¶To the most reuerend father in God and his speciall good Lord, Edmund by the grace of God Archbishop of Caun[••]burie. &c. Arthur Golding wisheth abundance of all heauenly wisdome, grace, and health in Christ Iesu.
My very good Lord, forasmuch as it is the duty of all those that publish things to the world, whether as first authors, or as translators, to deal in such sort as most folk may reap profit and commodity by their doings, specially in matters of Religion, the knowledge or ignorance whereof, concern the benefit and welfare, or the hindrance and peril, not of a few, but of all men: I humbly beseech your grace, that with your clemency, favor, and good liking, which I have always hitherto through your goodness enjoyed, I may endeavor to benefit others (specially the simple and ignorant sort, for whom my care is, and ought chiefly to be) by the things which I have gathered and conceived to my own comfort, partly out of these present Sermons of Master Calvin's, and such other readings, but specially out of the very word of God itself: that they may be as a brief abridgment of this whole work, and as an entrance to the right conceiving of the doctrine of Election and Predestination, which being the chief groundwork of this Epistle to the Ephesians, ministers me just occasion to say somewhat concerning the order and right use thereof: not that I intend to take upon me to discuss the particular points thereof, or to answer the several objections and blasphemies which the heathenish Atheists or worldly-wise scorners are wont to cast forth in derogation of that heavenly doctrine, because their fleshly reason cannot attain to it: (for I confess that to be a matter too high for me to meddle with, and it were more than was needed, considering how much is said thereof in these Sermons:) but only to show the gentle reader what way he may safely take, to deal with it to his benefit and comfort. To which end I am the rather moved, because it commonly falls out, that the unseasonable and unadvised dealing therewith, (partly by such as of a certain vainglory do venture to speak the things which they know not, and partly by such as being otherwise godly and well minded, do notwithstanding enter deeper sometimes into that profound doctrine, than common capacity (indeed even of good and sound Christians) can well reach to, or ordinary skill can well wade out of again, or the present state of the hearers well bear:) does often shake, and sometimes also well-nigh overthrow the faith of the weaklings, whom God's word wills to be tendered with all mildness and modesty, and for whose relief and edifying the things that are set down there are chiefly written. Therefore keeping as even a hand as I can, that nothing may escape from me unawares, whereby the adversaries of the Gospel may take occasion to slander the doctrine, or the simple sort, occasion to be offended at it, or to shrink from it, or the perfect sort, occasion to find just fault with me: I will no longer trouble your grace with delays, but (by God's leave) proceed forthwith to the matter.
The substance and ground of this Epistle to the Ephesians is this: That being once thoroughly instructed and rooted in the faith of Jesus Christ, we must (for full confirmation and establishment of our consciences in the loving kindness and favor of our God, against all assaults and temptations both of body and soul,) rise up in mind above the world and all worldly things, to the beginningless love of God, whereby he chose us to salvation, or endless welfare in his only begotten Son, before the foundations of the world were laid, freely of his own mercy, without respect of any merit, work, or worthiness of our own: In consideration whereof, it is our duty on the other side, to glorify God both in our bodies and in our souls, by leading a holy and virtuous life proceeding from a pure and sound heart: which acceptable obedience, together with the faith from where the same springs, is bred and brought forth by the only working of God's Holy Spirit in our minds, for Jesus Christ's sake.
This doctrine then belongs not at all to the careless worldlings, which wallow still in the dregs of the old Adam: that is to say, which are not yet come to Christ, nor have heard of his Gospel: or which being come in name and profession, do fight still against him in life and conversation. Of which two sorts, these latter (if they amend not upon due admonition) are rather to be left up to the just judgment of God, than to be persuaded by reason, which they themselves abuse, or to be confuted by God's word, which they will not regard, until they feel it cutting sharper than a two-edged sword: and the other sort are to be taught first to know God and his son Jesus Christ, before they can be made partakers of the rich treasures of God's wisdom, righteousness, and redemption, laid up in Jesus Christ for none but such as believe in his name. Neither belongs it properly and immediately to the weaklings and Novices (if I may so term them) which are but newly trained to the Gospel, or are but of slender understanding and feeble belief: because their minds being yet unable to discern so high mysteries for want of experience in matters pertaining to God, have need of milk still, rather than of strong and substantial meat. And surely there needs no better nor further proof of the infinite and incomprehensible profoundness of this doctrine, than that even the Apostle himself being after a sort astonished at the exceeding great hugeness of it, was fain to knit up his discourse thereof with this exclamation, O wonderful depth of the riches of God's wisdom and knowledge. How unsearchable are his judgments, and his ways past finding out? But this doctrine belongs to such as being grown up to some ripeness in Christ, and having gathered strength in the knowledge of matters of salvation, have through the longer working or greater measure of God's Holy Spirit, obtained light of understanding above the common and ordinary rate, and by the same Spirit subdued their own wit and will, to the belief of God and his word, that is to say, to a right and steadfast persuasion of mind concerning God and all his sayings and doings, without any mistrust or doubting of the same. I call that only a right persuasion, which is grounded altogether upon the canonical writings of the Old and New Testament, and thoroughly warranted in all points by the same. And like as that tree may well and justly be said to stand fast, not which has been utterly untasted or untouched of any storm, but which having borne out the brunt of all winds and weathers, continues unblown down through the violence of tempests, have shaken off all the leaves, broken off some branches, splintered diverse boughs, riven the bark, yea and enforced the top of it to stoop now and then to the ground: even so that faith or belief, is to be counted steadfast and well settled, which continues unconquered to the end, though in the mean time it have been never so sorely shaken and battered with the assaults of temptations, adversities, and crosses both of body and mind. They therefore which have attained to this grounded growth in Jesus Christ, may safely and comfortably deal with the doctrine of Election and Predestination without guide: and such may have need of exhortation, admonition, warning and encouragement, by reason of the natural frailty which always follows, and oftentimes overtakes even the strongest, but not of instruction, otherwise than by the word itself: for (as says Saint John) the inward anointing (that is to say, the enlightening of the Holy Ghost) teaches them all things. But as for the other sort, which are yet but as newborn infants in Christ, whether it be in respect of time, or in respect of knowledge, or in respect of both: forasmuch as this doctrine is of such nature as it cannot be learned by any precepts or persuasions of wisdom, until the knowledge and love of God in Jesus Christ, be first well felt and thoroughly digested by faith in the bowels of men's hearts: they have need to be both cherished and trained forth by degrees, and as it were by piecemeal, to the right conceiving and understanding of so great a mystery. For although God's free Election and Predestination, according to the purpose of his own good will, even before all time, be in very deed the first cause and only original wellspring of our salvation or endless welfare, and of all the things that further or accompany the same: yet is it not the first point in doctrine whereby to bring men to salvation, nor the first lodestar that men must look at, as soon as they are entered into the way of salvation. Which thing appears sufficiently by the continual order of teaching used throughout the whole holy Scripture, where both the Prophets and Apostles and Christ himself, do always begin the ministration of salvation at the preaching of repentance, and so proceeding to faith and free forgiveness of sins, to newness of life, and the right use of Sacraments, to the rising again of the dead, and the everlasting judgment: do finally deliver forth the doctrine of Election and Predestination as a shield against all assaults, to make men persevere and hold out to the end in the way of salvation, through all adversities, torments, and temptations, as shall appear more plainly hereafter. This doctrine then is (as you would say) the roof of Christianity, which being orderly, substantially, and workmanlike reared upon the rest of the building, is as a covering and safeguard to the whole, defending it from all injuries and annoyances of wind and weather, and giving it continuance with perpetuity: so that whatever is added afterward, may well make to the adorning and beautifying of it, but not to the safety and strength of it. And therefore if it be set upon a false or over-feeble foundation, or while the building is yet green and unperfected, before the stones be well closed, settled and dry: the weight of it bears down the whole house to the ground, to the great loss, and (but if the more grace of God be) to the utter and unrecoverable undoing, both of the builder and of the building.
What then, will some man say? Is it not to be taught? Is it not to be learned? Yes, verily: and that with all earnestness and endeavor of mind: however, not at all adventure, not in haste, not rashly, not presumptuously: but with singular circumspection, reverence, wariness and humility, as all the godly have used to do: lest while we take upon us to swim without a bladder, before we have learned to bear our bodies upon the water, we are carried away with the violence of the stream, or sink for faintness before we can recover to land again: or lest (which is worse) while we are overcurious in meddling with the secrets of God's Majesty, we are overwhelmed by his glory. How then may we wade safely in it to our benefit? Even by seeking ourselves in Jesus Christ. Let us see if we can find ourselves there. For the Scripture assures us, that there is no salvation but only in Christ Jesus (Acts 4:12), nor no damnation to them that are in him (Romans 8:1). Now therefore, just as to know the original cause of our death and damnation, we must not range beyond the fall of our first father Adam, because that by him sin entered into the world, and by sin, death (Romans 5:12): so to find our recovery and salvation, we must not seek elsewhere than in Jesus Christ, because he is ordained to be the only propitiation and atonement for our sins (1 John 2:2; 4:10), and there is not any other name, (that is to say, any other person or means) given us whereby to be saved, than the only name of Jesus (Acts 4:12). For he is the way, the truth, and the life (John 14:6): He is the light of the world (John 8:12; 9:5): He is the resurrection and the life (John 11:25): God is in him reconciling the world to himself (2 Corinthians 5:19): In him dwells the whole fullness of the Godhead bodily ([reconstructed: Colossians 2:9]): God has made him our wisdom, righteousness, holiness, and redemption (1 Corinthians 1:30): And he through his once offering up of himself upon the Cross, has perfected them forever which are to be sanctified (Hebrews 10:14), and has become the author of everlasting salvation to as many as obey him (Hebrews 5:9). Inasmuch then as Jesus Christ is both God and man, and has all power both in heaven and earth (Hebrews 1:1, 2, 8, 9), and all knees must bow before him (Matthew 11:27; John 3:35): whoever seeks salvation outside of Jesus Christ, does but wander away after his own deceitful imaginations, never to find the thing that he seeks, because (as says Saint John) he that has not the Son, has not the Father (1 John 2:23; 5:12), and he that has not the Father, is a stranger to the covenants and promises of salvation, without hope and without God in the world (Ephesians 2:12), and so consequently in place of the substance he catches but a shadow or a dream or rather nothing at all. In fact, he catches everlasting damnation, according to this saying: He that believes not in the Son, shall not see light, but the wrath of God abides upon him (John 3:36). And again, this is damnation (that is to say, the cause of damnation) that whereas light is come into the world, (which light is Christ) men have loved darkness better than light (John 3:19): that is to say, they have loved the blind imaginations and inventions of their own ignorant minds, better than the luminous truth of Christ's Gospel.
Therefore, putting away all flattery and soothing of ourselves, and taking to us the touchstone of God's word, which is quick and effectual, and sharper than any two-edged sword, entering into the dividing asunder of the soul and the spirit, and of the sinews and marrow, and sifting out the thoughts and conceits of the heart: let us examine our own consciences, whether we be in Christ, and Christ in us, or no. Our own consciences (at least if they be not blinded with ignorance or hypocrisy) will certify us of the truth in that behalf. And if any man has not the record of it in himself, he wanders yet still in error, and knows not where he goes, [reconstructed: nor in what case he stands]. For they that are in Christ, have Christ's spirit in them, and that spirit assures their spirit, that they be the children of God. Now let us see if we have this warrant in ourselves: we shall discern it by these marks following, and such other like. The Scripture tells us, that those which are in Christ Jesus, are become new creatures. That they be rooted, built, and settled upon Christ by faith: that they walk as he walked, fashioning themselves after his example: that they have put off the old man, (that is to say, their own natural disposition) which is corrupted with deceitful lusts: and being renewed in the spirit of their mind, (that is to say, in the inward working of their hearts,) they have put on the new man, (that is to wit, a new disposition of mind, which is shaped like to God in true righteousness and holiness): that they walk after the spirit, and not after the flesh, that is to say, that they live not after the liking of their own wit and will, but in obedience to the wisdom and will of God: that they have mortified their earthly members, that is to say, overmastered and subdued their sinful lusts and likings: that they be crucified to the world, and the world to them, that is to say, that they be no more entangled with the fond love and sinister affection of the world and worldly things, than if they were already dead, and had no more need of them at all: and finally that they be dead to sin, but alive to righteousness. Of all which sayings, and of a number more tending to the same purpose, the pith and effect is this, consisting of two members: namely, that such as are rightly and unfeignedly in Christ, have utterly renounced their own wit, will, wisdom, strength, reputation, and righteousness: indeed and quite and clean forsaken themselves, together with the world and all worldly things, and have given over themselves (as it were in bondage) all wholly to Christ, taking him for their only God, Lord, Savior, Father, Master, Teacher, Guide, Defender, Stay, Light, Righteousness, Holiness, Redemption, Wisdom, Strength, Reconciliation, Sacrifice, Altar, Temple, high Priest, and all in all: and therefore depending only upon him in all things, putting their whole hope, trust and confidence in him, waiting upon him as the servant upon his Master, or as the handmaid upon her mistress, or as the child upon his father: seeking his only honor and glory in all cases, contented to bear the cross with him in suffering all manner of harms, wrongs, losses, despite, reproaches, miseries, and torments for his sake, that is to wit, for the truth of his Gospel, and for the righteousness of his kingdom: and finally making full account that as they on their part live not in themselves, but in him, nor to themselves, but to God, so he on his part will most plentifully and bountifully reward their labors beyond all that they can hope or conceive, and never fail them or withdraw himself from them even in this world, at their need. Out of the which root of true and lively faith, springs forth this fruit (which is the second part or member that I spoke of) to the full confirmation of our consciences, and to the open warranting of our being in Christ: namely that for the love of him, we employ our whole life to glorify God by endeavoring continually to edify, profit, and comfort our neighbors both in word and deed, earnestly, faithfully, and cheerfully, without respect of ourselves or of our own commodities, [reconstructed: ease], profit, pleasure, indeed or life, which is in deed the perfect charity. If we find this disposition of mind thoroughly rooted in us: then may we boldly and certainly conclude, that we be in Christ, and Christ in us: that the life which we live as now in the flesh (that is to say, in this world) we live by belief in the Son of God, or rather that it is not we that live, but the Son of God which lives in us, that we be led by God's spirit, and consequently that we be his children and heirs of his blessed and everlasting kingdom with Christ, as chosen and predestinated to it in him before all worlds.
However, inasmuch as we carry the old Adam continually about us, who cannot be put quite and clean away but by death. And the flesh not only lusts, but also wrestles and fights so mightily against the spirit, that oftentimes it weakens, wounds, overthrows, yes and (as says Saint Paul) leads us captive to the law or service of sin: insomuch that there is not so stout a soldier in Christ, but he is compelled to say with the same Paul, The good that I would do, I do not, but the evil which I hate, that do I: by reason of which the grief and anguish of his mind forces him to cry out (at least in his heart,) [illegible] that I am, who shall deliver me from this body of sin. The weak conscience of the frail sinner, finding how far he comes short of the true effects and fruits of perfect Christianity heretofore described, is struck in great heaviness, and dwells in doubt whether he is yet in Christ or not. By means of this, he not only takes no comfort in the doctrine of God's eternal election and predestination: but also is the more abashed and dismayed at it. In this case we must not resort for remedy to flesh and blood, that is to say, to the persuasions of worldly wisdom, or of man's own natural reason and understanding, but to God's holy word, which being the very food and healthful salve of our souls, alone is able to pacify the vexed conscience, and to cheer up the drooping and dying heart. This, besides other comforts, of which more shall be recited hereafter in a more convenient place, tells us that there are ages and degrees in Christ and Christianity, and that our life is a continual warfare, in which we must maintain battle, not only against the troubles and adversities of this world, but also against ourselves, that is to say, against the vices and affections of our own corrupt and sinful nature, yes and (as says Saint Paul in this present Epistle to the Ephesians) against principalities and powers, against the Lords of this world, which are the rulers of the darkness of this world, even the wicked spirits that are above. To be short, we must endure continual conflict against the world, the flesh, and the devil. And this warfare is to be sustained and borne out, not by our own strength and policy, but by the power and wisdom of Christ in us. Again, the Scripture tells us, that as long as we live in this world, (be we never so forward, willing, and circumspect in our doings) our knowledge is imperfect, our love imperfect, our faith imperfect, and all our righteousness is as a defiled cloth: so that even the godliest [illegible] holiest men that ever were, are, or shall be, must needs confess with David, that only those are blessed whose [illegible] are forgiven, and whose iniquities are covered, and to [illegible] out with the Publican, God be merciful to me wretched sinner: always yielding him this praise, that it is [illegible] he which forgives all our sins, and heals all our infirmities. For if we think we have no sin, or that we may be quite and clean rid of sin, so long as we bear the earthly tabernacle of this frail body of flesh and blood about [illegible]: we deceive ourselves, and the truth is not in us. Therefore we must hold fast the foundation to the end, which foundation is the free forgiveness of sins through Jesus Christ, believing and hoping to be justified, (that is to say, to be accepted for innocent and righteous, and to be endued with power of the Holy Spirit,) not by the deeds of the Law, nor by our own works or inventions, but by the obedience and righteousness of Christ. And with that, upon assured trust of his strength and assistance, we must fight manfully against our own lusts, and against all manner of temptations and crosses, with the weapons of God's word, continual and hearty repentance, fervent prayer, often fasting, and earnest endeavor of amendment, so as we do not allow sin to overmaster us, and to reign in our mortal bodies, by our fulfilling of the lusts thereof, but delight in the law of God with the inward man, that is to say, unfeignedly with the whole heart, for as God requires truth in the inward parts, so he hates the deceitful man. So then, we must neither sin willfully and presumptuously, nor despair and shrink away from God when we have sinned: nor play the hypocrites in justifying ourselves toward God or the world. But just as we must continually pray God to keep us from presumptuous sins, and beware in any way that they do not get the upper hand of us: so when we have offended, by whatever means it be, or however often it be, (as who is he that sins not? Or rather who can tell how often he offends?) we must rise again continually by repentance and faith: so as although our sins seem never so grievous and heinous in our own eyes, yet must we yield God the honor, as well of faithfulness and mercy in pardoning our often manifold and grievous falls, as of righteousness in sanctifying us with the fruits of true godliness, and of strength in upholding and maintaining us by the mighty power of his Spirit, or of justice in correcting and punishing us for our misdeeds and offenses. For we are sure that if any of us do sin, we have a faithful advocate with the Father, even Jesus Christ the righteous, who is the atonement maker for our sins, and not for our sins only, but also for the sins of the whole world. Insomuch that if it were possible for one man to have in him the full guilt and grievous burden of all the particular sins of all men: yet ought not the same man to despair, or to doubt of the clear forgiveness and utter release thereof, upon his hearty repentance and unfeigned amendment, so long as Christ lives and sits at the right hand of God, making intercession for us. For just as God himself is infinite, so is his mercy infinite also, toward all such as take hold of it by faith in Jesus Christ. And to the intent we should take hold of it, he assures us of it with an oath, saying: as truly as I live I desire not the death of a sinner, but rather that he should turn from his wickedness and live: and in whatever hour he repents him of his sins from the bottom of his heart, I will put all his wickedness out of my remembrance, says the Lord. Moreover, although we endeavor to keep a clear conscience toward God, and to lead a blameless life through charity toward men, according to the prescribed rule of God's law: yet our so doing must not be with intent to purchase grace, favor, or righteousness thereby at God's hand, (for that belongs only to Christ, and no man living shall be justified by the deeds of the law) nor to glorify ourselves toward the world, (for whoever seeks the glory of men, is destitute of the glory of God, and has received his reward already,) but only to glorify God [illegible] showing forth the mighty working of his Spirit in us, [illegible] benefit of our neighbors, to the establishing of our own consciences in the faith, and to the confusion and shame of [illegible] adversaries, which do slanderously misreport the doctrine of salvation which we profess.
[reconstructed: If] we deal after this manner, then does God's word put [reconstructed: us] out of all doubt, that sin shall not get the upper hand of [reconstructed: us], because we are not under the law, but under grace. And [reconstructed: the] continual maintaining and renewing of the battle against [reconstructed: sin], the world, and our own flesh, assures us, that although [reconstructed: we] are never so full of infirmities, yet we are grafted into [reconstructed: C]hrist, and grown into him by resembling his death, in that [reconstructed: we] have crucified, and daily labor to crucify the old man [reconstructed: in] him: by means of which we grow up again into the [reconstructed: lik]eness of his resurrection, through newness of life to the [reconstructed: gl]ory of God forever. Finally, it warrants us that we are [reconstructed: firmly] grounded and settled in God's election, so as we cannot [reconstructed: in] any wise perish. For Satan is not divided against himself: [reconstructed: and] worldlings hate not the world, nor the things therein: [reconstructed: fl]esh and blood mislike not the corruption of the old Adam: neither can any man come to Christ, except the Father draw [reconstructed: him]. Now then, seeing that to strive against sin, and to [reconstructed: renew] continually by repentance after the manner aforementioned, and to do all things of mere love, comes not of our [reconstructed: own], (for the natural man is not obedient to God's will, nor can be:) but of God the Father of all mercy, comfort, and [reconstructed: grace], from whom every good and perfect gift comes, who [reconstructed: of] his own free goodness works in us both the will [reconstructed: and] the performance thereof by the power of his Spirit: And [reconstructed: se]eing that the shedding of his Spirit after that sort into our [reconstructed: hea]rts (being the earnest penny of salvation, and seal of our [reconstructed: el]ection, to strengthen our weakness, and to warrant and [reconstructed: assure] us against all temptations) is a sure and infallible proof [reconstructed: of] God's love towards us, according to this saying of Saint John, [reconstructed: Hereby] do we know that we dwell in him; and he in us, that [reconstructed: he] has given us of his Spirit (1 John 4:13): thereupon follows an argument grounded upon the nature of God, which leads us directly and comfortably to the point of Predestination, and is the very knot and conclusion of that matter. For inasmuch as God is unchangeable, so as there is no alteration of mind or purpose in him, to fancy one thing today, and another tomorrow, or to determine and repeal again, and so consequently to hate and love by turns and fits: (for God's gifts and callings are such, as he cannot repent him of them (Romans 11:29):) it must needs follow, that he loved us before all worlds, and that the same love of his caused him to choose and predestinate us to salvation before we had any being, yes even everlastingly before all time: and also that the same love shall never leave us, until it has brought us to the endless fruition of his heavenly glory, because that whom he loves, he loves to the end, and because that forasmuch as the Spirit of him that raised up Jesus dwells in us, he that raised up Jesus will also quicken our mortal bodies, through his Spirit which dwells in us (Romans 8:11). For when we are come so far forward as to find ourselves in Christ, and by Christ to take hold of God's free love, and by his love to climb up to his eternal election: then resting upon the foresaid argument of the invariable and unchangeable nature of God, (which not even the heathen, I mean the wiser sort of them, did ever deny, or in manner doubt of:) we knit the eternity to come with the eternity past, and conclude determinately in ourselves, that there is now no damnation to us that are in Christ Jesus.
Indeed, and out of this conclusion springs such inestimable comfort and inward joy of mind, as compels us to burst out into this bold, but yet most godly boasting on God's behalf, which Saint Paul describes in the eighth chapter to the Romans, saying: I am fully persuaded, that neither life, nor death, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature can separate us from God's love, which he bears us in Jesus Christ our Lord. And seeing that God is on our side, who shall be against us? Seeing he has not spared his only Son, but has given him for us all: how should he not give us all things with him? Who shall lay anything to the charge of us whom God has chosen? God has acquitted us, who [reconstructed: then] can condemn us? Christ has died for us, yes and is risen again for us, and also sits at God's right hand and makes intercession for us. Now if he died for us, then are we sure that we all died in him (2 Corinthians 5:15), and likewise that as he is risen, so we are risen again with him (Romans 6:8), never to die any more, for death has not any more power over him (Romans 6:9), but forasmuch as we are his members, we do sit with him already in the heavenly places by hope, only waiting for the day of his coming to judgment, at which time, our life which as yet lies hidden with him in God, shall be shown openly, and we shall appear with him in glory (Colossians 3:3-4).
And this assured persuasion or belief of God's love, grounded upon his eternal predestination, kindles in us as it were a counter love toward God, and a contempt of all worldly things, be they never so sweet or sour, pleasant or painful — through which we do cheerfully answer on our own behalf accordingly as is set down in the aforesaid eighth chapter to the Romans: Who shall pluck away our love from Christ? Shall oppression, or anguish, or persecution, or hunger, or nakedness, or danger, or sword, according as it is written, for your sake are we slain all the day long, and accounted as sheep appointed to the slaughter? No surely: in all these things we be more than conquerors through him that loved us, that is to wit, through God working in us. And therefore having our eye fast set continually upon the foreleader and finisher of our faith Jesus Christ, who for the joys sake that was set before him, did willingly endure the Cross, and the reproachful mistreatment which he was most spitefully put to: we do not faint or grow cold, but although our outward man be consumed, yet our inward man is daily renewed, insomuch that we rejoice even in tribulations, knowing that tribulation breeds patience, patience breeds experience, experience breeds hope, and hope makes not ashamed. For we be sure that our enduring of affliction for a short time, will yield us an incomparable weight of unspeakable and everlasting glory. In respect of which we make no more account of all the adversities of this world, than of flea-bitings, and therefore we look not upon the things that are seen, but upon the things that are not seen, because the things that are seen are transitory, but the things that are [reconstructed: not seen] are everlasting.
Now then, the sum of the things aforesaid is this: that whereas there is no salvation, no election, no favor, no blessing, no benefit to be had, hoped, or sought for at God's hand, but only in and by our Lord Jesus Christ — it is shown for the comfort of the weaker sort, that in this spiritual battle against the world, the flesh, and the devil, those are not counted to be out of Christ, which being baptized into him, and professing themselves to be Christians, do notwithstanding fall through simple ignorance and infirmity of nature, or are violently borne down, wounded, or carried away at times by the force of overmighty temptations. But either such as having their conscience seared or benumbed, do wallow in sin without feeling of any remorse; or which feeling the sting of sin and heart-biting of the law, do nevertheless make such account of the filthy pleasures of the flesh, the vanities of the world, and the fulfilling of their own wicked wills, that they continue in sin willfully and wittingly, or rather maliciously and presumptuously, even against the continual testimony and exclamation of their own consciences. Or else which through a certain faintness of heart, and cowardly unbelief, by reason of too much minding of their own weakness, and of the horribleness of their sins without the remedies that God has ordained for the same, do utterly cast away their armor and weapon, and either out of hand give over, and as it were betray themselves to the enemy of mankind without any resistance; or soon after forsake the field upon despair of victory, without returning any more into the battle, or without seeking the [reconstructed: succor] of their Captain Christ — as who would say, they looked [reconstructed: to] get the upper hand, and to stand by their own strength at their own appointment, and not at God's appointment, through his power and mercy in Christ.
Of which kind of people the cowardliness is so much the more shameful and blameworthy, because God has given them such a Savior and Captain, as is both able and willing to minister strength to them be they never so weak and feeble, health, be they never so sick or diseased, soundness, be they never so sorely wounded or maimed, courage, be they never so faint and weary, victory, be they never so much oppressed and overmatched, righteousness, be they never so sinful and wicked, yes and even life though they be dead. For Christ himself being the Physician of our souls, our health, our welfare, our light, our resurrection, our life, and the very truth itself, which cannot lie nor deceive, (to the intent we should be willing to resort to him, and have assured warrant of hope and comfort,) calls and allures us in this way to him: Come to me all you that are weary and overladen, and I will refresh you (Matthew 11:28): Be of good cheer, I have overcome the world, and so shall you also by faith in me (John 16:33; 1 John 5:4-5): Although your sins be as red as scarlet, I will make them as white as snow: I will refuse none that comes to me, but though he be dead, yet shall he live, for I will raise him up at the last day (John 6:37, 39-40): If you suffer with me, you shall also reign with me in glory (1 Timothy 2:12): Resist the devil, and he shall flee from you, so that the very gates of hell shall not prevail against you (James 4:7; Matthew 16:18): Ask whatever you will of my Father in my name, and it shall be done to you (Matthew 18:19; John 14:13-14; John 15:16): Ask and you shall have, seek and you shall find, knock and it shall be opened to you (Matthew 7:7-8; Luke 11:9-10), possess you your souls through patience. Besides this, he puts us not to the doing of anything which he himself has not first done for our sakes, to give us the more comfort and encouragement by his own example. If we be tempted, so was he (Matthew 4; Hebrews 4:15). If we be smitten for our sins, so was he: for he bore our infirmities, and the penalty of our transgressions was laid upon him (Isaiah 53:4-5). If we be tried and nurtured with correction of the cross, so was he: insomuch that although he was the Son of God, yet learned he obedience by the things that he suffered (Hebrews 5:8). If we be abased, so was he: insomuch that whereas it was no robbery in him to be equal with God, because he was in the shape of God, yet abased he himself by taking upon him the shape of a servant, and that so far, as he cries out in the Psalm, I am a worm, and no man, a very scorning stock of men, and an outcast of the people (Philippians 2:6-7; Psalm 22:6). If the terror of God's wrath for sin does abash our hearts, so did it abash his: and that so sorely, as he was constrained to cry out, O God my God, why have you forsaken me (Psalm 22:1; Matthew 27:46)? If we suffer want and penury, so did he: for he had not whereon to rest his head. Finally he became like to us in all things, saving only in sin, to the intent that we having a High Priest which could be touched with the feeling of our infirmities, might boldly draw near to the throne of grace, to obtain mercy and favor, to our relief and help in due time (Hebrews 5:15-16). Assuring ourselves that if we fashion ourselves like to his image in sufferance, in patience, in humility, in faith, in hope, in love, and in resistance of sin, we shall also be made like to him in glory (1 Peter 4:13-14).
Therefore let us take his yoke upon us, for it is sweet: let us stick to him in weal and woe, [reconstructed: for] he will not forsake us: and let us fence ourselves beforehand with the armor and weapons that Saint Paul speaks of in his present Epistle, that we may be able to stand fast in these evil days, wherein Satan the old serpent leaves nothing unattempted that may destroy or impair our faith: and that we may be able to bear out the brunt of afflictions which God justly may, and (I fear me) shortly will cast upon us for our careless hearing, and more careless, slow, and negligent following of his word so plentifully preached among us, if we convert not by speedy amendment. Let such as are yet weak, learn to grow from faith to faith, from knowledge to knowledge in Jesus Christ. Let them (as says Saint Peter) endeavor by all means to add to their faith, strength, to their strength, knowledge, to their knowledge, steadiness, to their steadiness, patience, to their patience, godliness, to their godliness, kindheartedness, and to their kindheartedness, love. And while they are proceeding to perfection by those degrees: I counsel them in the mean season to reverence the mysteries which God has not yet revealed to them, neither despairing of their own salvation for want of deep and exquisite knowledge, (for to whom much is given, of him much shall be required, and to whom less is given, of him less shall be required:) nor refusing to learn, lest they fall into the sin of contempt: nor grudging at those to whom God has given a greater light of understanding in such mysteries: nor yet defaming the doctrine itself, which is uttered by the Holy Ghost for their comfort, if they could conceive it aright. Again, on the other side, I counsel the stronger sort (even for Christ's sake, who being the Lord of all power, became weak for our sakes) to train forward the weakelings with all mildness of spirit, not with disputing, but with gentle exhortation and encouragement, and to cheer up the faint hands and feeble knees, each bearing so with others' infirmities, and helping to guide their feet in the right paths, as God may be glorified on all hands through Jesus Christ. And as for the unreverend and wicked willful scorners, we may let them alone to God, without casting of our pearls before swine, or without giving of our holy things to dogs, lest God's name be blasphemed and railed upon by our occasion. But yet ought we (of Christian charity) to pray for them, if perhaps the goodness and long sufferance of God may win them to repentance, that they may acknowledge the truth, and escaping out of the devil's snares wherein they are held prisoners, come to their right minds, and perform the will of God. For we ourselves also are compassed about with innumerable infirmities, and have need of continual mercy at God's hand, nor is there any of us all that stands by his own strength, or that can assure himself to hold out one minute of an hour, but by the help of God through Christ. Therefore let every one that calls upon the name of Christ, (that is to say, which professes himself a Christian) depart from iniquity. Let him that seems to stand, take heed that he fall not. And finally let us all endeavor to warrant our calling and election by good and godly conversation, and so shall the way be laid open for us to enter into the everlasting kingdom of our Lord and Savior Jesus Christ, to whom be all honor, glory, and dominion forever and ever. Amen.
Thus much have I (presuming upon your grace's good favor and sufferance) adventured to write of this deep, but yet most comfortable point of Christian doctrine, so far forth as might beseem the briefness of an Epistle, and as to my poor skill has seemed necessary to give the simple reader an entrance into the substance of this book, that he might the easier conceive, and the better understand and digest the doctrine of this Epistle, and of the Sermons written upon the same. And therefore I have had a special care to set down the matter as plainly and comfortably as I could, holding myself always to the present case, without stepping aside into any bymatters, and without avouching anything which is not warranted by God's express word. Again, I have been more sparing in words and sentences of my own, because of the great profoundness of the divine doctrine, which cannot be handled with too great reverence: the rather because I see that the more godly and skillful men are in matters of religion, the warier and more circumspect they are in dealing with the foresaid doctrine, either in familiar talk and conference, or in giving it forth in their Sermons and writings. And as for the author of these Sermons, I shall not need to commend him to your grace, because that you, whose study is employed in matters of divinity and good government of the Church, are better acquainted with him than I, and therefore cannot be ignorant of the goodness of his writings, whereof this is not the first part, nor (I hope) the last that has and shall be put forth both by me and others, (I trust) to the benefit of our common country. Therefore omitting to trouble you any further in that behalf, I beseech your goodness to bear with my boldness, and also with my oversights where any have escaped me in this translation, and to further this my travail with your favor, as you do the like proceedings that tend to the advancement of God's glory, by the edifying of his Church. Surely my purpose and desire was that it should have been a first fruit, or at leastwise among the first fruits, of such manner of presents as were offered your grace, at your return into the South, to welcome you to your See of Canterbury, if the time would have served to have had it conveniently printed: for it was fully translated and delivered out of hands a good while before. Nevertheless, my trust is that a work so beneficial to the Church of God, shall not be the less acceptable to you, though it come not with such speed as I gladly would it should have done: which thing I beseech your goodness with all reverent humility to grant, praying God to pour upon you such abundance of his heavenly grace and holy spirit, as the place of high preeminence wherein he has set your most reverend fatherhood, requires: that we may long enjoy your furtherance, to the continual benefit of his Church. Written at Clare in Suffolk the seventh of January, 1576.
Your good grace's most humble orator always at your commandment, Arthur Golding.
