¶ Fouretene Sermons of Barnardine Ochyne, concerning the predestination and election of god: very expedient to the setting forth of his glory among his creatures. Translated out of Italian in to our native tongue by. A.C.  
☞ It is good to hide the kings secrets, but to decleare and praise the works of god, it is an honourable thing. Co. xii.  
☞ I will say to the north, let go and to the south, keep not back: but bring my Sons and my Daughters from the ends of the world, namely all those that be called after my name. For then have I created, fashioned, and made for mine honour. Esa. xliii.   

The titles of the chapters,  

i. Whether predestination ought to be written, spoken, or thought.  
two. How excellent our election is.  
iij. If we may know in this present life whether we be of the elect and in the grace or favour of God or not.  
iiij. Whether it be good to know or to believe that we are elect.  
v. Whether it be necessary to salvation to believe that we are elect or no.  
vi. If it be good to know wherefore God hath elect sum and sum reprobate.  
seven. 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  
viii. How it ought to be answered to them which lament that God hath create them forcing their damnation.  
ix. Wherefore God hath elected us.  
x. Whether the elect can be damned or not  
xi. Whether god do aggravat, harden, and blind the hearts of men & in what manner.  
xii. How god doth dispense his grace.  
xiii. If man have liberty or not, and in what manner.  
xiv. Of the effect wrought by the spirit of God when it entereth the soul.    

☞ To the Christian. Reader.  
WHEn these translated sermons of the famous Barnardine were come to mine hand, gentle Reader, I thought it meet to publish them to the end so Godly apostolic doctrine should not be private to those only which understand the Italian tongue, since thorough the honest travel of a well occupied jentelwoman, and virtuous meyden they speak in english: whose shamefastness would rather have suppressed them, had not I to whose hands they were committed half against her will put them fourth, bidding them blush that deserve blame: for this of her part I dare safely affirm craveth perpetual praise and if any pretty pryckemydantes shall happen to spy amote in this godly labour (as I doughte not but the nisytes will) saying it is meeter for Doctors of divinity to meddle with such matters then Meydens', let them remember how womanly they wast their time the one part in pryckeing and trimming to vain hethennyshe ostentation, and in devising new fashions of apparel, to whom if in their glass appeared the fowl faults of their filthy conditions as plainly as the defaults of their foresaid faces, I doubt much whether they would delight to toose therein so often as they do: the other part speaking in print like parates with solemn countenances, debate matters of importance, & grave weight, as though the order of realms appartained to them, or else warbling words of scripture in all their doings, deface the thing they most babble of. But I require thee (Christian Reader) with judgement to read, & in the equal balance of Scripture to way these learned & godly sermons, which thou shalt find (I doubt not) of just weight with the sacred word of God: I forbore to praise them, lest I should say to little, defend them I need not the author living and here amongst us: a man whose life without words were a sufficient protection to his work. If ought be erred in the translation, remember it is a woman's yea, a jentyl woman's, who commonly are wonted to live idly, a maidens that never gaddid farther than her father's house to learn the language. Far well & use her labour to the amendment of thy life.  
G. B.   

¶ To the right worshipful and worthily beloved Mother, the Lady. F. her humble Daughter wisheth increase of spiritual knowledge, with full fruition of the fruits thereof.  
SInce the original of what so ever is, or may be converted to any good use in me, hath freely proceeded (though as the minister of GOD) of your Ladyshypes mere careful, and Motherly goodness, as well in procuring all things thereunto belongeing, as in your many, and most Godly exhortations, wherein among the rest it hath pleased you, often, to reprove my vain study in the italian tongue, accounting the seed thereof, to have been sown in barren, unfruitful ground (sins God thereby is no whit magnified) I have at the last, perceived it my duty to prove how much the understanding of your will, could work in me towards the accomplishing of the same. And for that I have well known your chief delight, to rest in the destroying of man his glory, and exalting wholly the glory of God: which may not be unless we acknowledge that he, doth foresee and determine from without beginning, all things, and cannot alter or reward after our deserved works, but remain stedefaste, according to his immutable will, I have taken in hand to dedicate unto your Ladyship this small number of Sermons (for the excellent fruit sake in them contained, proceeding from the happy spirit of the santified Barnardyne, which treat of the election and predestination of God, with the rest (although not of the self title) a perteynig to the same effect to the end it might appear, that your so many worthy sentences touching the same, have not utterly been without some note in my weak memory, & all be it, they be not done in such perfection, as the dignity of the matter doth require: yet I trust & know, ye will accept the humble will of the presenter, not weghing so much the excelnecy of the translation, all though of right it ought to be such as should not by the grossness thereof deprive the author of his worthiness. But not meaning to take upon me the reach, to his high style of thealogie, and fearing also, least in enterprising to set forth the brightness of his eloquence, I should manifest myself unapt, to attain unto the lowest degree thereof. I descend therefore, to the understanding of mine own debility. Only requiring, that it may please your Ladyship to vouchsafe that this my small labour may be allowed at your hands under whose protection only it is committed with humble reverence, as yielding some part of the fruit of your Motherly admonitions, in this my willing service.  
☞ Your Ladyshyppes Daughter most boundenly obedient. A.C.   


¶ Whether Predestination ought to be written, spoken, or thought: the first Sermon.  
There are many that would not here predestination spoken of, nor once named, and if they might let it, it should never be preached, and 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 offended 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 secrettes. 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 immedialye after it passeth the borders of the natural light, it goeth always blinded and at adventur. Therefore it must be put a side 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, 
Prou. 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 vouchafed 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 to be more circumspect in speaking thereof then Paul, ye then God, 
Gala. two.  that speak 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 Cor. 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 the 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. Knowest thou (that which in deed doth hurt, although it appear not to the blind and frantyke world) that any man preacheth it after the humane doctrine? But it may be thou wilt say, let us come therefore to the particulars. Doth it not seem to thee, 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 other wise 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 the potter upon his pots: and all with justice & equity. For what bond hath god with us? Moreover, 
Rom. 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 Now, 
Rom. iii.  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 wouldst 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. 
Ephe. i.  I answer. If this be offence, Paul hath given it himself, 
Rom. ix.  because it is the doctrine of him ye rather of the holy ghost. Wilt thou be offended, 
Rom. viii. Ephe. i.  if Paul magnify the free mercy, 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 the thou were elected by they 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 exallted in presumption. And in such case thou cannest never put in God all thy hope, 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 knees. 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 election 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 lycenciously, 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 could, 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 feal somuch the goodness of God in Christ, and by Christ, that if it wear 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. xxviii.  god is no less good) they would not any thing the less love him, or travail to honour him, even as Saul cess not most coragyously to fight for the glory of God, although it was foretold him of his death. The elect understand in spirit that they are the children of God. Wherefore they are forced by strength of love & learn to have conditions convenient to their so high estate: 
Hebru. xii.  & are also ashamed to do a wicked work, not semeli or setting to the beauty of their dignity. And so much more than the other, do they fear so sin, by how much more they know that god doth in this present life, punish his legitimate children, more than the bastards. If and astrologyer 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 suerer they 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. 
two. Pet. i.  Every one will travail for the things of the world. There is none that saith I will be 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 foreseen and determined it? Only in those things pertaining to the soul, predestination hindereth them by making it a shield 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 neither may, can, or will do other than reason. Then of force must it be good to be preached, to the end it may be known, 
Esa. lv.  that the time is already come of the covenant and promised peace that he which hath ears to understand, 
Math. xiii.  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, which (by the will of God & for our profit) is written thereof in holy scripture: 
Ihon. x.  &, 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, that 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 benitites, & also that man may know that he is only vanity, 
Psal. xxxviii.  & ever an unprofitable servant. Paradise we 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 that which I have determined of 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 dam you. I am sure than men should know their own frailty, ignorance & malice. And on the other party that exceeding bounty of God, & remit it holy to him again, & much more if they loved him, for the greater glory to god, yea & also for their own proper commodity, for it should never be done, if it depended upon themselves. And therefore for every respect, every one should stand to god's determination, if it were for nothing but to do honour to him. It is a thing more magnificent, & to god more convenient, to give paradise by free mercy, them 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 mi 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 in doubt, if in the least point it did depend upon me, because god incomparably doth love me more than I can do myself. Yea, I am the greatest enemy & traitor to myself that may be. Therefore men ought by ever consideration to content them 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 unperfect, that if we had paradise in our hands, we should let it fall to th'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, hereof our sins took occasion to be showed with excess of more love. 
Roma. v.  We are not by this invited to more Idleness, nor to watch when we shall have Manna from heaven, neither 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 can not 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 boot: which surely are rich jewels to be mingled with his God is so frank, that he hath given us Christ, 
Roma. viii.  and in him all things, and canst not thou think he hath given the heaven? 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 wax 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 with all their force, to seek the salvation of their brother: they demand also grace with a bolder spirit and confidence, sense they axe it not for their own lucre, but for he honour of God, 
Ephesi. i Rom. vi. Psal. xxxii.  and to his laud and gloy: so that in the worlds to come, may be seen & abundant riches of his free mercy. Moreover such hope to be hard for that they think not to deserve grace, 
Rom. iiii. Gala. iii. two. Cor iii. joh. iii.  neither put their trust in their own works, but in the goodness of God, being inspired and moved thereto 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, and 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: 
Ephe. i.  If we would do well, we should be under the law contrary to Paul, 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 election 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 laud, honour, and glory, through our Lord jesus Christ. Amen.   

¶ How excellent our election is, the second Sermon.  
PAul magnifieth our election, first in his behalf that hath elected us, saying: We are elected neither 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: 
Ephe. 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, malingnaunte, full of venom, contrari to god, enemies and rebels: so that a thing more miserable could not have been chosen. Paul doth also magnify our election, in respect of the dignittie, to the which we are elected, and saith, 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, neither 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 may dispose as children their fathers. And because we should shame to be the sons of god, not having the manners, graces, and virtues conveient 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 bless nge in things celestial. And so according to Paul, 
Ephe. i. Collo. i  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 with out beginning did determine to justify, glorify, and magnify those that he had elect, and even so he hath done: 
Rom. vii●  as Paul writeth, who also exaltyth 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, 
Ephe. i & ii  the abundante riches of his grace. 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 one mediator, neither he would it to be an angel, but Christ the son of God. 
i Timo. two. Ephe. i.  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, and pure, that the eye hath not seen, nor the ear hath not hard, nor into the heart of man (being carnal) hath at any time entered, 
i Cor. two.  he hath then elected us, to the end (that regenerate by Christ jesus) we should walk to God by good works, 
Ephe. two.  that we may be holly and inreprehensible, before his presence. Our election is also excellent by the surety thereof, for that the elect are in the hands of God. 
Ephe i. Ihon. 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 sum 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 th'end, that tasting in it (with the spirit) the mighty goodness of God, we may tender him all laud, honour: and glory, by jesus Christ our Lord.   

¶ If we may know in this present life, 
This hole sermon must be warily red, & well understanded, or else it must be taken but as persuasive not as doctrine,  whether we be in the grace of God, & one of his elect or not, and in what manner the third Sermon.  
IT is not to be doubted that God seeth all things, specially his legitimate children, sense he himself hath chosen them to that dignity. 
two. Timo. two Ephe. i.  Christ also knoweth, & knew them always, that which was very convenient, sense his father had given them to him for that he should be their governor, shepherd, & brother, and that he should save than with his own death: he knew them, & doth know his sheep even as himself said, 
Ihon. seven. john. vi.  yea from the beginning he knew who should believe.  
But it is not now convenient, 
Math. xiii.  that we may or can deserve distinctly, the elect from the reprobate, to the end we may be more fervent in exercisinge charity, with all 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 tars shallbe separate from the good wheat: none then being in this present life knoweth certainly of his neighbour, if he be of the elect or not, nor also whether he be in the favour of God: we may only have thereof 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 forasmuch as we see not the hearts of men, 
i Cor. two. Luke. xvi.  which often times (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 supernaural 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 iudgeful of wrath: then 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. 

This must be warly red and well understanded or it is not true. But if thou understand what it is to believe in christ with a lively faith them there is no danger at al.  
i. Iho. v.   And further I say, that all they which in this present life to 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. And also Christ said who so believeth in me hath life everlasting nevertheless it may clearly be provid that none believeth lively in christ, but he that 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, can not by any means be deceived, because the 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 beguiled 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 legitimat 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, neither 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 spoken to declare that it is possible for gods elect to be wholly given to sin. but if it were possible, yet should they recover that pestilence.  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 passithe 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 lest we were beguiled in believing to be in god's fovor and elected of him. I answer that this is an evident sign, that ye have never had hitherto lively faith and knowledge of christ. For as it is unpossible to have fire within the breast and not feel 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, and 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. 
Rom. 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. Iho. iii.  even by the holy ghost which he hath given us.  
Therefore said Paul, try yourselves, 
two. Cor. xiii.  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 Cor. two Esa. xxxii. Roma. 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 been given us of Christ. 
i. Tesa. 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 see 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. 
Luke. xvii.  And seek with their good works continually to make known to themselves more perfect their salvation and vocation, that thereby as by the effects or fruits they should come into the full riches of certain persuasion, and understanding of their election and salvation. 
i. Tessa. i two. Timo. iiii Rom. viii Gala. two. two. Cor. iii.  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 cold 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, 
Gala. two. joh. xiiii. i Cor. two.  nor those things which be his, even as men not regenerate, they are rustical paysauntes 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 heirs: 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, 
Math. xxviii  for whom he died on the cross, and would die again if it were necessary. 
Ephe. i.  They have in them also the holy ghost for an earnest of their salvation. 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, 
Gala. i.  by Christ, to be the son of God, I would with. Paul excommunicate the very angels as superior to them, if they would say 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 mi salvation, because I am free to do evil, so may I sin & be dampened. Our life is in such sort variable, that 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 answer, thou begilest thyself, in thinking thy salvation dependeth upon the likelihood of thy works. 
Ephe. i.  Paul affirmeth, that God hath elected 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, and persevering in them, we should die in his favour and grace: Inwardly doth God call his eelecte, giveth them knowledge of him, 
Roma. viii.  and doth justify & glorify them. 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 much more 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 withholdeth 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 sometime overcome of frailty. So that they 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 that 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 adversity, 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 the elect and reprobat. Thou wilt say yet, Paul said: 
i Cor. xiiii.  my conscience doth not reprove me yet am I not thereby justified before God, 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, & 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 agreeth job, 
job. ix.  when he said, 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: by jesus Christ our Lord. Amen   

¶ Whether it be good or evil to believe that we are elect: the fourth Sermon.  
SOme say that it is evil to believe that we are elect, because, that as the belief to be reprobate, bringeth men in despair: so the belief of election, is cause of presumption. But the just and the holy fly both the one and the other extremity. They are not exalted in presumption, believing to be elect: nor fallen in the bottomless pyite 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 yet 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, neither magnifieth himself, nor his works, but the goodness of God, and the grace that we have by Christ. Therefore is it not evil. Peradventure thou wilt say one ought to stand in fear. I agree thereto, in the reverend and son-like fear, the which importeth observance of reverence to God, but now not so vile: 
Rom. viii.  for we are no more servants but sons, not hebrews but Christians, we are not under the law but grace, we have God for our father, and not only for a Lord. 
Rom. vi.  Therefore our office is to love him like children, and not to fear him, as servants, 
Rom. viii  sense that we have the spirit not of servitude but of adoption, of the sons of God. If our salvation did depend in any part upon ourselves: I would say we ought to fear our damnation yea to be sure thereof: but sense it is all in that hands of God, therefore beholding not ourselves, 
i. Iho. iiii.  but his goodness discovered in Christ upon the cross we may be sure and certain of our salvation. Perfect charity chaseth away all servile fear, & faith never doubteth if it be perfect: the fear then of our damnation groweth of imperfection of our charity, faith and hope. We ought never to fear 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 goest 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 desperation, 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 damnation, 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, nevertheless 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 servile fear maketh hyocrites, the sonlyke love maketh true christians. If thou wouldest sai, to believe so, is a thing veri perilous because that hereof they take occasion to live idle, yea to give themself to all vice, saying I will make my paradise in this world, for every wai I shall be 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 can not 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 before his eyes. 
joh. iii,  Therefore sayeth 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 where in is the parille? In believing to be elected, by their works, and by believing in Christ not steadfastly, 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, 
Gala. v.  the which is never without burning. If also thou wouldst say in believing to be elect thou shouldest peradaduenture 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, and that they can not perish: the testimony of God is greater than man's. 
Ihon. x.   
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, 
i Cor. two.  for that (as Paul saith) none knoweth what is in man but the spirit of man, that is within him. Farther I am sure, that the same spirit whithc saith to me, I am elected is the spirit of God because the faith I have of my election, springeth not of my works, but only of the goodness of god, understand in Christ and for that of his goodness can grow neither guile nor falsehood, therefore am I sure to be in the truth. Deceits & falshedes, may, & 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 no thing, that so much doth kindel 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, chifelie 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.  Finalli 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, glori us by God in Christ, who likewise induced the Apostles, 
Luke. x. Math. xv. Math. xvi.  to believe that their names were written in heaven, that their heavenly 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. Pet. i i. john. 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 zachary said. 
Luke. i.  And likewise we ought to demand perseverance in the good with faith to obtain it. Therefore to trust to be saved, & of the elected & to hope & believe to be saved & of the elect, is not evil. Paul also 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 presently the goodness of God in the face in such sort, as we may being pilgrims, to th'end we may render to him all laud, honour & glory through jesus Christ our Lord. Amen   

¶ Whether it be necessary to salvation to believe that we are elected or not: the fift Sermon  

Hebr. xi. Mar. xvi john. iii.  Faith is very necessary, because that without it, not only God cannot be pleased, but he that believeth not shall be 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 nceessarie to salvation. And to prove that this is true, if thou believest not that thou art one 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 opinion that Godi● 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 thee, 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, 
Ephe. i. Gala. 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 diddest prove, thou shouldest of force believe thyself to be his heir, if thou believe not thou art elect, how causte thou believe that God hath created the heavens, and thearth, & that he sustaineth & governeth all to thy behoof having of the most singular cure: it is needful, that with lively saith, imbrasinge 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 thou 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 diddest 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 given to thee, with all his divine treasures and graces, if thou dost not believe, thyself to be one of his lambs, thou causte 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, and therefore that thou art the son of God: he that believeth (as he ought) that Christ is risen to justify 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, 
Philli. iii.  perceiveth himself risen with Christ, & already by hope being ascended into heaven, 
Ephe. two.  practiseth with that mind in Paradise, where Christ is sitting in peaceable possession of things celestial: he saith with Paul, we are made safe by hope, 
Rom. viii  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 for thee. We can not 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. 
Roma. viii.  Neither is it enough that there is a church of God, 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 believe that 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 and grace. And likewise all his life, death, resurrection, ascension and 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 can not effecteously recommend us to god, 
Roma. x. jaco. i  because that we must ask in faith, if we will ask in 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 hyocrites, but like foolish scoffers and mockers. When thou sayest, hallowed be thy name, thy kingdom come, thou must have in thee, the spirit of adoption of the son of God. And as the son is moved of vehement love, pure and sincere, to desire the kingdom and glory 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 peradventure 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, 
Mar. xiiii  as Christ said of judas. If I shallbe dampened, 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. 
Rom. viii.  But who so believeth he is one of the elect & thereby that all things serve him to salvation, even the very troubles, he holdeth for a special grace and benefit, in them perceiving the goodness 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? Other wise they shall never trust in God, but with Adam shall fear him, and fly, seeking to hide himself from the face of God, neither is it possible, to love God in verity, honour him as he ought to be honoured and approve for just and holly all his works, and so delight wholly in him, if he feel not in Christ so much the goodness of God, 
Gala. iiii.  that he see himself his son & also heir. If he know not himself to be a son, he shall fear as aseruaunt and in all his works have respect to himself, his pains, displeasures, incommodities, dishonoures, and hell, or else to this paradise, and not to the glory of God. As he that seeth himself a son, lord of all and heir and sure thereof: such a one worketh only by strength of spiirt, & vehemency 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 thy self, as a brother in Christ, and 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 can not 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 be the sons of God. And may parteli be seen how false and ungodly, is the doctrine of the antechristians, 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, 
Osee xiii.  upon whom only dependeth our salvation, 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, laud, and glory, by jesus Christ our Lord. ☞ Amen. ☜   

¶ If it be good to seek to know wherefore God hath some elect and some reprobate: the sixth Sermon.  
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 then, that in this God hath lacked of charity, yea in their language, they say in their herrte 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 blasphemy, 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. john. 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 any hler. 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 certainly by faith that he can not err, & hereupon resteth. There are some that ask after it of arrogancy 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 hearsay 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 ashamed of, to th'end that to God only be honour and glory. 
i Timo. iiii  It groweth also to many of unreverence, 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, 
Roma. ix.  dark, frantic and foolish they be. 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 be commended therefore? And all that they ran 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. Theridamas are many which are not content to know as much 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 servant, 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 and 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. 
Ihon. xv.  Yea christ himself said that he had made known, 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, for the 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 vouchsafed, to open in the holy scriptures, wherefore he hath elected some, & other some he hath not: Therefore we may & 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 aught to desire any other way, but to be satisfied and pleased, with so much as pleaseth the Lord, without being curious, in willing to know more, then that which pleaseth God to reveal unto us, and all that to th'end that by jesus Christ we may render him all honour, laud, & glory. Amen.   

¶ Of the diverse effects that it worketh in man to believe that one election is all in the hands of God, and that of him only it dependeth: the seventh Sermon.  
IT is seen by experience, that of one self cause, doth grow some times contrary effects. And is evident by the sun, which hardeneth mire, and jetteth 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 shallbe which God hath infallibly foreseen, & immutabli 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, & 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, and full of all wickedness, and that they did never work (if it were put in the balance of divine justice) that merited not to be punished, and so likewise they feel not the great goodness of God, nor the benefits of Christ but think him to be Ireful, revengable, disdainful, proud, perpetual, 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 hear 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 of knowledge of the goodness of God, they trust partly in God and 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: & 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 some times with the holy scripture or with them that have, the 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 harkeninge 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 man might in some part be saved by himself, where else he may despair, if it stand all in the hand of God. Therefore it concludeth, that it were better if it did depend upon us, and chiefly for that men become negligent, in thinking that it dependeth wholi 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 force them 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 ignorancy, 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, sapient, excellent & loving father. Wherefore by this benefit, they are stirred to love him singularly, to thank, land, and serve him as children for his mere glory 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: and that is because they know that they are contrary enemies and traitors to themselves: so that if they had paradise in their hands, than they should set 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 can not think that Christ being their judge, and dying upon the cross for them, should give sentence against them: yea they know, that who so believeth in him shall not be judged, 
joh. iii.  but shall be so certain of his salvation, that he shall not need to make discussion of his life, for there shall not be any to accuse him, neither should it be convement that those which have the spirit of God, and are his sons, the brethren and members of Christ, should be examined and judged. 
Roma. viii.  But with Christ they shall be judges of the other. Therefore the elect, sure of their salvation, would not change Christ their judge with any in this world, although it were their dear friend or near parent. 
Math. nineteen  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 cold 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 the 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 with all, and content them to know it so to be the divine pleasure: now these are in a continual paradise by faith allreadye 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 faith, and hope to be saved, the love of God sincere and pure, and christians 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, most perfect, showed in christ crucified, as in one his lively Image. I have compassion of the second, and envy at the third. The second may easily be cured with shewing them their frailty, ignorancy, and malice, and on the other party the omnipotency, infinite sapience, 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, 
Math iii  but God is of power, 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 reknowledging all their wealth to come of God, they may render him all honour, laud, and glory, by jesus Christ our Lord. Amen.   

How it ought to be answered to them that lament that God hath created them foreseeing their damnation: the eight Sermon.  
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 thigyftes, did serve us to salvation, we should thank the therefore: But because they serve us not, but to damnation, therefore we can not but complain us of the. Now to these aught to be answered thus: Either you believe to be of the 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 ones 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 chiefly in Christ crucified. Think you happily, to have more charity than God? take heed that your demand, wherefore God hath 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 liveli and verily did believe to be elect by Christ, by mere grace & mercy of God, ye should feal in such sort the divine goodness, that there cold 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 least 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 Cor. i.  heard things so high and so secret, that to man it is not lawful to be spoken of? 
i Cor. 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 non but the elect, the rereprobate 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 bounti of God, 
i Timo. iiii.  and to make certain to the world with good works, your vocation and election, and not to be so curiousse of other, forgetting yourselves. And if they would say, 
two. Pet. i.  we doubt and fear also least we be reprobate, & therefore we complain us, and would know why he hath created us, forcing our damnation: 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 verelyet 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, and that ye are without him. 
Gala. iiii. Ephe. two.  And how is it possible then, that you being with out God, and without the true knowledge of him, 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 everithing well and can not err, that you would ask none other reason. And for that who so is without faith, is frantic concerning the divine things, it must needs be said that you are even so, and now is it a fransi, 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 fransi with you. Humble then yourselves to God and ask him faith and not resones, because that things supernatural, can not be seen but by faith. Insatiable is the golf of foolish and frantic curiositi, the godly adore the high & incomprehensible 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 inaccessible 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 any thing unjustly: you will perhaps add light to that perfect light, rule the divine sapience, correct that infinite goodness, judge that iudgeles justice, & condemn that supreme mercy & charity. If thou didst see the highness & magnificence of God, & on the other side, the baseness & vanity of man, and how in all things he dependeth upon him ye should see that he never punished them in such sort, that they deserve not to have a greater punishment, being so frantic & 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, compassinge by such dark & inextricable 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 & 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 & holy judgements. And then I would say to you, that God might have saved all, but he hath not willed it, yea forseing the damnation of the ungodly, he created them, 
Prove. nineteen.  not for to save them, or to the end they should be saved, but to serve himself of them, so much the more to be showed bright and glorious, 
Rom. vi.  to the world. The which is a more beutyful, more rich, more happy, and 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 everben innocent, and God with greatest sapience, did reduce all the disordres, into a more marvelous order, then if the world had never been disordered by sin. If sin had not been, the saints had never been persecuted, inprisoned, 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 therbi 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 preserved them, 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 reprobate to excercise the elect in virtues, for the greater triumph of christ and his glory. 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 goodness of God, so that they might be saved, to them ye ought to say: sense 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 iustli, ●ence 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 salt 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 seine us to be better, and with his 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 all, 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 servant which when he seeth justice done to his fellow servant that before would have strangled him, knoweth the goodness of his Lord, and the malignity of the man: so the elect, by seeing in the dampened 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 illustreate and setforth 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 ever be angry with us, not only we should be content, but that we hold it for a singular privilege, that he will vouchsafe in such manner to serve himself of us, to th'end that in every state, & for ever, we may render him all laud, honour, and glory, by jesus Christ our Lord. Amen.   

¶ Wherefore God hath elected us: the ninth Sermon.  
IT should be no less than a very foolishness, when one entending to speak of colores, should bring in the opinion of one that is borne blind, and not illuminate 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 & 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, in whom he was so well pleased, 
Math. iii. Ephe. i.  that by him he did elect us, 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 thanks to God, that had made us meet to the inheritance of saints. He chose us then because it pleased him so, for he loved us freely without seeing in us any thing, worthy thereof. 
Ephe. i.  He elected us (as writeth Paul) after the decreed purpose of his own will, 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, 
Roma. viii.  therefore he doth call, justify and glorify 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 vocarion not after our works but according to his pourposed mercy, 
two. Timo. i  given all ready to us before the creation of the world: 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 say, that Paul to the Rom. spoke of the election of jacob & Esau, 
Roma. ix. john. x. Rom. viii. Roma. ix.  concerning the first birth, & not concerning the heavenly inheritance, I would answer that Paul with that trope, doth declare the manner of the eternal election to paradise, otherwise the election of jacob, should be in vain, in the which is seen (touching the things of the present life) nothing but calamity & 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, that 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 those by works. For the jews might have answered: if thou diddest love jacob & the hebrews, it was because thou diddest foresee their good works: and in like case thou wouldst have done to Esau and the Gentiles, 
Roma. ix.  if thou hadst foreseen any 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. 
Roma. ix.  Therefore Paul doth infer and bring in, that paradise is not his that will, nor that runneth or 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 say at 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 occupy it when they had it, the desalte was theirs & 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 Cor. iiii. Romm. iiii. i Timo. i. jero. i.  so as from him cometh all goodness. We might also of ourselves, separate us from the reprobate, and so our hope should not be all wholly in God, our salvation could not be certain and sure, as christ said: nor the cause of our election so hid, 
Ihon. x. Rom. iiii. vi.ix. and xi  as Paul saith it is, 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 warckes than the gentiles, and nevertheless 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, the children of ire, prove, 
Ephe. two. Gene. viii. Rom. xi. Psal. xvii. two. Reg. xxii. Psalm. xliii. i Cor two. jaco. i Ihon. xv.  and inclined to all evil. Paul calleth our election, the election of free mercy. David saith: he saved me, because he loved me, and because it pleased him. He saveth then his elect because he delitethe in them, and distributeth his mercy, after his own will. Then he hath begotten us voluntarily by mere mercy, and not by our works: so that the twelve apostles did not chose Christ, but he chose them to the Apostleship. 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, because it pleased God: so he was elected to show his mercy, 
Act. ix. Gala. i. i Timo. i. Ephe. two.  and the abundant riches of his glory. It is humility itself, 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 abatinge 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, because it 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. See then 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 love.  
If thou wouldst believe, we are not worthy to be so elected by free mercy, I would answer, neither 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 then to be sought, but at the divine will.  
Of the reprobate, I intend not to dispute, wherefore God hath cast them of, because it is neither needful to us, nor profitable to know. It serveth 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. i Cor. ii.u.  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 insent to seek the cause wherefore God doth reprobate and cast them of. It is enough for us to think that the omnipotency 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, albe it the justice of his judgements be to us incomprehensible, 
Romm. xi.  and that none is in hell, but by his own wickedness: Our office is then to humble us, and content us in the divine will, reknowledging that we be not worthy, although we fuffer all punishment, to set forth the brightness of the glori of god, to whom, for all his works, is due all honour, laud and glory by jesus Christ our Lord. Amen.   

Whether the elect can be damned or not: the ten Sermon  
AS it is written, 
Barn. iii. i. joh. three two. Tessa. two.  god seeth from the beginning and for ever all things, and hath of all, certain and infallible science, & particularly knoweth his elect, their life and their end. So then as God, by the necessity 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: neither by ignorance for lack of foresight and consideration, 
Roma. ix.  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 determinations immutable, it is of force therefore to be as he hath determined. So likewise he seeth and knoweth all things from the beginning, with certain & 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 life and end he hath no perfect knowledge, but a doubtful opinion, wherein 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 already passed, in such sort, that he can not otherways know, nor will, without his change which is impossible. And therefore thou iudgeeste 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 heavens, 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 time. And I answer, that I know right well, that to God every thing is present, although being under this celestial Sphere, where is following of time 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 graunteste it once to be.  
If thou wouldst say it might be no being, yet it could not be not 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 indivisible, thou wouldest have it possible, not to be any being and yet a being: for as much 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, not be which God had foreseen by his infallible prescience, 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 the contrary, although it shall never be. But thou seest 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 curious 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, & vari in his ordinance, which is impossible. That the elect then may be dampened, it is a thing false, heretical, 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 eternity) is in being because that if it were not now, it should not be hereafter, sense there neither is, nor can be with God, but always the present time. 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 necessity to say that the elect be saved. 
Rom. 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 Roma. ix.  which ought to be to us a sure foundation, 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 hear 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 justifieth, he giveth them Christ, and the light of him, faith, hope, and charity, and all other Christian 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 be 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 upon him this enterprise to save us, who shall let him? Yea he would have said, no man, because that Christ said, 
john. 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, 
Rome. xi.  as the Hebrews, which sought their salvation, and could not achieve it, and that because they sought 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, 
Iho. x.xi. & xvii  and draweth 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, 
Math. xv.  and gave his life, 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 none shall take them, as himself hath said. 
Iho. xi. &. xvii.  They may perish that are the sons of perdition, as judas, but not the children of election. The elect are sure, for there was never none of them that perished nor never shall, yea it is unpossible, 
Math. xiii  for christ speaking of the false 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 not 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 the hebrews, that to th'end their name should not be forgotten on the earth, 
duty. xv.  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 reckoning of his elect whose names are written in heaven? Yea, I will thou know, 
Luke. x.  that although Christ be he, by whose means all the elect are saved, nevertheless not by his impotency, being given to him all power, but because the thing of itself is impossible. 
Mar. x. Math. xxviii.  Christ can not save a reprobate, nor damn 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 thanks 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.   

Whether God do aggravate, harden and blind the hearts of men or not, and in what manner: the eleventh Sermon.  
IT is read in the holy scriptures, 
two Reg. xvi. three Reg. xxix two. Reg. xxiiii Exo. i seven x.xi. and xiiii Esa. lxiii. Ihon. xii. two. Cor. iiii. Roma. ix. & xi Gala. iii.  that God put in Saula wicked spirit to vex him and a lying spirit in the mouth of the Prophets to beguyl Achab, & 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 in to 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, forcing 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 long 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 confusion, ignominy, dishonour, reproach and evil, so to God all honour, laud, and glory. It is not evil then to pronounce these words, in 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 like: 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 foreseeth and forepreacheth 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 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, 
Deut two. isaiah. vi Ihon. xii. Psalm. lxxx. Roma. i.  with blinding them, 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 benignities 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 prosperity: so to the reprobate, every thing serveth contrary, & hurteth, yet by their defaults as not only prosperity & adversity, but also the preaching of the Gospel, and the miracles do hurt and hinder them. Therefore Paul said, that as to the elect, Christ was the odour of life, so to the reprobat, 
two. Cor. two.  he was the odour of death. It is needful then to say that God doth harden and blind the hearts of the reprobate, not because he giveth them adversity or prosperity, nor because he suffereth them, and showeth them many benefits, but for that he giveth them not grace to use them, and the commodity thereof, to the glory of God: It may be truly said that he doth harden and blind the hearts of the sinners, when he taketh from them, or giveth them not his grace, nor the understanding of his will, will, because that in such case, it is force that man remain blind and indurate, and that every thing serve them, to the dishonour of god, where as if they had that inward grace even of their sins, they should take occasion to honour him. God doth blind men, when withdrawing his light, he hideth his face, and as Moses was veiled, so spreadeth he the vail of ignorance over the heart of the reprobate: 
duty. xxxi.  so that god in withdrawing the light of his grace, 
two. Cor. iii.  blindeth the hearts 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 can not believe. 
two. Tessa. two. Ihon. xii.  And so also doth he harden, not for that he giveth prosperity or adversity (of the which the elect also are partakers) nor because he withdraweth not the grace, 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 obstinacy or evil quality: 
Ezechi. 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 the 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 bond 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: wouldest thou have said that god had been unjust? Surely no. And yet if then he had died, he had been damned, and remained obstinate for ever. Wherefore might not god execute justly, the same sentence, as concerning blinding and hardening, upon others, with wythdrawinge his grace? And on the other party (as they are preserved) that shall be 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 exercise his people in virtue, to th'end that delivering them so divinely, they might know the great goodness, 
Roma. ix.  power, & justice of god. And so being his name celebrate throughout the world, he might be feared & loved. And finally all to his own glory, as writeth Paul & Moses. 
Exo. xxiiii. Psalm. lxxi.  The judgements that we give upon the secrets of god, are very madness, if by faith we do not enter into his sanctuary. 
Rom. viii.  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 are not offended to hear say, that god, by abstaining his grace from the ungodly, 
Rom. viii  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 damneth 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 land, honour, and glory, through jesus Christ our Lord. Amen.   

¶ How God doth dispose his grace: the twelve Sermon.  
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 though they had it in a budget, & were in their arbitrement to open & take at their own wil 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 & line a vicious life after our own way, for we shall be 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. For then also he did preserve it, 
Hebre. i. i Cor. i. Rom. viii  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. 
Prou. xxiiii.  Seven times in a day the just shall fall, & rise again, 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, 
Psal. xxxi. Ihon. x. Ihon. ix.  to them he doth not impute their sin, he doth quicken and glorify them, and finally all that god hath wrought, 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 in to 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 lively 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, ignominy, infamy, 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 bithe 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 (without 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 it for their 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 not good works, but doth make them to be done.  
God neither hath, nor may have any bond with his creatures. The bonds are all ours with god, and so much the more, as that we being all lost in Adam, he might justly, not only abandon 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, 
Math. xx.  when & to whom he thinketh good, yea, and not to give it without being unjust, or doing any minrie. God also hath been of power, without doing any unrighteousness, to create the reprobate, foreseeing their damnation, to serve his own turn, and to use them for instruments, or exercise the elect in virtue, to the end that their victories and triumphs, and likewise Christ's, might be the more glorious, and finally all for his own greater glory.  
And moreover I say, that Christ hideth himself and his grace many times from persons, 
Iho. seven. Prove. 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 cure 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 effectuons but to the elect, and so where it is written, that he doth illuminate and give grace to all, it is understand of the elect, of those that are illuminate. 
Math. xiii. Ephe. two. two. Tessa. two  Therefore said Christ to the apostles, to you it is given to know the mysteries of the kingdom of heaven, Paul said likewise, that the saith which is the gift of God, is not all men's. It is well true also, that God doth illuminate all, in as much 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 and time we may render him perfect land, honour and glory, by Ihesu Christ our Lord.  
Amen.   

¶ If man have liberty or not and in what manner: the xiii Sermon.  
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 & 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 land unto him to whom of duty it belongeth. first, although 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, yea rather no being, 
Roma. iiii  so that truly it may be said that god only is that which is: nevertheless with all this, 
Exo. iii.  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 seen in burning, and so it is necessary, they move according to their virtue, strength, and appetite, the which is seen in the waters, that run to the sea, neither it is in the power of living souls unreasonable, to move or not to move weakly or strongly, 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 should vountarily 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 as much as he might not have thrown himself down at all. The second movings, that I consider in men, are vegetative, as the growing when they are children, and nurishinge and such like, the which also doth plants. And speaking of those, I say that they are not in the liberty of man, saving that he may kill himself, and deprive him of that life which the trees 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 operations, 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 necessitate, to move according to their appetites. But speaking, of the four operations which are humane, as to think one or an other thing, to speak or not, in this manner or in 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 less, 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 ●ther 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 spekeinge 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 & hope to love him, honour him, laud him, and reverence him, with all thy heart, to order all thy life to his glory, to obey and commit himself wholly to his governance with mortifying and denying himself, the flesh and his own prudence, and to love his neighbour as himself, even to his enemies for the love 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, indevoringe 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 the 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, neither is it in their power, not to love them selves disordinatelye, or their parents, friends, dignity, honour, goods, pleasures, & the rest of things that are to them profitable, commodious and delectable, and more over it lieth not in their power, not to hate their enemies, so that thou mayst see, how it is in their power, to love them specially spiritually in Christ: and to the glori of God such like passiones 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 and 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 dyspraise of the world, to the mortifying of theirselves, 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 liberty 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 in 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 regenerate, 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 in 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 concupissence which reigneth in him, he is dead to God, and alive 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 reign, 
Rom. viii. Roma. ix. Rom. seven.  for that he can not but sin, yea and ever doth sin continually, because that although he abstain from homicide, theft and committing such like iniquities, nevertheless he sinneth ever continually, in leaving behind him the love of God with all his heart, as he ought to love his neighbour as himself, to work for the health of his neighbour, and the glory of God, as he is bound, absteininge 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 can not raise himself, or work toward his resurrection, nor he that is not, work to his creation, so the carnal man, that in Adam is dead, 
Ephe. two. Roma. 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 can not but sin, he must be borne again to do works 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 give us a new heart, 
Psal. i.  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 Timo. i Rom. iiii. duty. viii.  as Paul and Moses willeth it to be. There are many that think that as men chose to serve a Prince, 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, 
Gala. 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, as Christ said, 
Math. seven.  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. 
Iho. 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 work, not for that he doth deserve grace but punishment, even as he that by force is compelled to humble himself, and axe pardon of his enemy, for that feigned humility, he meritethe not to be pardoned, but should merit so much the more to be punished, as that, having uniustli 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 the not praying in spirit, for the glory of God, and with all due circumstances in that case he did partly obey God, for if he did not pray he should sin much more grievously. The Zamaritane 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, albe it they do them not to the glory of god, being blind to divine things, yea darkness itself, 
Ihon. x. joh. viii.  as writeth saint Ihon. But after the sinners are regenerate by christ then as children of god, they are free, and not the servants of the devil nor of sin because that although in them remaineth the concupiscence of sin, nevertheless thy do not consent to it, they obey not unto it. 
Roma. seven.  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 Psalm. xxxi. Roma. viii.  but the evil that I would not. But such defects are not imputed to them, 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, so he month 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 honouring him as a celestial father. So then as the 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 the which all men not regenerate, are called flesh, not only the body, but the soul, the will, desires and thoughts, with all 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 are free from sin, for that they be able not to sin, but also they can not sin, for that they can not but love god & 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, neither Christ nor god, for they can not sin. It is very true this, that god some time doth let his elect & holy men fall, withdrawing 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 shall be 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 the regenerate 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 done from a high place, and in the falling should awake, perceiving his fall, should willingly content himself, and have pleasure so to fall done 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 withhold 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 in sort commit them willingly, that if they had power not to do them, yet every way they would do them, being their will so malignaunte, as it is. Their will then is not violented 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 liberti) to god, to whom for ever be all laud, honour, and glory, through jesus Christ our Lord, Amen.   

¶ Of the effects wrought by the spirit of god when it entreche in to the soul: the xiiii Sermon  
EVen as Christ entering into the holy city of jerusalem, 
Math. xxi  the whole city was moved, so moveth the city of the soul when Christ entereth therein, specially, sense from that as from a fort & strong municioned rock he hath the great devil to chase away. And if in the lunatic 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: think 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 Christian 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, & doth clothe us with Christ, 
Roma. xlii. Ihon. iii.  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 humane, beastly, carnal, earth, and devilish: he becometh heavenly, spiritual, angelical, and divine as did Paul, going to Damascus, when Christ did enter his heart. 
Acts. ix Psalm. lxxvi. i Reg. xi. Math. xii.  There was a mutation, from the right hand of God. 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 live to himself. And if when Christ did enter in to 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 in to the soul, and the person with lively faith, embraceth him wholly for his. Also as when the son beams enter into thy house, thou perceivist 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. 
Luke. xv.  Yea, as the prodigal son never knew nor perceived truly his own error, 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 dispenseth 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, 
Iho. seven.  or else being smoudered it quencheth & the fountains that continually receive running water must of force overflow: so they that have in them the holy ghost, 
Roma. viii.  by that testimony whereof they are sure to be the sons of god, have continually one such & so entire, sincere, and pure gladness (which groweth of the lively knowledge that they have of the great goodness of god) that they can not express it, 
i Pet. i.  nor they cannot comprehend themselves. Therefore not being able to with hold themselves, they springe & leap for joy with John Baptist, 
Luke. i.  with his mother they make exclamation, 
Exo. iiii. Act. iiii. Math. seven.  & as to Zacharie, 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 heard, seen, & felt, with the spieite, they must needs speak by the superabundaunce of love, that they have, 
Ihon. iiii  they desire with the woman of Samary, that every one should taste that which they themselves have had experience of. 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, 
act. 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, & with Paul also to be accursed from Christ. 
Roma. ix. Act. seven.  And this, because that as to Steven, 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, knowing with certain faith, 
Mat. vi Roma. v.  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, 
Gene. xxi. Gene. 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 continually 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 Christianes', & not I pocrites. As the very grape doth move the birds to taste thereof, and not the pytfal. And finally, although with the apostles, they ever remain with Christ and with the Cananite, 
Ihon. vi. Math. seven.  which would not depart for his ungentle words, nevertheless they are promte 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 in to a soul, he suffereth it not to sleep, 
joh. iiii.  nor stand in idleness, but maketh it work things marvelous and inexplicable, for the love of God: to whom be ever all laud, honour and glory by jesus Christ our Lord Amen.    

Imprinted at London by john Day dwelling over Aldersgate, & William Seres, dwelling in Peter College.  
Cum privilegio ad imprimendum solum.