, they must needs speak by the superabundaunce of love, that they have, they desire with the woman of Samary, that every one should taste that which they themselves have had experience of. 
Ihon. iiii.  And although for preaching the gospel they be persecuted, for all that they do not desist and leave of, but triumphing in all, they persever and go forth even to the death, 
Roma. v.  they feel in such sort in the heart the charity of god, 
Acts. v.  that not only it is sweet to them to suffer for his love, but with the apostles they rejoice therein. And for that they participate of that great charity of Christ, by being his members. Therefore with him they pardon all men, being ready to shed their blood and put their life for their enemies, 
Roma. ix. Acts. seven.  & with Paul also to be accursed from Christ. And this because that as to Stenen, so the heavens are opened to them, in such sort, that in spirit with clear & supernatural light of faith, they see the glory of god, in having given his only begotten & dearly beloved son for them upon the cross, they rest also quiet as the ship when Christ entered into it, they have the peace of conscience, 
Mark. vi. Roma. v.  knowing with certain faith, that god by Christ & by his mercy, hath pardoned them. They have also quietness of mind, in such manner, that though they were in all the perils & necessities of the world, yet always aproving for just, the judgements of god knowing that he is their only father, that he hath most singular cure of them, & that every thing serveth them to salvation, they stand most surely, quiet, in peace & tranquillity. These such for that they walk according to the vocation of god, have honour of every enterprise that they take in hand, they can not be letted or resisted, no more than God. Yea it is force that every one fear them, as Herode feared Saint john baptist, 
Ge●e, xxi. Ge●. xxvi.  for that he had in him the spirit of the Lord, & as Abimelech did Abraham & Isaac. They are daily more firm & stablished in good purposes to do ever better, being lifted up continualy to a greater perfection with Paul, although their mind be conversant in heaven, nevertheless descending by Christian pity, 
i Cor. i.  to feel the miseries of their brethren, they labour also to draw them to Christ, and move them to have the spirit, & to be in verity christians & not hyocrites. As the very grape doth move the birds to taste thereof, and not the pit fall. And finally although with the apostles, they never remain with Christ and with the Canavite, which would not depart for his ungentle words, nevertheless they are prompt and ready for his honour and glory, to leave with the Samaritane his sweet presence.  
And what is more to be said when the spirit of God doth enter into a soul, 
Ihon. iiii  he suffereth it not to sleep, nor stand in idleness, but maketh it work things marvelous and inexplicable, for the love of God: to whom be ever all la●d, honour and glory by jesus Christ our Lord.  
Amen.    

Imprinted at London by John day, dwelling over Aldersgate beneath saint martyn's, and are to be sold at the shop by the little Coudite in cheapside.