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
end wee may bee the better prepared too receiue the 〈◊〉 conteyned in this Epistle the same may haue such authoritie among vs as it deserueth and moreouer bee made amyable too vs so as wee may vnderstaÌ„d how it is for our singular benefite too learne at Paules hand forsomuch as he witnesseth the grace of our Lord Iesus Christ vntoo vs and leadeth vs too God too bee reconcyled vntoo him wheras wee bee naturally the children of wrath and furthermore that wee may stand in his fauour so as wee may bee hold too call vppon him as 〈◊〉 father bee sure that he also taketh vs for his children Theruppon 〈◊〉 a thanksgiuing too lift vp a mennes hartes too acknowledge 〈◊〉 much they bee bound and beholden vntoo God specially consideâ—â—â—â— that he hath shewed himselfe so bountifull towardes them in 〈…〉 foorth himselfe after all maner of sortes â—â—â—essed sayeth he bee the God and father of our Lord Iesus 〈◊〉 vvhich hath blissed vs vvith all spirituall blissings in heaâ—â—â—ly things or in heauenly places in Christ. Forasmuch as the chiefe 〈◊〉 which God requireth at mennes hands is that they should acâ—â—wledge his benefites and be thankfull too him for them S. Paule 〈◊〉 â—sidereth first of all how the same maye prouoke them too doo their 〈…〉 For wee bee so rechlesse as it is â–ª pitie too see Wee can well 〈◊〉 confesse that our chiefe studie and indeuer ought too bee too 〈…〉 a well ordered lyfe that is too wit to praise god For if a man aske vs wherefore wee bee in this world wherefore God hath such a care of vs wherfore his goodnesse feedeth and cherisheth vs finally 〈◊〉 he dooth as it were put out our eyes with the great number 〈…〉 which he bestoweth vppon vs it is too the end wee should 〈…〉 some acknowledgement of them vntoo him For as it is sayd in 〈◊〉 Psalme wee 〈◊〉 our side cannot profit him at all nother requyreth 〈…〉 else of vs in exchaunge than thanksgiuing according as it is 〈◊〉 in the hundred and sixteenth Psalme What shall I render too the 〈◊〉 for all the benefites which I haue receyued of him but onely too 〈◊〉 the cuppe of welfare at his hand and too call vppon his name 〈…〉 see then that all that euer wee can bring vntoo God is but too acâ—â—owledge our selues bound too him for all things And yet for all that 〈◊〉 dischargeth his dewtie no nor the hundredth part of it in that bâ—halfe but rather all of vs from the greatest too the least doo defraud 〈◊〉 of it in as much as wee ceasse not through our leawdnesse to bury 〈◊〉 praise which ought too ring 〈…〉 in our mouthes For this cause 〈◊〉 Lord rebuketh vs for our negligence for wheras the holy scripture exhorteth vs too praise God and vseth so many woordes too that purâ—ose let vs not thinke that they bee superâ—â—â—ous but let vs acknowâ—edge them too bee as many vpbraydings of our churlishnesse and vnâ—yâ—dnesse for fayling in the thing that is so requisite and as yee would 〈◊〉 the principall poynt of our life Trew it is that the holy Ghost â—ooth oftentimes set foorth other reasons why wee shoud magnifye Gods name as the order of nature the fruites which the earth yeeldeth the ayde and help which God giueth vs such other things and those are sufficient matter wherfore too prayse god But S. Paule leadeth vs hygher heere and will haue vs too glorifye God aboue all things for bycause he thinkes it not ynough too haue set vs in the worlde and too cherish vs there and too haue prouided all things needfull for the passing of this transitorie lyfe but also hath chozen vs too bee heires of his kingdome and of the heauenly lyfe Then are wee dubble bound vntoo God and that much more streytly than the ignorant and vnbeleeuing wretches are For although they bee sufficiently bonnd alredye yit notwithstanding the good which he hath doone vs in Iesus Christ is without all comparison more excellent and noble bycause he hath adopted vs too bee his children Truely inasmuch as wee bee men wee bee of the nomber of his creatures which he hath fashioned after his owne image but what for that This image is defaced in vs by sin and by the corruption wherwith we bee atteinted by Adams disobedieÌ„ce And now what other heritage haue wee than of his wrath and of endlesse death Too bee shorte wee bee not woorthy too bee reckened in the number of brute beasts if wee abide in the state which wee haue of nature Now then seyng that God maketh vs members of his onely sonne setteth vs in the aray of the Angels prepareth vs too become parttakers of his owne nature and glory as sayeth S. Peter in his first Epistle ought not wee too perceiue there so hygh and noble a grace as should rauish vs wholly in loue with it Thus yee see that of the thinges which S. Paule ment too say in this text the first is that wee bee heere exhorted too apply our whole indeuer too the praising of God verily bycause wee bee too cold slothfull in that behalfe if wee bee not driuen and inforced thereuntoo Besydes this S. Paule had one other respect more which was too feede vs in such wise with the grace that we haue by the Gospell as wee may no more couet this thing that thing after our ordinary manor We see how fickle wee bee of nature when God is so good vntoo vs as too set his woord before vs wee will needes haue some other thinges beside and nothing can content vs And what is the cause of it It is for that wee bee dull neuer conceiued nor vnderstoode what God sheweth vs by his word For we shal see heereafter that such as know the loue which God sheweth vs in our Lord Iesus Christ haue all that they can wish vpward and downward farre wyde Also S. Paule dooth now call vpon vs too blisse God too the end too holde vs to the doctrine wherin consisteth the fulnesse of all felicitie at leastwise if we 〈…〉 skill too vse it too our profit â—â—thermore let vs marke also how not without cause he sayeth 〈◊〉 is in spirituall blissings For although wee cannot eate a bit of 〈◊〉 nor drinke a drop of water without theft too Godward except â—cknowledge confesse that he therein sheweth himselfe a very 〈◊〉 towards vs yit notwithstaÌ„ding the things that concerne this 〈◊〉 and transitory life of ours are nothing in respect of the thinges 〈◊〉 serue for the euerlasting welfare of our soules And in very deede 〈◊〉 Paules exhorting of vs heere too praise God for his heauenly blisâ—â—s is in such wise that therwithall he giueth vs an incling that we 〈◊〉 bee pacient if we bee pinched in respect of the flesh haue not all â—â—ges at will but that God cutteth vs short of our pittance handâ—â—â— vs not so tenderly as we would bee Two
vs learne too father it altoogither vppon god It is trew that too bee Gods children and heires it behoueth vs too bee of the body of our Lord Iesus Christ which thing is doone by fayth but yit can wee not beleeue the Gospell except God drawe vs theretoo by his holy spirit Nowe wee see that he dealeth not alyke with all men For he could very well inlyghten all the world and bring too passe that there should be no vnbeleeuers at all but wee see the contrary Therefore let vs assure our selues that be choozeth whom he listeth For if a man should aske the reason why he dooth it it were too loftie a presumptuousnesse and that is the very cause that maketh so many ouerweening folke too breake their owne neckes for that they cannot fynd in their hartes too graunt that God gouerneth men according too his owne will as of good ryght he may full well Furthermore also S. Paule hath heretofore set the Iewes and Gentyles both on one euen ground and that is a thing that requyreth yit longer discourse For seyng that God had chozen Abrahams ofspring it myght haue bin thought that there had bin some woorthinesse in them Surely if wee haue an eye too the speciaâ—l fauour that God shewed too the Iewes they bee well worthy too bee preferred before all the rest of the world But if a man take them as they bee of themselues he shall fynd them voyde of all ryghtuousnesse For wee must alwayes come backe too this poynt that God is not bound nor beholden too any man at all and his receyuing of the Iewes by free adoption is not for that they were better woorth than other men or for that they myght make any maner of vaunt at all of themselues Therefore yee see why S. Paule sayeth expresly that they which beleeued in Iesus Christ in tymes past are coÌ„prehended vnder Gods election as well as the others that the others caÌ„not boast theÌ„selues too bee more worthy or too haue deserued more than they but that all must come too this poynt that as well of the Iewes as of the Gentyles God choze whom he lyked and listed too the ende that nothing should bee considered in that behalfe but his onely mercy and that all mouthes myght bee stopped and no man bee able too alledge that be brought any thing of his owne Howbeit when S. Paule entereth intoo this comparison betweene the Iewes and the Gentyles he sayeth that if a man haue an eye too Gods accepting of the Iewes for his owne peculiar heritage they were a holy linage and he had giuen them his Lawe and promises by meanes whereof they were in more excellent and hygh degree than all the residew whom he had forsaken and shaken of But if wee haue an eye vnto God all mannes glory must needes bee layd awater But S. Paule in that place speaketh alonely of the forgiuing of our sinnes and of our imbracing of Gods grace by fayth which things he sheweth cannot bee fathered vppon any other cause than onely Gods pitying of vs Also wee haue â—eene heretoofore in the Epistle too the Galathians howe S. Paule â—ayd vntoo Peter wee bee Iewes by nature For inasmuch as it was a common opinion that the Iewes were a holy lynage bycause they were descended of Abrahams race very well sayeth he howsoeuer â—he cace stande wee haue none other refuge nor assurance of saluation but too beleeue in Iesus Christ for he wist well that men are vtterly fordoone and lost in themselues bycause they bring nothing with them but Gods wrath and curse Therfore lyke as in those textes S. Paule hath shewed that men beguyle themselues if they imagin that they haue any desert or woorthinesse in them so now for the better confirmation of the same doctrine and too take away all disputing and too beate backe all replyings he bringeth vs too this welspring namely that God not onely giueth fayth too whom he listeth but also hath elected and chozen vs before the making of the world Yee see then that the thing which wee haue too marke in effect is that all men from the most too the least are indaungered vntoo God and there is none so holie or excellent that can exempt himselfe from that generall state of men Nowe hereupon S. Paule magnifieth Gods goodnesse in that the Ephesians were gathered toogither and made all one with those that were hild and accounted afore for Gods people and for the housholde folke of his Church Before the Ephesians beleued the Gospell there was great diuersitie betweene them as shal be declared yit more at large in the second Chapter But notwithstanding that the beleuyng Iewes which had alredy bin coÌ„uerted to our Lord Iesus Christ were as brethren too the Angels of heauen for so muche as they were members of the head that was common too them both wheras in the meane while the Ephesians were poore wretches shet out from al hope of saluation enemyes of God and plunged in all cursednesse beholde God tooke away that diuersitie and raundged them both in one aray Gods goodnesse therfore was so much the more manifest in that he did so 〈◊〉 them backe which were drowned in the bottome of hel to match them with his owne children and too make them fellowes and heyres of his heauenly kingdome That therfore is the cause why S. Paul hauing spoken of such as had beleued in Iesus Christ afore telleth vs expresly that God hath gathered and stablished his Churche in such wise as it wel appeareth that the greatest depend wholy vpon hym and haue not any other thing to rest vpon than his only mercy and that those which were after a sort caste away yea and abhorred haue cause to glorifie hym seeing he hath deliuered them from the confuzion wherein they were And herewithal S. Paule sheweth that the thing whiche hee had said afore is verified vntoo vs by the effectes of Gods grace For as I haue said afore our election is a secret thing yea and incomprehensible When men haue inquired of it as much as is possible surely they must needes quaile in their owne imaginations if they mynde to enter intoo the sayd euerlasting ordinaunce of god And therefore it is not lawful for vs too seeke any further than the Scripture guideth vs and sheweth vs the way Yee see then that Gods choozing of vs is hidden in hym selfe but yit he yeeldeth vs recordes of it by the gifts of grace which he bestoweth vpon vs as by faith which is a gyfte of the holy Ghost Marke that for one poynt Nowe were it but suche a gyft as when he maketh his Sunne to shyne both vpon good and bad or as when he causeth the earth to bring foorth fruit indifferently for all men the same ought also too bee reckened among the gyftes and benefites of god But faith is a singular gift which is not bestowed commonly vppon all men but is reserued of God as a Iewell for those whom
then let vs assure our selues that not only all our miseries shall turne too our benefyte by our Lord Iesus Christ but also that he will giue vs such strength as wee may well glorie in our state and although wee bee driuen too fyght ageinst manie temptations and that wee bee frayle on our owne behalf yit neuerthelesse wee shall ouercome them in such wyse as wee shall haue cause too yeeld God thankes by our Lord Iesus Christ insomuch as being ioyned vntoo him wee cannot fayle too come too the full perfection of all good things Now let vs cast our selues downe before the Maiestie of our good God with acknoweledgement of our faults praying him too make vs so too feele them as it make vs not onely too confesse three or foure of them but also too go vp euen too our birth and too acknowledge that â—here is nothing but sinne in vs and that there is no way for vs too bee reconciled to our God but by the blood death and passion of our Lord Iesus Christ. And therefore as oft as wee feele any hartbytings too â—urne vs aside from the grace of God too cite vs too his iudgement sâ—ate let vs haue none other refuge than too the sacrifize wherby our Lord Iesus Christ hath made attonement betweene God and vs And wâ—ensoeuer wee bee weake let vs desire him too remedie it by his holy spiriâ— which is the meanes that he hath ordeyned too make vs parâ—â—kers of all his gracious giftes by and let vs so continue in the same as wee may bee an example vntoo others and labour too drawe them 〈◊〉 vs too the fayâ—h and vnitie of the doctrine and by our life and good conuersation shewe that wee haue not gone too schoole in vayne in so good a schoole as the schoole of the Sonne of god That it may please him too graunt this grace not onely too vs but also too all people c. The eleuenth Sermon which is the third vppon the second Chapter 8. Surely you bee saued by grace through fayth and that not of your selues it is the gift of God 9. Not by woorkes least any man myght boast 10. For wee bee his vvoorkmanship created in Iesus Christ too good workes which God hath prepared for vs too walke in SSaint Paule hath shewed heeretoofore that our saluatioÌ„ is the true looking glasse wherein too behold the infinite glorye of God for it is his will too be knowne by his goodnesse aboue all things And for that cause also hath he shewed that God choze vs before the making of the world howbeeit not in respect of any thing that could bee found in vs but too content his owne onely mercie Here therefore he concludeth that matter and sheweth what he ment when he told vs that our adoption hangeth and proceedeth of Gods chozing of vs in his owne euerlasting purpose that is too wit too the intent wee should be as it were cleane defaced and confesse that whatsoeuer wee bee and whatsoeuer goodnesse wee haue wee hold it all wholly of God and of his onely free goodnesse That is the cause why he sayeth that wee bee saued by grace not of our selues but by Gods gift and not by works It had bin ynough â—â—o haue excluded all the goodnesse and vertue that man could imagin But for asmuch as it is hard to beate downe the pride wherto wee bee too much giuen S. Paule reherceth this matter agein too the end it might bee the better vnderstoode and confirmed more at large And therwithall wee haue too mark how he matcheth fayth ageinst it as well too shewe the meane wherby too come too saluation as also too more therfore doth it stand vs on hand too marke well the thing that is sayd in this streyne which is that wee bee saued by grace and that wee doo nothing at all too it but that God giueth vs all that euer belongeth too our saluation And why Bycause wee can doo nothing at all we haue nother good workes nor deserâ—es too alledge for our selues Furthermore this speech is well worth the weying when he saith least any man myght boast For theruppon wee haue too gather that it is not ynough for vs too father some part of our saluation vpon God but that we must come to that poynt yeeld so farre as not too make any countenance too it at all but abyde too haue all our owne glory so abaced as only God may haue all preheminence as wee haue seene in other textes and specially in the place of Ieremie where it was alledged that God is not glorified as he ought too bee nother is it possible for vs to glorie in him till all that euer wee think our selues too haue of our owne bee cast downe and doone away For nother the vertue nor the wisdome nor the abilitie nor the ryghtuousnesse of man muâ—t bee put foorth if wee intende that God should keepe still that which is his owne and which he reserueth too himself Now therfore wee see that all the partnershippes which the world woold make with God are but fond dotages yea and illusions of Satan who laboreth too make vs beleeue that wee are able too doo somewhat of our selues too the intent too plucke vs therby quyte and cleane from ouâ— god For so long as a man imagineth himselfe to haue any one drop of goodnesse of his owne he will neuer giue ouer himself vntoo God but bee puffed vp with vayne presumption and rest vppon himself Satan therfore hath wonne much at our handes when he hath once perswaded vs that wee bee able too doo any thing of our selues or that wee can make any meanes to atteyne too saluation for his drift is too make vs leaue seeking of the thinges in God which God offereth vs And by that meanes wee abyde emptie still according too the virgin Maries song where it is sayd that such as are so filled with ouerweening shall abyde still hungrie and God will laugh their vayne presumption too scorne Then can wee not bee fed with Gods grace except wee long for it and feele our owne lacke according too this saying of the Psalme Open thy mouth and I will fill it So then let vs marke well that men shall then bee dispozed to receyue at Gods hand all that is requisite for their saluation when they reserue nothing too themselues but acknowledge that all self boasting must bee put away And as I sayd afore by that meanes the partnershippes which the world pretendeth too make with God doo fall too the ground For the Papists are driuen too confesse that without Gods helpe they can doo nothing and that they bee too weake too withstand Satan if they bee not strengthened by the holy Ghost They can fynd in their hartes too graunt that they cannot deserue aught at all except God supply their wantes and also that they haue neede of the forgiuenesse of their sinnes But yit for all that they cannot abyde too giue
Gospell Yee see then that the thing which wee haue too marke in the first place is that by the meanes of our Lord Iesus Christ bycause he hath reconcyled vs too God his father by his death wee bee now come neere too the kingdome of heauen from whence wee were farre of yea and without hope too haue any accesse or enterance thither And although S. Paule haue spoken but too one nation yit is his matter generall And so the holie Ghoste exhorteth vs at this day by the same doctrine too consider our owne miserie that wee may be abashed in our selues and receyue the inestimable benefyte that is offered vs by the Gospell in the person of Christ. Hereuppon he addeth that hee is our peace making both one yea euen those that were farre of as well as them that were neere Lyke as in the forerehearced sentence S. Paule ment too humble the Gentiles and shewed howe muche they were indetted vntoo God so heere he addeth a warning for the Iewes to pull downe their pryde that they myght not think themselues too bee better than other men bicause God had chozen them For acording as men are alwayes giuen to auaunce themselus beyond measure that people abused Gods grace and bare theÌ„selues in hand that the linage of Abraham was as a linage of Angels Too bee short when it was told them that the Church should bee vnited togither both of Iewes and Gentyles without exception they thought that God did them great wrong and iniurie In somuch that it was oftentymes told them that Gods choozing of them was nother for their vertue nor for their nobilitie nor for any thing else that he found in their persons but bicause he had loued their fathers without any desert of theirs Often tymes therfore were they warned by Moyses and the Prophets too chalenge nothing at al too them selues but too goe too Gods free goodnesse too spye out them selues there too the ende they myght confesse that if they had any prerogatiue aboue others that was not of themselues nor for their own sakes but bicause it was Gods good pleasure too keepe them to himself for his owne heritage And yit for all that S. Paule sheweth heere that the Iewes renounce their own saluation if they match not with the Gentiles in true brotherhood For why Although the Iewes were neere God alredye and had witnesse that he hild them for his children yit notwithstanding the matter hung in suspence til the comming of our Lord Iesus Christ. Then behoued it them too bee knit to God by the mediator or else they should haue had no peace in their consciences For when men examin themselues they must needs conclude by and by that God is iustly their enemye And for proof therof what haue wee in our thoughts in our lusts in our soules and in our bodies but vtter corruption Therfore it ought to make vs to quake as oft as wee thinke what wee bee But the Iewes had the Ceremonies and shadowes of the Law which were assurances of Gods grace vntoo them Yea but if they had stayed there what a thing had that bin For the blud of brute beasts could not scoure away their spottes nor set them in Gods fauour Therefore it stoode them on hand too resort too Iesus christ And that is the cause why S. Paule sheweth that the Iewes ought not too too bee so puffed vp with pryde as too shet the heathen out of the doores as though they were not woorthie too bee of Gods Church For Iesus Christ is the mediator as well of the one as of the other vntoo God his father In so much that without him all of vs are shet out from the hope of saluation No man then ought too despyze his neyghbour in this cace nor too looke ouer the shoulder at him as the prouerb sayeth But wee ought too imbrace one another in â—rew vnitie of fayth and loue knowyng that euerychone of vs from the greatest too the least should ryghtfully bee cutte of from Gods Church but that he of his owne mere goodnesse gathereth vs too him After the same maner dooth S. Iames exhort the great men of this world too glory in their smalnesse bycause God hath taken away the blyndfolding that letted them too know their owne wretchednesse For wee knowe that men doo wilfully abuse their greatnesse and beleeue them selues too bee marueylous wyghtes tyll they come too knowe god Therefore the great men of this worlde haue their eyes blyndfolded and that deceyueth them and maketh them too take leaue too doo what they liste Now Saint Iames sayeth that they haue cause too glorye of their smalnesse for that our Lorde discouereth them too bee creatures out of all hope as of themselues and yit neuerthelesse taketh them intoo his fauour of his owne mercy And let the little ones sayeth he reioyce in their nobilitie bycause God hath exalted them in somuch that whereas they were but as wretched woormes and had nothing but reproche in them God hath taken them vp and made them new creatures Yee see then that the meanes too vnite vs as wee ought too bee is that euerye of vs in his degree acknowledge himselfe too bee in a wretched and miserable plyght anâ— that when he hath yeelded all too Gods mere mercy he acknowledge that the same is spred ouer all at this day and that it is not for vs too stint or too brydle him but in asmuch as he hath chozen vs it is our dewâ—ie too receyue those intoo our fellowship whom he hath set in the same aray and company with vs That say I is the thing that Saint Paule amed at in saying that our Lord Iesus Christ is the peace of all men yea euen as well of them that were mere afore as of them that were yit farre of But yit as I tolde yee afore he had an eye too the foolishe ouerweening of the Iewes which woulde haue driuen away the Gâ—ntyles from the kingdome of god And he telleth vs that if wee mynd too haue Iesus Christ too bee our mediator too giue vs enterance too God his father and too guyde vs thither and that all this should bee grounded vppon Gods mere mercy let vs not bee so folish as too clayme aught too our selues as who should say wee were better than other men or ought too bee preferred before them but let euery of vs acknowledge that all of vs had neede of Gods infinite mercye bycause all of vs were shet vp vnder sinne as S. Paule sayeth in another place Now must we apply this well too our owne behoofe For some thinke that men are aduaunced the rather bycause some of them haue bin of an honest and vnblamable conuersation to the worldward some borne of honorable houses and othersome indewed with exâ—â—llent vertewes or with some skill and cunning Too be short euery man sercheth and seeketh as much as is possible too alledge some thing why God hath accepted him rather than
too the Prophetes and the Apostles as if it were told vs that they bee our 〈◊〉 within the which wee must keepe vs and that our fayth hath no leaue too start out on the one side or on the other but must bee hilde brydled vnder the obedience of Gods woord as it is conteyned in the holy scripture Now had this text bin well vnderstoode surely the wretched world should not bee in such disorder as wee see it is For what is the cause thâ—â— men haue deuized so manie wayes of saluation but for that they haue not knowen the power of our Lord Iesus Christ as it is shewed vs heere And in good sooth let a man looke vppon all the inuentions of the Papistes and he shall fynd that there is no end of their superstitiousnesse and yit in the meane whyle they haue as good as forgotten Iesus Christ or rather buried him in such sort as they haue had no regard of him And was it not a corrupting and falsifying of Gods truthe when men knew not whertoo it tended nor too what end it was giuen namely how it was giuen too keepe vs wholly too our Lord Iesus Christ that wee myght cleaue to him and fynd rest too our soules as he himselfe sayeth Agein on the other syde whereuppon doo the Papistes ground themselues at this day Euen vppon their Councels vppon their decrees vppon the things that men haue inuented of their owne brayne and yit they would needes beare vs on hand that all perfection is too bee had there For as for the things that Iesus Christ and his Apostles haue taught they be but enterances saye they yea and they bee not ashamed too say that those things are but as an Apâ—ie and that Iesus Christ forbare too speake of the things that were more hygh and excellent so as the holy scripture is but as a Catechisme for little children and that too atteyne too the age of perfection wee must haue holy Councels wherin God reueleth the mystiries that were vnknowen afore Now seing that the diuell hath so vtterly bewitched and blynded them that they haue labored too thrust Gods woord vnder foote too the end wee should stray and wander heere and there without any good direction wee haue so much the more cause too beare in mynde the thing that S. Paule telleth vs heere which is that wee must mislyke whatsoeuer is added too the holy scripture assuring our selues that God hath giuen such charge too his Prophetes and Apostles as he forgat not any thing that was profitable or expedient for our saluation and that if wee desyre too profit in his schoole we must not puttoo any morsels or coluppes of our owne nor fall too borrowing of things heere and there that are contrarie too that pure doctrine but must vtterly mislyke all such dealing yea and abhorre all maner of patching as leuen that sowreth and marreth the whole batch of dowe bycause God condemneth whatsoeuer men take vppon them too adde vntoo the Lawe and the Gospell from the which wee must not in any wyse turne away for it is not without cause sayd This is the way walke in it And wheras Iesus Christ sayeth he is the way and the lyght of the world it is too the end that wee should abyde in him without swaruing asyde in any wyse eyther too the ryght hand or too the left Another thing which wee haue further too consider vppon this text where Gods doctrine is spoken of and the Prophetes and Apostles are named the Messengers of it is this that wee knowing what their office is should not consent too bee taught by such as God neuer made priuie of his wyll and whom he disauoweth when they go about too adde any one â—illable too the things which he will haue too bee noted and hild without geynsaying Trew it is that the Church cannot indure without the dayly preaching of the doctrine of the Prophets and Apostles in it and that all they which are ordeyned too teache are called Masons Carpenters and builders of Gods house Therefore in that they bee buylders of the Churche they bee all one with the Prophets and Apostles Yit notwithstanding it followeth not therefore that they may take what they list of the Lawe or take libertie too preache their owne inuentions but they must drawe their matter out of the pure fountaine that is offered vs in the holy Scripture that wee may bee hilde continually too the simplicitie of the Lawe and the Gospell and not bee atteynted with any wandering opinions in sted of the obedience of fayth which contenteth it selfe with the meane that God hath set Agein wheras S. Paule sayeth that Iesus Christ is the foundation and the head corner stone it is not ment that it is lawful too mingle any thing with Iesus Christ as though he shoulde but make some one peece of the buylding and the rest bee supplyed by others but it serues too shewe that wee must bee buylded vppon him according as Saint Paule exhorteth vs in the thirde Chapter of the first Epistle too the Corinthians where he sayeth that no man can lay any other foundation than that which is layd already that is too wit than Iesus christ Heereby S. Paule dooeth vs too vnderstand that men cannot set forth any thing wheron too ground and settle their saluation there is sayth he none other foundation but Iesus Christ. Agein wee know his dominion extendeth euery where and therefore all of vs from the most too the least must yeeld vntoo him and not forsake the great number of benefytes which he offereth vs and which wee possesse by his meanes But yit shall wee neuer vnderstand how Iesus Christ is our only foundation except wee knowe too what end he was sent according too the forealleged text where S. Paule sayeth that he was giuen vs too bee our wisdome And not only that but also he addeth further that he was giuen vs too be our rightuousenesse redemption and holinesse As if he should say that Iesus Christ is our wisdome wheruntoo wee muâ—t wholy hold our selues bycause wee may there see that he is the welspring of all welfare hath in him whatsoeuer is requisite to our saluation Then if we once know to what end Iesus Christ was giuen and the infinite benefites wherof he will make vs partakers wee will forsake all other foode that is to say all that euer man setteth afore vs shal bee too vs but as vanitie yea and euen as dung and filth bycause wee shal bee fully satisfied with our Lord Iesus Christ. Now then that wee may conceyue how he is the foundation of the Church and that wee ought too bee settled vppon him let vs marke that it is bycause God hath reueled himself fully vntoo vs by his only sonne and put all thinges intoo his hand which are requisite too our saluation or worthie to be desired to the end that wee myght drawe of his fulnesse as is sayd
too vnderstand that the Churche should bee preserued forâ— euer and that there should alwayes remayne some seede of it in the world so as the record of sauation should neuer bee frutelesse but there should bee some people still too bee gathered toogither which should bee a looking glasse wherin too behold the inestimable mercie which our God sheweth vs in our Lord Iesus Christ. So then wee see Saynt Pauls meaning wherby wee ought too bee assured that although Satan practyze all that is possible too wype away the remembering of God and too make hauocke in the Church as the grace of our Lord Iesus Christ may bee as good as defaced yit will God ouercome all by his power so as the Church shall continew still and the death and passion of our Lord Iesus Christ shall bee auaylable notwithstanding the crueltie of Tyrantes and the practyzes of houshold enemyes and of such as would ouerthrowe the whole buylding And that also is the cause why Saynt Paule setteth vs downe the name of Iesus Christ. It is trew that wee cannot yeeld God thankes but by that meane for it is certeyne that wee should not bee meete too receyue one drop of good but by the meane of our Lord Iesus Christ bycause wee bee enemyes too God by nature Insomuch that although he bee freeharted euen too the vnbeleeuers yit shall the same turne too their greater condemnation so that they bee dubble accursed in beeing partakers of Gods blissynges for too hym that is vncleane all thyngs are vncleane as sayth Saint Paule in an other place And therefore wee can neuer giue God thankes but in the name of Iesus Christ by whom wee rereyue all good things Howbeit Saint Paules meanyng was too doo vs too vnderstand in this Text that Gods once shewing of hym selfe too bee a father too all men in the person of his onely sonne by ordeinyng hym too make the attonement was too last for euer and too continue world without end insomuch that wee must assure our selues as I sayd afore that God will mainteyne his truth in this world and by that meanes haue alwayes some flocke gathered vnto him among whom his name shal bee called vppon But let vs come now too the second part He sheweth that it is not ynough for vs too haue knowne Gods goodnesse by experience for the tyme past vnlesse we be strengthened in such hope by it as we doubt not but that God will shewe himself mercifull toowards vs euer after And that is the cause why he sayeth Too him that is able too doo al things exceeding abundantly aboue our asking or thinking Now wee see heere how S. Paule warneth vs that if God haue vsed great mercifulnesse towards vs heeretoofore wee must not doubt of his continuing of the same bycause he is not lyke mortal men which be fickle mynded nother must wee bee afrayd that his fountayne will drye when he shal haue bestowed great benefits vppon vs already Why so for he hath such store of them that the more wee take to our contentation the greater abundaunce hath he still Wee see then the meane too dispoze our selues too acknowledge the good that God hath done vs at leastwyse too honour him for them is too bee alwayes fully resolued and perswaded that wee shall euer fynd him a father bycause he hath promised so too bee And wheras he speaketh of Gods power or myght wee must not imagin it too bee an ydle power as the worldlings doo They will graunt well ynough that God is almyghtie but yit in the meane whyle they trust neuer the more in him Too their seeming he takes his rest in heauen or else he dispozeth not things in this world but at starts when he bethinks himself of them But contrariwyse when God speaks vntoo vs of his power it is too the end wee should make it our sheeld ageinst al the distresses hinderances and lets which the diuell casteth before our eyes too make vs distrust Gods promises Lyke as when it is sayd that Abraham beleued that God is almightie it was not generally and confuzedly but with an applying of Gods infinite power too the thing that had bin promised him which was that in his seede all the nations of the earth should bee blissed Abraham looking vppon himself sawe he was a man as fast decaying as myght bee He drooped and as yee would say dragged his wings after him too bee short he was hard at deathes doore His wyfe had bin barrein all hir lyfe long she was past the age of teeming anie more insomuch that the thing which was told him by Gods own mouth seemed vtterly vnpossible And why is it that Abraham dooth neuerthelesse beleeue assuredly that God will keepe promis with him It is bycause he had an eye too his infinite power which is able too ouercome all lets and hinderances Wee see then how Abraham applyed Gods power too his owne behoof assuring himself that Gods truthe and his power are things inseparable After that maner also dooth S. Paule say that he whom he hath put in trust with his gage is myghtie For he sawe himself too bee a poore and frayle creature he sawe how hee was hunted at all hands he sawe that he was shaken of and despyzed he sawe how the doctrine that he bare abrode was hated and abhorred he sawe how his lyfe hung as by a threede and he had such a number of trubbles as were able too ouerwhelm him yea and finally too confound him and dispatch him quyte And how ouercame he all this abode inuincible yea euen tryumphed ouer them being in prison seing himself at deathes doore How could he haue such victory ageinst so manie temptations and incounters It was by knowing that God was the keper of his soule whervpon he conceyued his infinite power which is able too performe all that he appoynteth Yee see then that Saint Paule imagined not a power in the aire but knew that God wrought so in him as he should neuer fall but vppon his feete as men say And why For he had promis of it Wherfore let vs learne to put this lesson as well in vre as it is common in the scripture The repeting therof so oft is not for nought For wee see the frowardnesse that is in our selues insomuch that although God haue promised too keepe vs yit if neuer so little a blast of wynd come vppon vs wee bee dismayed by and by And howso Surely if wee yeelded God the honour that hee deserueth and acknowledge him too bee almightie in deede we should boldly defye all that seemeth too bee ageinst vs And why For if God bee on our syde who shal bee ageinst vs sayeth Saint Paule And wee see also how Dauid defyeth both all his enemyes and also death saying though I should walk in the shadowe of death within the graue yit should I be safe bycause God is my shepherd and hathe his sheephooke too
our harte too shewe that wee bee his for being once Baptyzed with water wee doo all heare Iesus Christ according as it shewed vs by that visible signe And now that Baptin is ordeyned shall euery man haue a Baptim of his owne by himselfe No but Baptim is alwayes but me And therfore wee must haue an eye too our selues and dedicate our selues too the one only God and too the one only Saâ—iour Iesus Christ and for performance therof we must also be well vnited togither And by these woordes of S. Paules wee may see playnly that the father the sonne and the holy Ghost are but one god For if Baptim bee in such wyse one as it serueth too bring vs too an vnitie of body and soule that is to say to a brotherhood that passeth all the allyances of the world what shall it bee when wee come vntoo God of whom Baptim taketh all the power that it hath â–ª And what is God He is not only the father but Iesus Christ is ioyned with him and also the holy Ghost So theÌ„ let vs mark that there is truly 〈◊〉 in the essence of God and that although there bee distinction of persons yit is not God separated nor deuyded in himself And although the father bee named simply God as Saint Paul will speake therof heerafter that is in respect of the 〈◊〉 and order and for that be is the head of him which was sent too bee the mediator bycause Iesus Christ abaced himself and although he had 〈◊〉 shape vntoo God as sayeth Saint Paule and that it had hi◠〈…〉 for him too haue shewed himself in such souerein maiestye yit it was his will 〈…〉 himself yea and too emptie himself vtterly But howsoeuer it bee yit wee see that Baptim leadeth vs ryght vntoo god And therby wee see that which wee haue touched heertoofore â–ª which is that if our peace and concord bee not grounded in God and we gouerned by him according to his woord and by the power of his holy spirit there is nothing but lothlynesse in vs But if wee bee touched too the quicke with that which is sayd vnto vs heere that is to wit that Iesus Christ hath linked vs too him with condition that wee also should linke one with another wee shall bee hild in such concord as the diuell shall not bee able too win so much at our handes as too separate vs from the flocke but wee shall ouercome all temptations and where there bee any vyces and infirmities wee shall beare with them myldly and paciently and continue in the holy vnion whertoo wee be dayly exhorted by the Gospell and by the common Baptim which wee haue receyued Now let vs cast our selues downe before the maiestie of our good God with acknowledgment of our faultes praying him too make vs so too perceyue them as wee may mislyke more and more of them and runne backe vntoo him with trew repentance too obteyne such grace of him as wee may withdrawe our selues from all defylementes and by that meane learne too be vnabashed or vndismayed for any assaults of Satan and bee able too ouercome them all with all the hardnesse that he can trump in out way too turne vs out of the pathe of saluation That it may please him too graunt this grace not onely too vs but also to all people and nations of the earth c. The .xxiii. Sermon which is the third vppon the fourth Chapter 6. There is one God and father of all vvhich is aboue all things â–ª and through all things and in you all 7. But grace is giuen too euery one of vs according too the measure of Christes gift 8. For the vvhich thing he sayeth When he went vp on high he led a multitude of prisoners into captiuitie and gaue giâ—ts vntoo men WEe haue seene heeretoofore that God forgat not any meane that myght knit vs togither in trew concord and brotherhood For he hath dedicated vs all too himselfe by Baptim wherein wee put on Christ. Forasmuch as wee hee come toogither intoo the Church lyke as wee bee called vntoo one selfsame lyfe too bee heires all togither of the kingdome of heauen so ought we too know who is the Maister that hath authoritie ouer vs Too bee short God is in such wyse our father and wee his children as he will not haue vs too bee at discord for otherwyse it were but a setting of trubble in his owne house and Churche Seeyng wee bee members of our Lord Iesus Christ it is meete that wee should link toogither in trew vnitie or else wee shall as much as in vs lyeth teare his body in peeces Yit notwithstanding too the intent that this vnitie myght touche vs the better S. Paule addeth now that God beyng the father of all the faythfull sheadeth out his power and grace vppon them and is aboue all things as it were too gather them intoo one Too bee short he so dwelleth in them by his holy spirit that they must needes bee one body vnlesse they will needes turne away from him Yee see then that the reason why God is our father is not onely that he hath once created vs or that he hath begotten vs agein by his Gospell but bycause he hath shed out his grace vppon vs as I sayd and agein for that he is aboue all Yee see then that the meane wherby God linketh vs one with another is his casting of his beames as it were sunne beames from heauen so as wee must needes come toogither intoo one sith wee know whence the things come that belong too our spirituall lyfe namely of Gods gift towardes vs And this is not too scatter vs a sunder but rather too gather vs toogither intoo one body But the last wordes doo yit better lay open the mynd of S. Paule namely that God is in vs. Then if euery of vâ— know that God dooth him so much grace and honour as to take him for his house too dwell in there is no excuce for vs if wee bee at variance and hatred and euery man would bee separated from other and liue too himselfe too the vtter ouerthrow of all order which God hath set if it were possible Besyds this Saint Paule speaketh not heere of the grace that is common too all men but he treateth of the Churh and sheweth that wee ought too link toogither bycause God hath adopted vs and taken vs too bee of his houshold It is trew that God hath declared sufficiently that wee haue nother strength nor liuelinesse but aâ— his hand and for that cause dooth Saint Paule saye that it is hee in whom wee haue our lyfe mouing and being But this is generall to all things And in that respeâ—â— also is it sayd in the first of Saint Iohn that our Lord Iesus hath bin the lyfe of men from the Creation of the world Howbeeit forasmuch as men haue a more excellent priuilege than the bruce beasts it is sayd that he is
would haue kept himself from dooing so vnlawfull and vtterly vnexcusable a deede And therfore let vs beware let vs I say beware that we suffer not our selues too bee blynded after that fashyon by Satan and so rocked aslepe as wee consider not what is told vs here namely that if wee haue receyued anie grace or gift at Gods hand wee must set more store by it and put it too such vse as God may bee glorifyed and his Church furthered by it or else wee shall haue a dreafull account too make for giuing cause so of offence too the weake And it had bin better that that filthie trash had bin consumed a hundred tymes with fyre than too haue bin so brought foorth in open place in the syght of all such as lye in wayt for vs a farre of For of a truthe wee knowe well ynough that there are manie which watch vs and seeke nothing but too spye some cause too speake euill of vs not only too mocke vs for our labour for wee bee woorthie of that but too blaspheme Gods name Therfore if a man haue ouershot himself once it is good that he should bee warned of it that he may take better heede hereafter and that wee knowing that God hath bound vs so deeply vntoo him by exalting vs and by dooing vs more honour than we deserue in voutsafing too haue vs too bee his people and too make vs glorie of the hauing of the pure doctrine of his Gospell we may profit our selues the better by it and bee afrayd least if wee chaunge after that sort and become so rechelesse as too fall too taking of leaue too doo what wee list God shewe vs that he is able too take away the things that hee hath giuen vs and too dispossesse vs of them when he listeth Now Saint Paule addeth heere the maner how God is so liberall vntoo vs in Iesus Christ and yit notwithstanding dealeth the gifts of his holie spirit too eche man by certayne meazure not to euery man alyke but as he him self thinketh good He sayeth that this was done by our Lord lesus Christs ascending vp intoo Heauen For then did hee obteyne souerein dominion and the father gaue him a name which is aboue all names that all knees should how before him as it is sayd in another place In deede our Lord Iesus Christ receyued al fulnesse of grace at his comming intoo the world accordingly as S. Iohn sayeth in his first Chapter that al of vs receiue of him to the end wee may haue our fill of the good things wherof wee were hungrie and emptie before That was the cause then why the spirit was giuen him without measure as it is sayd in the same text And the faythfull bycause they be members of the Church haue receyued therof and God hath giuen too euery man his portion and according too the mesure of his only sonne But as for him God hath not giuen him his spirit by measure And why For hee is the head and euerye man must take his lyuelines from thence and he therwithal haue all power ouer vs Wherfore let vs bee contented that euery of vs hath his portion that wee may walk in feare before God and therwithall let vs vnderstand that the perfectnesse is in Iesus Christ bycause Gods spirit resteth in him and bothe greate and smal must bee fayne too repayre too him with acknowledgment of their pouertie too obteyne there the things that they want and not be ashamed to receyue Christs Almesse as they that are destitute of all good things Furthermore although our Lord Iesus Christ shewed himself too bee the only sonne of God whyle he was conuersant in this world proued the same by his wonders miracles and gifts Yit notwithstanding whē he ascended intoo heauen he shewed himself too bee the verye partie in deede which had commission of God his father too deale vntoo vs all things that we haue neede of And that is the cause why it is sayd in the seuenth of Saint Iohn that the holie Ghoste was not yit giuen bycause Iesus Christ was not yit glorified It is very certeyn that our Lord wrought euen then by the power of his holie spirit For when Saint Peter confessed him too bee the sonne of the liuing God it was answered him Flesh and blud hath not reueled this thing vntoo thee but my heauenly father Too bee short wee knowe well that there is nothing but euill in vs and that the good which God giueth vs is by his holie spirit and that all things are committed too our Lord Iesus Christ and that it belongeth too him too deale foorth his doctrine vnto vs according as it is told vs that it is his office and that the father hath giuen him speciall commission too deale his gifts vntoo vs And in deede it is a cause also why the Prophet Esay sayth that Gods spirit rested vppon him namely too shewe that if wee bee separated from him wee must needs perish as it were through drought and emptinesse But howsoeuer the cace stand wee must alwayes come backe too his poynt that the holie Ghost was then powred out vppon all the faythfull when our Lord Iesus Christ was exalted as it is sayd in the other text So then let vs mark that when our Lord Iesus Christ left the world and was receyued vp intoo his heauenly glorie it was too the end that wee should thenfforth inioy his goods so much the better And that is also the cause why he sayd too his disciples it is erpedient for you that I go away for if I taried still with you the holie Ghost should not come It is trew that our Lord Iesus Christ could well haue giuen them his spirit whyle he was conuersant with them after a visible fashyon as well as he did when he was gone out of the world But we must not dispute of this matter after our own fancie we must vnderstand that our Lord Iesus was humbled for a time yea and vtterly emptyed as wee shall see more at length agein hereafter but yit was he receyued intoo his heauenly glory too the intent he should haue souerein dominion and bee so exalted as all creatures myght stoope too him Thus yee see how our Lord Iesus Christes will was to absent himselfe from vs in his body too the intent wee myght the better feele his presence through his dwelling in vs by his holy spirit And that is the thing which S. Paule treateth of as now when he sayeth that for the same cause it is sayd that he vvent vp and gaue his gifts too men after he had led away his enemies prisoners Now this text which is alledged out of the threescore and eyght Psalme sheweth that God is verily exalted in the person of our Lord Iesus christ In deede in that song Dauid preacheth aud singeth the praise of God bycause that beyng stablished King of Israell and bearing the figure
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
if the hands the feete the belly the stomacke the legs all the rest of the members should conspire togither to say let vs forsake the heaâ— What should â—hey win by it Or if they should conspyre toogither too put the head downe anâ— to thrust it into the belly that men myght not see it what profit should the whole body haue by it Euen so standeth the cace with all such as would diminish the glory and maiestie of Gods sonne and lessen his power and not acknowledge to what end he was sent of God his father namely that they should seeke all their welfare and all the partes of their saluation in him for it is as much as if they would put downe their head But S. Paule telleth vs that there must bee no knitting in the body but that which commeth of the head For whence coÌ„meth all Beholde the veynes conuey nourrishment euery where through the whole body and the senewes hold the bones togither and giue theÌ„ mouing but yit must all these thinges haue their roote in the head So then if we will needs despyze God in diminishing the glory of his only sonne surely all will turne to our confuzion Iesus Christ can wel ynough forbeare vs but we must needs perish wretchedly like rotteÌ„ carions if he giue vs not whatsoeuer belongeth to our life Thus yee see what S. Paule ment too shewe vs. Hereunto he addeth that there is a certein measure in euery member that the furnishment therof coÌ„meth of the head so as it sheadeth through the whole body howbeit sayth he that is in measure When he sayth it is in measure he doth vs to wit that al the excellencie which we can see heere is no derogation to the perfectnesse that is in Iesus Christ. For there are twoo reasons too bee marked The one is that all that is in man is vnperfect therfore that we must resort to our Lord Iesus Christ that he alonly may abyde vnimpeached not bee mingled with other creatures The other is that the measure portioÌ„ which is in euery member is not there as hauing his peculiar seat there For what could the hand doo if it were not continually nurrished maynteyned by the head The bond that holdeth altogither must needes bee maynteyned from thence Also the naturall heate mouing must come from thence insomuch that the hand shoulde wither euery minute of an houre rotte away if the head wrought not continually The like respect is betweene Christ his Church For if wee consider well what is in men though we admitted one too bee like an Angell yit hath he but his measure still And why To the intent that Iesus Christ should not be bereft of the honor that belongeth vnto him Seeing then that euery of vs hath his portioÌ„ as hath bin shewed afore it is good reason also that euery of vs should stoope not lift vp our hornes too take any thing vpoÌ„ vs which God reserueth to his only sonne That is one point Agein let vs vnderstand that the same measure coÌ„meth of free gift as hath bin shewed alredy yit is it not without cause that S. Paule repeteth it heere agein For wee see the foolish presumptuousnes of men how euery man would be a lord we would faine rod God of his right to the end to be aduaunced esteemed our selues Therefore to abate that loftinesse and to clenze vs of such vyce S. Paule putteth vs in mynd once agein that we haue nothing which is not giuen vs And therfore we must resort too this which he sayeth in the first too the Corinthians Who art thou Haste thou made thy selfe so excellent by thyne owne cunnyng Hast thou any thing which thou canst chalendge as thine owne No it is God that hath aduaunced thee so and therfore humble thy self His meaning then is that all the whole knitting all the whole furnishing coÌ„meth of the head For it is not ynough for vs that wee were once created shaped but it standeth vs on hand to haue our members still mainteyned in their plyght That therefore is the cause why S. Paul addeth the word furniture or sheading down as if God should shead downe his inworking vppon the head and the head shead foâ—rth the same inwoorking throughout all the members And that is it which S. Paul ment in saying that Iesus Christ is our spirituall head who hath receyued all fulnesse of grace according too the first chapter of S. Iohn where it is sayd that it was giueÌ„ him not for himself alone but for vs also which are his brethren Seeyng it is so let vs vnderstand that al the grace which we haue receyued of God is creeped into vs by the meanes of our Lord Iesus Christ and that wee haue the full furnishing of it throughout also by him Trew it is that the sayd strength or inwoorking passeth through euery member and in comming from the head it shal be in the shoulder before it bee in the arme and afterward in the arme before it be in the hand but yit for all that shall the arme therfore glory in it selfe and giue the hand no part with it No but his receyuing is to impart it vntoo the residew of the limbes and all coÌ„meth of the head Agein shal not the hand on the one syde giue of his power backe agein too the arme on the other syde Yis for euery member knowes his owne office that is too say euery member hath naturally an inclination too serue all the rest of the bodye as though God had giuen them discretion and wisedome too say thus it must bee They be bound vntoo it and knowe the neede that eche of them hath of others helpe Trew it is that my hand cannot iudge any thing but yit hath God put such an indowment disposition into it that it desireth nothing rather than too imploy it self to the seruice of all the rest of the body Also the foote doth his dewtie without intreating or bydding as though God had imprinted such a discretion in them as to consider that all of them receiue their power from heauen and that the things which they haue receyued must be fitted thervntoo Now if a man shoulde demaunde Is euery man then alyke and equall in the Church Saint Paule in speaking of portion and measure meaneth not that God hath distributed lyke portion too euerye member For the legge is not the eye and yit â—euerthelesse the leg according too his qualitie hath that which it needeth And for the same cause also Saint Paule sayeth that the members should bee so knit togither as they myght make vp one whole body through loue and by that meane haue euerye one wherewith too bee contented There are then twoo things which wee must marke namely that Gods gifts are diuers and that some are much more excellent than other For the Eye is an excellenter member than the foote and wee see also how it is had
all indeuer to warrant our calling and election by good and godly conuersation and so shall the way bee layed open for vs to enter into the euerlasting kingdome of our Lord and Sauiour Iesus Christ to whom bee all honour glory and dominion for euer and euer Amen Thus much haue I presuming vpon your graces good fauour and sufferance aduentured to wryte of this deepe but yit moste comfortable poynt of Christen doctrine so farre foorth as myght beseeme the breefnesse of an Epistle and as too my poore skill hath seemed necessarie too giue the simple reader an enterance into the substance of this booke that he myght the eazlyer conceyue and the better vnderstand and digest the doctrine of this Epistle and of the Sermons written vppon the same And therfore I haue had a speciall care to set downe the matter as playnly and comfortably as I could holding my selfe alwayes to the present cace without stepping asyde into any bymatters and without auouching anything which is not warranted by Gods expresse woord Agein I haue bin the sparer in woordes and sentences of myne owne bycause of the greate profoundnesse of the diuine doctrine which cannot bee handled with too greate reuerence the rather bycause I see that the more godly and skilfull men are in matters of Religion the warer and circumspecter they bee is dealing with the foresayd doctrine eyther in familiar talk conference or in giuing it forth in their Sermons writings And as for the author of these Sermons I shal not neede to coÌ„mend him to your grace bycause that you whose study is imployed in matters of diuinitie and good gouernment of the Church are better acquaynted with him thaÌ„ I therfore cannot be ignorant of the goodnes of his writings wherof this is not the first part nor I hope the last that hath and shal be put forth both by mee and others I trust to the benefyte of our common country Wherefore omitting too trubble you any further in that behalfe I beseech your goodnesse to beare with my boldnesse and also with myne ouersyghtes where any haue scaped mee in this translation and to further this my trauell with your fauour as you doo the lyke proceedings that tend to the aduauncement of Gods glory by the edifying of his Church Surely my purpose and desyre was that it should haue bin a first fruite or at leastwise among the first fruites of such maner of presents as were offered your grace at your returne into the South to welcome you to your See of Caunterbury if the time would haue serued to haue had it conueniently printed for it was fully translated and deliuered out of handes a good while afore Neuerthelesse my trust is that a woorke so beneficiall to the Church of God shall not bee the lesse acceptable to you though it come not with such speede as I gladly would it should haue doone which thing I beseeche your goodnesse with all reuerend humilitie too graunt praying God too power vppon you such abundance of his heauenly grace and holy spirit as the place of high preheminence wherin he hath set your most reuerend fatherhood requyreth that wee may long inioy your furtherance to the continuall benefyte of his Church Written at Clare in Suffolke the .vii. of Ianuary 1576. Your good graces most humble Oratour alwayes at your commaundement Arthur Golding To all Christians baptized in the name of the Father and of the Sonne and of the holy Ghost dwelling or abyding in Fraunce greeting IT is a wondrous mattâ—r right deerly beleued brethren how all of vs glory in our Baptim and yit consider not all with one accord what that marke importeth of iâ— owne nature namely by following the intent of him that is the author of it For no doubt but if wee did so wee should all ioyne toogither in one holy consent too woorship the onely one God in spirit and truth and to acknowledge Iesus Christ for our onely Sauyour Aduocate Mayster yea and Lord as touching the gouernment of our soules and consciences and wee would take his â—nely woord for our wisdome guyde and rule of our whole lyfe and specially of his seruice without mingling of the inuentions of mans brayne with it how great antiquitie or countenance so euer they seeme too haue Yea and for the outward gouernment and visible order of the Church wee would hold vs to that which our Lord Iesus Christ in whose name wee were Baptyzed hath shewed thereof too his Apostles and by them inioyneth the whole world too followe euen vntoo the last day And certeynly then should the straunge confuzion and diuisions ceasse which are too bee seene in Christendome wherof those are the cause which will not harken vntoo God and yeeld full authoritie too his woord which fault shal bee layd too their charge at the iudgment of God vnlesse they turne a new leafe The Lord and Father of mercie graunt them grace so too doo according as supplication is made too him for them in all holy assemblies where he is called vppon according too his will in the onely name of Iesus Christ. That is the thing which wee desire For heere the cace concerneth not the bringing in of some newe deuyce after the fancie of men nother stryue wee too make the victorie fall vppon mens sides whatsoeuer they bee as some surmyze but that God and his woord may haue the vpper hand ageinst all abuses superstitions and lyes of Satan and 〈◊〉 we may all toogither giue glory too our God confessing that both 〈◊〉 and our fathers haue ouershamefully forgotten him insomuch 〈◊〉 haue not folowed his holy Lawe but haue bowed asyde both 〈…〉 the ryght hand and too the left And truly whensoeuer we reade 〈◊〉 woord in a tung that wee vnderstand or heare it preached and 〈◊〉 â—â—clared purely he allureth vs too him too make the lyke acknowâ—â—â—gedment And he hath doone so much in these late yeeres by striâ—â—ng with his mercie ageinst the malice of the world that dyuerse â—aue returned intoo the ryghtway whom others yea euen of all deâ—rees doo followe styll anew But yit is not that ynough vnlesse thâ— residew which haue hithertoo bin deaf or asleepe doo bethinke themselues too awake in good earnest and too haue eares too heare aâ— sayeth Iesus Christ. Therefore wee intreate and exhort them too it 〈◊〉 Gods name that they may discharge themselues of the promis whereuntoo their Baptim dooth secretly bynd them as hath bin sayd And too further them therein besydes the lyuely voyces of the trew â—inisters and other bookes conteyning faythfull expositions of the Scripture wee offer them heere the Sermons of M. Iohn Caluin vppon the Epistle of the Apostle Saint Paule too the Ephesians where as wee hope they shall haue matter too fare the better by for the playner vnderstanding of the things which they shall eyther heare preached or reade alone by themselues afterward Too mak long rehersall of things that myght bee alledged in commendation
of the doctrine herein conteyned or of the manner of teaching vsed by the Author which is both simple and familiar and yit neuerthelesse full of authoritie and force it is not now needfull For wee bee sure that such as seeke Gods honour and their owne saluation shall in reading them perceyue that the Author had none other meaning with him and that shall euen the malicious sorte themselues bee driuen toâ— confesse spyte of their hartes Wherefore too conclude ryght deare brethren which shall meete with this bookâ— wee pray you new agein too giue eare too our God and too his sonne our Mayster who by his seruant and excellent minister of his Church declareth the things which his holy Apostle had long ago preached with lyuely voyce and afterward compyled breefly in wryting for vs and all that shall comâ— after vs too the worldes end And of what degree soeuer you bee or haue bin shrinke not backe forasmuch as it is God that speaketh who hath loued vs so dâ—arely that he hath not spared his owne sonne but hath giuen him too death too redeeme vs from death and from the vayne traditions of our fathers Come on therefore and let vs all serue our God with one accord walking in the wayes which he teacheth vs and forsaking our owne that is too say all that disagreeth with the rule of his woord and making all his giftes too serue too his glory And in so dooyng wee shall bee Christians both in name and deede wee shall discharge our selues of our promise made in Baptim wee shall see good agreement in Christianitie and wee shall serue for a good example too the Iewes and Turkes which are yit enemyes too Christendome So bee it So bee it Amen Your brethren in our Lord The causers of these Sermons too bee brought to lyght ¶ The Argument of Saint Paules Epistle too the Ephesians IT is well ynough knowen that Ephesus was a Citie of the lesser Asia renowmed for many causes And S. Luke reporteth in the Actes how our Lord got himselfe a people there by the seruice of S. Paule how the Church beâ—an there and what furtherance it had As for â—ee I will touch nothing heere but onely that â—hich belongeth properly too the argument of the Epistle Saint Paule had taught the Ephesians â—he pure doctrine of the Gospell And when he was prisoner at Rome perceyuing that they had â—eede too bee confirmed he wrate this Epistle too â—hem In the three first Chapters he standeth â—heefly vppon the prayzyng and magnyfying of Gods grace For in the beginning of the first Chapâ—â—r after his greetings he speaketh of Gods free election too the end they should knowe that they were now called too the kingdome of heauen bycause they had bin predestinated vntoo lyfe before they were borne And heerin shineth foorth Gods wonderfull mercy that the sauing of our soules commeth of Gods free adoption as of the trew â—nd naturall welspring thereof And forasmuch as mens wittes are too weake to conceyue so hygh a secret he prayeth God to inlighten the Ephesâ—ans with the full knowledge of Christ. In the second Chapter the better too set foorth the greaâ—nesse of Gods grace he putteth them in rememberance how wretched they were till they were called too Iesus Christ by comparing their present state and their former state toogither For wee can neuer perceyue sufficiently how greatly wee bee beholden too our Lord Iesus nor consider as becommeth vs how greate his benefyts are towaâ—ds vs except it bee layd afore vs on the contrarie part how wretched our state is without him Also he amplifyeth the matter new agein saying that they had biâ— Gentiles and straungers too the promises of eternall lyfe which God had made alonly too the Iewes In the thâ—rd Chapter he sheweth that his Apostleship had bin apoynted peculiarly for the Gentyles too the intent that they who had bin straungers a long tyme myght now bee graffed intoo the people of god And for bycause it was an vnaccustomed thing and such a one as trubbled many mens mynds with the newnesse therof He calleth it a secret hidden from all tymes saying neuerthelesse that the vttering of the same secret was committed vntoo him Towards the end he prayeth God agein too giue the Ephesians the perfect and lyuely knowledge of Iesus Christ so as they may not couet too knowe any other thing By which woords he not only goeth about too make the Ephesians acknowledge the greate number of benefyts and gracious gifts that God had bestowed uppon them and too shewe themselues thankfull for 〈◊〉 same by yeelding themselues wholy vnto him 〈◊〉 also intendeth rather too put them out of all 〈◊〉 of their owne calling For by all lykelyhood 〈◊〉 â—aint Paule was afrayd least the false Apostles â—ould step in to trubble their fayth by making thÌ„â—eleeue that they had bin but halfe instructed For â—heras they had bin Gentyles and had newly reâ—eyued the trew Christen doctrine they had not â—earâ— the Ceremonies nor Circumcision spoken of But they that intended too bring the Lawe 〈◊〉 vre among the Christians sayd that all such as were not consecrated too God by Circumsion â—ere vnholie For it was their common song that â—one ought too bee reckened among the people of God which were not circumcysed and that al the Ceremonies commaunnded by Moyses ought to â—ee kept And for that cause they spake euill of S. Paule for making Iesus Christ common too the Gentyles as well as too the Iewes and affirmed â—â—at his Apostleship was an vnhallowing of the â—eauenly doctrine bycause he did after that sort offer and set forth the couenant of grace to vncleane people without any difference at all Therfore too â—he end that the Ephesians bein assayled with such â—launders should not chaunge their mynds he inâ—ended too giue them a remedie And so wheras â—n the one syde he telleth them so aduyzedly that â—heir being called to the Gospell was for that they â—ad bin chozen before the making of the world he warneth them on the other syde not too thinke that the Gospell came too them by haphazard at the apoyntment of men or that it lyghted in their lappes at aladuenture For he telleth them that wheras Christ was preached too them that preaching was nothing else than the vttering or publishing of Gods euerlasting determination When as he setteth the vnhapie plight of their former life before their eyes he therwithal putteth them in mynd that their getting out of so deepe a gulf was through the singular and woonderfull mercie of god And wheras he speaketh of the Apostleship which was committed too him towards the Gentyles he dooth it too strengthen them in the fayth which they had once receyued bycause their callâ—ng intoo the communion of Christes Church was wrought by the will of god Neuerthelesse looke how many sentences heere be so many warnings are there to chere vp the Ephesians to acknowledge Gods beneâ—yts In the fourth Chapter he descrybeth the meane
things therfore are conâ—â—ed heere The one is that we should learne too knowe wherin our 〈◊〉 and perfect happinesse consisteth that is too wit in the lyfe 〈◊〉 wee hope for and which is hid from vs as yit too the intent we 〈◊〉 not bee tyed too the world Marke that for one poynt And seâ—â—ly that if this world shake vs off and dispize vs and men make a 〈◊〉 stocke of vs wee must settle our selues in pacience and while 〈◊〉 despizers of God vaunt themselues with pompe and brauerie and â—eemeth that wee bee vnhappie in respect of them in so much that 〈◊〉 of vs suffer hunger and thirst and othersome be trubbled vexed â—â—ongfully wee must looke further And why Euen bycause wee 〈◊〉 too content our selues with the heauenly blissings which God 〈◊〉 bestowed vpon vs Then must this so great so hygh and so inestiâ—â—â—â—le prerogatiue make vs too ouerpasse all incomberances that we can conceiue whensoeuer God exercizeth and tryeth vs in this worlde 〈◊〉 many afflictions and will haue vs too indure scarcitie and peâ—â—rie 〈◊〉 many things This is the effect of the things which wee haue too â—arke in this streyne Now before wee go foreward with the rest let vs marke that this â—oord Blissing is taken in diuers sences when S. Paule applyeth it 〈◊〉 ther too God or too our selues It is said that wee blisse God how 〈◊〉 he blisseth vs After what maner dooth he blisse vs Wee blisse 〈◊〉 him as he blisseth vs wee come farre short of that For as I haue â—â—â—edged alreadie out of the sixteenth Psalme all our seruices can doo 〈◊〉 no good agein we must needes conclude that as I haue also alledged out of the hundred xvi Psalme all that wee can bring vntoo God is no more but this acknowledgement that wee bee beholden too him for all the good things which wee haue Yee see then that all our blissing is but too yeeld the sacrifice of praize vntoo god Let that serue for one poynt But now when God blisseth vs is it but onely in woordes No but it is a filling of vs and a bestowing of all things vppon vs which wee want so farre foorth as is needefull And why is this woord Blissing attributed vntoo him Bycause he needeth not too trauell and take much paine too helpe his seruantes and too giue them the things that he knoweth too bee expedient for them If he doo but say the woord that is too say if he doo but vtter his will the thing is doone Forasmuch then as God hauing created the world by his onely woord hath power also too doo vs good by his alonely behyghting of it therefore it is sayd that wee become riche by his onely blissing that is too say by his shewing of himself louing and fauorable too vs Now let vs see if wee bee too bee excuzed when we defraud God of his dew by disdeyning too open our lippes too confesse howe much wee bee bound and beholden vntoo him after wee haue receyued so many benefites at his hand Let all the blissinges that all the men in the world can giue vntoo God bee layd intoo the balance ageinst the onely blissing wherwith he inricheth vs and which shall outwey other All that they can alledge is but that they must bee fayne too confesse that they can nother doo nor say any thing that is aught woorth wheras on the other side God sheweth vs that he hath all that is requisite for our welfare Therefore it is not without cause that S. Paule sayeth heere that the faithfull must giue and apply all their wittes and indeuers too blisse God seyng he giueth them so great cause for else they bee vnthankfull and starke churles Therefore he speaketh twoo thinges The father of our Lord Iesus Christ vvhich hath blissed vs in Christ. Whereas he sayeth the God and father of our Lord Iesus Christ it must bee layd foorth after this maner namely that the God whom wee feele so fauorable vntoo vs is the father of our Lord Iesus Christ. This circumstance deserueth too bee well marked For thereby S. Paule dooth vs too vnderstand that Gods benefites specially those that belong too the heauenly lyfe and too the euerlasting saluation of our soules cannot come at vs except Iesus Christ bee as it were the cundit pype of them so as wee may bee made parttakers of them for 〈…〉 Therefore let vs marke well that wee bee shet out from all 〈…〉 and from all things that concerne the saluation of our 〈…〉 Iesus Christ become our mene Trew it is that the 〈…〉 doo eate and drinke and glut themselues to the vttermost 〈…〉 shyneth vpon them But yet howsoeuer they fare to speake 〈…〉 they inioy not any of all the thinges that God giueth them 〈…〉 they vsurp them without any lawfull tytle too them For the 〈…〉 was made for Gods children yea and that in respect of their 〈…〉 which is our Lord Iesus Christ. Too be short it is not 〈…〉 that S. Paule shewing how God hath giuen himselfe 〈…〉 sayeth that it is bycause he is the father of our Lord Iesus 〈…〉 But as I told you euen now heere the matter standeth not 〈…〉 eating and drinking but vppon farre greater and preciouser 〈…〉 namely that God hath adopted vs for his children And so ye◠〈◊〉 effect what wee haue too beare in mynd â—â—wbeit for the better profiting of our selues by this streyne Let 〈…〉 that we must brydle our selues least wee wander intoo 〈…〉 when wee knowe God the father of our Lord 〈…〉 And why For the Papists haue this word God often 〈…〉 in their mouthes and lykewyse the woorde Iesus Christ 〈…〉 the meane whyle they haue disfigured Iesus Christ and 〈…〉 the doctrine of his Gospell wherin he should bee seene So 〈…〉 they a God howbeit but by confuzed imaginatioÌ„ in the meane 〈◊〉 they knowe him not And truly they woâ—e no more what God 〈◊〉 worship than the Turkes doo Wee know that our Lord Iesus 〈…〉 in the fourth of Iohn sayth that they which haue not the 〈…〉 too rule themselues well wote not what they worship 〈…〉 continually forge Idolls too themselues Therfore there is 〈…〉 one way too haue good and infallible accesse vntoo God and 〈…〉 by beholding him in his lyuely image for his maiestie is too 〈…〉 too farre of and too deepe for vs But Iesus Christ hath 〈…〉 himselfe too vs and applyed himselfe too our weaknesse and 〈◊〉 vs whatsoeuer was requysite too knowe that wee myght 〈◊〉 too God his father Yee see then that wee must haue our Lord 〈◊〉 Christ for our way too the intent wee stray not For seing that 〈◊〉 is the father of our head and of him that is made one with vs yee 〈◊〉 wee may haue accesse too come familiarly vntoo him And 〈◊〉 without that mediatour wee are all shet out from him and the maiestie of God must needs make the heares of our head too stand vp for feare But
Paule spake that of the Lawe and the Prophets Therfore mee also may conclude that there is no superfluitie in the Gospell nor any thing which serueth not too good purpose and whereby wee may 〈◊〉 bee edifyed both in faith and in the feare of god But this doctrine 〈…〉 conteyned there and the holy Ghost speaketh it lowd and shirle 〈◊〉 Therefore they must needes bee Manichies which intend too nip and 〈…〉 the Gospell For looke what lyketh not them they did set it aside 〈…〉 forged a Gospell of diuerse peeces allowing nothing but that 〈◊〉 they themselues thought good of Now if such maner of 〈…〉 haue shewed a diuelish stubbornnesse ageinst God in separating 〈…〉 things which ought too go toogither in vnseparable bond then are they malicious and froward also which would now a dayes haue the doctrine of election kept in silence For they woulde ouerrule God if it were possible stop his mouth as oft as he vttereth any thing that lyketh not them Agein a man may euidently see their beastlynesse in that S. Paule had not a better proofe whereby too magnifie Gods goodnesse than this Then if there were none other reason yit were it better that the whole world should go too confuzion than that this doctrine should bee suppressed with silence For is it reason that God should set the infinite treasures of his mercies before our eyes and yit that they should not be spoken of but bee thrust vnder foote But there are yit twoo reasons mo which shewe that this doctrine is most needefull too bee preached and that wee reape so great profit by it as it had bin much better that wee had neuer bin borne than too bee ignorant of the thing that S. Paule sheweth heere For there are twoo thinges wherat wee must chiefly ame and whereuntoo it behoueth vs too apply all our wittes and indeuers and they bee the very summe of all the thinges which God teacheth vs by the holy scripture The one is the magnifying of God as he deserueth and the other is the assurednesse of our saluation that wee may call vppon him as our father with full libertie If wee haue not these twoo thinges wo woorth vs for there is nother fayth nor religion in vs Well may wee talke of God but it shal bee but a leazing As touching the first poynt I haue tolde you alreadie that Gods grace is not sufficiently knowen but by seâ—ting Gods election as it were before our eyes For put the cace that God drawe all men alyke and that such as intend too obteyne saluation must come of their owne free will and selfmouing if it be so then is it certeine that wee deserue too bee receyued at Gods hand and that he should handle euery man according too his worthinesse But wherin shall Gods goodnesse bee magnifyed Euen in this that he preuenteth vs of his owne mere free good wil and loueth vs neuerthelesse without fynding any thing eyther in vs or in our woorkes why he should loue vs If this bee trew then must there needes bee election so as God must take the one sort bycause he thinketh it good so to doo leaue the other Thus ye see it is a most assured point that Gods glory doth not appeere shyne foorth as were requisite except it be knowen that he sheddeth foorth his goodnesse and loue where it pleaseth him I sayd euen now that the preaching of his word is a singuler benefyte too vs And that is the cause why it is sayd so often in the Lawe 〈…〉 that God hath not delt so with any other nation as he 〈…〉 the linage of AbrahaÌ„ in that he voutsafâ—d too chooze adopt 〈…〉 the lawe was a sure record So then the children of 〈…〉 exhorted too prayse God bycause he had voâ—safed to gyue 〈…〉 law and in the meane whyle had let the poore â—entyles 〈…〉 folk that perteyned not too him at all But it is yit a farre 〈…〉 specialler priuiledge when he maketh vs too fare the better 〈…〉 woord For it is certeyne that our eares myght bee beaten 〈…〉 with the things that should bee told vs and wee bee neuer the 〈…〉 for it vntill God speake to vs by his holy spirit within vs Then 〈…〉 matter God sheweth a dubble grace The one is when he 〈…〉 vp men to preache the Gospell too vs for no man is meete 〈…〉 too doo it of himselfe Needes therefore must they bee of Gods 〈…〉 which doo call vs too him and offer vs the hope of saluation But yit for all that let vs marke well that wee cannot beleeue except 〈◊〉 himself too vs by his holy spirit and speake too our hartes 〈…〉 holy Ghost as well as he hath spoken too our eares by the 〈…〉 of man. And that is the cause why the Prophet Esay sayeth 〈…〉 beleeued our doctrine or too whom is the arme of the Lord 〈…〉 He sheweth that there is no fayth in the world till God haue 〈…〉 in mennes myndes and hartes by the power of his holy 〈…〉 And for the very same cause also dooth our Lord Iesus say that 〈…〉 commeth too him except he bee drawen by the father but 〈…〉 hath learned of my father sayeth he the same submitteth 〈…〉 mee Too be short wee see manifestly that God sheweth 〈…〉 too vs when he voutsafeth too inlyghten vs by his holy 〈◊〉 too the end wee should bee drawen too the fayth of his Gospell If the same were doone commonly and indifferently too all men yit 〈◊〉 wee haue cause too magnify god But now when wee see that 〈◊〉 are hardened and othersome vnconstant and that some go their 〈…〉 without taking any profit by the things that they haue heard 〈◊〉 othersome bee altoogither blockishe it is certaine that the same 〈…〉 God 's grace more apparant too vs according as S. Luke 〈…〉 that at S. Paules preaching as many beleeued as were 〈…〉 too saluation Uerily the number of people was great that 〈◊〉 S. Paules Sermon and out of all doubt he on his side had so 〈◊〉 grace as ought to haue moued euen the very stones And yit 〈◊〉 a great sort continued in their vnbeleefe and stubbornnesse and othersome beleeued Now S. Luke sayeth playnly that the cause therof was not for that the one sort were more forewarde folke than the other or for that there was any towardnesse of vertue more in the one than in the other but for that God had foreordeyned them too saluation Therefore at one woord wee see that all mannes deseruing must ceasse and be layd vnder foote or else God shall not haue his deserued praise Yea and wee must vnderstand that fayth commeth not of our selues for if it did then should there be some woorthinesse in our woorkes Trew it is that by fayth wee confesse that there is nothing but wretchednesse in vs that wee bee damned and accursed and that wee bring not aught with vs but onely an acknowledgement of our
toogether in the person of his onely sonne euen vs that haue so torne a sunder the thinges that he had set in so goodly order And for the same cause S. Paule speaketh heere not only of men which were estraunged from God afore by reason of sin but also of all things that are in heauen and earth wherin he comprehendeth euen the verye Angells For although Gods glorie shyne foorth in them and that they were neuer yit separated from him yit neuerthelesse it stoode them on hand too beâ— gathered toogither by our Lord Iesus Christ and that after twoo sorts For albeeit that they neuer swarued asyde ne fell from that they were at the first and that Gods ryghtuousnesse doo alwayes shewe it self in them insomuch that they bee as it were mirrours and paternes of it yit notwithstanding if God liâ—ted too looke vppon them with rigour they should fynd themselues farre short of the perfection of ryghtuousnesse that is in him as it is sayd in the booke of Iob. Furthermore there is yit one other reason too bee matched with this which is that the Aungells should not hane such constancie and stedinesse as were requisyte vnlesse Iesus Christ had so stablished them as they myght neuer fall Thus yee see one way how they were gathered togither But this gathering wherof S. Paule speaketh heere is in respect of their vniting agein vntoo vs For wee knowe that inasmuch as wee were banished out of Gods kingdome wee were cut of from all hope of saluation so as the Angells were by and by fayne too become our enemies and should bee so still were it not for the attonement which wee haue with them agein by meanes of the head which is common too vs both And heere yee see also why that in the ladder that was shewed vntoo Iacob it is said that God stood vppon the toppe of it and touched both heauen and earth and that the Angells went vp and downe on it Now our Lord Iesus Christ is the trew liuing and euerlasting God which touched both heauen â–ª and earth bycause that in his persone God hath knit his owne diuine being or substance and the nature of man toogither Thus therefore yee see that heauen is open so as the Angells begin too acquaynt themselues with vs yea and too become our seruants as is sayd in the Epistle too the Hebrewes bycause the care of our soules is committed vntoo them and they as is sayd in the thirtie and foure Psalme incamp about vs and watch vs and are our keepers Yee see then how wee bee vnited agein too the Angells of heauen by our Lord Iesus Christ. And that is the cause also why he sayd from hensfoorth yee shall see the heauens open and the sonne of man comming downe in his maiestie with his Angells Whereby he doeth vs too wit that heauen was shet ageinst vs and that wee also were vnwoorthie too fynd any fauour at Gods hand that yit notwithstanding now that he is come too bee our head and hath made the attonement betweene his father and vs and taken vppon him the office of mediator is become the head not only of the faythfull but also of the Angells he hath gathered all toogither agein in such wyse that wheras the diuells make warre ageinst vs and practize our destruction without ceassing the Angells are armed with infinite power too maynteyne vs And although wee see them not with our eyes yit must wee certeynly beleeue that they watch for our welfare Otherwyse what a thing were it For wee knowe that the diuell is as a roring Lion and seeketh nothing else but too deuoure vs Wee see what a number of â—â—yghts he hath too wynd about vs with Needes then must the Angells haue an infinite power too defend vs withall Also it must needes bee that wee bee preserued vnder the protection of our Lorde Iesus Christ who is both their head and ours too Thus yee see briefly that the thing which S. Paule ment too tell vs in this Text where he saith that we are gathered togither agein is that wee were scattered asunder before that wee bee not onely reconciled to God by the death and Passion of our Lord Iesus Christ but also now henceforth knyt ageyn vntoo the Angelles so as they are become our brethren and fellowes and God hath giuen them charge too guide and mainteyne vs in all our wayes and to watche ouer vs and to be in continuall battell for the withstandyng of all the enemyes that make warre ageynst vs tyll wee be gathered all together intoo the rest of heauen Now let vs cast our selues downe before the maiestie of our good God with acknowledgment of our faultes praying him too make vs so too feele them as it may drawe vs too trew repentance and make vs to continue the same all the tyme of our lyfe and that yit notwithstanding wee may not ceasse too trust in him and too offer our selues boldly in his sight forasmuch as our sinnes are scoured out by the blud that was shed for the washing of them and that wee may so frame our selues too this doctrine as wee may all the tyme of our lyfe acknowledge that seyng he hath purchaced vs so deerely wee ought too giue our selues wholy too his seruice and that seyng he hath shewed himselfe so good a redeemer towardes vs wee may not doubt but he wyll continue his goodnesse from day too day too the full finishing of the thing that he hath begunne and strengthen vs in all assaultes tyll he haue deliuered vs from the crueltie of Satan and of all his vpholders yea and quyte and cleane taken vs out of the world too make vs parttakers of the happie blissednesse whereuntoo he calleth vs That it may please him too graunt this grace not onely too vs but also too all people and nacions c. The fifth Sermon vpon the first Chapter 13. You also doo trust in Christ vppon the hearing of the word of truth that is too say of the glad tydings of your saluation by beleeuing vvhereof you also are sealed vvith the holy spirit of the promise 14. VVhich is the earnest penny of our inheritance vntoo the redeeming of the purchaced possession too the prayse of his glory WEe haue seene heeretoofore how S. Paule hath declared that there is none other grounde of our saluation than Gods free goodnesse and that wee must not seeke any where else for the cause why he choozeth the one and forsaketh the other For it becommeth vs too holde our selues contented with his onely will purpose vnchaungeable determination And whosoeuer goeth any further must needes stumble intoo such a dimgeon through his owne rashnesse as he shall feele that such as cannot honour Gods maiestie and euerlasting ordinance with all lowlynesse and reuerence must euery one of them say I come too shame Therefore whensoeuer we come to the serching of the cause of our saluation let
soeuer sinnes are 〈◊〉 by the preaching of the gospell the same is out of hand ratified in heauen Thus ye see what certintie we ought to haue that wee bee no more doubtfull whether God wyll heare vs or no. But lyke as the gospell teacheth vs to beleeue so also S. Paule sheweth vs that we ought too esteeme it as an incomparable treasure for so much as it is the power of God tendyng to the saluation of all that beleeue as hee speaketh of it in the first Chapter too the Romanes Seeing then that wee bee forlorne and vndone of our selues and there is none other meanes too call vs backe ageyn too God but by the gospell let vs set store by that treasure and bee well aduized too make our profite of it And in so doing let vs hardily despize both the Diuell hymselfe and all his temptations which he practizeth ageinst vs seeing that God calleth vs and hath given vs a sufficient record of hys fatherly loue and good wyll towardes vs. But let vs come too the second part which I glaunced at For S. Paule sheweth that besyds Gods voutsafing no haue the Gospell preached vntoo vs it behoueth him also too wooke by his holie spirit and by a speciall grace And in very deede wee shall find many that will well ynough graunt that God was not moued to send vs his Gospell vppon any other cause than his owne mere free goodnesse But therwithall they surmyze that the cause why some receyue it and some receiue it not is for that their owne free wils doâ— rule the rosteâ— and by that meanes Gods grace is diminished For God offreth vs not his grace as a man shoulde offer an apple too litle 〈◊〉 so as hee that could ronne best should come and haue it If God should cast it out so it is certaine that the greatest parte of our saluation shoulde proceede of our owne power and policie and the commendation therof should redound too our selues Now then after S. Paul hath shewed that God hath called and dayly dooth call vs too the inheritance of his heauenly kingdome and that his so dooing proceedeth of his own mere free goodnesse He addeth further that it behoueth vs of necessitie to be touched with his holy spirite In deede he setteth downe but the one part of the grace of the holy ghost that is bycause he had set downe the other part before for he hath not in this discourse forgotten aught that belonged to his matter but he began with Gods free goodnesse wherewith wee bee all filled and shewed that fayth springeth out of the said fountaine of free election And nowe for the second part he addeth that Gods inlightening of vs by his holy spirit so that wheras we were blynd he hath printed his grace in our hartes and bowed and bent them to the obeying of hym is not ynough for vs but that moreouer he muste bee fayne to confirme vs and strengthen our fayth by geuyng vs an inuincible constancie too holde out too the end Yee see then that the thing wheretoo S. Paule bringeth vs is that besides our receiuyng of fayth at the hand of the holy Ghost and besides his inlightenyng of vs by his grace wherof I haue spoken alredy he dooth also stay vs in such wise as wee fal not away For the better vnderstanding hereof wee must first call to mynd the thing that hath bin treated more at length alredy that is too wit that so long as God letteth vs alone in our owne state and plight wee bee blind wretches wandring in darkenesse and what soeuer is preached or spoken vntoo vs wee abide styll as blockes in our brutishnes For the sensual man shall neuer vnderstand any thing that belongs to God or too hys owne saluation Yee see then howe wee bee vtterly barred and excluded from the heauenly light tyll God pitie vs and giue vs the spirit of light and insight Marke that for the first poynt Howbeit for asmuch as that poynt hath bin discussed heretofore it suffizeth to doo no more but too put you in mynd of it Now there is yit another poynt which is that when wee haue once imbraced Gods grace by fayth so as wee knowe that our Lord Iesus Christ is he in whom wee fynd all that is requisite too make vs perfectly happie it standeth vs on hand too be stablished in the same For why let vs marke how wauering men are He that is best dispozed too followe God shall by and by fall bycause wee be so frayle that the diuell will ouerthrowe vs euery minute of an houre if God hild vs nâ—t vp by strong hand And for that cause is it sayd that God vttereth his power in mainteyning vs when he hath chozen vs and giuen vs too our Lord Iesus christ For if he fought not for vs alas what woulde become of vs wee should bee confounded out of hand and we shouâ—d not take one or twoo falles but infinite falles as I sayde afore As soone then as we were in the way of saluation by by should we surely bee tuâ—ned out of it by our owne frayltie lyghtnesse and vnconstancie vnlesse wee were hild backe and that God wrought so in vs as wee might by his holy spirit ouercome all the assaultes of the diuell and the world Thus dooth Gods spirit woorke dubble in vs as in respect of fayth For he inlyghteneth vs to make vs vnderstaÌ„d the things that else should bee hidden from vs and too receyue Gods promises with all obedience That is the first woorking The second is that the same spirit is fayne too continue in vs and too giue vs perseuerance that wee quayle not in the middes of our way That then is the thing â—hat S. Paule treateth of as now As if he should say my friendes yee haue knowen Gods grace and yee haue had experience of it and that he hath drawen you too the obeying of his Gospell For you had neuer rome vntoo it if he had not shewed himselfe pitifull towardes you But yit assure your selues that he dubbleth his grace in that he giueth you power too hold out in the same For had ye continued but two or three dayes or two or three yeeres yea or more needes must it bee that God had helped you therein for else yee should alwayes haue bin in a mamering yea and as poore wretches at your wittes ende without any certeintie at all but that God hath promised too haue a care of you and too guyde you continually till you bee come too your wayes end and haue accomplished your course That therefore is the cause why he sayeth heere that they were sealed or signed by the holy Ghost Now it behoueth vs to marke well the similitude that S. Paule vseth For wee know that euidences are made authentik by sâ—ales and that hath bin in all tymes Trew it is that men did not set them too in such maner as they doo now adayes But yit notwithstanding in
he sheweth that we bee neuerthelesse sure of it for all that and that nothing but our owne vnthankfulnesse letteth vs too glory fuâ—ly in God and too say with full mouth that wee doubt not of our comming too the heauenly lyfe forasmuch as wee haue an earnest penny therof by the holy Ghoste and are so knyt too our Lord Iesus Christ that all the goodes which he hath doo belong vntoo vs and are made common to vs by fayth Therfore let vs mark well what is conteyned in these words of S. Paules He sayeth that the holy ghost is our earnest penny Seing it is so wee must needs be sure of our redemption wherof we shall haue the possession at the last day yea euen to the full that doth the thing of it sâ—lf shew sufficiently For we be but sillie wormes of the earth wee bee compassed aboute with rottennesse and corruption wee bee beset with so many miseries as is pitie to see the world rayleth vpon vs and mocketh vs and our simplicitie we bee fayne too indure hunger and thirst it seemeth often tymes that God hath forsaken vs and after a sort cut vs of yea and that he vouâ—safeth not too pitie vs as the most despyzed creatures of the worlde Lo at what poynt wee bee too outward appeerance And therefore it standeth vs on hand too haue a remedie too warrant our selues withall in the middes of so many perplexities and hartgriefes That is the cause why S. Paule sayeth purposely that the holy Ghost is our earnest penny Although then that the world haue the brydle looce to trample vs vnder his feete as they say although our Lord keepe vs occupyed with many temptations although he humble vs in such wyse as it may seeme that wee bee as sheepe appoynted too the slaughter so as death bee continually betweene our teeth yit are wee not vnpurueyed of good remedie For why Seyng that the holy Ghost reygneth in our hartes wee haue whereof too boast euen in the middes of all our temptations according as it is sayd in the viii too the Romanes that being once assured that God taketh vs for his children wee may not only call vppon him but also although wee bee afflicted and tormented yit wee ceasse not too bee alwayes fully and infallibly resolued that he is our father too leade vs too the glory of heauen for euen that also is 〈◊〉 meane whereby our hope is tryed Furthermore wee bee warned also too walk in pacience and that seing God hath giuen vs his holie spirit for an earnest pennye wee must not bee so hastie and impaciente as wee haue bin woont too bee For if God handle vs roughly by and by wee fall too grudging and are very loth too suffer any thing for wee see how tender and nyce we bee of nature But wee must indure paciently bycause God will not haue vs too come too his kingdome at one leape as they say but will haue vs too passe by this world through the midds of thornes and breers so as wee shall haue much a doo to get through and wee shal bee in greate distresse Seing that he will haue vs led such a way and yit notwitstanding giueth vs so good a remedie as ought to suffyze vs which is that he strengtheneth vs in inuincible constancie by his holie spirit let vs stand in a redinesse too fyght till the tyme of victorie bee fully come It is trew that our fayth doth euen now alredy get the vpper hand but wee receyue not yit the fruiteâ— of it nother doo wee fully inioy it Therfore wee must determine with our selues too sygh and grone continually and yit therwithall too reioyce also For why too reioyce in our hartes and also too cry with S. Paule alas wretched wyght that I am who shal deliuer me from this prison of my bodie are things that may match verye well toogither Therfore let euery of vs moorne yea and bee greeued at the hart for that wee bee still so much giuen too our wicked lusts and too the number of vices that are in vs And yit notwithstanding let vs ceasse also â—oo say that wee thank God and too bee contented with his giuing of such portion vâ—to vs as ought too suffyze vs and too tary his leyzure till he accomplish and performe the thing that he hath begunne seing wee haue his holie spirit so dwelling in vs with a promis that wee shall neuer bee destitute of him vntoo the end Thus yee see how wee bee heere incoraged too take hart of grace and too walk in such constancie as all the miseries of the world may not stop vs of 〈◊〉 till wee bee â—â—me to our races end And that is the cause why S. Paule speaketh purposely of redemption It is trew that wee bee redeemed by our Lord Iesus Christ and he is giuen vs for our redemption or raunsome as is sayd in another text yit notwithstanding wee haue not the effect and full fruition of it as yit Then is there a dubble redemption one which was accomplished in the person of our Lorde Iesus Christ and anoother which wee wayte for and which shal bee shewed vppon vs at his comming ageine According wheruntoo S. Paule sayth in the viii too the Romanes that although wee grone and bee hild downe in anguish yit wee must not bee dismayed at it nor think it straunge bycause all creatures sayth he doo beare vs companie yea and bee as a woman that trauelleth of child For wee see that all the world is subiect too corruption through the sin of Adam Seing then it is so let vs not quayle in our gronings but let vs so measure our affections as too hold vs contented in that we haue our redemption purchaced in the person of our Lord Iesus Christ and thereuppon trust that he will accomplishe the same thing in vs and in our persons which he hath brought vs in his owne The thing therefore that S. Paule ment too say is that Gods spirit is our earnest penny duryng the tyme that wee wayte too be taken out of this transitorie lyfe and too bee set free from all miseries specially from the bondage of sinne which is the heauyest burthen that can bee Untill such tyme then as wee bee deliuered from all those thinges wee must rest vppon this that Gods spirit dwelleth in vs. And as touching the redemption of purchace it may well bee taken for purchaced redemption for it is a very ryfe maner of speech lyke as when it is sayd the spirit of promis it is ment the spirit that assureth or warranteth al the promises The spirit of the feare of God bycause it is he that maketh vs obedient too his rightuousnesse So lykewise when he speaketh of the Redemption of purchace it may well bee sayd that it is the redemption which was purchaced for vs too shewe that if wee feele the effect of it in our selues so as wee be out of all doubt of the things
that Iesus Christ hath doone for vs we must not mistrust that he hath suffered in vayne For surely his suffering were too no purpose at all towardes vs vnlesse it came vntoo vs so as it myght redound too our profit and wee inioy it That therefore is the thing that is purchaced in the person of our Lord Iesus Christ. And yit in the meane season as in respect of our selues he reyneth vs short â—oo the ende wee should not through our owne vnthankfulnesse refuze the benefite that God offereth vs that is too wit our reioycing in our afflictions bycause wee knowe that our saluation is sure nor repyne ageinst God and blaspheme him but walke on quietly till wee bee deliuered from this prison wherein wee bee and till wee bee fully set free by beyng gathered togither in our Lord Iesus Christ. Now let vs cast our selues downe before the maiestie of our good God with acknowledgment of our faultes praying him too make vs feele them more and more yea euen so farre as too bring vs too vtter mislyking of the wretchednesse that is in our selues so as wee fynding that there is nothing in vs but a dungeon of all naughtinesse may learne too resort too his righteousnesse and to seeke it at the well head and too acknowledge that he hath shewed himselfe a mercifull father towardes vs not doubting but that thereby he ment too assure vs also that he had adopted vs before the beginning of the worlde too the intent wee should continue in calling vppon him with trew stedfastnesse and neuer giue ouer And so let vs all say Almightie God heauenly father c. ¶ The sixth Sermon vppon the first Chapter 15. For this cause I also hauing herd of the fayth vvhich yee haue in Iesus Christ and of the loue vvhich you haue tovvardes all the Saintes 16. Ceasse not too giue thankes for you making mention of you in my prayers 17. That the God of our Lord Iesus Christ the father of glory should giue you the spirit of vvisdome and reuelation too haue knovvledge of him 18. That is too vvit too haue the eyes of your mynde inlyghtened that you might vnderstand vvhat the hope is vvhich yee ought too haue of his calling and vvhat are the riches of the glory of his inheritance among the Saintes WEe haue seene already howe Saint Paule brought the Epesians not onely to the chief but also too the onely cause of their saluation and shewed that they must of necessitie father all the whole vppon God without mingling of any foolish presumption therwithall as who should say that they themselues had furthered Gods grace which they had receyued eyther by their free wil or by any good intent in them Saint Paule therefore hath shewed in effect that not onely the Ephesians too whom he spake but also they that had bin Gods Church before ought all without exception to confesse that all their welfare proceeded of Gods onely free goodnesse not onely bycause they were all redeemed by meane of our Lord Iesus Christ but also bycause he had called them too the beliefe of the Gospell according too his choozing of them before the creating of the world And nowe he warranteth all the sayd doctrine by the recorde which it yeeldeth vnto God in that it doth euen then magnifie his goodnesse when he is as it were separated from mannes eye and from the sight of all witnesses Trewly the doctrine of the Gospel oughte not too bee the lesse esteemed when it is preached and published in the open face of the whole woorld but yit it behoueth him that speaketh it too haue it throughly printed in his hart to say the same thing in himselfe before God and his Angels which he speaketh before meÌ„ for otherwise it were but a iangling or rather an vnhalowing of Gods word if a maÌ„ should step vp intoo the pulpet too talke lyke an Angell and in the meane while haue no such meaning in his hart nor bee perswaded of the thing that he speaketh It were better that a man were drowned a hundred times than too beare abrode the most excellent record of saluation of Gods truthe and in the meane season not too bee perswaded in himselfe of the thing that he preacheth so as God and his Angells might knowe that he hath the same thing printed in his harte Therefore it is not without cause that after S. Paule hath preached Gods free goodnesse in choozing whom he lyked and in calling them too the knowledge of his Gospell when he had chozen them in confirming them with his strong hand and by giuing theÌ„ inuincible constancie and stedfastnesse wheÌ„ he had called them nowe he addeth that God knoweth his witnessing therof too bee in good earnest and vnfeynedly For he protesteth heere concerning the prayers which he maketh alone by himselfe when no man could know his thought nor what he sayeth and vttereth with his mouth that euen then he auoweth the same doctrine before God inasmuch as he prayeth him to voutsafe too accomplishe the thing that he hath begunne Heere therfore wee haue too marke first of all that such as mynde too haue their labour profitable too the edifying of the Churche and such as haue any trew zeale must not onely giue themselues too teaching but also therwithall pray God too woorke with them by his power and grace For oftentymes â—t befalleth that wee doo but beate the water yea though wee haue â—he tongues of Angells bycause wee pray not God to further the docâ—rine that wee preach For of our selues wee bee but vnprofitable instruments and when he hath giuen vs vtterance he must also make it effectuall according as it is sayd that he which planteth is nothing and he that watereth is nothing but it is God that giueth the increase Seing it is so Let such as haue the charge of teaching Gods Church walke fearfully carefully not onely indeuer to win men vnto God 〈◊〉 also humbly acknowledge that they can doo nothing of themselues and that they should but cast foorth a sounde intoo the aire which would vanishe away out of hand if God wrought not with them by the secrete power of his spirit That therefore is the thing that wee haue too remember vppon the woords that S. Paule speaketh heere But euerye of vs also ought too apply it generally too his owne vse Therfore when wee come too bee taught Gods woord or when any of vs readeth it alone by himselfe let vs not imagin our witts too bee suttle ynough and that wee bee able ynough too vnderstand whatsoeuer the scripture telleth vs but let vs acknoweledge our own beastlinesse and praye God too make his doctrine too preuaile in such wyse with vs as it may not slip froÌ„ vs But this thing will be perceyued the better by the processe that S. Paule holdeth on heere if wee wey well all the woords that he vseth He sayeth that he yeeldeth thanks vnto God without end
the father what protestation soeuer he make of going too him So then wheras it is sayd heere that wee must beleeue in Iesus Christ let vs bethinke vs of the warning which he giueth to his disciples Beleeue yee in God sayeth he beleeue ye also in me There hee sheweth that the auncient fathers which liued vnder the Lawe had but a dark teaching vntill the tyme that he was manifested too the world Trew it is that they woorshippid the liuing God yea and that they had none accesse vntoo him but by meanes of the mediaâ—or Howbeit that was but vnder shadowes and figures nother had â—hey any such lyght as wee haue nowadayes vnder the Gospell And 〈◊〉 that cause also told I you that he is called the image of God who is of his owne nature inuisible so as wee could not knowe him vnlesse he â—â—tered himself by such meanes Too bee short let vs mark that wee â—oo nothing else but wander till wee haue our fayth settled in Iesus Christ. And this wil bee the better perceyued by the errors wherwith â—he world hath bin imbrewed vnto this day For the Papists will proâ—est well ynough that they beleeue in God as much doo the Turkes the Iewes also Trew it is that the Papistes and Iewes seeme too come neerest the truthe for the Iewes protest that they worship the liuing God euen the same God that gaue them his Lawe by Moyses But what for that In the meane whyle they reiect Christ who is the end and substance of the Lawe As for the Papistes although they â—â—â—fesse Christianitie auowe Iesus Christ to be their sauiour yit is 〈◊〉 â—pparant that they make warre ageynst him for as much as they 〈◊〉 set vp seruing of God after their owne lyking so as there is nothing but disorder in all their doings As touching the Turkes they can wel ynough say Almyghtie God the maker of heauen and earth but shall wee thinke that God will renounce himselfe or vnsaye that which he hath sayd which is that no man can come vntoo him but by his welbeloued sonne whome he hath ordeyned too bee the mediator â—â—tweene him and men Ageyn wee see how the papistes will well yâ—â—ugh say that they beleue in God but yit therwithall they wil needs 〈◊〉 patrons and aduocates too bring them too his presencâ— Agein 〈◊〉 not ynough for them that they bee bought with the blud of ou◠〈◊〉 Iesus Christ they must also put too their owne merits and â—â—â—â—some themselues by their owne satisfactions and when wee haue offended God we must haue such meanes and such Then if a man list too examin the papistes beleefe surely he shall fynd that they â—eleeue their owne dreames and that all that euer they doo is 〈◊〉 confuzed maze For with Iesus Christ they mingle whatsoeuer commeth in their owne head wheras wee know that he ought to continue whole aâ—one by himseâ—fe Wee see then how S. Paule leadeth vs to the trew tâ—yal of our fayth which is by resting vpon Iesus Christ so that wee feele our selues vtterly voyd of all goodnesse and that wee mâ—â—t draw from out of his fulnesse too be filled with all good thinges or else â—o wil bee vnto vs For if wee had all the Angels in heaâ—en on our syde if it were possible yit is it certeyn that all should go too wâ—ecke if wee haue not the sayd head as S. Paule sayeth in the first and second chapters of the Epistle too the Colossians And so yee see what wee haue too gather vppon that sentence Now after S. Paule hath sayd that he thanketh God for the things that he sawe alredie in the Church of Ephesus he addeth that 〈◊〉 praâ—eth too him also This is too shewe vs that when wee see God bestowe his excellent giftes vppon his children wee had neede too beseche him still to contâ—newe and go forewarde with the same and that for twoo causes For he that standeth may happen to fall and againe God had neede too increace his grace more and more For euen they that are the perfectest shall haue cause too bee ashamed if they looke well intoo their owne wantes Yee see then that the thing wheretoo S. Paule bringeth vs is that when wee prayse God for the gyftes which he hath bestowed vppon his chozen children â–ª wee ought too match prayer also with our thanksgiuing And why For it is in hiâ— onely too bring too passe the thing that he hath begunne and it behâ—ueth vs too lay alwayes this ground Lord thou wilt not leaue the woorke of thine owne handes halfe vndone And the same thing whiâ—h wee ought too doo for others is also requisite for our selues Too bee short wee bee heere warned too magnifie God in such wyse for his goodnesse and gyftes which wee haue felt already as wee must perceiue that there is still much default in vs and that it standeth vs on hand that he should giue vs perseuerance too the ende and moreouer that he should correct our vyces and augment his grace in vs till wee bee come too full perfection which thing will neuer bee till wee bee rid of this mortall body Yit notwithstanding wee see howe Satan dooth now adayes possesse such as surmyze a hellishe perfection and make but the three first petitions too their father saying that it is ynough too pray God that his name bee hallowed that his kingdome come and that his will bee done and so they cut of all the rest of the prayer which our Lord Iesus hath left vs And for this matter I haue the signing of their owne handes which theyr disciples know wherby those diuells shewe that they must needes bee vtterly without wit seing they bee caryed away so farre as too refuze too yeelde God this glory that euen now wee bee yit still ouer loden with the burthen of our infirmities hild downe with store of corruptions and hemmed in with abundance of vyces and that God must bee fayne too clenze vs of them more and more yea euen from day too day vntill he haue brought vs too the perfection wheruntoo he calleth vs And it standeth vs so much the more on hand too marke this doctrine well bycause the Papistes are not so farre ouershot in the errours of their superstiâ—ions and Idolatries as these varlets are which doo now adayes sowe abrode their poysons in their priuie meetings and lurking holes But howsoeuer they fare let vs marke well what is shewed vs heere by the holy Ghost when S. Paule sayeth that he prayeth god And why I haue tolde you already that the Ephesians had profited and that the giftes of God and of his holy spirit were augmented in them He hath shewed that Now too knit vp the matter he sayeth further that he prayeth God too giue them that which they haue not which they want as yit Sith it is so let vs marke that the more wee haue profited the more cause haue wee too humble our selues and
one spirit yit are the gyftes diuers and they be distributed to euery of vs in measure and as it pleaseth hym to giue them There is none but Iesus Christe whiche hath receyued them fully He onely is the fountaine that can neuer be drayned dry it is he vpon whom Gods spirit reâ—teth to the end that we should al of vs bee made partakers of it And for our owne parts let vs acknowledge that the wizest of vs haue neede too bee alwayes scolâ—ers and too learne styll euen to our dying day Howbeit by the way let vs marke that this woorde Reuelation condemneth vs of al blyndesse For wee haue our eyes open too discerne betweene white and blacke wee see the Sunne and the Moone wee see these worldly things and are able to iudge of them wee neede no newe Reuelation for that geere for wee haue it of nature True it is that our eyes are instrumentes of Gods power and goodnesse wherby he maketh vs to inioye the light but that is a common thing But heere S. Paule sheweth vs that wee bee blynd and that we conceyue not any whyt of Gods spirituall grace except he open our eyes and take away the kercheefe or veyle that is before them yea and giue vs a newe sight which wee haue not For wee haue our eyes woorse thaÌ„ stopped vntyl he inlighten them by his holy spirit Thus ye see what wee haue too beare in mynde And that is the thing which he proceedeth styl withal Namely saith he too haue the eyes of your vnderstanding inlightened But a man might reply If wee haue the spirit of Reuelation alredy why haue wee neede of it Uerily as who should say you sawe nothing at all True it is that you see partly but you haue your eyes styll too much dymmed And this may be said generally of al men according as it is saide that in this worlde wee see thinges but dâ—â—ly and as it were through a glasse tyll wee bee able to behold God in his heauenly glory at which tyme we shal be fashioned lyke vntoo hym Ageyâ—e too the intent that men shoulde not alledge and say Mâ—st God then reuele thinges in suche wise vntoo vs as if wee were in such taking that wee could see nothing at all And shall a man bee as a bruâ—e beast without discretion or iudgement To answeare heereunto it is true that wee haue some wyt but yit are wee blynd for all that bycause wee be corrupted by sin God therfore must bee fayne too giue vs new eyes as I sayd afore And he addeth the woord wisdome the better too beate downe the fond ouerweening that men conceyue in themselues when they will needes flye without wings too come vntoo god For there is not that man which woulde not bee wyse If wee desyred trew wisedome by seeking it at Gods hand it were a good and well ruled desyre But there are twoo faults in vs for wee will needes bee wyze after our owne conceyt Am I not wyze ynough too gouerne my selfe wyll a foole say And in the meane whyle wee despyze Gods word and euery of vs will needes haue the â—rydle layd looce in our necke and haue leaue giuen him too doo what he thinketh good But that is too great an ouerweening The other vyce is that in reading the holy scripture wee still imagin too come too the knowledge of the things that are conteyned there by our owne discretion But heere both twayne of them are excluded by S. Paule For when as he desyreth God too giue his faythfull ones the spirit of wisdome he sheweth that they haue no discretion no more than brute beastes except it bee by the guyding of our Lord Iesus Christ of purpose too come too the kingdome of heauen For euen in ciuill matters and worldly affayres God giueth it not too any but too such as he thinketh good Now if he keepe his speciall goodnesse alwayes too himselfe too giue discretion too whom he listeth too guyde himselfe withall in these bace things of the world then dooth he make the vnbeleeuers too bee well syghted and therefore when the cace concerneth the heauenly lyfe there is no preparation in vs And so S. Paule presuppozeth the thing which I haue sayd already namely that wee must bee taught at Gods hand too know him by the doctrine of truth through the record of the Gospell for without that wee shoulde bee lyke these fantasticall fellowes which roue vnder the pretence of hauing the reuelation of Gods holy spirit howbeeit that is not after the maner that S. Paule taketh the word Reuelation when he prayeth God too giue it too his children As for example when Iesus Christ speaketh of his spirit he doth not separate it from the doctrine that he had preached When the spirit commeth sayeth he he shall tell you all truth And how is that Had not the Apostles receyued it alredy Yis but he addeth he shall shewe you the things that you heare now of my mouth Too bee short it is the peculiar office of the holy Ghost to teach vs in such wise as the word which we heare may therwithall haue his course place and as we may profit in the same And theruppon S. Paule sheweth also wherin lyeth all our light and knowledge namely in knowing God in the person of his onely sonne That say â—is the thing wherwith we must content our selues For if wee haue â—iâ—klishe wits too bee inquisitiue of the things that passe our capacitâ—e Let vs consider a little how weake and rawe our vnderstanding is And if our wits be so grosse heauie how shall wee doo when wee would sâ—ye aboue heauen and earth Are wee able too comprehend all that in so small a roome Yit neuerthelesse we see how men take vnmeasurable leaue to bee inquisitiue of this and that to put foorth questions in way of pleading and disputing ageinst god For this cause S. Paule sheweth vs here that if wee mynde too bee wize it behoueth vs too bee sober that is too wit we must vnderstand what manner a thing God and our Lord Iesus Christ is as he himselfe will shew anone after that when wee be once come to that poynt wee haue so much as ought wel too suffize vs and if wee presume too go any further it is but a wilfull ouerthrowing of our selues S. Paule then wil shew that more at length hereafter but it ought to suffize vs that as wel in this text as in all the whole holy scripture we ought too learne which is the God whom wee ought too serue what is his will how we may haue our trust in him what entraÌ„ce we may haue to pray too him and too flie too him for succour at all times That is the thing wherunto we must imploy our selues But that caÌ„not be doone vnlesse al that euer we haue neede of and is auaylable to our welfare be too bee had in Iesus Christ in whom God hath manifested himself
For in it selfe the maiestie of God is too high a thing and wee should bee vndone a hundred times before wee could come nere him if it were not that he is come downe vnto vs But if wee once haue Iesus Christ â–ª there wee haue a lyuely image of him wherein wee may behold whatsoeuer is requisite for our saluation For there we vnderstand that God is our father and that wee bee clenzed from all our sinnes too be transformed intoo the glorye of god There wee see how God accepteth vs for rightuous and that wee bee reconciled too God ageine There wee perceyue how he hath raunsomed vs and that wee shall neuer bee left destitute of the grace of his holy spirit till he haue brought vs too the ioying of our inheritaunce Thus doo wee knowe all these things in our Lord Iesus Christ. And that is the cause also why S. Paul sayeth in another place that he desired not too knowe any other thing than Iesus Christ and that it is he onley of whom he intended too boast According whereuntoo wee haue seene heretofore how he forsooke all things to abyde vnder the Crosse of our Lord Iesus Christ and that althoughe the same hath too the worldward nothing but shame and reproch yit he protesteth that he had giuen ouer al that he had esteemed afore and that he estemed them but as hinderaunce and losse yea and as filth and dung too the intent too cleaue too our Lord Iesus Christ and too shewe that such as are possessed with the fond opinion of their owne deseruings do separate themselues from our Lord Iesus Christ and that if wee will bee knit vntoo him wee must giue ouer all that we imagine our selues too haue of our owne and offer our selues vnto him â—oyde of all goodnesse too bee filled at his hand And here ye seâ— also why S. Paule sayth that he had leuer come too the hauen of saluation poore and starke naked then too liue in the mids of the Sea and too bee there swallowed vp For although he were taken for an holy man and as halfe an Angell yit made he no reckening of all that so he might bee partaker of the remission of sinnes that was giuen him in Iesus Christ and of the grace which he hath communicated too all his members Therefore let vs learne too magnifie Gods grace in such wyze as wee may vtterly forget all the toyes wherwith the diuell deâ—â—iueth the vnbeleeuers by puffing them vp with I wote not what manner of pryde and come vtterly emptie too our Lord Iesus Christ â—oo beg his grace For wee cannot receiue one drop of it but by confessing our selues too bee vtterly vnworthie of it And now let vs fall downe before the maiestie of our good God with acknoweledgment of our faults praying him too make vs percâ—yue them more and more and that the same may so humble vs as wee may bee stablished in his grace and labour too come nerer and nerer vntoo him that being beaten downe in our selues wee may bee rayzed vp by him through his mere mercie and depending altogither vppon him resort vntoo him as too 〈◊〉 father and continewe in so doing till he haue taken vs out of the prizon of sinne and ioyned vs perfectly too himselfe That it may please him too graunt this grace not onely too vs but also too all people c. The seuenth Sermon vpon the first Chapter 17. I pray for you that the God of our Lord Iesus Christ the father of glorie giue you the spirit of wisedome and reuelation too haue the knoweledge of him 18 That is too wit too haue the eyes of your vnderstanding inlightened too the end ye may know what the hope is which you ought too haue of his calling and what the riches are of the glory of his heritage among the Saintes ALl men haue naturallye some vnderstanding Not that it sheweth itself as soone as they bee borne but in processe of tyme all haue some discretion of good and euill And for that cause are thei reasonable creatures But the vnderstanding which wee haue of nature is not ynough too bring vs too the kingdome of heauen For wee stop farre short when matteâ—s that concerne the heauenly life doo come in question Wee see that euery man hath wit in matters and affayres of the world and euery man will looke about him Agein although dyuers could fynd in their harts that their owne consciences were dead yit notwithstanding God hath so graued a kynd of feeling in their harts as our liues must needs bee brydled and euen the wickeddest and woorst natured of vs all shall of force haue some remorse or hartbyting and bee constreyned whether they will or no too allow the good and condemne the euill Trew it is that when they haue committed any fault they will labour too hyde it with vayne excuces But if a man aske them whether murther extortion robberie whoredome deceyt and forswearing bee vertewes or no thy will say they bee vyces woorthy too bee condemned Euerie man will talke so For it is Gods will that there should bee such a knowledge printed in mans harte too the end that all should bee condemned without excuce and bee inforced too bee thir owne iudges But as I said afore this is not ynough too leade vs vntoo God and too open vs the kingdome of heauen in such wise as wee may knowe how too bee saued or howe too call vppon god Then are wee starke blynd in that behalf for our insyght reacheth not beyond the world Therfore God must bee fayne too woorke in vs and too giue vs new eyes too spye out the things that are requisite too our saluation And that is the cause why S. Paule prayeth vntoo God heere too giue them inlyghtened eyes Wherin he presuppozeth that men haue alredie some enterance not too atteyne so hygh as is requisyte but too haue some seede of Religion in them and too perceyue that there is a God Furthermore God must bee fayne too giue a greater lyght and such a one as wee be quyte voyd of by reason of Adams sin for wee bee plundged in such darknesse that we go cleane awk froÌ„ the ryght way till God haue reached vs his hand Yee see then that the thing which is conteyned heere is that God hath doone more for vs in giuing vs the eyes of vnderstanding than in making vs men and putting vs intoo the world bycause that therby he reformeth vs and giueth vs a cleere and sure insyght as to those whom he hath chozen For it is a priuiledge which is peculiar too his owne children and not common too all men And truely wee see that when God vttereth his power it is not knowen but onely too such as haue inlyghtened eyes according too this saying of Moyses Thy God hath not giuen thee a hart too vnderstand nor eyes too see euen vntoo this day Wee knowe that miracles were wrought in the sight of the people
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
Iesus Christ calleth vs too him and telleth vs that the things which he hath receyued of God his father are common too vs and that although wee inioy them not as yit too the full yit wee cannot bee disappoynted of them Too bee short I told you also that our Lord Iesus Christ is set at the ryght hand of God his father too the ende that wee myght bee sure that all things are vnder his hand that he rules the whole world and that all good things are of him and he is able too disappoynt all anoyances insomuch that if we be vnder his protection wee may defye the diuell and all our enemyes And now too the intent wee should lerne too content our selues the better with Iesus Christ alone and not wander heere and there as we be woont too doo S. Paule addeth expresly that he vvas set aboue all myghtinesse souereintie principalitie and povver No dout but that he meaneth the Angells howbeit he hath vsed this maner of speeche to hold vs the better too our Lord Iesus Christ that no fancy myght turne vs from him as if he should say although God haue imparted some portion of his glorie dignitie and power among the Angells yit dooth it no whit diminish that which he hath giuen too Iesus Christ and therefore wee shall fynd in him all things that are needfull so as wee neede not too gad heere and there for them nother is it lawfull too ioyne any companion with him bycause all preeminence and whatsoeuer else may bee thought or deuyzed too bee moste noble and excellent is there that is too say in our Lord Iesus Christ and he only is too bee sought vntoo as Paule himselfe sayeth also in the first too the Colossians For it is not now alate that the world hath sought occasion too turne away from our Lord Iesus Christ vnder colour of seeking too the Angells of heauen Wee see how Gods creatures are alwayes drawen too some superstition and men make Idolls of them bycause God executeth his souereintie by the Angells and they be as it were his handes his officers and his instrumentes That is the cause why men think them selues too haue doone much in betaking themselues too S. Michaell or too S. Gabriell or too I wote not whom else For as I sayd it is not a vyce newly deuyzed the diuell who is the father and author of lying hath intangled men at all tymes with such fancies yea and euen the Christians haue folowed the example of the heathen mens doings in that behalfe For the heathen men haue alwayes surmized the Angells too bee as halfe goddes and thought too haue them as their mediators wherby too come vntoo God bycause they were not woorthie of themselues And euen after the same maner talk the Papistes at this day Now the selfsame abhominations began too be buylded vppon the earth euen in S. Paules tyme And for that cause he sheweth that it is not lawfull too match any thing with Iesus Christ but that although the Angells â—ee magnifyed and bee called vertewes powers Lordshippes and dominations and men giue them what other tytles they liâ—t yit must they stoope and bee inferiour too the head and the cheefe dignitie must bee reserued too Gods sonne bycause that all knees must bow before him not only of worldly creatures but also of heauenly Wee see then that the cause of S. Paules packing toogither of so manie woordes in this place too expresse the Angells withall is that wee should the better bee hilde too our Lord Iesus Christ and rest wholly vppon him without wandering one way or other vnder pretence that the Angells haue excellent and noble giftes And so wee see and may gather vpon this streyne that all the dotage of the popedomme in imagining of Patrons Aduocates and mediators vntoo God sprang vp euery whit of it of none other cause than for want of knowing of our Lord Iesus Christ and of the things giuen vntoo him by God his father For wee haue no mynd too repoze our selues vppon him except wee know too what ende he is come But the Papistes haue on the one syde imagined themselues too bee separated from our Lord Iesus Christ not knowing that he is become our brother too the end wee should repayre familiarly vntoo him and on the other syde they haue robbed him of his office which is allotted him in the holy scripture and made but a dead thing of it So much the more therefore behoueth it vs too marke wel these sayings that we be made al one gathered togither into one body with the Angells of heauen and with the holy fathers that lyued vnder the Lawe and that wee and all the Prophetes Apostles and Martirs must with one common accord glorify our commoÌ„ head Iesus Christ and resort vntoo him and that he must bee set vp on hye for euery man too looke at and that wee must not wilfully put blyndfoldings before our eyes but take away all impediment that his glorye be not in any wyse dimmed The very meane then to ouercome all lets that Satan shall cast in our way too stop vs from comming too Iesus Christ is too consider that there is no dignitie or worthinesse in the whole world neyther aboue nor beneath which is not made too stope too the end wee should all of vs bee ioyned vntoo him with one accord Thus you see in effect what wee haue too gather vpon this text Trew it is that by those wordes wee be doone too vndestrand also that God distributeth offices among his Angels as pleaseth him so as one hath a greater charge than another Yit notwithstanding it is not in our power too knowe how the case standeth with them Let vs bee contented too knowe it according too the measure of our fayth and onely giue eare too Gods woord and in all sobernesse learne of him without giuing brydle too our owne fond curiositie as a number doo whom wee see disputing finely of the Angels as though euery of them would bee marshal of Gods house too place euery of the Angels according too his degree For there is not a more diuilish malapertnesse than too babble in that sort of Gods secrets further than God hath made vs priuie too them by his woord Therefore let vs hold our selues contented that the Angels how noble so euer they bee are ordeyned too be the ministers of our welfare by meanes of Iesus christ And whensoeuer wee intend too haue the familiaritie or acquintance and helpe of them Let vs not doo as the Papists doo which haue their peculiar prayers too make vnto them but let vs repayre too Iesus Christ for by that meanes shal all things become common betweene them and vs When hauing spoken of the Churche wee say I beleeue the communion of Saincts it is certeyne that the Angels are comprehended therin seeing that God imployeth them too doo vs seruice And why doth he so It is not for
which he treated of continually was that wee cannot sufficiently exalt our God considering the mercie that he vseth towardes vs And now too expresse the same yit the better and to touch vs the more to the quicke with it he sheweth vs as in a picture or in a glasse what men are til God haue preuented them with his grace and called them backe too himselfe Therfore he sheweth that wee be pluâ—dged in so horrible a dungeon that the very thinking of it ought to abash vs and make the heares stand vp vpon our heades for it cannot bee but that theruppon wee must needes bee moued and inflamed too blisse Gods name for that he hath sought vs so in in the bottome of Hell too drawe vs vp too the kingdome of heauen And our Lord Iesus Christ too shew in what cace he findeth vs sayeth that he is come to the end that the deade should ryze at his voyce Yee see thâ—n that the office which the sonne of God taketh vppon him is too draw vs from death too lyfe by the doctrine of his Gospel According wherunto he addeth that such as beleue in him are passed from death wherin they were hild downe and are entred into the heauenly lyfe Not that the faythfull doo inioy it heere alredy but bycause they possesse it in such wyse by hope as they be throughly assured of it Now wheras our Lord Iesus Christ sayeth that his voyce hath power too rayze the dead he taketh it by a similitude For what lyfe soeuer wee suâ—myze oâ—r selues too haue yit notwithstanding if we be separated from God wee l bee in a spirituall death howsoeuer the vnbeleeuers imagin themselues too be more than alyue in their owne wisdome and vertue And therein doo they harden themselues and make their brags of it too the vttermost But let vs see where the welspring of lyfe is It is in God and they bee alienated from him Also let vs see what is the trew lyfe of man It is not that he should bee sâ—ttle and fine witted and bee able too compasse his matters well in this world by his owne cunning and pollicie or too purchace himselfe renoune or too bee wittie and well aduized too giue counsell too all other men it is not that he should excell in all humane sciences and in all arts nother is it that he should bee esteemed and renouned as a maâ— of noble corage or as one that hath the other vertues that are commendable among men but it is a hygher thing that wee must begin at namely to knowe that God is our father that wee bee defended and preserued by the light of his word inlightened by fayth too knowe the way of saluation and too assure our selues that our whole welfare lyeth in him so as wee seeke it there with al lowelynesse and also too knowe the meane whereby too atteyne too it that is too wit by hauing our Lord Iesus Christ in whom the whole fulnesse of grace is offered vs. Thus you see what the spirituall lyfe of man is and where it lyeth that is too wit in the lyght of Gods woord and in the woorking of his holie spirit so as wee be new fashyoned agein according too the image that was lost and vtterly defaced in vs by Adams sin And is that too bee found among worldly men Yea euen among those that are most honored No surely Then is it not without cause that our Lord Iesus vseth this similitude saying that wee bee raysed from death by meanes of the Gospell For florish wee neuer so much beare wee neuer so fayer a glosse before men and seeme wee too haue neuer so much wherfore too bee had in estimation yit are wee but wretched carions there is nothing but rottennesse and filthinesse in vs God lotheth vs wee bee damned and forlorne before him the Angells abhorre vs all creatures curse and ban vs and all things aske vengeance vppon vs bycause wee defyle them For there is such corruption in man that heauen and earth must bee infected with it vntill God haue chaunged them The thing then which our Lord Iesus Christs saying importeth is that vntill wee bee renewed by the Gospell through the fayth that proceedeth of it wee bee but as dead men there is not one drop of lyfe in vs that deserueth the name of lyfe And too bee short wee bee as good as buryed in our graues and must bee fayne to go out of them agein whereby wee bee doone too vnderstand that wee bee cut of from Gods kingdome and consequently that there is nothing but filth in vs and yit notwithstanding that God voutsafeth too bee knit and vnited vntoo such as put their trust in him and in his goodnesse That say I is our rysing agein Too bee short wee must alwayes consider that man bringeth death with him euen with his birth not only bycause he is mortall but also bycause he is separated from god We bee mortall wyghtes and it were but in respect that wee must needes passe through this world and depart thence whensoeuer it pleaseth God but wee bee also dead afore hand And how is that Bycause our soules are altoogither sinfull There is nother thought nor affection in vs which tendeth not too euil all is repugnant or rebellious ageinst God and ageinst the rule of his ryghtuousnesse When wee imagin eyther one thing or other wee can neuer deuyse any thing in our myndes but sin and vnryghtuousnesse according as it is sayd in Genesis that God knew that all that euer man had in his thought and imagination was sin Now sith it is so let vs vnderstand that although wee had knowledge of good and euill and that wee had farre greater skill and discretion than wee haue yit are wee so marred that all our desires and lustes rebell ageinst God as it were too make warre ageinst him Seyng then that we be so corrupted in our soules and that there is nother thought nor affection which is not vtterly naught let vs not thinke it straunge that God with his owne mouth auoweth vs too bee dead notwithstanding that through our owne fond ouerweening wee imagin that there is some lyfe in vs And that is the very thing which S. Paule treateth of as now in saying that the Ephesians were parttakers of the aboue mentioned grace though they were deade through their owne sinnes and iniquities As if he should saye Too the intent yee may the better esteeme the valew of Gods grace and what it bringeth with it thinke not only vppon your present state but consider that if God had left you such as you were of your selues and had not succored you at all but had let you followe your owne swindge you had bin vndoone Consider what your nature is for yee were dead and there was no hope that euer you should bee quickened agein bicause it is not in the power of mans owne free-will too giue himselfe lyfe agein when he is
to the prince of the aire according as he hath all power in the vvorlde according too the spirit that ruleth all the vnbeleeuers His talking after that maner is too shewe that till God haue quickened vs by meanes of our Lord Iesus Chryst vntill he haue gathered vs vnto him the diuell hath dominion ouer vs See I pray you what the dignitie of men is vntill Iesus Christ haue raunsomed them They dye not once and away but euerlastingly and he must bee fayne by his Gospell to make them parttakers of the saluatinn which he hath purchased for them Then vntyll God haue wrought in vs by his grace whose are wee The diuels he is our prince Too bee short he hath all authoritie ouer vs and ruleth vs with such tyranny as there is nothing but haling of vs too him by force But S. Paule vseth this word Spirit purposely to shew that the diuell ruleth all our thoughts all our affections and all our desyres that he possesseth vs and that wee bee all wholly his bondslaues At a woord wee cannot stirre one finger wee cannot once moue wee cannot thinke one thought but the diuell is at our elbowe and haleth vs in such wyse as wee vtterly become deadly enemyes too god When wee heare these things it is no time for vs too fall a sleepe and too flatter our selues nor too bee so lustie and presumptuous as too go too lawe still with God as though there were some goodnesse in vs that he were bouÌ„d to acknowledge our vertues Must not men needes bee too farre out of their wittes when they continue still in their hipocrisie and will needes stand too their tackeling ageinst God and win him by their replying after that the holy Ghost hath thundred so dreadfull and horrible a sentence vppon our heades Then if a man bee considered in himselfe and in his owne nature what shall he bee able too say Behold a creature cursed of God and woorthie too bee cast out of the common account of all other creatures yea euen of woormes flyes lyce and vermine For there is more valour in any vermin in the world than there is in man For man is a creature wherein Gods image is defaced and the good that he had put in it corrupted there is nothing in it but sinne insomuch that wee bee the diuells limbes and he not onely ruleth vs but also possesseth vs and is our prince Bee wee once throughly perswaded of this in our hartes shall wee not on the one side haue cause too runne quaking too our Lord Iesus Christ and too holde vs shrowded vnder the shadowe of his winges And on the other syde must it not needes bee a beastly blockishnesse if wee bee so thanklesse as not too magnifie Gods goodnesse in that he hath drawen vs out of such a dungeon vntoo himselfe too make vs fellowes and brethren not onely of the Angells of heauen but also of our Lord Iesus Christ who is the Lord of glory thereby too put away all reproche and in stead of being hatefull too all creatures too make vs beare his marke and too bee honored and too bee imbraced of the Angells as their brethren and too bee auowed of our Lord Iesus Christ as members of his bodie So then now wee see S. Paules meaning And further too the intent that all replying should ceasse he sheweth what the power of the diuell is For he could haue sayd in one woord yee haue liued after the maner of the world that is too say diuelishly â—for so doeth the thing that he speaketh import but in sted of naming the diuell in one woord he sayeth first according too the prince that hath his povver in the aire and the spirit that vvoorketh euen novv in the rebellious children In saying the prynce that hath his power in the aire he disappoynteth vs of all starting holes For it is not for nâ—ught that the diuell is named the prince of the world and yit it is not for that he reygneth ouer the sonne the moone the starres the skyes and the earth but for that he holdeth vs captiue in his bondes bycause wee bee not woorthie too bee gouerned by god For had Adam continued in the soundnesse wherin God created him God woold haue hild vs as his children But after the fall of our first father God left vs and Satan tooke vs in possession True it is that Satan cannot doo any thing at all without Gods leaue for wheras he is named the prince of the woorld it is not ment that he fyghteth in such wyse ageinst God as it cannot bee knowen who is the stronger that were a cursed blasphemie and lyke these heretikes which seeing such phrases in the scripture haue imagined that the diuell dooth now and then resist God and that he hath such force and power that God is fayne sometymes too giue him place But such woordes are stark madnesse Neuerthelesse this souereintie of Satan is Gods iust vengeance according as it is sayd that he deliuereth vs intoo the handes of our enemyes when wee cannot abyde that he should reigne ouer vs And so is that thing fulfilled and verefyed in vs all Forasmuch as God hath printed his mark in vs wee ought too bee gouerned by his spirit but our father would needes exalt himselfe he would needes set vp his bristles ageinst God and he was not contented with his owne state and boundes Forasmuch therfore as he rebelled in that wyse and could not fynd in his hart too abyde the souerein dominion of God he was giuen vp too the diuell and made subiect too him and forasmuch as he could not abyde that God should reigne ouer him he was fayne too haue another mayster and that subiection must reach vntoo all men in generall So then let vs marke that the souerenitie tyrannie of the diuell is a iust vengeance of God vppon men for their sinne Let that serue for one poynt And therfore let vs not imagine that the diuell hath the reynes of the brydle layd looce in his necke or that he hath libertie too doo what he liste though God withstand him but that wee bee left vp and giuen ouer vntoo him And too the intent wee may yit better knowe this subiection S. Paule sayeth that he is in the aire as he will speake more at large ageyn in the ende of the Epistle He could haue sayd simply according too the prince that hath great power according as our Lord Iesus sayeth that he is the strong man which possesseth the world in peace Yee see then that the diuell is called a prince bycause he hath such power as wee bee not able too withstand And besides that S. Paule giueth him his place in the ayre Not that the diuels are inclozed in a place certeine for wee our selues see that they enter intoo mens bodies yea and into the bodyes of Swyne after as our Lord giueth them leaue and power But he speaketh purposely of the ayre
for they will say they bee reformed and yit they seeme too bee diuells incarnate and wee neede not too go farre to see such syghtes So then let vs marke heere that wee must not surmyze that any of vs hath aught wherwith too please God more than his felowes nor presume too make any account of our selues but that we must alwayes repayre too the fountaine that â—annot bee drayned dry and not go too the pits that are full of holes and can holde no water or rather which haue nothing but sâ—id filth in them for all the gloriousnesse and brauerie of men is no better but drawe of the sayde loue of our God confesse that God must not bee perswaded or moued by other folkes but onely that it pleased him too loue vs freely by receiuing vs vntoo him and by inlyghtening vs with his holy spirit in the fayth of the Gospell And so yee see what Saint Paule ment too note heere Now on the other side to the end that men who are alwayes suttle witted in seeking some shifts and starting holes or other should not excuze themselues by being vnder the Tyrannie of the diuell nor alledge that the same ought not too bee layde too their charge Saint Paule sheweth that the sayd bondage ceasseth not too bee wilfull I shewed you this morning that notwithstanding all our free choyze and notwithstanding our reason and will yit we be as it were fettered too Satans seruice so as wee can doo nothing but all naughtinesse nother should wee bee any better by nature than the arrantest theues in the world if God had not pitied vs accordingly as Saint Paule setteth forth al other men vntoo vs as a looking glasse yea euen such as despyze God and all order and are driuen by Satan intoo all outrage saying that wee should bee lyke them if God had not bin mercifull too vs But now there are many which grudge ageinst God and which go too lawe with him saying If free will bee so defaced what shall become of vs If men were able too giue themselues vnto goodnesse and yit notwithstanding made none account of it but gaue themselues too euill surely it were good right and reason that they should bee hild for giltie But if they cannot but doo euill why should God condemne them At leastwise they ought too bee borne withall seing it is apparant that they bee hild vnder Satans dominion euen from their mothers wombe Loe what many men alledge in hope to washe their handes Yea and they bee not contented too iustifie themselues by vayne shifts but they doo also rayle ageinst God as though he were the cause of their damnation But S. Paul to preuent such sâ—aunders sayeth that they which are vnder the bondage of Satan and of sinne ceasse not for all that too be condemned by good right For they be not constreyned theruntoo by force they bee subiect in deede but that is with their owne good will. And that is the cause why he sayeth that euen such as are brought backe agein to our Lord Iesus Christ haue walked in the lustes of the fleshe that is too say that before God had chaunged them and brought them too his obedience by his holy spirit they walked in their owne wicked lusts True it is that men will graunt their nature too bee sinfull but yit they say it suffizeth that the will bee otherwyse All men will graunt that it is the will which putteth the difference betweene vice and vertue But when the philosophers spake after that fashion they were of opinion that wee haue a francke and free will. And that is the thing that deceyued them bycause they knewe not that wee were marred by the fall of Adam and yit notwithâ—â—anding ceasse not to be iustly accursed forsomuch as our offending of God is with our owne good will. And therfore also he addeth agein dooing the desires of our fleshe and of our thoughts As if he should say that they which are possessed of Satan and hild vnder the sâ—auâ—rie of sinne cannot alledge any compulsion For why it is their oâ—ne will that dryueth them thereuntoo Thus yee see in effect how S. Paule ment too stop the mouthes of all misspeakers too the intent that men should not picke any quarrells too God by pretending that they ought not too bee shent for their naughtinesse seing they bee subiect too it by nature But let vs marke heerewithall how S. Paule hath matched thoughtes with the fleshe too the end wee myght knowe that sinne reacheth throughout vs and that wee haue no peece of vs cleane and pure wherintoo infection is not spred For the Papistes will well ynough confesse that wee bee corrupted in Adam but they say that wee doo in deede tend alwayes vntoo euill when wee bee tempted vntoo it and yit neuerthelesse that if wee herken vnto reason and brydle our lustes by ruling them well then wee shall see playnely that wee bee not altoogither vnable too doo good And so the opinion of the Papistes is that mans free will is not of such force as it was at the beginning but that it is wounded yea and sore maymed howbeeit that it hath yit still some lyfe that is to say some vertuousnesse as they imagin But wee haue seene this morning that the determinate sentence of the holy Ghost is more generall that is too wit that wee bee not onely sicke but also dead till wee be rayzed agein by Iesus Christ. Nowe S. Paule confirmeth the same thing saying that our wicked lustes and the affect oâ—s that are termed the sensual appetytes wherin wee resemble the brute beastes are not the onely things that harrie vs heere and there but that we must take the matter more strictly What are all our thoughtes all our determinations and all that euer is deemed too bee best in man They bee sayeth S. Paule starke wickednesse For if God should let vs go after our owne thoughtes it is certeine that there is not a more horrible confuzion than that would bee So then wee see that men are not humbled heere by halues too confesse onely their frailtie and that they haue partly neede too bee succored and helped at Godâ— hand but wee see they bee vtterly damned before him sitâ— their thoughtes are heere called wicked and froward and that they haue nothing in them which prouoketh not Gods vengeance ageinst them So then let vs on the one side yeelde our selues giltie assuring our selues that wee were iustly bereft of all Gods graces in the person of Adam And agein on the other side let vs not take the same for an excuse in hope too scape by such shifte as who should say we were not the boÌ„dslaues of sinne nor wee our selues any whit too blame for it bycause wee bee hild downe in Satans snares and nettes euen from our birth But it behoueth vs to consider alwayes that euery of vs shall fynde the welspring of his disease in his owne conscience Men may
ouer their free-will but imagin verily that they can partly further themselues Theruppon they are alwayes buylding of some desert and although they graunt that Gods grace preuent them at the first yit they alwayes mingle therwith some indeuer and good will of their owne and when they flee vntoo God for release of their sinnes they bring him their owne satisfactions for the same And so yee see that the Papistes will not in any wise freely and wholly yeeld and gyue ouer vntoo God the prayse of their saluation but keepe backe some part of it commonly the one halfe or more too themselues But S. Paule passeth further here sheweth that we doo wrongfully alwayes defraud bereue God of his glory till wee haue forgotten all the false opinions wherwith the world deceyueth it selfe Therefore the onely way for vs too glorifye God is too acknowledge that wee bee nothing of our selues And so humilitie or lowelynesse is not a feyning or false pretence as many suppoze which thinke themselues too haue contented God by saying in one woord that they bee wretched sinners and as weake as is possible but wee must bee fully resolued that all that euer men imagin in their owne braynes concerning desertes freewill preparation helpe or satisfaction is euery whit but leazing trumperie of Satan When we once know this then will we submit our selues as we ought to doo then shall God keepe his estate as he deserueth we also shall yeeld him such honour as is dew to him But this cannot be done as I sayd vnlesse all that euer men conceiue imagin concerning good workes wherewith too deserue well at Gods hand bee vtterly razed out Moreouer let vs mark therwithall that if wee wil bee partakers of the saluation that God offereth vs wee must bring nothing with vs but only fayth For as is sayd in another place fayth taketh no help of good woorks Although it haue record of the Lawe yit dooth it not bring aught vntoo God wherby too bynd him 〈◊〉 vs but rather witnesseth that wee bee vtterly emptyed and that wee haue none other hope than only in his free goodnesse But lyke as a man that is pinched with great distresse so as he can scarsly stirre a fynger and hath nothing but his tongue too cry out alas that some body woulde helpe me pitie mee eueÌ„ so must fayth ryd away al the ouer weenyng which wee haue in our selues that wee may receiue what soeuer God offereth vs so as al the prayse thereof bee reserued vntoo hym That therfore is the thing that wee haue too beare away And heerby wee bee warned not too bee vnthankfull when God calleth alâ—ureth vs so gently but too run vntoo him as poore hungry soules to haue an earnest mynd too bee succored at his hand bycause it pleaseth him For what is the cause that our Lord Iesus Christ profiteth not a great number but for that they haue deaf eares when God incorageth them too come too him And veryly some of them are so beastlyke that they passe not for the heauenly lyfe so they haue heere wherof too feede and too drink lyke Swyne or wherewith too wallowe in their owne delyghts and pleasures as for the spirituall goods which wee ought too labor for they bee nothing with them Yee see theÌ„ that the one sort shet God out of the doores bycause they bee dulled with the allurements of Satan and drunken or rather vtterly bewitched with the delyghts of this world eyther in pomp and honour or in riches or else in whoredome and other loocenesse And the other sort think they haue wherwith too make God beholden too them as wee see manie hipocryts doo which cannot giue ouer the vayne self-trust wherwith they bee swolne lyke Toads Wherfore too bee short let vs marke well this woord fayth that the pleasures and ease of this world hold vs not backe from lifting vp our harts vntoo god And that is the very way too fasten our anker in heauen For wee can neuer haue the sayd substancialnesse of fayth which S. Paule speaks of except wee passe swiftly through the world and know that our heritage and resting place is elswhere than heere and moreouer shake off all vayne imaginations that may come in our heads for they serue but too turne vs away from Iesus Christ so as wee may not come at him nor he haue any entrance at al vntoo vs That is the thing which wee haue too gather vppon that text Now for further confirmation S. Paule addeth hereuppon that vvee bee Gods vvorkmanship He meanes not this of Gods creating of vs and of his setting of vs in this world but his meaning is â—hat men as they bee borne in Adam are vnmeâ—e for the heauenly life and that if they thinke too get any thing by that they deceyue thâ—mselues too much bycause they bee but as dead creatures and as caryoâ—s wherein is nothiâ—g but rotten â—ilthynesse For proofe hereof wee neede too seeke no further matter than this present Text where he sayth that wee bee created in Iesus Christ. Here therefore S. Paule maketh a comparison of the dubble birth that is in al the faithfull For wee haue all of vs one generall creation wherby wee liue in this world and God createth vs new agein when he voutsafeth too giue vs newenesse of life by his Gospell I meane when he printeth it in our harts and mynds by his owne secret working for the word alone were not ynough too doo it So then as in respect of our first creatioÌ„ there is no differeÌ„ce betwene the Iewes the Turks the Heathen men vs Wee are al of vs taken out of one Lump wee are al the children of Adam yea wee are all heyres of Gods wrath and cursed by nature as wee haue seene alreadie heretoofore Then if men examine them selues and searche what they bee by their first birth they shal finde how there is nothing in vs but sinne and wickednesse that the wisedome which wee weene our selues too haue is but beastlynesse and that the light whiche wee thinke wee haue too discerne betweene good and bad is but stubbernesse and starke spytefulnesse ageinst God and so yee see wee be corrupted in all parts of our soule Now then what can wee doo too finde fauour at Gods hand and too make him beholden vntoo vs for if wee can doo nothing but euil it is but a kindling of his wrath more and more ageinst vs Wee bee worthye of endlesse death alreadie before wee come out of our mothers wombe in somuch that although wee perceyue not the sinne that is in a yong babe yit hath he the seede of it within him and God auoweth that all of vs deserue too bee drowned in the bottom of hell Then if the little babe bee so rightfully condemned afore hand euen ere he haue seene the light of the world what is too bee sayd of vs when we bee come foorth and doo shewe
that wee bee naughtie in deede and that our nature is altoogither sinfull And when wee bee come to age what can we do as I said afore to fal to coÌ„position with God so as we might helpe foreward his grace and that our so dooing might bee a meanes too further our saluation Loe what S. Paule meaneth by this Text where he sayth that wee bee Gods woorkmanship As if he shoulde saye poore creature thou thinkest too play the dâ—utie fellowe in this behalfe by putting thy selfe foreward too alledge some deseruing and that thou art able too begin and too approche vntoo God so as he on his syde must bee fayne too bee beholden vntoo thee When begannest thou that If thou say thou begannest it before thou wart borne thou deseruest that men shoulde spit in thy face If thou say it was afterward betweene the age of seuen yeeres and the age of twentie or thirtie yeeres at what tyme thou wart inlyghtened with the Gospell thou art on the contrarie part sufficiently disproued that thou couldest not haue one drop of willingnesse too doo good but that all thy thoughtes and desires were vtterly rebellious ageinst God and as men of warre fyghting ageinst his rightuousnesse Therefore thou hast doone nothing else but fyght ageinst God euer since thou wart borne Agein if thou take it too bee from the time that thou wart a little babe vnable too discerne betweene whyte and blacke yit wart thou of the cursed race of Adam And so turne thee on which syde thou wilt and reason must needes driue thee too perceyue that thou wart vnable too doo any thing too Godward and consequently that all that euer he hath wrought for thy welfare ought too be fathered vppon him alone without chalenging any drop thereof too thy selfe Thus wee see now why Saint Paule dooth in this text call vs the woorke or woorkmanship of God according also as it is saide in the Psalme that they which were the houshold folke of his Church were also his flocke For there the Prophet sholeth out the children of Israell whom God had gathered toogither of his owne mere goodnesse too set them asyde from other heathen nations For it is certeine that God found none other cause too keepe that linage too himself or too preferre them before others saue only that he of his own mere mercy had them theruntoo As much is to be sayd of vs at this day And that which he addeth namely that wee were created in Iesus Christ ought too touche vs yit the more too the quicke For there he sheweth that the creating of vs in Adam is but a bringing of vs too destruction and therfore that it standeth vs in hand too bee fashyoned and creâ—ted new agein namely euen in Iesus Christ who is the second Adam as he him self termeth him in the first too the Romans and in the fifâ—eenth of the fâ—rst too the Corinthians Yee see then that this woord create is ynough too stoppe the mouthes and too put away the cackeling of such as brag of the hauing of any woorthinesse For when they say so it is a presupposing that they were the makers of themselues He that chalendgeth too himself any fredome of will and taketh vppon him too haue any meane or abilitie to doo good of himself it is certein that his meaning is too step intoo Gods place and too shew himself too bee a Creator But there is noman which abhorreth not such blasphemie The blyndest betles and maddest bedlems in the worlde account the woorde Creation as a holie and sacred thing will say that God is the verye Creator or maker of all things and thou Hipocrite confessest the same with thy mouth and yit thou doost but lye forasmuch as thou thinkest that thou hast some freewil too further thy self too welfare saluation And so thou denyest the first article of our fayth for thou makest God but half a creator So then they will well ynough confesse with their mouth that God is the Creator yea and as farre as the lyfe of this world comes too they will say they holde it of him But now is there a much excellenter lyfe namely which wee hope for and which wee possesse alredye by fayth howbeit that wee inioy it not alredye now presently And how much more precious and woorthie is that lyfe wherin wee shall bee parttakers of Gods glorie than this wayfaring which wee make in this world that is but a shadowe that vanisheth away out of hand Now if yee aske the Papistes of whom they haue the heauenly lyfe wee haue it partly of Gods grace say they and partly of our owne feeewill Forasmuch then as they father some peece therof vppon themselues and thinke too part stakes after that fashyon with God wee must conclude that they bee their owne creators But heeruppon they will reply and protest that they neuer ment any such thing and that they had leuer dye than too vtter any such blasphemie Yea but in the meane whyle which is the thing of greater valew too create a mans self too bee a mortall man in this world or too purchace euerlasting lyfe S. Paule telleth vs that if wee can doo any thing by our owne freewill and power God is not fully our creator But he sayeth wee bee his woorkmanship and of his making yea euen in respect of the heauenly lyfe it behoueth vs too beare that alwayes in mynd for S. Paule speaketh not of this transitorie lyfe but of the inheriting of the kingdome of heauen Wee see then that the Papistes defye God in their pryde lyke villanous blasphemers as they bee And therefore for our part if wee mynde too bee parttakers of the grace which is purchaced for vs by our Lord Iesus Christ wee must bee rid cleane of all selfweening and acknowledge that our beginning too doo well springeth of Gods voutsafing too call vs too him and of his preuenting of vs through his owne free goodnesse Too bee short S. Paules meaning is that all they which thinke themselues too haue deserued aught at Gods hand doo beare themselues on hand that they bee men of great abilitie wheras in deede they bee already dead are nothing at al. What can a dead man doo And surely wee bee dead as I haue declared heretofore till God â—uicken vs agein by the meanes of faith and by the woorking of his holy spirit Now if wee bee dead what good can wee doo or whereuntoo can wee dispoze cur selues Agein wee bee nothing at all for the woorde Create importeth that all that â—uer is in vs is of Gods putting intoo vs Lyke as when it is sayde that he created the worlde of nothing it is as much too saye as that where as there was not any thing at all before he gaue beyng too that which was not Euen so as in respect of the spirituall lyfe that wee bee creâ—ted is as much too say as that wee were nothing at all before Now if wee
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
his neyghbours But let vs lerne that although wee were neere God in outward appeerance yit notwithstanding the only way too bee in his fauour and too bee able too call vppn him and too hope that he will hold vs in his fatherly loue euen too the end is that Iesus Christ bee our head And how may that bee It is certeyne that he is come to saue that which was lost And agein as it is sayd in another place it is a sure and infallible saying that our Lord Iesus Christ came too call agein too saluation the sinners that were in damnation Sith it is so let vs learne too humble our selues with all modestie and not only too shrinke in our hornes but also too bee vtterly abaced and brought vnder foote that God may bee glorified as he is worthie and that one of vs perke not aboue another but make all one bodie for that is the condicion wherâ—ppon wee bee called Furthermore the tytle that S. Paule giueth vntoo our Lord Iesus Christ namely that he is our peace ought too bee well considered for without that wee should alwayes be as a straught or as blocks for they that haue any feeling of theyr sinnes cannot bee in rest without feeling of sore â—orinentes but are so out of quyet as it were better for them too bee sunken vnder the earth than to see theÌ„selues so cyted before Gods iudgment seate euery minute of an houre and too bee distressed in such sorte Then if wee haue not Iesus Christ for our peace surely the â—â—kening vp of our consciences must needes daunt vs and hold vs as it were vppon the Racke by making vs too â—eele that God settes himself ageinst vs as an enemy or else it mâ—st needes vtterly 〈◊〉 vs and make vs brute beastes so as we shal not only fal◠〈…〉 but also bee so bewitched by the diuell as wee shall feele no more greâ—f nor remorse for them And so this lesson where it is sayd that Iesus Christ is our peace cannot bee 〈…〉 For first it warneth vs to bee touched to the quicke with out 〈◊〉 so 〈…〉 sory for them considering that Gods 〈…〉 accordingly as he calleth none vnto him but such as are 〈…〉 â— tyred Agein when we once know that wee may ouerleape all distrust doubting bycause that wheras we haue prouoked Gods wrath iâ— is appeased ageyn by our Lord Iesus Christ wheras we haue 〈◊〉 with God and kept continuall warre agâ—â—ynâ—â— him Iesus Christ 〈◊〉 made agreement betwixt vs and wher as God 〈◊〉 vs for our sinnes and for our naughty and froward nature Iesus Christ putteth all that away too the ende that God may take vs not onely as his creatures fashyoned after his owne image but also as his deere children whom he hath adopted too bee heires of his kingdome And so yee see what wee haue too gather vppon that 〈…〉 And were this poynt throughly 〈…〉 worlde should not flote so continually nor 〈◊〉 so as it dooth 〈◊〉 most men now adayes are caryed est one est another doo nothing else but wander The Papistes on the one syde haue their pryde too keepe them from contining ryghtfoorth vntoo God they will 〈◊〉 haue their freewill and their 〈…〉 what the grace of Iesus Christ 〈…〉 themselues froÌ„ it as much as they ran And God in the meane season payeth then as they bee woorthie For as for theÌ„ that are so fore possessed with that diuelish selfmeening that they can dispose their lyfe in such wyse as too bee able and came vnto God and too deserue somewhat at his hand and again haue their 〈…〉 with him when they haue done 〈◊〉 when they haue such things too themselues all slippeth away lyke wynd they 〈◊〉 vnto the other extremitie saying show shall wee bee 〈…〉 if wee haue not 〈…〉 And so are they 〈…〉 wherof Iesus Christ is all the whyle vnregarded they make them by-wayes and go not too Iesus Christ who is the trew way For asmuch then as they leaue the ryght way which cannot misleaâ—e them they must neâ—des wander now 〈…〉 one syde and now on the other and after long tyring of themselues breake both their armes and leggs and in the end fynd that the further they proceede the further they go back from god So much the more therfore dooth it stand vs on hand too wey these woordes of S. Paule where wee bee warranted that wee shal bee receyued louingly at the hand of our God if wee haue Iesus Christ for our peace and rest wholly theruppon And for the same cause 〈◊〉 ioyne thertoo the 〈◊〉 of the text by mee alredie alledged namely you shall fynde rest too your foules Wherby our Lord Iesus Christ dooth vs too vnderstand that all such as separate themselues from him and are not contented too haue hiâ— for theyr mediator shall euer beâ—â—nquieâ— and although they assure themseâ—â—es and beare themselues in hand with this and that yit neuerthelesse they are afterward afrayd and find no resting place too stay their foote on nother haue they any safe harborough wherin too eschew the storme Therfore it standeth vs vppon too go too our Lord Iesus Christ and too hee throughly resolued that he is our peace if we intend too cal vppon God freely and without anie doubting Finally all men 〈◊〉 exception must come thither as wel they that are neere God as those that are farre of If there bee any that think there is any valour or worthinesse in themselues surely they will neuer repayre too our Lord Iesus Christ till they haue layde that imagination vnder foote Agein on the other â—yde though wee bee a thousand tymes past hope in outward apperance yit let vs assure our selues that our Lord Iesus Christ is of sufficient abilâ—tie too wype away the rememberance of all our iniquities so as God shal receyue vs into his fauour â–ª accordingly as S. Paule hauing sayd that Iesus Christ came too saue wretched sinners addeth that he himself is an example therof in somuch that â—e which had bin a persecuter of the Church an enemy of the 〈◊〉 yea and a sheader of giltlesse blud was neuerthelesse receyued not only intoo the common aray but for an Apostle too beare abrode and too publishe through the whole world the message of saluation from the which he had erst bin out of Seeyng then that God hath vttered foorth the treasures of his goodnesse vppon him wee may well assure our selues that if wee trust in our Lord Iesus Christ and seeke too bee at one with God his father by â—eaâ—es of his death and passion 〈◊〉 wee were in teh bottom of hell yit should wee bee or aswen from thence and Jesus Christ would shew in deed 〈◊〉 that that â—yâ—le was not 〈◊〉 him by imagination And so yee see what wee has too gather more vppon chose wordes of S. Paule Now he â—â—â—eth that Iesus Christ hath broken dovvne the vvall that vvas betvveene them And he vseth
that 〈◊〉 too declare that the Ceremonyes and figures are abolished so as there is now â—o let but that wee may bee knit together in concord and brotherly loue And anon after he compareth the Ceremonies of the â—aâ—e too 〈◊〉 emnitie For lyke as we now 〈◊〉 dayes haue Baptim which separateth vs from the heatheÌ„ so when God choze the Iewes he gaue them Circumcision Now then when we bee one 〈◊〉 baptized we beare the marke wherby God will haue vs knowen too bee of his Church and of the flocke of his sonne Iesus Christ. The lyke be 〈…〉 and vse had Circumcision in the tyme of the lame The Sacrifizes witnessed 〈◊〉 them that God forgaue them their sinnes Forasmuch 〈◊〉 vs 〈◊〉 priuiledge was not giuen too any 〈◊〉 to Abrahams linage 〈◊〉 sayth it was as a wall 〈◊〉 〈◊〉 lyke as if some ground were paled about too keepe sheepe in or as if some stable were made to kepe cattell in Euen so was it then For God as is shewed in the song of Noyses had stretched out his lines too hold the linage of Abraham separated from the rest of the world There â—â—en was Gods pathe and the Ceremonies were as walles or pa 〈…〉 s too hold in that people vnder the keping and the protection of god And what were the â—e 〈…〉 â—yles They went on at aduenture yea and euen in destruction according as it is sayd that God had not voutsafed them the fa 〈…〉 too manifest his rightuousnesse vntoo them And S. Paule also sheweth 〈◊〉 pre 〈…〉 y that God had suffered them too walke on in the 〈◊〉 and that they had bin as wretched beasts in taht behalf Now wee 〈◊〉 S. Paules meaÌ„ing when he speaketh of the Ceremonies how they were as a wa 〈…〉 too deuyde the Iewes from the Gentiles But now are they all broken downe bycause that Iesus Christ 〈◊〉 is the trueth verie substance of them is come too put away all those shaddowes For the giuing of the ceremonial la 〈…〉 was not to the 〈◊〉 〈◊〉 the people shouuld 〈◊〉 themselues wholly about that and put their 〈◊〉 in it as hypocrits doo which peruert Gods meaning that â—oo the intent they should â—pply the absence of 〈◊〉 〈◊〉 Iesus Christ as S. Paul speaketh of them in the second too the Colossians The Iewes had not yit the pledge that is giuen vs in our Lord Iesus Christ and therefore it was needefull that they should bee vphild in good hope till he were shewed to the world Wherefore not without cause were all those things cast downe by his comming for he is now vntoo vs as the day sonne of rightuousnesse And therefore it is no reason that wee should â—ee led any more as it were by darke shaddowes For by that meanes the emnitie is done away bycause that at this day we bee ioyned too that linage which God had dedicated too himself and there is no more diuersitie at all Forasmuch then as wee bee made the children of Abraham by fayth there is but one spirituall kiâ—red among vs. But let vs marke that Baptim and the Lords Supper which are the Sacraments that Christ hath ordeyned are not a diuision lyke too the figures of the lawe For although wee bee separated from the vnbeleeâ—â—â—s and from such as neuer came yit within in Gods Church yit is there not any one certeyne nation of the world which 〈◊〉 accepteth peculiarly by it self but he will haue his grace spred 〈◊〉 ouer all There is not then any such distinâ—â—ion as there was before that it can bee sayd wee come of the linage of Abraham wee bee they whom God voutsafed too adopt None can say so for there is now nother Iewe nor Gentill any more as it is sayd in many places of the scirpture Therefore whosoeuer calleth vppon Gods name purely of what nation so euer he bee the same is well lyked and accepted of him as sayeth S. Peter in the sixtenth of the Acts and also in his first Epistle And Baptim and the Lords Supper serue now a dayes too vnite the whole world For let the barbarousest sort that can be come and God will receyue them Baptim shal bee ministred vntoo them bycause it belongeth to all such as are kniâ— togither intoo the body of the onely sonne of God. Now herewithall let vs looke too applye this Text too our â—difâ—cation And first of all let vs vnderstand that the abolishing of the Ceremonies namely as touching the vsing of them was the very key to open vs the kingdome of heauen For the accomplishment of them was fully shewed in our Lord Iesus Christ so as it is knowen better than euer it was that they were no trifles nor vnprofitable 〈◊〉 but yit for all that it is not for vs to vse them seeing wee haue the full perfection of them all in Iesus Christ. And by that meanes wee see how God hath powred out his goodnesse vppon those whom he had shaken of afore That is the meanes whereby we belong too him at this day In that respect is the Gospell published indifferently too all the world so as our forefâ—thers which were heathen men were receyued intoo the Churche and wee bee succeeded in their roomes For although it bee seene that the world hath bin vtterly forlorne and that there hath bin an horrible desolation in it Yit hath God made the thing effectuall which is spoken in his Lawe namely that he contineweth his mercy too a thousand generations Thus yee see what wee haue too remember in the first place Secondly although baptim serue not peculiarly for any one people Citie or Countrie yit are wee as yee would say marked out by God when he giueth vs the vse of his Sacraments to assure vs of his adoption and too nurrish the hope that he hathe giuen vs by his Gospell It is trew that they which shrink away from our Lord Iesus Christ doo after a sort make theyr baptim vayne but that shall cost them ryght deere because the pledge and earnestpenny which God giâ—eth vs too shewe that wee bee ioyned too our Lord Iesus Christ and are clothed with him as it is sayd in the xii Chapter of the first too the Corinthians is too precious a thing too bee so misused And therfore all they that inhonour themselues with the name of the Church and yit notwithstanding are disordered and dissolute persons shall one day feele what a trayter â—â—â—nesse it is too haue so vnhallowed their baptim which God had ordeyned for their saluation But let vs on our syde â—ake heede that wee walk as folks sholed out from the filth of the world for as sayeth S. Peter the verye cause why our Lord Iesus Christ hath gathered vs vntoo him is that wee should glorifye him for deliuering of vs out of the darknesse of this world and of the diuell intoo his owne lyght And wee haue seene heertoofore in the Epistle too the Galathians how Iesus Christ will haue his death serue
vndertooke the condemnation that belonged too vs They shal rather bee hild dubble giltie bycause that by their vnthankfulnesse they bereeue themselues of the benefyte wherof they myght haue bin parttakers if they had receyued the promises of the Gospell by fayth But the Iewes on the one syde blaspheme our Lord Iesus Christ the Turks on the other syde laughe him too scorne and count him but as a night ghost And the Papists labour with tooth and nayle to deface his power and too rob him of the greatest part of his graces These therfore shall fynde that the death which the sonne God hath suffered serueth too increace their cursednesse and too kindle Gods wrath so much the more ageinst them Yea and euen they also which neuer heard of the Gospell are vtterly excluded from this treasure And for that cause S. Paule addeth that Iesus Christ hath preached peace to them that vvere neere and too them that vvere farre of Wherby he sheweth that wheÌ„ the Gospel is preached we be dayly put in possession of the saluation which was purchaced for vs by our Lord Iesus Christ at â—eastwyse if wee lay holde on him by trew fayth that hath taken lyuely roote in our hartes too bring foorth good fruite Therefore there are twoo things requyred The one is that wee know how that the matter and substance of our saluation is in Iesus Christ and the other is that the same bee declared too vs by the Gospell And too the intent wee may bee the surer of this doctrine S. Paule sayeth not that Christ hath sent his Apostles or set vp a great sort of 〈◊〉 too bring vs such message but that Christ himselfe is come too bryng tydings of peace too all men Nowe it is certeyne that our Lord Iesus Christ hath not executed the office of preaching since his Reâ—urrection sauing onely among his Disciples that they myght bee furnished aforehand too preache euery where the doctrine that was committed vntoo them But S. Paule sayeth that he preached too such as had erst bin farre of from god He did not this in his owne person Then is it certeyne that S. Paule speaketh of that preaching of the Gospell which was doone by the Ministers that were appoynted by God and by our Lord Iesus Christ. And yit notwithstanding he sayeth that it was Christ himself that preached namely too the end wee should yeeld the greater reuerence too the Gospell and hold it as the truthe authorized by God and euerye of vs submit himself too it without any geynsaying or replying For if wee haue any doubt of it let vs not thinke that Iesus Christ shall boote vs any thing at all Therfore wee must assure our selues of it yea and as wee haue seene in the first Chapter Gods promises must bee sealed in our harts by the holie Ghost who for the same cause is called the earnestpennye of the lyfe that wee hope for and the verye signe manuell or seale that God printeth in vs too the end that our fayth should bee in full certeintie Wee see then wherat S. Paule amed in this text in saying that Iesus Christ being rayzed from the dead and hauing performed the charge that was inioyned him by God his father was our Redeemer and also the bringer of the same meâ—sage vntoo vs not for once and away but by continuall preaching of it insomuch that he will haue his mouth still open euen too the end too witnesse vnto vs that in him wee shall assuredly fynd all that wee can wish too bring vs too the heauenly lyfe Now then must wee not bee very blocks if we be not touched too the quicke at the hearing of these woords It is trew that the sonne of God fleeteth not from place too place nor is conuersant heere beneath among vs in visible fashion nother were that requisite But yit for all that the doctrine which wee preache in his name ought too haue lyke anthoritie as if hee spake to vs himselfe mouth to mouth And for the same cause also dooth hee say Hee that heareth you heareth mee and he that receyueth you receyueth mee and likewyse he that reiecteth you reiecteth mee And agein by this meanes is God my father honored euen by your beeleeuing of the Gospel And contrariwise he hath great wrong and reproch doone vnto him when the things are douted of that are so wel certifyed there The Pope al the rabble of his Clergie alledge this for the mayntenance of their tyrannie But our Lord Iesus Christes meaning was too warrant vs the message that concerneth the forgiuenesse of our sinnes wherwith our eares are beaten continually For wee shall alwayes hang in a mamering and doubt if wee bee not throughly perswaded and resolued that all thinges conteyned in the Gospell are hild of Iesus Christ who is the infallible truth it self For if wee haue an eye too men wee shall bee euer wauering and doubtfull And for proofe thereof what can they bring vs of their owne growing but vtter vanitie and leazing So then although our Lord Iesus Christ abyde still in his heauenly glory and wee bee absent from him in body yea and that it bee a straunge thing to vs too say that he dwelleth in vs and that wheresoeuer twoo or three bee gathered toogither in his name he is in the middes of them yit notwithstanding wee must bee fully assured of this poynt that when the pure doctrine of the Gospell is preached it is all one as if he himselfe spake vntoo vs and were familiarly conuersant heere among vs Then too bee short our fayth must ame at him as at the very marke or butte of it and we must rest vppon him And seeyng that God his father hath sent him too bee a faythfull witnesse looke whatsoeuer is â—old vs truly in his name wee must receyue it without any geynsaying Furthermore as wee haue heere wherwith too strengthen vs in trew constancie of fayth and too arme vs ageinst all the assaultes and alarumes that Satan can giue vs so it is a great shame for vs when wee bee deafe at the hearing of the Gospell or let it alone as a thing hanging in the aire taking it too bee but as a fable or a thing of no valew And yit for all that most men now adayes doo eyther despyze the Gospell or else are so besotted that they discant of it as of a tryfle or else make but a mocke of it Some hauing heard Sermons or hauing bin taught at some Lecture or by some other meanes will perchaunce say it is possible that this may bee trew and as for mee I wil not say nay to it but forasmuch as I am no clerk nor diuine it is al one too mee I will let it alone still in his ordinarie course Some other will say Tush I will hold mee too the fayth of my forefathers For it is too daungerous a matter to chaunge Some agein say thus How so It is a new doctrine
is possible Therefore for bycause there haue alwayes bin so many yea and to many that bring their owne consciences a fleepe S. Paule in this place lyke as also in the â—â—ft too the Romanes setteth downe the trâ—w peace which is that when wee come vntoo God and must present our selues before his Maiestie wee bee sure that he will pitie vs and not lay our sinnes to our chage but receyue vs as his owne children Then if we intend to enoye this spirituall peace which passeth all the goods of the world let vs â—earne too haue warre with our selues And how is that It is first too knowe that wee bee damned and forlorne and that there is no hope of remedie for vs wherby too get out of the pit of destruction agein except wee bee recouered by meanes of our Lord Iesus Christ. When wee bee so bereft of all vntoward selftrust in our own deserts and knowe that wee bee emptie and starke naked let vs repayre as poore beggers vntoo God that is the thing that is requisite for the atteynment of trew peace And by the way also let vs not thinke too gayne any thing by being blockishe â–ª so wee should fallâ— sleepe in this world bnt let vs vnderstand that forasmuch as wee haue no certeyne tyme appoynted vs it is our duetye to summon our selues euening and morning before God and too examine our sinnes throughly and too bee both sorie and ashamed of them When wee haue once learned too make warre thus ageinst our owne vyces and too plye it throughly without Hipocrisie and counterfetting then are wee in the hygh way too the peace which our Lord Iesus Christ dooth publish and preache vntoo vs euery day by the Gospell And that is the very cause why S. Paule sayeth expresly that by him wee haue enterance in vntoo the father As if he should say that no vnbeleeuers no heathenish worldlinges no mockers of God no dullardes which thinke not of their euerlasting saluation can by any meanes taste of what valew the peace is which wee obteyne by the Gospell or conceyue how precious and amyable it is And why For they put too many scarfes before their faces too keepe them from beyng abashed at Gods Iustice and from beyng striken with terrour of their sinnes Too bee shorte they make themselues wilfully drunken that they myght haue a senslesse conscience and they bereâ—ue themselues of all vnderstanding as though they were brute beastes But when wee consider that all our welfare consisteth in beyng able too haue all our recourse vntoo God and that our comming too him is certeine also yea and that the way is open for vs too go thither familiarly surely then will wee forget all other things and long too bee made parttakers of our Lord Iesus Christ and too bee vnited intoo his body too the ende that God may receyue vs and wee call vppon him with full trust in our necessitie and settle our selues vppon the loue that he beareth vs not doubting but that whatsoeuer is offered vs in the Gospell is all one as if God vttered his hart among vs. Now S. Paule hauing spoken of the preaching of the Gospell addeth purposely In one Spirit He had sayd afore that wee bee all knit toogither in the flesh of our Lord Iesus Christ namely â–ª for that he tooke our nature vpon him by that meanes abolished and tooke away the cursednesse that was in Adam Neuerthelesse the dooing therof in the person of the sonne of God were not ynough if the Gospell wer not as a meane to him Now therfore for a third poynt S. Paule addeth that wee must communicate all of one spirit For although the Gospell bee preached yit are there manie stubborne persons and others so beâ—narled in this world that they thinke no more of the heauenly lyfe than doggs and Swyne doo Othersome agein are so saped in their hipocrisie that although God doo call vs all and allure vs sweetly too him in the person of his sonne the number of them that come vntoo God is verye small For this cause S. Paule sayth that wee must haue Gods spirit For it is certein that by nature wee bee variable and not only euery one of vs will needs haue his opinion by himselfe but also wee change euery minute of an houre by meanes whereof wee bee so farre of from beeing all of one accorde that none of vs abydeth setled in his opinion from morning to nyght except he bee gouerned of god It standeth vs then on hand when wee heare the Gospell preached too haue Gods spirit to guyde and gouerne vs soo as wee may throughly imbrace our Lord Iesus Christ and by him haue accesse too the father Now therfore wee must beare in mynd first that when our Lord Iesus Christ exhorteth vs by his ministers according also as S. Paule sayeth in the second too the Corinthians wee ought too bee well dispozed too come vnto him yea and to runne vntoo him euen with inforcing our selues aboue all power of man For when wee haue doone what wee can yit shall wee haue none accesse vntoo him but all our indeuer shall rather bee a retyring backe than a going foreward vnlesse his spirit guyde vs So much the more then doth it stand vs on hand too pray God too touch vs with his holy spirit to cause him to make vs way vnto him as is sayd in the eyght to the Romans and as we haue seene also lykewyse too the Galathians For there S. Paule putteth a difference betwixt Gods children and the Reprobats Wee sayeth he haue the spirit of adoption wherby wee crye Abba father Wee should not knowe him of our selnes sayeth he bycause there is nothing in vs but infirmitie and it were too great a rashnesse in vs too call God our father But when God hath once sealed the truth of his Gospell in vs by his holie spirit and inlyghtened vs inwardly so as wee know it is he that speaketh and thertoo hath assured vs of his goodnesse and mercie then may wee freely and with open mouth crye out that he is our father And soo yee see in effect what wee haue too beare in mynd too the intent that none of vs trust too his owne brayne when the Gospell is preached vnto him but that in cosideration of the rudenesse and weaknesse that is in vs wee suffer our selues too bee gouerned by Gods spirit which is the chefe kye wherby the gate of paradise is opened vnto vs And for that cause also is it sayd that wee must be besprinckled with the blud of our Lord Iesus Christ as S. Peter termeth it in his first Epistle For the same cause also the Apostle in the Epistle to the Hebrewes sayth that Iesus Christ was offred vp in spirit meaning that his sacrifyze wherby he purchaced vs ryghtuousnes should still be as a vayne thing to vs if the holie Ghost wrought not in it by his powre And S. Paul
sendeth in his name and which represent him than too put them too all the shame and reproche of the world But S. Paule as well heere as in other places hathe not sticked too glorie in his imprisonment and bands In deede he was kept in ward as an euill dooer bâ—t in the meane while he had record bothe before God and also before man that he suffred wrongfully for executing his office and finally for seruing God faythfully Therfore let vs not think it strange that on the one syde he calleth himself prisoner and on the othersyde the Ambassadour or messenger of the Liuing God euen as representing his person and dignitie And it is not for nought that he addeth the name of Iesus christ For imprizonment generally myght haue bred some euill opinion of him bycause euill dooers are punished with it by order of Iustis But the cace putteth a difference betewne euill dooers and the witnesses of God and of our Lord Iesus Christ. That is the rause why S. Paule calleth not himself a prisoner simply and without exception but also sheweth the cause why saying that Iesus Christ auoweth him as thâ—ugh he were an hostage or pledge for him So then by this saying wee bee warned too reâ—eyue S. Paules doctrine with the greater authoritie seing hee hath ratiâ—â—ed it so well If he had but onely executed his 〈◊〉 â—n in preaching wee ought too haue made acount of the obedience that hee yeelded vntoo god But he also wrought miracles he inâ—ured a number of trubbles and incomberances and finally he suffered imprisonment and death Now when wee see that for all this he ceassed not too go through stedfastly and too ouercome all the assaults that Satan and the wicked world were able too stir vp ageinst him surely wee haue the greater confirmation of the doctrine which serueth at this day too our vse And therfore when wee bee told of Saint Paule and of the great number of incounters that he indured let vs not think it is more than needeth For it is alwayes a more certayne ratifying of the doctrine too the end wee myght vnderstand how it is not of the doctrine of any mortall wyght but the doctrine of the liuing God who also strengthened him with inuincible constancie by his holie spirit Now as this is well spoken of the persons of Saint Paule so must it also bee extended further For God wissed and ordeyned that the rest of the Apostles should suffer as well as hee And it is sayd of Saint Peter that when he was growen old he should bee girded after another fashion than he had bin woont too bee so as he should bee tyed in streyt bonds and bee led whither he would not at leastwyse as in respect of fleshly infirmitie though he had a spirituall disposition of mynd to obey god We see then in effect how Gods seruants suffered not a two or three of them but so as there myght bee as it were a great and thicke cloud of them as the Apostle sayeth in the twelfth too the Hebrewes Sith it is so let vs make our hand of such helpes For it is certeyne that God ment too susteyne our feeblenesse by adding such helpes too his woord which ought too bee of sufficient authoritie of it self too the intent it should no more bee doubted of nor called in question Thus yee see how the thing that wee haue too beare in mynd is that the blud of the Apostles and Martyrs that hath bin shed too confirme the doctrine of the Gospell is as good as a huÌ„dred seales yea as a whole milion of seales too warrant vs all the thinges fully which are conteyned in the Gospell Trew it is that our fayth ought too bee grounded vppon the authoritie of the holy Ghost and that although God had neuer a Martyr too shewe that the truth of the Gospell is firme and certeine yit it ought too suffyze vs that it is he which speaketh it Agein wee haue seene heeretoofore that the truth shall euer bee doubted of â—ill the holy Ghost haue sealed it in our hartes And for that cause is he called our earnestpennye bycause he insureth vs of the heritage which wee hope for according too the promise which hath bin purchaced so deerely for vs with the blud of our Lord Iesus Christ. Now for the last step wee must come too the experience that wee haue in these dayes For the blud of Martirs is shed still at this day God could well let that the wicked should not runne so vpon the brydle ageinst the faythfull he could well chaunge all their mischeeuousnesse and rebellion and wheras they bee rauening wolues he could make them as sheepe and Lambes surely he could doo so But on the one syde he ordeyneth Satan too driue them and stirre them vp too such rage and agein he giueth them licence and leaue too trubble the faythfull And why Too the end that wee should knowe what the power of his holy spirit is when it pleaseth him too guyde and gouerne vs For as I haue declared alredy the weaknesse of men is such that there needeth but the falling of a leafe from a tree too make them quake ageyne wee knowe that death is horrible of it self Therfore wee must conclude that God vttereth a wonderfull grace when he strengtheneth his seruantes in such wyse as they bee not dismayed with any threateninges nor at the syght of fyre when the enemyes and tirantes are not contented with single death but adde thertoo the most tyrannicall tormentes that can bee deuyzed Now then when the Martyres perseuer in such constancie therin men perceyue that God hath put to his hand Wherfore when wee heare that they bee handled so cruelly for Gods word and that some if they scape are notwithstanding redye too dye and othersome knowing their death shall bee precious in the eyes of the Lord offer them selues in sacrifize with a cheerful corage let vs not suffer their blud too fall too the ground I say when wee heare of all these things let vs beware wee suffer not that thing too perish which God hath ordeyned for our edifying and for the better confirming of vs in our fayth For although wee ought too bee sufficiently instructed by the preaching alone yit must it needes be a great strengthening too vs when Gods word is not onely preached but also sealed after that fashion Then is it not too bee called in question or too be disputed of as an vncertayne matter but they to whom God hath graunted the grace and are led so farre by his holy spirit as too suffer for his truth are faythfull wittnesses that their blud serueth too giue a full sealing vp too his word too the intent that wee should bee the better resolued of it Thus yee see what wee haue to gather vppoâ— this streyne And although the enemies of the Gospell make a triumphing and spit fire and keepe a great coyle too deface all that
but the least occasion that can bee wyll serue bycause their seeking alreadye is too shrinke away from god And this is too common now adayes For they that are desyrous too iustifye themselues bycause they reiect the doctrine of the Gospell will alwayes fynde fault with the causes of offences O say thy this trubbleth mee this maketh mee too mislyke the doctrine of the Gospell this maketh mee too forsake it vtterly All that euer they can alledge shal bee but tryfles but yit had wee neede too labour so much the more too ouercome all the lettes and stoppes which the diuell indeuoreth too cast in our way so as wee may still keepe on our trade and course And that is the thing whereat S. Paule ameth heere exhorting the Ephesians not too bee thrust out of the way but too holde on still truely and constantly in the fayth of the Gospell notwithstanding that they might be offended too see him a prisoner and as good as condemned already Now it is certein that Saint Paules suffering in mayntenance of the thinges that he had preached was not too make them swarue from Gods pure truth but contrariwyse he protesteth that it was too their glory so as they myght tryumph aforehand considering the inuincible constancie that was giuen him But as I haue sayd already besydes the thing that I haue touched alredy there is such a naughtinesse rooted in our nature that wee bee well appayd if wee can haue any outward colour too shrinke away from God and we beare our selues on hand that we bee quite and cleane discharged Howbeit S. Paule spake not this for that one people but he giueth heere an instruction that ought too serue vs at this day which is that although the most part of the world bee mad at the Gospel and fight as much as they can too quench the rememberaunce of our Lord Iesus Christ and although the faythfull bee persecuted diffamed and tormeÌ„ted Yit must we not swarue aside nor be out of hart considering that it ought to confirme our fayth the more in our Lord Iesus Christ and that wee haue wherof to glory seeing God holdeth vp his Church by strong hand so as it is not vtterly oppressed and ouercome If the Gospell were receyued without geinsaying and with one common accord surely we should haue cause to blisse God for it and there should bee a melodie betweene heauen and earth so as both men and Angels might with full mouth magnifie Gods goodnesse so shiâ—ning foorth vppon all men But yit the fighting of men ageinst the Gospell is a sure recorde vntoo vs that God is the author of it inasmuch as they that are imprisoned for it and drawen euen vntoo death ceasse not for all that too stand stedfastly in it God then vttereth there a wounderfull power and it appereth that for all that euer Satan can doo wee neuerthelesse haue proofe that God is on our side and fighteth for vs and vpholdeth vs by his power Not that he exempteth vs from affliction but he will alwayes giue vs victory and that ought to suffize vs Thus the thing which wee haue too remember vppon this Text of S. Paules is that wee must bee readie too receyue all the alarums that Satan shall make vppon vs and that although wee see the doctrine of the Gospell ill receyued of the world so as it is not only despyzed and disdeyned but also hated and the vnbeleeuers are inflamed with a diuelish rage too destroy it Yit notwithstanding we must not beare it the lesse reuerence for wee must not measure Gods maiestie by the opinions of meÌ„ Put the cace that God were euery where despyzed according as most men are in deede so churlish and vnthankfull that they bee as monsters shaped ageinst kind yit must not God loze the right that wee owe him For notwithstanding the rebelliousnesse of such as would wrap God with them in their iniquities wee ought too honour him with all humilitie Euen so is it also with the pure doctrine of the Gospell Although then that the world set themselues ageinst it many men trample it vnderfoote so as some mocke at it some gnashe their teeth at it and fires are kindled for it Yit let vs still quietly and obediently receyue the things which wee knowe to come from our god Thus then yee see how our fayth ought always too keepe on his way and that although many practizes and enterprizes bee attempted ageinst the faythfull and a man shal euery where heare of nothing but confederacies threatenings outrages and such other things yit wee must not ceasse too fight stoutly vnder Christs banner to possesse our soules in pacience And heereunto ought this saying of S. Paules to serue that it is our glory for our fayth should bee as good as dead if God tryed it not Neuerthelesse when wee see the faythfull so examined wee haue alwayes so much the better warrant of the doctrine that is giuen vs of god Trew it is that it ought too bee grounded in heauen that is too say vppon the aucthoritie of God alone without hauing respect too any creatures For the very Angels of heauen were not able too authorize the Gospell Gods maiestie must bee fayne too come foorth for vs too leane vntoo and then shall wee neuer bee shaken downe Notwithstanding when the Martirs sticke not to giue their liues in the witnessing of Gods truth then as I sayd afore wee bee or ought too bee the more stirred vp too receyue the doctrine and it is as it were sealed vp in our harts Forasmuch then as persecutions serue too confirme the doctrine the better therfore S. Paule sayeth it is our glory and that wee ought too triumph at it seeing that God dooth so mainteyne and strengthen them whom he sendeth intoo that battell For it is certeine that in respect of the frayltie of the fleshe they shoulde quayle by and by But that they get the vpper hand let vs mark that it is Gods dooing who woorketh after so manifest a fashion as wee haue cause too glorifie him for it Now if when wee bee trubbled wee bee tempted too shrink and too giue ouer at euery brunt that is put too vs it is a token that wee haue not the skill too profit our selues by the meanes that God giueth vs too drawe vs to him and to make vs sticke too him with trew stedfastnesse Therfore let vs fyght ageinst our own weaknesse and ageinst the naughtinesse of our nature that when wee see how the diuell practyzeth too ouerthrowe the Gospell in maner euery where wee may consider that God forgetteth not those that are his but strengtheneth them in such wyze with his power that their fayth getteth the vpper hand to the end that we shold hope for the lyke and that when wee bee at ease and rest wee should not ceasse too prepare our selues after their example that when it shall please God too reach out his hand vppon vs and
full fed it shal bee but with wynd that is too say with vayne and tryfling imaginations as I told you this morning They therefore which deuyze patrones of their owne head and surmyze that God will fauor them for it and in the meane whyle let Iesus Christ alone must vnderstand that they bee so farre of from obteyning their requests that God dooth rather abhore them insomuch that when they once swarue from the ankerhold which is set foorth for vs in the scripture that is too wit from hauing our Lord Iesus Christ for their lodesman the Angels of heauen must needs forsake them and the Saints also to whom they behighted themselues must needs deny them yea al of them must set themselues ageinst them as aduersarie parties For there is no means for vs too bee matched with the Angels Prophets Apostles and Martirs till wee haue trew concord with them And how shall wee haue that By fayth that is too say according too the pure doctrine of the Gospell Not that it is ynough for vs too haue our eares beaten with it but that wee must receyue the things that God promiseth vs there so as wee abhorre all that euer Satan can set afore vs and haue none other guyde than only our Lord Iesus Christ who hath told vs that he is the lyght of the world and that whosoeuer walketh in him cannot stray But by the way wee must serche and examin our selues narrowly that wee take not a vayne cloke vnder the name of Iesus Christ as we see manie doo now adayes which protest themselues to bee Gospellers And euen among our selues what a number are there which will shew signes greate ynough that they bee willing too followe Gods woord But they think too discharge themselues with petie tryfles and when they haue once giuen eare too the doctrine and spoken a fewe good words then too their seeming God is hyghly bound vntoo them But heere it is shewed vs that wee haue none acquayntance at all with him vntill Iesus Christ dwell in our harts And that is the verye meane wherby too bee filled with his benefits and too haue his holie spirit dwelling and reigning in vs For vnlesse we feare God and walk in his obedience so as wee behaue our selues according too his will and all our wits and desyres ame thitherward it is a token that wee liue after the flesh as Saint Paule sayeth too the Galathians Therefore wee must shewe by our outward fruites that wee bee truly ioyned too Iesus Christ and that he hath made vs partakers of his holie spirit Now hereuppon Saint Paule addeth further that vvee must bee rooted and grounded in charitie This woord Charitie or loue may bee taken as well for the loue that God beareth vs as for the mutuall loue which wee ought to beare one towardes another But the verie trew and natiue sense of Saint Paule heere is that he ment too haue vs knit toogither For as he spake heeretoofore of Gods free loue towardes vs so now he sheweth how fayth importeth that wee should haue brotherly loue one towards another And the holy Scripture bringeth vs alwayes to that poynt insomuch that when there is any speaking of the full perfection of good lyfe fayth goeth before then comes Charitie next vntoo it For the end that wee must begin at is the vtter abacing of our selues too the end wee may seeke all our welfare at Gods hand and that our seeking of it there may bee first too acknowledge that he giueth vs all things in the person of his onely sonne and secondly too call vppon him too settle our fayth in him too flee wholly for refuge too his mercy and after as euery man feeleth himfelf bound vntoo him as all of vs are exceedingly so to acknowledge by our thanksgiuing that he is our rightuousnes our holynes our victorye our ioy our glorie and our happinesse that wee may performe the thiâ—g which is sayd in Ieremie whosoeuer glorieth let him glorie in the Lord bycause it is he that woorketh ryghtuousnesse Iustice and mercy Yee see then that wee must rest wholly vppon our God or else all the vertuousnesse which wee seeme too haue before men shal bee but filth and dung Now then haue wee fayth Charitie must be matched with it and wee must liue euenly and vpryghtly one with another euery of vs acknowledge thus I was not created for my self nor to seeke myne own priuate benefyte commoditie but for the benefite of my neighbours also And therfore let vs absteyne froÌ„ al guile wrong outrage and malice and indeuer to serue eche others turne according too our abilitie That is the perfection of good lyfe Saint Paule hauing spoken alredie of fayth addeth now that wee must also bee grounded in Charitie as if he should say wee must not haue alonly some fit or pang of loue as manie men haue but there must bee a stedfastnesse and euen holding on in it all our lyfe long For a thing may giue a greate blaze and yit quayle anon after Behold a huge building may be ouerthrowen with one blast of wynd if it be not set vppon a sure foundaton Also a man may set vp a greate tree but if the roote bee cut asunder what will come of it It must needes fall downe out of hand or else if it haue some hold a the one ende for a tyme it must needes wither at the heate of the Sunne Euen so is it with vs when we haue a greate zeale which is not well rooted in our hartes for it wil bee but as a maske or a gay showe before men That is the cause why Saint Paule exhorteth vs purposely too bee grounded in charitie too the intent too correct the vyce of louing by startes or fits as they say which is too common a thing Neuerthelesse it were a fondnesse too concluâ—â— therefore that our saluation were grounded vppon our good woorkes For heere he treateth not of the cause of our saluation but â—nly how wee ought too rule our lyfe Agein wee knowe there is but one onely foundation of the Church as S. Paule sayeth in the third chapter of the second Epistle too Coriâ—thians and as wee haue seene alredie in this selfsame Epistle and specially as Iesus Christ himself declareth in the sixteenth chapter of Saint Matthew And which is that foundation It is Iesus Christ and no man can lay any other than that which the Prophetes and Apostles haue layd and wee must hold our selues too it at this day and euen vntoo the worldes end And yit may wee not ceasse too bee rooted in loue by meanes of our Lord Iesus Christ. When men demaund what is the cause of our saluation by what meane wee be brought into his fauour and how wee may come vntoo hym and cal vpon hym with full trust wee must answeare it is bycause our Lord Iesus Christe is giuen vs and it is he in whom the fulnesse of the
we shal haue the fulnesse of all wisdome we shal no more neede too trot heere and there wee shall no more neede too go vp nor downe nor farre nor wyde for wee shall haue wholly whatsoeuer is good and requisite for our welfare When wee heare this must it not needes be that wee be as good as bewitched if wee beleeue not God too rest wholly vppon his sayings without flinging abrode after that fashyon and without making of so manie wyndlasss to trubble and tyre our selues too no purpose And that it is which is ment in the Prophet Esay where he sayeth Go tread in your owne wayes and when yee haue compassed and gone about both heauen and earth what shall it boote yee Then if wee bee so blynd as too stray out heere and there and cannot keepe the way that is shewed vs but will needs go dig pits at our own pleasure and forsake the spring of liuing water which God hath set before our eyes it is good reason that wee should bee both ahungered and athirst ly broyling in our owne foolish lusts to trot to and fro like women with chyld which long too eate char Coales and had leuer drink the water of some puddle thaÌ„ the water of a fayre clere spring If wee fall too gadding in that maner after Satan and bee â—gre of his illuzions and trumperie and cannot content our selues with the good that our Lord setteth afore vs must it not needes be that we be worse than bewitched and that the diuel hath made vs stark beasts So then let vs vndestand first of all that all things which men can bring vs of their owne behalf are but tryfles or rather illuzions of Satan And secondly that when the â—oriâ—ture â—etteth Iesus Christ afore vs it is not for nought told vs that wee must rest wholly vppon him and hold vs too him when wee be come thither bycause he hath the fulnesse of all goodnesse in him and therfore wee neede not too bee haled too and fro or too take too greate peyne in seeking the things that are needfull for vs nor finally too wander any more abrode but to stick wholly vntoo him as too our perfect and souere in blisfulnesse Thirdly we must consider in Iesus Christ the infinit grace that is brought vs and imparted too vs by his meanes And Saint Paule in saying heere the Loue sendeth vs too the wellspring For though wee knew all Gods secretes and were priuie too the rest of his will what were it till we were perswaded of the loue that he beareth vs For wee see that when any man speakes of God too the vnbeleeuers it dooth so greeue them that they wote not where too become and it is but a matter of heauinesse too them bycause they conceyue nothing but rigour in him But when his grace and fatherly goodnesse is vttered vntoo vs as he hath shewed it in our Lord Iesus Christ then come we boldly vntoo him and wee bee no more afrayd of his seate but haue familiar accesse to it and therin he dooth vs an inestimable good turne such a one as surmounteth all that euer wee can wish in this world according as S. Paule setteth vs it downe heere And so yee see what this saying the Loue of God importeth And he sayeth purposely in Iesus Christ bycause that without him wee could not bee beloued of god For let Iesus Christ bee as yee would say let alone and let vs put the cace that wee thought vppon God and that wee did apply all our wits theraboutes and therwithall that wee bethought vs of our selues also what were all this Wee shall fynd such an incomprehensible maiestie in God as shall swallowe vs vp lyke a deepe gulf Agein his Iustice is so perfect as it wil bee much lesse possible for vs to stand before it than for Snowe to abyde ageinst the Sunne Now when wee come too our selues wee must needes see a sea of all miserie before vs that is to wit that our senses are blynd that wee bee vtterly vnfurnished of all vertew that wee bee giuen too all euill that wee bee hild downe vnder the thraldome of sin and that nothing in vs no not euen of the excellentest thinges that wee thinke our selues too haue which is not lothsome before god Therfore when we once know these twoo things that is too wit when we haue once conceyued a terrour of Gods maiestie and bee drowned in despayre at the syght of our selues then let vs afterward go seeke al the meanes that can bee and let vs call the Angels too help and they will come neuer the neerer vs for all that Let vs take the Hee sayntes and Shee sayntes aud by what tytle can they belong too vs Nay rather wee bee separated from them And agein will God who is the fountayne of all purenesse receyue vs vs I say which are so wretched creatures Thinke we that he will intermeddle himself with our filth and vnclennesse No but contrariwyse he must needes abhorre vs So then it is not without cause that Saint Paule hauing spoken heere expresly of Gods Loue to the intent wee myght know that he dooth iustly hate vs so long as he beholdeth vs in our owne naturall state addeth immediatly that the same loue is grounded vpon the bludshed of our Lord Iesus Christ too the end that all our spottes should bee scoured away thereby and wee bee so clenzed as wee myght not bring anye thing hensfoorth before God which myght displease him And by that meanes are wee discharged and quit of all our dettes bycause he hath yeelded perfect obedience Lo how our stubbornnesse is doone away and shall neuer come too account bycause he offered himself in sacrifice for vs Lo how wee be set free from all thraldome bycause he hath ouercome both the diuell and death and sinne too our benefite Lo how wee at this day inioy his victory and make our tryumphe of it And so wee see briefly how God hath loued vs in Iesus Christ. Agein when we know this we must vnderstand also that we must not make long fetches any more ne trubble our selues in vayne in stying vpward by our fond speculations or in going downeward by our fantasticall imaginations and in the meane whyle let Iesus Christ alone as though he were too farre of from vs For he commeth neere vs yea he dwelleth in vs he will haue vs knit â—ntoo him so as wee should bee his body and lyuely members of his owne substance Sith it is so let vs learne to hold our selues in such wise vntoo him as nothing may turne vs from him And although we may be tempted by our owne fancies too shrinke away from him yit let vs cut of all such occasion and get the vpper hand by fayth And when wee haue so doone let vs vnderstand that God will still shewe himselfe a louing and kindharted father towardes vs and that Iesus Christ also will doo the dewtie of a shepherd
guide mee withal And in another place he saith agein Though I were beset round about with a million of enemyes yit should I not shrink And why for God is with mee Were wee then as well perswaded of Gods almyghtinesse as wee confesse it with our mouth surely wee should not bee so soone dismayd nother should our fayth bee shaken at euery brunt So then let vs conclude that inasmuch as wee bee so weake and euery thing of nothing will scare vs out of our wits there is nothing but hipocrisie in vs and our confessing that God is almightie commeth not from our hart So much the more therfore behoueth it vs too put this lesson in vre and too exercyze it nyght and day that wee may taste it throughly And that is the cause why it is so often mentioned vntoo vs for wee take it not too bee a matter of so greate importance But when our Lord dooth so often tell vs that he hath al things in his hand that he disposeth of his creatures as he listeth himself and that nothing is able too let his determination nor the performance of the things that hee hath promised it is too the end that wee should yeeld vntoo his promises that which they behyght vs that is too say whensoeuer wee shall seeme too bee at the poynt of vndooing and the diuell shall giue vs so whole skirmishes as we shall see no way too escape nor any end of our distresses let vs think thus with our selues who is he that hath spoken it Who is he that hath promised too bee our defender Is it not he that is almyghtie Could not he with one blast blowe away all that the diuell practizeth Though all the world were ageinst vs what could it doo so our Lord voutsafed too maynteyne our part After that maner must wee aduaunce Gods power aboue the whole world that wee may rest vppon his promises For as I haue sayd alredye Gods woord and the power of bringing too passe the things conteyned therin are things vnseparable And wee blaspheme God as oft as wee bee in dout and perplexitie whether he bee able too performe his defending of vs or no. For sith he hath promised it out of all doubt he wyll perfourme it or else should his power bee shortened which is impossible And so yee see why Saint Paule hath spoken heere of Gods power And that also is the cause why the prophets in speaking of the succour which God hath alwayes in redinesse too reskew the faythfull withall from death when they bee plundged in it haue commonly sayd Is it not the God which hath made both heauen and earth This should seeme too bee farre fet For the cace is that I am in some trubble and haue none other refuge but onely Gods pitying of mee whereof I seeke too bee assured and he telleth mee I haue created heauen and earth He seemeth too send mee very farre and too make mee leape out of Gods blissing intoo the warme sunne But Gods telling of vs that he created heauen and earth is too doo vs too vnderstand that it belonges too him also too rule his creatures that he hath a care of vs as of his children that there is not any thing aboue or beneath which is not subiect too him and that he turneth all things round about too and fro as he listeth Sayeth he so Then must wee out of hand apply it too our benefyte so as wee doubt not but that his power hath such preheminence as he is well able too roote out whatsoeuer seemeth too bee ageinst vs And so yee see how yee must alwayes haue the sayde cheyne to tye Gods promyses the truth of the brynging of them to passe togither And S. Paule sayeth that he can doo all things aboue our asking and our thinking Not without cause hath he inclozed heere all that belongeth too our saluation For he that trusteth in God for one thing will not misse too enter into debating whether he will adde a second benefite or a third That therfore is the cause why S. Paule will haue vs too looke for all things at the hand of our god And he sayeth Aboue our asking Trew it is that wee must not fall asleepe when wee would bee succored and gouerned at Gods hand or be filled with his benefites but if wee beleeue in his woord we must also bee moued too pray for it is a trew proof of our fayth when wee resort so vntoo our God. And for that cause is it sayd that the faythfull must discharge all their cares intoo his lappe For it is the trew record of it when at all tymes of our neede wee resort too him who will haue vs too seeke all our welfare in him alone The faythfull therfore must be diligent in praying according as S. Paule sayeth in another text wher he exhorteth vs too prayer and supplication and setteth downe this diligence also too the intent wee should haue no slothfulnesse too plucke vs backe But albeeit wee giue ouer all our wittes too praying vntoo God yit notwithstanding considering the necessities that compell vs too resort vntoo him God must bee fayne too outgo our requestes and too doo much more for vs than wee requyre And for proof therof when any of the faythfull feeles his owne infirmities he will streyt wayes humble himself and theruppon repayre vntoo God and that not for once only but euery minute of an houre And afterward he will resort to him both for his body and his soule and think thus Alas yit want I such a thing I must too him agein Lo how the faythfull doo throughly sift out the miseries and wantes wheruntoo they bee subiect therby too prouoke themselues too pray vntoo god But doo not wee think that the diuell hath a hundred thousand wyles which wee perceyue not And God must bee fayne too prouide for them or else what would become of vs For although wee feele that diuerse things doo pinch vs yit are ther many other things that are vnknowen and hidden from vs So then it will alwayes bee found trew that God outgoeth all our prayers and all our wishes Mark that for one poynt Therfore let vs doo what wee can and indeuer too resort continewally vntoo God and yit therwithall let vs bee fully perswaded that he must bee fayne too watch ouer vs and too bee much more sharp syghted than wee in espying what wee haue neede of and the meanes also that are fit too compasse it to our behoof all these things must God bee fayne too looke too And so must wee cast all our cares vppon him as I alledged afore out of the Psalme And soothly his adding of aboue our abilitie too thinke is too shewe that although men bee inlyghtened by the Gospell too distrust themselues too walke in feare yea and too bee abashed at the syght of their owne wretchednesse yit perceyue they not the hundreth part of it but must bee fayne
all the disposition of our nature are inclyned vnto euill doo both draw vs back and driue vs farre of from the obedience which wee ought too yeeld vntoo our maker I say too correct all this throughly and too come vntoo God we must learne to lift vp onr senses too the infinite grace that God hath shewed vs in making vs parttakers of the spirituall goods of our Lord Iesus Christ by voutsafing too hane vs too bee members of his bodie and too adopt vs too bee his children and heires Furthermore let vs consider the end whereat he amed too the intent God complayne not of vs as he doth of the Israelites by his Prophet Esay bycause of the vnthankfulnesse which they had shewed towardes him He sayeth that he had taken them as his Uyneyard or as a costly heritage And he telleth them that for all his manuring of them they had brought him foorth nothing but wyld Grapes and bitter frute Let vs beware say I that God haue not iust cause too blame vs now adayes as well as he did them For if the people of Israell receyued excellent giftes much more are wee bound vntoo God now adayes since the comming of our Lord Iesus christ For loke what he gaue too the Fathers of olde tyme in figures and shadowes that haue wee at these dayes in truth and substance wee bee in the ful tyme wherin it was Gods will too powre out al his benefites vppon vs too the full Sith it is so wee shal bee the lesse excusable if wee bee vnthankefull and acknowledge not the good that God hath doone vs That is the thyng which wee haue too beare in mynde And moreouer let vs consider that as sayeth Saint Peter our Lord hath drawen vs out and reskewed vs from the tyrannye of death and called vs too his kingdome of lyght too the intent that wee should blaze abrode his vertewes and bestowe our whole lyfe in magnifying him too the vttermost according too this present text where it is sayd that wee must walke according too the vocation that God hath called vs vntoo Now this importeth a gathering and drawing of vs out by our selues as though God ment too make a new world of vs And in verye deede the thing whertoo the death and passion of our Lord Iesus Christ tendeth is that we should bee sholed out from the vnclenenesse of the world Seeing then that wee bee as it were sorted out by our selues and God hath dedicated vs too himself intending too haue vs for his inheritance let vs learne not too disappoynt him of his purpose And if wee bee the children of lyght as he sayth in another place let vs walke no more in darknesse as the vnbeleeuers doo but let vs make the grace effectuall which wee haue receyued That is it in effect which we haue to remember concerning the woord Uocation or Calling Too bee short we shal bee much more blame-woorthie than the sisâ—ie ignorant and blynd soules if we indeuer not too hold our selues as it were locked vp vnder Gods hand and vnder his guyding Truth it is that at this day there is no corner of the world but it is so corrupted as is horrible too see insomuch that euen they that haue had no tast at all of the Gospell but haue bin nuzzeled and imbrewed continually with superstition shal not fayle to be iustly condemned at Gods hand And as for vs it is certeyne that wee shall haue a much harder account too make for that God inlyghtneth vs with his woord and wheras other folkes stray and wander in destruction he sheweth vs the way of saluation calling and alluring vs daylye vntoo him Seeing then that wee haue such a priuiledge wee ought too bethinke our selues well that wee quench not the lyght by thrusting it vnderfoote and so put away the speciall grace that was graunted vs and which God voutsafed too direct vntoo vs too the end wee should bee the more prouoked too serue him But by the way wee must marke well how S. Paule sayeth that this must bee doone with all submission and lowelinesse with pacience and meeknesse Hereby he ment too expresse that it is not ynough for euery man too imploye himself too the dooing of his dewtie but that we must also reach out our hands eche one too his neyghbour and brother so as God may bee serued with one common consent among vs Let vs marke well therfore forasmuch as the residue cannot bee dispatched at this tyme that S. Paul speakes not heere too euery man seuerally but that he comprehendeth al the whole bodie and companie of the Churche As if he should say my frends it is not ynough for euery of vs too withdrawe himself and too abstein from all euill and too shewe himself well mynded and zealous too liue in the feare of God and in all vprightnesse but wee must also haue a mutuall care one of another and bee fully resolued that it is no seruing of God if we indeuer not by all the meanes wee can that others may doo the lyke And so wee see heere how it is the rule of all the faithful first that euery man looke too himself and though all the world bee mad in doing euill yit notwithstanding that he which is taught in Gods schoole doo hold himself in awe and vnder subiection and consider whertoo he is called and therwithall that if there bee many of vs and God haue shed out his grace so as he hath gotten himself a Churche wee must to the vttermost of our power seeke to ioyne with them whom God calleth as well as vs so that he which goeth formest reache his hand too him that is next him and say let vs goe altogither and one of vs incorage another that he which goes faintly and hath infirmities in him bee taryed for by those that go swifter and bee borne vp also if neede beâ— so as wee may all bee drawen vntoo god And this must not onely bee doone in euery towne and village but also wee must looke yit further of and consider that they whom we knowe not are neuerthelater of the body of our Lord Iesus Christ and therfore wee must serue them for looking glasses and examples and confirme them so much the more too leade a godly conuersation by shewing them the way that they may followe vs And let vs also profite our selues so as if wee see any other men more vertuous zealous and constant than wee bee euery of vs may bee ashamed of it and saye thus too our selues How now Is it meete that thou shouldest lag behynd when other folkes marche on so fast afore and runne so cheerefully toowards God Yee see then that the thing in effect which wee haue too beare away heere is that inasmuch as God hath not called vs eft one man alone and eft another as though he ment too sette vs a sunder but directeth his voyce too all and will haue it serue for a holy
Began this morning too expound the text of the Psalme alledged heere by S. Paul shewing that all the things which are spoken there agree too the person of the onely sonne of god For although he say oftentymes by way of similitude that God goeth vp when he sheweth himselfe iudge of the world and defender of his Church yit notwithstanding inasmuch as when our Lord Iesus Christ was come downe he was abaced as one that was beneath all men and afterward was exalted by the power of God his father therin we see most fully how God voutsafed too bee abaced for a tyme in the person of his sonne and too bee in a state despyzed before men and afterward would bee crowned agein with glory and honour as the Apostle sayeth of him in the Epistle too the Hebrewes and that is the cause why S. Paule sayth here that it behoued him first too descend too bee so exalted But before wee goo any further wee must marke that heere S. Paule hath chaunged the word For wheras Dauid sayeth that God Receyued giftes and presentes that is too say tribute and homage of those whom he had subdewed too his maiestie S. Paule in stead thereof sayeth that he gaue And so this is not rehearced as it lyeth in the Psalme but the Apostle ment too shew that the tryumph which our Lord Iesus Christ made when he rose from death surmounted all Dauids victories and all that euer had bin doone in shadowes and figures vnder the lawe For it is much more too giue than too take Also wheras it is sayd in the Psalme that God receyued that was not for himself nor too his owne vse for wee knowe he hath no neede of any thing but his receyuing was too inriche his Churche And that is the cause why it is sayd that the women which neuer stepped out of their doores shall haue their part of the pray or bootie There therfore Dauid sheweth that God was not glorifyed for any profit or aduauntage that he pretended on his owne behalfe accordingly as it is sayd that he is contented with his owne perfection for he can nother increace nor diminishe but all redounded too the welfare of his Church For Gods shewing of himselfe too bee riche is not by keeping of his treasures vnder dubble lockes as men say but by setting them foorth for all commers at leastwyse if wee seeke them with trew fayth And forasmuch as his riches diminish not nor yit his liberalitie which he vseth towardes vs thereby wee knowe that he passeth all the men in the world Then if wee will defyne in one woord how God is riche it is in beyng liberall vntoo vs vsing bountifulnesse and by alluring vs too him too succour vs in all our needes and wantes according too this saying of his by his Prophet Come all yee that are thirstie and drinke your fyll yee shall haue your fyll not onely of water but also of wyne and mylk Too bee short he sheweth that they can want nothing which wayt vppon him and put their trust in him Therfore it is sayd in the Psalme that all shall haue their part of the spoyle not onely the men of warre for they myght hap too boast that they had gotten the whole pray by their owne manhood and pollicie but that the women which neuer stird out of the house and which did nothing but spin vppon their distaues shall haue part of the bootie as though they had gotten the victory Hereby I say he sheweth that Gods receyuing of tributes and taxes of such as he had subdewed too his dominion was not too increace himselfe withall but too make vs parttakers of all the benefytes that belong too our saluation And herewithall let vs marke well how it is alledged that when God giueth vs his giftes it is not to the intent that wee myght father any thing vppon our owne vertue or prowesse but that wee should thinke our selues beholden too his mere free goodnesse for all things And so must all things bee referred too his glory For the more that he bestoweth vppon vs the more ought wee too bee forward and ready too confesse how much wee bee bound vntoo him But the chiefe poynt is that wee indeuer too make the giftes that wee haue receyued auaylable too the common edifying of the Church that is too say that God may still bee more and more exalted and the kingdome of our Lord Iesus Christ increaced and augmented among men And so the condition say I wheruppon our Lord distributeth too euery of vs the things that belong too him and are his owne and which he could keepe styll too himselfe is that wee should doo him homage for them both in woord and deede But now let vs come to that whch Saint Paule addeth He sayth that it behoued Iesus Christ to descend according also as he descended intoo the lovve partes of the earth and that therupon he vvas exalted Manie haue made ouer violent glozes vpon this place saying that Iesus Christ went downe not only into the graue but also euen intoo Limbo a place forged of their owne brayne But Saint Paule speakes simply namely as it is sayd in the second too the Philippians that bycause Iesus Christ was abaced therfore God his father exalted him too his ryght hand and gaue him a souerein dominion too the end that all knees should thensfoorthe bowe before him Therfore wheras S. Paule saith that Iesus Christ was abaced he meaneth it of his clothing of himself with our nature wherein he became despyzed without any dignitie and without any reputation too the worldward According wheruntoo it is sayd in the Psalme that he was counted as a woorme of the earth and not as a man insomuch that men tooke scorne too looke vppon him as sayeth the Prophet Esay and there was nothing in him that men could lyke of Yee see then that Iesus Christ did so submit himself to all reproch that he was disfigured and men did spit at him and mocke him and doo him all the wrongs that they could and afterward he was exalted And no dubt but Saint Paule hath touched the thing heere which he discourseth more at the length in the forealledged place which is that the example of the sonne of God ought too teache vs lowelinesse and too make vs walke playnly without taking any thing vppon vs aboue other men For who are wee What is our state When euery of vs hath sifted himself throughly what shall he fynd in him too boast of Wee haue many things too thanke God for but too take vppon vs that which is his were a villanous trecherie So is there nothing for vs too doo but too cast downe our eyes For behold the sonne of God could haue shewed himself in his heauenly glory and maiestie so as he could haue made all the world too quake and yit wee see that being borne in a stable
he walked all his lyfe tyme as one vnknowen and vnesteemed and in the end was put too death and that not a common death but a death that was so reprochfull yea and cursed of Gods owne mouth that he was hild for accursed before God and his Angelles too the intent that wee myght be blissed for his sake and by his meanes Seeing then that Gods sonne was so abaced haue not wee good cause too stoope lowe For God requyreth not that wee should forgo anie thing of our owne when he exhorteth vs too lowlinesse And why for if wee knew what wee bee wee would stoope lowe ynough Our head was not in lyke plyght when he came downe hither For why As it is sayd in the .xvii. of Saint Iohn he possessed his diuine glorie and maiestie before the making of the world And yit for all that he voutsafed too abace himself in such wyze as in the syght and opinion of men that too outward apperance he seemed too haue vtterly giuen ouer his maiestie It is trew that he continued styll in his perfect state but that appeered not And that is the cause why Saint Paule vseth the woord Figure or Shape he appeered sayeth he in the shape of man For he meaneth that our Lord Iesus Christes clothing of himself with our flesh and his being despyzed and reiected were no derogation at all too his diuine essence And why for it was but an outward shape Then did he continue alwayes vnappayred and yit neuerthelesse he was seene too bee vnder all men Who wyll then refuze the same state that wee should not bee lowly after his example The fathers that liued vnder the Lawe perceyued alredye â—hat it behoued them too bee fashyoned lyke vntoo the image and patterne of our Lord Iesus Christ who was their head and yit they had but verie darke figures Now then seeing that Iesus Christ sheweth vs the way so as he is entered intoo the kingdome of heauen through many tribulations and intoo lyfe by death and is exalted on hygh after abacing lowe what excuce shall wee haue if wee seeing those things bee styll puffed vp with pryde and cannot fynd in our hartes too walke in meeknesse considering that wee bee nothing So then wheras Saint Paule speaketh of the lowe places of the earth he meaneth the humane nature which our Lord Iesus tooke vppon him for our saluation yea euen with addition of all the things that I haue toâ—ched For he shewed not himself as a great prince nother vsed he anie pompe or traynes of men too make himself dread in the world but as it is sayd in the two and fortith of Esay he brake not the broozed reede he quenched not the smoking flax nother was his voyce or crye hearde in the streetes Agein besydes this wee see how he suffered reproche and how he abode it paciently when he came too his death all men seemed too haue conspyred ageinst him Therfore wee must adde all these qualities too knowe how Iesus Christ descended into the lowe partes of the earth Howbeit if we compare his diuine maiestie with our nature wee may well call all the earth the lowe places although Iesus Christ had possessed the whole world yit had it bin nothing in comparison of his heauenly glorie For what are they which are in hyghest state of dignitie They doo but craule heere lyke Frogges or leape lyke Gressehoppers as sayth the Prophet Esay No maruell than though the whole earth bee termed a lowe and bace place in respect of heauen Howbeeit Saint Paules intent here was too note breefly that Iesus Christ voutsafed too stoope so lowe as too become a mocking stocke too the vnbeleeuers yea and euen too bee condemned and esteemed as a man accursed and forsaken of God all which things he indured for our saluation It is good reason therfore that wee should myldly and without geynsaying receyue Gods humbling of vs and beare in our selues the image of our Lord Iesus Christ by being shaken of despyzed and mocked for our simplicitie and that no man should â—â—ke vppon him or chalendge too himself the things that are none of his That is the effecte of Saynt Paules meaning Now he sayeth that he is gone vp aboue all heauens Wherin we see that the sonne of God hath not as now the lordship of this world For Saint Paules declaring that he is aboue all the heauens is too shewe that the dominion which he hath is heauenly and diuine and euerlasting For the heauens themselues shall passe away and they must needs vanish as Iesus Christ auoweth with his owne mouth Now if the heaues bee snbiect too chaunging and must bee doone away too be renewed agein if Iesus Christ dwelt in heauen he should bee subiect too the same state that is too say he should bee frayle and transitorie Then is he aboue all the heauens in his infinite glorie wherin there is nother chaunge nor turning about And theruppon he addeth that it is too fyll all things By this woord Fyll he meaneth that Iesus Christ is not so locked vp in anie one place but that wee may feele him present and that he dwelleth in vs and that he filleth all things But surely that is not with his bodie as some haue grossely imagined but it is with his power and with his spirituall benefyts and gifts Yit neuerthelesse Saint Paules intent heere is too betoken a presence of Christ too the end that wee may knowe that we haue not lost anie thing by his absenting of himself from the earth so as he dwelleth heere no more after a visible fashyon And why For he ceasseth not for all that too execute his power euery where and to fyll all things insomuch that wee haue all things of him which are requisite for our saluation That is in effect the verye meaning of S. Paule Wherfore let vs heere put in practize the exhortation that hath bin touched afore which is that wee cannot bee taken for Gods children except wee become lyke too him that hath the ryght of the first borne Sith it is so let vs willingly suffer our selues too be abaced that God may exalt vs for by that meane did our Lord Iesus come too his glorie Agein let vs apply all our senses to tast throughly what the mercie of God is in that it hath pleased him that his sonne which was his image should bee so abaced Let vs consider how greate the loue of our Lord Iesus Christ is in that he voutsafed to hide his diuine essence for a tyme and tooke not vppon him as belonged vntoo him but did as it were stoope downe too the syght of the world Sith wee see this let vs consider first of all how precious 〈◊〉 soules were too the sonne of God seeing he voutsafed too stoope so lowe for our saks and let vs esteeme of the Gospell wherby so greate a benefyte is communicated vntoo vs
assuring our selues that if Gods sonne had not come downe vntoo vs there had bin no meane for vs too haue come vntoo God his father For besyds that wee bee plundged heere in myre and haue nothings in vs but vtter frayltie it is certeyne that we beare as good as a hell about vs bycause the diuell is not without cause called the prince of this world So then seeing wee bee vnder the tyrannie of Satan and of sinne how could wee mount vpward if Iesus Christ drew vs not But first it behoued Christ too come downe hither And therby are wee taught to woorship our Lord Iesus Christ alwayes in the person which he hath taken of the mediatour and wheras the vnbeleuers and vnholie folk take occasion too despyze him bycause he was crucifyed let vs honour him still as he deserueth For wheras his greatnesse and maiestie were after a sort darkened for a tyme that was too giue the greater beautie too his mercy and louing kindnesse which selfsame woord S. Paule vseth when he purposeth too expresse well what earnestnesse of mynd and care God had too raunsome vs from the dungeons of death And so yee see in effect what we haue too consider vppon the Apostles woords where he sayth that Iesus Christ was so abaced And wheras he addeth that he went vp aboue all the heauens I haue told you alredye in one woord that it is all one as if he ment too exempt him from the aray of creatures knowing that as now hee is not subiect too any chaunge And for the same cause is it sayd in the sixt too the Romans that he suffered once in dying for our sinnes but yit for all that dyed not for euer bycause he is entred into the lyfe of God that is to say he is made parttaker of the immortall glorie so as wee haue iust cause to cast downe our eyes And bycause wee conceyue not this so hygh souereintie which was giuen him let vs honour it seing that euen the Angels of heauen do beare vs companie therin For it is not for nought sayd in the Psalm that all the Angels of God worshipped him when he shewed him self too the world which text the Apostle also applyeth to his person in the first chapter too the Hebrews Herewithall let vs mark that although Iesus Christ be not shet vp in anie place certayne yit he ceasseth not too keepe still the trew nature of his bodie For the Papists haue imagined that although he bee in heauen yit he is euerywhere else as well as there yea and therwithall they haue their speculations too shewe how it is no inconuenience at all that God should haue his beeing aboue and therewithall also bee beneathe â—eere with vs And theruppon they imagin themselues too haue the bodie of Iesus Christ in Almbrye by reason whereof they beare it abrode in the streates and cause all men too woorship it and yit in the meane whyle men knowe it is but a morsell of bread Yis say they it is god But that is an vtter adâ—ichilating of the trwe nature of our Lord Iesus christ In defence therof they alledge that if it had the propertie of a bodie it must needs bee in one place certeine But aboue the heaueus there is no place too speake after the maner of the philoâ—ophers it is sayd that Iesus Christ is there ergo say they his bodie hath not the properties of a bodie Yis and wee knowe that the Angels haue no bodies and yit are they not euerywhere for they be faine to go whether soeuer God appointeth them Now seeing that the Angels are not tyed too any place notwithstanding that their essence is not infinite but comprehended within a certeine measure though they haue no proportion of members why should not Iesus Christ bee aboue all the elements of this world yea and aboue all the heauens and yit not ceasse too bee very man Not that he can dye anie more or bee subiect too anie of our passions and infirmities as hee was heertoofore when he listed too bee conuersant in the world for as now he is quyte rid of all those things but that howsoeuer the cace stand he holdeth stil his trewe nature of man And although he bee aboue the heauens yit let vs assure our selues that that distance hindereth not his preseâ—tnesse with vs and in vs As how Wee must mark what hath bin touched afore It is sayd that he filleth all things yea but that is with the power of his spirit Yee see then that the filling wherof Saint Paule speaketh is that wee should haue our fill of the benefyts of our Lord Iesus Christ and that when wee bee graffed intoo his bodie and made one with him by beleef of the Gospell then may we assure our selues that he is the fountayne which neuer dryeth nor can neuer bee emptyed with drawing and that in him wee haue all varietie of good thinges and all perfection Now then if Saint Paule had ment as the papists haue forged and as is maynteyned now adayes of manie ignorant and wilfull persons namely that Iesus Christ filleth all things with his humane nature surely hee would not haue forgotten it but he letteth it alone as an absurditie Wherfore let vs mark well the the twoo sayings that are set downe heere that is too wit on the one syde that Iesus Christ is gone vp aboue all the heauens and yit notwithstanding that he ceasseth not too fyll all things It is sayd that he is gone vp aboue the heauens euen to the end that we should not be tyed too this world and too our fleshly fancies when we intend too resort too Iesus Christ but that wee should lift vp our mynds on hygh and seeke him there by fayth Insomuch that when the holie scripture sayeth that God is in heauen it intendeth not too assigne him some peculiar place The respect is farre differing and altoogither vnlyke betweene God in his spirituall essence and Iesus Christ in respect of the bodie and humane nature which he tooke of vs For when we speake of God we must alwayes lay this ground that he hath an infinite essence which filleth al things so that heauen is as his royal throne the earth is his footestoole Not that he hath any feete nor any seate to sit on but it serues to shewe that there is no distance so farre or wyde that can conteyne the maiestie of God which is infinite as I sayd That is a thing which wee must beare in mynd when God is spoken of vntoo vs And why then is it sayd that God is aboue al the heauens and why dooth Saint Paul speake after the same maner here of Iesus Christ It is bycause that wee bee dull and earthly that if God should not tell vs that he hath his temple palace in heauen we would tye him too euery pyller to euery stone too euery waterspring too euery tree too bee short too
Then dooth it follow that Christ intendeth too distribute his giftes by certeine measure And theruppon wee haue too conclude that he which presumeth of himself and surmizeth that he hath all that is requisite dooth foully deceyue himself twoo wayes For there is not that man which hath receyued such perfection but that he hath neede too profit still with his brethren That is one poynt Agein he that is the excellentest of all others is most bound too doo good with the things that God hath coÌ„mitted to his charge or to his trust as a paâ—â—n On the contrary part the meaner and the ignorant sort must not enuye them that go before them in lerning and wisdome bycause it is Iesus Christes will too haue it so and so must it bee seeing he will haue his Church gouerned by the meanes of men Now then wee see wherat the Prophet amed namely that wee should so suffer our selues too bee filled with the spirituall giftes that belong too our saluation as none of vs refuze too bee taught by the meanes of men Let vs not belyke these fantasticall persons who would haue God too send them some reuelation from heauen and that they myght haue no neede of preaching or reading Let vs not bee caryed away with such foolish ouerweening but let all of vs both great and small submit our selues soberly too the order that our Lord Iesus Christ hath set which is that such as haue greate skill and are well seene in thee holy scriptures and haue the gift of teaching should streyne themselues too serue the whole Church as they bee bound too doo for too that end hath God aduaunced them aboue others And that the meaner sort and the ignorant bee not enuious for that they see not them selues too haue lyke portion but consider that it is ynough for them that God forgat them not but that the dealing of his gracious giftes after that maner was too their profit and saluation It was Gods will that all things should bee made common and that euery member of the bodie should haue his part of them at leastwyse so the order bee alwayes kept Now S. Paule in saying that our Lord Iesus Christ gaue Apostles and Prophets and Euangelistes and Shepherds and Teachers dooth vs to vnderstand that the preaching of the Gospell and the meeting of men toogither too heare the holy Scripture expounded is not a thing inuented by men but that God hath so ordeyned it and our Lord Iesus hath set it downe for a lawe and wee must keepe it without breaking of it For in good sooth were it not set downe by the souereine authoritie of the sonne of God men are so hygh mynded that many of them would shake of that yoke What haue I too doo would euery man say too bee taught by my fellowe Seeyng wee haue the holy Scripture among vs ought wee not too fetch thence whatsoeuer is meete for vs too know Why then should any one man bee preferred before the rest of the company Thus would there bee an horrible disorder in the Churche so as no man would submit himselfe too bee taught No man would bee a learner too haue a mayster or teacher ouer him vnlesse wee were fully perswaded and resolued that that order was not of mans deuyce but that it is a gouernment set downe for all the faythfull by the sonne of God who will haue them heard which haue the charge of teaching as men sent by him telling men that they despyze him and do him wrong and rebel ageinst him and his father if they receyue not his doctrine with all humblenesse and that whosoeuer will bee taken for a Christian must also bee a chyld of the Church And so yee see in effect what wee haue too remember when S. Paul imputeth the hauing of Prophets Teachers 〈◊〉 vntoo the person of Iesus Christ. Furthermore too the intent wee should bee the more gentle and tractable and make no sticking too receyue the doctrine that hath bin preched vntoo vs and to bee alwayes lerners in the scoole of our Lord Iesus Christ Saint Paule telleth vs also that when wee haue good and faythfullteachers and others that labour too shewe vs the way of saluation it is a signe that our Lord Ieâ—â—s Christ hath not left vs nor forgotten vs but that he is present with vs â–ª 〈◊〉 watcheth for our saluation and welfare Therfore let vs not 〈…〉 men can put them selues foorth of their owne head for 〈…〉 too speake one woorde too the glorie of Iesus Christe except it 〈◊〉 gyuen hym from aboue and that the holie Ghoste gouerne his tung â–ª And in very deede it is for the same cause that it is sayd that the holie 〈◊〉 is a wisdome which passeth all wit of man and that the 〈◊〉 man vnderstandeth no whit of it but that God must bee fayne too reuele the things too vs which else are too hygh and hidden from vs Now then when wee see the holie scripture truely expounded and applyed ryghtly too our vse let vs assure our selues that Gods spirit giueth vs record that he abydeth among vs Wherfore let vs lerne to receyue so excellent a gift assuring our selues that it is the homage which our Lord Iesus demaundeth at our hands And that is a cause also why the Gospell is called the kingdome of heauen For wee beewray ryght well that wee take not God for our king nor are willing too honour our Lord Iesus Christ wheÌ„ he is sent vnto vs if we suffer not our selues too bee gouerned by the meanes that he commaundeth and alloweth which is the preaching of the Gospell wheruntoo wee must yeeld such obedience as too receyue the doctrine of it without geynsaying so that he which hath the charge of teaching acquit him self faythfully and the residew bee not so hygh mynded as to say tush I may forbeare it well ynongh but receyue the things willingly which are spoken too them and suffer themselues too bee taught for feare least they should resist the sonne of God that wee may continew in them all the tyme of our lyfe as shall bee declared more at length agein anon Now besydes this Saint Paule by the diuersitie of the offices which he setteth downe expresseth yit better how greatly forecasting our Lord Iesus Christ hath shewed himself for the saluation of those that are his in that he hath left nothing behynd which was requisite conuenient too bring them too the heritage of saluation â–ª Wee must note here concerning these offices which S. Paul reherceth that some of theÌ„ serued but for a tyme as the office of Apostleship For they were not chozen of purpose too continew too the worlds end â—ut only too publish abrode the doctrine of the Gospell vntill it was receyued through the whole world I meane in all kingdomes and Countries though euery man shewed not himself obedient vntoo it Then was there that speciall reason why our Lord Iesus
Gospell were receyued with such reuerence and earnestnesse as it deserueth God also would bee more bountifull on his syde Wheras wee see now so fewe good Preachers yea that there step vp a sort of dirt-daubers woorse than naught and farre leauder than the Moonkes in the poppedome which are as redie to preache Mahomets Alcoran as Christes Gospell so they may keepe their liuings styll and when besydes those wee see also a sort of drunkardes that haue no more zeale than Swyne but are as mastiues that barke not ne neuer open their lipes but too confound lyght and darknesse toogither that all things myght be put out of order Let vs vnderstand that God executeth iust vengeance vppon the despyzing of his Gospell For let vs see a little what the humilitie and submission is which men yeeld vntoo God for all their hearing of the sound of this doctrine and for all his setting vp of the scepter of his Gospell to shew that he is mynded too reigne ouer vs Wee see that most men could fynd in their hartes to haue no religion at al. Agein they that make fayrest countenance would yit full fayne that the Gospell were styll but a shadowing place of Ceremonies And howsoeuer the world go they bee loth too beare anie yoke they cannot abyde too bee rebuked for their vyces but they would haue a beastly licenciousnesse condicionally that they myght doo what they list they would bee contented that the Gospell should bee preached as who should say they would graunt it vntoo Iesus Christ by composition and couenant But in the meane whyle all is but hipocrisie and they cannot so conceale their counterfetting but that the world dooth well see that they bee as shamelesse as harlots For doubtlesse a man shall find more religion and feare of God in the popedome than among those that are in the places where the Gospell is preached But the mischeef of all mischeeues is that a sort of these naughtipackes step vp intoo the chayre of truth of whom some are drunkardes some whoremongers and some blasphemers and too bee short there is such wickednesse among them as is horrible to see ▪ Sith wee knowe this let vs cast downe our eyes and condemne the vnthankfulnesse and rebelliousnesse that is in vs as the cause of all the disorder that wee see But howsoeuer the world go with vs yit if our Lord bee so benificiall too vs still as too haue his doctrine preached too vs therin wee haue a sure and infallible token that he is neere at hand with vs and that he seeketh our saluation by calling vs vnto him as though he spake with open mouth and that wee sawe him personally before vs Then can we not fayle nor bee deceyued in assuring our selues that Iesus Christ calleth vs too him and that he holdeth out his armes open too receyue vs as oft as the Gospell is preached vntoo vs And wee neede not too seeke reuelations from heauen nor too wander abroade for seeing that the woord is in our harte and mouth what would wee more Who shall flye vp aboue the cloudes Who shall go down into the deepes let vs assure our selues that God offereth himself vntoo vs in the person of his only sonne when he sendeth vs preachers and teachers And herwithall let vs still haue an eye too that which I sayd afore which is that they too whom God giueth most of his grace must consider that by that meanes they be the more bound to imploy them selues in the place that our Lord hath assigned them too and wheruntoo it is his pleasure too appropriate them He then that hath knowledge must not exalt himself for it but consider that he is a better too the whole bodie and theruppon examin well how he may serue too the glory of God with the things that he hath put him in trust withall and make the gift which he hath receyued profitable assuring him self that the vse therof is common too all men and that although God haue committed it too his custody and will haue him too bee the keeper of it yit must he not hold it as a treasure locked vp in a hutch but impart it abroade to such as want it and haue neede of it Herwithal also let vs keepe vs frō enuying of those whom it is Gods will to honour after that fashion that there bee no spytefulnesse in vs too say Why and is it meete that such a one should bee preferred before mee For in so dooing wee spyte god And therfore let euery of vs knowe his owne state and degree and not stand in contention with our God assuring our selues that the thyngs which he hath ordeyned in his Churhe are doone by vnreuocable iudgment Wherfore let vs abhorre these madbraynes that would take away the order which wee see too bee grounded vppon the authoritie of the sonne of god There are that thinke the preaching of the Gospell too bee a needelesse thing and that it serueth as it were but for little children and that they them selues haue the holy Ghoste at commaundement too reuele things too them from heauen euery minute of an houre But it is certeyne that the Diuell blyndeth them in that ouerweening and men knowe that he had wonne the goale if the meane of our saluation were abolished and taken away For lyke as S. Paule sayeth that the preaching of the Gospell must serue too make the Church perfect that wee may bee brought too the kingdome of heauen so on the contrary part when there is no more any doctrine or Shepherd the diuell must needes so ouermayster vs as wee shal bee scattered asunder and nothing shall remayne but ruine and destruction Seeing then that this order is not of men let vs learne too submit our selues vntoo it and let all of vs both great and small without geynsaying suffer God too guyde vs 〈◊〉 that meane seeing it hath pleased him too appoynt it Also wee see how Gods children are called the children of the Church And S. Paule sheweth that our Lord Iesus will reigne ouer vs with condition that his woord bee alwayes in mens mouthes He sayeth not that the Angels shall come to reuele vntoo vs the things that God will haue vs too knowe but he sayth that wee must vnderstand Gods will by their meanes which haue the charge and office too tell it vs For lyke as in the tyme of the Lawe it was sayd that the Priestes were Gods Angels and that men ought too inquyre at their mouth so now also God will not haue vs too flitter in the ayre after our owne fancies but too go too the fountayne which is open for vs when wee list too drinke If a man would go seeke the head and welspring of a fountayne I meane as it is hidden in the earth and would hold scorne too drinke vntill he had found it would not men take him for stark mad and besyde him self Yis that would they But
in good plyght but by meane of the preaching of Gods woord So then if wee bee willing that God should be honored and serued that our Lord should quietly haue his royal seat among vs to reigne in the mids of vs if we be willing to be his people to liue vnder his protection if we couet too bee builded vp in the him to be ioyned vnto him to continue in him vnto the end to be short if we desyre our saluation we must learne to be humble schoollers in receyuing the doctrine of the Gospel in herkening to the shepherds that are sent vs as if Iesus Christ spake too vs himself in his own person assuring our selues that he wil allow of the obedience submission of our fayth wheÌ„ we herken to the mortal men vnto whoÌ„ he giueth that charge Therfore let vs shew the desyre which wee haue that God should be honored also the desire and care which we haue of our owne saluation of the common welfare and edefying of the Churche which thing will then come too passe when all of vs both great and small doo giue our consentes that Iesus Christ shall haue his instruments wherby too speake vntoo vs and drawe vs vntoo him Which order if wee obserue he will so blisse vs therby as wee shall haue cause too glorifie him for that wee shall see how it hath alwayes bin his will too procure the saluation of our soules and that he is euer at hand with vs and will so woork as wee shal not want any thing that is for our behoofe or profit Now let vs fal downe before the maiesty of our good God with acknowledgment of our faults praying him to make vs so to feele them as we may be cast down in our selues seeke nothing else but to be set vp agein by him that our Lord Iesus may haue such preheminence ouer vs as we may honour him as he deserueth that wee beeing vnder him in his keeping may bee so guyded by his holie spiâ—iâ— as his woord may profit more and more in vs and shewe foorth his strength and he so beare with our infirmities as he may neuer ceasse too take vs for his owne so long as wee liue in his world vntill wee bee all gathered vp toogither intoo his kingdome That it may please him too graunt his grace not only too vs but also too all c. The .xxvi. Sermon which is the sixt vppon the fourth Chapter 11. And the same hath giuen some Apostles and some Prophets and some Euangelists and some Shehperds and Teachers 12. For the reparation of the Saynts too the woork of administration and for the building vp of Christes bodie 13. Vntill wee come all into the vnitie of fayth and of the knowledge of the sonne of God in the perfect man vntoo the measure of the full age of Christ. 14. That wee may no more bee babes vvauering and caryed too and fro vvith euerye vvynd of doctrine by the vvylinesse of men and through their craftie conueyances too deceyue vs. WEe haue seene this morning how God hauing respect of our frayltie hath voutsafed too vse this meane too drawe vs too him that is that wee should be taught familiarly by mortal men lyke our selues and therin he sheweth also that he had an eye too the thing that myght bee fittest for his seruants For in saying that he will alwayes send a Prophet in Israell from among the people he ment too shewe that wee needed not too seeke farre for him but that he would fynd a meane too bee familiarly conuersant among vs Therfore when the Gospell is preached among vs Gods applying of himself after that maner too our slendernesse is as much as if he came downe too vs himself So little then ought wee too disdeyne the order that he hath set among vs that our vnthankfulnesse shal be the more heynous if wee consider not how greatly he loueth vs in that he dealeth with vs after our owne small capacitie For inasmuch as wee haue not so excellent abilitie as the Angels therfore dooth he giue vs such meanes as he knoweth too bee necessarie for vs Moreouer Saint Paule addeth now that this must not serue vs for a little tyme only but that wee must continew in it all the tyme of our lyfe For had he not added yit further the thing that we see a man myght say that we ought in deede to coÌ„forme our selues to the rule that God giueth vs howbeit that must bee but for a whyle as if a man shold send litle children to schole but that is not to spend their whole lyfe there And so it would haue seemed that the thing which hath bin spoken heertofore serued but for a tyme and that when wee haue bin trayned in them a yeere or twayne that ought too suffyze vs and euery man should be a Clerk wel ynough learned so as he myght forbeare all instruction afterward But Saint Paule telleth vs that so long as wee bee in this world wee must still profit in Gods schoole and haue our eares beaten dayly with his woord that wee may on the one syde bee brydled and on the other syde bee strengthened and set foreward more and more For put the cace wee were of so good abilitie and capacitie as too learne all that is for our behoofe within twoo or three yeeres space yit are wee so fickle headed that euery of vs would by and by bee starting out of the way if wee were not hild backe Therfore Gods voutsafyng too haue his woord preached vntoo vs euen too our dying day serueth too make our fayth 〈◊〉 and stedfast But there is yit a greater necessitie Which is that such as thinke themselues forewardest if they sift themselues throughly shall fynd themselues yit farre of from the marke that they runne at And therfore it standeth vs vppon too bee strengthened dayly more and more and to haue the lyght of our fayth increaced after the maner of the day which we see to grow still bryghter bryghter vntoo hygh noone So must we profit still more and more till the daysonne of ryghtuousenesse appeere vntoo vs Trew it is that men are so stout harted as a number of them will not beleeue it but that is bycause they bee contented with their assishnesse For yee shall see a great sort so proud and presumptuous bycause they haue studyed three or fower latin words that to their owne seeming they passe all the greatest doctors in the world Aâ—d surely they also which doo but begin too study some science beare themselues in hand that they bee alredy come too the perfection of it and yit haue they scarsely entered into it In lyke cace is it with handy craftes in so much that there is none so bold as blynd bayard he sticketh lesse to do al things than the man that hath greatly profited So is it also with these lyghtheaded ChristiaÌ„s get they once some saying of
in honour and the mouth is more than the leg Marke it then for one poynt that there is such diuersitie that our Lord exalteth and honoreth whom he listeth more than others There are both great and small in the Church and all must not bee teachers and Prophets But yit this diuersitie letteth not but that euery member hath his desyre and that which is meete for it so as the foote enuyeth not the hand nor the hand the foote no more than any of them both enuyeth the eyes Too what purpose should it serue the hand too haue syght It were a thing which not only could doo it no good but also should doo it harme If euery member had al offices in it self surely the bodie should be confounded and come to nought So then the hand hath his perfection in that which belongeth vntoo him I meane in his degree and lykewyse the foote Howbeit S. Paules meaning is that it ought too suffyze vs that the Church bee edifyed in common â–ª For if our neyghboures bee inriched with Gods giftes the same redoundeth partly vntoo vs And on the other syde if wee haue receyued a larger measure of grace wee bee the more bound too imparte the same too such as haue neede of it That therefore is the thing which Saynt Paule meaneth too set downe in this text saying that if the knittyng bee after that manner the bodye shall bee well buylded and made vp And heere wee see how he contineweth his matter which is that wee must be so linked toogither according too the doctriâ—e of the Gospell as Iesus Christ may reigne ouer vs and wee knowe that the heauenly father hath giuen vs him with condition that wee should all linke toogither vnder him and maynteyne a brotherly vnitie among vs But yit afore all things wee must bee subiect too him that hath all souereine dominion and consider that for asmuch as the heauenly father hath set him in that degree wee must all ame at him and continew in his obedience vntoo the end And therwithall let vs vnderstand that that cannot bee doone without loue that is too say vnlesse euery of vs rid himself of the cursed affection of seeking too much our owne profit For in deede it is easye too perceyue that that affection dooth so blynd vs that it makes vs too despyze our neyghboures So much the more therfore dooth it behoue euery of vs too indeuer too giue ouer his owne ryght and too knowe that God hath not so distributed his giftes that euery man may bee a world or a Church of himself but that for asmuch as euery man hath neede of his neyghboures the same is the very meane wherby he will hold vs toogither And that ought also too prouoke vs so much the more too doo what wee can one for another Although then that there bee but one fountayne from whence wee drawe all spirituall giftes namely euen our Lord Iesus Christ yit notwithstanding God maketh the fulnesse of the grace which he hath put in Iesus Christ too flowe foorth as it were by chanelles that wee may receyue euerye man his portion as is expedient for vs And so yee see in effect what wee haue too remember heere Now were this doctrine well put in vre surely all the trubbles that are now adayes in the world would soone bee appeased and there would no more bee so many bickerings and disputings but wee should easly agree all toogither For Ambition or Uaynglorye is the moother of all heresyes for wheÌ„ men will needes exalt theÌ„selues they must needes therby thrust downe Christ if they could Agein whence spring Superstitions but of this that men knowe not the inestimable benefytes that are brought vs by our Lord Iesus Christ and are dayly offered vntoo vs in him by the Gospell This hath made the world alwayes wanton and wandering after his owne lusts this hath made men too forge so many patrons and aduocates this hath made men too aduaunce their owne deseruings this hath made folke too deuyze so manye satisfactions so many meanes wherwith too please God and so many new seruices namely for that they were not contented with Iesus Christ and all for want of knowing what manner a one he is and that when wee once haue him he ought too suffyze vs and wee too hold our selues too him bycause the father hath so gloryfyed him as wee ought of duetie too doo him homage and too honour him as our souereyne king For asmuch then as wee see the wretched vnbeleeuers to be scattered here there by reason that they turne away from Iesus Christ we haue so much the more neede to be warned to hold vs simply to his obedience to know that all our welfare commeth of him therfore that we ought to returne to him to yeeld him his dew honour therwithall put our whole trust in him that too the intent we may so doo we must consider that there is nothing but â—â—lth in vs that we hold our spiâ—itual lyfe of him that not for once away but in such wyse as he woorketh continewally in vs sttengthning furthering vs euen vntill he haue brought bs to his perfection that is to say to the perfection which we hope for by him And for this cause was the holy Supper left vs as a remeÌ„berance that our Lord Iesus Christ is he in whom we must wholly seeke all things belonging to the lyfe of our soules For there we professe that he is our nurrishment euen to satisfye vs to the full And therfore the cause why wee come thither to eate drinke is to put vs in mynd that we haueâ—â— Iesus Christ not the halfe of our lyfe only but the whole of it that when wee bee fed with him we must content our selues with him not seeke one droppe nor myte as they say elsewhere After this maner then must wee now come to the holy table that is to wit after the examining of our owne sinnes when we once know that wee bee nothing wee must seeke by what meanes God calleth vs to him and how we may keepe our way thither euen tyll we be perfectly knit vnto him namely by knowing that Iesus Christ is giuen vs and that in him we haue all that is behooffull and wanting in our selues And therfore let vs so esteeme our Lord Iesus Christ as wee may take him for our very sustenance and as our fayth as I haue touched afore be not haled away to roue heere and there and finally to vanish quyte away but may so rest vpon him as we may know that there is nother rightuousnesse nor holinesse nor merit nor power nor aught else in our selues but that wee shall fynde all in him that we cannot be parttakers of him but wee must also be parttakers of all the goods that he hath receiued of God his father Seeing then that all the good thinges which God hath put intoo our head are communicated vnto
let them thinke thus with themselues I ought too bee a great teacher as the Aposte also sheweth in the Epistle too the Hebrewes it is now a fifteene or twentie yeeres ago since I came too age of discretion so as a number of men are still behynd mee and it is God himself which calleth mee for the preaching of the Gospell vntoo mee is not by chaunce but therby God sheweth the care that he hath of my saluation and the loue that he beareth towardes mee Seeing then that I haue heard the Gospell so long tyme without ceassing or myght haue done if the fault were not in my self must I not needes looke for a terrible condemnation when I continew still in my beastlinesse Agein let such as haue bin sometyme in darknesse and afterward are inlyghtened thinke thus It is now a yeere fyue ten or more ago since God opened myne eyes by his woord and drew mee out of the dungeon wherin I was in which if he had left mee styll I had bin a wretched forlorne creature and now that he hath voutsafed too inlyghten mee with the knowledge of his truth which is so precious a thing should I bee rechlesse in the hearing and receyuing therof Agein on the other syde God pitying my rudenesse applyeth himself as much as can bee too my capacitie insomuch that he dooth euen lisp as yee would say too shewe mee his secretes after a sweete and louing fashyon as if one should feede a little babe and chawe his meate too him too the end he should haue no more too doo but too swallow it downe and shall I notwithstanding continew a dullard still Then let vs marke well all these things and beare well in mynd these words of S. Paule where he sayeth not onely that wee haue heard of Iesus Christ but also that wee haue bin taught him bycause that through Gods goodnesse the Gospell was not preached vntoo vs for one day and no more but hath ringed a long tyme already in our eares And wee haue too marke that S. Paule speaking of the doctrine of the Gospell matcheth Iesus Christ with it according as it hath bin tolde vs heretofore that the thing which God sheweth vs in his word is the knowledge of Iesus Christ as who is also the end and substance thereof Therefore let vs marke it to the intent we wander not when wee would faynest profyte in Gods woorde but may haue alwayes a certeine marke too ame at For wee see a number that haue turned ouer the Scripture leafe by leafe and are able too make great report of it But in the meane whyle they wote not what the effect or pith of it is for their amyng is not at our Lord Iesus Christ. So much the more behoueth it vs too marke well all the textes wherein it is shewed vs that when wee once knowe the benefytes that are brought vntoo vs by the sonne of God what power he hath and what treasures he vttereth towardes vs then wee haue the trew vnderstanding of the Gospell But without Iesus Christ wee haue nothing And verily wee ought too be the more prouoked theruntoo by the example of those which name themselues Christians and yit notwithstanding wote not too what Sainct too vow themselues as they say As for example see how the Papistes gad vp and downe without any certeintie and are as Reedes that bend with euery wynd And why Bycause there is no stedfastnesse but in our Lord Iesus Christ and they bee iustly punished for not seeking of him For although they bee neuer so stout in their owne imaginations yit must they bee fayne too knowe in the end that the things which they haue buylded and forged in their owne heades are nothing And therefore as I haue touched already let vs vnderstand that Iesus Christ is the shooteanker wherunto God the father calleth vs and that wee must not bee drawen from him for any thing but apply all that wee haue vntoo him And that is the cause why S. Paule dooth in Gods name and authoritie exhort and warne those agein which haue heard Iesus Christ and bin taught of him by the doctrine of his Gospell Furthermore he saith If yee haue learned him well according as the truth is in our Lord Iesus Christ. And this is set downe of purpose bycause there are a number of fickle headed folke and fantasticall fellowes which make great protestation with full mouth that they bee Christians as though they had deuoured the whole Gospell and yit haue nother wisedome nor discretion in them And would God that examples therof were not so ryfe now adayes in the world But if a man should demaund euery of them whether they would not haue the Gospell yis what else say they That runnes roundly with them without any stop for saying is good cheape But let a man examine the most part of them how they haue profited and he shall scarce fynd one among a hundred of them that knowes in good earnest what belongeth too Iesus Christ. Too say that men may lawfully eate flesh vppon frydayes and too mocke at all the superstitions of poperie and to say that they be but gewgawes and tryfling things that they can do with ease But in the meane whyle if a man aske them what it is to be regenerated what pacience is what newnes of lyfe is what it is to be fashioned agein after the image of god there the most part of thē wil shew that they neuer tasted of the truth of the Gospell but did but only guibble about the barke of it neuer came at the very substance of it And this is not now adayes only for S. Paule sheweth wel that euē in his time many folks abused the name of Christ wold needes be takē for great Christians yit neuer wist what the sonne of God was Wherfore let vs mark wel what is said here For it is as if S. Paul should find fault with himself not that the things which he had spokē needed any amendment but too giue the sharper check or rebuke to such as did so falsifie Christs name wickedly abuse his Gospel by making it a cloke for their wickednes S. Paul thē making a countenance as it were to bethinke himself better sayth yea for sooth but I pray God ye haue learned him As if he shold say I speak indifferētly to al such as haue heard the pure doctrine of god Howbeit forasmuch as a great sort wil wrest wring the things that are told thē take but only some patch of matter I wote not what therfore haue they not any good foundation to buyld vpō To be short they haue no roote of fayth And yit for al that haue they once but fidled ouer I wote not what by by they be great clearkes to their own seeming And therfore looke wel to it sayth he that ye make not a vayne protestatiō least ye be cōuicted of falshood before God his Angels
part of the well ordering of our lyfe set downe heere by Saint Paule which is that wee must walk in newnesse of lyfe bycause it behoueth vs too bee reformed by Gods spirit And too the intent wee may knowe that our chaunging must not bee in part only but in whole Saint Paule taketh heere the thing that seemeth most excellent and most estemed in mannes nature namely knowledge vnderstanding wit reason and all maner of abilitie of mynd Then if there bee any wisdome in vs Saint Paule sayeth it must bee corrected And why Trew it is that our reason of it self is alwayes commendable but wee bee so corrupted by Adams sin that we haue not the skil to think so much as one good thought which is not crooked and full of malice and rebellion ageinst god And although this be not perceyued openly yit will there euer be some secret hipocrisie lurking which is ynough to much to condemne vs before god Yee see then that the thing wheruntoo wee must inforce our selues if wee purpose too please God is that being rid of all our owne conceits and affections wee get vs a new guyde that is too wit Gods spirit according whâ—â—untoo he vseth a lyke maner of sentence in the twelfth too the Romanes in speaking of Christian lyfe It behoueth vs too bee transformed not only in our affections which are sinfull as euery man may iudge but euen in the thing which seemeth faultlesse that is too wit in the Reason that wee haue spoken of Too bee short wee must bee sacrifyzed or else our lyfe will bee alwayes vnholy and vncleane And this sacrifyzing is expounded by Saint Paule in the text before alledged to be the laying away mortifying of al that we haue of our selues Our trew perfection then is that fyghting ageinst al that is of our owne nature wee suffer our selues too bee gouerned by Gods spirit so as it may bee perceyued that wee bee vtterly chaunged For it is not ynough that our lyfe haue some honestie too the worldward so as it may bee commended and had in good reputation among men but also ambition and all other vyces that ly lurking within vs must bee clenzed away and our Lord must haue the guyding of vs. And for that cause also doothe he adde that we must be reformed according too God namely in trew rightuousnesse and holinesse Lyke as heertoofore he had condemned the old man which as I haue told you alredie is all that euer wee bring from our moothers womb so now he sayeth that wee must bee new creatures And for the same cause dooth he send vs too the example of our Lord Iesus Christ in the sixth too the Romans saying that wee must bee crucifyed and dye with him namely in respect of the old man and also bee fashyoned lyke too his rysing agein too walk in newnesse of lyfe It is trew that he vseth other woords there howeeit all commeth too one which is that lyke as our Lord Iesus is the second Adam so must he bee as a patterne too vs and wee bee fashyoned after him and his image that wee may be lyke him Now surely this wil not come too passe of our owne nature but yit is not this exhortation more than needeth bycause that when the holie scripture bringeth vs too our Lord Iesus Christ it meaneth not that wee should bee as blocks of woode but that wee should come and offer our selues too God that he may woork in vs And in very deede these twoo things agree vâ—ry well that the power which is in vs should come of God for it is he that moueth vs vnto good it is he that bringeth vs to it it is he that giueth vs both the wil the abilitie to performe the wil as we haue seen in another text And yit God worketh so in vs that of his gracious fauour the good works that are done are called ours And in good sooth when we be so led by him wee go And it is not too bee woondered at that Gods goodnesse stretcheth so farre as too make the things ours which are his and whereof he only deserueth the prayse For wee call the bread that wee eate our owne though wee haue it but by tytle of gift For although men take payne for it yit could it not stand them in any stead but through Gods free blissing Then looke what is giuen vs wee call it our owne Euen so S. Paule exhorteth vs too put on the newe man not that wee can doo it of our selues for Iesus Christ must bee fayne too clothe vs with his ryghtuousnesse as well as make vs parttakers of the giftes of his holy spirit And I praye you what is ment by putting on of the new man I haue tolde you already that it is the vtter chaunging of vs both in our thoughts and in our desyres and too bee short in all the partes of our soule Now is not such an alteration the speciall woorke of God and the gift of hys holy spirit Saint Paule therefore meaneth not that wee can doo any thing as of our owne power but yit that euery of vs ought too streyne himselfe too followe whither soeuer he calleth vs And therewithall he warneth vs that all our lyfe is very daungerful vntill wee chaunge and that the newnesse appeere in vs. Now Saint Paule sayeth that the nevve man is created after God and his image And therin he confirmeth the matter which I go about too touch that is too wit that although wee streyne our selues too the vttermost that wee can yit can wee doo nothing vnlesse wee bee preuented by Gods grace Which of vs can bee his owne maker Wee knowe that that honour must bee reserued vntoo God alone But heere the cace standeth vppon a new creating That therefore cannot bee in mans will nor yit in his power And Saynt Paule also hath dispatched that doubt and scruple in saying that the newe man is created of god As if he should say my frendes In dede ye ought not to abuse the grace that is offered you by the Gospell but yit for all that assure your selues that when yee haue streyned your selues what yee can too dedicate your selues too Gods seruice yee can doo nothing furtherfoorth than he woorketh in you by his holy spirit According whereuntoo he sayeth in another place that we doo woorke our owne saluation euen as though we could doo somwhat of our selues but yit he addeth that it must bee in feare and trembling that is too say with putting away of all presumption knowing that it behoueth vs too depend vppon another and he addeth the reason for it is God sayeth he which giueth both the will and the abilitie too performe it and all of his owne free goodnesse After that manner then must wee indeuer our selues But yit must wee not therfore conceyue a vayne ouerweening in the meane whyle as though we had some shift and were able on our owne syde too
offended That therefore is the order which Saint Paule keepeth too bring vs too charitie and too maynteyne vs in it for it is the whole summe of this Lesson Too bee Gods children say I we must loue one another be knit toogither in good agreement that peace may bee maynteyned among vs And how is that possible too bee For euery man is too much medded too himself Agein their myndes are as farre differing as may bee Their manners and conditions also are differing Too bee short wee haue infinite causes too put vs away and too cut vs of from all company And surely if euery man let himselfe looce Charitie shall neuer take place but bee banished farre from vs What is too bee doone then Wee must first rid away all scornfulnesse and pryde as is sayd afore and afterward bee clenzed from bitternesse and frowardnesse so as wee fall not too bee cholerike and testie but euery man brydle himself and subdew his owne affections But this cannot bee doone except wee bee gentle and kynd harted namely bycause wee bee creatures fashyoned after the image of God and knit togither with an vnseperable bond Yit would not all this suffize vntyll wee haue learned too knowe our owne infirmities and that euery of vs bee angrie with himself bycause he seeth that he hath neede too bee quickned vp and that there bee many vyces in himself of the same sort that are in his neyghbours and that therefore wee haue neede of this bond too hold vs fast togither which will then bee doone when wee bee mercifull and pitifull Now if common courtesie ought too moue vs too succour such as are in necessitie it ought also too bee of force too reconcyle vs. For when our Lord Iesus exhorteth vs too bee merciful it is not only too the intent wee should releeue the hungry and thirsty with meat and drinke or help vp a man agein that is falne in decay or that wee should succour euery man according too our owne abilitie and the parties neede our Lord Iesus intendeth not that alone Trew it is that all things are comprehended therein but he will haue vs specially too shewe mercie in forgiuing the faultes that are committed and not too bee so extreme as too shake of those vtterly which are not altoogither too bee commended or in whom wee spye many vyces In deede wee ought not too flatter one another for trew freendship will not beare that bycause it would bee but a foading of vs too our owne destruction If a man bee a freend too another and suffer him to ouer come himself with meate and drinke so as in the end he killeth himself is it too be sayd that his flattering of him after that manner and his foading of all his foolish appetytes is freendship No So then if wee see a poore man at the poynt too throw himself headlong intoo destruction wee doo well shew our selues too bee rather traytors than freendes too him if wee indeuer not too plucke him backe The compassion therefore whereuntoo our Lord Iesus exhorteth vs is not a rocking of vs asleep in our infirmities through flatterie but a holding of our selues in measure and a tempering of our rigour in such wyse as oyle may alwayes bee mingled with our vineger as they say That is in effett the thing whertoo Saint Paule ment too bring vs For although euery man doo his best too bee pitiful so as he may shew no ouer greate rigour towards his neyghbours yit is it as contrarie too our nature as any thing can bee For as I haue sayd alredye this selfloue of ours dooth so blynd vs that wee make the least scapes in the world too bee heynous sinnes and offences vnpardonable By meanes wherof if any man anger vs too our seeming his fault ought not in any wyse too bee forgiuen So then mercifulnesse shall neuer bee found in men vnlesse they fyght it out too the vttermost ageinst their owne affections As for single teaching it wil not boote in that behalf Wee haue this Churlishnesse so deeply rooted in our harts that if wee bee told of our dewtie it dooth but half moue vs For this cause Saint Paule setteth Gods example afore vs heere who hath forgiuen vs in his only sonne And immediatly therunto he addeth our Lord Iesus Christe who spared not him self for our redemption and saluation The thing then that can breake all hardnesse in vs the thing that can mortifye all our excessiue passions the thing that can reclayme all our crueltie pull downe all our pryde and loftinesse and sweeten all our bitternesse is to haue an eye too Gods behauing of himselfe towardes vs. Nowe he hath loued the world so well that he hath giuen his only sonne too death for our sakes If we compare our selues with God what a distance is there betwixt vs So then the greatest wrongs that wee can possibly imagin too bee doone vntoo vs are nothing in comparison of the least fault that wee commit ageinst god For a man cannot deuyze to break Gods will neuer so little but the same is an incountering of his souerein dominion a violating of his maiestie and an ouerthrowing of his ryghtuousnesse which are thinges too precious too bee abuzed What lyke thing is too bee found in man can it bee sayd that if one haue misuzed vs it ought too bee esteemed as if a man had infringed Gods ryghtuousnesse Now then wee haue iust cause too condemne our selues vntill wee serue God as wee ought too doo And who dooeth that Wee bee enemyes too him aforehand euen from our moothers womb and as wee growe in age so growe wee continually without ceassing in naughtinesse in all sinfulnesse and in all vnryghtuousnesse And yit for all that God hath not forborne too looke mercifully vppon vs insomuch that the more wretched we were the more hath he vttered his infinite mercie in sending vs his only sonne Now if wee consider this ought not all pryde too bee layd downe all bitternesse asswaged all rebelliousenesse tamed all spytefulnesse rid out of our harts and all vntruthe put away Yis verily What is the cause then that wee bee so wayward and that when heate hath once caryed vs away wee ceasse not euen too spurre foreward our selues and that wee doo so easly enter intoo contention and stryfe that all the house where we bee must ring of vs What is the cause hereof Euen our owne vnthankfulnesse for that wee think not vppon Gods incomprehensible goodnesse towards vs in that he hath not spared his only sonne notwithstanding that wee were his deadlie enemyes notwithstanding that wee were at warre with him notwithstanding that wee were cursed alredy of nature bycause of the corruption that is in vs But yit notwithstanding all this as I sayd afore it is vnpossible that wee should taste of Gods mercie except wee bee touched with compassion and haue our harts rid cleane of that cursed affection of reuendge So then albeeit that
Saint Paule haue exhorted vs too things that are very hard yea and vtterly repugnant too mans nature and which cannot bee brought too passe except God woork in that behalf yit notwithstanding the declaration that is shewed vs heere ought too preuayle so much with vs as too make vs forget all wrongs For admit that another man haue offended mee what then Can I try my self ryghtuoâ—s and giltlesse when I shall come before God Alas there are so many iniquities and transgressions in mee that I should bee confounded a hundred thousand tymes Should one fault then which is committed ageinst mee bee vnpardonable and shall a hundred yea a whole Million which I haue committed ageinst God bee nothing What am I in comparison of that souerein Maiestie So then following this warning of S. Paules whensoeuer wee bee moued too impaciencie for any displeasure or wrong so as we haue any desire of reuenge let vs learne let vs learne I say too gather our wittes aboute vs and too consider what wee bee For first of all if a man haue committed any fault ageinst vs wee our selues doo the lyke or farre woorse On the other syde let vs consider how God hath redeemed vs yea and specially by that most precious pledge of the blud shed of his onely sonne And haue we deserued that Agein what cause hath moued God too bee so mercifull towardes vs Nothing else but our wretchednesse Now seeing that he which is so good and that he beyng not of our nature hath notwithstanding had compassion of our wretchednesse wherin wee were plundged what shall wee doo Ought not wee too haue much more compassion one of another bycause wee fynd the things in our selues which wee pardon in our neyghbours God can fynd no infirmities in himselfe howe then shall he bee moued too forgiue vs Truely euen bycause he is the welspring of all goodnesse and mercy But when I see the thing that greeueth mee in my neyghbour if I examin well my selfe I shall fynd the lyke there or else much more Should not all these things perswade mee too some compassion if I forgat not my selfe too much The way then too make vs easly forgiue many faultes and too beare with many vyces that may mislyke vs in our neyghbours is too cast our eyes vppon the inestimable loue which God hath borne vs in the person of his sonne And heereuppon wee may conclude as I sayde afore that if wee were not too vnthankefull there would bee another manner of myldnesse among vs than there is and wee would not so soone fall out for euery wrong that is doone vs For ought wee not too thinke early and late and day and nyght vppon the fauour that is graunted vs in our Lord Iesus Christ who is the daysunne too inlyghten vs Should wee be so brutish as not too consider that he maketh his spirituall lyght too shyne vppon vs of purpose too guyde vs too saluation And how is that doone but by Gods mercy Agein when wee behold the fauour that God sheweth vs in maynteyning vs in this present lyfe are wee woorthie too be be found at his cost No but all commeth too vs through our Lord Iesus Christ. Therefore it would become vs both sleeping and waking eating and drinking in rest and in labour and in all things else too consider alwayes the mercy that God vseth towardes vs and too beare it in mynd and too make it our continewall exercyze And specially must this grace come alwayes before our eyes when wee pray vntoo god For what accesse may wee haue too talke familiarly with him and too discharge all our cares and greefes as it were intoo his lap yea and too call him our father if wee bee not called too him through his free bestowed goodnesse in our Lord Iesus Christ and he forgiue vs our transgressions If wee bethinke vs not of all these things wee bee too dulheadded and brutish And heereby it appeereth full well that we shall alwayes bee disallowed in bragging our selues too bee Gods children and his household folke and faythfull children if wee bee not willing and glad too forgiue wee may well boast of it afore men yea and wee may bee had in estimation through a fond opinion but yit will God disgrade vs So then if wee bee loth too forgiue our vnthankefulnesse bewrayeth it self therein how that wee consider not the infinite goodnesse of our God as he sheweth it in our Lord Iesus Christ. That is the thing in effect whertoo S. Paule intendeth too bring vs. Now he addeth that vvee must bee follovvers of God as vvell beloued children For a man myght yit reply it is trew that Gods mercy ought too rauish vs all and too amaze vs and it is so woonderfull a thing that all our affections ought too bee fastened vppon it But what for that Are wee able too bee lyke vntoo God No for he is the fountayne of all goodnesse and wee bee leaud and vntoward yea God hath the full perfection of all goodnesse in him and there is not so much as one drop of it in our nature No maruell then though we come nothing neere him ne haue any resemblance or lykenes vnto him Such reply say I myght men haue made if S. Paule had not added this saying Bee yee follovvers of God that is too say follow yee him let him bee your example or patterne For although God be the souerein goodnesse it selfe and that wee haue not any peece of vs which tendeth not too euill yit is it no sufficient excuce for vs that wee should therefore bee vtterly ageinst him for that is a token that wee belong nothing at all too him Truely as in respect that wee bee but onely men Adams sinne hath so alienated vs from God that theroutof spring malice spytefulnesse pryde excessiue passions and wicked desyre of reuenging and it separateth vs from God in whom is the fulnesse of all goodnesse Such are wee from our moothers womb through Adams sinne as I sayd afore But yit for all that must wee not needes chaunge our kynd when it pleaseth God too reache vs his hand and too gather vs too him and too knit the things agein in one which were scattered asunder Yis And that is the cause why S. Paule sayeth as Gods deere beloued children Heerein he sheweth that wee shall haue our mouthes shet vnlesse we answer God in goodnesse by bearing one with another according also as our Lord Iesus telleth vs in S. Mathew Follow your heauenly father sayeth he which maketh his sonne too shyne both vppon good and bad For too say that wee bee Gods children too call vppon him too pretend the name of Christians and yit in the meane whyle too bee despyzers of God and too make as though wee would defye him by shewing that wee drawe aloofe from him is it not vtterly ageinst kynd Yis and therefore let no man deceyue himselfe but let vs consider that wee bee not onely full of
byndeth vs vntoo And heerin wee see what a statelinesse it is when any man shall say what owe I vntoo you It is trew that men may well vpbrayd one another that they owe them no dewtie but they must step yit further And that is the cause why Saint Paule setteth downe the feare of our Lord Iesus Christ or of god As if he should say If wee were here without a God and that euery man would get alone by him self wee myght well hold scorne one of another and say I passe not for thee Trewly yit were it a greate and intollerable follie too say I passe not for thee For the richest man that can bee deuyzed dooth notwithstanding stand in neede of a hundred folks helpes yea of all mens help Then is it a greate ouer statelinesse too thrust away our neyghbours after that fashyon vnder colour that they can nother boote vs nor hurt vs And it is apparant that wee bee too blynd in so dooing But put the cace wee myght say I passe not for thee I owe thee nothing yit must wee come too God who is our head For when he did put vs intoo this world he linked vs togither and would haue vs too serue one another in charitie â–ª and wee knowe there is none other bond of perfection but charitie and charitie bringeth a bondnesse with it So then although I owe a man nothing as in respect of him self yit doo I owe him somwhat as in respect of god And that is the thing whertoo Saint Paule bringeth vs backe As if he should say Consider with your selues that yee were not created and put intoo the world but with condition that yee should serue euery man his neyghbours Otherwyse if yee shrinke asyde one from another it is lyke as if yee would cut asunder the sinewes of the body too the intent it should fall in peeces yea and that our Lord Iesus Christ who is our head might haue no more too doo with vs They then that will needes play the wyld beastes and cannot fynd in their hartes too stoope too any bondnesse too their neyghbours must go lyue abrode in the wyld woods for they bee not woorthy too lyue among men For wee see how God hath knit vs toogither and therby separated vs from the brute beastes and yit notwithstanding bound vs one too another Now if wee wyll needs shake off this yoke is it not a playne bewraying that we thinke not our selues beholden for any thing too our Lord Iesus Christ and that wee bee loth too bee ruled by his hand or too submit our selues too the order wherunder he hatâ— put vs and which he would haue too bee kept without breaking So then forasmuch as euery of vs is so wedded too himselfe that wee cannot submit our selues one too another let vs beare in mynd that which Saint Paule hath set downe for vs heere For it is the very sauce that will make vs fynde taste in this doctrine that is too wit that if wee feare God and can fynde in our hartes too submit our selues quietly too his wyll it must not greeue vs nother must wee thinke it irksome and straunge that euery of vs should serue them whom he is bound too serue and by that meane so maynteyne his degree as we may all linke toogither vnder our head Iesus Christ and atteyne too the heauenly glory which he hath purchaced for vs. 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 it may drawe vs too trew repentance and make vs too profit in it from day too day and too examin our myseries in such wyze as wee may bee moued too call vppon our God for remedie that he may clenze vs and defend vs from them vntyll he haue brought vs too the perfection of ryghtuousnesse which we ought too labour for and from which wee bee yit farre of and in the meane whyle he so beare with vs as wee may not ceasse too haue the priuiledge of calling vppon him as his children and also haue wherefore too thanke him through our Lord Iesus Christ bycause he hath by his holy spirit sealed the adoption in our hartes wherby he holdeth vs fast too him and that wee may so perseuer in fayth and hope as wee may euer persist in acknowledging the manifold benefytes which he addeth one vppon another and learne too receyue them so at his hand as they may be made holy vntoo vs both by fayth and thanksgiuing 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 .xxxix. Sermon which is the seuenth vppon the fifth Chapter 22. VVyues bee subiect too your husbandes as too our Lord. 23. For the husband is the head of the vvyfe as Christ is the head of the Church and lykewise is he the sauiour of the bodye 24. Therefore as the Church is subiect vntoo Christ so also let vvyues bee subiect to their husbands in all things 25. Yee husbandes loue your vvyues as Christ loued the Church and gaue himselfe for it 26. Too sanctify it clenzing it in the vvashing of vvater through the vvoord WEe haue seene heertoofore how euery of vs is subiect too his neyghbours and that wee cannot otherwyse lyue one with another than by dooing some duetie as of subiection And forasmuch as that mislyketh vs bycause euery of vs coueteth too bee aboue his fellowes and wee set so much store by that loftinesse that it is hard for vs too stoope wee haue seene also that if wee feare God wee must not thinke it straunge that wee should submit our selues too our neyghbours for God created vs with that condition Yee see then in generall that charitie doth so bynd vs one too another that we ought not too disedeyne this man nor too loth that man or too count the third man vnworthie to haue any seruice done vnto him For as in respect of God wee must eyther bow downe our necke or else our stubbornnesse wil turne too our decay And now Saint Paule passeth further and sheweth that there are certein degrees among men For although the foresayd rule doo stand generally that is too wit that euery of vs must indeuer too performe his duetie yit notwithstanding there is also a greater subiection particularly of the sonne too the father of the wyfe too hir husband and of vnderlings too their superiours than there is indifferently among al men I haue told you ere this that there is a brotherood euen betweene the furthest straungers on the earth bycause they bee all of one common nature and euery man must needes acknowledge himself indetted too other Howbeeit when God hath knit folkes togither in a streyter and holyer band euery man must looke neerlyer to himself For when a wyfe is matched too hir husband shee is giuen him for a help and shee is a part of his
although Gods blissings shyne foorth euery where bothe aboue and beneathe yit are there alwayes tokens of cursing imprinted in them so as wee cannot behold nother heauen nor earth nor any other creature but wee may partly perceyue that God is become a straunger too vs bycause our father Adam fell from that noble and excellent state wheruntoo he was created afore This is too bee seene euery where in all things and specially in mariage For women ought too feele the frute of their sinnes and men feele ynough of it for their parte For surely if Eue and Adam had continued in the ryghtuousnesse that God had giuen them the whole state of this earthly lyfe had bin as a Paradise and mariage had bin so beautifyed that man and wyfe being matched toogither should haue liued in such accord as wee see the Angels of heauen doo among whom there is nothing but peace brotherly loue and eueÌ„ so had it bin with vs Therfore as now when a man hath a curst and shreud wyfe whom he cannot weeld by any meanes he must consider with him self Lo heere the frutes of original sin and of the corruption that is in my self And the wyfe also on hir side must think good reason it is that I should receyue the payment that commeth of my disobedience towards God for that I hild not my self in his awe Thus much concerning the woord subiection which is set downe heere Now Saint Paule in saying As too the Lord meaneth not too make men equall with God or with our Lord Iesus Christ for that were too greate an ouersyght but he sheweth that the feare and reuerence which a woman ought too beare vntoo God and the subiection which shee oweth too hir husband are twoo things that cannot bee put asunder lyke as when he exhorted vs erst too link toogither in mutuall subiection he added this saying in the feare of God. And why For if wee pretend too honour God and to obey him and in the meane whyle reiect and despyze our neyghbours so as euery of vs is wedded too him self and will needs be exempted from all lawe and rule it is too grosse hipocrisie Also if a wyfe pretend neuer so great deuotion and seeme too bee throughly seasoned with the feare of God and in the meane whyle bee a feend so as there is nothing but scolding and brauling and wrangling and such other thinges with hir at home in hir owne house therin shee shewes hir selfe not too haue one sparke of the feare of God forasmuch as shee dooth so holde scorne of hir husband who is hir head and as it were Gods lieftenant in that behalf Therfore let vs marke that Saint Paule hath not set downe this similitude too match husbandes who are mortall creatures yea very woormes of the earth in equall degree with Iesus Christ but too shewe breefly that forasmuch as our Lord Iesus hath authoritie ouer mariage men must haue an eye vntoo him and euery person submit himselfe paciently bycause no man can refuze his part without despizing of him which wyll haue wedlocke maynteyned with mutuall dewtie so as the man loue his wyfe and the wyfe be subiect too hir husband That is the pith of the matter which wee haue too remember vppon this streyne Now then let wyues looke well too their dewties and vnderstand that when they contend with their husbandes it is all one as if they would reiect God â–ª bycause he hath not created them otherwyse than with condition and too the end they should bee subiect too their husbandes Trew it is that they will bee soo proud and stately as to say Should my husband haue my head vnder his girdle Yea but the wyfe that dooth so sheweth that shee is loth that God should haue any authoritie ouer hir and would fayne put Gods Lawe vnder hir foote Howbeeit forasmuch as there is none other shift but women must needes stoope and vnderstand that the ruine and confuzion of all mankynd came in on their syde and that through them wee bee all forlorne and accuâ—sed and banished the kingdome of heauen when women say I doo vnderstand that all this came of Eue and of the womankynd as Saint Paul telleth vs in another place there is none other way for them but too stoope and too beare paciently the subiection that God hath layd vppon them which is nothing else but a warning too them too keepe themselues lowely and myld But if they lyft vp themselues ageinst their husbandes and cannot fynd in theyr hartes too bee ruled by them it is as it were a setting of their seales too the sinne of Adam and Eue and too the disobedience by them committed too declare that they be not willing that God should heale that wound agein notwithstanding that it bee deadly Now when they doo so make warre ageinst the grace of God what can come of it but vtter confuzion But the wyues that are leaud headed will not think of that but yit is it registred before God and they must bee fayne too yeeld an account of it too their vtter confuzion And therefore let vs looke that wee keepe this warning better too the end that euery man may glorify God in his owne house Also let the husbandes thinke vppon their duety For although to speake properly they be not subiect to their wyues bycause their wyues haue no authoritie ouer them yit are they aduaunced too that honor of superioritie with certeyne conditions namely that they should not bee cruell towardes their wyues nor thinke all things graunted and lawfull which they lift but that their authority should rather bee a companionship than a kingship For doubtlesse the husband in not his wyues head too oppresse hir or too make none account of hir but let him vnderstand that the authority which he hath dooth bynd him so much the more too hir For seeing he is the head he ought too haue discretion and skill how too guyde his wyfe and his houshold And what is the way too bring that too passe but too vse gentlenesse and myldnesse and too beare discreetly with the frayltie which he knoweth too bee in his wyfe according as Saint Peter exhorteth vs Yee see then that husbandes must so requyre obedience at their wyues handes as they themselues must therwithall doo their owne duetie and consider that they shall not bee borne with before God if they giue their wyues cause too lifte vp themselues so ageinst them For it is certein that if the husband deale discretly and vpryghtly the wyfe shall stoope too him and our Lord will so dispoze hir hart as the house shal bee quietly guyded But the first and cheefe poynt is that God bee called vppon For though a man vse all the meanes that can bee yit if he trust to his owne wit he shall but loose his tyme And why Bycause God will laugh his presumption too scorne But if husbandes consider that God holdeth folkes hartes in his
dispatch of the rest for vnder that woord it is shewed vs first that our Lord Iesus Christ was after a sort myndlesse of himselfe and regarded not his owne person when he went about our saluation Trew it is that he was giuen vs of God who as it is sayd in the third of Saint Iohn dyd loue the world so well that he spared not his onely sonne but gaue him too the death for our sakes Yit notwithstanding our Lord Iesus Christ also did gyue himself No man taketh my lyfe from mee sayth he but I lay it downe For it was requisite that the sacrifyzce which he offered for the remission of our sinnes should bee willing Yee see then that Iesus Christ gaue himselfe too the death and if wee deâ—aund the cause surely it was first too fulfill the will and euerlasting deteâ—â—ination of God his father Neuerthelesse lyke as God the father inteâ—ded the saluation of mankynd so Iesus Christ shewed how deere wee were too him and how precious our soules are in his syght sith he voutsafed too giue himselfe after that fashyon Now then on the one syde the husbandes must consider well heere what they owe too their wyues that is too wit that they should bee as â—eere too them as their owne lyues at the least And though they doo so yit shall they not come too the perfection of our Lord Iesus Christ but followe him a great way behynde And the wyues also on their syde must beare well in mynd that forasmuch as it is Gods â—ill that 〈◊〉 wedlocke there should bee as it were a figure of the grace of our Lord Iesus Christ they bee too farre 〈◊〉 if they submit not themselues where God calleth them too it And by the way let vs knowe also that Saint Paule ment too magnify Gods goodnesse towardes vs and the loue that Iesus Christ beareth vs in saying that hâ— gaue himself for vs And therefore let vs acknowledge that it came of the free mercie of God his father and also that our Lord Iesus Christ respected nothing but our miseries when he shewed himselfe so pitifull too succour vs If wee mynd these things on the one syde wee shal bee moued too our dewtie without geynsaying and on the othersyde inflamed too glorify our God and acknowledge both with our mouthes and also by our whole lyfe how much wee bee beholden too him seeyng he hath powred out the treasures of his mercy vppon vs in so much that he hath not onely discharged vs of the condemnation wherin we were and drawen vs out of death but also hath voutsafed too giue vs his welbeeloued sonne for a pledge of his loue and Iesus Christ hath taken vppon him the office too bee the borrowe and raunsome for vs too the end too set vs cleere before God that the diuel also myght not haue any more ageinst vs notwithstanding that he bee our aduersary we bee subiect vnto him tyll we be set free from that bondage by meanes of the sayd Redeemer Now let vs fall downe before the Maiestie of our good God with acknowledgment of our faultes praying him to make vs so to knowe them as wee may aske him forgiuenesse of them and reforme our selues more and more by amending them and so profit in the doctrine of saluation as our lyfe may alwayes bee fashyoned after his law according to the meazure of the grace which wee haue receyued of him And so let vs all say Almyghtye God heauenlye father c. The .xl. Sermon which is the eyght vppon the fifth Chapter 25. Yee husbandes loue your vvyues as Christ loued the Church and gaue himselfe for it 26. Too sanctify it clenzing it in the vvashing of vvater through the vvoord 27. Too make it too himselfe a glorious Church vvithout spot or vvrincle or any thing elâ—e but that it myght bee holy and vnblamable WEe haue seene this morning how large matter of glorifying the infinite goodnesse of our God wee haue if wee consider by what meanes he hathe drawen vs from death and taken vs for his children notwithstanding that wee were cursed afore in Adam And now Saint Paule setteth foorth how wee bee made parttakers of the grace that is purchaced for vs by our Lord Iesus Christ namely by being wafshed and clenzed from our spottes too the end too bee dedicated too his seruice in all holynesse Also he addeth the wasshing of water bycause Baptim is a visible figure and record vntoo vs according too our rudenesse and infirmitie too make vs the better too perceyue the grace of our God which passeth all vnderstanding of man Now first of al there is the woord Sanctify which importeth that we should bee separated from the world too bee knit vntoo the sonne of god And this doctrine is such as wee can neuer knowe it ynough For as I haue sayd afore wee must alwayes compare the state wherein God fyndeth vs with the state wheretoo he calleth vs For from our moothers womb wee 〈◊〉 nothing but vtter wretchednesse wee bee cursed and detestablâ—â—â—fore god Therefore he draweth vs out of the dungeon of death from thence dooth he gather vs vp too himselfe And by the woord Sanctifie S. Paule meaneth the chaunge which ought as it were too rauish and too astonish vs as oft as wee consider what wee were and what wee should bee styll if God pitied vs not But let vs come too the meane that I spake of He sayeth that our Lord Iesus Christ hath washed vs. No dout but this is too bee referred too his death and passion For how could wee appeere before God as it were with our countenances vpryght but that our sinnes are done away by the sacrifyze that was offered too set vs at one with god Then vntill wee bee wasshed and scoured cleane by the blud of our Lord Iesus Christ wee bee fowler before God than any leapar wee bee full of all maner of filth and infection and too bee short all that wee can bring shall but prouoke Gods wrath and the vertewes that men esteeme greatest shal bee but lothsomnesse Therfore wee must imbrace the sacrifyce wherby our Lord Iesus Christ hath reconcyled vs too God his father and his blud must flowe downe vppon our soules too clenze vs from our filthinesse and spots Neuerthelesse it is not without cause that Saint Paule sets vs downe baptim heere not that wee bee made cleane by that nother was it his meaning too turne vs asyde from the death and passion of our Lord Iesus Christ. But forasmuch as wee bee dust and grosse and vnderstand not the spirituall benefyts so well as were requisyte therfore Saint Paule conforming him self too our rudenesse and infirmitie hath shewed vs here our wasshing by a visible signe That wee may the better profit our selues by this maner of speeche let vs consider too what end baptim was ordeyned and whertoo it serueth When our Lord Iesus Christ commaunded vs too bee baptyzed in his name ment he too
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
there shall bee noth 〈◊〉 riches nor pouertie honour nor bacenesse wee must all appeere as wee bee that is too say mortall men and children of Adam That is it in effect which wee haue too gather vppon that lesson After Saint Paule hath shewed euery mans dewtie particularly now he returneth agein too generall doctrine For as I sayd afore there is one rule common too all men without exception which is the same that is conteyned in Gods lawe namely that wee should leade a holy lyfe giuing our selues ouer vnto his seruis and also loue one another liuing chastely and soberly in all myldnesse and honestie This is common But it is sayd afterward that euery man must haue an eye too his owne calling as the husband hath a speciall dewtie towards his wyfe and the wyfe towards hir husband as wee haue seene hertoofore for Saint Paule hath layd foorth all those things Now he attempereth his talk too all men saying Moreouer my brethren bee strong in the Lord. Wherin he sheweth that wee cannot giue our selues too the seruing of God without hardnesse but must take peynes too prepare our selues thertoo Trew it is that if wee were whole and sound and that our nature were vncorrupted it would neuer dare vs to liue according too Gods commaundement nay rather it would be our whole pleasure accordingly as the faythfull doo feele by experience when God hath touched them too the quicke And for that cause also dooth our Lord Iesus Christ say that his yoke is nother hard nor rough nor his burthen heauie as if he should say that he desyreth nothing but too guyde vs by all gentle aud louing meanes But if wee consider what wee bee that is too say how vnable wee are too bee firme and constat and too hold out in the way which God sheweth vs surely wee shall well see how it is not without cause that Saint Paule exhorteth vs heere too bee strong As if he should say I haue exhorted you hithertoo too doo your dewties but I knowe well that euery of you shall fynde such stubornnesse in him self as he shal not be able too ouercome his wicked lusts but by fyghting manfully And though you be weake yit think not that that ought to serue for excuce When your passions on the one syde are stubborne and rebellious ageinst God and your selues on the other syde are frayle think not that that shall quit you before God for yee shal bee condemned in your sinnes neuerthelesse What is too bee doone then Bee yee strong in the Lord sayeth he that is too say wheras most men doo welter in their sinnes and think themselues discharged byâ—â—use their thoughts and affections are so rebellious ageinst the ryghtuousnesse of God you knowing all the same miseries must mislyke of your selues for them and seeke the remedie of them And what is that Strengthen your selues that is too say wee must inforce our selues As if hee should say It is a hard thing too walk aryght for wee shall haue as many impediments as may be The diuell wil not ceasse too seeke all meanes possible too thrust vs out of the way and wee shall haue store of oppressions and vexations for he hath slyghtes ynow and too many and besyds that he assayleth vs now after one maner and now after another and we haue not wherwith too resist him Therfore it behoueth vs too get strength too vs. Howbeit he sayth in the Lord least men should imagin themselues able too furnish out the matter with their owne freewill and with their owne cunning Therefore Bee yee strong in the Lord sayeth he yea and in the myghtinesse of his power When hee dooeth vs too wit that God will vtter such power as wee shal not neede to doubt of victorie ageinst all that the diuell can practyze so we bee not rechlesse ne fall asleepe Wherfore let vs call vppon God that he may help vs and succour vs at our neede So then let these twoo things go toogither with vs that is too wit first wakefulnesse and such care as the faythfull should haue too strengthen themselues and on the other syde hartie desyrousnesse too call vppon god And this is a text well woorthie too bee marked as which conteyneth a greate matter in fewe woords For first wee see that wee must not bee slothfull if wee couet too rule our lyfe according too Gods will but forasmuch as euery man beareth with him self and we desyre nothing but too shake of all care and too cast the things at our backs as they say which myght trubble vs too the end wee bee not so nyce wee must mark first of all that if wee will serue God wee must inforce our selues and that is as much to say as we must fyght ageinst the diuell For as I sayd afore he is not ydle nother will he suffer any of vs to doo our dewtie with such ease as though wee did but walk vp and downe in some foyre place but he will set thornes and cast logs in our wayes too stop vs Agein he will giue such girds at vs as shal bee ynough too ouerthrow vs a hundred tymes before wee can step one pace vnlesse God ayd vs Forasmuch therfore as wee cannot walk in the feare of God without fyghting wee ought too beare Saint Paules warning in mynd Furthermore he intendeth also too make vs perceyue our owne weaknesse For wee knowe that men doo beare much with themselues and seeke nothing but too welter in their pleasures Also there are which presume vppon their owne strength beare theÌ„selues on hand that they be able to worke wonders as though they were as stout as could bee requyred And this cursed perswasion hath deceiued wretched meÌ„ in al ages and by that meane hath free-will trotted in euery mans mouth But S. Paule telleth vs heere that wee haue neede too bee strenthened which saying importeth that wee bee weake by nature And afterward he expresseth him self yit better in saying that it is in the Lord that wee must bee strong and that he hath all power in him too giue therof vntoo vs as much as needeth Then if wee enterpryze any thing without calling vppon him wee shal bee punished for our rashnesse and pryde Saint Paule therfore sheweth vs that men cast themselues into decay by their ouerweening in imagining themselues too haue that which they haue not which conceyt turneth them away from calling vppon God Now it myght bee sayd heere that it is a superfluous exhortation too bid vs bee strong in the Lord for no man is able too vphold him self that lyeth not in any bodies power too doo No but yit for all that wee feele by effect that God woorketh in such wyse in vs that wee doo the same things that he dooeth But yit must that woorking needs bee amyable too vs If a maÌ„ haue liued holily so as he may haue bin as a mirrour of holinesse and of all vertew it may well bee sayd he hath
vp our carefulnesse too make vs resort vntoo God and too pray him that he forsake vs not ne suffer vs too bee giuen vp as a pray too our enemies And finally too make euery man too streyne himself knowing that although wee our selues doo nothing yit dooth God woork in such wyse by vs as he wil not haue vs too bee as blocks but he will haue vs exercyze our fayth and too bee as men of warre too serue him in battell so as the stoppes that wee incounter restreyne vs not from keeping on our course still but that wee outstand all the ambushes and assaults that are put too vs Thus yee see in effect how wee must put this text in vre And he concludeth agein that wee must hold our owne too resist the wicked dayes vntill wee bee fast settled after the performance of all Heere he putteth vs in mynd agein that it is not ynough for vs too haue fought â—toutly for a mooneth or for a yeere but that wee must hold out too the end yea euen all our lyfe long For God hath set vs in this world too maynteyne the battell vntill wee bee come too the rest of heauen The earth then is not only as a pilgrimage too the faythfull but also as a Camp where wee must alwayes haue enemies too trubble vs nyght and day without ceassing That is the cause why Saint Paule sayeth expresly that wee must resist till wee haue finished and performed all things And by the euill dayes he meaneth all our lyfe but specially the tymes when our lord suffereth vs too be pinched more than ordinarie For although God trye vs too the end yit doth he forbeare vs now and then For if he had not pitie of our weaknesse what would become of vs It is trew that wee must noâ— take truce with Satan but yit dooth God sometymes giue vs respits so as we bee not greeued with extremitie The euill dayes therfore are when there bee greate and in maner extreme temptations and tryalls howbeeit that all our whole lyfe is comprehended vnder the same words It is true that that impeacheth not our continuall happinesse but that God taketh vs still for his people and heritage but yit shall there alwayes bee that euilnesse wherof Saint Paule speaketh heere Then let vs not make our account of an earthly paradyse heere beneath or too reape heere the frute of our victorie or too liue in rest but rather let vs assure our selues that miseries are prepared for vs without ceassing or number Wherfore let vs bee armed too abyde them and too ouercome them And it is no pleading ageinst Gods will in this behalf It is verye trewe that he could handle vs much gentlyer and that hee could so set vs alone by our selues as our enemies should not come at vs nor wee suffer any vexation but it lyketh him not too doo so Therfore wee must bow downe our necks and euery of vs buckle himself too the battell that God calleth vs vntoo For as sayeth Saint Peter it is good reason that our fayth which is much preciouser than gold and siluer should bee tryed Seeing that a corruptible mettall is fyned by fyre should our fayth which is much more excellent bee kept from comming too his purenesse and perfection Therfore let vs think wel vpon that which is sayd here namely that wee must finish things or go through with them And that is to the end that no man should cocker himself when he hath hild his owne for a whyle and taken greate peyne in imploying him self too Gods seruis but that he should walk on still to the end put the thing in vre which S. Paul sheweth vs in another place euen by his own example For although he had doone so notable things as a man myght say that God should haue hild him quite giuen him some rest for his ofteÌ„ fyghting both by sea and by land dyuers wayes yit notwithstanding he sayeth he forgetteth all that is past and streyneth and inforceth him self still foreward till he may atteyne too the fellowship of the resurrection of our Lord Iesus christ For what causeth a number too take so greate libertie but that they think themselues too haue doone ynough and may giue others leaue too take their turne why not say they It is now a twentie or thirtie yeeres that I haue taken extreme peynes without ceassing and the world hath seene my faythfulnesse zeale and care which I haue had too serue God and my diligence in dooyng the things that my charge requyred And theruppon they conclude that now therefore they may well take rest Wee must not so indent with god But whatsoeuer wee haue done wee must forget that which is behynd sayeth Saint Paule and looke foreward to the thing that is yit too come that is too wit that wee bee not yit come to the glory of our Lord Iesus Christ but that there are many infirmities in vs styll and our fayth is not yit so throughly well fyned but that it had neede too be brought ageien too the furnace and the fyre And therfore let vs hold out tyll wee haue finished all things And what is ment by this All that hauing lyued in the obedience of our God wee dye lykewyse when it pleaseth him and according too his wyll For it is not ynough for vs too lyue in awe of him but wee must also euen in our death yeeld record that wee bee wholly his and wee must not couet too lyue heere vntyll wee bee wery of our lyfe but wee must alwayes haue one foote lifted vp too depart when it pleaseth god So then all is then finished when wee haue lingered in this world as long as pleaseth God and euery man indeuered too lyue according too his calling and bin pacient too the end Finally bee it that wee lyuâ— or bee it that wee dye and let vs alwayes bee trewe sacrifyzes to offer our selues vntoo God and let vs seeke nothing but to yeeld vp our soules and our bodyes intoo Gods hand Therefore let vs stand fast sayeth S. Paul that is too say that we may be able to shew our selues before our God. Hereuppon he sheweth with what maner of Armour wee must bee fenced and furnished that is too wit vvith Fayth vvith Ryghtuousnesse vvith Truth vvith Gods vvoord and vvith the Gospell Now wee must not bee curious in seeking heere why Saint Paule giueth the tytle of Helmet too one the tytle of Brestplate too another and the tytle of Sheeld too another For in the first Epistle too the Thessalonians he toucheth the same doctrine briefely howbeeit without following the similitude throughout saying that wee must bee armed with the helmet of fayth and charitie But he speaketh otherwise in this place If any man would say there is some contradiction the doubt would soone bee dissolued namely that Saint Paules intent heere was not too decyfer particularly all the peeces of a Christen mans armour but too
imagining themselues too haue some abilitie of mynd too beleeue the Gospell and too discerne betweene good and euill insomuch that too their seeming it is a needlesse thing to pray God too inlyghten them But yit must wee needs bee punished for our ouerweening if wee think wee haue eyther fayth or charitie of our selues So then let vs conclude that bothe of them bee the singular gifts of God and let vs confesse that both of them come of him and that on the other side he must bee fayme 〈…〉 for wee bee blynd 〈…〉 wee haue the woord preâ—ched too vs and as it were chawed too vs so as there remayneth no more for vs too doo but too swallowe it downe Yit shall wee continew dull lyke blocks of timber if God doo not inlyghten vs by hys holie spirit and bow our harts too his obedience Then if God woork not so it is certein that when our eares shal haue bin beaten with good doctrine all the tyme of our lyfe it shal bee but lost labour And it is not only in this text that it is sayd so but a man shall scarsly fynd any leaf in the holie Scripture wherin God reserueth not too him selfe the giuing of fayth And in good fayth wee our selues see well that the holie scripture inlyghteneth vs and how vtterly wee bee destitute of Gods spirit If wee compare our selues with fayth and with the things that it bringeth vs wee shall well see that there is iust cause why God should will vs too doo him homage for so great and so excellent a fift For it is sayd that God looked downe vppon men and that he found them euery chone giuen ouer too all euill and saped in their filthinesse so as there is not one that seeketh after goodnesse Agein when there is any speaking of our reason and wisdome it is sayd to be stark ignorance and that we bee vtterly brutish and that wee must become fooles in our selues if wee will profit in Gods schoole And 〈◊〉 for our harts what are they They bee full of naughtinesse and 〈◊〉 bornnesse eueÌ„ from our chyldhood as the holie scripture reporteth euery where of them Forasmuch then as wee be blynd in our vnderstanding and froward in wil let vs come now and see what fayth is It is a coÌ„prehending of Gods secrets so as we know the fatherly loue that he beareth vs assure our selues of it take hold of the heauenly lyfe which neuerthelesse is incomprehensible too mans vnderstanding to be short are acquaynted with the grace of our Lord Iesus Christ which extendeth hygh lowe and deepe and wyde as wee haue seene herteoofore Now then if on the one syde we consider what fayth is on the other syde enter intoo our selues and examin our selues in such sort as we fynd our selues vtterly destitute of all goodnesse it is good reason wee should confesse that vntill God giue vs fayth wee haue no fayth at all That is the thing which wee haue too mark vppon this text As much is too bee sayd of charitie For is it not apparant that euery man is wedded too the loue of him self â–ª and that 〈◊〉 affections â—arye vs away so as wee seeke 〈◊〉 owne profit continually with the hinderance of other men And yit this lust and 〈…〉 wee cannot loue our neyghbours but would rather oppresse them So then we must needs haue Charitie from elswhere and God must breake the cursed inclinatioÌ„ that is in vs namely the ouer excessiue louing of our selues And moreoâ—er when wee haue so renounced our selues wee must vnderstand that wee bee so indetted too our neyghbours as wee must indeuer too doo our dewtie towards them And so yee see that fayth and charitie are iustly called the speciall gift of God and that Saint Paule dooth iustly in this text say Charitie and Fayth bee vntoo you frow God our father It is certeyne that his wish was not made feynedly but that in saying so he doth vs to vnderstand that wee must haue it at Gods hand Wherfore let vs lay downe all foolish ouerweening and let vs vnderstand that all the spirituall benefyts which wee haue are the free gifts of God wherby hee sheweth and declareth his liberalitie effectually towards vs And it is certeyne that all the perfection of Christians consisteth in faythe and charitie Wherfore let vs conclude that whatsoeuer belongeth to the saluation of our soules or is woorthie too bee esteemed and commended wee haue none of it of our owne growing but it commeth too vs from aboue Accordingly as it is sayd of the confessing of our fayth that nother flesh nor blud doo shewe vs that Iesus Christ is the sonne of God but the father reuealeth it too vs And lykewyse also our Lord Iesus Christ sayeth Father I thank thee that thou haste hidden these things from the wyse and reueled them too the little ones Therfore let vs learne to bee little ones that we may bee Gods schollers and too bee fooles in our selues that wee may bee filled with his wisdome and yeeld him honor according too the measure of the gifts which wee shall haue receyued of him and not bee soo wicked as too chalendge the prayse vntoo vs which he dooth iustly and ryghtly reserue too him self Howbeeit Saint Paule matcheth our Lord Iesus Christ with God the father too doo vs vnderstand that wee can obteyne nothing but by the meanes of him which hath reconcyled vs vntoo god For what is the cause that wee bee so corrupted in our nature as wee bee voyd of all goodnesse and full fraught with all vyces and too be short that we be altogither abhominable but for that we be vtterly estraunged from our Lord Iesus Christ who is the fountayne of al goodnesse And for the same cause was he indewed with all fulnesse of grace according as it is sayd that the father hath not giuen hym the spirit in some certein portion but in such wyse as all of vs may so drawe out of him as wee can not want any thing for he is the fountayne that can neuer bee drawen drye Then can wee not haue one drop of spirituall gifts but by flowing downe vppon vs through our Lord Iesus Christ who is the only cundiâ—pype of them And our Lord Iesus Christ not only hath the office of giuing vs at his owne pleasure whatsoeuer iâ— requisyte and necessarie for our welfare in respect that he is our mediator as wee haue seene in the .iiii. Chapter but also Saint Paule yeeldeth him here moreouer that he giueth vs faith and charitie by his owne authoritie and power for he setteth him in equall degree with his father Now then let vs vnderstand that our Lord Iesus Christes office of inlyghtening vs by fayth and of reforming our harts not only belongeth too him as now in respect that he is our mediator Gods minister but also that it is his owne for this maner of speeche of S. Paules
wil fynd matter ynough heere to iangle at so doo they in deede For they would needes haue God bound to call all the world alyke without exception But that will he not doo Agâ—in is the Lawe giuen Then passeth there a long tyme before Iesus Christ come intoo the world Too bee short for the space of almost foure thousand yeeres there passed an infinite number of people wandering heere and there lyke blynd wretches and walking in the shadowe of death and God did let them still alone as it is sayd iâ— the seuenteenth of the Actes Sodeinly the Trumpet 〈◊〉 and the wall was broken downâ— and God gathered toogither 〈…〉 eâ—st strayed from him and had despyzed his name He receyâ—â—â— them too fauour by meanes of our Lord Iesus Christ in whose person the souerein dominioÌ„ of God is extended ouer al the world These then are things that could not enter into our conceyt as I said afore Therefore it is not without cause that S. Paule nameth that order of dealing a mysterie that had bin vnknowen to al ages was reueled in his time But first and formest wee must resolue a question that myght bee put heere bycause the Patriarkes were not vtterly ignorant what should insew and the prophets bare record of it For when there is any speaking that the Gentyles should bee matched with the people whom God had chozen and adopted before it is said that Moyses foretold and vttered and that all the Prophets sayd that the straungers should come too woorship God and too honour his maiestie Then was it not a thing vtterly vnknowen at that tyme as Saint Paule speaketh of it but yit let vs marke that all those prophesies ceassed not too bee darke bycause the meanes were hidden It is true that the hope of the faythfull was that God woulde one day gather toogither the world that was scattered after so horrible manner as we haue seene but as touching the knowledge of the tyme that Circumcision and the figures of the Lawe should bee abolished that God should bee serued after another better knowen fashyon that Iesus Christ should bee as the daysimne of ryghtuousenesse that men should content themselues with him that there should be no mo visible signes but Baptim and the Lords Supper too confirme vs withall in all the ghostly gifts which wee obteyne at this day all this say I was vnknowen Yea euen the very Apostles theÌ„selues continued still in that grosse ignorance notwithstaÌ„ding that our Lord Iesus Christ warned theÌ„ of the things that were at hand In deede wheÌ„ he sent them abrode into the Country of Iewrye he sayd vnto them Speake not yit too the Gentiles But that was bycause the coÌ„uenient tyme was not yit come When he drew towards his death I haue other sheepe sayd he that are not of this fold which must bee gathered toogither Therâ— he sheweth that manie were chozen of God his father who neuerthelesse were not compryzed in the nation of the Iewes And when he was rizen agein from the dead he sayd Go preache the Gospell too all creatuâ—es Heere then is commaundement first gyuen them too preache the hope of saluation too such as were vtter straungers too it before Now when S. Peter was aduertized that God would send him too a heathen man he was so amazed at it that the heares stoode vp vppon his head And how is that possible God was fayne tâ—o send him a vision from heauen too make him go too a man whom he tooke too bee vncleane So then it is not without cause that S. Paule speakyng heere of so high and great a secret saith it was vnknowen too the Patriarkes and Prophetes They had in deede some incklyng of it howebeit that was but accordyng too theyr measure and vnder shadowes and figures There was not then any certayne knowledge tyll God had vttered the thing in effect which he had kept in his owne determination And soothly S. Paule thought it good too repeate the woord Mysterie or Secrete too the intent that one of vs should not prouoke another too bee wylful in opinion as we bee woont too bee For if a thing bee hard one wyll say this passes myne vnderstandyng and another makes none account at all of it And by that meanes men turne away from obeying God and cast as it were a stumbling blocke in folkes wayes so as their way and passage is stopped vp and none comes neere Gods truth which would be euident ynough so men woulde giue eare vntoo it But wee bee forepossessed with this opinion that it is too hygh and profound a matter and theruppon it seemes too vs that God speakes it not for vs And that is a cause which maketh vs too hold scorne of his woord to let it alone as a thing that belongs not at all vntoo vs yea and the boldnesse and lewdnesse of men is such that they condemne all things that mislike them Here S. Paule too amend that fault sayth that the thing which is vnknowen to vs is neuerthelesse full of Maiestie before god For shall wee take vppon vs to measure Gods secrets by our imagination What a presumptuousnesse were that It is sayd that his iudgements and dooings are so deepe a gulf as is able too swallowe vs vp a hundred thousand times Therfore let vs learne so to magnifie Gods wisdome as though his meaning bee darksome vntoo vs yiâ— wee may not therfore shake it of but honour it with all humilitie Trewly euen the things thaâ— seeme most common ought too bee â—eceyued in such wise of vs as too vnderstand that God giueth vs but a taste of them and that wee haue not the perfect knowledge of them I meane the whole docâ—rine of the Gospell There is not any poynt there which seemeth to bee of so small importaunce which passeth not all our vnderstanding And there are some other matters wherein God reserueth the reason to himself meaning therby too hold vs short too make vs confesse that all his dooings are rightfull although wee cannot agree too it of our owne naturall wit nor conceyue in our minde the reason why it should bee so Now if euer this doctrine were too bee put in vre it hath neede too bee put in vre nowe a dayes For wee see how the wretched vnbeleeuers doo generally shet them selues out of doores from comming vntoo god What is the cause that the wretched scules in the popedome doo welter in their owne ignoraunce and for any thing that is told them do shewe still that they be as it were bewitched by Satan They say that Gods word is too high a thing Yea but dooth it followe therefore that wee haue iust cause too reiect it Wee should rather consider how it is sayd that Gods wisdome is comprehended alonly by humilitie And seeyng that God voutsafeth too teache the lowely and little ones all pryde ought too bee beaten downe in vs and then should wee
fynd that our Lord gaue not his woord in vayne Now then seeyng that in these dayes wee see a number that fynde no taste in the Gospell bycause it is as a straunge language vntoo them Let S. Paules saying and declaration moue vs too receyue modestly whatsoeuer God â—â—lleth vs yea though the same bee too hygh for vs and let vs pray him who hath all lyght in him too giue vs therof as he knoweth too bee for our behoofe For lyke as God speaketh too vs and maketh his doctrine too ring in our eares so also dooth he woorke inwardly in our hartes by his holy Ghost Wherfore let vs submit our selues too him and bee ready too receyue whatsoeuer is taught vs truly in his name Thus yee see what wee haue too remember vnder the woord Mysterie or secrete Now therfore when wee fynd any thing in the Gospell that shall seeme hard and vneasie too brucke let vs not doo as a number of mad-folks doo which reiect whatsoeuer is not too their owne lyking but as I sayd let vs reuerence the thing that is hid from vs as yit wayting till God further vs and come familiarly too vs and increaâ—e the measure of our fayth And so ye se how that in reading of the holie scripâ—ure wee must haue the modestie too hold our selues in awe and too say thus I vnderstand not such a text but yit is it not for mee too giue it ouer so as though it were too no purpose and therfore I will pray God too beare with myne ignorance and too open mee the gate when he sees â—it tyme and that he which hath the kye of all knowledge and vnderstanding will shew mee so much as he thinkes meete and as may bee for my benefite Agein lykewise when wee come too a Sermon if wee vnderstâ—nde not all thâ—â— is spoken too vs let vs stay our selues and in the meane whyle honour our God and reuerence him in the things that are too hygh for our wit too reache vntoo And heerein wee see that such as would stoppe the mouthes of all Gods trew seruantes that they should not speake of the thinges that seeme too hygh for them are very diuells incarnate For what a madnesse is it that bycause wee vnderstand not why God hath chozen some and forsaken othersome how God gouerneth the world that the diuell himself cannot doo any thing without leaue that the wicked are the instrumentes of Gods Iustice wee woormes of the earth and stinking caryons should take such authoritie vppon vs as too say that the thing ought too bee rased out of the holy Scripture which not onely was reuealed too vs by the holy Ghost but also sealed with the blud of Gods sonne Must it not needes bee that they are wholly possessed of the diuel when they presume so farre Therfore let vs abhorre such monsters pray God too lay his hand vppon them and too shewe that they bee no better than lyce fleas punices and other the most vyle and despyzed things of the worlde when they fall too iustling so ageinst God euen with tyrannicall and passing barbarous furie But as for our part let vs vnderstand that the honour which wee owe too our God is this that whensoeuer wee heare any of the secretes of Gods woord which cannot bee knowen or vnderstoode of man except it bee by the reuelation of Gods spirit wee must wayt paciently till God increace the knowledge that he hath giuen vs Agein when one man hath a greater measure of fayth and more vnderstanding than other men let him frame himselfe too the lesser sort and beare with them and labour too further them more and more and let the lesser sort on their side haue the modestie too hold themselues within their compasse and not passe theyr boundes but put in vre this saying of S. Paule in another place If yee thinke otherwise tary till God shewe it you in the meane while liue in concord and let there bee no trubble among yee And so yee see what wee haue too gather vppon that streyne Herewithall let vs mark that God by that meanes intended too set the greater glory vppon his mercie for when in the end he publyshed the doctrine of his Gospell then did he vtter the infinite riches of his goodnesse towardes vs And although wee knowe not all the reasons that God had in his mynd when he deferred and put off the publishing of his Gospell so long tyme yit notwithstaâ—â—ing it is very eazie for vs too iudge that he intended too open our eyes and too waken vs and too quicken vp all our wits too the end that euery of vs should apply himself the better too knowe how much wee bee beholden and bound vntoo him For are wee better than our fathers Or when the Gospell was published through the worlde were the Gentyles more teachable than before No but it seemed that wickednesse was then come too his full measure so as there was nothing but contempt of god Now when the world was so diuelish throughout then came Iesus Christ then was the message of saluation brought too all men Yea and when S. Paule speaking to the Corinthians had told them that Murtherers whormoongers drunkardes Theeues forswearers and such like folke yea which had committed yit more heinous crimes should not inherit the kingdome of heauen he sayth vntoo them you also haue bin lyke them too shewe that the Gospell was not preached at Corinth for any vertues that were there nor for that the inhabiters had bin more giuen vntoo God or deserued aught at all but all proceeded of Gods only free goodnesse Thus yee see that the secret which S. Paule speaketh of is too bee applyed after this maner namely that it was Gods will that there should be sin in al men without exception the remedie wherof he hath sent by his grace Lykewyse also wee in our tyme cannot say that wee bee better then our forefathers as I tolde you before For if yee haue an eye too the common state there was more faythfulnesse among men a fiftie yeeres ago than is now there was more modest conuersation there was lesse excesse and superfluitie of pomp and too bee short men were not lyke Dogges and Cattes as they bee now adayes It is trew that they had alwayes a smatch of their owne nature which is nothing woorth but yit Satan seemed too bee then cheyned vp But within these thirtie yeeres things haue gone from wooorse too woorse and so farre out of square as is horrible too see And theruppon behold Gods grace is preached forguienesse of sinnes is vttered God calleth those that were a hundred thousand tymes forlorne Now what can bee sayd too it but that Gods will was too giue the greater beautie too his grace and mercye by such an after deele Wherfore let vs consider that the way too aduauntage our selues by Gods woonderfull secretes is too reuerence the thing that wee know not and too receyue