Sermon 3: Upon Ephesians Chapter 1

[illegible] has chosen us in Christ, before the foundation of the [illegible]: to the end we should be holy and unblamable [illegible] him, in love. [illegible] has predestinated us to adopt us to himself by [illegible] Christ, according to the good pleasure of his will. [illegible] the praise of the glory of his grace, through which he [illegible] accepted us in his well-beloved.

I began to show you this morning that it is not lawful for us to take liberty to looseness, under color that God has chosen us before the making of the world: as though it were fitting for us to give over ourselves to all naughtiness, because we cannot perish, seeing that God has taken us for his children. For we must not put the things asunder which he has [illegible] together. Seeing then that he has chosen us to be holy, [illegible] in pureness of life: our election must be as a root that [illegible] good fruits. For so long as God lets us alone in our own [illegible] we can do nothing but all manner of naughtiness, because [illegible] so great corruption and perverseness in man's nature, that [illegible] they think or do, is contrary to God's righteousness. [illegible] there is no other remedy but to be changed by God. And [illegible] does this change come, but only of the grace that we spoke [illegible] for that he did elect and choose us for his children, before [illegible] born into the world? Herewith we have to mark [illegible], that God lets his chosen ones go for a time, so as they [illegible] to be strayed away and utterly lost, and yet brings them home [illegible] to his flock when it pleases him. And that serves to [illegible] the more, and to make his goodness and mercy so much the [illegible] known to the whole world. If God should make all his [illegible] to walk in perfection of conduct even from their [illegible]: it should not be so well discerned, that the same [illegible] of the grace of his holy Spirit. But when wretched folk that lived loosely, and were given to all naughtiness for a time, are quite changed: that cannot come to pass without God's working and putting to of his hand. Thus you see that the cause why God delays the calling of those whom he had chosen, is (I say) to touch them to the quick by his holy Spirit, that he may make them to walk in his obedience. For when we see them reformed upon the sudden, and beyond the common expectation and opinion of men: therein we perceive that God has uttered his power in them, as I said before. And again on the other part, every one of us is convicted by experience, that we are beholden to God for all the good that is in us. For when we are naturally inclined to any vice, and afterward the same is corrected: we perceive well that God has looked mercifully upon us. You perceive then that we have so much the more cause to humble ourselves, seeing we were in the way of perdition, till he had drawn us out of it. And it stands us in hand to mark that well: For there are some fantastical heads, which imagine that God does so guide his chosen ones by his holy Spirit, that they are sanctified beforehand, even from the time that they are born into the world, as soon as they come out of their mother's womb: but the contrary appears. And in good sooth we see how Saint Paul in another text speaking to the faithful, says, some of you were plunged in covetousness, some were given to cruelty, some were scorners, some were whoremongers and loose livers, and others were gluttons and drunkards: and to be short, you were full of all uncleanness: but God having changed you, and made you clean from such filthiness and infection, has dedicated you to himself. Again he says to the Romans, you [illegible] ought to be ashamed of the life which you led before he drew you to himself. So then, whereas it is said in this text, that God chose his servants to make them walk in holiness of life: it is not meant that he is bound to govern them with his holy Spirit even from their childhood forth. For (as I have said already) experience shows that he lets them run astray, till convenient time has come to call them. But yet must we always bear in mind, that God's choosing of us, was to the end to call us to holiness of life. For if he should let us alone still as wretched castaways: surely we could do nothing but all manner of naughtiness, according to the corruption that is in us. The good then proceeds of his freely bestowed mercy, which he has used already towards us before we were born, yes [illegible] the world was made. Thus you see in effect what we have [illegible] this theme. And so the blasphemies of such as would [illegible] praise are repressed, which make a discord, and as it were [illegible] God's free election, and endeavor of doing well. [illegible], Has God chosen us? Then let every one of us do what [illegible] we cannot perish. And what should we care for [illegible] good or evil, seeing that our salvation is grounded upon [illegible] grace, and not upon any virtue. The answer [illegible] easy: namely that if God's election were not, look [illegible] thoughts and appetites there are in us, so many [illegible] should there be against all righteousness: for we tend all [illegible] evil, and we are not only inclined to it, but we are as it [illegible] hot with it, and we run to it with frantic [illegible] because the devil possesses all such as are not reformed by [illegible] Spirit. And so we must needs conclude, that our inclination [illegible] to do good, is because God guides and leads us [illegible] his holy Spirit, and all because of his election. [illegible] (as before) we must not separate the things that God [illegible] together. For we are not chosen to take leave to do [illegible] as we please, but to show by our deeds that God has adopted us [illegible] children, and taken us into his keeping, to the intent to [illegible] by his holy Spirit, and to knit us to himself in all [illegible] righteousness.

[illegible] let us mark also, that although God has reformed us, [illegible] in the good way, and made us to feel that he has [illegible] us already, to subdue us to his word and to make us serve [illegible] in all things: yet does it not therefore follow, that we be [illegible] at the first day, no nor yet in all our whole lifetime. [illegible] says not that God brings his chosen and faithful ones [illegible] point of perfection, [illegible] he says that he draws them [illegible] And so we are but in the way there even until our [illegible] Therefore as long as we live in this world, let us learn to [illegible] go forward more and more, assuring ourselves that there is [illegible] somewhat amiss in us. For they that imagine any [illegible] are as good as bewitched with hypocrisy and pride, or [illegible] no feeling nor fear of God in them, but mock him [illegible] face. For he that examines himself, shall always find [illegible] of vices, as he shall be ashamed of them, if he considers them well. They then which say that we can come to any perfection while we dwell in this mortal body, do well show that either they be utterly blinded with devilish pride, or else that they be [illegible] folk void of all religion and godliness. As for our part, [illegible] let us mark (as I touched before) that God has chosen us to the [illegible] we should be blameless: However, that we be not able to be so, till we be quite rid of all our infirmities, and departed [illegible] of this prison of sin, wherein we be held fast as now. And therefore when we feel any vices in us, let us fight manfully against them, and not be out of heart, as though we were not God's children, because we be not yet faultless before him, but that our sins are always before our eyes, which make us guilty. Although then that we find never so many miseries in ourselves to thrust us out of the way, yet let us go on still, assuring ourselves that as long as we live here below upon the earth, our way is never at an end, but we [illegible] always go still forward, and we can never come to our resting place. Lo how the faithful ought to hearten and strengthen themselves, although they be not perfect. And let the same also cause [illegible] to groan and sigh under the burden which we be driven to feel. For the perfection of the faithful and of God's children, is to acknowledge their own weakness, and to pray God not only to amend all their misdoings, but also to bear with them of his infinite goodness, and not to call them to account with extremity and rigor. You see then that the thing to which we must resort for help, is God's mercy, whereby he covers and buries all our sins, because we have not yet attained to the mark to which he calls us, that is to say, to a holy and faultless life. But however the world go with us, let us go forward still, and take good heed that [illegible] step not out of the right way.

If the word love be referred to men, then Saint Paul meant to betoken the true righteousness of Christians, that is to say, to deal faithfully and uprightly. For we know that the hypocrites would content God with ceremonies and gewgaws, as men term them: and in the meantime some of them shall be given to catching and snatching: some shall be full of envy, malice, cruelty and treason: some [illegible] drunkards, and others shall be whoremongers and loose [illegible] themselves the bridle to all naughtiness. And yet for all [illegible] all is safe, if they may make a few mops and mows, [illegible] some appearance of holiness by using a few [illegible] Paul to cut off all such stuff, says that we must walk in [illegible] is the bond of perfection and the fulfilling of the law) if [illegible] to have our life approved of God. And so you see what we [illegible] mark upon that strain.

[illegible] let us mark, that in this place Saint Paul exhorts [illegible] acknowledge ourselves beholden to God for all the virtue and [illegible] that is in us. For example, if we have any good zeal, if [illegible] against our own vices, or if we walk in the obedience of [illegible] from where does it come? Even from this wellspring, that he purposed [illegible] that is to say, that he chose us beforehand. Then let us consider, [illegible] praise thereof is due to him, and let us not defraud him of [illegible]. For although we lived as perfectly as angels: yet if we [illegible] foolish as to think that the same comes from our own free [illegible] self-moving: we miss the chief point of all. For to what end [illegible] our good works, but to glorify God with them? And if we take [illegible] spring from ourselves, we see they be marred by so doing, [illegible] turned into vices, so as they be nothing else than stark [illegible] You see then that the thing at which Saint Paul aimed in this [illegible] to bring us always back to God's free election, that we [illegible] know how all goodness depends upon it.

[illegible] adds immediately that we be predestinated in adoption in [illegible] through Jesus Christ, according to the good pleasure of [illegible] will. Whereas he says that God has predestinated us in [illegible]: it is to show that if we be God's children, it is not [illegible] nature, but through his only grace. Now, this only grace [illegible] respect of any thing that God foresaw in us (as I touched [illegible]): but because he had already marked us out and [illegible] to such adoption, yes indeed in such way as the cause thereof is [illegible] be sought elsewhere than in himself. And that is the cause why [illegible] adds immediately, that he did it in himself, and according [illegible] the good pleasure of his own will. Also he repeats the same [illegible] that I declared this forenoon, namely that all was done in [illegible] Christ. You see therefore that the thing which we have to mark [illegible] sentence, is, that none other cause makes us God's children, [illegible] only his choosing of us in himself. For we have no such [illegible] by birth or inheritance, neither comes it of flesh and blood, [illegible] said in the first chapter of St. John: insomuch that all that ever can be sought in our own selves, is utterly excluded and abolished. And that is to show us, that if men be let alone in their former plight, they have no intercommuning at all with God, but are utterly cut off from his kingdom. True it is that our first father Adam was created after the image of God, and that he was excellent in his first state: but after the coming in of sin, we were all utterly forlorn. Insomuch that even Adam had not any stay of himself, and his free will that was given him, served him to none other purpose, but to make him the more inexcusable: For he fell willfully and through his own malice. But hereby we see what manner of constancy he had in him, since he was no sooner made, but he by and by fell and drew us down into his fall with him. Then as now we be all of us born the children of wrath, and are cursed of God.

And so, as long as we abide in our former state and plight, there is nothing but endless death in us. Therefore God must be willing to call us home to him. For are we able to purchase such prerogative? Where is the gold or silver to buy it withal? Where are the virtues with which to recompense God for so great and excellent a privilege? To be short (as is said already upon this sentence) it comes neither of flesh nor of blood, that is to say, it comes not of any thing that we can find in this world: but only of God's adoption. For the word which St. Paul uses, betokens an appointing of children: like as when a man adopts a child, he chooses him to be his heir, and all the goods that he has afterward, do pass under that title. Even so are we heirs of the heavenly life, because God has adopted and chosen us for his children. Yes, but St. Paul is not contented to have magnified God's grace so far forth: but he says moreover, that God had also predestinated us, and appointed the thing beforehand. We see then that St. Paul gathers together all the things that may beat down the fond imaginations, which we might conceive of bringing anything to God, or of advancing ourselves towards him, to make ourselves acceptable to him. Therefore all such things must be laid aside, so as God's only grace may be acknowledged in that behalf. And that also is the cause why he repeats, through Jesus Christ. Then if it be demanded why and how we be predestinated of God to be his children: it is because he vouchsafed to look upon us in Christ: for (as I have said before) he is as it were the register, wherein we [illegible] to attain to the heritage of life and salvation. For [illegible] pity our miseries: yet should we always be hateful in his [illegible] Jesus Christ came not before him, because that all of us [illegible] descended of Adam, are all of one mold and making, and [illegible] none better than other among us. Now then the one sort [illegible]: and why is that, but because God looking upon them [illegible] does dislike them? But he chooses us in our Lord [illegible] Christ, and looks upon us there as in a mirror that he likes [illegible]. And so you see from where the difference proceeds. [illegible] the thing yet better, he says that God's choosing of us [illegible] himself. True it is that God does all good of himself. But [illegible] St. Paul meant to set out the thing which is not seen in all the [illegible] works of God: that is to say, that none other cause moved [illegible] choose us, than his own will. St. Paul therefore takes [illegible] all respects, when he says that God chose us in himself. If he [illegible] any desert or worthiness, if he had found any disposition [illegible] if he had found any goodness or virtue, or (to be [illegible] had found any one drop of anything that he might like and [illegible] he had not chosen us in himself, but we ourselves should [illegible] some partnership with him. Seeing then that St. Paul [illegible] all things in God's purpose which belong to our salvation, [illegible] that our election also is shut up there: it is all one as if he [illegible] say, that men do foully overshoot themselves, when they take [illegible] them to be anything worth, or to have been furtherers or [illegible] of themselves to the receiving of such grace. Therefore [illegible] be carried up aloft, if we will know upon what our [illegible] is grounded, and what is the very original wellspring and the [illegible] only cause of the same. And so you see what is meant by this [illegible], that God did it in himself.

But Saint Paul adds yet further, according to the good pleasure [illegible] own will. If he had set down no more but only the word [illegible], it had been enough: accordingly as we have seen heretofore, and [illegible] declared upon Sunday last, that Saint Paul was chosen [illegible] to the will of God. And why so? Because he was neither fit [illegible] to have such a prerogative, but that it pleased God to choose [illegible]. Saint Paul therefore does not boast that he had gotten the [illegible] but with all mildness acknowledges it to be the free gift of [illegible]. Thus you see what the word "will" means, and that not in any one place only, but throughout all the whole holy Scripture. Therefore whenever God's will is mentioned, it is to show that men cannot bring anything of their own. Nevertheless Saint Paul sets down here a word of surplus, and says, according to the good pleasure. As if he had said, truly seeing that God's will is the cause of our salvation, we should not drift to and fro, and seek other reasons and means thereof: however, forasmuch as men are so ungrateful and malicious, that they would always darken God's glory, and so puffed up with foolish conceit, that they continually challenge more to themselves than belongs to them: therefore if they be not sufficiently persuaded of God's will, let them understand that it comes of the good pleasure of his will: that is to say, of a free inclined will which depends not upon any other thing (than itself,) nor has any regard one way or other, but vouchsafes to choose us freely, because it likes and pleases so to do. Now then we see that such as search out the cause why God has chosen us, would (if it lay in them) overthrow his everlasting ordinance: for the one is inseparable from the other. If God has chosen us as it is showed us here: then can nothing hang upon our deserts, nor upon anything that we might have to come, but God worked it according to his own free inclined will, and found not any other reason (to move him thereto) than his own good pleasure. If any men think this to be strange matter, it is because they would be on equal terms with God. And herein appears their devilish impudence, that they cannot suffer God to reign freely, as the thing that he likes might be received as good, just, and rightful, without gainsaying. But let such folk bark like dogs as much as they will, yet is this definitive sentence unable to be repealed, which the Holy Ghost has uttered here by the mouth of Saint Paul: namely that it is not for us to search any further cause of our election, than the good pleasure of God: that is to say, than his own free inclined will, whereby he has chosen us, though we were not worthy in any other respect than for that he chose to say, so it pleases me. And so you see in effect what we have to gather upon those words of Saint Paul's.

Now he says immediately, that it is to the praise of the glory of his grace. Here he shows the final cause that God looked at in choosing of us: namely that his grace might be praised by it, and that not after a common and ordinary manner, but with a certain glory: for he has coupled those two things together, to the intent we should [illegible] when we see how God has drawn us out of the bottom [illegible] open to us the gate of his kingdom, and to call us to the [illegible] salvation. Here we see yet again the thing that I treated [illegible]: namely that all such as would put away God's [illegible], or are loath to hear it spoken of, do therein show [illegible] be mortal enemies of God's praise. To their seeming [illegible] and vanishes away. Indeed, but who is the competent judge [illegible] they themselves wiser than God, who has spoken the [illegible] to that which they allege? Oh (say they) that were the [illegible] to open the mouths of many men to blaspheme God. [illegible] the wicked, it is certain that they will always find something at which to [illegible] they cannot be prevented from doing so. But yet for all that God shall [illegible] with which to justify himself, and all they that do so spite [illegible] his righteousness, shall be confounded. However the case [illegible], it is not without cause said here, that God is then duly glorified [illegible] his praise maintained, when we acknowledge that he has [illegible] whom he pleased, and that there is no other cause of [illegible] between man and man (than only his will:) so that they whom [illegible] do perish, because they are worthy of it, and they [illegible] he calls to salvation must not seek the cause thereof elsewhere [illegible] the said free bestowed adoption.

[illegible] by those two words, Saint Paul meant also to stir [illegible] a greater and more fervent earnestness of praising God. For it [illegible] enough for us to confess coldly, that our salvation springs of [illegible] good will: but we must be as it were inflamed to [illegible] ourselves wholly to his praise, as if we were wholly wedded to [illegible] as Saint Peter shows, that forasmuch as we are drawn [illegible] darkness of death, it is good reason that we should be [illegible] the unutterable praises of God. And hereby he makes us to [illegible], that when the faithful have strained themselves to the [illegible], to discharge themselves in praising God's goodness: yet [illegible] never compass it, because it is a thing incomprehensible. [illegible] well therefore what we have to bear in mind. And so, upon [illegible] or grace of which he speaks, it concerns us to gather [illegible], shall never yield God his due glory, till they are utterly [illegible], so as there remains not anything at all in them to glory [illegible] Let us put the case that God's election were never thought of: [illegible] he therefore cease to be praised? No: but he should have some piece of his praise still. For if men should say no more but that God causes his sun to shine upon them, that were a cause to praise him. And when we open our eyes to look upward and downward upon the wonderful works that he shows us, the same is a large provocation to exercise us in his praise all our life long. Moreover, when his Gospel is preached to us, there also we have cause to praise him, though no mention at all be made of his election: I say there is enough as in respect of us, but then should he be robbed of his chief praise, and we should yield him but a piece of that which is due to him. And why so? For the faithful should think that they have faith of their own self-moving and free inclined will. I told you this morning, that faith is a fruit of election. For there is no other difference between us and the unbelievers, but that God reached us his hand, and drew us to him by a secret means, at such time as we turned our backs upon him, and were strangers to him. To be short, it is not for nothing that Saint Paul says here, that God's praise shall never be glorified as it ought to be, till we acknowledge his election to be the cause of all the benefits which he bestows upon us, and that if he of his infinite mercy adopted us not of set purpose from everlasting, we should have a piece of the praise to ourselves which is due to him. And so should God be diminished and abridged of so much of his right. To be short, we see well enough how it is said here, that men must be utterly abased, to the end that God may have his right, and no man be made co-partner with him, but all men confess that he is both the beginner and the accomplisher of our salvation.

Also we must mark well how Saint Paul adds, that of his own grace he has accepted us in his well-beloved. By this he utters yet much better, why our salvation is grounded upon God's mere election and freely bestowed goodness. For men will never give over their foolish overweening, if they are not so vanquished as they have not one word more to reply. Saint Paul therefore to bring us to such reason, tells us that we are damned and lost in ourselves. Now when such a thunderbolt lights upon our heads, it is not for us to stand checking any more. Then if men will be so foolish as still to hunt about with windlasses to have something always belonging and reserved to themselves besides the only grace of God: there needs no more but this saying to turn them from it, namely that [illegible] not in God's favor, till we were in Jesus Christ, because [illegible] damned and accursed in our own selves. This matter [illegible] declared already, if we were not [illegible] in [illegible] thing that is so needful, and which ought to be so clear [illegible] And in good truth, even experience ought to teach us in [illegible]. And surely if hypocrisy blinded us not too much, [illegible] well perceive that there is nothing but wickedness [illegible] God's wrath would strike us in such fear, that we should [illegible] our wits' end with it. But God must be forced to compel us [illegible] by strong hand, or else we cannot find in our hearts to [illegible] all praise to him. Therefore let us mark well what is [illegible] this speech, where it is said that we were taken to favor [illegible] Christ, because he is the well-beloved. And why is Jesus [illegible] God's well-beloved, according as he is termed in the 17th [illegible], and in other places, and also is shown to be so in the [illegible]? Thereby it is shown us, that God does justly hate [illegible] us, so long as we abide in our own natural plight. For [illegible] were not peculiar to Jesus Christ, then was it said in [illegible] is my well-beloved son in whom I am well pleased. But [illegible] to Jesus Christ, then can no other creature claim [illegible] that although God loves his angels, yet can they not be [illegible] beloved of him, but by the means of Jesus Christ. And as [illegible] is a far other respect. For (as I have said already) we [illegible], and Jesus Christ is the mediator or spokesman to set [illegible] at one with God, insomuch that there should be no [illegible] constancy in them, if they were not upheld by him. And [illegible] their righteousness should not be perfect, but that they [illegible] and chosen in him. Let that serve for one point.

[illegible] for us, seeing we are estranged from God through sin: he [illegible] take us as his enemies, and be an adversary to us. [illegible] therefore is the only well-beloved among men: and as for [illegible] of us, God utterly dislikes and disclaims us, yes even [illegible], that he says he repents him that he made man. Which [illegible] of his imports that we are not worthy to be of the [illegible] donkeys, dogs, and other beasts. For they continue still God's [illegible] in the same plight that he made them: but we are so lewd [illegible], that we deserve to be razed out, and to have our [illegible] cursed and hateful before God. Now let us go brag and boast and seek arms to ennoble ourselves: for we see how the Holy Spirit degrades all such as think themselves to be of any worth. Therefore let us consider that if we are enemies to God, we are in worse condition than if we had never been created.

Hereupon Saint Paul tells us, that God has accepted us in his well-beloved. Seeing then that our Lord Jesus Christ is received of God his Father to be the beloved, not only in his own person, but also in respect of the love that is extended to all the members of his body: by that means we are called home again, and God embraces us for his children, whereas before we were his enemies and utterly hated of him. But however the world go, we must always come back to the election that we have spoken of before. For the grace that is communicated to us by our Lord Jesus Christ, does likewise issue out of the same spring. Thereupon going forward with the matter that I have touched already, he shows us how great need we have to be well-beloved in Jesus Christ. For if it were not proved to our faces, we would never grant (I mean unfeignedly) that we are beholden to God for all things. For we are always laboring to advance ourselves some way or other, and every one of us seeks how he may reserve somewhat to himself, though it be but the measure of a pin's point. But contrariwise Saint Paul tells us, that God must be fain to love us out of ourselves, and that if he likes well of us, it must not be in respect of our own selves. And why? For we are prisoners and bondslaves of sin, we are held down under the yoke and tyranny of Satan, and finally we are shut up in the bondage of death, till we are ransomed by our Lord Jesus Christ. Now then we see that the sum of this lesson is, that men are admonished to depart out of themselves, and to seek their salvation in God's only goodness, even by holding the means that is showed us here, which is to resort to our Lord Jesus Christ. For there are two evil extremities of which we must beware. The one is, that in coming to our Lord Jesus Christ, we must not imagine that there is any worthiness in us, why he should make us partakers of his benefits. And how may that vice be corrected? Even by being led to God's free election. For the very cause why men presume so much upon their own free will, and the very ground also whereon they build the opinion which they have conceived of their own deserts and worthiness, is that they know not how they are nothing in any other respect, than for that God has accepted them of his own mere free goodness, because he had chosen them already in his own everlasting purpose. Therefore we cannot by any means father the beginning of our salvation upon God, except we confess that which is showed us here, namely that we were utterly damned and accursed at such time as he adopted us, and that the very original cause of his adopting of us, is for that he had predestinated us beforehand, yes, even before the making of the world. Mark that for one point. The other evil extremity of which we must likewise beware, is speculation. Many fantastical folk will say, As for me I shall never know whether God has chosen me or no, and therefore I must be fain to abide still in my destruction. Yes, but that is for want of coming to Jesus Christ. How do we know that God has chosen us before the making of the world? By believing in Jesus Christ. I said previously that faith springs of election, and is the fruit of it, which shows that the root is hidden within. He then that believes, is thereby assured that God has worked in him: and faith is as it were the copy or counterpart which God delivers us of the original register of our adoption. God has his everlasting purpose or determination, and that he keeps always to himself as a chief precedent or original record, of which he gives us a copy by faith. I speak here after the manner of men, for we know that God uses neither paper nor parchment to enroll us in: and I have told you already, that to speak properly, the register wherein we are enrolled, is our Lord Jesus Christ. Nevertheless God reserves to himself the knowledge of our election, as a Prince would do an original precedent, register, or record: but yet he gives us copies or counterparts of it, authentically enough, in that he imprints it in our hearts by his Holy Spirit, that we are his children. You see then that the faith which we have in our Lord Jesus Christ, is enough to assure us of our election: and therefore what do we seek more? I told you just now that Jesus Christ is the looking glass wherein God beholds us, when it is his will to like well of us. Likewise also on our side he is the glass whereupon we must cast our eyes and looks, when we mind to come to the knowledge of our election. For whoever believes in Jesus Christ, is God's child, and consequently his heir, as I have declared before. Then does it follow, that if we have faith, we are also adopted. For therefore does God give us faith? Even because he chose us before the creation of the world. This therefore is an infallible order, that inasmuch as the faithful receive God's grace and embrace his mercy, holding Jesus Christ for their head, to the intent to obtain salvation by his means: they know assuredly that God has adopted them. True it is that election is of itself secret: it is so deep and hidden a determination, as it behooves us to honor it. Yet notwithstanding God shows it to us so far as is requisite, and as he knows it to be for our benefit and welfare: and that does he when he enlightens us with the belief of his Gospel. Thus you see why that after Saint Paul had spoken of God's everlasting election, he sets forth Jesus Christ, as the party to whom we must resort, to be assured that God loves us and avows us for his children, and consequently that he had adopted us before we knew him, yes and before the world was made.

Moreover we have to gather upon this sentence that the doctrine of predestination serves not to carry us away into wandering speculations: but to beat down all pride in us, and the foolish opinion which we conceive always of our own worthiness and deservings: and to show that God has such free power, privilege, and sovereign dominion over us, that he may refuse whom he likes, and choose whom he likes: and that by that means we be led to glorify him, and therewith to acknowledge that his choosing of us is in Jesus Christ, to the end we should be held fast under the faith of his Gospel. For if we be his members and take him for our head, according to the covenant and holy union that is between him and us, which can never be broken so long as we believe his Gospel: we must go to him to be made sure of our salvation, because we see and feel by experience, that God had adopted and chosen us, and that he presently calls us, and tells us that the assurance which he has given us and daily gives us by his Gospel, namely that he will be our father, and specially his engraving of it in our hearts by his holy Spirit, is no deceitful thing. For the Gospel may well be preached to all men, indeed even to the castaways: but yet for all that God is not so gracious to them, as to touch them to the quick. Therefore when we have God's adoption engraved in our hearts, then (as shall be declared further hereafter) we have a good and sure guarantee, that God will guide us to the end, and that since he has begun to lead us into the way of salvation, he will bring us to the perfection to which he calls us, truly because without him we could not continue so much as one day.

But now let us fall down before the majesty of our good God, with acknowledgment of our faults, praying him to make us perceive them more and more, that being utterly ashamed of them, we may hate our vices, and all our whole life, with the naughtiness and perverseness of it, and resort to him who alone is able to remedy the same, and not swerve one way or other from him, as he communicates himself to us in our Lord Jesus Christ: but keep on right forth to him, acknowledging that as we be chosen in him, so also we be maintained and preserved for his sake, and that he will utter his power more and more in us, until we have finished our race, and have come to the heavenly heritage, to which we be going: beseeching him that although we be yet far from it, yet he will grant us a steady and invincible strength to hold out continually, till we have fully renounced the world, and being quite consumed in ourselves, be so renewed in the image of God, as the same may shine perfectly in us, until we be made partakers of the glorious immortality, which he has bought dearly for us. That it may please him to grant this grace, not only to us, but also to all people and nations, etc.