CERTAYNE Sermons of the ryghte famous and excellente Clerk Master Barnardine Ochine Borne within the famous vniuersitie of Siena in Italy now also an exyle in thys lyfe for the faithful testimony of Iesus Christe Faythfully translated into Englyshe * Psalme cxvii ¶ I wyl not dye but lyue and declare the workes of the Lord. ¶ Imprinted at London by Ihon Day dwelling ouer Aldersgate beneth S. Martins ¶ These bookes are to bee solde at hys shop in Chepesyde by the Litle Counduit at the sygne of the Resurrection Cum priuilegio ad imprimendum solum Per septenium The Contentes of thys Booke i. Vvhat shyng God is ii How to know God by hys creatures iii. If Philosophi serue to true Theologie or diuinitie and in what maner iiii How we ought to vse the holye Scriptures in atâ—aynynge the knowledge of God v. Of the inconueniences that are happened and dayly happeÌ„ by the abuse of the holye Scriptures vi If to be good deuines it behoue vs to haue the humane science or not vii How a christiaÌ„ ought to make hys last wyll and testamente viii How we shoulde answer the Diuel when he teÌ„teth vs and namelye in the ende of our lyfe ix Howe answer is to be made at the iudgement seat of God x. Bi what meane to come to heauen xi How God hath satisfied for our synnes and hath purchased Paradise for vs xii Vvhether predestinaâ—â—oÌ„ ought to be wrytteÌ„ spoken or thought xiii How excellente oure eleccion is xiiii If we may knowe in thys preseÌ„t life whether we be of the elect in the grace or fauoure of God or not xv â—hether it be good to knowe or to beleue that we are electe xvi Vvhether it be necessarye to saluacion to beleue that we are electe or no. xvii If it be good to know wherefore God hathe electe some and some reprobate xviii Of the diuers effectes it worcketh in manne to beleue that oure eleccion is al in the hand of God that of him onlye it dependeth xix Howe it oughte to be answered to them which lament that God hathe create theÌ„ forseing their daÌ„pnacioÌ„ xx Vvherefore God hath elected vs. xxi Vvhether the electe can be dampned or not xxii Vvhether god do aggrauat harden blinde the heartes of men and in what manner xxiii Howe God doth dispence hys grace xxiiii If man haue liberty or not and in what manner xxv Of y â— effect wrought by the spirite of God when it entreth the soule FINIS ¶ The Preface WHo wel considereth where vnto we are created good Christen Reader shall find that of al our trauailes ther resteth no fruite as proueth the holy spirite of prophecy by the mouthe of Salomon sayinge I haue looked vpon al the thynges vnder the sunne and haue founde none other but vanity Onely reserued the Image of God in vs beyng the spirit that susteyneth not the natural lyfe alone but also al the holy and vertuous thoughts which God hath created immortal vnto his own likenes as thou maiest wel parceyue if thou consider the substaunce of the natural body that hauyng the spirit is al liuely not only moueth ech finger hand foote eye toung materially but also wyth the thoughte penetrateth the heauens and in maner conceiueth a substance in the immortality of Gods euerlastyng kyngdom and wanting the spirite resteth dead priuate of al those vertues though wel thou shalt se that it lacketh nether hand foote eye tunge nor other member Thys I saye vnto thee gentle reader to the entent that thou shouldest know that the almyghty creatour is serued not of vanities that is to say of bodely or worldlye exercises but of spirituall thoughtes whyche are the iuste and true sacrifyces vnto God And therby to draw the to remember the maruaile of hys workes and to thinke more vnto thine end theÌ„ to thy life Disposing thy selfe to learne the sciences that this lytle boke shal teach the which treateth of none other but of the spiritual thynges and beareth in iâ— the substaunce of the holy scripture wyth so vehemeÌ„t reasons and so good perswacions that it suffiseth to draw froÌ„ the thy stony hart and to reneu in the a carnal hart if thou be one of them to whom God hath determined to gyue hys grace One of theÌ„ I say y â— wyth lyuely fayth confesse Christ the son of god to haue suffered for their synnes As the Authour hereof sufficieÌ„tly perswadeth the who being a man of great yeares and wonderful reputacioÌ„ for the loue of Christe and of the truthe hath rather chosen exyle and persecucion then contynuaunce of wealthe honours and frendshyp A man of profouÌ„d learnyng The most notable preacher of al Itali Famous for the great example of hys good lyfe Estemed and honored of all Princes not â—or hys age onely beyng a man of .lxx. yeares or therabouts but also for hys infinite vertues and modesty And fynally so beloued of al people that in what place so euer he preached ther hath euer bene founde greate prease of audyence All thys notwythstandyng at lengthâ—because he syncerely folowed the true Gospel and did not forbeare to reprehend the publyke abuses of the Romish church he was persecuted of Paul the thyrde and constrayned to forsake Italy to flee into Germani Wher he hath not ceased with his penne to folow the vertuous exhortacyons that before tyme wyth hys mouthe he preached And now God of his merci hath brought hym hither vnto vs preacheth in the Italyan toung wâ—yche all men vnderstand not I haue translated vâ— of hys Sermons out of hys toung in to Englysh Intending to translate the rest very shortely if these shalâ—e thankefully receiued to the entent that hys â—atyue toung therby may be maâ—e oures and that the glory of God may the better be set forth Vnto whoÌ„ al honour is â—ue worlde wythout end So be it ¶ SermoÌ„s of master Barnardyne Ochyne borne wyth in the famous vniuersitie of Siena in Italye nowe also an exyle in thys lyfe for the faythefull testimonye of Iesus Chri ¶ The first Sermon What thynge God is IGnoraunce specially of the heauenly thinges is the greatest lack that caÌ„ be in man and aboue all other the ignoraunce or lacke of knowledge of god For as it is impossible to attaine the science of Philosophye Astrologie Geometry or of any other like without the ground or fyrst principals So without the knowledge of God the true be ginnyng and princypall of true deuynitie is impossible to haue any lyght of the truth necessary proffitable to the ghostly health And lykewise as the knowledge of the first principals of one science depeÌ„deth y e knowledge of all the trouthe and conclusyons that that science conteineth â–ª So of the true knowledge of God dependeth the knowledge of all the circumstaunces and truthe of Theologie or Deuinite Wherefore seing how much pestiferous and detestable the ignoraunce of God is and how much necessary the true knowledge
prayinge in spirite for the glory of God and withal due circumstances in that case he did partlye obey God for if he dyd not pray he shuld synne much more greuouslye The Samaritane not onlye deserued not to haue grace of Christe for asking him water but for that her demaund she deserued to be punished because she did it not in faythe and to the glorye of God Neuerthelesse Christe would that she shuld aske and that it shoulde passe by those meanes Now so he wil that sinners aske grace and do those worckes that he hath commaūded them albeit they do them not to the glory of god beinge blinde to diuyne thinges yea darkenes it self as writeth saint Ihon. But after the sinners are regenerat bi christ thē as childrē of god they are free and not the seruauntes of the deuell nor of sinne because that althoughe in them remaineth the concupiscence of sinne neuertheles they do not consente to it they obey not vnto it It dothe not reigne in theym but they haue so much lyght of god so much spirit which helpeth their infirmitie that thei are stirred to the glory of god thoughe not wholye as they wolde for because of the repugnaunte fleshe Therfore said Paul I do not y e good that I wold do but the euell that I woulde not But suche defectes are not imputed to them for that they are by faythe graffed in Christ The regenerate by Christ are prone and readye to the good god hathe illustrate their mind and toutched their herte in such maner that wyth all their soul voluntarely frely and gladly they do holye worckes to the glory of god so that as god counsayled the soules of them that dyd elect Dauid to content thē selues in their herte to haue him for their kynge fo he moueth the hert of the regenerate willingly to haue god for theyr god to cōmit them to his gouernaūce and to delight to be gouerned of him with hounoryng hym as a celestyal father So thē as y t sonnes of Adam before they be regenerate are the seruauntes of synne for that they cā not but sinne therfor because they can not worcke wyl desyre nor styrre in any waye to the glorye of god as they are holden but only for their carnal cōmodity by y t whych al men not regenerate are called fleshe not only the body but the soule the wil desires and thoughtes wythal the rest so after that they are regenerate they be fre from synne for that they can work to the glory of god and are seruauntes of ryghteousnes Therfore although as concerning the substaunce and being of the bodie and of the soule thei remayne the same neuertheles where before they were called fleshly men and flesh for that they sought not but theyr own proper thynges afterward they are called spirituall men and spirite in as muche as they seke the glory of God the which they maye do for that God hathe geuen them by mere grace liuely lyght and spiritual feling and knowledge of his goodnes yea durynge in them that perfect light not only they at fre from sinne for that thei be able not to sinne but also they can not synne for that they cā not but loue god and worcke to hys glorye And thys is the perfecte lybertye the beinge fre frome the power to sinne and beinge not of power to sinne is not to sinne Otherwyse neyther the sayntes that are in the other lyfe nor the Aungels shoulde bee perfectly fre nether Christ nor god for thei cā not sinne It is veri true this y t god some time doth let his electe holy men fal with drawing his diuine light for a time yet for their benefits therfore we are not absolutely and wholy fre from the power to synne as we shalde in the life to come but thei are fre frō power to sinne with this cōdiciō duryng in thē the liuely actual lyght of god So thē as the carnal before their regeneracion are in such sort the seruauntes of sinne that they cā not but sinne not therfore absolutely without condicion but so longe as they haue not the holy light of god so there generate are in like maner fre frō sinne that they cā not sinne yea they can not chose but work wel yet not absolutely but during in thē that liuely actual light of god And w t al this neyther the wyl of the fleshe is violēted to wyl euel nor the wyl of the spiryte to wyl wel And this is for that the wil cā not worke but of wyl therfore willinglye but if it were possible that of any outward power it were forced thē by that violēce it shuld worcke not voluntarilye And on the other syde it shuld worke willingly for y t it could not worke but of the same wil y t it is therefore it shuld worke vnwillingly willingly the which in a maner is vnpossible implieth cōtradictiō and gainsaying So thē as if one being a slepe wer throwne down from a hyghe place and in the fallynge shulde awake perceyuynge hys falle shoulde wyllyngly content hym self and haue pleasure so to fal down to the botome when he were at the ground he were well worthy to haue shame punishement not for that he might in his fal with hold himselfe for it was not in his choyse nor lyberty but for that he did so delight and cōtent him self with that fal with his ful wyl would it with the herte in such sorte that al beit he myght haue had the power to restraine that fal he wold not haue done it Euen so the lyke becōmeth of al the chyldren of Adam that beinge fallen in him although when thei come to y ◠yeres of discression begyn to discerne the good from the euel they perceiue the sinnes that they do euery way they do thē volūtarely delighting therin so that althoughe they be not of power not to do thē they ar neuertheles worthy of punishmēt for y t they insport cōmit them willingly that if they had power not to do them yet euery way they wold do them beinge their wyll so malignaūt as it is Their wyll then is not vyolented or forced to do euel of ani outward power but of his owne proper entiere or inward malyce And so the other party the regenerate by the gladsome entier lyuely enflamed light that they haue of the boūty of god thei are forced to eleuate thē selues w t an amorous violēce Therfore volūtarily wyth perfect lyberty to god to whome for euer be all laude honoure and glorye throughe Iesu Christ our Lorde Amen The .xxv. Sermon Of the effectes wrought by the spirite of God when it entred into the soule EVen as Christ entring into y ◠holy city of Ierusalē the whole citi was moued so moueth the city of the soule when Christ eutreth therin specially sence from that as from a fort and strong municioned
seÌ„ding of y â— holy ghost if we feele it not in our selues and if we do feale it we shalbe forced with Paul to saye the spirite of God rendrethe testymony to oure spirite that we are the sonnes of God therfore heires and saued Neither is it inough that there is a church of God but thou must beleue to be a porcion thereof one of the lyuely stones therfore one of the electe And to beleue the coÌ„munioÌ„ of sayntes thou must feele that as a meÌ„ber of Christ he doth perticipate his grace w t the and y â— thou art therby saued y u must also be leue y e remission of syns y â— is not ouly that he dothe pardon synnes but that he hathe pardoned the thine and so elected the. EueÌ„ so thou must beleue that thou shalt ryse glorious and haue life euerlasting TheÌ„ there is no article of oure fayth y â— can be beleued in suche sorte as it ought to be of those whiche doo not beleue they are elected To the Christian it is then necessary to beleue that God is hys God and father that he worketh all for his benefite â–ª and that Christe is come was borne hath liued dyed and risen agayne for his saluacion so that w t lyuelye faith he eÌ„braceth Christ wholi for his owne with al his treasure grace And lykewyse al his life death resurreccyon assention glorye and perceiueth the charitie of God in Christ as if there hadde bene no mo but only him selfe in the world and that Christe for him onlye wold haue wrought and suffered no les then he hath done The which when thou dost beleue thou shalt perceyue thou art electe Yea he that beleueth not he is electe can not praye as he ought beynge withoute fayth wythout the whiche after Paul we cannot effectuously recommend vs to god bicause y â— we must ask in faith if we wil askin veriti be hard now if y u beleue not to be his soÌ„ne heir how caÌ„st y u as Christ taughte saye our father as a soÌ„ne wyth coÌ„fideÌ„ce aske him grace Praier may wel be made of inside ls and Ipocrits but lyke folishe scoffers and mockers WheÌ„ y u saiest halowed be thy name thy kyngdom come thou must haue in the the spirit of aâ— opcion of the sonne of God And as y e soÌ„ne is moued of vehemente loue pure and sincere to desyre the kyngdome and glori of y e father so must thou seyng the the sonne of God wyth a deuyne spirit by the force of loue aske and desyre that thy heauenly father be honored and reygne in hys electe w t out rebellyon Lykewyse shalt thou neuer thanke God wyth all thy herte if thou beleue not to be one of y e electe yea if y u shalte doubte therin or thincke to be dampned in thy hart and in thy lyfe and paradnenture also with thy words thou wylte dysprayse him that he hath giuen the a beyng that he hath create the world sente Christe and so the rest his benefytes and wilt say If I am not saued what do these thyngs profit me it had ben better for me y â— I had neuer ben as Christ sayd of Iudas If I shalbe damned the death of Christ serueth me not but doth inflame burne w t al y e rest of hys benefyts y u canst not in perfection theÌ„ thaÌ„cke god if y u feare daÌ„pnacioÌ„ But who so beleueth he is one of y e elect therby y â— al thynges serue hym to saluacion euen the verye troubles he holdeth for a specyall grace benefyte in theym perceyuynge the goodâ—es of God he gyueth hym thankes wyth all his herte Who shal he be that committeth hym selfe holy to the gouernaunce of God as euery one ought to do if he beleue not that God is hys father that he pardoneth hym doth take of him most singuler cure Otherwise they shall neuer truste in God but wyth Adam shal feare hym and flye seking to hide hym selfe from the face of God nether is it possyble to loue God in veryty honor hym as he ought to be honored and approue for iust and holy all his workes and so delite wholye in hym if he fele not in Christ so muche the goodnes of God that he se hym selfe hys sonne also heire If he know not him self to be a sonne he shal feare as a seruaunt in al his workes haue respect to him selfe his pains displeasures incommodytyes dyshonoures hel or els to this paradise not to y e glori of God As he y â— seeth hym selfe a soÌ„ne lord of al heire sure therof such a one worketh only by streÌ„gth of spirit vehemeÌ„ci of loue to the glory of god to whoÌ„ he hath turned hys whole intent to that end ordreth his whole life Also it can not be possible to loue thy neighbour as thy self as a brother in Christ meÌ„ber w t the of the same bodye if thou do not beleue to be in the number of the sonnes of God And fynally ther caÌ„not one good worcke be done but of them that are regenerate sonnes of God members of Christe and haue in them the holy spirit which testifieth in their hertes that they â—e the sonnes of God And mai parteli be sene howe false and vngodlye is the doctrine of the antichristians that where as it is cheifelye necessarie to beleue that we are elected also aboue all thinges most commodious thei force theÌ„ selues to withdraw euery one froÌ„ this fayth perswading them to stand in doubte as thoughe they had wherin to mistruste the goodnes of God vppon whome onlie dependeth oure saluacion as our daÌ„pnacion doth of our selues But let vs praye to God to open oure eyes to the ende they maye no longer blaspheme but render to God all honoure lande and glorye by Iesu Christe oure Lorde Amen The .xvii. Sermon If it be good to seeke to know wherefore God hathe some electe and some reprobate THy desyre maye be wycked as it is in manye to whome it appeareth that it should haue bene better if God who beinge of power as he is had elected al meÌ„ â–ª and semeth theym that in thys God hathe lacked of charitye yea in theyr language they saye in theyr heart secretely If we had bene God we woulde haue elected all and would haue had more charitie theÌ„ he Now behold whether this be vngodlye folyshe proude plasphemy or not They Imagyne to haue more loue to the souls then he that for to saue theym gaue hys onlye begotten and dearlye beloued sonne vpon the crosse There are some other to whome it semeth on the one syde that God can not erre and on the other parti hearinge that he hath reproued many they thinke the coÌ„trary Thei are not certeine by fayth that God can not erre and that al that he willeth must nedes be iuste Therfore
rocke he hathe the greate deuyl to chase awaye And if in the lunatycke soÌ„ne there was a greate commocion when Christ oute of his bodye wold haue drawen the malignaunte spirite y t had possessed hym thynck what commocion there is when he chaseth hym from the soule in the whyche he dwelleth more wyllyngely And know that it maketh a coÌ„mocion not onli outward in ceremonies as do coÌ„monly y â— false christians when it is neare Easter but there is a coÌ„mocion within the verye bowels of the soule and inward part of the herte there is nothing that so caÌ„ perce the soule as doth the spirite of god when it entreth into it by speciall slidinge Not only it spoileth vs of the olde Adam wyth hys concupisence and doth cloth vs with Christ wyth all his vertues but also maketh vs to be borne a new that as if a poore man were sodenly made an Emperoure he shoulde be wholy chaunged so he that of a vile sinner is made the soÌ„ne of God chauÌ„geth thoughtes effectes desyres and wyll chaungeth frenshipes practises wordes worckes and life and of humayne beastly carnal earth and deuelyshe he becommeth heauenly spirituall angelicall and deuine as did Paul goyng to Damasco when Christ did enter hys hert Ther was a mutacion from the ryghte hande of God When the spirite of the Lorde entreth in a person he is chaunged into a nother man for that diyng to the world he beginneth to lyne to him self And if when Christ dyd enter into the temple he purged it from those that bought and sold thyncke if wheÌ„ he entreth into the spiritual temple he clenseth it from euery vnclennes of sinne there resteth not in it any thyng of dampnacion he healeth it moste perfectly so that if the vncleane woman was healed at the touche of the hemme of Christs garment y u mayst thinke what it is wheÌ„ Christ in spirite entryng into the soule and the person with lyuely fayth imbraceth him wholy for hys Also as when the sonne beames enter into thy house thou perceiuest in the ayre eueÌ„ to the smalest mote whych y u couldest not se before so wheÌ„ in the soule do enter the beames of lyght of the diuine grace the sinnes are perceyued in more cleare maner Yea as the prodigial soÌ„ne neuer knew nor perceiued truly his own errour til with such pitie he was imbraced of his father had profe how greate was y e fatherly goodnes and charitie which he had offended so the sinner when he conuerteth begynneth with the spirit to taste the diuine goodnes he beginneth also to know his malice pride and ingratitude with the rest his vnlawful sinnes He restoreth w t Zacheus that which is not his if Christ enter into his house and dyspenseth the superfluous thynges yea beyng rych wyth the treasures of Christ he leaueth al wyth vnmeasurable loue He can not participate or take part of the bountye of god that doth not coÌ„municate distribut to others The lyuelye flame muste nedes breake forth or els beyng smoudered it queÌ„cheth and the fountaynes that contynuallye receiue ruÌ„ning water must of force ouer flowe so they that haue in them the holye gost by the testimony wherof they are sure to be the sonnes of God haue contynuallye one suche and so entire sincere pure gladnes which groweth of the liuely knowledge y t they haue of the greate goodnes of god that they caÌ„ not expresse it nor they caÌ„not coÌ„preheÌ„d theÌ„ selfes Therfore not being able to w thold theÌ„ selues they spring leape for ioy with Iohn Baptist with his mother they make exclamacioÌ„ as to Zacharye so are their toÌ„ges losed so y t although in praysyng of god they perceiue with Moses that they stammer and are of an vnlearned toÌ„g neuertheles with the Apostles they can not kepe scilence of that which they haue herd sene felt wyth the spirit they must nedes speake by the superabundauÌ„ce of loue that they haue they desire wyth the woman of Samarye that euery one shoulde taste that which they them selues haue had experieÌ„ce of And although for preachynge the gospell they be persecuted for al that they do not desiste and leaue of but triumphing in al thei perseuer and go forth euen to the deth they feele in such sorte in the herte the charity of god that not onlye it is swete to theÌ„ to suffer for his loue but wyth the Apostels they reioice therin And for that they participate of that greate charitie of Christe by beynge his members Therfore wyth hym they pardon al men beyng ready to shed their bloud and put theyr lyfe for their enemies with Paul also to be accursed from Christe And this because that as to Stenen so the heauens are opened to them in suche sorte that in spirite with clere supernatural lyght of fayth they se the glory of god in hauing geuen his only begotteÌ„ dearly beloued soÌ„ne for them vpon the crosse they rest also quiet as the shyp when Christ entered into it they haue the peace of coÌ„scyence knowing with certeyne fayth that god by Christ by hys mercy hath pardoned them They haue also quietnes of mynde in suche maner that thoughe they were in al the perils necessyties of the world yet alwayes aprouing for iust the iudgemenâ—es of god knowing that he is their only father that he hath most singuler cure of them that euery thynge serueth them to saluacion they stand most surely quiet in peace traÌ„quility These suche for that they walke accordyng to the vocacion of god haue honour of euery enterprise that they take in hand they can not be letted or resisted no more theÌ„ God Yea it is force that euery one feare theym as Herode feared Saint Iohn Baptyste for that he had in hym the spirit of the Lorde as Abimelech did AbrahaÌ„ Isaac They are daylye more firme stablyshed in good purposes to doo euer better beyng lyfted vp coÌ„tinualy to a greater perfeccion with Paule althoughe their mind be conuersaunt in heauen neuertheles descendyng by ChristiaÌ„ pytye to fele the miseryes of theyr brethren they laboure also to drawe them to Christ and moue theÌ„ to haue the spirite to be in veryty Christianes not Ipocrites As y e very grape doth moue the birdes to taste therof and not the pyt fal And finally although with the Apostels they neuer remayne wyth Christ and wyth the Canauite whiche woulde not departe for his vngentle wordes neuertheles they are prompte and ready for his honour and glorye to leaue wyth the Samaritane hys swete presence And what is more to be sayde when the spirite of God doothe enter into a soule he suffereth it not to slepe nor stand in idlenesse but maketh it worcke thynges merueylous and inexplicable for the loue of God to whome be euer al laâ—d honour and glory by Iesu Christe our
synnes for thyne and reward me with thine innocency holynes and ryghtwysenes Thou hast all readye satissfied for me on the crosse and appoynted me by adopcion to be the sonne of God wherfore I caÌ„not be damned no not one shalbe found that dare accuse me being one of goddes elected Moreouer if thou be myneded aud wyllynge to appeare wythoute daunger at the benche of goddes ryghtewysenes dyspoyle fyrste thy selfe of the olde Adam and apparel the with Christe as Paul exhorteth vs thou shalbe safe For in so muche as thou haste embraced him for thine own thou can not be damned although thou haddest committed al the sinnes of the worlde As a woman greate with childe cannot be punished no more can thou if thou haue Christ in thy harte or rather as Christe sayeth he that be leueth in the son is not iudged he is so assured of hys saluacion that there nedeth no examinacion to be hadde of him he is one of Christes meÌ„bers and hath his spirit wherfore he can no more be dampned then Christ because he is knit to him by liuelye faythe If it be so that God woulde make there with the a reckenynge saye to hym howe thou hast made it wyth Christ for as he put on Christ al our iniquities and sinnes as Esaye sayeth and with greate loue accepted them for hys owne and bounde him selfe to make satisfaction for them Wherfore thou shalt say Lorde if thou haste anye reconing or matter agaynste me make it with Christ he knoweth wel how to answere aud can declare that he hathe satisfied for them In case be that any must be dampned for the synnes I haue doone it is Christe that muste be dampned and not I good Lorde for albeit I am he that commytted them neuertheles Christe bounde hym selfe to satisfye for them and that by consente and good wyll of hys father wherefore who so euer beleueth lyuelye in Christe is all to gether safe and sure Besyde thys if God wolde needes make the audite and accompt wyth vs and wold saye I am not contente wyth Christes satisfactyoÌ„ for you I wil that your selues make recompence for that you haue offeÌ„ded whiche is a thynge impossyble all readye from the beginninge he is contented and hath accepted that deuine sacryfyce of the vndefyled lambe Christe Iesus whyche dyed on the crosse to be obedyente to hys father as Paule hathe wrytten al readye is the right wysenes of God satysfyed vp Christe more then suffycyente and made his sonnes and so consequentlye hys hepres he hath alreadye geuen vs paradyse and when God hath once geuen a gyfte it neuer repenteth hym wherfore the gyfte canne not be called agayne vp reason God is not chaungeable I neuertheles althoughe as I sayed he shulde saye I wyll that thou thy selfe satisfye Answere hym on thys wyse Lorde if I were as dere beloued to the as is Christe and had done and suffered lonynglye for thy honoure All that Christ did and suffered in this case woldeste thou not holde thy selfe sufficiently satisfyed for me in case he graunted thereto Thou shulde make hym this answer Then is it all readye done Form that Christ suffered I myself suffered By reason I am chaÌ„ged into Christ Yea the true Christians y t haue Christ in theyr heartes as Paule sayeth let Christe dwel in our harts maye pitiouslye lamente and complayne to of God and saye to him thou hast punished vs more bytterlye then we haue deserued coÌ„sidering that we offended and not Christe reasone wolde thou shulde haue punyshed vs oure wyll and oure lyfe and soule and not that innocent and vndefiled lambe Iesus Christ and thou hast punished Christ which is the lyfe of my soule The harte of my heart the spirite â—f my spirite as Dauid sayth God my fleshe and my hearte God of my hart Thou shuldest if my deathe had not bene inoughe for my synnes tourned me into nothynge and letten a loue that innocent and iust Christ more deare and intier to me then myne owne soule wherefore I feele more that that he suffered for me then I shoulde haue felt if I had suffered al y â— torment possible on mine own body but wel wyst thou that I could not by reason of my fraylty abyde and suffer al that I had deserued for my synnes and therfore thou chose y â— myghty and strong Christ to suffâ—r for them in misteade and moreouer hast set him in my hart to the intent that I shuld not only feele that he suffered also but also that he myght geue me strength to be able to suffer Thou maiest also say Lord albeit I haue synned I am regenerate and boâ—n again by Christ I am no more y t maÌ„ that synned but I am a new creature wherfore thou cannot iustâ—y punish me because that spirit of mine that sinned is dead and Christ liueth in me I lyue no longer my selfe but Christ in me Punysh kyl and turne to nought that spyrite of myne that wyll of myne spoile from me that olde Adam that sensuliality and al that in me hath synned and punysh not me sithen by the newe spirite that I receiued of Christ I am his most innocent creature Moreouer thou Lord hast geuen me Christ withal his diuine treasures and graces and that to be more surelye myne then I am my selfe and in so much as he is myne entyer I am able to satisfy for al my dets What fearest thou then O synful soule Seest thou not that as the blud of Abel cried for vengaunce so this bloud of Christ calleth for mercy and he caÌ„ not but must nedes be heard one depenes calleth on another I meane the bottomeles abisse of my synnes hath neede of the abisse of Christes passyon and the abisse of Christes passyon calleth to the abisse of the mercye of God Saye therfore to Christ O Lorde make thy marcye maruelous and wonderful thou sauest them that truste in the cry saue me for thy mercye sake take and embrace thine y e right wysenes of Christ and then canne I be contented thou say Iudge me Lord accordyng to my rightwisnes Let euery man therfore go to the court of the mercy of God and if we be called to the barre of iustice let vs appeale alwayes to mercy and see that neuer a man appeare before the throne of iustyce except fyrst he be clothed w t Christ through fayth and then he may be presented boldly as he that is armed with innocency truth may be presented a fore any place of iudgement And God shal accept them for ryghtwyse To whome be all honoure and glory through Iesu Christ oure Lorde Amen ¶ The .x. Sermon By what meane to come to heauen Experyence proueth that euerye creature hathe naturallye a desyre and appetite to resort to it own proper place and mansyon and namely man because he is the most souerein creature of al other And for so much as our
to make it cleare they go searchyng wherfore he hath not elected all men and they would fynd a cause where is none If such were godly they shuld quiete and satisfie theÌ„ selues shuld haue their felicitie in the deuine plesure w tout searching to asseÌ„d anyhier It is euyl theÌ„ to seke wherfore god hath elected some other some not if this grow of the suspicion that God may or haue erred The godly knoweth certeinli by faith y t he caÌ„not erre hereupoÌ„ resteth There are some that aske after it of arrogeÌ„cie and presumpcion They woulde be answered that god had elected them for theyr good workes to haue wherein they myght glory of them selues And wheÌ„ they hear sai that God hath elected them by grace it displeaseth them they gainsaâ—e it seming them there resteth nothinge to glory in And they perceyue not that this is the whole glory of the humble and true christiane to be saued by the mere grace of God and Christ crucified and to glorye onlye in God by Christe and in them selues not to see but thynges worthy to be a shamed of to thend y â— to god only be honour and glory It groweth also to many of vnreuerence for if they coulde se howe inaccessible the maiestie of God is howe irreprehensible is hys wyll and how incoÌ„preheÌ„sible is his wisedome they wolde not set them selues to dispute wyth god specially if they knewe howe blynd darke fraÌ„ticke and folishe they be And who art thou sayd Paul that wilt dispute with God answer and contend with God Paul was returned from the thyrd heauen where he had heard secrets so hygh that it was not lawfull to speake to man Neuertheles doynge reuerence to the diuine secret iudgementes he sayd O profouÌ„d riches of the wisdome and science of God how incoÌ„preheÌ„sible are his iudgementes And man blynd folyshe and vngodly is so high minded that he wil do wronge to God condeÌ„pning him and reproue his holy iust irreprehensible iudgementes And how many are thei that seke to knowe speake wryte of it aud he commeÌ„ded therfore And al that they can Imagine by force of their owne wytte and natural knowledge which can not perce so high secretes they put in wryting And they are as arrogant as if they wer in goodnes and sapiâ—nce superior to God to be adored of the worlde they condemne the workes of god Ther are mani which ar not coÌ„teÌ„t to know asmuch as God hath vouchsaued to opeÌ„ to vs but they wold know also a greate deale more But it is not the offyce of a good serâ—aunt to wyl to know al the secretes of his Lorde yea the sonne oughte to content hym with the secretes of his father and to know of it onlye as muche as is reueled to hym to be sure and certeine that he wil not fail to manifest al that shal be expedieÌ„t for him euen so we ought to contente vs to knowe that which God hath and dothe reuele vs knowing that he doth loue vs in suche sorte that we haue not wherein to doubte that he wyll fayle to manifest vnto vs all those secretes the knowledge wherof shalbe profytable and necessari Yea Christ him self said that he had made knowne all that he hadde heard of the father oure office is to seke to taste and fele with the spirite that which he hath opened to vs and we maye also desyre to know all that pleaseth God to reuele vs forthe benefite of oure soule and his glory nowe for that God to beate downe carnall man to the ende that to him be geuen al honoure laude and glorye hath vouche safed to open in the holy scriptures wherefore he hath elected some other some he hathe not Therfore we mai ought to seke to know it that we may so much y e more honour god but we oughte to beleue it to be so as God hath declared to coÌ„tent vs with that way God hath taken in electing reprobating neither to thinke nor suspect that god hathe erred nor ought to despre anye other waye but to be satisfied and pleased with somuch as pleaseth the lord without being curious in wyllyng to know more then that whych pleafeth God to reuele vnto vs al that to the end by Iesus Christ we may render him al honor lande and glory Amen ¶ Th .xviii. Sermon ☞ Of the diuerse effectes that it worketh in maÌ„ to beleue that our eleccion is al in the hands of god and that of him only it depeÌ„deth IT is seene by expeience that of one selfe cause doth grow sometymes contrary effectes And is euydent by the sun whych hardneth myre and melteth waxe and this is by theyr dyuerse disposicions Euen so of the belief that our eleccion is wholye in the handes of God dothe springe in men contrary effectes by theyr contrary disposicyons The vngodlye perceyuyng that in the deuyne mynde is resolued theyr beynge to be saued or dampned they are wroth wyth God they blaspheme hym wyth their heart they call hym parcyall and vniuste they gyue them selues to do euell ynoughe sayinge euerye waye that shall be which God hathe infallyblye foresene and immutably determyned yea their faltes they cast in the face of God thynkynge that he is the cause therof many also despaire of their saluacyon presume more of them selues then they hope in God they beleue that they shuld be saued if theyr saluacion dyd depende vpon them selues and therefore if they could disturbe the deuyne counsayles and make that theyr saluacyon shoulde not be in the handes of God they woulde do it And thys is for that they knowe not theyr owne greate myserye howe blynde infirme frail and vnprofytable they are to God impotent of them selues to goodnes full of all wickednes and that they dyd neuer worke if it were put in y e baleÌ„ce of deuine iustice that merited not to be punished and so lyke wise they fele not y â— great goodnes of God nor the benefits of Christ but thinke him to be Irefull reuengable disdaineful proude parpetual vniust and malignaunt as them selfes are There are some whiche haue not perfecte fayth but they are not so vngodly as the fyrst Now these when they here say or thincke y t their saluacion is all in the handes of God they remayne confused and euell contented And this is also for want for knowledg of the goodnes of god they trust partly in God partly in them selues they loue not God nor trust nor hope perfectlye in him they remain doubtful and know not whether it be best to depend al vpon god or not and it semeth them that it shoulde haue bene beste that in some part it shuld depend vpon them selues and yet they thyncke it wel being al in the hands of God troubled in such sort that they canne not tel which to chuse Therfore they liue in a great perplexiti They consult sometimes w t the holy scripture or w t
hys connyng and power consyder all those thynges that serue to the dysprayse of the worlde to the mortifyinge of them selues to the louing of theyr neyghbour and also god yet by no meanes should they come to such lyght of the goodnesse of God of theyr owne myseryes and vanyty of the worlde that they should loue God to the hate of theym selues and dysprayse of the worlde as he is bounde to do It is not then in the lyuertye of the carnall man to do worckes spyrytual he hathe neede of the grace of God of faythe and knowledge supernaturall nor it is not 〈◊〉 hys power to get neyther in all nor in part any gyft of God grace or spiritual vertue Yea before that by Christ he be regeuerate he can not neyther wyth thynkynge desyring or working nor by any other meanes dyspose or prepare hym self neyther whole nor partelye to one of the leaste graces of god so that by those hys thoughtes desires or worckes he maye be worthye or haue i◠all or in parte deserued that grace And moreouer I saye that as before hys regeneracion he is vngodly wicked euen so is sin al his thoughtes desires workes and this is bicause that while he is carnall beinge the seruaunte of sinne and concupyscence whiche reigneth in hym he is dead to God and a lyue to him self he neither doth worcke nor can worcke to the glory of god as he is bound for want of y ◠liuely light of him but being as he is carnal in hys own loue he is moued to woorcke onlye for hys owne interest he sinneth then not for doing almosse and lyke woorckes but for that he doth them not for the glory of God And althoughe the vngodlye absteine some tymes from robbinge and killinge with such like wicked iniquities yet alwais he sinneth although not so muche not in absteining but that he absteineth not for the loue of God as he is bounde to do but for hys owne proper accompte intereste and vtylitie And so is it true in carnall manne whyle he is carnal synne doth euer reygn for that he cānot but sinne yea and euer doth synne contynuallye because that althoughe he absteyne from homicide thefte and committing such like iniquities neuerthelesse he sinneth euer continually in leauing behind him the loue of God wythall hys hearte as he ought to loue his neyghbour as hym self to worcke for the health of hys neyghboure the glorye of God as he is bounde absteining for hys honoure from all synne Their synnes are then innumerable and yet they thincke in confessyon to number them al being then al the worckes of the carnal synne and worthye of punyshmente see howe they can by any meanes be worthy to be rewarded and how they may be true preparacions or dysposycyōs to grace Therfore as a deade mā cānot rayse hym self or worke toward hys resurreccyō nor he that is not worke to his creatyon so the carnall man that in Adam is dead and as though he were not can not worke towardes hys regeneracyō and creation yea euen as a humane bodye wythout the soule can not moue but downwarde so the dead soule without the spirite Christe his life can not lifte hym selfe vp but must of necessitie descende euer downe in regardinge his owne interest Therfore he cānot but sinne he must be borne again to do worsies spiritual and holye and by oure selues we can not be regenerate by no meanes for it is onlye the worcke of God It is nedeful then that God creatinge in vs a cleane hert do geuē vs a new hert as Dauid dyd pray and God did promise bi his prophets wyth oute me sayth Christe ye can do nothynge that is spiritual holi and grateful to God Christe then is wholye our rightuousnes this is the more riche noble and happi rightuousnes thē if we were iuste bi our selues yea none shuld be iuste if oure iustice did in any part depēd vpō vs nor our owne glory excluded as Paul and Moses wylleth it to be There are many that thynke that as mē chose to serue a Prince so we chose to serue god but he him selfe in the contrary where he sayd you haue not chosen me but I you Likewise they thinke as they that best serue obtein most fauour of their Lord those y t haue loste it the more they humble them selues the soner they recouer it so they thynke of vs with god Thus they build their good lyfe not vpon Christe but on them selues and fall from the deuyne grace And also it is clene contrary for not for that we repent humble vs and do good worckes therefore he geueth vs hys grace but because he geueth vs hys grace therfore we do worckes that are holy So that not for that the good theefe vppon the crosse dyd confesse Christ therefore he dyd illuminate hym but for that Christe dyd illuminate and touche hys herte therfore he dyd confesse hym and the lyke happeneth of all vs. And what good worke dyd Paule when Christ conuerted him He was most strongly agaynst hys honour euen as we wer before he called vs. These that are not regenerate be wyth Saincte Peter in a darke prison bounde wyth manye cheynes in the power of the Deuell a sleepe in synne and wylte thou that they bee saued by them selues No the Lorde hym selfe muste needes awake hym the euell tree canne not brynge forthe good frute as Christe sayde no more canne the vngodlye good worckes Before wee are by Christ regenerate we are fleshe and that whiche spryngeth of the fleshe is fleshe Therefore canne we do no spirituall worckes yea euen as Paule saythe all the effectes and desyres of the fleshe are death vncleane are all oure worckes whych procede of our corrupte nature and finallye he that is not with Christe is agaynste hym God at the begynnynge made man free but in synnynge he was made in suche sorte the seruaunt of sinne y ◠not only he can not neither in al nor in parte merite before god any grace but he can not in hys lyght do otherwyse but sinne yet not for this he shuld leaue to heare the worde of God to praye to take counsayle to seeke to bee corrected to do almes and lyke woorcks not for that he doothe deserue grace but punyshmente euen as he that bi force is compelled to hūble hym selfe and are pardon of hys ennemye for that fayned humilitye he meriteth not to be pardoned but shoulde meryte so muche the more to be punished as that hauyng vniustly offended him he ought wyth hys hearte to haue humbled hym and asked pardon and hath not done it Nowe so the vngodlye in askinge mercy of God doeth sinne for he that asketh not for his glory as he is bounde but for his owne gain nor therfore he ought to ceasse from asking help of God for that he sinneth not in prayinge but for not