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 second Sermon vppon the first Chapter.

3. Blissed bee the God and father of our Lord Iesus Christ, which hath blissed vs with all spirituall blissing in heauenly things in Christ:

4. According too his choozing of vs in him before the foun∣dation of the world, too the end wee should bee holy and vn∣blamable before him in charitie.

WEe haue seene heeretofore how S. Paule exhorted vs too praise and blisse God, by∣cause he hath blissed vs, and that not after an earthly maner, but after a spirituall ma∣ner, too the end wee should learne too holde our selues contented with Gods shewing of his fatherly goodnesse and loue towards vs, in opening the gate of the kingdome of heauen vnto vs by hope, in so much that al∣though wee bee subiect too much miserie in this world, yit it is good reason that wee should content our selues with Gods choozing of vs after that fashion, and with his calling of vs too him, according as it is witnessed too vs by the Gospell,* 1.1 that he is our father, namely in as much as he hath knit vs too our Lord Iesus Christ as members too their head. And now S. Paule bringeth vs too the originall & wel∣spring, or rather too the principall cause tha•• caused God too take vs into his fauour. For it is not ynough that God hath vttered the ••rea∣sures of his goodnesse and mercy vppon vs, too drawe vs too the hope of the heauenly lyfe by the Gospell: and yit is that very much. For had not S. Paule added that which wee see presently: it myght haue bin 〈◊〉〈◊〉 that Gods grace is common too al men, and that he offereth it too all without exception, and consequen••ly that it is in euery mans 〈…〉〈…〉 too receyue it through his owne freewill, by meanes whereof the••e should bee some deseruing in vs. For if there were no 〈…〉〈…〉 men, but that some receyue Gods grace and 〈…〉〈…〉 what myght bee sayd, but that God hath shewed 〈…〉〈…〉 to all mankynd? But they that are parttakers of the 〈…〉〈…〉 Lord Iesus Christ, atteyne too it by fayth. And so yee see

what might bee deemed of it. But S. Paule, too exclude all deseruing 〈◊〉〈◊〉 behalfe, and too shew that all commeth of Gods onely free 〈◊〉〈◊〉 goodnesse: sayth that he hath blissed vs according too his 〈◊〉〈◊〉 of vs aforehand. As if he should say, that too exalt Gods 〈…〉〈…〉 as becommeth vs, wee must looke vppon the difference that is 〈◊〉〈◊〉 betweene man and man. For the Gospell is preached to some, and 〈◊〉〈◊〉 wote not what it is, but are vtterly shet out from it, as if 〈◊〉〈◊〉 should make it too rayne in one coast, and suffer another coast to 〈◊〉〈◊〉 dry. Now if it bee demaunded why God pitieth the one part, 〈◊〉〈◊〉 forsaketh and giueth ouer the other: there is none other answere 〈◊〉〈◊〉 that it so pleaseth him. Uppon the preaching of the Gospell in a 〈◊〉〈◊〉, some shalbee touched with lyuely faith in their hartes, and 〈…〉〈…〉 go away ageine as they came without faring any whit the 〈◊〉〈◊〉, or else they harden themselues ageinst God, and bewray the 〈◊〉〈◊〉 that was hidden in them before, whereof commeth such 〈◊〉〈◊〉? Euen of this, that God amendeth the one sort by his holy 〈◊〉〈◊〉, and leaueth the other sort in their naturall corruption. Yee see 〈◊〉〈◊〉 that the thing wherein Gods goodnesse shyneth foorth most vntoo 〈◊〉〈◊〉 that by the preaching of the Gospell too vs, wee haue as it were 〈◊〉〈◊〉 that he pitieth vs, loueth vs, calleth vs, and allureth vs too him. 〈…〉〈…〉 when the doctrine that is preached too vs, is receyued of vs 〈…〉〈…〉 effectually: that is yit a further and more speciall token 〈…〉〈…〉 wee perceyue that God intendeth too bee our father, and hath 〈…〉〈…〉 vs too bee his children. Not without cause then doth S. Paule say 〈◊〉〈◊〉 this streyne, that wee bee blissed of God, euen according too his 〈◊〉〈◊〉 of vs aforehand. For wee of our selues come not too him, wee 〈◊〉〈◊〉 selues seeke him not:* 1.2 but the saying of the Prophet Esay must 〈◊〉〈◊〉 bee fulfilled in all: namely that God sheweth himselfe too such 〈◊〉〈◊〉 sought him not: and that such as were farre of doo see him neere at 〈◊〉〈◊〉, and he sayeth too them, heere I am, heere I am; although you 〈◊〉〈◊〉 despyzed mee, yit doo I voutsafe too come too you, bycause I haue 〈◊〉〈◊〉 care of your welfare. Thus wee see what S. Paule amed at in this 〈◊〉〈◊〉.

Too bee short wee haue to marke heere, that wee shall neuer know 〈◊〉〈◊〉 our saluation commeth, till we haue lifted vp our myndes too 〈◊〉〈◊〉 Gods euerlasting purpose, wherby he hath chozen whom he thought 〈◊〉〈◊〉; and left the residew in their owne confuzion and fall. Now then 〈◊〉〈◊〉 is no maruell though some men thinke this doctrine too be straunge

and hard: for it agreeth no whit at all too mans naturall wit. If a man aske of the Philosophers: They wil alwayes tell him that God loueth such as are worthy of it, and that forasmuch as vertue pleaseth him, he dooth also marke out such as are giuen theretoo, too hold them for his people. Yee see then, that after our owne imagination, wee will deeme that God putteth none other difference between man and man, in louing some, and in hating other some, than eche mans owne wor∣thinesse and deseruing. But by the waye, let vs remember also, that in our owne vnderstanding there is nothing but vanitie, and that wee must not measure God by our meetyard, and that it is too excessyue an ouerweening too bynd God too the stake, so as he should not do any thing but that which wee could conceyue, and which myght seeme ryghtfull in our eyes. The matter therfore concerneth heere the reue∣rencing of Gods secrets which are incomprehensible too vs, & with∣out wee doo so, wee shall neuer taste the principles of fayth. For wee knowe that our wisdome ought alwayes too begin at humilitie: and this humilitie is as much too say, as that we must not fall too weying of Gods iudgments in our owne balance, nor take vpō vs to be iudges and determiners of them, but that wee must bee sober, bycause of the weaknesse of our wit, and that forasmuch as wee bee grosse and dull, wee must magnifie God,* 1.3 and say as wee bee taught by the holy scrip∣ture, Lord thy determinations are as a great deepe, and no man is a∣ble too recken them vp vntoo thee. Yee see then, that the cause why some men fynd this doctrine hard and irksome, is for that they bee too much wedded too their owne opinion, and cannot submit themselues to Gods wisdome, to receiue his sayings soberly & modestly. And truly we ought too take warning by that which S. Paule sayeth:* 1.4 namely that man of his owne mother wit vnderstādeth not Gods secretes, but taketh them too bee starke foolishnesse. And why? For wee bee not of his c••unsell, but must haue things reueled too vs by his holy spirit, or else we should neuer know them: & we must haue thē in such measure as he giueth thē vnto vs. S. Paule speaketh there of the things that wee know by experiēce: that is to wit, that we be Gods childrē, that he go∣uerneth vs by his holy spirit, that he comforteth vs in our aduersities, & that he strengtheneth vs through pacience. We should not conceyue any of all these things, vnlesse we were inlyghtened by his holy Ghost. How then shall wee vnderstand the thing that is much hygher, namly that God choze vs before the making of the world? Sith the cace stan∣deth

so: let vs learne too put away all that wee conceyue of our owne 〈◊〉〈◊〉, & too lay it vnder foot, and let vs receyue whatsoeuer God 〈…〉〈…〉 vs, discharging our selues vtterly of all selfweening, and 〈…〉〈…〉 our selues that wee cannot bring any thing of our owne syde but 〈…〉〈…〉 beastlynesse. Thus yee see what wee haue too beare in mynd. 〈…〉〈…〉 in good sooth wee see how S. Paule exhorteth vs to come too the 〈…〉〈…〉 poynt.* 1.5 Who art thou o man (sayeth he) which standest in 〈…〉〈…〉 with thy God? After he had set downe many replyes which we 〈…〉〈…〉 to make, he sayeth, who art thou o man? By the word man he 〈…〉〈…〉 to make vs perceyue our owne fraylty:* 1.6 for we be but wormes of 〈…〉〈…〉 earth and rottēnesse. Now then, what a malipertnesse is it too open 〈…〉〈…〉 mouthes to dispute with God? Is it not a pe••uerting of the whole 〈…〉〈…〉 of nature: Is it in our power too plucke the Sunne out of the 〈…〉〈…〉, or too latch the moone betwixte our teeth, as they say? much lesse 〈◊〉〈◊〉 it lawful for vs too contend with God, and too alledge reasons too 〈◊〉〈◊〉 his iudgments, which wee cannot comprehend.

〈…〉〈…〉 are that will graunt this doctrine of Predestination too bee 〈…〉〈…〉, wherof S. Paule treateth heere: but yit they would it were so 〈…〉〈…〉, as it myght neuer bee spoken of. Yea, but they shew themselues 〈…〉〈…〉 bee but fooles in controllyng the holie Ghoste, which spake it by 〈…〉〈…〉 Prophets and Apostles, yea and euen by the mouth of Gods only 〈…〉〈…〉.* 1.7 For when our Lord Iesus intendeth too assure vs of our 〈…〉〈…〉: he sendeth vs too this euerlasting election, and lykewise when he 〈…〉〈…〉 too magnifie the gift of fayth,* 1.8 the one in the tenth of Ihon, 〈…〉〈…〉 the other in the sixth. And therefore those kynd of folke come too 〈…〉〈…〉 too put God too silence, and too wype the things out of the holye 〈…〉〈…〉 which are shewed there. For all the whole scripture is 〈…〉〈…〉.* 1.9 S. Paule spake that of the Lawe and the Prophets. Therfore mee also may conclude, that there is no superfluitie in the Gospell, nor any thing which serueth not too good purpose, and whereby wee may 〈◊〉〈◊〉 bee edifyed both in faith and in the feare of God. But this doctrine 〈…〉〈…〉 conteyned there, and the holy Ghost speaketh it lowd and shirle. 〈◊〉〈◊〉 Therefore they must needes bee Manichies which intend too nip and 〈…〉〈…〉 the Gospell. For looke what lyketh not them, they did set it aside, 〈…〉〈…〉 forged a Gospell of diuerse peeces, allowing nothing but that 〈◊〉〈◊〉 they themselues thought good of. Now if such maner of 〈…〉〈…〉 haue shewed a diuelish stubbornnesse ageinst God, in separating 〈…〉〈…〉 things which ought too go toogither in vnseparable bond, then are

they malicious and froward also, which would now a dayes haue the doctrine of election kept in silence. For they woulde ouerrule God if it were possible, & stop his mouth as oft as he vttereth any thing that lyketh not them. Agein, a man may euidently see their beastlynesse, in that S. Paule had not a better proofe whereby too magnifie Gods goodnesse, than this. Then if there were none other reason, yit were it better that the whole world should go too confuzion, than that this doc∣trine should bee suppressed with silence. For is it reason that God should set the infinite treasures of his mercies before our eyes, and yit that they should not be spoken of, but bee thrust vnder foote? But there are yit twoo reasons mo, which shewe that this doctrine is most neede∣full too bee preached, and that wee reape so great profit by it, as it had bin much better that wee had neuer bin borne, than too bee ignorant of the thing that S. Paule sheweth heere. For there are twoo thinges wherat wee must chiefly ame, and whereuntoo it behoueth vs too ap∣ply all our wittes and indeuers, and they bee the very summe of all the thinges which God teacheth vs by the holy scripture. The one is the magnifying of God as he deserueth, and the other is the as∣surednesse of our saluation,* 1.10 that wee may call vppon him as our fa∣ther with full libertie. If wee haue not these twoo thinges, wo woorth vs, for there is nother fayth nor religion in vs. Well may wee talke of God, but it shalbee but a leazing. As touching the first poynt, I haue tolde you alreadie that Gods grace is not sufficiently knowen but by se••ting Gods election as it were before our eyes. For put the cace that God drawe all men alyke, and that such as intend too obteyne saluati∣on, must come of their owne free will and selfmouing: if it be so, then is it certeine that wee deserue too bee receyued at Gods hand, and that he should handle euery man according too his worthinesse. But wher∣in shall Gods goodnesse bee magnifyed? Euen in this, that he pre∣uenteth vs of his owne mere free good wil, and loueth vs neuerthelesse without fynding any thing eyther in vs or in our woorkes why he should loue vs. If this bee trew, then must there needes bee election, so as God must take the one sort bycause he thinketh it good so to doo, & leaue the other. Thus ye see it is a most assured point, that Gods glory doth not appeere & shyne foorth as were requisite, except it be knowen that he sheddeth foorth his goodnesse and loue where it pleaseth him.

I sayd euen now that the preaching of his word is a singuler bene∣fyte too vs. And that is the cause why it is sayd so often in the Lawe &

〈…〉〈…〉, that God hath not delt so with any other nation, as he 〈…〉〈…〉 the linage of Abrahā,* 1.11 in that he voutsaf••d too chooze & adopt 〈…〉〈…〉 the lawe was a sure record. So then the children of 〈…〉〈…〉 exhorted too prayse God, bycause he had vo••safed to gyue 〈…〉〈…〉 law, and in the meane whyle had let the poore ••entyles 〈…〉〈…〉 folk that perteyned not too him at all. But it is yit a farre 〈…〉〈…〉 specialler priuiledge, when he maketh vs too fare the better 〈…〉〈…〉 woord. For it is certeyne that our eares myght bee beaten 〈…〉〈…〉 with the things that should bee told vs, and wee bee neuer the 〈…〉〈…〉 for it, vntill God speake to vs by his holy spirit within vs. Then 〈…〉〈…〉 matter God sheweth a dubble grace.* 1.12 The one is when he 〈…〉〈…〉 vp men to preache the Gospell too vs: for no man is meete & 〈…〉〈…〉 too doo it of himselfe. Needes therefore must they bee of Gods 〈…〉〈…〉, which doo call vs too him, and offer vs the hope of saluation. But yit for all that, let vs marke well that wee cannot beleeue, except 〈◊〉〈◊〉 himself too vs by his holy spirit, and speake too our hartes 〈…〉〈…〉 holy Ghost, as well as he hath spoken too our eares by the 〈…〉〈…〉 of man.* 1.13 And that is the cause why the Prophet Esay sayeth, 〈…〉〈…〉 beleeued our doctrine? or too whom is the arme of the Lord 〈…〉〈…〉? He sheweth that there is no fayth in the world, till God haue 〈…〉〈…〉 in mennes myndes and hartes by the power of his holy 〈…〉〈…〉 And for the very same cause also dooth our Lord Iesus say,* 1.14 that 〈…〉〈…〉 commeth too him except he bee drawen by the father: but 〈…〉〈…〉 hath learned of my father (sayeth he) the same submitteth 〈…〉〈…〉 mee. Too be short, wee see manifestly that God sheweth 〈…〉〈…〉 too vs, when he voutsafeth too inlyghten vs by his holy 〈◊〉〈◊〉 too the end wee should bee drawen too the fayth of his Gospell. If the same were doone commonly and indifferently too all men: yit 〈◊〉〈◊〉 wee haue cause too magnify God. But now when wee see that 〈◊〉〈◊〉 are hardened, and othersome vnconstant: and that some go their 〈…〉〈…〉 without taking any profit by the things that they haue heard, 〈◊〉〈◊〉 othersome bee altoogither blockishe: it is certaine that the same 〈…〉〈…〉 Gods grace more apparant too vs,* 1.15 according as S. Luke 〈…〉〈…〉, that at S. Paules preaching, as many beleeued as were 〈…〉〈…〉 too saluation. Uerily the number of people was great that 〈◊〉〈◊〉 S. Paules Sermon: and out of all doubt he on his side had so 〈◊〉〈◊〉 grace, as ought to haue moued euen the very stones. And yit 〈◊〉〈◊〉, a great sort continued in their vnbeleefe and stubborn∣nesse,

and othersome beleeued. Now S. Luke sayeth playnly that the cause therof was not for that the one sort were more forewarde folke than the other, or for that there was any towardnesse of vertue more in the one than in the other: but for that God had foreordeyned them too saluation. Therefore at one woord, wee see that all mannes de∣seruing must ceasse and be layd vnder foote, or else God shall not haue his deserued praise. Yea and wee must vnderstand, that fayth com∣meth not of our selues: for if it did, then should there be some woorthi∣nesse in our woorkes. Trew it is, that by fayth wee confesse that there is nothing but wretchednesse in vs, that wee bee damned and accursed, and that wee bring not aught with vs but onely an acknowledgement of our sinnes. But yit should our fayth serue for some desert, if we had it of our owne breeding. Wee must therefore conclude, that it is im∣possible for men too beleeue, vnlesse it bee giuen them from aboue. And surely S. Paule declareth heere a thing well woorthie too bee marked, when he sayeth, blissed bee God. And for what cause? Euen for inriching vs in such wise in Iesus Christ, that our lyfe is happie and blissed. And afterward he addeth, according too his choozing of vs. Is not fayth comprehended among the spirituall riches whereof S. Paule maketh mention? Yis, and (which is more) it is the chiefe of them. For it is by fayth that wee receyue the holy Ghost, it is by fayth that wee become patient in our aduersities,* 1.16 it is by fayth that we become obedient too God, it is by fayth that wee bee sanctifyed to his seruice. Too bee short, fayth continueth alwayes chiefe of the spiri∣tuall benefites that God bestoweth vppon vs. Now let vs remember well S. Paules order. He sayth that God hath giuen vs fayth as well as any of all the rest, according too his choozing of vs. Wee see then that fayth dependeth vppon Gods election, or else wee must make S. Paule a lyer. And so as touching the first poynt, yee see that all such as cannot abyde to haue predestination plainly and openly spoken of, are deadly enemies of Gods grace, and would deface it too the vtter∣most of their power. For (as I sayd afore) the hyding therof were the ouerthrowing of all religion.

The second poynt is the assurednesse of our Saluation. The Pa∣pists say wee must dout of it, and that wee cannot come vntoo God o∣therwyze than with an opinion that he wyll receyue vs: but too assure our selues of it, that ought wee not too doo, for that were too great a presumtuousnesse. But when wee pray vntoo God, wee must call

〈…〉〈…〉, at leastwize if we be the scholers of our Lord Iesus Christ, 〈…〉〈…〉 taught vs so too doo. Now, doo wee call him father at 〈…〉〈…〉? or are we sure of it in our selues that he is our father? If 〈…〉〈…〉 is there nothing but hipocrisie in our prayers, and the first 〈…〉〈…〉 wee vtter shalbee a stark lye. The Papistes therfore neuer 〈…〉〈…〉 it is too pray vntoo God, seing they say that they ought not 〈…〉〈…〉 themselues of their saluation.* 1.17 But (as wee shall see in the 〈…〉〈…〉 chapter specially) the scripture sheweth that if wee will pray too 〈◊〉〈◊〉 ryghtly, wee must haue beleef in Iesus Christ, which giueth vs 〈…〉〈…〉 & vppon that trust wee by and by conceyue boldnesse. Then 〈…〉〈…〉 the world go, wee must not bee in a mamering nor yet dout, but 〈…〉〈…〉 be throughly resolued & perswaded in our selues, that God 〈…〉〈…〉 vs as his children. And how may that bee but by imbracing 〈…〉〈…〉 through fayth, as he offereth it vs in his Gospell, and by 〈◊〉〈◊〉 our selues also that wee bee grounded in his euerlasting 〈…〉〈…〉 if our fayth should depend vppon our selues: surely it would 〈…〉〈…〉 from vs, and it myght bee shaken of, if it were not 〈…〉〈…〉 aboue. And although wee bee kept or preserued by fayth as 〈…〉〈…〉 S. Peter:* 1.18 yit is it God that keepeth or preserueth vs. Then if 〈…〉〈…〉 were not grounded vppon Gods eternall election, it is 〈…〉〈…〉 that Satan myght plucke it from vs euery minute of an houre. 〈…〉〈…〉 wee were too day the constantest in the world,* 1.19 yit myght wee 〈…〉〈…〉 too morrowe. But our Lord Iesus sheweth vs the remedie too 〈…〉〈…〉 vs ageinst all temptations, in that he sayeth, you come not 〈…〉〈…〉 of your selues, but the heauenly father bringeth you too mee. 〈…〉〈…〉 as I haue taken you intoo my keeping,* 1.20 bee no more 〈…〉〈…〉, for I acknowledge you for the inheritance of God my father, 〈…〉〈…〉 that hath giuen me the charge of you and put you into my hand, 〈…〉〈…〉 than all. Wee see then, that besides the setting foorth of 〈…〉〈…〉 glory, our saluatiō also is warranted by Gods eternall 〈…〉〈…〉: which ought too bee sufficient cause too moue vs too consider 〈◊〉〈◊〉 at S. Paule treateth of it in this place.

Trew it is (as I haue touched alredie) that many men starkle at it 〈◊〉〈◊〉 they heere that God hath chozen whom he thought good, and 〈…〉〈…〉 all the rest. For wee see that the number of them that come vnto 〈◊〉〈◊〉 is very small: and why then hath he refuzed the rest? Uerily as 〈◊〉〈◊〉 would say that Gods will ought not too stand for a rule towardes 〈…〉〈…〉 It behoueth vs too marke,* 1.21 first that God is not bound at all vntoo

any person. For had wee once that foredeele at his hand, that he were neuer so little beholden vntoo vs: then we might well go too lawe with hun. But forasmuch as he on his side is nothing at all bounde vntoo vs, but wee altoogither vntoo him: let vs see now what wee shall win by our contending with him. For if wee will needes constreyne God too deale alyke with all men, he should haue lesse libertie than mortall creatures. If a man bee riche, he may doo what he listeth with his owne goods: if he bee liberall too some one, is it reason he should bee sewed at the Lawe for it, and that euery man should demaund the lyke summe of him? Behold, a man of his good will aduanceth one whom he loueth: now if all poore folke should come and require him too doo as much for them, as it were of bound dewtie, were it not a fond thing? Uerily a man may adopt the farthest straunger in the world too be his chyld and heire,* 1.22 and it is free for him so too doo. Behold, God is libe∣rall too all men: for he maketh his sunne too shyne both vppon good and bad. Onely he reserueth a certeine part of men on whom too be∣stowe the priuiledge of adopting them too his children. What shall wee now gayne by murmuring ageinst him? If any man say, that then he should seeme too bee an accepter of persons:* 1.23 No, it is not so: for he choozeth not the riche, and letteth the poore go: he choozeth not noble men and gentlemen,* 1.24 rather than men of no estimation and bace degree. And therefore it cannot bee sayd that there is any accepting of persons before God. For in choozing those that are vnwoorthy, he hath no respect but only too his owne mere goodnesse: nother passeth he whether one bee more woorth than another, but he taketh whom he listeth. What would wee more? Then is it good reason that we should hold our selues contented with Gods will, and brydle our selues, and let him chooze whom he listeth, bycause his will is the souereine rule of equitie and right.* 1.25 And so yee see the mouthes of all the world stop∣ped. And although the wicked and he athenish sort doo grudge and re∣pyne at God, yea or blaspheme him for so dooing: yit is he myghtie y∣nough too maynteyne his owne rightuousnesse and infinite wisdome: and when they haue chattered their fill, yit must they bee confounded in the end. For our part, wee see what S. Paule sayeth heere: for it is no darke doctrine when he sayeth that God hath blissed vs. Uerily inasmuch as he hath inlyghtened vs with the fayth of the Gospell by his holy spirit, and made vs parteners of the grace of our Lord Iesus Christ: euen therby (sayeth he) hath he shewed that he had choozen vs

〈…〉〈…〉 making of the world. And therefore let vs vnderstand, that 〈…〉〈…〉 Gods grace aryght, wee must (as I sayd afore) come too 〈…〉〈…〉 and originall cause, that is too wit, vntoo Election.

〈◊〉〈◊〉 have wee too passe further: for too the i••tent the better too 〈…〉〈…〉 respects and woorthynesse which men myght pretend, 〈…〉〈…〉 wee bee inclyned too chalendge alwayes somwhat too our 〈◊〉〈◊〉 and cannot abyde too bee brought to nothing: he sayeth, before 〈…〉〈…〉 of the world. So then forasmuchas through such 〈…〉〈…〉 wee think our selues too haue that which wee haue not: it was 〈◊〉〈◊〉 that S. Paule should heere beate downe all such fantasticall 〈…〉〈…〉. And for that cause he sayeth wee could put our selues 〈…〉〈…〉 when wee were not yet borne. Nay verily, God choze vs before 〈◊〉〈◊〉 taking of the world: and what could wee then bring vntoo him? In 〈◊〉〈◊〉 the Papists haue a suttle shift in this behalfe: for they say that God chaze such vntoo saluation, as had not yet deserued it, but yit he 〈◊〉〈◊〉 such as he foresawe shoulde deserue it. Thus confesse they 〈…〉〈…〉 ••eseruing at all went before election, eyther in order or in 〈…〉〈…〉 but that God (as too whom all thinges are open) knewe who 〈…〉〈…〉 bee worthie of it. After that maner doo the Papists speake of it 〈◊〉〈◊〉 they deny not Gods election. And soothly, to shewe that these 〈…〉〈…〉 which nowadayes cannot abyde too haue it spoken of, 〈…〉〈…〉 diuells incarnate, and maynteyne a more outrageous and 〈…〉〈…〉 wickednesse than the Papists do: wee must note that the 〈…〉〈…〉 God to haue chozen and predestinated whom he thought 〈…〉〈…〉 before the making of the world. They stand vntoo that: 〈…〉〈…〉 thing these diuells deny, and would haue Gods maiestie vtterly 〈…〉〈…〉, by ouerthyowing his ordinaunce after that maner. The 〈…〉〈…〉 leastwyze such of them as haue walked vprightest, & I speake 〈◊〉〈◊〉 of the very Monks and Freers which are called schoole diuines) 〈…〉〈…〉 yit further, that this election of Gods is free, and that he choze 〈…〉〈…〉 man for any other respect, than for that it pleased himselfe: but 〈…〉〈…〉 and by after, they mingle and turmoyle al: for they say that whē 〈…〉〈…〉 choze whom he listed, he did it too make them deserue it. And 〈…〉〈…〉 doo they ground all their merites, insomuch as they 〈…〉〈…〉 that men may win the kingdome of heauen by their owne 〈…〉〈…〉 They graunt in deede that as touching election, it is a free gift: 〈…〉〈…〉 ••lwayes they returne too their fantasticall surmyze, that God 〈…〉〈…〉 who should doo good. But how should he foresee that which could

not bee? For wee knowe that all Adams ofspring is corrupted, & that wee haue not the skill too thinke one good thought of doyng well, and much lesse therefore are able too doo well in deede. Although God should tarie for vs a hundred thousand yeers, if wee could continew so long in the world: yit is it certeine that wee should neuer come vntoo him, nor doo any thing else than increase the mischiefe continually too our owne condemnation. Too bee short, the longer that men ••yue in the world, the deeper doo they plundge themselues in their damnati∣on. And therefore God could not foresee the thing, which was not in vs, before he himselfe did put it intoo vs. How then come wee vntoo God? How obey wee him? How haue we a quiet mynd that yeeldeth it selfe according too his fayth? All these things come of him. And so it followeth that he is fayne too doo all himselfe. Wherfore let vs con∣sider, that in saying that God choze vs before the creation of the world, S. Paule presuppozeth the thing that is trew: namely that God could not see any thing in vs, saue the euill that was there: for there was not one droppe of goodnesse for him too fynd. So then, seying he hath chozen vs, yee see it is a very manifest record of his free goodnesse. And for the same cause,* 1.26 in the nynth too the Romanes where he spea∣keth of the twoo twinnes Iacob and Esawe, at such time as they were yit in their moothers womb, before they had done eyther good or euill, too the intent that all shoulde come onely of the caller, and not of the worker: it is sayd, that the elder should serue the yonger. Wee see then how S. Paule declareth there more at large, the thing that he tou∣cheth heere briefly: that is too wit, that whereas God choze vs be∣fore the creation of the world, therein he sheweth sufficiently, that one man is not more woorthie or excellent than another, that he had not re∣spect too any deseruing. Therefore seyng that the putting of difference betweene Iacob and Esawe, was before they had doone eyther good or euill: it came not of the woorkes, but of the caller. Then must all praise bee yeelded vntoo God, and nothing at all bee reserued too man. And so yee see yit once ageine what wee haue too marke heere, when as S. Paule sayeth that wee were chozen before the makyng of the world.

He confirmeth the thing yit better in that he sayeth, that the same vvas doone in Iesus Christ. If wee had bin chozen in our selues, it myght be sayd, that God had found in vs some secret vertue vnknowen too men. But seyng that he hath chozen vs (that is too saye, 〈◊〉〈◊〉

〈…〉〈…〉 our selues: what shall wee reply too that? If I doo a man 〈…〉〈…〉 bycause I loue him. And if the cause of my loue bee sought 〈…〉〈…〉 bee for that wee bee lyke of conditions, or else for some 〈…〉〈…〉. But wee must not imagine any lykelinesse in God, and 〈…〉〈…〉 vs expressly heere: for S. Paule sayeth that wee were 〈…〉〈…〉 Christ. Had God then an eye vntoo vs when he voutsafed 〈…〉〈…〉? No: for then should he haue vtterly abhorred vs. It is 〈…〉〈…〉 in respect of our miseries he had pitie and compassion vppon 〈…〉〈…〉 vs: but that was bycause he had loued vs already in our 〈…〉〈…〉 Christ. Then must God needes haue had his patterne 〈…〉〈…〉 glasse before him wherin too behold vs, that is too say, he 〈…〉〈…〉 haue looked vppon our Lord Iesus Christ, before he could 〈…〉〈…〉 vs and call vs. And so, too bee short, after S. Paule hath 〈…〉〈…〉 wee could not bring any thing vntoo God, but that he 〈…〉〈…〉 of his owne free goodnesse, in choozing vs before the creation of 〈…〉〈…〉 he addeth yit a more certeiner proofe: namely that he did 〈…〉〈…〉 ••ord Iesus Christ, who is as it were the trew booke of 〈…〉〈…〉 Gods voutsafyng to chooze vs, that is to wit, his voutsafyng 〈…〉〈…〉 it before all euerlastingnesse, was as it were a registring of vs 〈…〉〈…〉 of Record. And the holy scripture calleth Gods election 〈…〉〈…〉 of Lyfe. As I sayd afore, Iesus Christ serueth for a register: 〈…〉〈…〉 whom wee bee ingraued, and in whom God acknowledgeth 〈…〉〈…〉 children. Seyng then that God had an eye vntoo vs in the 〈…〉〈…〉 of Iesus Christ: it followeth that he fyndeth not any thing in 〈…〉〈…〉 wee myght lay before him, too cause him too elect vs. This 〈…〉〈…〉 is the thing that wee haue too remember further.

〈…〉〈…〉 afterward, that it is too the end we should be pure 〈…〉〈…〉 before God, namely in Loue. This woord Loue 〈…〉〈…〉 referred vntoo God: as if it were sayd, that wee shall fynde 〈…〉〈…〉 reason why God voutsafed too take vs for his children, but 〈…〉〈…〉 owne free loue. Or else (as it is verye lyke) S. Paule 〈…〉〈…〉 what the trew soundnesse and perfection of the faythfull is: 〈…〉〈…〉 too walk in all rightuousnesse before God. Wee cannot laye 〈…〉〈…〉 the whole as now, but it shall suffyze too tell breefly whertoo 〈…〉〈…〉 had an eye. For he sheweth heere that although Gods 〈…〉〈…〉 free, and doo beate downe and put away all the woorthinesse, 〈…〉〈…〉, and vertewes of men: yet notwithstanding it serueth not to 〈…〉〈…〉 leaue too doo euill and too lead a disordered lyfe, or too runne

at rouers, but rather too withdraw vs from the euil wherin wee were plundged. For naturally wee can doo nothing e••se but prouoke Gods wrath, wickednesse will alwayes reigne in vs, & wee bee hild downe vnder the bonds and tyranny of Satan. God therfore must bee fayne too woorke, & too change vs: for all goodnesse cōmeth of his election, sayeth S. Paule. Yee see then that the thing wheruntoo he ment too bring the faythfull, was to make them knowe, that lyke as God choze them of his owne free goodnesse: so he gyueth them not leaue too yeeld themselues to naughtinesse, but intendeth too keepe and preserue them vndest••ed too himselfe. For Gods chozing of vs and his calling of vs therwithall vnto holynesse, are things matched ins••perably togi∣ther:* 1.27 accordingly also as S. Paule sayeth in another text, that wee be not called to vncle••enesse & f••••thinesse, but to be dedicated too God in all godlynesse and holynesse. Now forasmuch as we cannot lay foorth the whole at this tyme, let vs looke too make our profit of this Lesson. And seing wee bee now about too prepare our selues to the receyuing of our Lord Iesus Christs supper, which is a pawne vntoo vs as well of our election as of the hope of our saluation, and of all the spiri••uall benefyts that come foorth of this welspring and fountaine of Gods free goodnesse: let vs consider that there he vttereth his riches vntoo vs, not too the end that wee should abuse them, but rather of purpose too be glorified for them at our hands, not only with our mouthes, but also with our whole lyues. And forasmuchas wee hold all things of him: let vs also learne too bee his, and too giue ouer our selues too the obey∣ing of him, that he may inioy vs quietly. And let vs alwayes shoote at this mark, namely too get a sure warrant that he taketh and auoweth vs for his children, by bearing his marks, & by shewing in bery deede that wee bee rightly gouerned by his holy spirit, in calling vppon him as our father. Thus yee see in effect what wee haue too marke in this text till the residew may followe.

Now let vs fall down before the maiestie of our good God with ac∣knowledgme••t of our faults, praying him too make vs feele them in such wise, as wee may continually profit in his feare, and be strengthe∣ned more and more in the same: & in the meane whyle so to beare with our weaknesse, as wee may alwayes inioy his grace, euen till he haue set vs in possession of all things, at such time as he shall haue doone a∣way our sinnes, and blotted them quite out for our Lord Iesus Christs ••ake. And salet vs all say, Almightie God heauenly father. &c.

Notes

• * 1.1

  Math. 6. b. 9. &. Luk. 11. 〈◊〉〈◊〉.
• * 1.2

  Esai. 6••. ••. ••.
• * 1.3

  Psal. 36. b. 6.
• * 1.4

  1. Cor. 2. d. 15.
• * 1.5

  Rom. 9. d. 20.
• * 1.6

  Psal. ••03. c. 14.
• * 1.7

  Iohn. 6. g. 70.
• * 1.8

  Iohn. 10. c. ••4.
• * 1.9

  2. Tim. 3. d. 16.
• * 1.10

  ••om. 8. c. 15.
• * 1.11

  Deut. 4. a. 7.
• * 1.12

  2. Cor. 2. d. 16.
• * 1.13

  Esai. 53. a. 1.
• * 1.14

  Iohn. 6. c. 44.
• * 1.15

  Act. 13. g. 48.
• * 1.16

  H••b. 11
• * 1.17

  Eph. 3. c. 12.
• * 1.18

  1. Pet. •• a. 5.
• * 1.19

  Luke. 2••. c. 31.
• * 1.20

  Luke. 10. ••. 32.
• * 1.21

  Psal. 16. a. 2.
• * 1.22

  Math. 5. g. 45.
• * 1.23

  Coloss. 3. d. 25.
• * 1.24

  1. Cor. 1. a. 26.
• * 1.25

  Rom. 3. ••. 19.
• * 1.26

  Rom. 9. •• 11.
• * 1.27

  •• Thess. 4. a. 7.