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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22686	A worke of the predestination of saints wrytten by the famous doctor S. Augustine byshop of Carthage, and translated out of Latin into Englysshe, by Nycolas Lesse, Londoner. Item, another worke of the sayde Augustyne, entytuled, Of the vertue of perseueraunce to thend, translated by the sayd. N.L.; De praedestinatione sanctorum. English.	Augustine, Saint, Bishop of Hippo.; Lesse, Nicholas.	1550 (1550)	STC 920; ESTC S108434	120,901	394

you which haue beleued What is it that the Apostel giueth thankes for Truely it were a folyshe and an ydell thynge that he shoulde gyue thankes to hym for that thynge which he dyd not But because his thankes are not in vayne and ydell treulye god to whom he gaue thankes dyd worke that deede that after they had harde and perceyued the worde of god by the preachyng of the Apostel they shoulde also receiue it as the worde of god accordinge as it dooth deserue not as the word of men Then it is god whiche worketh in the hartes of men with that vocacyon whiche is after his purpose whereof we haue spoken so myche that the worde of god shulde not be hearde in vayne but after they had heard it they shuld be conuerted and beleue receyuynge it not as the worde of man but accordynge to right as the very worde of god The .xx. Chapter THis also doth certifye vs that the beginnīg of faith is the gift of god ▪ when the Apostel in the begynning of his epistle to the Colossiās meanyng the very beginning of faith spake these words saying be stedfast in prayer watchynge therein with thankes geuynge and praying also for vs that god would open the dore of the worde that we maye speake the mistery of Christ for the whiche I am also nowe in bondes that I may I say manifeste and declare that same misterye as I ought for to speake it Howe is the dore of the worde opened But when the sence or vnderstondyng of the hearer is made open that he might beleue and so the beginning of faith being made by god he maye also receiue those thinges whiche are preched disputed to the settynge vp and furtheraunce of holsome doctryn ▪ least his hart being shyt vp thorow infidelyte want of beleif he shulde disproue and caste from him those thinges whiche are taught For that cause he doth saye in the epistle to y e Corinthians I wil abide at Ephesus til the penthecost For I haue a great wide dore made open vnto me and there are manye aduersaries What other thinge may be ment and vnderstanded bi these wordes but that after he began to preache the gospell in that place many dyd beleue and many also ther were which were aduersarys to that faith acording to the wordes of the lorde No mā doth comme to me except it be geuen to him of mi father And also the lord Iesu Christ saythe to you it is geuen to knowe the mysterys of the kyngdome of heauen but to them it is not gyuen The doar then is made open in them to whome it is gyuen and ther wer many aduersarys among thē to whom it was not gyuen Also the same Apostell in the seconde epistel to the Corinthyans whē I was com sayth he to Troaoa to preche the ghospell and a doar was opened vnto me in the lorde I was not quyet in my spirit bycause I dyd not fynde my brother Titus but taking my leue of them I departed thens to Macedonia Of whom dydde he he take his leaue but of them which dyd beleue in whose hartes the doar was made open to him preching the ghospell But what he sayd more I wolde ye shold mark Thankes be to the lorde sayth he whiche makethe vs tryumphe and to haue the victory in Christe and openythe the sauor of his knowledge by vs in al places For we ar to god the good sauor of christe in those whiche are saued yea and also among them which peryshe To these we are the sauore of deathe vnto deathe but to the other we ar the sauor of lyfe vnto lyfe Behold for what cause this fearce warriar myghty defender of grace being in vincyble dothe gyue thankes Bycause sayth he the Apostels ar the swette sauor of Iesus Christe vnto god bothe in theym whiche are saued by his grace in them whiche do perishe by his iudgmēt and most rightwise iustice But that they whiche do not vnderstond these thinges shulde not be offendyd he doothe warne them therof when he sayeth who is meete therto Yet let vs return to the opening of the doar wherby the apostel did sygnifie the begynnyng of y ● faith of the hearers For what dooth he mean when he sayeth prayeng also for vs that god may open to vs the doer of the woorde but a playn and an open demonstration that y ● very begynnynge of faith is the gyft of god For it shoulde not be desyred of hym by prayer and petition except they beleued that it were the gyfte of him This gyfte of the heauenly grace descended downe into the womā whych sold purple to whome as the scripture doth saye in the actes of the apostels God had opened her sence vnderstandynge so she dyd herken dilygently to the preachynge of the Apostell For so was she called that she myght beleue God verely doth worke what hym pleseth in the hartes of men eyther by his mercyfull helpe or by his rightewyse iudgemente that by them all shuld be fulfylled which his hand counsell hath predestinated for to be done Therfore they speake vnwysely where as they do say that that thing doth not serue for this matter whiche we haue sufficientlye proued by the scriptures taken out of the boke of the kynges of the cronicles that when god wyll haue a thynge to be done whiche muste be done by the wyll of men ther hartes are fyrst inclyned and made for to wyll that same thyng god being the inclinar the motioner styrrar therto whiche after a maruaylous vnspeakeable maner doth also worke yea that same whiche we do wyll in vs But what they do meane by that they do speake nothinge therof and yet are ageynst it I cannot tell except they haue declared vnto you some reasō wherfore they shuld so think whose sayenge you had rather let passe then to open it by writinge Or peraduentur bicause we sayd that god dyd worke in the hartes of men bringing the wylls of thē whome hym pleasyd to this that Saule or Dauyd shold be made kynge Dyd they therfore thinke that this seruyd not for the pourpose which we do treate of bycaus this temporall kyngdome here in this world is on thing and for to ●eynge with god for euer is an other Or do they thynke that god doth inclyne moue or styrte the wylles of them whome hym pleasethe to the creatynge and settynge vp of earthly princes and not to the obteynynge of the heauenly kyngedom But I do thinke that these sayings of the scripture where it is wrytten Inclyne myne hart to thy testymonyes and that saying the steppes and goings of men are gouerned of god and he shall wyl his wey also The wyl is prepared of the lorde And this also Let the lord be with vs as he was with oure fathers let hym not relinquyshe and forsake vs nor yet torn vs awaye from hym

whiche was worthy of it who that had it not was not worthy therof And from the fyrst tyme that man was mad ther hath byn alway preching to some to their iudgment cōdemnacion to som again to ther saluacion And to whom the word of god was not prechyd god knew from the begynnyng y ● they wold not beleue where it was prechid and not beleuyd it was shewyd to them to ther great iudgment And wher it was taught and beleuyd they are preparyd to the feloweshyppe and companye of angells and of his sayncts in the kingedome of heauen Do you not now perceaue that I was in mind yea and dyd speak these wordes of the p●escience and foreknowledge of Christ nothing preiudicatynge the secreate and hydde counsell of God nor hynderynge any cause or reason that may be shewed and spoken therwhiche me thought to be sufficient to conuince the pagans of their in fro●litie whiche dydde obiect this question vnto me Therfore wher as ● sayde that Christ wold then shew hym selfe amonge men and haue his doctrine preached vnto them where when he knew wold be suche as woulde beleue in hym it might be sayde also that Christ woulde then appeare vnto men haue his doctryne preached vnto them when he kn●we and wher he knewe to be suche as were elected in hym from the fyrst foundacion of the worlde But yf I shuld haue saide so muche then I shulde haue gyuen occasion to the reader to haue required and demaunded of me those thinges whiche nowe are necessary geuynge them warnynge of the Pelagians error to be dysputed more substancyally with greater diligence I thought it therfore for that tyme sufficient to speak breifly therof not dyscussynge the profounde depenes of the wysedome and knowledge of god nor yet medelynge wi●h other causes therto belongynge which not thē but at other tymes I thought more mete and conuenient to be reasoned and dysputed of The tenth Chapter ALso where as I said that the saluaciō of this religiō fayled neuer any● mā which was worthy tha● he was not worthy whiche hadde it not yf it shoulde be demaunded howe and whiche waye a man is worthy there are whiche wyll say that the wil of man maketh the mā to be worthy But we do saye that man is made worthy by the grace and predestination of god Nowe what dyfference is betwene grace and predestination I wyl tel you Predestination is a preparation of grace Grace is the free gyfte it selfe That sayinge therfore of the Apostell which is not of workes that no man shulde reioyse for we are his worke created in Christ Iesu into good workes is the grace wherof we do speke And y t saying of y e same Apostell which foloweth afterward which god hath prepared y t we shuld walke in thē is predestination which cannot be w tout prescience or forknowleg but y e forknoledg or prescience of god ▪ maye be w t out predestination whereof it is sayde he hathe made wroughte those thinges whiche shall be He hath also y ● prescience or foreknowledge of those thynges whiche he worketh not as of al sinnes which haue ben are shal be cōmytted For although there is certayn syn which of it self is the payn ponishment of syn wherof it is writtē God hath deliuered thē ouer into a reprobat mīd for to do those thīgs which are not mete to be done ●her it is not the faulte of God but the iudgement of god Wherefore the predestination of god which is in goodnes is as I sayde the preparation of grace and grace is theffect of y ● same predestinatiō Therfore whē god dyd promyse to Abraham in his seede the fayth of the gentyls sayeng I haue ordeyned and set the to be a father of manye nations vpon the which wordes the apostle speakynge sayd For y t cause by faith saith he y t y e promis might be firme sure to all sedes he dyd not make this promyse too the power and strength of our wil but vpon his owne predestinatiō For he promysed that he hym self woulde do it not that men shulde do it For although that men doo manye good thynges whiche pertayne to the worshyppe of god yet it is god which maketh them to do these thinges which he hath commaunded to be doone Their workes and dedes do not cause hym that he shuld performe that which he hath promysed For if it shuld be so then were it in mans power and not in the power of God that the promyse of god shulde be perfourmed that also whiche god dyd promyse they shoulde be the cause that it is perfourmed vnto Abraham Abraham beleued not after that fashion He beleued and gaue glorye vnto god because he knewe that he was able to performe those thynges which he dyd promyse He doth not saye he is able to tell thē therof before nether doth he say God is able to haue the foreknoledge of these thinges for he cann bothe shewe before and also know before those thinges which he doth not but he sayth god is able to do them as wel as to promyse them and so they are his own workes dedes and not other mens dedes which cause him to perform that which he promised Or wylt thou saye that god dyd promyse to Abraham nothing but the good workes of the gentyls which he would worke in his sede that he might promyse to him that thīg which he doth work and perform him selfe and that god dyd not promyse ther fayth to hym by bycause it is not his worke as thei saye but thers And wilt thou say that y ● forknoledge which god had of thier fayth which was that they wold beleue of them selfe did cause and make hym to promyse y t thinge to Abraham which he doth worke The Apostell speaketh no syche wordes ▪ He sayth that god promysed to Abrahā childern which sholde folow the steppes of his fayth which thing he speketh plaīly openly But yf so be god promysed the workes of y ● gentyls not the faythe of them truly bycause good workes can not be except they be of faythe for the rightwyse lyuethe by fayth and al that whiche is not of faythe is sin and without faythe it is vnposseble to please god it must nedes folow by that there reason according to the apostels saying that it is in mans power that god shal perform that thīg which he hath promysed ▪ For by ther saing except man doth perform that thing which perteineth vnto them to do of them self without the gyft of god which is there fayth as they lay God doth not perform that thing which he hath promysed that y ● workes of rightwysnis shold be giuen vnto them And so after ther mynde that god may perform his promyse it stondeth not in the poure 〈◊〉 of god but in th● power and wyl of man Which thinge

thē sufficiētly proued y t y e grace of god is not gyuen after the merits of thē but after y e pleasure of his wyll to the praise glory of his grace that he which doth reioyse may reioyce not in him selfe but in the lorde which doth gyue his grace to whō it pleaseth hym because he is merciful And although that he wolde not gyue it yet were he not therefore vniust Also he doth giue it to none but to whome it is his wyll to geue it that he may make knowen the ryches of his glorye vpon the vessels of mercye For in that he doth geue it to some whiche do not deserue therin he wil shew his grace to be fre without deseruyng ▪ so to be grace in the right kinde And again in that he doth not giue his grace to al men he doth declare what al mē do deserue He is good in his liberalitie towarde some he is iuste in takynge punyshment vpon the other and yet he is good in all thinge For it is a good thinge when that deuty right is payde And he is iust in all thinge For it is a iust thinge when that y ● deutye and right is payd without doinge wronge to anye man But we do hold defend that the grace of god is geuen withoute meryts And that is in dede the ryght and true grace And althoughe it were true as the pelagians do say that yong chyldrē which ar taken out of this lyfe after thei are baptysed are not deliuered pluckt away from the power of darknes because thei had no synne in them wherof they shulde be gyltie as they do think but y t they ar no more but transposed takē out of this lyfe into the kyngdome of the lorde yea so it is graunted that the kingdome of god is gyuen frely withoute anye merits or good workes to whō it is not giuen it is not w tout their euyll merits that they haue it not And thus do we make aunswer agenste the Pelagians when they do obiect vnto vs castyng vs in y ● teth that we do attribute ascribe grace vnto desteny because we say that it is not gyuen after oure merits But they rather do make the grace of god in yonge children to be destenye whiche do saye that wher as no merit or deseruing is there is destenye For accordynge to the saying of the pelagians ther can be found no merits in younge chyldren for the which some of thē are sent vp to heauen and som shit forth from thens And lykewise as I haue declared and proued now that the grace of god is not giuen after any merit whiche thinge I thought good to proue as well by their own wordes sayinges as by our iudgements mindes that is by our opinion which do hould that yonge children ar born in original syn and by theirs which do deny y ● there is original syn And yet for all that we haue made our matter good and prouid it trew bi ther owne saying we muste in no wyse doubte but that yonge chyldren haue in them that whiche he must forgeue to them which doth saue his people from ther synnes Euen so was I fayn in the thyrde boke whiche I dyd wright on frewyl to resyst the Manaches with ther owne sayings as well as w t oure demonstrations proffes about that question whyther ignorance hardnes of harte were the ponyshment of oure nature comming of iuste damnatyō as we do saye or ells as thei do say nothing other than naturali infyrmitie weaknes perteinīg naturally to al men for no man is borne without them or naye And yet I am not of there mynd And also in y t same boke I proued suffycyently y t ignorance hardnes of harte ar not y e natural beginnyngs of man as he was fyrst instituted made but y t it is the playn ponyshment of mā whiche is condemnyd Therfore they do labor in vaine in y t thei do go about to bring y t my bok which I wrot a greate whyle ago nowe against me that I shold not nowe dispute the cause of yong chyldern as I ought to do and so to proue euydently that al men maye se perceue the truth that the grace of god is not gyuē for the meryts of men For and if what tyme I dyd begynne fyrst to wryght thos bokes which I dyd wryght vpō fre wyll being at Rome whē I was a temporal man endyd them in Afrik after I was prest I had byn as they do say in doubt as tochinge the condemnation of infants not regeneratyd yet I do think no mā to be so vniust but he could be content y ● I shold amend increase in knolege rather thā to contynue alwaye in doubt But yet if it hadde pleased them they myght haue vnderstod the matter other wyse that I dyd not then doubt therof asthough I had doubted in ded but bycause I thought that waie best to ouercome the aduersarys that whyther ignoraunce and hardnes of heart were the ponysshmente of the original syn which is in chyldren as the truth is or not as many being out of the right waye do suppose yet for al that the error of the manaches could not make vs to beleue that there is a myxture of two contrary naturs in god of good euyl God forbyd we shold be so negligent in the cause of yōg chyldren that we shold doubt whither those chyldren which do dye after thei be regeneratid do depare to eternal saluation and they whiche are not to the second deth For that same scripture by on mā syn enteryd into the worlde by sinne death and so into al men can non otherwyse be vnderstonded And also from eternal death whiche is most worthely rewarded for syn no man olde or yong can be deliuered except he whiche suffered death for to forgeue both our original and oure owne syn also hauing in him self no maner of syn doth delyuer vs. But wherfore he doth deliuer som more thā som I haue tould you diuerse tyms yet wyl tel the agayne O thou mā what are thou which wylt reason with god Hys iugments ar inscrutable hys ways ar inuestigable And more than that I wyll saye vnto the ▪ Serche not for thos thinges which do excede thy capacyte and such thinges as are myghtiar stronger thā thy selfe m●del not with them Do ye not se how foul an heresy it is how farre from y ● purnes of our faythe to hold opynyon that yong chyldren whē thei do depart hens do receue ther iudgment acording to those workes which god knewe before that thei wold do if they had lyued any lenger tyme on the yerth Into this error which al men hauing any reason in the worlde specially those whiche haue professed Christe do abhore ar they constreyned to fall in which haue so forsaken the pelagiās errors y t yet they

not know what the scripture speketh in H●ly how he called on y ● lord against Israel ▪ and so forthe But what answere made the lorde vnto him saythe the Apostel I haue lefte vnto me sayth the lorde seuen thousande men which haue not o●s bent ther kne before Baal He sayd not ther are left vnto me or ells they haue lefte them self● vnto me But he sayde I haue left vnto me And so then sayth the apostel in thys time the remnaunt is sauyd by the election of grace But if it be of grace thē doth it not com of works For then grace were no grace And so ioyning and knitting thes things vp togyther as I haue rehersed what thē sayd he And to that he sayde That whych Israel sought after it dyd not obteyne election dyd obteyne it the rest were blynded It foloweth that in thys loue of god and in the remnant which is saued thorowe the election of grace the Apostell wyll haue the people to be ment and vnderstonded whiche people for that cause god dyd not cast of because he dyd forknow them This is that same eleccion wherby god did chose thē whom hym pleased in Christe that they shuld be holy and pure in his syght in charite predestening them into the adoption of chyldren No man therfore whiche doth vnderstande this matter can ether denye or doubt but these wordes which thapostle doth speke He hath not cast of y e people which he hath forknowen do signifi non other thing than predestination For in his for knowlege he knew before the remnaunte which he wolde make after the election of grace that is to say which are predestened And without doubt if he did predestinat thē he knew it before that he would so do But to predestinate is as much as to know before what he wold do afterward What thing then shuld let vs when we do rede in holy writers these wordes the prescience of god specially when thei do treate of y ● vocation of the elects but that we may vnderstond and cal it predestination For peraduenture thei do vse this word vocable prescience the more because it is more easy to be vnderstonded besyde that it is not against ye it is ryght agreable to the vetitie whiche is taught as touchinge y ● predestination of grace This I am sure of that no man except he woulde erre wyllingly can dispute agenst this predestination of grace whiche we do defend by the authorities of the holy scripture The .xix. Chapter ANd me thinketh to those men whiche at desyros to know the mynds and iudgements of those which ar wrytars concerninge this matter these two holy and vertuose men Ciprian and Ambrose being men hyghly commended bothe for ther purenes of fayth great knowledg in al godly doctryn whose testimonis we haue rehersid shold be sufficient both that they sholde throughly beleue and so preche tech that the grace of god is a fre gifte as it oughte to be beleued taughte also that they shold not think the preching of y ● said grace to be ani hinderance or let to y ● preching wherin we do exhort those which are slothful to go from ther slothfulnis rebuke those whiche are noughtye and euyll from their leudnes forsomuch as these godly mē did so highly extol set forth the grace of god insomuch that th●ne of thē said we must be proud of nothing becaus nothīg is our own thother said That nether our harts nor our thoughtes ar in our own power And yet they in their prechyng dyd both exhort rebuke as they saw cause y e the cōmaundements of the lord might be wrought don They fered not lest any wold say to thē wherefore doest y u exhort vs wherfore dost y u rebuke vs if we haue no good thinge of our self if our harts and thoughts ar not in our own pour Thei wer afraid of no such words being of so godl● a iudgmēt y ● they knew wel ther wer very few or nō which had receuid suche a gift at y ● mouth of god or els by som angel that they shuld haue the knowlege of the heuenly doctrin without the helpe of any man preaching vnto them But cōtrarywise they knew many to whom it was geuen that by the preaching teaching of mē they shuld come to faith beleife in god How be it which waye soeuer the word is spoken and declared to a mā he that doth giue such eare vnto it that he doth follow obey it that same is y ● gift of god So these foresayd holye wrytars being most godly expositors of the worde of god dyd both preach the grace of god as it ought to be preched that is to say which grace no humayne merits do precede and also dyd most instantly and earnestly exhort men to the keping of the commaundementes of the lorde that they which haue the gyft of obedience maye here and perceaue wherin they shold be obedient For if any of our meryts do precede the grace of god it must be y ● meryt ether of sō dede or word or thought of ours in the whiche the wyll of man is vnderstonded to be good But that man dyd in fewe words comprehend al kind of merits which sayd We must be proud of nothing forsomych as nothinge is ours to be proud of That man also which sayde that our harts and our thoughts are not in our powr he left nether words nor deds vnment For there is no ded or word which any man doth work or spek but it commith out of the thought of y ● hart What thing could this holi matter and godly doctor Cyptyan do more concerninge this matter than where he taught vs speking vpon the lords prayer y ● we must praye for the enemies of Christs faith in the which lesson we are taught that the begynning of our faith is the gift of god after his mynde and iudgment He taught vs also y ● the church of Christ doth dayly praye for perseuerance that it may perseuer and continue to the end For god doth gyue that to non ▪ but to them which haue perseuered to the end Blessed Ambros also where he treateth vpon these words of the Euangelist Luk whiche words ar It semed to me wel and good it might well be sayde Ambrose that the thinge did lyke please hym wherof he spake For thinges said he doo not only lyke vs wel in our own conceyts wils but euen so as it plesed him which doth speke in vs which is Christe which doth work in vs y ● that thīg which is good in dede may so sem appere vnto vs. For on whom he taketh mercy compassion him he calleth And therfor that man which doth folow Christ beyng demāded y ● question For what cause he wolde be a christian man may well make aunswer and say it lyked me well and it thought

did I not write it a good mani of yers befor Let thē also rede that epistel which I wrote to Sixtus the eldar of thee churche of Rome what time we contended most vehemētly against the Pelagians and they shal fynd it siche an other as that was whiche we sent to Paulinus Hereby thei maye cal to remembrans that diuers yers past thes thinges wer both spokē of and also put in writīg which I do meruayl mich now to discontent ther minds And yet I wold not that any man shold so mich regard and make of my workes that they sholde follow me in any thinge but wherin thei do perceue and se that I do not erre but wher as I am in the right waye For for that cause do I now wryght certain bokes wherin I go about to retract my work as that I maye testefye and shew howe that in all thinges I didde not folow min own self But yet I trust that by the helping mercy of god I did good with my wrytings although at the beginning I was not perfect in al thinges For euen now I shold both lye speke arrogantly if I sholde saye that I am com to sich a perfection yea being so olde as I am that I am with out al error in writing But ther is a gret difference bitwene how mich and in what things a mā doth err and how quickly he wil amend it that man which stobernly wyl stonde in the defence of his error For that man truly is happy whiche hath lerned profited so well that at the last day of his lyfe hath that thing gyuen to him which he wanted al his life before therfor may be then iudged rather worthy of perfection which hath so proffited thā of punyshment for y e contrary Wherfore if I ought not to be vnthankful to thē which did fauor loue me becaus they had som profit by my woorks yea before they dyd loue me howe muche more ar we boūd to be thākful to god whō we could not loue except he had loued vs first made vs to be his louers For loue charite doth come of hym as thos godly men do bear witnes whom he hath made grete oratours myghtye preachers of his name What thing cā be more vnthankeful than to deny y e grace of god which is in that we saye it is gyuen after our merits Thys saying dyd the catholyque vniuersal fayth abhorre in the Pelagians as a cryme of most haynous wickednes This error Pelagian hym self dyd condemne not for ani loue he did bere to the veritye but for feare lest he hym self shuld haue ben condemned Whoso euer wyl sey that the grace of god is giuen after our meryts agenst the beleif of al faythful men doth not deny y t faith is of the grace of god by the which grace he hath obteyned to be faythful by that same reson let hym also gyue to the grace of god the gyft of perseueraunce to th end as wel as thother by the whiche grace he obteyneth mercy which perseuerance he prayeth for dayly in y t he desyreth y t he might not be brought into tentacion In the myds betwene the begynnyng of fayth th end whyche is perseuerance to the end are al thos vertuse wherwith our lyfe appeareth good and godly which vertuse thei them self do graunt to be the gyfts of god at the respect of faith But God knew that he wold gyue to them whom he hath called al thos thinges that is to sai both y e beginning of faith al other his giftes euen to the ende It were therfore a matter of to mich contention other to spek against predestination or ells to doubt any thing therof Yet men must take hede be ware now after what manner thei do prech yt to the people And that thei do not so preche it that bi there rude preching amonge the vnlearned people it shold be sclanderyd spoken euyl of as apereth they haue done by the prescience foreknoledge of god which trueli they canne not deneye As if theye wolde saye vnto the people whither you do slepe or wake as god who can not be deceuid hath you in his foreknoledg that same shal you be For crafty and vnlerned phisicions do often tims ley and bynde a good playster vnto a man after that fashion that it doth not only not profet the parte which is syk but maketh him often tymes worse But they shold rather haue sayd to the people So roon that ye maye come to that you do roon after And in your ronning ye shal perceue and know that ye ar so for knowen of god that ye shulde run wel And if they can deuyse anye other waye to preach and teach the prescience of god by the whiche theyr teaching man myght be driuen from his sloggishnes I wuld they shuld vse it Cap. xxii ALthough this be the certaine and determinid wil of god concerning predestination y ● som haue receuid the wyl of obedience and ar tornid from ther infydelyte vnto fayth in Christe and so haue the gyfte to continew in the same som other which do lye styl in the delyghte pleasur of ther damnable synne if they be also predeste●yd therfore ar they not yet rysen vp from ther sin bycaus the help of grace which is pyttyful take the mercy hathe not lyft them vp For if there be som which ar not yet called whom thoroughe his grace he hath predestyned to be hys elect chosen theye shall also receue that same grace wherby they may haue the wyl and desire therof be also elected in dede And again if there be any which do obeye that ar not predestined to his kyngedome and glory those are but tymlyngs and shall not continue styl in that same obedience to th end Although therfore I say these thinges are true yet they must not be spokē of after so plaine a fashion to a multitude of herers as thoughe the wordes were spoken vnto thē which ar the hearars or after sych a fasshion as ye do wryght me of in your lettres as if a man shold say This is the wil of god in his predestination y t som of you shal receaue y ● wil to be obedient and torn from youre infydelite to fayth What nede is it here to say som of you For if we do speake to the churche of god if we do speke vnto none other but such as do beleue wherfore do we say somof you are com to y e fayth For in so sayinge we do apper to do wrong vnto the rest when we myght spek more comly and aptli if we shold saye This is the very wyl of god in his predestination that ye shold receue the wyl of obedience torn from youre vnfaithfulnes to belefe and to receue the gyft of perseuerance that ye maye continew therin The reste of the words