from our father Adam as it were by inheritance The maner therfore that wee bee of Iesus Christes flesh and bone of his bone is that wee bee graffed intoo his body accordingly as Saint Paul also vseth the same similitude of graffyng Lyke as a sine that is set intoo a stocke taketh his sustenance from the same so must wee by being graffed intoo our Lord Iesus Christ. Trew it is that we doo not yit bring foorth good fruite of our selues for his purpose heere is but too shewe that as a braunche withereth which is broken of from the roote and so let alone but receyueth sap and nurrishment froÌ„ the roote if it bee graffed intoo another euen so is it with vs that is too wit that if wee continew such as wee bee by kynde then are wee in death bycause wee bee separated from our Lord Iesus Christ but if wee bee incorporated intoo him and it please him too communicate himselfe vnto vs then doo we feele in very deede that bread doth not more nurrishe vs wheÌ„ wee eate it nor wyne strengthen vs better when we drink it than wee verily receyue lyfe and strength by the body and blud of our Lord Iesus Christ. Now then that this is a hygh misterie euery man is able to iudge of himselfe When wee haue debated neuer so much and scanned the matter in our hartes is there any of vs that can comprehend how wee bee knit too our Lord Iesus Christ and how wee bee made all one with him so as wee can assure and warrant our selues that wee shall by that meane bee parttakers of Gods glorie and that euen at this day wee liue in our Lord Iesus Christ According too this saying of his bee of good cheere for as I liue so shall you also Can this say I enter intoo so small a roome as our sensuall reason is No surely And that is the cause why a number of men cannot admit this poynt that wee bee the flesh of Iesus Christ and bone of his bones but content themselues with their owne imaginations which is an abacing of Gods grace which Saint Paule was not able too expresse but rather shewed vs that it ought too rauish our wittes too woonder at it Many then may happen too haue a rouing and as it were a heathenish imagination that we bee knit vnto our Lord Iesus Christ that is too say that wee bee saued by his grace But the Scripture goeth further and though there were no more but this saying That it is a great misterie yit let vs beware of limiting it after our owne fancie for it were al one as if wee would make Saint Paule a lyer All such as despyze this spirituall coniunction which wee haue with our Lord Iesus Christ would shewe that there is no such secret nor wonderfull power of God nor aught else as wee heare spoken of heere And the holy Ghost vseth such speeche too humble vs and afterward â—oo exalt vs agein Therefore wee must on the one syde confesse that all the wisedome and wit which wee haue dooth fayle vs in that behalfe and afterward ryze vp agein for that we heare our Lord Iesus Christ call vs too him and tell vs that wee bee so knit vntoo him that he hath not any thing of his owne which he maketh not common too vs and wherof he will not haue vs too bee parttakers Therfore if wee haue any contrarye motions in our selues and it come intoo our heades too say how is it possible that our Lord Iesus Christ who is in heauen should nurrish vs with his owne substance so as his body should bee our meate and his blud our drinke I say if wee fall intoo such fancies we must repulse them all with that which is sayd here namely that it is a great Secret and wee must rebuke our owne folly and rashnesse in intending too measure the thing that is infinite Our Lord sheweth vs that when he hath knit vs too his only sonne he hath doone so high and profound a woorke as surmounteth all our capacitie Seeing it is so let vs alwayes conclude that although wee fynde it a straunge matter yit must wee rest vppon the thing which is spoken by God himselfe specially when he sayth that he will woorke after so hygh a fashyon that wee shal bee vtterly rauished at it Wherefore let vs learne generally vppon this text that all the benefytes which wee receyue by the meanes of our Lord Iesus Christ thereby too atteine too the heauenly lyfe are and doo proceede of the fayd fountaine of Gods incomprehensible wisedome so as it is not for vs too bee so foolish and presumpâ—uous as too say I will knowe what it is and agein I will see what pleaseth mee Let vs restreyne our selues from such presumption for it will make vs vnwoorthy of the misterie of fayth bycause it is a saying that importeth a great secret The end say I whereat wee must begin if we mynd too fare the better by Iesus Christ and too bee parttakers of all his grace is too vnderstand that Gods woorking in our saluation is a great misterie or secret according too the text that I alledged heertoofore out of the Epistle too Timothie It is a great misterie sayth Saint Paule that God was manifested in the flesh For what a great distance is there betweene God and man Wee be but wormes and rottennesse and Gods maiestie is so hygh as no man can say what it is nor conceyue the hundredth part of it in thought but wee must be fayne too bee rauished too woonder at it Seeyng then that God hath so linked himselfe vntoo vs that he is the trew Emanuell as he is named in Esay and that the things which seeme to be so farre asunder are knit togither in the person of our Lord Iesus Christ Let vs conclude theruppon that there is nothing but mysteries and secretes in all the grace which wee receyue of our God and specially in our incorporating or graffing intoo our Lord Iesus Christ who hauing taken our nature vppon him and clothed himselfe with our fleshe will haue vs too bee graffed into him as into our roote too bee quickened by his spirit and too bee parttakers of his lyfe so as he hath nothing peculiar too himself alone but will haue all to be common vnto vs Will wee then receyue our Lord Iesus Christ with all the benefytes which he bringeth vs and will wee by his meanes ouercome all the temptations that can crosse vs Wee must tast throughly of the thinges that the holy Scripture telleth vs and setteth afore vs and giue such reuerend credit vnto theÌ„ by acknowledging that God woorketh in vs by our Lord Iesus Christ as the same may content vs and make vs too forsake all our owne naturall vnderstanding Now let vs fall downe before the Maiestie of our good God with acknowledgment of our sinnes praying him too voutsafe too pardon vs in such wyse as wee may
spirituall lyfe of the verye substance of Gods sonne Seing then that our Lord Iesus dooth as it were from hand too hand shewe vs that he giueth vs his bodie and blud too bee our spirituall meat and drink is it not a thing much more worth than all things that are too bee found in this world And herin wee see how malicious and frowarde most men are for as touching the Lords Supper manie come to it which rush thither lyke wretched beasts not knowing why it was ordeined Some agein make but a custome ordinarie vse of it although thei haue bin taught to what purpose it auaileth vs yit they do but wring their mouth at it all is one to theÌ„ when it is once past with theÌ„ And othersome defyle it euen wilfully And as touching baptim we se how the world goeth with it For wheras we ought to think dayly not only once aday but euery houre of the day both vpoÌ„ Babtim also vpon the Lords supper to confirme our selues the better in Gods grace so little dooth any man sett his mynd that way that if baptim bee minnistred in the Church men make none account of it Scarsly can one bee found among a hundred that can fitly tell and vtter what that signe of our adoption betokeneth And yit yee see what disdeyne is matched with that ignorance Must not God after his long suffering of vs and his pacient wayting for vs be reuenged of such dishonour when his grace is so lyghtly esteeemed among vs So much the more therfore dooth it stand vs in hand too marke well what S. Paule telleth vs heere when he sayeth that the Gentyles being depryued of the Sacramentes which God giueth too his children for a warrant of his goodnesse and loue are in miserable taking too the end wee may lerne too make much of the priuiledge which he hath giuen vs not too boast folishly of it as hipocrytes doo who abuse Gods name continewally but too make vs too fare the better by a thing of so greate pryce and valew and too make vs knowe that wee bee no whit better than they which are as poore hungrestarued soules ageinst whom God shetteth the gate still and too whom he voutsafeth not tooo impart those pledges of his wherein he sheweth and witnesseth that he will bee our father Yee see the Turkes haue circumcision as well as the Iewes and yit is it nothing woorth bycause there is no more any promis of God goyng with it and yit notwithstanding wee come of Adams race as well as they Wherefore haue wee Baptim but bycause God intended too shewe himselfe the more pitifull towardes vs and too vtter the riches of his goodnesse Agein the Papistes will needes bee called Christians and haue Baptim as well as wee And yit in the meane whyle they bee bereft of the holy Supper yea and they haue the abhominable Masse wherein they renounce the death and passion of our Lord Iesus Christ. And what cause is there why wee should bee so preferred before them sauing that God would haue vs too bee as myrrours of his infinite mercy So much the more therefore behoueth it vs too walke in awe and warenesse and too set store by the things which God sheweth vs too bee of such woorthinesse and excellencie that wee may fare the better by them Wherefore marke it for a speciall poynt when S. Paule speaketh heere of Circumcision and vncircumcision For although he say in other places that Circumcision is nothing howbeeit that was but bycause it was abolished and the vse therof ceassed as of all other figures of the Law yit notwithstanding at such tyme as God ordeyned it and so long as the Iewes vsed it holily it was a sure warrant to them of Gods adoption as if he had clenzed them from all the filthinesse that is in Adams race and appropryed them vntoo himselfe After he hath sayd so he addeth that they vvere vvithout Christ and vvithout promises Here he sheweth that the Sacraments take and borrowe their force of Gods woord For if there were nomore but the bare signes it were no matter of great importance If Circumcizion had bin giuen too the Iewes without any doctrine or instructioÌ„ too what purpose had it serued Surely they had bin neuer the better for it But when as God sayeth I am the God which sanctifyeth you you shal bee my children I will receyue you and therwith all take you for myne heritage and on the other syde also I giue my self too you and wil bee your lyfe forasmuch as Circumcizion had such promises it was as an inestimable treasure too the Iewes bicause the foundation that is to wit our Lord Iesus Christ was layd sure wheron the promises were setled and as yee would say confirmed That then is the cause why S. Paule ioyneth heere the common weale of Israell and the instruments of Gods promises and our Lord Iesus Christ al toogither Howbeeit in speaking of the common weale of Israell he sheweth that God had chozen one certeyne linage which he would haue too bee holie and so was it too bee concluded that all the rest were vnholie In speaking of the instruments of the promises he sheweth as I haue touched alredie that wee must not looke vppon Circumcision in it selfe but wee must direct it too the ryght end of it It becommeth vs too knowe wherefore God would haue it vsed among the Iewes for otherwyse it is but an Apes toy as the number of fond deuotions which the Gentyles had whereby they hoped too haue had holynesse but all of it was but abuse and trumperie bycause they had no promis of god Lykewyse they say now adayes in the papacie that they haue many Sacramentes and therewithall as many murlimewes and gewgawes as can bee but all that God disalloweth is but pelting trash And why for there is no woorde that sanctifyeth them So then let vs marke well that too profit our selues by the Sacramentes wee must alwayes be taught them by Gods doctrine And thereby wee may iudge that manie are cut of from the Church of God who notwithstanding are now adayes thought to bee hyghest in it For in the meane whyle where is the instructioÌ„ which they should haue too be partakers of the benefytes that God offereth them They will alledge their Baptim and they will say they receyue the Lordes Supper If a man ask them too what end they vnderstand nothing at all and that is as an vtter abolishing of the power of the Sacramentes So much the more therfore dooth it stand vs on hand too come backe too this poynt namely too lerne of the Gospell too what end Baptim was ordeyned what frute it yeeldeth vs and which is the ryght and lawfull vse of it and also too consider whertoo the holie Supper auayleth vs For if wee haue not Gods woord our Lord himselfe telleth vs that the Sacramentes which we receyâ—e are as it were imbaced and there is
turne away our fayth from his bludshed Ment he that baptim should take the roome of his death and passion to performe the office of our saluatioÌ„ No surely For Baptim is but on Incum and an appendant too the death and passion of our Lord Iesus Christ and if it did not direct vs thither certeynely it were but a tryfling Ceremony As much is too bee fayd of the Lords Supper When wee câ—me too 〈◊〉 the bread and wyne which are the pledges of the body and bluâ— of our Lord Iesus Christ although that in that supper wee bee truly fed with the meate and drink wherof mention is 〈◊〉 in the sixth of Saint Iohn that is to wit that our Lord Iesus Chriâ—â— maketh vs partakers of the truthe of his owne substance too the end that his lyfe should bee common vntoo vs yit notwithstanding if the supper should bee separated from the death and passion of our Lord Iesus Christ it were a thing of nothing And in deede wee see also what the promis conteyneth This is my bodie sayeth he which is giuen for you Trew it is that is sheweth well what our ordinarie foode is but therwithall he sendeth vs also too his death and passion For had he not made satisfaction for our sinnes and shed his blud to wash away our spots what should it boote vs now too haue baptim and his supper ministred and giuen vntoo vs Wee see then that too vse baptim well and according too the institution of the sonne of God we must not set our mâ—nds vppon the corruptible and transitorie element For what is the water If it stand but one day it will corruâ—pt and how then can it clenze our soules for euer and get vs a purenesse that shall continew after death though wee our selues doo turne too rottennesse If this power cannot bee in the water wee must of necessitie repayre too the death and passion of our Lord Iesus Christ. And in dede the water also is a figure of his blud and of his holy spirit Then let vs mark that our Lord Iesus did then wash vs when he shed his blud wherby he clenzed vs That is the meane wherby wee may resort vntoo God with full trust that wee shal bee receyâ—ed as ryghtuous and perfect bycause he layeth not our sinnes too our charge Mark that for one poynt Now as Saint Peter sayeth in his first Epistle wee be wasâ—hed with the blud of our Lord Iesus Christ by the holy Ghost Wee see then that wee haue the substance and truthe of our saluation in the person of the sonne of god And moreouer wee haue too note also that he communicateth him self vntoo vs and therby putteth vs in possession and fruition of all his goods through the power of the holy Ghost And how happeneth it then that Saint Paule hath made no mention heere of the blud that clenzeth vs and of the woorking of the holy Ghost It seemeth that hee hath forgotten the cheef thing and buzieth him self about a thing that is very small I haue told you alredye that he ment not too abridge any thing that belonged too the sonne of God that wee should not seeke the whole fulnes of our saluation in him alone and settle our fayth alonly vppon him nother ment he too dispossesse the holy Ghost of his office but he had respect of our infirmitie And that is the cause why he set downe the signe wherby the thing that of it self is too hygh and too farre hidden from our vnderstanding is set before our eyes That is the piâ—h of the thing which we haue too beare in mynd Now of this declaration wee may receyue a very profitable lesson in generall that is too wit that the trew and lawfull vse of Sacraments is too leade vs directly too our Lord Iesus Christ and that otherwyse wee make them but as Idols And therfore in poperie Baptim is but as a Charme bycause they think there is no saluation but by the water I let passe the things that they haue puâ— to it of their owne deuyzing For they haue corrupted and mard the very institution of Iesus Christ by mingling baptim with the superstitions that are knowen of But let vs put the cace they vsed nothing else but the pure water yit is it diuelish opinion that Baptim is able of it self to saue vs For by that meanes our Lord Iesus Christ is as good as thrust away so as they make none account of him For they stand poring vppon the visible signe and are as yee would say vtterly doted vppon it In lyke cace are they with all the rest of their Ceremonies So much the more therefore dooth it stand vs on hand too beare this lesson in mynd That too apply the Sacraments too a ryght vse and too such vse as God alloweth and ordeyneth they must guyde vs too our Lord Iesus Christ Lyke as in Baptim wee see but the water but therby we must be lifted vp hygher to the blud of the sonne of God assuring our selues that it is not the water that maketh vs cleane but that it is only a warrant of the washing that was gotten for vs when our Lord Iesus Christ was crucifyed for vs In the Supper wee haue bread and wyne Now to hold our selues to that which is set before out eyes were a withdrawing of our selues from Iesus Christ. Our fayth therfore must bee lifted vp and conueyed too him in whom all the partes of our saluation are inclozed Forasmuch then as wee haue the whole perfection and fulnesse of all good things in the onely Sonne of God it is thither that wee must looke vp and labour too atteyne when the Sacramentes are set afore vs for that is the very office of them or else wee peâ—uert all and it is as yee would saye an vnhallowing of the thing that God hath halowed too our benefyte if our Lord Iesus Christ bee separated from the visible signes Wee haue also too note that wee communicate not with Iesus Christ but by the grace of the holy Ghost Yit notwithstanding let vs not hold scorne of the helpes that our Lord hath ordeyned for vs bycause he knewe them too bee requisite for our infirmities sake Why be we not taught simply that if wee runne too our Lord Iesus Christ in him wee shall fynde our washing and clenzing It seemeth that that ought too suffyze vs and that the water of Baptim is but a vayle too keepe vs from comming vntoo Iesus Christ. Yea but let vs see a little what our owne â—udenesse is If wee had the myndes of Angels wee should no more neede this outward Baptim than the Angels do But forasmuch as wee bee earthly and it is hard for vs too atteyne vntoo God and the secretes of his heauenly kingdome it is for our behoofe too bee helped after that fashion And it is a wonderfull gracious goodnesse of God that he stoopeth so too our infirmitie and supplyeth it with meeâ—e and conuenient
that belong too the heritage of the kingdome of heauen must it not needes bee that wee bee too vnthankfull if wee consider not how our Lord Iesus Christ laboreth by all meanes too win vs and too make vs walke vnder his yoke And moreouer he not onely allureth vs by gentle and louing meanes too the intent wee should take the better corage too serue him and too doo the things that our calling and state requyre but also draweth vs too him and euen in this world in the transitorie and earthly things setteth vs foorth the euerlasting saluation that is prepared for vs in heauen which was bought so deerly for vs by the blud of his only sonne to the intent that in the end wee should bee parttakers of the effect and vertue that proceedeth therof And now let vs fall downe before the Maiestie of our good God with acknowledgment of our faultes praying him too voutsafe so too reforme our hartes vntoo goodnesse as wee may seeke nothing but too serue him and too yeeld our selues wholly too the obeying of his holy will and that it may please him therwithall so too beare with vs in our feeblenesse as wee hauing receyued pitie and mercie at his hand may in the end bee able too stand vp before his face And so let vs all say Almyghty God heauenly father c. The .xlii. Sermon which is the tenth vppon the fifth Chapter 31 For this cause shall a man leaue father and moother and bee ioyned too his vvyfe and they shal bee twoo in one flesh 32 This is a great secret Yea say I in Christ and in the Church 33 Therefore doo yee so as euery man may loue his wyfe as himselfe and let the wyfe feare hir husband GOd dooth so dispoze his woorkes as wee haue occasion too behold a woonderfull wisedome in all his dooings and too receyue such instruction by them as may be too our benefyte as for example in that which Saint Paule alledgeth here namely that the woman was drawen and taken out of the substance of the man For God could well haue created Eue after the same manner that he created Adam But he 〈…〉 and commaundeth woman too bee shaâ—ed therof And whertoo tendeth this but that there should bee such an vnion betweene man and wyfe as he myght thinke this is my flesh this is my bone and shee whence hath God giuen mee lyfe whence hath he shaped mee Euen of a rib that he tooke out of man Wee see then that God did not without cause vse such diuersitie in creating man and woman It was too the end it should bee continually mynded in wedlocke so as the husband myght knowe that he breaketh the whole order of nature if he bee not vnited in good agreement too his wyfe and the wyfe lykewyse if shee submit not hâ—â—selfe quietly too hir husband acknowledging him too bee hir head But Saint Paul applyeth this further to the vnion which is betweene our Lord Iesus Christ and his Church For as was declared vppon Sunday wedlocke is as a figure of the knitting toogither which is betweene vs and the sonne of god And therefore he cryeth out saying It is a hygh misterie that is too say a secret which wee ought too take very good heed of Yea sayeth he in Iesus Christ and in his Church There are then twoo things too bee noted here The one is that wee see how God euen from the beginning hath knit man and wyfe togither in vnseparable bond The other is that he intendeth too leade vs yit hygher that is too say that forasmuch as there is nothing in our selues but all maner of wretchednesse wee should bee knit too the sonne of God who is the fountayne of all goodnesse and from thence drawe our spirituall lyfe and haue all our strength and power of him And forasmuch as S. Paule hauing alledged the sayd text out of Moyses addeth that this misterie is great in that the sonne of God hath made vs bone of his bone and flesh of his flesh some haue imagined it too bee as a prophesie of that which hath bin sayd But there is no reason nor colour of reason why they should think so and it is euident that the text should bee mard if it bee not taken simply as it lyeth that is too wit that God intended too warne man and wyfe what their dewtie and charge is Let that then serue for one poynt The Papistes haue foully ouershoâ— themselues in this cace and bewrayed such ignorance as little children myght well spit in their faces for it Bycause the woord Sacrament was an ordinarie woord in old tyme too betoken Secrets misteries and all maner of hygh things that are woorthie too bee had in admiration of vs therfore the sayd woord Sacrament was 〈◊〉 in heere 〈…〉 It is a greate Sacrament sayeth Saint Paule that is to saye a great misterie or secret And heerof there is no doubt no more than when he sayeth it is a great Sacrament that God was manifested in the flesh It is a greate Sacrament that the Gospell was published through the whole world and that the wretched Gentyles and vnbeeleuers were matched with the ofspring of Abraham So in this text the infinite goodnesse of our God is a Sacrament that is too say a hygh thing and well worthie to bee looked at of vs Hereuppon some folks haue bin so verie beasts as too saye Then is Wedlocke or Matrimony a Sacrament as well as Baptim or as the Lords supper And bycause they vnderstood not the word to their seeming there was somwhat to be found here like as in Baptim the water betokeneth that we bee washed by the blud of our Lord Iesus Christ and in the Supper the bread and wyne are warrants and pledges of his body and of his blud They were of opinion that as much is doone in mariage Now when wee see that such doltishnesse hath crept in through the whole world and that these greate doctours had neede too bee set agein too their Apcies for so much as they knew not euen the things that they ought too haue iudged by their naturall reason therin we see that therâ— lyeth a greate vengeance of God vppon such as haue corrupted the trew religion and made minglemangles in the woord of God after their owne fancyes And therwithall wee haue too thank our God so much the more for that he hath drawen vs out of such dungeons And seeing there was so horrible confuzion in such as are reported themselues to be the Lampes and pillers of the Church were taken so to bee sith wee see that God did dull them so vtterly wee ought not too be afrayd too separate our selues from their company and siâ—agogue And seeing he hath graunted vs the grace too bee no more mingled with them let vs keepe on our course and walk foorth soberly For there wee haue a warning too hold our selues in awe that wee being Gods
darknesse of this world euen the wicked spirites that are aboue To bee sâ—ort wee must indure continuall conflict ageinst the world the flesh and the diuell And this warfare is to be susteyned and borne out not by our owne strength and policie but by the power and wisdome of Christ in vs Agein the scripture telleth vs that as long as wee lyue in this world bee wee neuer so foreward willing and circumspect in our doyngs our knowledge is vnperfect our loue vnperfect our fayth vnperfect and all our ryghtuousnesse is as a defyled cloth so that euen the godlyest 〈◊〉 holyest men that euer were are or shal bee must bee faine 〈◊〉 confesse with Dauid that onely those are blissed whose 〈◊〉 are forgiuen and whose iniquities are couered and too 〈◊〉 out with the Publicane God bee mercifull too mee wretâ—â—ed sinner alwayes yeelding him this prayse that it is onâ—â—â—he which forgiueth all our sinnes and healeth all our infyrâ—â—â—ities For if wee thinke wee haue no sinne or that wee may â—ee quyte and cleane rid of sinne so long as wee beare the â—arthly tabernacle of this frayle body of fleshe and blud about 〈◊〉 wee deceyue our selues and the truth is not in vs Therefore wee must hold fast the foundation too the ende which foundation is the free forgiuenesse of sinnes through Iesus Christ beleeuing and hoping to bee iustifyed that is too say to bee accepted for innocent and ryghtuous and to bee indewed with power of the holy Ghost not by the deedes of the Lawe nor by our owne workes or inuentions but by the obedience and ryghtuousnesse of christ And therewithall vppon assured trust of his strength and assistance wee must fyght manfully ageinst our owne lustes and ageinst all maner of temptations and crosses with the weapons of Gods word continuall and hartie repentance feruent prayer often fasting and earnest indeuer of amendment so as wee suffer not sinne to ouermayster vs and too reigne in our mortall bodyes by our fulfylling of the lustes therof but delyght in the lawe of God with the inward man that is too say vnfeynedly with the whole hart for as God requyreth truth in the inward partes so hateth he the deceytfull man. So then wee must nother finne wilfully and presumptuously nor despayre and shrinke away from God when wee haue sinned nor play the hypocrites in iustifying our selues towardes God or the world But lyke as wee must continually pray God to keepe vs from presumptuous sinnes and beware in any wise that they get not the vpper hand of vs so when wee haue offended by what meane so euer it be or how often so euer it bee as who is he that sinneth not Or rather who can tell how oft he offendeth Wee must ryse agein continually by repentance and fayth so as although our sinnes seeme neuer so greeuous and heynous in our owne eyes yit must we yeeld God the honour as well of faythfulnesse and mercy in pardoning our often manifold and greeuous falles as of ryghtuousnesse in sanctifying vs with the fruites of true godlynesse and of strength in vpholding and mainteyning vs by the mighty power of his spirit or of Iustice in correcting and punishing vs for our misdeedes and offences For wee bee sure that if any of vs doo sinne wee haue a faythfull aduocate with the father euen Iesus Christ the rightuous who is the attonement maker for our sinnes and not for our sinnes onely but also for the sinnes of the whole world Insomuch that if it were possible for one man to haue in him the full gilt and greeuous burthen of all the particular sinnes of all men yit ought not the same man too despayre or to doubt of the cleere forgiuenesse and vtter release therof vpon his hartie repentance and vnfeyned amendment so long as Christ lyueth and sitteth at the right hand of God making intercession for vs For lyke as God himselfe is infinite so is his mercy infinite also towardes all such as take hold of it by fayth in Iesus Christ. And too the intent wee should take hold of it he assureth vs of it with an othe saying as truely as I lyue I desyre not the death of a sinner but rather that he should turne from his wickednesse and liue and in what houre so euer he repenteth him of his sinnes from the bottom of his hart I will put all his wickednesse out of my rememberance sayeth the lord Moreouer although we indeuer to keepe a cleare conscience towardes God and to leade a blamelesse lyfe through charitie towardes men according to the prescript rule of Gods lawe yit our so doyng must not be with intent too purchace grace fauour or ryghtuousnesse therby at Gods hand for that belongeth onely vnto Christ and no man liuing shall be iustifyed by the deedes of the lawe nor to glorify our selues to the worldward for whosoeuer seeketh the glory of men is destitute of the glory of God and hath receyued his reward already but onely to glorify God 〈◊〉 shewing foorth the myghtie woorking of his spirit in vs â—o 〈◊〉 benefite of our neyghbours to thâ— stablishing of our owne â—â—â—sciences in the faith and to the confuzion and shame of 〈◊〉 â—duersaries which doo slaunderously misreport the docâ—â—â— of saluation which wee professe 〈◊〉 wee deale after this maner then dooth Gods woord put 〈◊〉 of all doubt that sinne shall not get the vpper hand of 〈◊〉 bycause wee bee not vnder the lawe but vnder grace And 〈◊〉 continuall mainteyning renewing of the battell ageinst 〈◊〉 the world and our owne flesh assureth vs that although 〈◊〉 bee neuer so full of infirmities yit are wee graffed intoo â—hrist and growen into him by resembling his death in that 〈◊〉 haue crucifyed and dayly labour to crucifye the old man 〈◊〉 him by meanes wherof wee growe vp agein intoo the â—â—â—enesse of his resurrection through newnesse of lyfe to the â—â—ory of God for euer Finally it warranteth vs that wee bee 〈◊〉 grounded and setled in Gods Election so as wee cannot 〈◊〉 any wyse perish For Satan is not diuided ageinst himselfe 〈◊〉 worldlinges hate not the world nor the things therin â—â—esh and blud mislyke noâ— the corruption of the old Adam other can any man come vnto Christ except the father draw 〈◊〉 Now then seeying that to striue ageinst sinne and too 〈◊〉 continually by repentance after the maner afore mentioâ— ed and to doo all things of mere loue commeth not of our 〈◊〉 for the naturall man is not obedient to Gods will noâ—â—er can bee but of God the father of all mercy comfort and 〈◊〉 from whom euery good and perfect gift commeth who 〈◊〉 of his owne free goodnesse worketh in vs both the wyll 〈◊〉 the performance therof by the power of his spirit And â—â—eyng that the sheading of his spirit after that sort into our â—â—rtes beyng the earnest penny of
And for as much as wee doo not yit perceyue such fulnesse of Gods grace as were to be wished therfore S. Paule sendeth vs to the person of our Lord Iesus Christ. And surely if he had not added that God hath vttered his power in his only sonne after such maner as we haue herd it what a thing were it For we myght alledge in way of reply howso where are these riches of God For we be not only bereft of the goods of this world but also we be as a dry barrein groÌ„ud in respect of the grace of Gods holy spirit If there bee any portion of it in vs it is so smal as wee ought too bee ashamed of it and yit for all this wee bee moreouer plundged in our infirmities If yee speake of Gods power it ought too get the vpper hand of all sinne in vs But wee bee so weake that wee bee as good as beaten downe Agein it were meete that Gods image should shyne foorth in vs and wee beare such store of fylthinesse and such blemishes about vs as is pitie too see Wee should bee wholly consecrated too God but the worlde holdes vs backe and wee bee as it were snarled in it Loe how the faythfull myght bee abasshed when any talke were ministered concerning Gods grace if they stayed there and were not led foorth too Iesus Christ. Not without cause therfore doth S. Paule adde here that God did then vtter the excellencie of his power when he rayzed our Lord Iesus Christ from death And he speaketh purposely of his resurrection bycause that in his death wee see nothing but astonishment For there appeered nothing but weaknesse but by his vanquishing of death he shewed himself too bee the sonne of God yea and the Lord of glorie and lyfe who â—ad all power in himself And that also is the cause why S. Paule sayth that God did set him at his ryght hand For it had not bin ynough for Iesus Christ to haue bin rayzed agein except he had a continuall and abyding dominion Trew it is that euen in his only resurrection wee haue a record that he is the sonne of God but yit for all that wee must passe one step further namely that he had not a blast of power and away but that by his ryzing agein he atteined such superioritie that all the world is gouerned by him and he is now set downe at the right hand of God his father to maynteyne and preserue his seruantes that call vppon him and put them selues intoo his keeping and hath sufficient power to ouercome Satan and al the world and all our enemyes Now then wee see S. Paules meaning that forasmuch as wee myght bee cast downe and our fayth at least wyse sore shaken if wee should looke no further than too our selues therefore he setteth Iesus Christ before vs as the trew patterne wherin wee may see the thing that as yit is vnseene in our selues that is too wit Gods inestimable power which surmounteth the whole world For first he is rayzed from death and secondly he is set at the ryght hand of his father Now the speaking of Gods ryght hand is a resemblance taken of men It is certeyne that God hath nother ryght hande nor lefte for he is infinite and fylleth both heauen and earth and agein he hath no body but is a spirituall beyng Therefore wee must not imagin any place certeine when Gods ryght hande is spoken of And wehn as it is sayd that Iesus Christ sitteth there it is too shewe that he filleth all the world with his power Trew it is that as in respect of his manhood he is in heauen and it is one of the Articles of our fayth that he is ascended into heauen But yit notwithstanding although he bee absent from vs in his body and that there is a great distaunce betwixt vs it is no let but that he filleth all things with his holy spirit and dwelleth in vs himselfe and that wee bee nourished by his owne substaunce according to this saying that his flesh is our meate his blud our drinke Yee see then how that Gods right hand is not some certeyn place for Christ to sit in but the souereinty which he hath obteyned too gouerne the whole world And as I sayd afore it is a similitude borowed of men as when a prince maketh his vicegerent he setteth him at his right side as who should say Loe here the second person of my Realme whom I will haue men too obey God then in the person of our Lord Iesus Christ ment too shewe that he is our father Trew it is that the whole fulnesse of the Godhead is in Iesus Christ. Howbeit forasmuch as wee bee heauie and sothfull and vnable too atteyne too the maiestie of God therefore it is sayde that Iesus Christ hath obteyned all souereintie so as wee bee sure that he hath vs in his protection that being vnder his hand wee be safe and all the diuels of hell doo what they can cannot preuayle at al ageinst vs For who is it that hath al power It is eueÌ„ our head Although theÌ„ that we which are his members be weak yit is there strength ynough in the head which is the chiefe part of the body And so ye see for what cause it is sayd that Iesus Christ is set at the right hand of God his father namely too shewe vs that wee neede not too seeke farre for his help seeing he gouerneth all things both aboue and beneath and wee â—ee committed too his charge here He sayeth that God hath vttered his high and infinite power in vs Howebeeit forasmuch as that suffizeth not by reason of the infirmities which wee feele for that there is so much amisse in vs still and wee bee not yit come too the full measure no nor too the hundreth part of it therefore too the intent we may bee the better assured of all the things that wee want wee must consider them in Iesus Christ Are wee then subiect yit still vntoo death Behold Iesus Christ is receyued vp intoo euerlasting life for the very cause why he became a mortall man as wee bee was that the life which he hath might belong vnto vs Doth sinne dwell still in vs Behold Iesus Christ hath no spot nor blemish in him Are wee weake He is the power of God his father and looke whatsoeuer he receyued in his manhod which he tooke of vs was for our sakes and too our behoofe Too bee short looke whatsoeuer wee want and whatsoeuer may comfort or quicken vs we shall fynd it in our Lord Iesus Christ bycause wee should not bee in care and perplexitie as though we were excluded from the benefites that S. Paule hath made mention of heretoofore Finally wee should neuer haue any settled trust except wee knew that the things which are wanting in our selues are in our head For the measure of Gods gracious giftes is very fimall yea euen in the
wee must marke well how it is sayd in the eyght Psalme that God hath care of all thinges yea euen vntoo the sheepe too the byrdes of the ayre and too the fishes of the sea Too bee short al creatures are put vnder his feete And too what end For the holy Ghost ment too drawe vs therby as litle babes and to shew that the spiritual benefites which wee ought too haue in greatest estimation are communicated too vs by our Lord Iesus Christ. His saying then is that wee might not eate one byt of bread saue in respect that wee bee members of Iesus christ For it is all one as if he intended too traine vs vp higher by an Apcie in as much as all thinges are giuen too our Lord Iesus Christ with condition that if wee bee members of his body in deede al things that he hath doo belong vntoo vs and that if wee separate not our selues from him he wyl hereafter make vs partakers of farre higher and excellenter goodes that is too wit that we shal be named Gods chyldren and bee taken so too bee and become the temples of his holy Ghost And what a thing is that What a thing is it that wee may come freely vntoo hym and cal vppon hym boldly as our father What a thing is it too bee inriched ageine with the giftes that wee were bereft of by the sinne of Adam What a thing is it too bee matched in felowship with the Angels in stead of being vnder the tyrannie of Satan and vnder the thraldome of sinne Howe can wee haue these so high and noble thinges sith wee can not clayme so much as a morsel of bread as our owne without theft sauyng in that wee be members of our Lord Iesus Christ. Now then wee see whereat S. Paule amed in saying that all things are made subiect too our Lorde Iesus Christ. So then let vs learne now too giue God thankes in the name of his onely sonne our lord Iesus Christ whom he hath sent not onely too feede and nourishe our bodyes but also too bee foode too our soules that they may lyue euerlastingly And by that meane let vs learne too inure our selues to acknowledge that our Lorde Iesus Christ hath wherwith too succour al our necessities Then if the diuell make so violent assault vpon vs as we may be afrayde of vtter quayling let vs vnderstand that our lord Iesus Christ hath an inuincible fortresse wherwith too defend vs ageinst hym and armyes wherewith too make vs inuincible in al battels Therfore when wee bee weake let vs resort too his strength when wee want any grace let vs desyre him too giue vs what he thinketh necessary when our enemyes play the mad beastes and it seemeth that wee shoulde be quite and cleane swallowed vp as it were in gulfes let vs beseech our lord Iesus Christ too hold vs vnder his protection and too hold Satan as it were chayned with al his vpholders so as he suffer vs not too be ouercomme of of them Yee see then how all thinges were made subiect to our lord Iesus Christ not for his owne vse for what neede had he of them but for our sakes too the end he should giue vs what soeuer he knoweth too bee for our behoofe and that wee also shoulde learne too seeke all thinges at his hand and that when he seeth our enemyes haue the aduantage of vs he should represse them as he wel can Furthermore wheras S. Paule sayeth heere that he was ordeyned head in the Church or ouer the Church in all thinges it is a continuing in his matter too bring vs wholly too Iesus christ As if he should say It is trew that Gods gracious giftes are delt abrode yea and that the Angelles and mortall men also may bee ministers of them vntoo vs but yit howsoeuer the cace stand we must alwayes resort too the welhead The veynes that are dispersed throughout the whole bodie may well giue strength too euery part for they bee as it were the Cunditpypes of the blud but yit howsoeuer the world go the brayne must alwayes be the welspring of lyfe It is wel to be seen that in a tree the sap is spred throughout and yit notwithstading albeeit that the roote ascende not vp too giue nurrishment too euery braunche and leafe all the nurrishment commeth of the roote And if any man woold say that the whole tree is maynteyned alyue by any one braūch the cleane contrary is seene It is trew that a great bough may well giue nurrishment to the braunches and twigges that are about it but is it meete that that should preiudice the roote therfore No surely no more than the members of a mans body ought too preiudice the heade ▪ though euery member doo his dewty Here S. Paule sayeth that our Lord Iesus Christ was giuen to the Churche to be hir heade aboue all thinges as if he should say it behoueth vs all too resort vntoo him In this cace ther is nother S. Paule nor S. Peter nor the virgin Mary nor S. Michaell that haue ought of their owne For they are all needie hungery sauing so farforth as Iesus Christ filleth them therfore al of thē as well che great as the small must be fayne to draw out of his plentie And that is the cause why that in the selfsame text which I alledged out of the first to the Colossians S. Paule sayeth it pleased God the father that all plentie or fulnesse should dwell in him For the tytle of Head is not alonely a style of fleeting honour but it serueth too expresse the power of our Lord Iesus Christ so much the better Therefore lyke as a naturall head not onely hath superioritie and preeminence aboue the whole body but also yeeldeth nurrishment too the whole and keepeth the man alyue euen so is it betweene our Lord Iesus Christ and vs in so much that all should go to wrecke if wee depended not vppon him Although say I it seeme that wee haue receiued ryght excellent giftes at Gods hande already yit notwithstanding all is but wynde and smoke vnlesse wee holde out in the vnion of our Lord Iesus Christ. Herewithall it behoueth vs too note also that inasmuch as Christ is called a heade it is meete that all others should obey him and that wee should yeelde vntoo his doctrine that he may rule all things as the head ruleth all the rest of a mannes body For the feete go and the handes stirre and too bee short there is no part which is not willing and forewarde too doo whatsoeuer the head shall appoynt it The lyke must bee doone in the Church Iesus Christ must rule and all men must quietly obey him And so we haue too marke in this text first that our saluation dooth so depend vppon Iesus Christ that there are nother Angells nor men how holy soeuer they bee which haue not neede too receyue at his hand the thinges that they want in themselues
instrumentes or couenantes and conueyaunces of the promises as if he should say that God had not called the Iewes as it were in hudder mudther but had passed a solemne conueyance or euidence which serued too leaue all the world in condemnation Therfore forasmuch as God had aduaunced Abrahams linage it must needes bee that the rest of the world was so much the more confounded like as if some Princes or some Cities should make a league all others that are not comprehended in it are as good as depriued of the benefite that is conteyned in it And when God declared that he tooke the Iewes too bee his flocke and that he would be their father and sauiour he declared also that no part thereof could come to the Gentiles whom he had after a sort forsaken and to whom he had not voutsafed too shew the like mercy Finally he sayeth that they had bin vvithout God which is the full measure of all mischief For what shall become of man when his God hath so shaken him of as there is no accesse for him nor no comming too him agein And that not onely he is forsaken of his God but also cannot but plundge himselfe deeper and deeper intoo the bottom of hell and make warre ageinst God as though he were at defiaÌ„ce with him bicause he is stubburne and rebellious ageinst all goodnesse Thus yee see that the thing which S. Paule setteth forth here too the intent that the Ephesians should profit themselues by the things that he had sayd this morning concerning the onely cause of our saluation is that there is none other thing for vs too trust vntoo but onely Gods meere grace But now let vs come too oâ—r selues I haue alreadie declared breifly that our fathers were in the same state that S. Paule setteth downe here And therefore wee haue no cause too brag of as oft as we thinke of what roote and originall wee spring For if the very Iewes bee at this day a record of Gods wrath and horrible vengeance which he layeth vppon them for their vnbeliefe is there not much more cause for too cast downe their eyes which are but as things borne out of tyme For the Iewes are of the holy roote that God had chozen and wee bee but graffed intoo it in their steade If God hath not spared the naturall braunches what will he doo too vs that haue bin brought in as it were ageinst nature Loe how S. Paule exhorteth vs too lowelinesse too the end wee should lerne to submit our selues alwayes too Gods meere goodnesse and frankly and freely confesse that our welfare consisteth therin Also I told you secondly not onely that our fathers were straungers to the hope of saluation bicause they were not adopted as well as the Iewes but also that the horrible scattering which came vppon the whole world and which reigneth in it still at this day ought too beate downe al pryde and presumption that Gods grace may shine the brighter vppon vs Now then as I sayd although wee bee baptyzed and haue the badge of Gods goodnesse and free adoption yit notwithstanding we haue bin wretched idolaters and were gone away from our Lord Iesus Christ and the things that wee had in greatest estimation turned too our greater damnation in steade of being for our welfare Therefore wee haue good cause here too bethinke our selues Furthermore for asmuch as wee bee short witted in magnifying Gods grace let vs wey well this woord which S. Paule vseth heere to bring vs to remembrance of the things which wee myght forget For when wee bee indewed with Gods grace and it hath pleased him too giue vs some good desyre too walk in his feare he hath wrought so in vs by his holye spirit as men may perceyue that there is some goodnesse in vs it maye make vs too forget by and by what wee were afore by meanes wherof Gods grace is as good as buryed Too the intent therfore that our present plyght hinder not our continuall praysing of God and our esteeming of his goodnesse and grace as it deserueth let no length of tyme darken the benefites that we haue receyued of God but let vs as it were enter intoo examination of them euery day And although God haue chaunged our state at this day so as wee bee no more the men that wee were afore yit notwithstanding let vs beare in mynd that before God had pitie vppon vs wee were as seely sheepe that went astray and as beastes that are vtterly lost and that without the same small beginning wee had bin damned ten hundered thousand tymes erst had not God preuented vs and giuen vs remedie for the cursed state wherin wee were Yee see then that the thing which we haue to consider vpoÌ„ the sayd speech wherby S. Paule putteth the Ephesians in mynd what they were afore is that although God had put awaye the thing that shoulde haue made them ashamed and marked them afore hand with his holy spirit so as they were become as precious perles yit notwithstanding he will haue them too bethink themselues lyke as in very deede it is the frutes of repentance which the scripture setteth downe that when God hath reached vs his hand and brought vs home agein from our straying wee ceasse not too beethink vs of our former sinnes euen in such wyze as wee may bee sorye abashed and ashamed of them Whereas he sayeth that the Gentyles haue good cause too hold downe their heades bycause they were sometyme without assurance of Gods goodnesse and loue therby wee bee put in mynd that wee receyue a singular benefyte at Gods hand when wee haue the vse of his Sacramentes which are as warranâ—es that he taketh and auoweth vs too bee of his household and Church Trew it is that if wee abuse them wee shall pay deerly for it but yit whatsoeuer come of it when the Sacramentes are put too the end wheruntoo they were ordeyned it is certein that they bee as it were inestimable treasures as I sayd afore For although wee haue Gods promis that he taketh vs for his children euen from our comming out of our mothers womb yit is there nothing but vnclennesse in our flesh Now then haue wee baptim There it is shewed vs that God washeth and clenzeth vs from all our vnclennesse that he pulleth vs out of the confuzion wherin wee were with our father Adam and that he will haue vs clothed with Iesus Christ too bee parttakers of all his goods as though they were our owne Wee see then what baptim importeth and consequently how much we ought too esteeme this grace of Gods comming vntoo vs in such wyse and of his shewing of himself too bee our father after so homely maner As much is too bee sayd of the supper For there it is shewed vs visibly that Iesus Christ is the trew foode of our sâ—ules that like as our bodyes are susteined nurrished with the bread and wyne so wee haue our
refreshed by it so must we resort vnto God too haue the trew foode and wee must hold our selues contented with him when he giueth himself so vntoo vs And heerewithall let vs euer beare in mynd what I haue sayd namely that wee neede not too sore in the ayre nor too make any farre fetches for the possessing of God bycause he hath knit himself too vs in the person of of our Lord Iesus Christ and in him we are made partakers both of him and all his benefits And S. Paul setteth downe the word fayth too shewe vs how deere the doctrine of the Gospell ought too be vntoo vs For it is not ynough too haue sayd that Iesus Christ dwelleth in vs bycause wee will alwayes haue our replyes and say How may that bee For wee cannot stye vp so high He is in the glory of heauen and wee bee crawling heere in the world subiect to miseries without number Seeyng then that there is so long a distance betweene him and vs howe may he dwell in vs Now S. Paule addeth purposely that the Gospel is of such power as too vnite vs to Gods sonne at leastwyse so wee receyue it by fayth for it behoueth vs too consider the contentes and substance of the things that are preached vntoo vs concerning the grace of our Lord Iesus Christ. It is not onely sayd that it was Gods will too haue him offered in sacrifyzce too the intent wee myght bee reconcyled and all our sunnes bee wyped out so as they myght neuer come too account and too bee short that full amendes myght bee made for all our sinnes by his death and passion and that he was rayzed agein for our iustification as S. Paule sayeth in the fifth too the Romanes not onely those things are sayd of Iesus Christ but it is also said that he is our head as we haue seene already that we liue of his owne substance as a tree draweth his sap from his roote and that as the head of a maÌ„ sheadeth foorth his power through all the body so haue wee a secret vnion and such a one as is woonderfull and farre aboue the order of nature bycause that although Iesus Christ bee in heauen yit he fayleth not too dwell in vs And soothly if the Sunne can so cheere vs vp by his beames without fleeting out of his place insomuch as wee see that euery morning wee bee as it were refreshed and comforted by his ryzing yea and eueÌ„ sicke folkes feele some cheerlinesse by him though they lye a long in their beddes seeing that a creature which is not onely transitorie and corruptible but also senslesse and vnmoueable of it self hath notwithstanding such force and propertie giuen it of God too reioyce and refreshe vs after that fashion what shall our Lord Iesus Christ doo who is ordeyned too haue the fulnesse of the Godhead dwelling in him and to shed foorth all the gracious giftes of God his father vppon vs too deale them vntoo euery of vs according too his measure as is sayd of him in the .xiiii. Chapter of Saint Iohn Then if wee come too Christ with beleefe in him that is too say if wee receyue the promises of the Gospell let vs assure our selues that he will dwell in vs euen by the meanes of fayth But hereof wee shall treate more fully in the fifth Chapter Notwithstanding this text could not haue bin vnderstoode vnlesse I had noted the thing that I haue briefly touched euen now that is too wit that Iesus Christ dwelleth in vs by fayth and that our receyuing of him as he offereth himselfe with all his grace by the Gospell is not alonely too looke vppon him aloofe or too haue it tolde vs that he hath offered himselfe in sacrifyze for vs once for all but too the end he should dwell in vs by the power of his holy spirit and wee bee knit vntoo him and feele that he dooth truely execute the office of a head towardes vs so as we bee members of his body and liue of his proper substance That then is the cause why S. Paule added the woord Fayth when he sayd that Iesus Christ ought too dwell in vs. Neuerthelesse wee must not go about too plucke Iesus Christ out of his heauenly glorie too the intent too bee the neerer vntoo him as the vnbeeleeuers doo who will needs dwell euer still beneathe and transfigure God after theyr owne lyking And wee see what is doone in the popedome For there is no God among them but a sort of puppets which they call Images and remeÌ„berances And moreouer bycause they see well that those are but dead stocks and stones they haue made another God whom they haue shet vp in a box and too him they resort as too a liuing god In deede if they had the supper of our Lord Iesus Christ according too his institution in stead of the abhominable Masse which they haue brought in on their owne head Iesus Christ woulde bee present among them howbeeit not as they imagine For in the Supper wee doo truely receiue the bodie and blud of our Lord Iesus Christ too bee fed of him and of his owne substance so as he performeth the thing which he speaketh by his woord namely that he is our spirituall bread and drink and hath wherwith too satisfie vs too the full Yea but yit are the bread and the wyne of the Supper as pledges that our Lord Iesus giueth himself too vs to the end wee should seeke him aboue after a spiritâ—all fashyon So then Saint Paule sheweth vs that if wee will haue Iesus Christ ioyned vntoo vs wee must not bee giuen too our owne beastlinesse but our harts and mynds must bee lift vp aloft too seeke him aboue as hath bin declared alredie It is trew that he commeth downe too vs by his woord and by the power of his holie spirit but that is too the end that wee should mount vp thither too him Howbeeit there is one thing more which wee ought too mark well in Saint Paules saying that Christ must dwell in our harts For manie men haue him in their mouth yea and also in their brayne as they vnderstand him and they think themselues well discharged when they can babble of him but in the meane while there is no lyuely roote in them Then is it not ynough for vs to haue some rouing knowledge of Christ or too gaze at him in the aire as they say and too bee able too talk of him with full mouth but he must haue his seate in our harts within so as wee bee knit too him vnfeynedly and with a trew affection That is the meanes for vs to be made parttakers of Gods spirit And too bee short wee may see here that all such as weene too obteyne aught at Gods hand but by the meane of our lord Iesus Christ doo but rauÌ„ge and wander in vayne and shal alwayes fynd themselues emptie insomuch that when they think themselues too bee
to the ouerthrow of all our enemyes and to the brydling or rather too the fettering of them so as they cannot hurt vs doo what they can Therfore according too that which is conteyned here from out of the Psalme it is very requisite that he should be aboue too obteyne the vpper hand of our enemyes for else what would become of vs And in deede let vs consider what they myght bee able too doo hauing infinite hostes too ouerthrow our saluation continually withall For the diuell is not as a mortall man he hath such force as is terrible out of measure What myght he doo were it not that Iesus Christ filleth all things yea euen too shewe that he hath power both ouer Satan and ouer all his vpholders insomuch that practyze they prepare they and turmoyle they what they can ageinst the Churche yit shall they neuer bring their enterpryze too passe bycause Iesus Christ holdes them at the staues end as it were with his foote vpon their throte Yee see then the kingdome of our Lord Iesus Christ was giuen him with full warrant that wee shall euer bee defended by his strong and inuincible hand bycause he hath taken vs intoo his perfection euen he that is exalted aboue all the heauens And that also is the cause why Saint Paule sayeth expresly that all knees shall bowe before him as well of creatures in heauen as of creatures in earth yea and euen of creatures vnder the earth Now when wee heare that the Angelles stoope too our Lord Iesus Christ let vs vnderstand that he applyeth them too our seruice so as they bee our keepers and watch too defend vs ageinst Satan And seeing that that charge is committed too them by our Lord Iesus Christ who is their head wee ought too bee well assured of our saluation And so yee see how wee ought too put this text in vre Moreouer let vs walke so vnder the obedience of our Lord Iesus Christ as wee may feele that he fylleth vs in deede as I sayd afore bycause he is aboue all things through all things and in all things This was spoken of God his father howbeeit wee knowe that Iesus Christ is the meane whereby God dwelleth in vs Wherefore let vs bee his trew Temples and sith that he beeing the welspring of all purenesse voutsafeth vs the grace and priuiledge too dwell in vs let vs indeuer too keepe our selues holy vntoo him both in bodie and soule For if wee giue our selues too our owne vncleannesse it is all one as if wee went about too driue away the sonne of God who cannot bee intermedled with our corruptions and filthinesse Not that wee can bee cleere from all spot and blemish but that wee must not delyght in them but rather fyght ageinst them and labour more and more too fashyon our selues after the purenesse that is in our Lord Iesus Christ. And lyke as he sanctified himself in our behalf so also let vs bee holy namely by the grace and power of his holy spirit let the same holynesse be consecrated by the doctrine of the gospel as is sayd of it in another place Now then as touching this fylling yee see that in somuch as wee knowe that our Lord Iesus Christ holdeth the diuelles and all the despyzers of his maiestie fettered in subiection wee may assure our selues that he dwelleth verily in vs and that the same is peculiar too vs bycause he hath chozen vs for his Temples and intendeth too shew that the coniunction which he hath taken vppon him with mankynd is proper to vs in respect of the humane nature and also in respect of his spirit bycause he maketh it too take place in vs and not only that he is man styll as he was but that there is yit more that is too wit that wee be bone of his bone and flesh of his flesh not that we bee created of his substance but that by the power of his holy spirit he maketh the substance of his body and blud too flowe downe vntoo vs wherwith we be fylled insomuch that wee haue there not onely meate too eate but also drinke too drinke so as there is sufficient too content vs withall condicionally that wee consider the benefites wheruntoo he allureth vs and which he offereth vs and will haue vs too inioy so wee bee not letted by our owne vnbeleefe Now let vs fall downe before the Maiestie of our good God with acknowledgment of our faultes praying him too touche vs more too the quicke with a trew knowledge of our selues and of our wretchednesse that wee may bee so cast downe in our selues as wee may resort too him with all lowelinesse and confesse our selues too bee beholden too him for all good things and haue none other shooteanker than our Lord Iesus Christ sith it is he that wee bee called vntoo but that wee may bee so clothed with him as it may put away all our fleshly lustes and affections which hinder our vniting vntoo God and wee continue in the hope that is giuen vs vntill that beyng taken our of this world wee inioy the euerlasting rest that he hath purchaced for vs That it may please him too graunt this grace not onely too vs but also too all people and Nations of the earth c. The .xxv. Sermon which is the fifth vppon the fourth Chapter 11. And the very same hath giuen some Apostles and some Prophets and some Euangelistes and some Shepherdes and Teachers 12. For the reparation of the Sainctes too the vvoorke of administration and for the edifying of the body of Christ. WEe haue seene heertoofore how our Lord Iesus Christ hath not withdrawen his power farre from vs though he bee exalted aboue the heauens There is a greate distance betwixt him and vs as in respect of the absence of his body out of the world but yit doo wee finde him alwayes present by the power of his holy spirit and by that meanes dooth he fill all things And now S. Paule sheweth that this maner of filling is too the intent that euery faythful man should with al lowlinesse serue his owne turne with the giftes and grace which it hath pleased our Lord too bestowe vppon those whom he hath set in his Church too gouerne it and that on the other syde they that haue receyued the larger measure should not aduaunce themselues for all that nor drawe alone by themselues but indeuer too doo seruice too the common benefyte saluation and welfare of all Gods children The summe therfore of that which S. Paule was mynded too say is that Iesus Christ hauing all riches in him hath not delt therof vntoo euery of vs part and partlyke at leastwyse so as wee should all bee throughly perfect for he ment it not but that he hath distributed them by measure And in very deede the order which he hath set in his Church sheweth it For all are not Prophetes all are not Teachers all are not Euangelistes
vs by his meanes let vs learne to humble our selues not to clymb in such wise as he should be defrauded of his honor but confesse simply and without feyning that looke whatsoeuer is giuen vs through his free goodnesse he mainteyneth preserueth it moreouer increaceth and stablisheth it in vs more and more Furthermore let vs marke that wee cannot possesse the goods of our Lord Iesus Christ to take any profit by theÌ„ except we first inioy him And that is the cause why he giueth himself vnto vs And thinkes it not ynough to giue vs some part and portion of his rightuousnesse of his desertes by the sacrifyce of his death and passion of the obedience that he yeelded vnto God his father of all the giftes which he receiued fully of God his father I say he thinkes it not ynough to giue vs some part and portion of them in his Sacraments but he sayth I am yours possesse yee mee Then is it not ynough for vs too go seeke our wants at his hand that he may impart them to vs but wee must also consider first of all how he offereth himself vntoo vs and sayeth Lo heere my body which is deliuered for you lo heere my blud which shal be shed for the remission of your sinnes And this is doone too the ende that wee should know that he dwelleth in vs truly by his holy spirit that wee liue by his owne substance that it is not sayd heere without cause that the knitting of the bodye commeth of hym and that he is the furniture thereof and that forasmuch as wee want the grace and giftes that belong too our spirituall lyfe wee must drawe them out of that fountayne And if we resort to him with perseuerance in the fayth of the Gospell wee shall feele our selues more and more strengthened and stablished in all grace euen till he haue rid vs of all our imperfections infirmities too make vs inioy his heauenly glory with him Now let vs fall downe before the Maiestie of our good God with acknowledgment of our faultes praying him too make vs so too feele them as wee may be sory for them and therwithall too worke so in vs hereafter as wee may from day too day bee clenzed of all our imperfections and vyces more and more and that our Lord Iesus Christ who is the welspring of all purenesse may so shed foorth the grace of his holy spirit as wee may bee made newe creatures therby too doo our souerein king the honour that belongeth too him And so let vs all say Almighty God heauenly father â–ª c. The .xxviii. Sermon which is the eyght vppon the fourth Chapter 17. This I say therefore and adiure you by the Lord that hensfoorth yee vvalke not as the rest of the Gentyles which walke in vanitie of their mynd 18. Hauing their vnderstanding ouercast vvith darknesse and being straungers too the lyfe of God by reason of the ignorance that is in them and through the blyndnesse of their hart 19. VVho vvithout remorse of conscience haue giuen themselues ouer too leaudnesse too commit all vnclenenesse euen with inordinate greedinesse COnsidering howe corrupt wee bee by nature it is not ynough for vs too haue â—he good shewed vntoo vs vnlesse the vyâ—â—s that are rooted in vs bee also corrected lyke as it woulde smally boote too sowe corne in a ground that were ouergrowen with nettles shrewd weedes rushes and thornes And therefore notwithstanding that Saint Paule haue heretofore shewed the trew rule of godly lyfe yit he addeth as neede is that it standeth euery man on hand too bethinke himselfe too chaunge quyte and cleane and too become a newe man bycause that vntill God haue clenzed vs both in mynde and haâ—â— and in all partes of our soule there will neuer bee any thing but tilthinesse So then the doctrine that wee haue herd heretoofore should not boote vs if that which wee heare now presently had not bin added For weâ— knowe that the Ephesians too whom Saint Paule speaketh before they were conuerted too the fayth of our Lord Iesus Christ had liued a certeine tyme in ignorance and bin giuen too all naughtinesse and leaud lyfe euen too the vttermost Yit notwithstanding Saint Paul setteth it downe heere in generall that all they which haue not bin â—aught in Gods schoole are blynd wretches vnable too discrene betweene good and euill yea and staâ—ke beastes insomuch that euen with the very roote that commeth with them from their moothers womb euery man hardeneth more and more tyll they fall intoo such excesse that they become as monsters and appeare no more too bee creatures fashyoned after the image of god Yee see then that in effect Saint Paules intent is that after he hath declared Gods stablishing of his gouernment ouer vs Now too the end that our walking in this world should bee too go vnto God and too the heauenly lyfe wheruntoo he calleth vs he sheweth that wee shall neuer obey him nor bow our necke too receyue his yoke vntyll wee haue chaunged both our disposition and mynd and forsaken our selues by cause wee be vtterly corrupted And so there are twoo parts in the instruction that is giuen vs The one sheweth vs wheruntoo God calleth vs and the other that wee must fyght ageinst our owne sinfulnesse and vtterly imprison our selues that wee may become teachable too receyue the doctrine that God setteth out for vs Howbeeit for asmuch as that is hard too doo Saint Paule thinks it not ynough too giue vs single warning but also cyteth vs and after a sort setteth him in seat of Iustice before whom wee must yeeld an account too the intent too moue them and quicken them the more too whom he speaketh For it is no small thing to make men to renounce theÌ„selues considering how euery man sootheth himself and beleeueth that he is able to woork wonders Although he bee saped in naughtinesse yit thinks he that he hath some vertues in him Yea and although wee haue our faults proued too our faces yit will wee labour too cloke them through hipocrisie and too set some fayre colour and glosse vpon them or else we will maynteyne them wilfully and neuer yeeld our selues giltie though our shame lye open to the whole world To be short it is a very hard incounter when a maÌ„ must as well lay down all the wisdome which he weened himself â—oo haue in gouerning himself after his owne fancie as also tame his affections that he may bee subiect vntoo God and haue nothing in him self that shall stryue ageinst him For our flesh is too too stout in that behalf and wee heare how it is sayd in another text that all a mans thoughts and all that euer he can conceyue is emnitie ageinst god Lykewyse also it is sayd in Genesis yea euen at the tyme that the world had the greatest soundnesse that euer it had that whatsoeuer can come out of the warehouse of
hand and boweth them as he listeth and thereuppon doo pray him too giue them grace and power too win their wyues that they may agree with them and humble themselues too them them shall they perceyue that God woorketh in that behalfe But most commonly it is to be seene that men deale roughly with their wyues and thinke too win them by playing the termagauntes so as they sticke not too brooze their bodies yea somtymes that the blud followes These are hangmen and tormentors that will so martir their wyues asd yit notwithstanding they will alledge the superioritie that God hath giuen them That superioritye is not diuelish nother serueth it too make men lyke brute beastes but too maynteyne good order and gouernment But the women on their syde doo for the most part inharden themselues and when rhey are too marrie they neuer thinke vppon the things that God sheweth and teacheth them by his woord hardly shal a man fynd one among a hundred that prayeth vntoo God when shee is vppon the poynt of mariage No boubt but they heare it well ynough sayd that the husband must be the head and they themselues will say very well it is true that if I haue a husband he must bee aboue mee for so is the fashyon of the world and I must abyde it But in the meane whyle there shal bee such ouerweening or rather diuelish stoutnesse in them as they could fynd in their hartes too plucke God out of his seate and they would fayne that this matter which wee reade now were razed out of the Scripture too the intent they myght not bee subiect too it Yea and they make a confederacie among themselues in that cace saying tush I warrant thee I will hold myne owne and if my husband play the Churle with mee he shall well perceyue that I passe not for it and I will hold him at a bay so long that when he sees he doth but looze his labour he shal be fayne to giue ouer his game and too let mee alone After this manner say I doo women begin too enter intoo huswyfrye so as a man shal scarâ—ly fynd one among a hundred which is not of that mynd and dooth not fully determine vppon it Also the husband on his syde thinks thus Tush let mee alone I will compasse hir well ynough As who should say he were God who hath told vs that there is another maner of discretion too bee vsed in this behalf For the way for men too win their wyues is not too step too them with stoutnesse and too play the bedlems with them or too vse tyranny ouer them none of that geere will boote and yit men thinke themselues so wyse in their owne conceyt that they shall scare their wyues with a grim looke Too bee short they dispute of the matter in the meane whyle rob God as though he had reserued nothing to him self wherby to teach vs to repayre vnto him to pray him to meeken their harts and to bow them to obedience and myldnesse Therfore it behoueth vs to remember the lesson so much the better which is shewed vs heere And for the same cause dooth Saint Paule apply the similitude of our Lord Iesus Christ as well too the one side as too the other For he telleth the women that it is for their benefyte too bee so subiect too their Husbands And why Let vs consider the spirituall state of the Churche How miserable were our state if wee were separated from our Lord Iesus Christ For we should be bereft of all hope of lyfe and of all Gods benefyts And although wee inioyed many gifts in this world yit should they turne all too our displeasure if wee were not members of our Lord Iesus Christ. Too bee short without the sonne of God there is nothing but scattering heere beneathe For he was sent too gather toogither all things that were scattered afore insomuch that all our happinesse ioy and rest is too haue Iesus Christ reigning ouer vs and ruling vs Now then there must be an answerablenesse hereunto in mariage and the women must vnderstand that forasmuch as wedlock is as an image of the spirituall vnioÌ„ which is betwene vs the sonne of God it is for their benefyte to be vnder their husbands to yeeld theÌ„ obedience that it shal be much more for their profit than if they were at libertie too gouerne themselues and too doo what they liâ—t without brydling or controlment Trew it is that they cannot conceiue it but who shal be found wyzer in the end God or Women If they will needs reply that it were better for them too bee in no subiection at all too their husbands wheras God for all that hath ordeyned otherwyse yea euen for their welfare and hath declared and giuen sentence that it is so weene they too get the vpper hand in pleading so ageinst God Yee see then that Iesus Christ is set downe as the sauyour of the bodie too the end that wyues should knowe that God hath preuyded better for their necessities than they bee aware of When they haue well chawed their cud and debated what they can with themselues and gathered all the reasons that are possible too bee had yit is it certein that they knowe not so well what is for their owne profit as God dooth who hath put them in subiection too their husbands yea euen for their owne welfare too the intent they should bee maynteyned which otherwyse could not bee Agein on the other syde Saint Paule alledgeth our Lord Iesus Christ too the Husbands also too the intent they should not abuse the authority that is graunted them nor breake the frendship which ought too bee maynteyned in wedlocke by being ouer churlish as they are woont too bee And the thing that he setteth them downe in our Lord Iesus Christ by demaunding how he hath loued his Churche is first and formest that he hath giuen him self for it and that he spared not himself when he tooke mans flesh vpon him In deede al power and dominion were giuen vnto him so as all knees must needs bowe before him as Saint Paule him self sayeth and all of vs both greate and small must doo him homage but yit notwithstanding what hath hee doone for his Churche Listed he too reigne in such sort as too exercyze tyrannie ouer vs No but contrarily he humbled him self and wheras he had souerein dominion ouer the Angels of heauen he became subiect too the Law and was called a Seruant yea and he was vtterly emptyed for our sakes Now when wee see that God beareth vs so inestimable loue in our Lord Iesus Christ that he hath put himselfe in the person of a husband and voutsafed that wee should bee as a wyfe vntoo him I say when wee see that should we now which are but woormes of the earth and a thing of nothing refuze too follow the example of the sonne of God who had no regard
remedyes So little then dooth Baptim hinder vs from comming too the sonne of God so wee bee able too apply it too our behoofe or keepe our fayth from amyng at him that without it wee should bee hild downe still heere and wauer continually as floting in water But when wee see how water is cast vppon the chyldes head there we ought too mynd the blud of our Lord Iesus Christ and too consider that lyke as water washeth away the filth of the body so the blud of our Lord Iesus Christ is the very clenzing of our soules Now as touching the inwoorking of the holy Ghost wee knowe it is lykened too water and that is bycause he maketh vs parttakers of the benefytes that were purchaced for vs by our Lord Iesus Christ and agein bycause that by his grace and woorking wee bee renewed and dye vntoo the world and all our owne corruption is put away to the intent wee should come too the newnesse of lyfe which is gotten for vs by the â—esurrection of our Lord Iesus Christ. All this must wee behold in Baptim And lykewyse the Supper must serue vs as a ladder too clymb vp too our Lord Iesus Christ and too bee throughly confirmed that he dwelleth in vs and that wee bee made one with him so as he quickeneth vs as the braunches of a tree which take their strength from the roote and as the body of man which draweth his strength from the head And so the thing that wee haue too marke vppon this streyne is that the Sacramentes doo not turne vs away from the trust which wee ought too put wholly in our Lord Iesus Christ nor make vs too start asyde one way or other but that being perswaded by them that Iesus Christ suffizeth wee fynd all our contentation and rest in him too the end also that all the honour which belongeth too him bee yeelded vntoo him For it is not for vs too abridge him of that which his heauenlye father hath giuen him Let that serue for one poynt And that is also the cause why Saint Paule sayeth hauing clenzed it Then yeeldeth he the dignitie of clenzing vs too our Lord Iesus Christ. True it is that if he had not bin appoynted too bee the Mediator he could not haue doone it for it is a woorke altoogither belonging too God but forasmuch as he was sent too that end and had that office committed vntoo him therfore are wee washed by him And in deede it is not only in his humane nature that wee bee washed by his blud but wee must also beare in mynd how the Apostle in the Epistle too the Hebrewes sayth that he suffered in spirit How in spirit That is too say his death must not bee considered of vs as if a man dyed but wee must vnderstand that he is in such wyse the sonne of God manifested in the flesh as he hath vttered his euerlasting power And that when he was so abaced and emptyed although there appeered nothing but cursednesse in his death yit ought wee too vnderstand that he wrought in that behalfe with a woonderfull power such as surmounteth all our vnderstanding and all that wee can conceyue Yee see then that Saint Paule hath very well confirmed the thing that I told you that is too wit that all our fayth is but a wauering and vanishing opinion vntyll it bee so grounded in our Lord Iesus Christ as it rest wholly there and nother swarue nor stagger one way nor other For as soone as wee go about too adde one thing or other too our Lord Iesus Christ surely he shaketh vs of as vnworthie too haue any part or portion of his benefytes Therefore wee must leaue him that which is his owne that is too wit that he onely clenzeth vs according also as it is of his mere grace that wee haue all ryghtuousnesse before God. And Saint Paules speaking of Baptim as I sayd afore is too the end that wee considering our owne abilitie should bend our selues too the confirming our fayth by these meanes which are behooffull for vs For he that reiecteth Baptim as superfluous dooth well bewray that he knoweth not him self Insomuch that when wee haue well examined what is in vs it is certein that euen the perfecteâ—t shal fynd themselues inclyned to vnbeleef and to so many doutings as ye would maruell They shall see themselues feeble and weake and subiect too infinite temptations So then it must needs bee that a man is too much blinded in pryde when he thinketh that baptim can 〈◊〉 him in no sted Considering therfore what neede wee haue 〈…〉 too God by certein degrees let vs make account of baptim and of the holy Supper and let them alwayes bee meanes too guyde vs 〈◊〉 Iesus Christ. Agein it is not without cause that Saint Paule matcheth the woord and the washing of water toogither For as I haue touched afore too bee so drawen away by visible things that in sted of 〈◊〉 vp aloft wee bee hild downe belowe is too common a vyce and so deeply rooted in vs as it is very hard too bee plucked vp God pitying mans weaknesse hath at all tymes as yee would say 〈…〉 too them not by chaunging his place for his being is infinite and his maiestie filleth both heauen and earth but by making him self familiar vntoo them as if he were conuersant with them And for that cause did he terme his temple his house his dwelling place his rest and sayd that he dwelt betweene the Cherubins howeeit that was not to harden the people in their superstitions Too what end then He ment too drawe them to him by little and little which were vnable to come to him at the first dashe For where are the wings that wee should stye aboue the clouds withall But our fayth must stye vp aboue the heauens So then God ment too releue mens infirmities by Ceremonies Sacramentes and such other things But the vyce on the contrary part hath shewed it selfe too much that is too wit that men haue taken occasion too hold themselues downe and too intangle themselues in Ceremonies and wheras they should haue lifted them vp they haue abuzed them by turning them too the cleane contrarie And that is the cause also why the Prophets were continually occupyed in rebuking the Iewes for that they thought that God had dwelt in the materiall temple How now sayeth Esay Hath not the Lord made all these thinges Hath he not created both the stones and the wood And wyll you shet him vp within them Dooth he not fill all the Heauens and the earth is not able too conteyne him And yit notwithstanding yee would locke him vp in some Cabane of your owne buylding Wherby he sheweth that it is too grosse a folly for men too snarle themselues after that sort in visible figures Ceremonies and Sacramentes and too dwell vppon them wheras they should bee led vntoo god Now forasmuch as this hath reigned in all ages
expound what the holy Ghost ment No the thing is euident ynough of it selfe and euery man knowes in himself that he vnderstandes it well ynough But if yee looke vppon the loue that men beare too their wyues scarsely shall yee fynd one among a hundred which could not fynd in his hart too giue it ouer and which hath not some wandering fancies in his head The women also are so lyght mynded that they could fynd in their hartes too bee vnmaryed twentie tymes in a yeere And wherof commeth that Euen of that they haue not an eye vntoo God who is the author of Mariage Truely though wee had no scripture at all as I sayd yit would the brutishest man in the world reuerence mariage And why is that but â—ycause it was our Lordes will too leaue that record ingrauen in mens hartes His meaning then is too shewe that sith the most ignorant and grossest sort vnderstand that man and wyfe should ioyne in good loue euery one in their degree men must bend that way But now wee haue teaching and wee haue exhortations added too spurre vs the further foreward too the intent wee should not â—latter our selues in our vyces and yit what are wee the better It is too bee seene dayly that men storme at their wyues and wyues checke at their husbandes it is an ordinarie matter in euery house and euer among there flye and flyng out cursings and bannings too be short there is nothing but frowardnesse and disâ—eyne Now where these things are it is vnpossible that the man and wyfe should haue any accesse too come vntoo god For after what manner ought our repayring vntoo God bee that wee myght receyue mercy and be vnder his protection and he haue a care of vs It is by prayer Now Saint Peter sayeth expresly that when a man is ouersharp and rigorous too his wyfe and the wyfe also on hir syde is stubborne so as he is not able too weeld hir by any meanes nor shee willing too submit hir self as shee ought too doo then are their prayers broken of As if he should say wretched folk wheron think yee Are yee not verie miserable seing the gate is shet ageinst you that yee cannot call vppon God Now then what will become of vs when wee cannot betake our selues intoo the hand of our God It were better for vs too bee drowned a hundred thousand tymes Seeing then that God loueth the quietnesse bothe of the men and of the women in commaunding vs too liue in peace and concorde and moreouer â—iddeth them come vntoo him saying when the husband gouerneth his wyfe quietly and the wyfe on hir syde dooth hir dewtie too then if yee call vppon mee I will heare you as it were out of 〈◊〉 mouth seeing say I that our Lord calleth vs to him for our owne benefyte and welfare when he commaundeth vs too call vppon him with a pure hart must it not needs be that we are possessed of the diuell and haue forgone al our wits if wee accept not so good and profitable a conditon Therfore let vs mark wel that if the husband intend too discharge his dewtie and the wyfe lykewyse bothe of them must haue an eye vntoo God and hold their mariage of him assuring themselues that they met not at al aduenture but that the Lord cuppled them toogither too the end that the husband should bee as a companion too his wyfe and receyue hir as a part of him self and the wyfe yeeld the degree of honourâ—too hir husband as belongeth too him in respect of God and submit hir self too him as too hir head Thus the best may too herken vnto God and too obey him in this cace is too take him for the authour of wedlocke too bee ruled by him in all things And let not the husband trubble him self too much in looking vppon the faults of his wyfe too say what shall I doo with this caryon For wee knowe that reproches are lothsome and heynous Also let not the wyfe looke at the things that are in hir husband to say he is a very diuel and cannot bee wonne by any meanes but let hir hold hir to the condition that shee is bound vntoo and let hir not ask why nor wherfore God hath put hir so in subiection nother let hir make hir self glorious in setting vp hir briâ—â—â—es ageinst God for putting hir so in subiection too hir husbâ—nd But now let vs come too the second poynt and speake yit more of the hygh misterie which Saint Paule magnifyeth so much heere It is sayeth he a great misterie yea betweene Christ and his Church By these woords it is easie too discerne that Saint Paule ment not too call mariage or wedlocke a Sacrament for he expoundeth him 〈◊〉 afterward And as I told you the only thing that is treated heere is the expressing of Gods inestimable goodnesse insomuch that in sted of executing the office of a teacher too shewe and declare how wee bee knit too our Lord Iesus Christ Saint Paule him self 〈◊〉 is astonished and as a man rauished intoo woonderment confeâ—sing that the wanâ—eth fit and sufficient wordes to expresse wel Gods grace in vouâ—safâ—ng too knit and vnite vs too his only sonne I haue told you 〈◊〉 alredy how wee â—ee 〈◊〉 of our Lord Iesus Christs 〈◊〉 and how wee bee his flesh It is not that wee bee taken out of his bodie for wee come of the linage of Adam but bycause wee liue of his owne substance according too this saying that his flesh is our meate and his blud our drink wherby he meaneth that wee liue in him howbeit spiritually In deede wee haue a common lyfe both too talke and too walk with all men which proceedeth not of the speciall grace of our Lord Iesus Christ. But yit the mouing which wee haue common with the brute beasts proceedeth also of him according as it is sayd that he was the lyfe of all things Yea and Saint Iohn passeth yit further saying that the woord that is to say our Lord Iesus Christ was too quicken men in that God hath giuen them this speciall priuiledge of hauing some vnderstanding and discretion But when the spirituall lyfe which wee haue with the sonne of God is spoken of that is a thing aboue nature For although wee haue not any woorthinesse or excellencie when wee come out of our moothers womb yit remayneth there alwayes some print and image of god And yit for all that wee bee so cursed in our owne nature and so miserable that wee bee called euen deceassed and dead And that is the cause why our Lord Iesus Christ sayeth that the houre is come that the dead which are as rotten carkesses in the graue shall heare the voyce of the sonne of god And Saint Paul hath sayd in the second Chapter that when wee bee reformed by our Lord Iesus Christ then wee lyue whereas erst wee were dead in our sinnes and trangressions bycause wee receyue that