The sermons of M. Iohn Caluin, vpon the Epistle of S. Paule too the Ephesians. Translated out of French into English by Arthur Golding

¶To the most reuerend father in God and his speciall good Lord, Edmund by the grace of God Archbishop of Caun••••bu∣rie. &c. Arthur Golding wisheth abundance of all heauenly wisdome, grace, and health in Christ Iesu.

MY very good Lord, forasmuch as it is the dew∣tie of all them that publishe things too the world, whe∣ther as first authors, or as translators, too deale in such sort as most folke may reape profite and commoditie by their dooyngs, specially in matters of Religion, the knowledge or ignoraunce whereof, concerne the bene∣fite and welfare, or the hinderance and perill, not of a fewe, but of all men: I humbly beseeche your grace, that with your clemencie, fauour, and well liking, which I haue alwayes hi∣thertoo through your goodnesse inioyed, I may indeuer too benefyte others (specially the simple and ignorant sorte, for whom my care is, & ought chiefly to be) by the things which I haue gathered and conceyued to myne owne comfort, part∣ly out of these present Sermons of M. Caluins, and such other readings, but specially out of the very woord of God it selfe: that they may bee as a briefe abridgment of this whole work, and as an enterance too the ryght concey••ing of the doctrine of Election and Predestination, which being the chief ground∣woorke of this Epistle to the Ephesians, minisrtr••••h mee iust occasion to say somewhat concerning the order and ryght vse therof: not that I intend too take vppon mee too discusse the particular poyntes therof, or too answer the seuerall obiecti∣ons

and blasphemies which the heathenish Atheists or world∣lywise scorners are wont too cast foorth in derogation of that heauenl•• ••••octrine, bycause their- fleshly reason cannot atteine too it: (for I confesse that too bee a matter too hygh for mee too meddle withall, and it were more than needeth, conside∣ring how much is sayd therof in these Sermons:) But onely too shewe the gentle reader what way he may safely take, too deale therwith to his benefyte and comfort. Wherunto I am the rather moued, bycause it commonly falleth out, that the vnseasonable and vnaduyzed dealing therewith, (partly by such as of a certeine vaynglory doo aduenture too speake the things which they know not, and partly by such as beyng o∣therwise godly and well mynded, doo notwithstanding enter deeper sometimes intoo that profound doctrine, than com∣mon capacitie (yea euen of good and sound Christians) can well reache vnto, or ordinarie skill can well wade out of agein, or the present state of the hearers well beare:) dooth often∣tymes shake, and sometimes also wellneere ouerthrowe the faith of the weaklings, whom Gods woord willeth to be ten∣dered with all myldnesse and modestie, and for whose releefe and edifying the things that are set downe there are cheefly written. Wherfore keeping as euen a hand as I can, that no∣thing may scape from mee vnawares, wherby the aduersaries of the Gospell may take occasion too slaunder the doctrine, or the simple sort, occasion to bee offended at it, or to shrinke from it, or the perfect sort, occasion to find iust fault with me: I will no longer trubble your grace with delayes, but (by Gods leaue) proceedeforthwith too the matter.

The substance and ground of this Epistle to the Ephesians is this: That beyng once throughly instructed and rooted in the fayth of Iesus Christ, wee must (for full confirmation and stablishment of our consciences in the louing kyndnesse and fauour of our God, ageinst all assaultes and temptations both of body and soule,) stye vp in mynd aboue the world and all worldly things, too the beginninglesse loue of God, wher∣through he choze vs too saluation, or endlesse welfare in his

onely begotten sonne, before the foundations of the world were layd, freely of his owne mercy, without respect of any desert, worke, or worthinesse of our owne: In consideration wherof, it is our dewtie on the other syde, too glo•••••• God both in our bodyes and in our soules, by leading a holy and vertuous lyfe proceeding from a pure and sound hart: which acceptable obedience, togither with the fayth from whence the same springeth, is bred and brought foorth by the one∣ly woorking of Gods holy spirit in our myndes, for Iesus Christes sake.

This doctrine then belongeth not at all too the carelesse worldlings, which welter still in the dregges of the old Adam: that is to say, which bee not yit come vntoo Christ, nor haue heard of his Gospell: or which beyng come in name and pro∣fession, doo fyght still ageinst him in lyfe and conuersation. Of which two sortes, these latter (if they amend not vppon dew admonition) are rather too bee left vp too the iust iudg∣ment of God, than too bee perswaded by reason, which they themselues abuze, or too be confuted by Gods woord, which they will not regard, vntill they feele it cutting sharper than a two edged sword: and the other sort are too bee taught first too knowe God and his sonne Iesus Christ, before they can bee made parttakers of the riche treasures of Gods wisdome, ryghtuousnesse, and redemption, layd vp in Iesus Christ for none but such as beleeue in his name. Nother belongeth it properly and immediatly to the weaklings and Nouice•• (if I may so terme them) which are but newly trayned to the ••••••∣pell, or are but of slender vnderstanding and feeble beleefe: bycause their myndes beyng yit vnable too discerne so hygh mysteries for want of experience in matters perteyning too God, haue neede of milke still, rather than of strong and sub∣stanciall meate. And surely there needeth no better nor fur∣ther proofe of the infinite and incomprehensible profound∣nesse of this doctrine, than that euen the Apostle himselfe be∣ing after a sort astonished at the exceeding great hugenesse of it, was fayne to knit vp his discourse therof with this exclama∣tion,

O wonderfull depth of the riches of Gods wisdome and knowledge. How vnsearchable are his iudgmentes, and his wayes past finding out? But this doctrine belongeth too such as being growen vp too some rypenesse in Christ, and hauing gathered strength in the knowledge of matters of saluation, haue through the longer working or greater measure of Gods holy spirit, obteyned light of vnderstanding aboue the com∣mon and ordinarie rate, and by the same spirit subdewed their owne wit and will, too the beleefe of God and his woord, that is too say, roo a right and stedfast perswasion of mynd concer∣ning God and all his sayings and dooyngs, without any mis∣trust or doubting of the same. I call that onely a right per∣swasion, which is grounded altogither vppon the Canonicall writings of the old and new Testament, and throughly war∣ranted in all poyntes by the same. And lyke as that tree may well and iustly bee sayd too stand fast, not which hath bin vt∣terly vntasted or vntouched of any storme, but which hauing borne out the brunt of all wyndes and weathers, continueth vnblowen downe through the violence of tempests, haue sha∣ken off all the leaues, broken off some braunches, sliuered dy∣uers bowghes, riuen the bark, yea and inforced the top of it too stoope now and then too the ground: euen so that fayth or beleefe, is too bee counted stedfast and well settled, which continueth vnuanquished too the end, though in the meane time it haue bin neuer so sore shaken and battered with the assaultes of temptations, aduersities, and crosses both of body and mynd. They therfore which haue atteyned to this groun∣ded growth in Iesus Christ, may safely and comfortably deale with the doctrine of Election and Predestination without guyde: & such may haue neede of exhortation, admonition, warning and incoragement, by reason of the naturall fraytlie which alwayes followeth, and oftentimes ouertaketh euē the strongest, but not of instruction, otherwise than by the woord it selfe: for (as sayeth S. Iohn) the inward anoynting (that is to wit, the inlightening of the holy Ghost) teacheth them all things. But as for the other sort, which are yit but as new

borne infantes in Christ, whether it bee in respect of ••yme, or in respect of knowledge, or in respect of both: forasmuch as this doctrine is of such nature as it cannot bee learned by any preceptes or perswasions of wisdome, vntill the kn••wledge and loue of God in Iesus Christ, be first well felt and through∣ly digested by fayth in the bowels of mens hartes: they haue neede too bee both cherished and trayned foorth by degrees, and as it were by parcelmeale, too the right conceyuing and vnderstanding of so great a mysterie. For although Gods free Election and Predestination, according too the purpose of his owne good will, euen before all time, bee in very deede the first cause and onely originall welspring of our saluation or endlesse welfare, and of all the things that further or accom∣panie the same: yit is it not the first poynt in doctrine wherby too bring men to saluation, nor the first Loadestarre that men must looke at, as soone as they bee entered intoo the way of saluation. Which thing appeereth sufficiently by the conti∣nuall order of teaching vsed throughout the whole holy scrip∣ture, where both the Prophets and Apostles and Christ him∣selfe, doo alwayes begin the ministration of saluation at the preaching of repentance, and so proceeding too fayth and free forgiuenesse of sinnes, too newnesse of lyfe, and the right vse of Sacramentes, too the rizing agein of the dead, and the euer∣lasting iudgment: doo finally deliuer foorth the doctrine of Election and Predestination as a sheeld ageinst all assaultes, to make me•• perseuer and hold out to the end in the way of sal∣uation, through all aduersities, tormentes, and temptations, as shall appeare more plainly hereafter. This doctrine then is (as yee would say) the roofe of Christianirie, which beyng orderly, substancially, and workemanly reered vppon the rest of the building, is as a couering and safegard too the whole, defending it frō all iniuries & anoyances of wynd & weather, and giuing it continuance with perpetuitie: so that what∣soeuer is added afterward, may well make too the adorning and beautifying of it, but not to the safetie and strength of it▪ And therefore if it bee set vppon a false or ouerfeeble founda∣tion,

or while the building is yit greene and vnperfected, b••∣fore the stones bee well clozed, settled and dry: the weyght of it beareth downe the whole house to the ground, to the great losse, and (but if the more grace of God bee) too the vtter and vnrecouerable vndoyng, both of the buylder and of the buil∣ding.

What then, will some man say? Is it not too bee taught? Is it not to bee learned? Yis verily: and that with all earnestnesse and indeuer of mynd: howbeeit, not at al aduenture, not in haste, not rashly, not presumptuously: but with singular cir∣cumspection, reuerence, warenesse and humilitie, as al the god∣ly haue vsed to doo: least whyle wee take vppon vs too swim without a bladder, before wee haue learned too beare our bo∣dyes vppon the water, wee bee caryed away with the violence of the streame, or sink for fayntnesse ere wee can recouer too land agein: or least (which worse is) whyle wee bee ouercuri∣ous in medling with the secretes of Gods Maiestie, wee bee o∣uerwhelmed of his glory. How then may wee wade safely in it too our benefite? Euen by seeking of our selues in Iesus Christ. Let vs see if wee can fynd our selues there. For the scripture assureth vs, that there is no saluation but onely in Christ Iesus, nor no damnation to them that are in him. Now therefore, like as too knowe the originall cause of our death and damnation, wee must not raundge beyond the fall of our first father Adam, bycause that by him sinne entered into the world, and by sinne, death: so to fynd our recouerie and sal∣uation, wee must not seeke elswhere than in Iesus Christ, by∣cause he is ordeyned to bee the onely propitiation and attone∣ment for our sinnes, and there is not any other name, (that is to say, any other person or meane) giuen vs wherby to bee sa∣ued, than the onely name of Iesus. For he is the way, the the truth, and the lyfe: He is the lyght of the world: He is the resurrection and the lyfe: God is in him reconcyling the world vnto himselfe: In him dwelleth the whole fulnesse of the Godhead bodily: God hath made him our Wisedome, Rightuousnesse, Holinesse, and Redemption: And he through

his once offering vp of himselfe vppon the Crosse, hath perfec∣ted them for euer which are to bee sanctifyed, and is become the author of euerlasting saluation too as many as obey him. Inasmuch then as Iesus Christ is both God and man, and hath all power both in heauen and earth, and all knees must bow before him: whosoeuer seeketh saluation out of Iesus Christ, dooth but wander away after his owne deceytfull ima∣ginations, neuer to fynd the thing that he seeketh, bycause that (as sayeth Saint Iohn) he that hath not the sonne, hath not the father, and he that hath not the father, is a straunger too the couenauntes and promises of saluation, without hope and without God in the world, and so consequently in stead of the substance he ketcheth but a shadowe or a dreame or rather nothing at all. Nay rather he ketcheth euerlasting damnati∣on, according to this saying: He that beleeueth not in the sonne, shall not see light, but the wrath of God abydeth vppon him. And agein, this is damnation (that is to say, the cause of damnation) that wheras light is come into the world, (which lyght is Christ) men haue loued darknesse better than lyght: that is to say, they haue loued the blynd imaginations and in∣uentions of their owne ignorant mynds, better than the light∣some truth of Christes Gospell.

Wherefore putting away all flatterie and soothing of our selues, and taking to vs the touchstone of Gods word, which is quick and effectuall, and sharper than any two edged sword, entering in to the diuiding asunder of the soule and the spirit, and of the sinewes and marie, and sifting out the thoughts and conceytes of the hart: let vs examin our owne consciences, whether wee bee in Christ, and Christ in vs, or no. Our owne consciences (at leastwise if they bee not blynded with igno∣rance or hypocrisie) will certifie vs of the truth in that behalf. And if any man haue not the record thereof in himselfe, he wander••h yit still in errour, and knoweth not whyther he go∣eth, no•• i•• what cace he standeth. For they that are in Christ, haue Christes spirit in them, and that spirit assureth their spi∣rit, that they bee the children of God. Now let vs see if wee

haue this warrant in our selues: wee shall discerne it by these markes following, and such other lyke. The scripture telleth vs, that those which are in Christ Iesus, are become new crea∣tures. That they bee rooted, buylded, and setled vpon Christ by fayth: That they walke as he walked, fashioned themselues after his example: That they haue put off the old man, (that is to say, their owne naturall disposition) which is corrupted with deceitfull lustes: and beyng renewed in the spirit of their mynd, (that is to say, in the inward working of their hartes,) they haue put on the new man, (that is to wit, a new disposi∣tion of mynd, which is shaped lyke vntoo God in true rightu∣ousnesse and holinesse: That they walke after the spirit, and not after the fleshe, that is to say, that they liue not after the lyking of their owne wit and will, but in obedience to the wis∣dome and will of God: That they haue mortifyed their earth∣ly members, that is to say, ouermaystred and subdewed their sinfull lustes and lykinges: That they bee crucifyed too the world, and the world to them, that is to say, that they bee no more intangled with the fond loue and sinister affection of the world and worldly things, than if they were already dead, and had no more neede of them at all: And finally that they bee dead vnto sinne, but alyue vnto rightuousnesse. Of all which sayings, and of a number mo tending to the same purpose, the pith and effect is this, consisting of two members: Namely, that such as are rightly and vnfeynedly in Christ, haue vtterly renounced their owne wit, will, wisdome, strength, reputa∣tion, and rightuousnesse: yea and quyte and cleane forsaken themselues, togither with the world and all worldly things, and haue giuen ouer themselues (as it were in bondage) all wholly vnto Christ, taking him for their onely God, Lord, Sa∣uiour, Father, Mayster, Teacher, Guyde, Defender, Stay, Light, Rightuousnesse, Holinesse, Redemption, Wisdome, Strength, Reconciliation, Sacrifize, Alter, Temple, high Priest, and all in all: and therefore depending alonely vppon him in all things, putting their whole hope, trust and confidence in him, way∣ting vppon him as the seruant vppon his Mayster, or as the

handmayd vppon hir mistresse, or as the chyld vppon his fa∣ther: seeking his onely honour and glory in all caces, conten∣••ed to beare the crosse with him in suffering all manner of harmes, wrongs, losses, despytes, reproches, myseries, and tor∣ments for his sake, that is to wit, for the truth of his Gospell, and for the rightuousnesse of his kingdome: and finally ma∣king full account that as they on their part lyue not in them∣selues, but in him, nor to themselues, but to God, so he on his part will most plenteously and bountifully reward their la∣bours beyond all that they can hope or conceiue, and neuer fayle them or withdraw himself from them euen in this world, at their neede. Out of the which roote of trew and liuely faith, springeth foorth this fruite (which is the second part or mem∣ber that I spake of) to the full confirmation of our conscien∣ces, & to the open warranting of our beyng in Christ: namely that for the loue of him, wee imploy our whole lyfe to glorify God by indeuering continually to edefy, profit, and comfort our neyghbours both in word and deede, earnestly, faythfully, and cheerefully, without respect of our selues or of our owne commodities, ••ase, profit, pleasure, yea or lyfe, which is in dede the perfect charitie. If wee fynd this disposition of mynd throughly rooted in vs: then may wee boldly and certeinly conclude, that wee bee in Christ, and Christ in vs: that the life which we lyue as now in the fleshe (that is to say, in this world) wee lyue by beleefe in the sonne of God, or rather that it is not wee that lyue, but the sonne of God which lyueth in vs, that wee bee led by Gods spirit, and consequently that wee bee his children and heyres of his blessed and euerlasting kingdome with Christ, as chozen and predestinated therto in him before all worlds.

Howbeit, forasmuch as wee carrie the old Adam continual∣ly about vs, who cannot bee put quyte and cleane away but by death. And the flesh not onely lusteth, but also wrestleth and fyghteth so myghtily ageinst the spirit, that oftentymes it weakeneth, woundeth, ouerthroweth, yea and (as sayeth Saint Paule) leadeth vs captiue to the lawe or seruice of sinne: Inso∣much

that there is not so stout a souldyer in Christ, but he is compelled to say with the same Paule, The good that I would doo, I doo not, but the euill which I hate, that doo I: by reason whereof the greefe and anguish of his mynd inforce him too cry out (at leastwise in his hart,) 〈◊〉〈◊〉 that I am, who shall de∣liuer mee from this body of sin••••. The weake conscience of the frayle sinner, fynding how farre he commeth short of the trew effectes and fruites of perfect Christianitie heretoofore described, is stryken in great heauinesse, and dwelleth in doubt whether he bee yit in Christ or no. By meanes wherof, he not only taketh no comfort in the doctrine of Gods eternall elec∣tion and predestination: but also is the more abashed and dis∣mayed at it. In this cace wee must not resort for remedie too fleshe and blud, that is too say, too the perswasions of worldly wisdome, or of mans owne natural reason and vnderstanding, but too Gods holy woord, which beyng the very foode and healthfull salue of our soules, alonely is able to pacify the vex∣ed conscience, and to cheere vp the drooping and dying hart. This, besydes other comfortes, wherof mo shall bee reherced hereafter in place more conuenient, telleth vs that there are ages and degrees in Christ and Christianitie, and that our lyfe is a continuall warfare, wherin wee must mainteyne battell, not onely ageinst the trubbles and aduersities of this world, but also ageinst our selues, that is to say, ageinst the vices and af∣fections of our owne corrupt and sinfull nature, yea and (as sayeth Saint Paule in this present Epistle too the Ephesians) a∣geinst principalities and powers, ageinst the Lordes of this world, which are the rulers of the darknesse of this world, euen the wicked spirites that are aboue. To bee s••ort, wee must in∣dure continuall conflict ageinst the world, the flesh, and the di∣uell. And this warfare is to be susteyned and borne out, not by our owne strength and policie, but by the power and wis∣dome of Christ in vs. Agein, the scripture telleth vs, that as long as wee lyue in this world, (bee wee neuer so foreward, willing, and circumspect in our doyngs) our knowledge is vn∣perfect, our loue vnperfect, our fayth vnperfect, and all our

ryghtuousnesse is as a defyled cloth: so that euen the godlyest 〈◊〉〈◊〉 holyest men that euer were, are, or shalbee, must bee faine 〈◊〉〈◊〉 confesse with Dauid, that onely those are blissed whose 〈◊〉〈◊〉 are forgiuen, and whose iniquities are couered, and too 〈◊〉〈◊〉 out with the Publicane, God bee mercifull too mee wret∣••••ed sinner: alwayes yeelding him this prayse, that it is on∣•••• ••he which forgiueth all our sinnes, and healeth all our infyr∣••••••ities. For if wee thinke wee haue no sinne, or that wee may ••ee quyte and cleane rid of sinne, so long as wee beare the ••arthly tabernacle of this frayle body of fleshe and blud about 〈◊〉〈◊〉: wee deceyue our selues, and the truth is not in vs. There∣fore wee must hold fast the foundation too the ende, which foundation is the free forgiuenesse of sinnes through Iesus Christ, beleeuing and hoping to bee iustifyed, (that is too say, to bee accepted for innocent and ryghtuous, and to bee in∣dewed with power of the holy Ghost,) not by the deedes of the Lawe, nor by our owne workes or inuentions, but by the obedience and ryghtuousnesse of Christ. And therewithall, vppon assured trust of his strength and assistance, wee must fyght manfully ageinst our owne lustes, and ageinst all maner of temptations and crosses, with the weapons of Gods word, continuall and hartie repentance, feruent prayer, often fasting, and earnest indeuer of amendment, so as wee suffer not sinne to ouermayster vs, and too reigne in our mortall bodyes, by our fulfylling of the lustes therof, but delyght in the lawe of God with the inward man, that is too say, vnfeynedly with the whole hart, for as God requyreth truth in the inward partes, so hateth he the deceytfull man. So then, wee must nother finne wilfully and presumptuously, nor despayre and shrinke away from God when wee haue sinned: nor play the hypo∣crites in iustifying our selues towardes God or the world. But lyke as wee must continually pray God to keepe vs from pre∣sumptuous sinnes, and beware in any wise that they get not the vpper hand of vs: so when wee haue offended, by what meane so euer it be, or how often so euer it bee, (as who is he that sinneth not? Or rather who can tell how oft he offen∣deth?)

Wee must ryse agein continually by repentance and fayth: so as although our sinnes seeme neuer so greeuous and heynous in our owne eyes, yit must we yeeld God the honour, as well of faythfulnesse and mercy in pardoning our often ma∣nifold and greeuous falles, as of ryghtuousnesse in sanctifying vs with the fruites of true godlynesse, and of strength in vphol∣ding and mainteyning vs by the mighty power of his spirit, or of Iustice in correcting and punishing vs for our misdeedes and offences. For wee bee sure that if any of vs doo sinne, wee haue a faythfull aduocate with the father, euen Iesus Christ the rightuous, who is the attonement maker for our sinnes, and not for our sinnes onely, but also for the sinnes of the whole world. Insomuch that if it were possible for one man to haue in him the full gilt and greeuous burthen of all the particular sinnes of all men: yit ought not the same man too despayre, or to doubt of the cleere forgiuenesse and vtter re∣lease therof, vpon his hartie repentance and vnfeyned amend∣ment, so long as Christ lyueth and sitteth at the right hand of God, making intercession for vs. For lyke as God himselfe is infinite, so is his mercy infinite also, towardes all such as take hold of it by fayth in Iesus Christ. And too the intent wee should take hold of it, he assureth vs of it with an othe, saying: as truely as I lyue I desyre not the death of a sinner, but rather that he should turne from his wickednesse and liue: and in what houre so euer he repenteth him of his sinnes from the bottom of his hart, I will put all his wickednesse out of my re∣memberance, sayeth the Lord. Moreouer, although we inde∣uer to keepe a cleare conscience towardes God, and to leade a blamelesse lyfe through charitie towardes men, according to the prescript rule of Gods lawe: yit our so doyng must not be with intent too purchace grace, fauour, or ryghtuousnesse therby at Gods hand, (for that belongeth onely vnto Christ, and no man liuing shall be iustifyed by the deedes of the lawe) nor to glorify our selues to the worldward, (for whosoeuer see∣keth the glory of men, is destitute of the glory of God, and hath receyued his reward already,) but onely to glorify God

〈◊〉〈◊〉 shewing foorth the myghtie woorking of his spirit in vs, ••o 〈◊〉〈◊〉 benefite of our neyghbours, to th•• stablishing of our owne ••••••sciences in the faith, and to the confuzion and shame of 〈◊〉〈◊〉 ••duersaries, which doo slaunderously misreport the doc∣•••••• of saluation which wee professe.

〈◊〉〈◊〉 wee deale after this maner, then dooth Gods woord put 〈◊〉〈◊〉 of all doubt, that sinne shall not get the vpper hand of 〈◊〉〈◊〉 bycause wee bee not vnder the lawe, but vnder grace. And 〈◊〉〈◊〉 continuall mainteyning & renewing of the battell ageinst 〈◊〉〈◊〉, the world, and our owne flesh, assureth vs, that although 〈◊〉〈◊〉 bee neuer so full of infirmities, yit are wee graffed intoo ••hrist, and growen into him by resembling his death, in that 〈◊〉〈◊〉 haue crucifyed, and dayly labour to crucifye the old man 〈◊〉〈◊〉 him: by meanes wherof wee growe vp agein intoo the ••••••enesse of his resurrection, through newnesse of lyfe to the ••••ory of God for euer. Finally, it warranteth vs that wee bee 〈◊〉〈◊〉 grounded and setled in Gods Election, so as wee cannot 〈◊〉〈◊〉 any wyse perish. For Satan is not diuided ageinst himselfe: 〈◊〉〈◊〉 worldlinges hate not the world, nor the things therin: ••••esh and blud mislyke no•• the corruption of the old Adam: other can any man come vnto Christ, except the father draw 〈◊〉〈◊〉. Now then, seeying that to striue ageinst sinne, and too 〈◊〉〈◊〉 continually by repentance after the maner afore mentio∣•• ed, and to doo all things of mere loue, commeth not of our 〈◊〉〈◊〉, (for the naturall man is not obedient to Gods will, no∣••••er can bee:) but of God the father of all mercy, comfort, and 〈◊〉〈◊〉, from whom euery good and perfect gift commeth, who 〈◊〉〈◊〉 of his owne free goodnesse worketh in vs both the wyll 〈◊〉〈◊〉 the performance therof by the power of his spirit: And ••••eyng that the sheading of his spirit after that sort into our ••••rtes (beyng the earnest penny of saluation, and seale of our 〈◊〉〈◊〉 option, to strengthen our weaknesse, and to warrant and 〈◊〉〈◊〉 vs ageinst all temptations) is a sure and infallible proofe 〈◊〉〈◊〉 Gods loue towardes vs, according to ••his saying of S. Iohn, 〈◊〉〈◊〉 doo wee know that wee dwell in him; and he in vs, that 〈◊〉〈◊〉 hath giuen vs of his spirit: theruppon followeth an argu∣ment

grounded vppon the nature of God, which leadeth vs directly and comfortably to the poynt of Predestination, and is the very knot and conclusion of that matter. For inasmuch as God is vnchaungeable, so as there is no alteration of mind or purpoze in him, too fancie one thing to day, and another too morrowe, or too determine and repeale agein, and so con∣sequently too hate and loue by turnes and fittes: (for Gods giftes and callings are such, ashe cannot repent him of them:) it must needes follow, that he loued vs before all worldes, and that the same loue of his caused him too chooze and predesti∣nate vs too saluation before wee had any beeing, yea euen e∣uerlastingly before all tyme: and also that the same loue shall neuer leaue vs, vntyll it haue brought vs too the endlesse fru∣ition of his heauenly glory, bycause that whom he loueth, he loueth to the end, and bycause that forasmuch as the spirit of him that raysed vp Iesus dwelleth in vs, he that raysed vp Iesus will also quicken our mortall bodyes, through his spirit which dwelleth in vs▪ For when wee bee come so farre forward as to fynd our selues in Christ, & by Christ to take hold of Gods free loue, and by his loue to clymb vp to his eternall election: then resting vppon the foresayd argument of the vn••ariable and vnchaungeable nature of God, (which not euen the hea∣then, I meane the wyser sort of them, did euer deny, or in ma∣ner doubt of:) wee knit the eternitie to come with the eterni∣tie past, and conclude determinately in our selues, that there is now no damnation to vs that are in Christ Iesus.

Yea and out of this conclusion springeth such inestimable comfort and inward ioy of mynd, as inforceth vs to burst out into this bold, but yit most godly boasting on Gods behalfe▪ which Saint Paule describeth in the eyght too the Romanes, saying: I am fully perswaded, that nother lyfe, nor death, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor heigth, nor depth, nor any other crea∣ture can separate vs from Gods loue, which he beareth vs in Iesus Christ our Lord. And seeyng that God is on our syde,

who shalbee ageinst vs? Seeing he hath not spared his onely sonne, but hath giuen him for vs all: how should he not giue vs all things with him? Who shall lay any thing to the charge of vs whom God hath chozen? God hath acquitted vs, who ••hen can condemne vs? Christ hath dyed for vs, yea and is rizen agein for vs, and also sitteth at Gods ryght hand and maketh intercession for vs. Now if he dyed for vs, then are wee sure that wee dyed all in him, and lykewyze that as he is rizen, so wee are rizen agein with him, neuer to dye any more, for death hath not any more power ouer him, but forasmuch as wee bee his members, wee doo sit with him already in the heauenly places by hope, only wayting for the day of his com∣ming to iudgment, at the which tyme, our lyfe which as yit ly∣eth hidden with him in God, shalbee shewed openly, and wee shall appeere with him in glory.

And this assured perswasion or beleef of Gods loue, groun∣ded vppon his eternall predestination, kindleth in vs as it were a counter loue towardes God, and a contempt of all world∣ly thinges, bee they neuer so sweete or sower, pleazant or peynfull: wherethrough wee doo cheerfully answere on our owne behalfe accordingly as is set downe in the foresayd eyghth Chapter to the Romans: Who shall plucke away our loue from Christ? Shall oppression, or anguish, or per∣secution, or hunger, or nakednesse, or daunger, or swoord, according as it is written, for thy sake are we slayne all the day long, and accounted as sheepe appoynted to the slaughter? No surely: in all these things wee be more then conquerours through him that loued vs, that is too wit, through God woorking in vs. And therefore hauing our eye fast set conti∣nually vppon the foreleader and finisher of our fayth Iesus Christ, who for the ioyes sake that was set before him, did willingly abyde the Crosse, and the reprochefull misusages which he was most spytfully put vntoo: wee doo not faynt or wexe cold, but although our outward man bee consumed, yit our inward man is dayly remewed, insomuch that we reioyce ••uen in tribulations, knowing that tribulation br••••deth pa∣cience,

pacience breedeth experience, experience breedeth hope, and hope maketh not ashamed. For wee bee sure that our induring of affliction for a short tyme, will yeeld vs an in∣comporable weyght of vnspeakable and euerlasting glory. In respect whereof wee make no more account of all the aduersi∣ties of this world, than of fleabytings, and therefore wee looke not vppon the things that are seene, but vppon the things that are not seene, bycause the things that are seene, are transitorye, but the thinges that are seene, are euerla∣sting.

Now then, the summe of the things aforesayd, is this. That wheras there is no saluation, no election, no fauour, no bles∣sing, no benefyte to bee had, hoped, or sought for at Gods hand, but onely in and by our Lord Iesus Christ: it is shewed for the comfort of the weaker sort, that in this spirituall bat∣tell ageinst the world, the fleshe, and the diuell, those are not counted to be out of Christ, which beyng Baptized into him, and professing themselues to bee Christians, doo notwithstan∣ding fall through simple ignorance and infirmitie of nature, or are violently borne downe, wounded, or caryed away at tymes by the force of ouermightie tēptations: but eyther such as hauing their conscience seared or benommed, doo welter in sinne without feeling of any remorse: or which feeling the sting of sinne and hartbyting of the lawe, doo neuerthelesse make such account of the filthie pleasures of the fleshe, the va∣nities of the world, and the fulfilling of their owne wicked willes, that they continew in sinne wilfully and wittingly, or rather maliciously and presumptuously, euen ageinst the con∣tinuall testimonie and exclamation of their owne consciences: or else which through a cerrein feintnesse of hart, and coward∣ly misbeleefe, by reason of ouermuch mynding of their owne weaknesse, and of the horriblenesse of their sinnes without the remedyes that God hath ordeyned for the same, doo vt∣terly castaway their armour and weapon, and eyther out of hand giue ouer, and as it were betray themselues too the ene∣mie of mankynd without any resistence: or soone after for∣sake

the feeld vppon despayre of victory, without returning a∣ny more into the battell, or without crauing the helpe and ••••ccour of their Captein Christ, as who would say, they looked 〈◊〉〈◊〉 get the vpper hand, and to stand by their owne strength at ••••eir owne appoyntment, and not at Gods appoyntment, ••••rough his power and mercie in Christ.

Of which kynd of people the cowardlinesse is so much the more shamefull and blamewoorthie, bycause God hath gi∣uen them such a Sauyour & Captein, as is both able & willing too minister strength too them bee they neuer so weake and feeble, health, bee they neuer so sicke or diseazed, soundnesse, bee they neuer so sore wounded or maymed, corage, bee they neuer so faynt and weery, victory, bee they neuer so much op∣pressed and ouermatched, ryghtuousnesse, bee they neuer so sinfull and wicked, yea and euen lyfe though they bee dead. For Christ himselfe beeing the Phisition of our soules, our health, our welfare, our lyght, our resurrection, our lyfe, and the very truth it selfe, which cannot lye nor deceyue, (to the intent wee should bee willing too resott vntoo him, and haue assured warrant of hope and comfort,) calleth and allu∣reth vs in this wyse vntoo him: Come vntoo mee all yee that are weery and ouerloden, and I will refreshe you: Bee of good cheere, I haue ouercome the world, and so shall you also by fayth in mee: Although your sinnes bee as read as scarlet, I will make them as whyte as snowe: I will refuze none that commeth to mee, but though he bee dead, yit shall he lyue, for I will rayze him vp at the last day: If yee suffer with mee, yee shall also reigne with mee in glory: Resist the diuell, and he shall flee from you, so that the verye gates of hell shall not preuayle ageinst you: Aske what you will of my father in my name, and it shalbee done vntoo you: Aske and yee shal haue, seeke and yee shall fynd, knocke and it shalbee opened vntoo you, possesse yee your soules through pacience. Besydes this, he putteth vs not too the dooing of any thing which he him∣selfe hath not first doone for our sakes, to giue vs the more comfort and incoragement by his owne example. If wee bee

tempted, so was he. If wee bee smitten for our sinnes, so was he: for he bare our infirmities, and the penaltie of our trans∣gressions was layd vppon him. If wee be tryed and nurtured with correction of the crosse, so was he: insomuch that al∣though he was the sonne of God, yit learned he obedience by the things that he suffered. If wee bee abaced, so was he: insomuch that wheras it was no robberie in him to bee equall with God, bycause he was in the shape of God, yit abaced he himselfe by taking vppon him the shape of a seruant, and that so farre, as he cryeth out in the Psalme, I am a worme, and no man, a very scorning stocke of men, and an outcast of the peo∣ple. If the terrour of Gods wrath for sin doo abash our harts, so did it abash his: and that so sore, as he was fayne too crye out, O God my God, why hast thou forsaken mee? If wee suffer want and penury, so did he: for he had not whereon too rest his head. Finally he became lyke vnto vs in all things, sauing onely in sinne, to the intent that wee hauing a Hygh priest which could bee touched with the feeling of our infir∣mities, might boldly preace to the throne of grace, to obteyne mercy and fauour, to our releefe and helpe in dew time. Assu∣ring our selues that if wee fashion our selues lyke vntoo his image in sufferance, in patience, in humilitie, in fayth, in hope, in loue, and in resistence of sinne, wee shall also bee made lyke vnto him in glory.

Wherefore let vs take his yoke vppon vs, for it is sweete: let vs sticke to him in weale and wo, 〈◊〉〈◊〉 he will not forsake vs: and let vs fence our selues aforehand with the armour and weapons that Saint Paule speaketh of in his present Epistle, that wee may bee able to stand fast in these euill dayes, wherin Satan the old serpent leaueth nothing vnattempted that may destroy or impayre our fayth: and that wee may bee able to beare out the brunt of afflictions which God iustly may, and (I feare mee) shortly will cast vppon vs for our carelesse hea∣ring, and more carelesse, slowe, and negligent following of his word so plentifully preached among vs, if wee conuert not by speedie amendment. Let such as are yit weake, learne to grow

from fayth to fayth, from knowledge to knowledge in Iesus Christ. Let them (as sayth S. Peter) indeuer by all meanes to adde too their fayth, strength, to their strength, knowledge, to their knowledge, stayednesse, to their stayednesse, pacience, to their pacience, godlynesse, to their godlynesse, kynd harted∣nesse, and to their kynd hartednesse, Loue. And whyle they bee proceeding too perfection by those degrees: I counsell them in the meane season too reuerence the mysteries which God hath not yit reuealed vnto them, nother despayring of their owne saluation for want of deepe and exquisite know∣ledge, (for to whom much is giuen, of him much shall bee re∣quyred, and to whom lesse is giuen, of him lesse shall bee requi∣red:) nor refuzing too learne, least they fall intoo the sinne of contempt: nor grudging at thoze too whom God hath giuen a greater lyght of vnderstanding in such misteries: nor yit dif∣faming the doctrine it selfe, which is vttered by the holy Ghost for their comfort, if they could conceyue it aryght. Agein, on the other syde, I coūsell the stronger sort (euen for Christes sake, who beeing the Lord of al power, became weake for our sakes) too trayne foreward the weakelings with all myldnesse of spirit, not with disputing, but with gentle exhortation and incoragement, and too cheere vp the faynt handes and fee∣ble knees, eche bearing so with others infirmities, and helping too guyde their feete in the ryght pathes, as God may bee gloryfyed on all handes through Iesus Christ. And as for the vnreuerend and wicked wilfull scorners, wee may let them a∣lone vntoo God, without casting of our pearles before swyne, or wi••hout giuing of our holy things vnto Dogges, least Gods name bee blasphemed and rayled vppon by our occasion. But yit ought wee (of christian charitie) too pray for them, if peraduenture the goodnesse and long sufferance of God may win them too repentance, that they may acknowledge the truth, and scaping out of the diuels snares wherein they bee hild prizoners, come too their ryght myndes, and performe the will of God. For wee our selues also bee compassed a∣bout with innumerable infirmities, and haue neede of conti∣nuall

mercy at Gods hand, nother is there any of vs all that standeth by his owne strength, or that can assure himselfe too hold out one minute of an houre, but by the helpe of God through Christ. Therefore let euery one that calleth vppon the name of Christ, (that is too wit, which professeth him∣selfe a Christian) depart from iniquitie. Let him that see∣meth to stand, take heede that he fall not. And finally let vs all indeuer to warrant our calling and election by good and godly conuersation, and so shall the way bee layed open for vs to enter into the euerlasting kingdome of our Lord and Sa∣uiour Iesus Christ, to whom bee all honour, glory, and domi∣nion for euer and euer. Amen.

Thus much haue I (presuming vpon your graces good fa∣uour and sufferance) aduentured to wryte of this deepe, but yit moste comfortable poynt of Christen doctrine, so farre foorth as myght beseeme the breefnesse of an Epistle, and as too my poore skill hath seemed necessarie too giue the simple reader an enterance into the substance of this booke, that he myght the eazlyer conceyue, and the better vnderstand and digest the doctrine of this Epistle, and of the Sermons written vppon the same. And therfore I haue had a speciall care to set downe the matter as playnly and comfortably as I could, hol∣ding my selfe alwayes to the present cace, without stepping a∣syde into any bymatters, and without auouching anything which is not warranted by Gods expresse woord. Agein, I haue bin the sparer in woordes and sentences of myne owne, bycause of the greate profoundnesse of the diuine doctrine, which cannot bee handled with too greate reuerence: the ra∣ther bycause I see that the more godly and skilfull men are in matters of Religion, the warer and circumspecter they bee is dealing with the foresayd doctrine, eyther in familiar talk & conference, or in giuing it forth in their Sermons & writings. And as for the author of these Sermons, I shal not neede to cō∣mend him to your grace, bycause that you, whose study is im∣ployed in matters of diuinitie and good gouernment of the Church, are better acquaynted with him thā I, & therfore can∣not

be ignorant of the goodnes of his writings, wherof this is not the first part, nor (I hope) the last that hath and shal be put forth both by mee and others, (I trust) to the benefyte of our common country. Wherefore omitting too trubble you any further in that behalfe, I beseech your goodnesse to beare with my boldnesse, and also with myne ouersyghtes where any haue scaped mee in this translation, and to further this my trauell with your fauour, as you doo the lyke proceedings that tend to the aduauncement of Gods glory, by the edifying of his Church. Surely my purpose and desyre was that it should haue bin a first fruite, or at leastwise among the first fruites, of such maner of presents as were offered your grace, at your returne into the South, to welcome you to your See of Caunterbury, if the time would haue serued to haue had it conueniently prin∣ted: for it was fully translated and deliuered out of handes a good while afore. Neuerthelesse, my trust is that a woorke so beneficiall to the Church of God, shall not bee the lesse accep∣table to you, though it come not with such speede as I glad∣ly would it should haue doone: which thing I beseeche your goodnesse with all reuerend humilitie too graunt, praying God too power vppon you such abundance of his heauenly grace and holy spirit, as the place of high preheminence wher∣in he hath set your most reuerend fatherhood, requyreth: that wee may long inioy your furtherance, to the continuall bene∣fyte of his Church. Written at Clare in Suffolke the .vii. of Ianuary. 1576.

Your good graces most humble Oratour alwayes at your commaundement, Ar∣thur Golding.

Notes

• •• Tim. 1. 9.
• 1. Cor. 6. 20.
• 1. Tim. 1. 5.
• 1. Pet. 1. 21. 22. 23.
• 1. Cor. 6. 9. 10.
• 2▪ Th••••••▪ ••. 8.
• Titus. 1. 16.
• H••br. 5. 12. 13▪
• 1. Cor. 3. 1. ••▪
• Rom. 11. 33.
• H••b••. 5. 14.
• ••. Pet. 1. 19.
• ••. Iohn. 2. 27
• Hebr. 6. 1. 2.
• Actes. 4. 12
• Rom. 8. 1.
• Rom. 5. 12.
• Iohn. 2. 2. &. 4. 10.
• Actes. 4. 12.
• Iohn. 14. 6.
• Iohn. 8. 12. &. 9. 5.
• Iohn. 11. 25
• 2. Cor. 5. 19.
• Colos•• ••. 9.
• 1. Cor. 1. 30
• Hebr. 10. 14.
• Hebr. 5. 9.
• Hebr. 1. 1. 2. 8. 9.
• Math. 11. 27. •• Iohn. 3. 35.
• 1. Iohn. 2. 23. & 5. 12.
• Ephe. 2. 12.
• Iohn. 3. 28. 3••
• Iohn. 3. 1••.
• Hebr. 4. 1••.
• 2. Cor. 13. ••
• Gal••. 4. 6.
• Rom. 8. 16.
• ••. Cor. 5. 17.
• Colos••. 2. 7.
• 1. Iohn. 2. 6.
• Eph••. 5. 22. 23. 24. & Gal. 5. 16. & Coloss. 3. 5
• Gal. 5. 22. & Col. 3. 12. & Ephe. 5. 9.
• Rom. 8. 1.
• Colo. 3. 5. & Gala. 5. 24.
• Cal. 6. 14.
• 1. Pet. 2. 24.
• Gala. 2. ••.
• Gal••. 5. 〈◊〉〈◊〉.
• Rom. 7. 2••.
• Rom. 7. 19.
• Rom. 7. 24.
• 1. Cor. 13. 11.
• Iob. 7. ••.
• Gala. 5. 17.
• Ephe. 6. 14.
• Phil. 4. ••3. & Rom. 8. 37.
• 1. Cor. 13. 9. 20. 11. 12.
• Esay. 64 7.
• Psal. 32. 1. & Rom. 4. 7.
• Luke. 18. 13.
• Psal. 103. 3.
• 1. Iohn. 1. 8.
• Rom. 6. 12.
• Rom. 7. 22.
• Psal. 51. 6.
• Psal. 5. 6.
• Psal. 19. 13.
• Psal. 19. 12.
• ••. Iohn. 2. 1. 2.
• Ezech. 18. 21. 22. 23.
• Math. 5. 16 &
• 1. Pet. 2. 12.
• Rom. 6. 14.
• Rom. 6. 4. 5. 6.
• Rom. 6. 5.
• Math. 12. 26.
• Iames. 1. 17.
• Phil. 2. 13.
• 1. Iohn. 4. 1••.
• I••mes. 1. 17.
• Rom. 11. 29.
• Rom. 8. 11.
• 2. Co••. 5. 15.
• Rom. 6. 8.
• Rom. 6. 9.
• Coloss. 3. 3. 4.
• Hebr. 12. ••.
• 2. Cor. 4. 1••. 17. 18.
• M••th. 1. 28.
• Iohn. 16. 33. &
• 1. Iohn. 5. 4. 5.
• Iohn. 6. 37. 39. 40.
• 1. Tim. 2. 12.
• Iames. 4. 7. & Math. 16. 18.
• Math. 18. 19. & Iohn. 14. 13. 14. & 15. 16.
• Math. 7. 7. 8. & Luk••. 11. 9. 10.
• Math. 4. & Hebr. 4. 15.
• Esay. 53. 4. 5.
• Hebr. 5. 8.
• Phil. 2. 6. 7.
• Psal. 22. 6.
• Psal. 22. 1. & M••th. 27. 46.
• Heb. 5. 15. 16
• 1. Pet. 4. 13. 14
• Ma••h. 11. 30.
• 2. Pet. 1. 5. 6.
• Hebr. 12. 12. 13.
• Math. 7. 6.
• 2. Tim. 2. 10. 25.
• 2. Pet. 1. 10. 11.