Two Godly and notable sermons preached by the excellent and famous clerk, master John…Tvvo Godly and notable sermons preached by the excellent and famous clarke, master Iohn…
Two Godly and notable sermons preached by the excellent and famous clerk, master John Calvin, in the year. 1555 The one concerning patience in adversity: The other touching the most comfortable assurance of our salvation in Christ. Jesus. Translated out of French into English.Tvvo Godly and notable sermons preached by the excellent and famous clarke, master Iohn Caluyne, in the yere. 1555 The one concernynge pacience in aduersitie: The other touchyng the most comfortable assurance of oure saluation in Chryste. Iesu. Translated out of Frenche into Englyshe.
John Calvin 1509–1564printed by William Seres dwelling, 1560printed by VVyllyam Seres dvveling, 1560
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
When therefore god sendeth us that message of salvation, we must receive the inheritance promised,1 we need not trot far of for it, for god seeketh us out, by whose grace we open our hearts and give passage to this testimony of the gospel & immortality of the heavenly kingdom to dwell in us, although we be2 poor and frail vessels yea though there be but corruption and rottenness in us, yet apprehend we out of hand this immortality, and have a3 sufficient testimony accepting the grace which in the gospel is offered unto us. Herein is comprehended the whole process whereof saint Paul speaketh. Now to understand better that which ⟨image 18⟩is here contained, let us note this word Purpose to betoken the everlasting4 Decree of god, not as though the matters were to be carried hither and thither: for when we speak of the counsel of god,5 we may not always dispute, who hath so induced him we may not imagine reasons, as to say, for this cause hath god so determined, or wherefore would he so do, but contrary wise god would have us6 kept under this modesty to think that his only will should suffice us for reason, when he saith, god hath so ordained. Although the thing seem strange unto us, or that we could perceive therein no apparent reason, yet must we conclude, that his only will7 is just, and not to be reproved. That (say ⟨image 18⟩I) should be8 all our wisdom, to ratify all that for good, which god ordereth and disposeth, with out saying why or wherefore. Now for as much as men have always such tickling spirits, and give them selves over much liberty to their curiosities: S. Paul to abate such boldness, bringeth us back
dependeth not for the respect of our merits, that god inquired not what we were, nor whereof we were worthy, when he chose us to him self. But he had his purpose, that
⟨image 19⟩
is to say, he sought not without him self the cause of our salvation, for so this word purpose signifieth Decree. Saint Pauls mind herein is evident.
When therfore god sendeth vs that message of saluation, we must receaue the inheritaunce promysed,1 we nede not trotte far of for it, for god seketh vs out, by whose grace we open our hartes and geue passage to this testimony of the gospell & immortalite of the heuenly kingdome to dwell in vs, althoughe we be2 poore and fraile vesselles yea thoughe there be but corruption and rottennesse in vs, yet apprehende we out of hand this immortalitie, and haue a3 suffyciente testimonye acceptynge the grace whiche in the gospell is offered vnto vs. Herein is comprehended the whole processe wherof saynct Paule speaketh. Now to vnderstand better that whiche ⟨image 18⟩is here conteined, let vs note this worde Purpose to betoken the euerlastynge4 Decree of god, not as thoughe the matters were to be caryed hyther and thyther: for when we speake of the councel of god,5 we maye not alwayes dispute, who hath soo induced hym we may not imagyne reasons, as to saye, for this cause hath god so determyned, or wherfore wolde he so do, but contrarye wyse god wold haue vs6 kepte vnder this modestie to thincke that his onely wyll shoulde suffyce vs for reason, when he sayth, god hath soo ordeyned. Althoughe the thynge seme strange vnto vs, or that we coulde perceyue therin no apparante reason, yet muste we conclude, that his only wyl7 is iust, and not to be reproued. That (say ⟨image 18⟩I) shulde be8 al oure wysedome, to ratifie al that for good, which god ordereth and disposeth, with out sayenge whye or wherefore. Nowe for as muche as men haue always suche tyklynge spirites, and geue them selues ouer much lybertie to theyr curiosities: S. Paule to abate suche boldenesse, bryngeth vs backe9 to the purpose of god, into the whiche wee maye not enter so depelye, as to knowe who hath moued him, but also to note it as a weyghty matter, and that10 his wyll is iuste. Hereby then are we admonyshed that oure saluation11 dependethe not for the respecte of oure merytes, that god inquyred not what we were, nor whereof we were worthy, when he chose vs to him self. But he had his purpose, that ⟨image 19⟩is to saye, he sought not without hym selfe the cause of oure saluation, for soo this worde purpose signifieth Decree. Sainct Paules mynde herein is euydent.
but because that men according to their arrogancy, can not temper them selves except they imagine always some dignity or worthiness to be proper to them selves, and that they well deserve that god should seek after them. S. Paul specially the better to1 exclude all that men can attribute unto them selves, saith, purpose and grace: which importeth as much as though he had said, purpose freely. It serveth then to abate all our works, to the end we be no more so foolish and obstinate as to think, that God hath chosen us, for any thing ⟨image 19⟩that was in us. No no, for we know2 that god went not out of him self when he chose us to salvation, for he saw3 there was but damnation in us, he then contented him self with his pure grace & infinite mercy. Who4 beholding our miseries, would5 succour and help us, although we were not worthy thereof. And for more ample confirmation hereof. Saint Paul saith that this grace was given us6 before all times. And hereby see we, how men are7 deprived of their senses when they will boast them selves, and stand in their own conceit, that they be the cause of their own salvation, & that they have anticipated or prevented God's goodness: Now then, doth not our salvation depend of the eternal ⟨image 20⟩election?8 God chose us before we were, what could we then do, were we then apt vessels? were we then well disposed to come to God? we see then that our salvation beginneth not from the time we had knowledge and discretion, sithens we were well disposed or minded, our salvation (I say) beginneth not thence, but it is grounded upon the eternal election of god which was before the world was made. What could we then do? Had we the means to promote our selves? could we move god to caul us to him self? and to separate us from the world? is there not then in us a great blindness,9 as to think in our selves some worthiness, to exalt our merits to the obscuring and darkening ⟨image 20⟩of God's grace, and that we can prepare our selves to have access unto him through our merits? well then for what purpose hath saint Paul set here the election of god, saying, that the grace of god hath bin given us before all times?
but because that men accordynge to theyr arrogansie, can not temper them selues except they imagine alwayes some dygnytie or worthynes to be proper to theym selues, and that theye well deserue that god shoulde seke after them. S. Paule specyally the better to1 exclude all that men can attrybute vnto them selues, sayth, purpose and grace: which importeth as much as though he had sayde, purpose freely. It serueth then to abate al our workes, to the ende we be no more soo folyshe and obstynate as to thyncke, that God hath chosen vs, for anye thynge ⟨image 19⟩that was in vs. No no, for wee knowe2 that god went not out of hym selfe when he chose vs to saluation, for he sawe3 there was but dampnation in vs, he then contented him self with his pure grace & infinite mercy. Who4 beholdynge oure myseries, wolde5 succour and helpe vs, although we were not worthy therof. And for more ample confyrmatiō herof. Sayncte Paule saythe that this grace was geuen vs6 before all tymes. And herby se we, how men are7 depriued of their senses when they wyl bost them selues, and stand in theyr owne conceyt, that they bee the cause of theyr owne saluation, & that they haue anticipated or preuented goddes goodnesse: Nowe then, doth not oure saluation depend of the eternal ⟨image 20⟩election?8 God chose vs before we were, what could we then do, were we then apt vesselles? were we then well disposed to come to God? we se then that oure saluation beginneth not from the time we had knowledge and discretion, sithens we were well disposed or mynded, oure saluation (I saye) beginneth not thens, but it is grounded vppon the eternall election of god whiche was before the world was made. What coulde we then do? Had we the meanes to promote our selues? coulde we moue god to caule vs to hym selfe? and to separate vs from the world? is there not thē in vs a greate blyndnesse,
but that there through we are sufficiently admonished, that they which think to abolish the doctrine of the election of god, do annihilate (as much as in them is) the salvation of the world, and blot out by such devilish suppostes and pillars, the virtue of the blood of our lord Jesus Christ: to put all to confusion,1 to overthrow the gospel, yea, and utterly to quench and bring out of memory the goodness of god, the devil hath no meter props then such as fight ⟨image 21⟩against predestination, which2 can not suffer in their devilish rage, that the same be spoken of, and that this message be published as it ought. If we detest the papists being most execrable, because they have profaned all the holy scripture, because they have perverted and corrupted the trueth of the gospel and service of god, by infecting all the world with superstition and idolatry, the others are much more detestable which go about to set at naught the sprite of grace and election of god, and would by crooked & perverse ways3 endeavour to stop the mouths of such as would clearly and openly publish this doctrine, as the worthiness thereof requireth. For wherein consisteth the salvation of the ⟨image 21⟩faithful,4 but in the free election of god? should we not preach and declare, that god hath chosen his, through his free mercy without respect of any thing that is? shall we not suffer this mystery (high though it be, incomprehensible though it be) to be declared,5 when as god would have it to be revealed? Truly it is an evidence, that we conspire with satan, to declare that Jesus Christ hath suffered in vain and that the passion which he suffered profiteth the world nothing, and that all went to the devil and to destruction. This then is the first point which we have herein to observe and mark, that when we annihilate the election of god, the gospel can not be preached: for without ⟨image 22⟩it, it is a bastard gospel and a profane: it is a doctrine of machomyte, there can be no more church nor christianity, what shall then be said?6 when we shall belie the holy ghost which here speaketh: when we go about to refuse this doctrine. And therefore on our behalf let us determine7 constantly to defend it, for it is the ground of our salvation. How can we build and maintain the building, when the foundation shall be overthrown?
but that ther through we are suffycientely admonysed, that they whiche thyncke to abolyshe the doctryne of the election of god, do adnichylate (as much as in them is) the saluatiō of the worlde, and blot out by suche deuelishe suppostes and pillars, the vertue of the bloudde of our lord Iesus Chryste: to put all to confusion,1 to ouerthrow the gospel, yea, and vtterly to quenche and brynge out of memory the goodnesse of god, the deuyll hath noo meter proppes then such as fight ⟨image 21⟩agaynste predestination, whiche2 can not suffer in theyr deuelishe rage, that the same be spoken of, and that this message be publyshed as it ought. If we detest the papystes beynge most execrable, because they haue prophamed al the holy scrypture, because they haue peruerted and corrupted the trueth of the gospell and seruyce of god, by infectynge al the worlde with superstition and idolatrye, thothers are muche more detestable whiche go about to set at naught the sprite of grace and election of god, and wold by croked & peruerse wayes3 indeuour to stoppe the mouthes of such as wold clerely and openly publishe this doctrine, as the worthynes thereof requyreth. For wherin consystethe the saluation of the ⟨image 21⟩faithfull,4 but in the free electyon of god? should we not preache and declare, that god hathe chosen hys, throughe his free mercy withoute respecte of any thynge that is? shall we not suffer thys mystery (hyghe though it be, incomprehensible thoughe it be) to be declared,5 when as god wold haue it to be reueled? Truely it is an euydence, that we conspyre with sathan, to declare that Iesus Christ hath suffered in vaine and that the passion which he suffered profytethe the worlde nothinge, and that all wente to the deuyll and to destruction. This then is the fyrste poynte whiche wee haue herein to obserue and marke, that when we adnychylate the election of god, the gospel can not be preached: for withoute ⟨image 22⟩it, it is a bastarde gospell and a prophane: it is a doctryne of machomyte, there can be noo more churche nor chrystyanitie, what shall then be sayde?
Saint Paul cauleth us hereunto when he will go about to show by what power we have to fight, how we shall aspire to this inheritance which hath ben so1 dearly bought for us how we enter into the glory of god,2 how we shall finish this ⟨image 22⟩building. He saith, my friends you must be founded upon this grace which is not of to day or yesterday, but before the creation of the world. True it is, that at this present god cauleth us, but3 the election goeth before: yea god elected us being not moved thereunto through our deserts, afore we could have laid before him any thing at all, for we owe him all, he hath drawn us4 from the golf of destruction wherein we were drowned like poor desperate creatures. It is then good reason5 that we submit our selves wholly unto him, accounting our self6 all together bound to his goodness, wherewith we should be wholly ravished. In this wise speaketh saint Paul. And so let us hold fast this foundation ⟨image 23⟩(as I have said) except we would that our salvation should run into decay and destruction. And to conclude, let us note also that this doctrine is more then profitable, when it is well applied for our usage. They which would we should speak nothing at all of the election of god, will say. Oh what, it is not necessary. But such persons never tasted of the goodness of god, nor of the hope which we ought to have: little know they what it is, not to goo to our lord Jesus Christ. For if we know not, that we be saved for that it hath pleased god7 to choose us before the creation of the world, how should we know that, which Saint Paul here rehearseth unto us, which is,8 that we be ⟨image 23⟩dedicated to God,9 for to be made apt and disposed to live and dye in his service? Howe can we magnify his holy name? how can we confess that our salvation proceedeth of him alone? & that he is the beginning? and that we have not assisted him therein? well we may say it with our tongue, but it shall be hypocritically spoken, except we be resolved upon this doctrine, as it is here set forth and declared. Let us learn therefore that this doctrine of the election of god, and by the which we be taught that he hath predestinated us before the creation of the world, that this doctrine (I say)10 ought to be preached boldly and plainly in despite of all the world which would withstand the same.
Sayncte Paule cauleth vs hereunto when he wil go about to shew bi what power we haue to fyghte, howe we shall aspyre to this inherytaunce which hath ben so1 derely bought for vs howe we enter into the glorye of god,2 howe we shall fynishe this ⟨image 22⟩buyldynge. He sayth, my frendes you muste be founded vppon this grace whiche is not of to daye or yesterdaye, but before the creation of the world. True it is, that at this presente god cauleth vs, but3 the electiō goth before: yea god elected vs beyng not moued thervnto throughe our desertes, afore we coulde haue layd before hym any thyng at al, for we owe him al, he hath drawen vs4 from the goulfe of destruction wherein we were drowned lyke poore desperate creatures. It is then good reason5 that we submit our selues wholy vnto hym, accountyng our selfe6 al together boūd to his goodnesse, wherewith we shoulde be wholy rauyshed. In this wise speketh sainct Paule. And so let vs hold fast this foundation ⟨image 23⟩(as I haue sayde) excepte we wold that our saluatiō should runne into decaye and destructiō. And to conclude, let vs note also that this doctryne is more then profytable, when it is well applyed for oure vsage. They whiche wolde we shoulde speake nothyng at al of the election of god, wyl saye. Oh what, it is not necessary. But suche persons neuer tasted of the goodnesse of god, nor of the hope whiche we oughte to haue: lyttle knowe they what it is, not to goo to our lorde Iesus Chryste. For if wee knowe not, that we be saued for that it hathe pleased god7 to choose vs before the creation of the worlde, howe shoulde we knowe that, whyche Sayncte Paule here rehersethe vnto vs, whiche is,8 that we be ⟨image 23⟩
And not only, ⟨image 24⟩that, but we know that it is an article more then profitable: for without that, we can not effectually apprehend the infinite goodness of our god, until we be brought so far: for a man shall but shadow always the mercies of god, if we have not this sure principle and ground, that he chose us1 before we were borne, or could otherwise prevent him. And why? though men would say, we have ben redeemed by the blood of our lord Jesus Christ and that we were unworthy of his so great mercy showed us, yet who is it (will they say) that hath his part and portion in such redemption which god hath purchased in the person of his son but such as will have it, such as seek after god, such as do subject ⟨image 24⟩them selves, such as be not too stubborn, such as are of good inclination and disposition, they which have some good devotion? but when they shall meddle with the matter after such a sort, and presume to be called unto god & to his grace through any thing proceeding of them selves, or think that they brought some gobbet of their own to part stake with god concerning their salvation,2 it were as much as to obscure, yea to tear (as it were) in pieces the grace of god, which is a sacrilege not to be born with and therefore have I said, that the goodness of god shall never be known at the full as it ought, until such time as the election be laid before us,3 testifying that we are at this instant called,
And not only, ⟨image 24⟩that, but we knowe that it is an article more then profytable: for without that, wee can not effectually apprehende the infinite goodnesse of oure god, vntyll we be brought so far: for a man shall but shadowe alwais the mercies of god, if we haue not this sure prynciple and grounde, that he chose vs1 before we were borne, or could otherwyse preuent him. And whye? thoughe men wolde say, we haue ben redemed by the bloudde of our lord Iesus Christ and that we were vnworthye of his so gret mercy shewed vs, yet whoo is it (wyll they saye) that hath his parte and portion in suche redemption whiche god hath purchased in the person of his son but suche as wyl haue it, such as seeke after god, suche as doo subiecte ⟨image 24⟩them selues, suche as be not too stubburne, such as are of good inclynation and disposition, they whiche haue some good deuotiō? but when they shall meddle with the matter after such a sorte, and presume to be cauled vnto god & to his grace throughe any thyng procedynge of theym selues, or thyncke that they brought some gobet of their owne to part stake with god concernynge their saluation,2 it weare as much as to obscure, yea to teare (as it were) in peces the grace of god, which is a sacrilege not to be born with and therfore haue I sayde, that the goodnesse of god shal neuer be knowen at the full as it oughte, vntyl suche tyme as the election be layde before vs,3 testyfiynge that we are at this instante cauled,
2. Tim. 1
¶ But be partaker of the afflictions of the gospel, through the power of god: who saved us and called us with an holy calling. Not according to our deeds, but according to his own purpose and grace: which grace was given to us through Christ Jesus, before the world was. &c.
2. Tim. 1
¶ But be partaker of the afflyctions of the gospel, through the power of god: who saued vs and cauled vs with an holy caulyng. Not accordynge to our dedes, but accordyng to his owne purpose and grace: whiche grace was geuen to vs throughe Chryst Iesus, before the worlde was. &c.
WE have declared this morning according to the text of Saint Paul, that to know effectually God's free grace concerning our salvation, we must have recourse to his eternal coū sail, by the which he did1 chose us before the creation of the world: For therein we behold and see, that2 he had no respect to our persons, or to any dignity that was in us, nor ⟨image 25⟩to any merits that we could bring him. And why? because that ere we were born, we were written up in his Register, and he had already3 accepted us for his children. Therefore let us learn to attribute the whole to his mercy, acknowledging and testifying, that on our behalf,4 we could not rejoice of any thing that was in us, without derogation of the honour due unto god. True it is, that according to mans5 wicked nature, some will cavil to darken the grace of god: saying, that though god had chosen some before the creation of the world, he did it according to that which he foresaw they should differ from the others. Nevertheless the scripture showeth evidently, that ⟨image 26⟩6god stayeth not until they can show them selves whether they be worthy or not, when he chooseth them: But the sophisters think, they can obscure the grace of god: in saying, that thought he regarded not the merits past yet reckoneth he upon the merits that are to come. For (say they) though Jacob and Esau his brother7 had done no good nor evil, yet god did chose the one, and rejected the other: So he foresaw (as8 all things are present unto him) that Esau would be a wicked man, a contemner of all: and that Jacob would be such one, as with the time he declared him self. In this wise do such persons lay their foundation: but these are vain imaginations, for they all ⟨image 26⟩together belie S. Paul,9 who proveth that God gave no reward to our works when he chose us, inasmuch as that was decreed and done before the creation of the world. And though the Authority of S. Paul were not of force, yet is the matter so evident, that they which think to escape through such shifts, show them selves very beasts, and as men to far over seen (I say) not only in the understanding of the scriptures, but also to be void of all reason. For if we would search to find out what is in man, what shall we find there?10 Is not the whole mass of man kind accursed?11
WE haue declared this mornynge accordinge to the texte of Saynct Paule, that to knowe effectually goddes fre grace concernynge our saluation, we must haue recourse to his eternal coū sayle, by the whiche he dydde1 chose vs before the creation of the worlde: For therein we beholde and see, that2 he hadde no respecte to oure persons, or to any dignitie that was in vs, nor ⟨image 25⟩to any merytes that wee coulde brynge hym. And why? because that yer we were born, we were wrytten vp in his Regester, and he had alredye3 accepted vs for his chyldren. Therefore let vs lerne to attrybute the whole to his mercy, acknowledginge and testifienge, that on oure behalfe,4 wee coulde not reioyce of anye thynge that was in vs, without derogation of the honour due vnto god. Trewe it is, that accordynge to mannes5 wycked nature, some will cauyll to darken the grace of god: sayenge, that thoughe god had chosen some before the creation of the world, he dyd it accordynge to that which he foresawe they shoulde dyffer from thothers. Neuertheles the scripture sheweth euidently, that ⟨image 26⟩6god staieth not vntyll they can shewe them selues whether they be worthye or not, when he choseth theym: But the sophisters think, they can obscure the grace of god: in saienge, that thought he regarded not the merites past yet rekeneth he vppon the merites that are to come. For (saye they) thoughe Iacob and Esau his brother7 had doone no good nor euyll, yet god dyd chose the one, and reiected the other: So he foresawe (as8 all thinges are presente vnto hym) that Esau wold be a wicked manne, a contemner of all: and that Iacob wolde be suche one, as with the tyme he declared hym selfe. In this wise do suche personnes lay theyr foundation: but these are vaine imaginations, for they all ⟨image 26⟩
What brought we out of our mothers womb, but all iniquity?1 We differ not at all then the one from the other ⟨image 27⟩but that it pleased god to gather unto him self2 those whom he would. And therefore useth S. Paul that word in an other place of scripture, when he saith, that3 men have not whereof to rejoice, because none shall be found to excel his neighbour, but in that wherein we are discerned of god. Seeing then it is the proper office of God to discern us from them which abide in their condemnation. Let us acknowledge, that all should have bin lost,4 except the remedy had come unto us by an other means. So then after we have confessed, that5 god chose us before the world was made, it followeth thereof, that he then prepared us to receive his grace, which he poured into us that which ⟨image 27⟩was not there before: not that he only6 chose us to be inheritors of his kingdom, but that also immediately he7 marked us, to the end we should be justified and governed by his holy spirit. This doctrine ought to be so assured and resolved upon among Christians, that if any despise it (as we see many at this present day goo about to quench and extinguish the trueth of god) we ought to acknowledge them to8 repine or repugn against the holy ghost: yea to be as bulls and mad beasts, which would utterly set at naught all the holy scripture. For in deed there hath bin more honesty in the papists then in them. For the doctrine of the papists in this behalf is better, holier, and far ⟨image 28⟩away more conformable to the holy scripture, then is that of these wicked wretches, which this day go about like barking dogs and hogs, that with their mussels would wrote up all (as we may see) to overthrow and turn up side down the election of god, which mens impiety to far passeth measure. Wherefore come of it what will, let us stick hard to the doctrine here declared. For seeing God had chosen us9 before the world had his course, let us attribute the cause of our salvation to his free goodness. We ought to confess, that10 we are not adopted by him according to our demerits: for we had nothing, nor could bring any thing at all of our own unto him. We must ⟨image 28⟩therefore ascribe the11 cause and offspring of our salvation to remain in him alone, and thereon to ground our selves, for other wise all that ever we shall build, will run to ruin.
What brought we out of oure mothers wombe, but all iniquitie?1 We differ not at al then the one from the other ⟨image 27⟩but that it pleased god to gather vnto hym selfe2 those whom he wolde. And therefore vseth S. Paule that worde in an other place of scripture, when he saith, that3 men haue not wherof to reioyce, because none shalbe founde to excell his neyghboure, but in that wherin we are dyscerned of god. Seynge then it is the propre offyce of God to discerne vs from them whiche abyde in their condemnation. Let vs acknowledge, that all shoulde haue byn loste,4 e•cepte the remedy hadde come vnto vs by an other meanes. So then after we haue confessed, that5 god chose vs before the worlde was made, it foloweth therof, that he then prepared vs to receaue his grace, whiche he powred into vs that whiche ⟨image 27⟩was not there before: not that he onely6 chose vs to be inherytours of his kyngdome, but that also immediatly he7 marked vs, to thende we shoulde be iustifyed and gouerned by his holi spirite. This doctrine oughte to be so assured and resolued vpon amonge Christians, that if any despyse it (as we se many at this presente daye goo aboute to quenche and extinguishe the trueth of god) we oughte to acknowledge them to8 repyne or repugne agaynste the holy ghost: yea to be as bulles and madde beastes, which wold vtterly set at naught all the holy scrypture. For in deede there hath bin more honestie in the papystes then in them. For the doctryne of the papystes in this behalfe is better, holyer, and farre ⟨image 28⟩awaye more conformable to the holye scrypture, then is that of these wycked wretches, whiche this day go about lyke barking dogges and hogges, that with theyr mussels wold wrote vp al (as we maye see) to ouerthrowe and turne vp syde downe the election of god, whiche mennes impietie to farre passeth measure. Wherfore come of it what wyll, let vs sticke hard to the doctrine here declared. For seynge God had chosen vs
But yet we must well note that which S. Paul here addeth: First the grace of Jesus Christ with the eternal counsel of god his father. And then how he bringeth us to our vocation: to the end we might be assured of God's goodness and good will1 which had bin hid from us, except he had given us a testimony thereof. For the first point then S. Paul saith, that the grace which dependeth of the only purpose of god and therein comprised, is given us in our lord Jesus Christ. As though he would ⟨image 29⟩say: For as much as2 we deserve to be rejected and hated as mortal enemies of god, it was of necessity, that3 we should be grafted as it were in Jesus christ: to the end that god might recognise and avouch us for his children. For when god respecteth us,4 he can not but detest us, for that he findeth us full of poverty, full of sin, and as it were stuffed up with all iniquity. God who is the sovereign Justice,5 can not enter into any manner of league or appointment with us, whiles he beholdeth our nature. Where as he then would chose us before the creation of the world, it was of necessity,6 that Jesus Christ should be there between both: to the end we might be elected in his person, for he was ⟨image 29⟩the well be loved Son: and when god coupleth us unto him,7 then are we acceptable in his sight. Let us learn then to be fully certified of the election of god, thereof to make our profit, and directly to come to Jesus Christ: for he is the8 true glass, wherein we may behold our election. If Jesus Christ be take away, then remaineth God a judge for sinners, at whose hands we can not hope for favour or good thing but rather wait for all vengeance. His majesty also will be always terrible unto us9 without Jesus Christ. If any talk unto us of his eternal purpose, we shall be so astonied, as though he were in full readiness to cast us down into hell. But when we shall acknowledge, that10 in Christ resteth ⟨image 30⟩all grace, then may we assure our selves, that god hath loved us, although we were not worthy thereof. Let this serve for one special point, touching that whereof S. Paul here speaketh. Secondarily that he here speaketh not simply of the election of god (for that could not sufficiently resolve us, but rather bring us into a greater perplexity of mind) But S.
But yet we muste well note that which S. Paule here addethe: Fyrste the grace of Iesus Chryst with the eternall counsayle of god his father. And then how he bryngeth vs to oure vocation: to the ende we myghte be assured of goddes goodnesse and good wyl1 which had byn hyd from vs, excepte he had geuen vs a testimonie thereof. For the fyrst poynte then S. Paule sayth, that the grace whiche dependeth of the onely purpose of god and therein comprysed, is geuen vs in oure lord Iesus Chryst. As though he wold ⟨image 29⟩saye: For as muche as2 we deserue to be reiected and hated as mortall ennemies of god, it was of necessitie, that3 we shoulde be graffed as it wer in Iesus christ: to thende that god might recognise and aduouche vs for his children. For when god respecteth vs,4 he can not but detest vs, for that he findeth vs ful of pouerte, full of synne, and as it were stuffed vppe with all iniquitie. God who is the soueraygne Iustyce,5 can not entre into any maner of league or appointment with vs, whiles he beholdeth our nature. Where as he then wold chose vs before the creation of the world, it was of necessitie,6 that Iesus Christe shoulde be there betwene bothe: to thende we myght be elected in his persone, for he was ⟨image 29⟩the wel be loued sonne: and whē god coupleth vs vnto him,7 then are we acceptable in his syghte. Let vs lerne then to be fully certified of the election of god, therof to make oure profyte, and dyr•ctly to come to Iesus Chryste: for he is the8 true glasse, wherin we may beholde oure election. If Iesus Christe be take away, then remayneth God a iudge for synners, at whose handes we can not hope for fauour or good thing but rather wait for al vēgeance. His maiestie also wyl be alwais terrible vnto vs
Paul addeth the word Vocation, by the which, god hath1 manifested his counsel, that before was unknown, and whereunto we else could never aspire. Howe shall we then know, that we are elected of god, to the end we might rejoice in him, and glory over the goodness which he hath revealed unto us? Some speak ⟨image 30⟩of the election of god at adventures, leaving the gospel, leaving all that god layeth before us, to bring us unto him self: yea all the means which he hath ordained, and knoweth to be meet for us to put in ure. But we may not so proceed: For we must (2according to S. Pauls rule) couple the vocation with the eternal election. Now this word (Vocation) signifieth as much as a calling. True it is that the word is taken out of the latin: yet such as understand no latin, ought to know what the word importeth. Now then it is said, that we are called, which is the second word. God then cauleth us: But how? When it pleaseth him3 to certify us of our election, which otherwise we should ⟨image 31⟩never have attained unto. For who ever entered into the counsel of God?4 as the prophet Isaiah & S. Paul also doth say. But when it pleaseth god to communicate him self first of all unto us, then have we that which surmounteth all the reason of man. For we have a good witness bearer and a faithful: that is to say,5 the holy ghost, which lifteth us up above the world, and leadeth us into the marvellous secretes of god. wherefore we may not without great deliberation speak of the election of god (as to say, that we are predestinated) neither may we (to be well assured of our salvation) search in the air, or at all adventures, whether God accounteth us of the number of his or not. What ⟨image 31⟩then?6 we must look unto the gospel which is opened and set before us: for there doth god manifest him self to be our father, and that he hath7 sealed us, to lead us to the inheritance of life. And this knowledge is a seal of the holy ghost in our hearts, and a sure testimony of our salvation, so far as we receive him by faith. For the gospel is preached to many, which nevertheless are reprobates: nay god doth utter and declare, that he hath cursed them, that they have no part nor portion in his kingdom, because they do resist the gospel, and8 refuse the grace that is offered unto them.
Paul addeth the worde Vocation, by the which, god hath1 manifested his counsayle, that before was vnknowne, and wherevnto we els coulde neuer aspyre. Howe shall we then knowe, that we are elected of god, to thende we myghte reioyse in hym, and glorye ouer the goodnesse whiche he hath reueled vnto vs? Some speake ⟨image 30⟩of the election of god at auentures, leauyng the gospel, leauing all that god layeth before vs, to brynge vs vnto hym selfe: yea al the meanes which he hath ordeined, and knoweth to be meete for vs to put in vre. But we may not so procede: For we must (2accordynge to S. Paules rule) couple the vocation with the eternal election. Nowe this worde (Vocation) signifyeth as muche as a caullynge. Trewe it is that the worde is taken out of the latine: yet such as vnderstand no latine, ought to knowe what the worde importeth. Now then it is said, that we are cauled, which is the seconde worde. God then cauleth vs: But how? When it pleaseth hym3 to certifie vs of oure election, whiche otherwise we shoulde ⟨image 31⟩neuer haue attayned vnto. For who euer entred into the councel of God?4 as the prophete Isaie & S. Paule also dothe say. But when it pleaseth god to communicate hym selfe fyrste of all vnto vs, then haue we that which surmounteth all the reason of man. For we haue a good witnes bearar and a faythefull: that is to saye,5 the holy ghoste, which lifteth vs vp aboue the world, and leadeth vs into the marueylous secretes of god. wherfore we mai not without great delyberation speake of the election of god (as to saye, that we are predestynated) neither maye we (to be well assured of oure saluation) searche in the ayre, or at all aduentures, whether God accompteth vs of the numbre of hys or not. What ⟨image 31⟩then?6 we must loke vnto the gospell whiche is opened and set before vs: for there doth god manifeste hym selfe to be oure father, and that he hath
But when we receive in obedience of faith the doctrine of god, and rest upon his promises, accepting the offer ⟨image 32⟩which he hath made1 to hold us for his children, this (say I) is a true2 certificate of our election. yet have we to note, that when we know this our salvation through this calling, and that god hath illuminated us in the faith of his gospel, it is not to annihilate the everlasting predestination which went before. For at this day, a man shall see many that will say, who are they whom god hath chosen, saving the faithful? I grant. But like beasts as they are they make an evil consequence: that is to say, that faith should be the cause of our salvation, yea the first cause. It is true in it self, if they caul it the mean. For the scripture saith,3 that we be saved through faith: But we ⟨image 32⟩must ascend higher. For if they attribute faith to the free will of men, they wickedly blaspheme against god, rob god of his honour, & are in this behalf worse then the papists, as I have already said. Wherefore we must otherwise talk of the matter,4 so far as the scripture giveth us leave: that is to say, when god giveth us faith, it lieth not in our power to receive the gospel, but as he disposeth it through his holy spirit. For it sufficeth us not to have our ears beaten at with the voice of a man. It shall be but a sound, which will vanish away with the wind,5 except God work inwardly, and speak unto us after a more secrete manner through his holy spirit. Note then, that from ⟨image 33⟩thence proceedeth the faith. But who is the cause? Why is faith given to one sooner then to an other?6 S. Luke hath declared, saying, that they which were ordained to salvation, believed the sermon of Saint Paul. There were many hearers, and yet but some of them received the promise of salvation. But who were they? Such as were ordained to salvation, saith saint Luke. What needeth longer disputation? And again Saint Paul in the first chapter to the Ephesians7 treateth hereof so at length, that the enemies of God's predestination must needs be utterly void of sense, and that the devil hath torn their eyes in sunder, and be without understanding. Yea wholly8 bewitched, ⟨image 33⟩when they see not more in a matter so evident. For S.
But when we receaue in obedyence of fayth the doctryne of god, and rest vpō his promises, accepting the offer ⟨image 32⟩which he hath made1 to hold vs for his chyldren, this (say I) is a trew2 certificate of our election. yet haue we to note, that whē we knowe this oure saluation throughe this callynge, and that god hath illumynated vs in the faythe of his gospell, it is not to adnichylate the euerlastyng predestination whiche wente before. For at this daye, a man shall see manye that wyll saye, who are they whom god hath chosen, sauynge the faythfull? I graunte. But lyke beasts as they are they make an euill consequence: that is to saye, that faythe shoulde be the cause of our saluation, yea the fyrst cause. It is trewe in it self, if they caule it the meane. For the scrypture sayth,3 that we be saued throughe faythe: But we ⟨image 32⟩must ascende higher. For if they attribute faythe to the free wyll of men, they wickedly blaspheme agaynst god, robbe god of his honour, & are in this behalfe worse then the papystes, as I haue alredye sayde. Wherfore we muste otherwyse talke of the matter,4 so farre as the scrypture geueth vs leaue: that is to saye, when god geueth vs fayth, it lyeth not in oure power to receaue the gospel, but as he disposeth it through his holy spyrite. For it suffyseth vs not to haue oure eares beaten at with the voyce of a man. It shall be but a sounde, whiche wil vanyshe awaye with the wynde,5 excepte God worke inwardely, and speake vnto vs after a more secrete maner throughe his holy spiryte. Note then, that frome ⟨image 33⟩thence procedeth the fayth. But who is the cause? Why is faythe geuen to one sooner then to an other?6 S. Luke hath declared, sayinge, that they whiche were ordeyned to saluation, beleued the sermon of Sayncte Paule. There were many hearers, and yet but some of them receued the promesse of saluation. But who were they? Suche as were ordeyned to saluation, saith saincte Luke. What nedeth longer disputation? And agayne Saynct Paule in the fyrst chapter to the Ephesians
Paul saith, that god hath called us, and hath made us partakers of great treasures and infinite richesse obtained for us through our lord Jesus Christ. But how? According (saith he) to that that he did choose us before the creation of the world. Saint Paul entreating of faith, bringeth us back to his principle, to lead us higher, to lead us to the first cause, and to the fountain of our salvation. This is that free grace, whereof we have so often made mention. When then we say, that we1 are called to salvation, and assured thereof, in as much as god hath given us the faith, there is yet a cause higher to be considered, ⟨image 34⟩that is, the election eternal. And who so will not ascend thither, derogateth from god his honour seeing he can not discern between man and man, otherwise then by their merits and disposition that he seeth in them. Thus must we then knit together the sentences or words, which saint Paul here rehearseth, which is also to be seen throughout the whole holy scripture.
Paule sayth, that god hath cauled vs, and hath made vs partakars of greate treasures and infynite rychesse opteyned for vs through oure lord Iesus Christ. But howe? According (saith he) to that that he dyd choose vs before the creation of the worlde. Sayncte Paule intreatinge of fayth, bryngeth vs backe to his prynciple, to leade vs hygher, to leade vs to the fyrste cause, and to the fountayne of oure saluation. This is that fre grace, wherof we haue so often made mentiō. When then we say, that we1 are cauled to saluation, and assured thereof, in as muche as god hath geuen vs the faythe, there is yet a cause hygher to be consydered, ⟨image 34⟩that is, the election eternal. And who so wyl not ascende thyther, derogateth from god his honour seing he can not discerne betwene man and man, otherwise then by theyr merytes and dysposition that he seith in them. Thus must we then knytte together the sentences or wordes, which saincte Paule here reherseth, whiche is also to be seene throughoute the whole holy scrypture.
Now then to make a brief conclusion: let us take heed what order we ought to observe in searching out for our salvation. We may not begin at this point, as to say, are we elected or not? No, no,1 For we shall never ascend nor approach so near the coū sail of god, but that we shall be2 in danger to be confounded an ⟨image 34⟩hundred thousand times, and to be utterly deprived of all our senses. Howe shall we then proceed?3 Let us give ear to that which is spoken unto us in the gospel, how that god hath given us the grace to receive the promise which he offereth us, knowing that it standeth us in as much stead, as if he had opened his heart and enrolled our election in our consciences, Note therefore how we must be certified,4 that god hath adopted us for his children, and that5 the inheritance of the kingdom of heaven is unfeignedly ours: in that (I say) that we be called in Jesus Christ. Howe shall we know it? Howe shall we be stayed upon the doctrine which god layeth before our eyes? We must ⟨image 35⟩immediately (for the better magnifying of the grace of God)6 acknowledge, that we can bring nothing on our part, but so to abase us, without challenging so much as one drop of praise towards our selves, that we acknowledge7 god to have called us now to the gospel, according to that he did8 chose us before the creation of the world. Now true it is, that this election of God is as it were close letters: yea to us, for that it consisteth in it self, and in his own nature. But therein may we read because that god giveth a testimony unto us,9 when he cauleth us unto him self through the knowledge of the gospel, and through faith. Then have we thereby10 a double or copy given ⟨image 35⟩us. For like as the Original or principal Register derogateth nothing from the copy or instrument which shall be read, but is rather an approbation of the same: and none will search out for the original, when he hath the copy authentic:11 Even so must we be assured of our election. For when god certifieth us by his gospel,12 that he accounteth us for his children, they are letters authentic, signed13 with the blood of our lord Jesus Christ, and14 sealed with his holy spirit. When we have that, have we not sufficiently wherewith to be contented?
Nowe then to make a bryefe cōclusion: let vs take hede what ordre we oughte to obserue in serchyng out for our saluation. We may not begynne at this pointe, as to saye, are we elected or not? No, no,1 For we shall neuer ascēde nor aproche so nere the coū saile of god, but that we shall be2 in daunger to be confounded an ⟨image 34⟩hundreth thousande tymes, and to be vtterly depryued of all our senses. Howe shall we then proceade?3 Let vs geue eare to that whiche is spoken vnto vs in the gospell, howe that god hath geuen vs the grace to receaue the promes whiche he offreth vs, knowynge that it standeth vs in as muche stede, as if he had opened his hearte and inrolled oure election in our consciences, Note therfore howe we muste be certifyed,4 that god hath adopted vs for his chyldren, and that5 the inheritaunce of the kyngdome of heauen is vnfaynedly oures: in that (I saye) that wee be cauled in Iesus Chryste. Howe shal we knowe it? Howe shal we be staied vpon the doctryne whiche god layeth before our eyes? We must ⟨image 35⟩immediately (for the better magnifyenge of the grace of God)6 acknowledge, that wee canne brynge nothyng on our part, but so to abase vs, withoute chalengynge so muche as one droppe of prayse towardes our selues, that wee acknowledge7 god to haue cauled vs nowe to the gospel, accordyng to that he dyd8 chose vs before the creation of the world. Nowe trewe it is, that this election of God is as it were cloose letters: yea to vs, for that it consisteth in it selfe, and in his owne nature. But therin may we rede because that god geueth a testymony vnto vs,9 when he cauleth vs vnto hym selfe throughe the knowledge of the gospell, and throughe faythe. Then haue we therby
Now then as I have said, so far wide is the election of god from contrarying this point, that it rather ratifieth and confirmeth the testimony ⟨image 36⟩which we have in the gospel. Not that we have need to look into the original or register of god, as though there were some doubt. We have the instrument which can not fail: what would we more?1 Shall it not be over great rashness who will demand more? Who will ascend2 up above the clouds, when we have the word in our mouth and in our heart3 as Moses saith? True it is, that if we thought the instrument were not taken out of the true Register & Original, then might a man call it in question or doubt. But when the thing is plain and certain, what would we more? So fareth it with us, that we need no more to doubt, but that4 god hath enrolled us in the ⟨image 36⟩number of his elect and children5 before the creation of the world.6 But he kept the matter secrete unto him self: Yet have we in the mean time letters patents of our salvation.7 We have an instrument sure enough as I have declared already. But yet must we always8 resort to our lord Jesus Christ, when there is question of our election. For9 without him (as I have showed) we can not approach near unto god. And again, when we shall speak of his decree, we shall be astonied as culpable of death. But having Jesus Christ for our guide,10 we may boldly rejoice, knowing how that he hath11 dignity and worthiness enough in him self, to make all his members acceptable to god ⟨image 37⟩his father. It sufficeth, that we be12 grafted in his body, and united unto him. Now see ye, how we ought to meditate this doctrine, if we list to do therewith our profit, according to that which is here declared unto us by saint Paul,13 Who saith, that this grace was given us. And how before all times saith he. We must ascend above the course of nature, when we will go about to know how we be saved, and for what cause, and whence it should proceed. And further we must understand, that god would not leave us in suspense14 nor yet would he hide his counsel from us, to bring us in doubt of our salvation. But he hath15 called us to him self: not only by preaching of the gospel, ⟨image 37⟩(for that had not ben sufficient) but16 he sealed in our hearts the testimony of his goodness and fatherly love.
Now then as I haue sayde, so farre wide is the election of god from contraryeng this poynte, that it rather ratifyeth and confyrmeth the testimonie ⟨image 36⟩whiche we haue in the gospell. Not that we haue neede to loke into the orygynall or regester of god, as thoughe there were some doubte. We haue the instrumente which can not faile: what wolde we more?1 Shall it not be ouer great rashnes who wyll demaund more? Who wyll ascende2 vp aboue the clowdes, when we haue the worde in our mouthe and in oure hearte3 as Moses saithe? Trewe it is, that if we thoughte the instrumente wer not taken out of the true Regester & Orygynall, then might a man cal it in question or doubt. But when the thynge is playne and certayne, what wolde wee more? So fareth it with vs, that we nede no more to doubte, but that4 god hath inrolled vs in the ⟨image 36⟩numbre of his elect and children5 before the creatiō of the world.6 But he kepte the matter secrete vnto hym selfe: Yet haue wee in the meane time letters patentes of oure saluation.7 We haue an instrumēt sure inough as I haue declared alredye. But yet muste we alwaies8 resorte to oure lord Iesus Chryste, when there is question of oure election. For9 without hym (as I haue shewed) we can not approche neere vnto god. And agayne, when we shal speake of his decree, we shal be astonyed as coulpable of deth. But hauynge Iesus Chryste for oure guyde,10 we maye boldelye reioyce, knowyng howe that he hath11
So then when we have such a certainty, let us first of all1 glorify god, for that he hath called us through his free mercy. And further we must stay our selves upon our lord Jesus Christ, acknowledging, that he deceived us not of our expectation, when he caused to be published, that he2 gave him self to us, testifying also the same unto us3 by the holy ghost. For faith is to us (as I have already said) an infallible mark, that4 god reckoneth us for his children, being conducted thence to the eternal election. And wherefore? God hath called us (saith saint Paul in the ⟨image 38⟩first chapter to the Ephesians)5 according to that he forechose us He saith not that god chose us because we hard the gospel: but contrary wise he giveth faith, which for this special cause is given us, to declare, that6 God reserved us to save us when we were lost and caste away in Adam. Further we have to note, that saint Paul speaketh not here of others then the faithful. But some block heads there be, which to blind the eyes of the ignorant and such as they are, will here cavil, that the grace of salvation was given us, because god had ordained, that his son should be the redeemer of man kind, and that the same was common and indifferent unto all. But saint Paul hath so uttered ⟨image 38⟩his speech, that his doctrine can not with such childish glosses be corrupted. For notably7 he said before, that god hath saved us. Is that referred indifferently to all without exception?8 No, no: he speaketh but of the faithful. Called he all the world? Some9 were called by the preaching, but yet they showed themselves unworthy of that salvation which was offered them and therefore were reproved.10 Others some god left in their incredulity, who never heard so much as one word of the gospel preached. So then saint Paul doth specially address him self to them whom god had chosen and reserved to him self.
So then whē we haue suche a certaynetie, let vs fyrste of all1 gloryfie god, for that he hath cauled vs throughe his free mercye. And farder wee muste staye oure selues vpon our lorde Iesus Chryste, acknowlegynge, that he deceaued vs not of oure expectation, when he caused to be publyshed, that he2 gaue hym selfe to vs, testyfienge also the same vnto vs3 by the holye ghoste. For fayth is to vs (as I haue alredye sayde) an infallible marke, that4 god rekeneth vs for his chyldren, beynge conducted thence to the eternall election. And wherfore? God hath cauled vs (saythe sayncte Paule in the ⟨image 38⟩fyrste chapiter to the Ephesians)5 according to that he forechose vs He saythe not that god chose vs because we harde the gospel: but contrary wise he geueth faythe, whiche for this speciall cause is geuen vs, to declare, that6 God reserued vs to saue vs when we were loste and caste awaye in Adam. Farder we haue to note, that saincte Paule speaketh not here of others then the faythful. But some blocke heades ther be, whiche to blynde the eyes of the ignoraunte and such as they are, wyll here cauyll, that the grace of saluation was geuen vs, because god had ordeyned, that his sonne shuld be the redemer of mā kynde, and that the same was commen and indifferent vnto al. But saincte Paule hath so vttered ⟨image 38⟩his speche, that his doctryne can not with suche chyldishe gloses be corrupted. For notably7 he sayde before, that god hath saued vs. Is that referred indifferently to al without exception?8 No, no: he speketh but of the faythefull. Cauled he all the worlde? Some9 were cauled by the preachyng, but yet they shewed themselues vnworthy of that saluation whiche was offerid them and therfore wer reproued.
as to thyncke in our selues some worthynesse, to exalte oure merytes to the obscuryng and darkening
⟨image 20⟩
of goddes grace, and that we can prepare our selues to haue accesse vnto him throughe our merites? wel then for what purpose hath sayncte Paule set here the election of god, sayeng, that the grace of god hath byn geuen vs before al tymes?
constantly to defende it, for it is the grounde of our saluatiō. How can we builde and maynteyne the buyldynge, when the foundation shalbe ouerthrowen?
for to be made apte and disposed to lyue and dye in his seruice? Howe can we magnifie his holye name? howe can we confesse that oure saluation proceadeth of hym alone? & that he is the begynnynge? and that we haue not assysted him therin? well we maye saye it with oure tongue, but it shalbe hypocritically spoken, excepte we be resolued vpō this doctrin, as it is here set forth and declared. Let vs lerne therfore that this doctrine of the election of god, and by the whyche we be taughte that he hathe predestinated vs before the creation of the worlde, that this doctryne (I saye)
who proueth that God gaue noo rewarde to oure workes when he chose vs, in asmuch as that was decreed and done before the creation of the worlde. And thoughe the Auctoritie of S. Paul were not of force, yet is the matter soo euident, that they which thincke to escape throughe suche shyftes, shewe them selues very beastes, and as men to farre ouer sene (I saye) not onely in the vnderstandinge of the scryptures, but also to be voyde of al reasō. For if we wold serche to finde out what is in man, what shal we find there?
cause and ofspringe of oure saluation to remayne in hym alone, and theron to grounde oure selues, for other wise al that euer we shal builde, wyll runne to ruine.
without Iesus Chryst. If any talke vnto vs of his eternall purpose, we shall be so astonyed, as thoughe he were in full redinesse to cast vs downe into hell. But when we shall acknowledge, that
all grace, then maye we assure oure selues, that god hathe loued vs, although we were not worthye therof. Let this serue for one speciall poynte, touchyng that wherof S. Paul here speaketh. Secondarely that he here speaketh not symplye of the election of god (for that could not sufficientely resolue vs, but rather bryng vs into a greater perplexitie of mynde) But S.
sealed vs, to leade vs to the inherytaunce of life. And this knoweledge is a seale of the holy ghost in our hartes, and a sure testimonye of oure saluation, so farre as we receaue hym by fayth. For the gospell is preached to many, which neuerthelesse are reprobates: nay god dothe vtter and declare, that he hath cursed them, that they haue no part nor portion in his kyngdome, because they do resyste the gospel, and
treateth hereof so at lengthe, that the ennemyes of goddes predestination muste nedes be vtterly voide of sence, and that the deuyll hath torne theyr eyes in sondre, and be withoute vnderstandyng. Yea wholly
vs. For like as the Origynal or pryncipall Regester derogateth nothyng from the copie or instrumente whiche shall be redde, but is rather an approbation of the same: and none wyll searche out for the oryginall, when he hathe the copie autentique:
graffed in his body, and vnited vnto hym. Nowe se ye, howe we oughte to meditate this doctryne, if we lyste to do therwith oure profyte, accordynge to that whiche is here declared vnto vs by sayncte Paule,
Who saythe, that this grace was geuen vs. And howe before al tymes saith he. We muste ascende aboue the course of nature, when we wyll go aboute to knowe howe we be saued, and for what cause, and whence it shuld procede. And farder we muste vnderstande, that god wold not leaue vs in suspēce
Others some god lefte in theyr incredulitie, who neuer hearde so muche as one worde of the gospel preached. So then sainct Paule doth specially adresse hym selfe to thē whom god had chosen and reserued to hym selfe.
