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

The eleuenth Sermon, which is the third vppon the second Chapter.

8. Surely you bee saued by grace through fayth, and that not of your selues: it is the gift of God:

9. Not by woorkes, least any man myght boast.

10. For wee bee his vvoorkmanship, created in Iesus Christ, too good workes which God hath prepared for vs too walke in.

SSaint Paule hath shewed heeretoofore, that our saluatiō is the true looking glasse, wherein too behold the infinite glorye of God: for it is his will, too be knowne by his goodnesse aboue all things. And for that cause also hath he shewed, that God choze vs before the making of the world, howbeeit not in respect of any thing that could bee found in vs: but too content his owne onely mercie. Here therefore he concludeth that matter, and sheweth what he ment when he told vs, that our adoption hangeth and proceedeth of Gods chozing of vs in his owne euerlasting purpose, that is too wit, too the intent wee should be as it were cleane defaced, and confesse that whatsoeuer wee bee, and whatsoeuer goodnesse wee haue, wee hold it all wholly of God and of his onely free goodnesse. That is the cause why he sayeth, that wee bee saued by grace, not of our selues, but by Gods gift, and not by works. It had bin ynough ••••o haue excluded all the goodnesse and vertue that man could imagin. But for asmuch as it is hard to beate downe the pride wherto wee bee too much giuen: S. Paule reherceth this matter agein, too the end it might bee the better vnderstoode, and confirmed more at large. And therwithall wee haue too mark, how he matcheth fayth ageinst it, as well too shewe the meane wherby too come too saluation, as also too

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more therfore doth it stand vs on hand, too marke well the thing that is sayd in this streyne, which is, that wee bee saued by grace, and that wee doo nothing at all too it, but that God giueth vs all that euer belongeth too our saluation. And why? Bycause wee can doo nothing at all: we haue nother good workes nor deser••es too alledge for our selues.

Furthermore, this speech is well worth the weying, when he saith, least any man myght boast. For theruppon wee haue too gather, that it is not ynough for vs too father some part of our saluation vpon God: but that we must come to that poynt, & yeeld so farre, as not too make any countenance too it at all, but abyde too haue all our owne glory so abaced, as only God may haue all preheminence, as wee haue seene in other textes, and specially in the place of Ieremie, where it was alledged,* 1.1 that God is not glorified as he ought too bee, nother is it possible for vs to glorie in him, till all that euer wee think our selues too haue of our owne, bee cast downe and doone away. For nother the vertue, nor the wisdome, nor the abilitie, nor the ryghtuousnesse of man mu••t bee put foorth, if wee intende that God should keepe still that which is his owne, and which he reserueth too himself. Now therfore wee see that all the partnershippes which the world woold make with God, are but fond dotages, yea and illusions of Satan, who laboreth too make vs beleeue that wee are able too doo somewhat of our selues, too the intent too plucke vs therby quyte and cleane from ou•• God. For so long as a man imagineth himselfe to haue any one drop of goodnesse of his owne: he will neuer giue ouer himself vntoo God, but bee puffed vp with vayne presumption, and rest vppon himself. Satan therfore hath wonne much at our handes, when he hath once perswaded vs, that wee bee able too doo any thing of our selues, or that wee can make any meanes to atteyne too saluation: for his drift is, too make vs leaue seeking of the thinges in God, which God offereth vs. And by that meanes wee abyde emptie still, according too the virgin Maries song,* 1.2 where it is sayd, that such as are so filled with ouerwee∣ning, shall abyde still hungrie, and God will laugh their vayne pre∣sumption too scorne. Then can wee not bee fed with Gods grace, ex∣cept wee long for it, and feele our owne lacke, according too this say∣ing of the Psalme,* 1.3 Open thy mouth, and I will fill it. So then, let vs marke well, that men shall then bee dispozed to receyue at Gods hand all that is requisite for their saluation, when they reserue nothing too themselues, but acknowledge that all self boasting must bee put away.

And (as I sayd afore) by that meanes the partnershippes which the world pretendeth too make with God, doo fall too the ground. For the Papists are driuen too confesse, that without Gods helpe they can doo nothing, and that they bee too weake too withstand Satan, if they bee not strengthened by the holy Ghost. They can fynd in their hartes too graunt, that they cannot deserue aught at all, except God supply their wantes, and also that they haue neede of the forgiuenesse of their sinnes. But yit for all that, they cannot abyde too giue ouer their free∣will, but imagin verily that they can partly further themselues. Ther∣uppon they are alwayes buylding of some desert, and although (they graunt that) Gods grace preuent them at the first, yit they alwayes mingle therwith some indeuer and good will of their owne, and when they flee vntoo God for release of their sinnes, they bring him their owne satisfactions for the same. And so yee see, that the Papistes will not in any wise freely and wholly yeeld and gyue ouer vntoo God the prayse of their saluation, but keepe backe some part of it, commonly the one halfe or more, too themselues. But S. Paule passeth further here, & sheweth that we doo wrongfully alwayes defraud & bereue God of his glory, till wee haue forgotten all the false opinions wherwith the world deceyueth it selfe. Therefore the onely way for vs too glorifye God, is too acknowledge that wee bee nothing of our selues. And so, humilitie or lowelynesse is not a feyning or false pretence, as many suppoze, which thinke themselues too haue contented God by saying in one woord, that they bee wretched sinners, and as weake as is possi∣ble: but wee must bee fully resolued, that all that euer men imagin in their owne braynes concerning desertes, freewill, preparation, helpe, or satisfaction, is euery whit but leazing & trumperie of Satan. When we once know this, then will we submit our selues as we ought to doo, & then shall God keepe his estate, as he deserueth, & we also shall yeeld him such honour as is dew to him. But this cannot be done (as I sayd) vnlesse all that euer men conceiue & imagin concerning good workes, wherewith too deserue well at Gods hand, bee vtterly razed out.

Moreouer let vs mark therwithall, that if wee wil bee partakers of the saluation that God offereth vs, wee must bring nothing with vs but only fayth. For (as is sayd in another place) fayth taketh no help of good woorks. Although it haue record of the Lawe,* 1.4 yit dooth it not bring aught vntoo God, wherby too bynd him 〈◊〉〈◊〉 vs, but rather witnesseth that wee bee vtterly emptyed, and that wee haue none other

hope than only in his free goodnesse. But lyke as a man that is pin∣ched with great distresse, so as he can scarsly stirre a fynger, and hath nothing but his tongue too cry out, alas that some body woulde helpe me, & pitie mee: euē so must fayth ryd away al the ouer weenyng which wee haue in our selues, that wee may receiue what soeuer God offereth vs, so as al the prayse thereof bee reserued vntoo hym. That therfore is the thing that wee haue too beare away.

And heerby wee bee warned, not too bee vnthankfull when God calleth & al••ureth vs so gently: but too run vntoo him as poore hungry soules, & to haue an earnest mynd too bee succored at his hand, bycause it pleaseth him. For what is the cause that our Lord Iesus Christ pro∣fiteth not a great number, but for that they haue deaf eares when God incorageth them too come too him? And veryly some of them are so beastlyke, that they passe not for the heauenly lyfe, so they haue heere wherof too feede and too drink lyke Swyne, or wherewith too wal∣lowe in their owne delyghts and pleasures: as for the spirituall goods (which wee ought too labor for) they bee nothing with them. Yee see thē that the one sort shet God out of the doores, bycause they bee dulled with the allurements of Satan, and drunken, or rather vtterly be∣witched with the delyghts of this world, eyther in pomp and honour, or in riches, or else in whoredome and other loocenesse. And the other sort think they haue wherwith too make God beholden too them, as wee see manie hipocryts doo, which cannot giue ouer the vayne self-trust wherwith they bee swolne lyke Toads. Wherfore too bee short, let vs marke well this woord fayth, that the pleasures and ease of this world hold vs not backe from lifting vp our harts vntoo God. And that is the very way too fasten our anker in heauen. For wee can neuer haue the sayd substancialnesse of fayth, which S. Paule speaks of, except wee passe swiftly through the world, and know that our heri∣tage and resting place is elswhere than heere: and moreouer shake off all vayne imaginations that may come in our heads: for they serue but too turne vs away from Iesus Christ, so as wee may not come at him, nor he haue any entrance at al vntoo vs. That is the thing which wee haue too gather vppon that text.

Now for further confirmation, S. Paule addeth hereuppon, that vvee bee Gods vvorkmanship. He meanes not this of Gods crea∣ting of vs, and of his setting of vs in this world: but his meaning is, ••hat men, as they bee borne in Adam, are vnme••e for the heauen∣ly

life, and that if they thinke too get any thing by that, they deceyue th••mselues too much, bycause they bee but as dead creatures, and as caryo••s wherein is nothi••g but rotten ••ilthynesse. For proofe hereof wee neede too seeke no further matter than this present Text, where he sayth, that wee bee created in Iesus Christ. Here therefore S. Paule maketh a comparison of the dubble birth that is in al the faith∣full. For wee haue all of vs one generall creation, wherby wee liue in this world: and God createth vs new agein, when he voutsafeth too giue vs newenesse of life by his Gospell, I meane when he printeth it in our harts and mynds by his owne secret working: for the word a∣lone were not ynough too doo it. So then, as in respect of our first creatiō, there is no differēce betwene the Iewes, the Turks, the Hea∣then men, & vs. Wee are al of vs taken out of one Lump, wee are al the children of Adam, yea wee are all heyres of Gods wrath, and cur∣sed by nature, as wee haue seene alreadie heretoofore. Then if men examine them selues, and searche what they bee by their first birth: they shal finde how there is nothing in vs but sinne and wickednesse, & that the wisedome which wee weene our selues too haue, is but beastly∣nesse: and that the light whiche wee thinke wee haue too discerne betweene good and bad, is but stubbernesse and starke spytefulnesse ageinst God: and so yee see wee be corrupted in all parts of our soule.

Now then what can wee doo too finde fauour at Gods hand, and too make him beholden vntoo vs? for if wee can doo nothing but euil, it is but a kindling of his wrath more and more ageinst vs. Wee bee worthye of endlesse death alreadie before wee come out of our mothers wombe: in somuch that although wee perceyue not the sinne that is in a yong babe: yit hath he the seede of it within him, and God auow∣eth that all of vs deserue too bee drowned in the bottom of hell: Then if the little babe bee so rightfully condemned afore hand, euen ere he haue seene the light of the world: what is too bee sayd of vs when we bee come foorth, and doo shewe that wee bee naughtie (in deede) and that our nature is altoogither sinfull: And when wee bee come to age, what can we do (as I said afore) to fal to cōposition with God, so as we might helpe foreward his grace, and that our so dooing might bee a meanes too further our saluation? Loe what S. Paule meaneth by this Text, where he sayth, that wee bee Gods woorkmanship. As if he shoulde saye, poore creature, thou thinkest too play the d••utie fel∣lowe in this behalfe, by putting thy selfe foreward too alledge some de∣seruing,

and that thou art able too begin and too approche vntoo God, so as he on his syde must bee fayne too bee beholden vntoo thee: When begannest thou that? If thou say, thou begannest it before thou wart borne: thou deseruest that men shoulde spit in thy face. If thou say, it was afterward, betweene the age of seuen yeeres, and the age of twen∣tie or thirtie yeeres, at what tyme thou wart inlyghtened with the Gos∣pell: thou art on the contrarie part sufficiently disproued, that thou couldest not haue one drop of willingnesse too doo good, but that all thy thoughtes and desires were vtterly rebellious ageinst God, and as men of warre fyghting ageinst his rightuousnesse. Therefore thou hast doone nothing else but fyght ageinst God, euer since thou wart borne. Agein, if thou take it too bee from the time that thou wart a little babe, vnable too discerne betweene whyte and blacke: yit wart thou of the cursed race of Adam. And so turne thee on which syde thou wilt: and reason must needes driue thee too perceyue, that thou wart vnable too doo any thing too Godward, and consequently that all that euer he hath wrought for thy welfare, ought too be fathered vppon him alone, with∣out chalenging any drop thereof too thy selfe.

Thus wee see now why Saint Paule dooth in this text call vs the woorke or woorkmanship of God, according also as it is saide in the Psalme,* 1.5 that they which were the houshold folke of his Church, were also his flocke. For there the Prophet sholeth out the children of Is∣raell, whom God had gathered toogither of his owne mere goodnesse, too set them asyde from other heathen nations. For it is certeine, that God found none other cause too keepe that linage too himself, or too preferre them before others, saue only that he of his own mere mer∣cy had them theruntoo. As much is to be sayd of vs at this day. And that which he addeth, namely that wee were created in Iesus Christ, ought too touche vs yit the more too the quicke. For there he shew∣eth that the creating of vs in Adam, is but a bringing of vs too de∣struction: and therfore that it standeth vs in hand too bee fashyoned and cre••ted new agein, namely euen in Iesus Christ, who is the se∣cond Adam, as he him self termeth him in the first too the Romans, and in the fif••eenth of the f••rst too the Corinthians. Yee see then that this woord create, is ynough too stoppe the mouthes, and too put a∣way the cackeling of such as brag of the hauing of any woorthinesse. For when they say so, it is a presupposing that they were the makers of themselues. He that chalendgeth too himself any fredome of will,

and taketh vppon him too haue any meane or abilitie to doo good (of himself:) it is certein, that his meaning is, too step intoo Gods place, and too shew himself too bee a Creator. But there is noman which abhorreth not such blasphemie. The blyndest betles and maddest bedlems in the worlde, account the woorde Creation, as a holie and sacred thing, & will say, that God is the verye Creator or maker of all things, and thou Hipocrite confessest the same with thy mouth, and yit thou doost but lye, forasmuch as thou thinkest that thou hast some freewil too further thy self too welfare & saluation. And so thou denyest the first article of our fayth: for thou makest God but half a creator, So then they will well ynough confesse with their mouth, that God is the Creator, yea and as farre as the lyfe of this world comes too, they will say, they holde it of him. But now is there a much excellenter lyfe, namely which wee hope for, and which wee possesse alredye by fayth, howbeit that wee inioy it not alredye now presently. And how much more precious and woorthie is that lyfe wherin wee shallbee parttakers of Gods glorie, than this wayfaring which wee make in this world, that is but a shadowe that vanisheth away out of hand? Now if yee aske the Papistes of whom they haue the (heauenly) lyfe, wee haue it partly of Gods grace (say they) and partly of our owne feeewill. Forasmuch then as they father some peece therof vppon themselues, and thinke too part stakes after that fashyon with God: wee must conclude that they bee their owne creators. But heeruppon they will reply, and protest that they neuer ment any such thing, and that they had leuer dye, than too vtter any such blasphemie. Yea, but in the meane whyle, which is the thing of greater valew? too create a mans self too bee a mortall man in this world, or too purchace euer∣lasting lyfe? S. Paule telleth vs, that if wee can doo any thing by our owne freewill and power, God is not fully our creator. But he sayeth, wee bee his woorkmanship and of his making, yea euen in respect of the heauenly lyfe: it behoueth vs too beare that alwayes in mynd: for S. Paule speaketh not of this transitorie lyfe, but of the inheriting of the kingdome of heauen. Wee see then that the Papistes defye God in their pryde, lyke villanous blasphemers as they bee. And therefore for our part, if wee mynde too bee parttakers of the grace which is purchaced for vs by our Lord Iesus Christ, wee must bee rid cleane of all selfweening, and acknowledge that our beginning too doo well, springeth of Gods voutsafing too call vs too him, and of his preuen∣ting

of vs through his owne free goodnesse. Too bee short, S. Paules meaning is, that all they which thinke themselues too haue deserued aught at Gods hand, doo beare themselues on hand, that they bee men of great abilitie, wheras in deede they bee already dead, & are nothing at al. What can a dead man doo? And surely wee bee dead (as I haue declared heretofore) till God ••uicken vs agein by the meanes of faith, and by the woorking of his holy spirit. Now if wee bee dead, what good can wee doo, or whereuntoo can wee dispoze cur selues? Agein, wee bee nothing at all: for the woorde Create, importeth that all that ••uer is in vs, is of Gods putting intoo vs. Lyke as when it is sayde that he created the worlde of nothing, it is as much too saye, as that where as there was not any thing at all before, he gaue beyng too that which was not. Euen so as in respect of the spirituall lyfe, that wee bee cre••ted, is as much too say, as that wee were nothing at all before. Now, if wee bee nothing, shall wee bee able too bynd God too gyue vs this or that? Are they not things vtterly ageinst nature? Then let vs marke well, that too knowe how wee bee saued by mere grace, and that wee haue all thinges of Gods gift, and of his free goodnesse, wee must bee fayne too come too this poynt, namely that God gaue vs our beyng, according as it is auouched by the example of Abraham in the fourth too the Romanes.* 1.6 For in Abrahams body wee see what is in our soules. When Iesus Christ was promised too Abraham in his sonne Isaac,* 1.7 yee knowe he was a man altoogither drooping and bar∣rein: and his wyfe also was farre striken in age. And therefore that eyther he on his syde should beget, or his wyfe on hir side brede a child, are things impossible. But he beleeued God, which calleth foorth the things that are not,* 1.8 and giueth them beyng. Seyng then that Abra∣ham was as a withered blocke, and had no s••rength nor lustinesse in him, and yit notwithstanding receyueth the promis that was made vn∣too him: therein it behoueth vs too behold that wee cannot bee partta∣kers of Gods grace, except wee acknowledge our owne vnabilitie, and bee first of all v••terly abaced in our selues, that our Lord may begin our lyfe, & continue the same, till he haue brought it too ful perfection.

Furthermore let vs marke well, that his saying in Iesus Christ, is too sende vs backe too the corruption which wee haue by inheri∣••••unce in Adam. For wee can neuer fynde in our heartes too yeeld our selues giltye, tyll wee feele it proceed in our selues. And moreo••er it serueth too shewe, that this benefyte is not common in∣differently

to all men, but only to those whom God hath chozen, accor∣dingly as wee haue seene alredie, that we were chozen before the ma∣king of the world. Now then this extendeth not generally too all A∣dams ofspring, but only too so many as are renewed in Iesus Christ. And therfore it is all one as if S. Paule should shewe, that wee had neede of a remedie, for somuch as wee bee alredye forlorne and dam∣ned, at such tyme as God by the meanes of Iesus Christ plucketh vs out of the dungeon wherin we were. And this serueth too confirme yit better the thing that we haue seene heertoofore, which is, that wee can not be faythfull, except God make vs new agein, so as wee hold of him all things that belong to the heauenly lyfe, and all the spirituall goods which wee haue. Now seing wee bee created in Iesus Christ, it is all one as if it were sayd, that all the ryghtuousnesse, all the wisdome, all the vertue, and al the goodnesse that is in vs, wee drawe it from out of that fountaine, and that God scattereth them not abrode at aduenture, but hath put the fulnesse of all things belonging too our saluation, into Iesus Christ, in somuch that when wee bee once made members of his bodie,* 1.9 wee be allso made parttakers of all his benefyts, and that with∣out him, wee bee cut of from all parts of our saluation, as though wee were rotten and stinking wretched carkesses, and that there were no∣thing in vs but filth, as I haue declared before. Thus yee see what wee haue too mark further, when S. Paule sayeth, that wee bee not only Gods woorkmanship, but also created in Iesus Christ.

Now he addeth, too good vvoorkes vvhich he hath prepared for vs to vvalke in. His setting down of good woorkes in this place, is to shew, what a follie, or rather what a madnesse and frentiknesse it is in men, too beare themselues in hand that they can bring good workes on their behalf, as who should say, they had thē in their sleeues, or as if they were of their owne growing. For needes must God haue prepared them (sayth he) and that wee should haue them at his hand. And it is all one as if he should say, go too, shew heere your prowesse and vertewes: enter a litle into account with God: seeing your pryde will not bee daunted, but yee haue all wayes some bristles set vp still, bring foorth all that yee think may make for yee. Well, say you, and wee will bring our good workes, as the Papistes are wont to doo: who alledge in this wyse: what? how now? shall we not be saued by our owne merites, and by our good workes? And whence draw ye them, sayeth S. Paule? Haue yee coyned them in your owne shop? or

haue ye some gardin of your owne planting, whence too gather them? or spring they, I wote not how, of your owne trauel and pollicie, so as you may further your selues by them? No, but contrarywyse, knowe yee that God hath prepared them. And is it meete that you should fall too replying ageinst him, when he hath pityed you, and shewed himself bountifull towardes you? Is it meete that yee should presume too step foorth too pay him, as though yee had wherwith of your awne? When a man hath bin well kept and tended, and his host hath lent him mo∣ny at his neede, and he hath receyued it at his hand (too pay him with∣all:) shall he afterward boast, that he hath payd his hoste? There is an hoste, that not onely is contented too doo his charitie vpon a man, but also after he hath found hym both at bed and at boord, wyll say too hym, Hold here wherwith too pay: too the intent it may not seeme too you, that my charitable dealing hath bin too make an vnderlyng of you, I wyll receyue payment for it at your hand, yea, ••ut yit the same shall come out of myne owne purse. Nowe, shall he too whom suche franknesse hath bin vsed, go and say, he hath wel payd his host? Yea, and with what money? Euen with the same money that was put in∣too his hand. So standeth the cace with those that put forth theyr good woorkes, too say, that God hath not saued them freely, but that they them selues were a helpe too it. Yea, but where come they by those good workes? That was the thing that S. Paule amed at, when he sayd that God prepared the good woorkes. Trew it is that God pre∣pareth mennes conuersations by the Lawe, wherein he gyueth vs a certaine rule how too walke according too his will: and it is all one as if he prepared the way for vs too go in as wee ought too doo. But that would nothing boote vs, except wee receyued the good woorkes them∣selues at Gods hand. When God commaundeth vs any thing, wee may well haue our eares beaten with the sound of it, but it will neuer enter intoo our hartes, for wee bee full of pryde and naughtinesse, and too bee short, it is impossible for vs too obey God, till he haue softened our hartes, and vtterly chaunged them.

And that is the thing which is declared too vs by the Prophets, and in all the holy scripture. God therefore must bee fayne too make ano∣ther preparation: that is too wit, when he hath taught vs, and told vs what is good, and what he lykeeh of, afterward he must reforme vs, and so guide and gouerne vs by his holy spirit, as there may bee one accord betweene our life and his lawe. Then vntill such time as God

prepare good woorks after that fashion, that is too say, till he giue vs them by shewng vs his will, and also make vs to do them by his po∣wer: wee must needes bee vtterly vnprofitable Now sith it is so, let vs learne too humble our selues before God, both for that is past, and also for that that is too come. For that which is past, let vs acknow∣ledge that God hath plucked vs out of the gulf of hell, and that where∣as wee were by nature damned, he hath voutsafed too haue vs too bee his children, and therfore let vs not bee so ouerweening, as too thinke that wee haue this or that, but let him be gloryfied as he deserueth, and let vs assure our selues that he hath pulled vs backe from death, to the intent, that the beginning, welspring, roote, and onely cause of our saluation, should proceede of his onely free bestowed goodnesse. Thus ye see in effect, that it is a poynt of trew humilitie, to giue all the glory of our saluation vntoo God. And for that which is too come, it beho∣ueth too knowe that wee could not stirre one of our little fingers too doo any good, except wee were gouerned by God, and receyued the good works them selues at the hand of him, and of his holy spirit. So then, as oft as wee feele our owne weakenesse, let vs flee too him for refuge: and when wee haue doone any good, let it not puffe vs vp with any pryde, but let vs alwayes thinke our selues so much the more straytely bound vntoo God, yea euen by dubble. He that is yit very weake, must confesse him selfe exceedingly bound vntoo Gods mercy, for bearing with him: but he that goeth afore others, and is as a mir∣rour of all holinesse, must confesse himselfe much more bounde vntoo him. For why? He hath nothing of his owne, he holdeth all things of God, and of his onely free goodnesse. Wherefore let vs all our life long walke in such sort, as wee may still from yeere too yeere, from mooneth to mooneth, from day to day, from houre to houre, and frō mi∣nute too minute, continually acknowledge our selues bound vnto God for the goodnesse which he hath giuen vs of his owne mere mercy, and let vs thinke our selues beholden too him for all things.

And let vs marke by the way for a conclusion, that S. Paules in∣tent here, is not to decypher al the causes of our saluation one by one, but too abate mens lustinesse, that they might not make any bragges, or any countenance 〈◊〉〈◊〉 God is in their debt. Therefore it is ynough for S. Paule to haue stopped all mens mouthes in such wyze, as they may not take vppon them too haue aught of their owne. For contra∣riwize whensoeuer God giueth vs good works, although they bee the

fruites of his mere goodnesse: yit can they not purchace vs any thing at his hand: for wee must alwayes ground and settle our selues vppon the forgiuenesse of our sinnes. There lyeth all our rightuousnesse.

Too bee short, there are twoo things requisite in yeelding God the prayse that is dew for our saluation: first that wee acknowledge our selues too haue all things of him: and secondly that wee acknowledge that all the good workes, and all the good will which he hath giuen vs already, serue not too purchace vs fauour at his hand, nor for vs too trust vppon: but (too shewe vs) that he had neede too vpholde vs, and too burye and forget all our sinnes, and that by that meanes wee bee iustifyed before him, bycause he acquitteth vs, notwithstanding that wee deserue too bee condemned a hundred tymes. So then, too be shor••, when it is tolde vs, that there is nother freewill, nor any thing else in man: it is too the ende wee should learne too gyue all glory vnto God, and not haue any cause too vaunt our selues any more. And that after∣warde vppon the knowing thereof, wee should vnderstand that wee should bee in continuall trubble and perplexitie, were it not that wee bee sure that wee shall alwayes obteine grace and mercy, by comming too God with teares and lamenting. And how so? Bycause he vout∣safeth too acquit vs, and although he could thunder downe vppon 〈◊〉〈◊〉, and drowne vs: yit he buryeth our sinnes by meanes of ••ur Lord Ie∣sus Christ, and receyueth vs alwayes too mercy.

Thus then yee see how men ought in all poyntes, and in all caces too bee confounded in themselues, and too bee ashamed of their owne leawdnesse, that they may glorifie God: and therwithall ackowledge that they should alwayes bee in doubt and anguish, but that God dooth euermore pitie them, and the death and passion of our Lord Iesus Christ, is the sacrifize wherby wee be reconcyled too him. That ther∣fore is the trew way too vphold and auow God too bee the Sauiour of the world: & that also is the way for vs to father all things vpon the grace of our Lord Iesus Christ, as he deserueth: namely by rayzing and putting quyte away all the glorying which we pretend to haue in our selues, and theruppon too confesse, not only that all the goodnesse which is in vs, is of Gods putting intoo vs, but also that he must bee fayne too beare with our infirmities, bycause wee ceasse not too pro∣uoke his wrath, till he make that satisfaction auaylable, which was made by the death and passion of our Lord Iesus Christ.

But now let vs cast our selues downe before the maiestie of our

good God, with acknowledgment of our sinnes, praying him to make vs too feele them more and more, till wee bee so pulled downe, as there may bee no more showe of sin in vs: and that in the meane whyle, wee may neuerthelesse seeke the ayde and helpe of our Lord Iesus Christ. And that forasmuch as he hath partly inlyghtened vs alredy by his holy spirit, it may please him too increace his grace in vs more and more, till he haue communicated it wholy vntoo vs: and in the meane tyme so vphold vs and gouerne vs by his holy spirit, as our whole in∣deuer may bee nothing else but too frame our lyfe after his holy lawe: and he not passe vppon the great number of our sinnes which we com∣mit, neuer ceassing too stray away too our owne vndooing, but hold vs backe by his secret power, vntill he take vs away out of this world, and ioyne vs with our Lord Iesus Christ, who is the fountayne of all perfection, that wee also may bee perfect in him. And so let vs say, Al∣myghtie God heauenly father. &c.

Notes

• * 1.1

  ••ere. 9. g. 24.
• * 1.2

  Luke. ••. g. 53.
• * 1.3

  P••al. 81. b. 10.
• * 1.4

  Rom. 4. a. 4. 5.
• * 1.5

  Psal. 79. ••. 13.
• * 1.6

  Rom. 4. a. 1.
• * 1.7

  Gen. 〈◊〉〈◊〉. c. 19.
• * 1.8

  Rom. 4. c. 17.
• * 1.9

  Iohn. 1. b. 16. & Colos. 1. c. 19. &. 2. b. 9.