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
THE SERMONS of M. Iohn Caluin vpon the Epistle of S. Paule too the Ephesians Translated out of French into English by Arthur Golding ☞ Imprinted at London for Lucas Harison and George Byshop 1577. ¶ To the most reuerend father in God and his speciall good Lord Edmund by the grace of God Archbishop of Caunâ—â—burie c. Arthur Golding wisheth abundance of all heauenly wisdome grace and health in Christ Iesu. MY very good Lord forasmuch as it is the dewtie of all them that publishe things too the world whether as first authors or as translators too deale in such sort as most folke may reape profite and commoditie by their dooyngs specially in matters of Religion the knowledge or ignoraunce whereof concerne the benefite and welfare or the hinderance and perill not of a fewe but of all men I humbly beseeche your grace that with your clemencie fauour and well liking which I haue alwayes hithertoo through your goodnesse inioyed I may indeuer too benefyte others specially the simple and ignorant sorte for whom my care is ought chiefly to be by the things which I haue gathered and conceyued to myne owne comfort partly out of these present Sermons of M. Caluins and such other readings but specially out of the very woord of God it selfe that they may bee as a briefe abridgment of this whole work and as an enterance too the ryght conceyâ—ing of the doctrine of Election and Predestination which being the chief groundwoorke of this Epistle to the Ephesians minisrtrâ—â—h mee iust occasion to say somewhat concerning the order and ryght vse therof not that I intend too take vppon mee too discusse the particular poyntes therof or too answer the seuerall obiections and blasphemies which the heathenish Atheists or worldlywise scorners are wont too cast foorth in derogation of that heauenlâ—â—â—octrine bycause their fleshly reason cannot atteine too it for I confesse that too bee a matter too hygh for mee too meddle withall and it were more than needeth considering how much is sayd therof in these Sermons But onely too shewe the gentle reader what way he may safely take too deale therwith to his benefyte and comfort Wherunto I am the rather moued bycause it commonly falleth out that the vnseasonable and vnaduyzed dealing therewith partly by such as of a certeine vaynglory doo aduenture too speake the things which they know not and partly by such as beyng otherwise godly and well mynded doo notwithstanding enter deeper sometimes intoo that profound doctrine than common capacitie yea euen of good and sound Christians can well reache vnto or ordinarie skill can well wade out of agein or the present state of the hearers well beare dooth oftentymes shake and sometimes also wellneere ouerthrowe the faith of the weaklings whom Gods woord willeth to be tendered with all myldnesse and modestie and for whose releefe and edifying the things that are set downe there are cheefly written Wherfore keeping as euen a hand as I can that nothing may scape from mee vnawares wherby the aduersaries of the Gospell may take occasion too slaunder the doctrine or the simple sort occasion to bee offended at it or to shrinke from it or the perfect sort occasion to find iust fault with me I will no longer trubble your grace with delayes but by Gods leaue proceedeforthwith too the matter The substance and ground of this Epistle to the Ephesians is this That beyng once throughly instructed and rooted in the fayth of Iesus Christ wee must for full confirmation and stablishment of our consciences in the louing kyndnesse and fauour of our God ageinst all assaultes and temptations both of body and soule stye vp in mynd aboue the world and all worldly things too the beginninglesse loue of God wherthrough he choze vs too saluation or endlesse welfare in his onely begotten sonne before the foundations of the world were layd freely of his owne mercy without respect of any desert worke or worthinesse of our owne In consideration wherof it is our dewtie on the other syde too gloâ—â—â— God both in our bodyes and in our soules by leading a holy and vertuous lyfe proceeding from a pure and sound hart which acceptable obedience togither with the fayth from whence the same springeth is bred and brought foorth by the onely woorking of Gods holy spirit in our myndes for Iesus Christes sake This doctrine then belongeth not at all too the carelesse worldlings which welter still in the dregges of the old Adam that is to say which bee not yit come vntoo Christ nor haue heard of his Gospell or which beyng come in name and profession doo fyght still ageinst him in lyfe and conuersation Of which two sortes these latter if they amend not vppon dew admonition are rather too bee left vp too the iust iudgment of God than too bee perswaded by reason which they themselues abuze or too be confuted by Gods woord which they will not regard vntill they feele it cutting sharper than a two edged sword and the other sort are too bee taught first too knowe God and his sonne Iesus Christ before they can bee made parttakers of the riche treasures of Gods wisdome ryghtuousnesse and redemption layd vp in Iesus Christ for none but such as beleeue in his name Nother belongeth it properly and immediatly to the weaklings and Nouiceâ— if I may so terme them which are but newly trayned to the â—â—â—pell or are but of slender vnderstanding and feeble beleefe bycause their myndes beyng yit vnable too discerne so hygh mysteries for want of experience in matters perteyning too God haue neede of milke still rather than of strong and substanciall meate And surely there needeth no better nor further proofe of the infinite and incomprehensible profoundnesse of this doctrine than that euen the Apostle himselfe being after a sort astonished at the exceeding great hugenesse of it was fayne to knit vp his discourse therof with this exclamation O wonderfull depth of the riches of Gods wisdome and knowledge How vnsearchable are his iudgmentes and his wayes past finding out But this doctrine belongeth too such as being growen vp too some rypenesse in Christ and hauing gathered strength in the knowledge of matters of saluation haue through the longer working or greater measure of Gods holy spirit obteyned light of vnderstanding aboue the common and ordinarie rate and by the same spirit subdewed their owne wit and will too the beleefe of God and his woord that is too say roo a right and stedfast perswasion of mynd concerning God and all his sayings and dooyngs without any mistrust or doubting of the same I call that onely a right perswasion which is grounded altogither vppon the Canonicall writings of the old and new Testament and throughly warranted in all poyntes by the same And lyke as that tree may well and iustly bee sayd too stand fast not which hath bin vtterly vntasted or vntouched of any storme but which
for mee I shall neuer knowe whether God hath chozen mee or no and therfore I must bee fayne too abyde still in my destruction Yea but that is for want of comming too Iesus Christ. How knowe wee that God hath chozen vs before the making of the world By beleeuing in Iesus Christ. I sayd heeretofore that faith sprinketh of election and is the fruite of it which sheweth that the roote is hidden within He then that beleeueth is therby assured that God hath wrought in him and fayth is as it were the copie or counterpane which God deliuereth vs of the originall register of our adoption God hath his euerlasting purpose or determination and that he keepeth alwayes too himselfe as a chiefe president or originall record whereof he gyueth vs a copie by fayth I speake heere after the manner of men for wee knowe that God vseth nother paper nor parchment too ingroce vs in and I haue told you alreadye that too speake properly the register wherein wee bee inrolled is our Lord Iesus Christ. Neuerthelesse God reserueth too himselfe the knowledge of our election as a Prince would doo an originall President Register or Record but yit he giueth vs copies or counterpanes of it autenticall ynough in that he imprinteth it in our hartes by his holy spirit that wee bee his children Yee see then that the fayth which we haue in our Lord Iesus Christ is ynough too warrant vs our election and therefore what seeke wee more I tolde you euen now that Iesus Christ is the looking glasse wherein God beholdeth vs when it is his will to lyke well of vs Likewyse also on our side he is the glasse wheruppon wee must cast our eyes and lookes when wee mynde too come too the knowledge of our election For whosoeuer beleeueth in Iesus Christ is Gods chylde and consequently his heire as I haue declared before Then dooth it followe that if wee haue fayth wee bee also adopted For wherfore doth God giue vs fayth Euen bycause he choze vs before the creation of the world This therefore is an infastible order that inasmuch as the faythfull receyue Gods grace and imbrace his mercy holding Iesus Christ for their head too the intent too obteine saluation by his meanes they knowe assuredly that God hath adopted them Trew it is that election is of it selfe secrete it is so deepe hidden a determination as it behâ—ueth vs to honor it Yit notwithstanding God sheweth it too vs so farrefoorth as is requisite and as he knoweth it too bee for our benefite and welfare and that dooeth he when he inlyghteneth vs with the beleefe of his Gospell Thus yee see why that after S. Paule had spoken of Gods euerlasting election he setteth foorth Iesus Christ as the partie too whom wee must resort too bee assured that God loueth vs and auoweth vs for his children and consequently that he had adopted vs before wee knewe him yea and before the world was made Moreouer we haue to gather vppon this sentence that the doctrine of predestination serueth not too carie vs away intoo wandering speculations but to beate downe al pryde in vs the fond opinion which wee conceyue alwayes of our owne woorthinesse and deseruings and too shewe that God hath such free power priuiledg and souereyn dominion ouer vs that he may refuze whom he listeth and chooze whom he listeth and that by that meanes wee bee led too gloryfye him and therwith too acknowledge that his choozing of vs is in Iesus Christ too the end wee should bee hild fast vnder the fayth of his Gospell For if wee bee his members and take him for our head according too the couenant and holie vnion that is betwixt him vs which can neuer bee broken so long as wee beleeue his Gospell wee must repayre too him too be made sure of our saluation bycause we see and feele by experience that God had adopted and chozen vs and that he presently calleth vs telleth vs that the assurance which he hath giuen vs and dayly giueth vs by his Gospell namely that he will bee our father specially his ingrauing of it in our harts by his holy spirit is no deceytfull thing For the Gospell may well bee preached too all men yea euen too the castawayes but yit for all that God is not so graciouse too them as too touch them too the quicke Therfore when wee haue Gods adoption ingrauen in our harts then as shal bee declared further herafter wee haue a good and vndeceyuable gage that God will guyde vs vntoo the end and that sith he hath begunne too lead vs intoo the waye of saluation he will bring vs too the perfection wheruntoo he calleth vs verely bycause that without him we could not continew so much as one day But now let vs fall downe before the maiestie of our good God with acknowledgment of our faults praying him too make vs perceyue them more and more that being vtterly ashamed of them wee may hate our vyces and al our whole lyfe with the naughtinesse and frowardnesse therof resort to him who alonly is able to remedie the same not swarue one way or other from him as he communicateth hymselfe too vs in our Lorde Iesus Christe but keepe on right foorth too hym acknowledging that as we be chosen in hym so also wee bee mainteyned and preserued for his sake and that he wyll vtter his power more and more in vs vntyll wee haue finished our race and bee come to the heauenly heritage wheruntoo wee bee going beseechyng him that although we be yit farre from it yit he will voutsafe too giue vs a stedie and inuincible strength to hold out continually till we haue fully renounced the world being quyte consumed in our selues be so renewed in the image of God as the same may shyne perfectly in vs vntill wee bee made parttakers of the glorious immortalitie which he hath bought deerely for vs That it may please him too graunt this grace not only too vs but also too all people and nations c. ¶ The fourth Sermon vppon the first Chapter God hath accepted vs in his welbeloued 7. By vvhose blud vve haue redemption that is too vvit forgiuenesse of sinnes according too the richesse of his grace 8. VVhereof he hath sheaded out abundance vppon vs in all vvisedome and vnderstanding 9. By making vs too knovv the secrete of his vvill according too his good pleasure which he purpozed in himself 10. Too the intent too deale it foorth vvhen the tyme were full come that is too vvit too gather all thinges toogither by Christ as vvell the things in heauen as the things on earth in the selfsame I Haue declared alredie that wee cannot bee beloued of God but by the meanes of his onely sonne For if the Angells of heauen bee not woorthy too bee taken for Gods children but by the meanes of a head and mediator what shall become of vs that ceasse not
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
the name of our Lord Iesus Christ and he beare with vs vntil he haue drawen vs quyte and cleane away from all the corruptions of the world and of our flesh and that wee bee so reformed as wee may seeke nothing but by all meanes too come too the perfect ryghtuousnesse wheruntoo he exhorteth vs And let vs all say Almyghtie God heauenly father The .xxxviii. Sermon which is the sixth vppon the fifth Chapter 18 â–ª And bee not drunken vvith vvine wherin is loocenesse but bee yee filled with the Spirit 19. Talking among you in Psalmes Praysinges and spirituall songs singing and making melodie in your hart too the Lord. 20. Giuing thankes alvvayes too our God and father â–ª for all things in the name of our Lord Iesus Christ â–ª 21. Beyng subiect one too another in the feare of God. WEe haâ—e seene this morning how God is offended when men abuze the benefytes which he would haue to be applyed â—o such end as he sheweth by his word therfore that all exceâ—â—e and drunkennesse ought too bee shunned of the faythfull bycause they knowe that God sheweth himself a father toowardes them by nurrishing them in this world howbeeit not as when they shal bee come too the heauenly heritage but by hauing at leastwyse some tast of his goodnesse for they be continualy confirmed in the hope which is giuen them by our Lord Iesus Christ. Now if in sted of beeing drawen vpward men become so brutish as to looze all reason and maÌ„hood it is an vtter peruerting of the order of nature it is as a defying of God for his owne benâ—fytes But yit when drunkenesse draweth a long tayle after it and men flush foorth into all leaâ—dnesse so as they bee past all shame and yit their shamefulnesse may make folke too loth and abhorre it the mischefe is increaced so much the more And therefore too the intent too kepe vs in sobrietie and orderly conuersation Saint Paule sayth wee must keepe our selues from being so ouercome and vanquished of wyne And now on the contrarie part he addeth that vvee must rather be filled vvith the Spirit For they that burst themselues so with eating and drinking and keepe no measure tyll they can no more doo well shewe that they haue no feeling of the kingdome of God ne neuer tasted what the heauenly lyfe is This remedie therefore is ryght conuenient too correct all the excesses and superfluities that reigne among heathenish men and such as neuer conceyued any incling of Gods grace and spirituall benefytes Lyke as if a man that were emptie should deuoure swallow vp al without chawing it were rather an ouerlaying of his stomack than a taking of sustenance and repast and therefore if another man sawe that vyce in him he would restreyne him euen so is it with all such as haue inordinate lustes it is a token that they bee too emptie And wherof Of fayth of the feare of God and of the ioy which is in the holy Ghost and that they know not a whit of Gods goodnesse and fauour toowardes them nor of the grace which he sheweth vs in our Lord Iesus christ For had we once our bellye 's full of such vittelles surely we would not play the Wolues in rauening but wee would keepe meaâ—ure That then is the cause why Saint Paule sayth that wee must bee filled with the holy Ghost As if he should say that the despyzers of God and such as haue none other religion but too lyue at ease heere and too haue all their delyghtes and pleasures are excessiuely full beyond all reason and measure And that is a defyling of Gods benefytes and a despizing of the order of nature as I sayd afore Now then if yee bee so sharpe set too knowe what God is and what it is too profit in his woord come your wayes to deuoure it as they doo which haue eaten no meate a twoo dayes afore bee not afrayd of eating too much of that foode for it will neuer burst our soules Therefore let vs hardily cram our selues with the giftes of Gods spirit and with his Ghostly benefytes wherby he feedeth vs in the hope of the heauenly lyfe for in so dooing wee cannot doo amisse but wee cannot giue head too our lustes in taking foode for the bodie but there will by and by followe some euill and offence The matter which wee haue in effect too remember vppon this streyne is that all they which glut themselues after that fashyon and cannot satisfie themselues but by playing the beastes shewe well that they haue not so much as one drop of fayth nor of the feare of God nor of religion in them â–ª but that their bellye ouerruleth them and that they bee so subiect thereuntoo as too their peculiar principall Idoll Now seeing it is so let vs learne to long after the foode of our soules And forasmuch as it is liberally offered vs from day too day insomuch that it is Gods whole desyre that wee should haue all that suffyzeth for our saluation let vs sharpen our appetytes too take such repast and then shall wee bee sure that our other meates shall not allure vs too such gluttonie that wee shall become as vnsatiable gulfes but wee shal bee contented with the hauing of that which is meete for vs and sufficient for our necessitie at leastwyse too our behoof Furthermore this similitude which Saint Paule vseth must not bee thought straunge when he sayth that wee must drinke our fill of Gods spirit For wee knowe that the Prophet Esay sayeth that Gods spirit is lykened too Water and too Milke and too Wyne wherby wee bee inuyted too come vntoo God to take our repaste and too haue whatsoeuer is behooffull for vs Come on sayeth he and take at your pleasures both Milke Wyne and Water without money or monyes woorth Hereby therfore God declareth vntoo vs that wee shall haue abundance of all spirituall benefites and sufficient too content vs too the full if so bee that wee will but open our mouthes as it is sayd in the Psalme and not bee so forepossessed of our owne inordinate lustes as wee cannot fynd in our hartes too seeke the principall That is the further meaning of the similitude that S. Paule vseth heere Now forasmuch as this doctrine is so yll put in vre euerywhere we ought to thinke the better of it If a maÌ„ consider how great emptinesse there is in them that professe Christianitie he shall fynde that they can scarsly say three woordes too yeeld confession of their fayth for had they any in their hartes surely their mouthes would vtter it according too this saying that wee beleeue with the hart vntoo ryghtuousnesse and confesse with the mouth vntoo saluation Howbeeit if wee bee desyrous too bee filled wee neede not too bee counselled too go seeke the things that wee neede wee neede but onely too receyue the foode that is profered vs and set afore vs Yea and this serueth well
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
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
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
difference that is 〈◊〉 betweene man and man For the Gospell is preached to some and 〈◊〉 wote not what it is but are vtterly shet out from it as if 〈◊〉 should make it too rayne in one coast and suffer another coast to 〈◊〉 dry Now if it bee demaunded why God pitieth the one part 〈◊〉 forsaketh and giueth ouer the other there is none other answere 〈◊〉 that it so pleaseth him Uppon the preaching of the Gospell in a 〈◊〉 some shal bee touched with lyuely faith in their hartes and 〈…〉 go away ageine as they came without faring any whit the 〈◊〉 or else they harden themselues ageinst God and bewray the 〈◊〉 that was hidden in them before whereof commeth such 〈◊〉 Euen of this that God amendeth the one sort by his holy 〈◊〉 and leaueth the other sort in their naturall corruption Yee see 〈◊〉 that the thing wherein Gods goodnesse shyneth foorth most vntoo 〈◊〉 that by the preaching of the Gospell too vs wee haue as it were 〈◊〉 that he pitieth vs loueth vs calleth vs and allureth vs too him 〈…〉 when the doctrine that is preached too vs is receyued of vs 〈…〉 effectually that is yit a further and more speciall token 〈…〉 wee perceyue that God intendeth too bee our father and hath 〈…〉 vs too bee his children Not without cause then doth S. Paule say 〈◊〉 this streyne that wee bee blissed of God euen according too his 〈◊〉 of vs aforehand For wee of our selues come not too him wee 〈◊〉 selues seeke him not but the saying of the Prophet Esay must 〈◊〉 bee fulfilled in all namely that God sheweth himselfe too such 〈◊〉 sought him not and that such as were farre of doo see him neere at 〈◊〉 and he sayeth too them heere I am heere I am although you 〈◊〉 despyzed mee yit doo I voutsafe too come too you bycause I haue 〈◊〉 care of your welfare Thus wee see what S. Paule amed at in this 〈◊〉 Too bee short wee haue to marke heere that wee shall neuer know 〈◊〉 our saluation commeth till we haue lifted vp our myndes too 〈◊〉 Gods euerlasting purpose wherby he hath chozen whom he thought 〈◊〉 and left the residew in their owne confuzion and fall Now then 〈◊〉 is no maruell though some men thinke this doctrine too be straunge and hard for it agreeth no whit at all too mans naturall wit. If a man aske of the Philosophers They wil alwayes tell him that God loueth such as are worthy of it and that forasmuch as vertue pleaseth him he dooth also marke out such as are giuen theretoo too hold them for his people Yee see then that after our owne imagination wee will deeme that God putteth none other difference between man and man in louing some and in hating other some than eche mans owne worthinesse and deseruing But by the waye let vs remember also that in our owne vnderstanding there is nothing but vanitie and that wee must not measure God by our meetyard and that it is too excessyue an ouerweening too bynd God too the stake so as he should not do any thing but that which wee could conceyue and which myght seeme ryghtfull in our eyes The matter therfore concerneth heere the reuerencing of Gods secrets which are incomprehensible too vs without wee doo so wee shall neuer taste the principles of fayth For wee knowe that our wisdome ought alwayes too begin at humilitie and this humilitie is as much too say as that we must not fall too weying of Gods iudgments in our owne balance nor take vpoÌ„ vs to be iudges and determiners of them but that wee must bee sober bycause of the weaknesse of our wit and that forasmuch as wee bee grosse and dull wee must magnifie God and say as wee bee taught by the holy scripture Lord thy determinations are as a great deepe and no man is able too recken them vp vntoo thee Yee see then that the cause why some men fynd this doctrine hard and irksome is for that they bee too much wedded too their owne opinion and cannot submit themselues to Gods wisdome to receiue his sayings soberly modestly And truly we ought too take warning by that which S. Paule sayeth namely that man of his owne mother wit vnderstaÌ„deth not Gods secretes but taketh them too bee starke foolishnesse And why For wee bee not of his câ—unsell but must haue things reueled too vs by his holy spirit or else we should neuer know them we must haue theÌ„ in such measure as he giueth theÌ„ vnto vs S. Paule speaketh there of the things that wee know by experieÌ„ce that is to wit that we be Gods childreÌ„ that he gouerneth vs by his holy spirit that he comforteth vs in our aduersities that he strengtheneth vs through pacience We should not conceyue any of all these things vnlesse we were inlyghtened by his holy Ghost How then shall wee vnderstand the thing that is much hygher namly that God choze vs before the making of the world Sith the cace standeth so let vs learne too put away all that wee conceyue of our owne 〈◊〉 too lay it vnder foot and let vs receyue whatsoeuer God 〈…〉 vs discharging our selues vtterly of all selfweening and 〈…〉 our selues that wee cannot bring any thing of our owne syde but 〈…〉 beastlynesse Thus yee see what wee haue too beare in mynd 〈…〉 in good sooth wee see how S. Paule exhorteth vs to come too the 〈…〉 poynt Who art thou o man sayeth he which standest in 〈…〉 with thy God After he had set downe many replyes which we 〈…〉 to make he sayeth who art thou o man By the word man he 〈…〉 to make vs perceyue our owne fraylty for we be but wormes of 〈…〉 earth and rotteÌ„nesse Now then what a malipertnesse is it too open 〈…〉 mouthes to dispute with God Is it not a peâ—uerting of the whole 〈…〉 of nature Is it in our power too plucke the Sunne out of the 〈…〉 or too latch the moone betwixte our teeth as they say much lesse 〈◊〉 it lawful for vs too contend with God and too alledge reasons too 〈◊〉 his iudgments which wee cannot comprehend 〈…〉 are that will graunt this doctrine of Predestination too bee 〈…〉 wherof S. Paule treateth heere but yit they would it were so 〈…〉 as it myght neuer bee spoken of Yea but they shew themselues 〈…〉 bee but fooles in controllyng the holie Ghoste which spake it by 〈…〉 Prophets and Apostles yea and euen by the mouth of Gods only 〈…〉 For when our Lord Iesus intendeth too assure vs of our 〈…〉 he sendeth vs too this euerlasting election and lykewise when he 〈…〉 too magnifie the gift of fayth the one in the tenth of Ihon 〈…〉 the other in the sixth And therefore those kynd of folke come too 〈…〉 too put God too silence and too wype the things out of the holye 〈…〉 which are shewed there For all the whole scripture is 〈…〉 S.
bee nothing shall wee bee able too bynd God too gyue vs this or that Are they not things vtterly ageinst nature Then let vs marke well that too knowe how wee bee saued by mere grace and that wee haue all thinges of Gods gift and of his free goodnesse wee must bee fayne too come too this poynt namely that God gaue vs our beyng according as it is auouched by the example of Abraham in the fourth too the Romanes For in Abrahams body wee see what is in our soules When Iesus Christ was promised too Abraham in his sonne Isaac yee knowe he was a man altoogither drooping and barrein and his wyfe also was farre striken in age And therefore that eyther he on his syde should beget or his wyfe on hir side brede a child are things impossible But he beleeued God which calleth foorth the things that are not and giueth them beyng Seyng then that Abraham was as a withered blocke and had no sâ—rength nor lustinesse in him and yit notwithstanding receyueth the promis that was made vntoo him therein it behoueth vs too behold that wee cannot bee parttakers of Gods grace except wee acknowledge our owne vnabilitie and bee first of all vâ—terly abaced in our selues that our Lord may begin our lyfe continue the same till he haue brought it too ful perfection Furthermore let vs marke well that his saying in Iesus Christ is too sende vs backe too the corruption which wee haue by inheriâ—â—unce in Adam For wee can neuer fynde in our heartes too yeeld our selues giltye tyll wee feele it proceed in our selues And moreoâ—er it serueth too shewe that this benefyte is not common indifferently to all men but only to those whom God hath chozen accordingly as wee haue seene alredie that we were chozen before the making of the world Now then this extendeth not generally too all Adams ofspring but only too so many as are renewed in Iesus Christ. And therfore it is all one as if S. Paule should shewe that wee had neede of a remedie for somuch as wee bee alredye forlorne and damned at such tyme as God by the meanes of Iesus Christ plucketh vs out of the dungeon wherin we were And this serueth too confirme yit better the thing that we haue seene heertoofore which is that wee can not be faythfull except God make vs new agein so as wee hold of him all things that belong to the heauenly lyfe and all the spirituall goods which wee haue Now seing wee bee created in Iesus Christ it is all one as if it were sayd that all the ryghtuousnesse all the wisdome all the vertue and al the goodnesse that is in vs wee drawe it from out of that fountaine and that God scattereth them not abrode at aduenture but hath put the fulnesse of all things belonging too our saluation into Iesus Christ in somuch that when wee bee once made members of his bodie wee be allso made parttakers of all his benefyts and that without him wee bee cut of from all parts of our saluation as though wee were rotten and stinking wretched carkesses and that there were nothing in vs but filth as I haue declared before Thus yee see what wee haue too mark further when S. Paule sayeth that wee bee not only Gods woorkmanship but also created in Iesus Christ. Now he addeth too good vvoorkes vvhich he hath prepared for vs to vvalke in His setting down of good woorkes in this place is to shew what a follie or rather what a madnesse and frentiknesse it is in men too beare themselues in hand that they can bring good workes on their behalf as who should say they had theÌ„ in their sleeues or as if they were of their owne growing For needes must God haue prepared them sayth he and that wee should haue them at his hand And it is all one as if he should say go too shew heere your prowesse and vertewes enter a litle into account with God seeing your pryde will not bee daunted but yee haue all wayes some bristles set vp still bring foorth all that yee think may make for yee Well say you and wee will bring our good workes as the Papistes are wont to doo who alledge in this wyse what how now shall we not be saued by our owne merites and by our good workes And whence draw ye them sayeth S. Paule Haue yee coyned them in your owne shop or haue ye some gardin of your owne planting whence too gather them or spring they I wote not how of your owne trauel and pollicie so as you may further your selues by them No but contrarywyse knowe yee that God hath prepared them And is it meete that you should fall too replying ageinst him when he hath pityed you and shewed himself bountifull towardes you Is it meete that yee should presume too step foorth too pay him as though yee had wherwith of your awne When a man hath bin well kept and tended and his host hath lent him mony at his neede and he hath receyued it at his hand too pay him withall shall he afterward boast that he hath payd his hoste There is an hoste that not onely is contented too doo his charitie vpon a man but also after he hath found hym both at bed and at boord wyll say too hym Hold here wherwith too pay too the intent it may not seeme too you that my charitable dealing hath bin too make an vnderlyng of you I wyll receyue payment for it at your hand yea â—ut yit the same shall come out of myne owne purse Nowe shall he too whom suche franknesse hath bin vsed go and say he hath wel payd his host Yea and with what money Euen with the same money that was put intoo his hand So standeth the cace with those that put forth theyr good woorkes too say that God hath not saued them freely but that they them selues were a helpe too it Yea but where come they by those good workes That was the thing that S. Paule amed at when he sayd that God prepared the good woorkes Trew it is that God prepareth mennes conuersations by the Lawe wherein he gyueth vs a certaine rule how too walke according too his will and it is all one as if he prepared the way for vs too go in as wee ought too doo But that would nothing boote vs except wee receyued the good woorkes themselues at Gods hand When God commaundeth vs any thing wee may well haue our eares beaten with the sound of it but it will neuer enter intoo our hartes for wee bee full of pryde and naughtinesse and too bee short it is impossible for vs too obey God till he haue softened our hartes and vtterly chaunged them And that is the thing which is declared too vs by the Prophets and in all the holy scripture God therefore must bee fayne too make another preparation that is too wit when he hath taught vs and told vs what is good and what he
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
too make vs take our turne and course wee may bee fenced a long whyle aforehand and not bee possessed with such imagination as some bee which beare themselues on hand that they shal neuer feele any greefe or trubble but that wee may alwayes be redy armed to fyght Herewithal S. Paule sheweth that it is not ynough for vs to be only taught for we should not ceasse for all that to be alwayes fretting and to be as men more than half out of their wittes vntill God made his doctrine too take such place as wee were touched too the quicke with it Now then hauing exhorted the Ephesians he sayeth I bowe my knees before the father of our Lord Iesus Christ. If exhorting too the end that euery man myght be of courage had bin ynough S. Paul would not haue added that which he speaketh heere of prayer But to the intent too shewe what the Ephesians had too doo he falleth intoo the way before them too giue them an example And therfore let vs marke that when wee shall haue had our eares beaten with Gods woord to shewe vs our dewtie and thertoo not only bin instructed but also exhorted and spurred forward yit will there alwayes bee some sloth coldnesse and rechlesnesse in vs so as the doctrine shal stand vs in smal stead vntill God touch vs with his holy spirit And this serueth too beate downe al pryde in vs For a number thinke themselues able too woork woonders who feele themselues beguyled when they come too the pinch Wee see what happened too Peter He promised yea euen vnfeynedly that he would not shrinke from his Mayster though he should dye for it Yee see how Peter made a stout brag Surely he made it not but of a zeale which a man would say is good and holy and he ment too haue had the same intent so settled as too haue shewed it at the neede and yit notwithstanding the stout wordes of a sillye wenche made him too deny Christ and he was redy too haue denyed him a hundred tymes insomuch that he fell to cursing banning Seeing wee haue such a looking glasse let vs acknowledge our owne weaknesse in Peters person and as S. Paule sheweth vs heere let vs resort too him that hath all power in him For it is not ynough for vs too knowe our disease vnlesse wee seeke the remedie of it First of all then let vs rid our selues of al foolish opinions wherwith the world is imbrewed as that a man may bee able too ouercome all temptations by his owne free will and rather let vs learne too abace our selues vtterly knowing that when as God is so gracious to vs as too teache vs by his woord the same is not too inable vs too doo it but onely too hold vs the more giltie and conuicted therof too the end wee should not make a sheeld of ignorance Let that bee one poynt Yit notwithstanding let vs not stay there but for asmuch as we be weake of our selues and Godhath all strength in him let vs repayre vntoo him For it is certein that he calleth and allureth vs vntoo him And therfore let vs not thinke that wee shal be disapoynted when we cast our selues downe so as half dead or rather as starke dead at his feete not doubting but that he will lift vs vp agein And so Saint Paule speaking of his praying too God heere was not alonly too protest that he discharged his dewtie but too the intent that the same should serue for an example too all the faythfull that vppon the knowing of their wantes they myght resort only vntoo God knowing that he holdeth vs vp continually by strong hand and that after he hath once giuen vs fayth he addeth also such inuincible constancie that wee stand out too the end This is it in effect which wee haue too beare in mynd And therfore let vs take warning not too trust too our owne wit nor too presume anie whit vppon our own power and strength when wee come too heare Gods woord but too desyre our God that lyke as he hath voutsafed too haue his woord preached vntoo vs by the mouth of a man so he will also speake vntoo vs inwardly and in secret by his holy Ghost that by that meanes the doctrine which wee haue heard may take roote and bring forth profit and fruite And moreouer sith wee see by experience that God requyreth more of vs than our power and abilitie can auoord let vs desyre him too supply our wantes according too the example that I haue set downe alredye which is that it is cleane contrarie too our fleshly reason that wee should go too death if neede bee and forsake the world and our owne lyfe This is not too bee found in man if he followe still his owne reason and will. God therfore must bee fayne too woorke in this cace and too remedie our infirmitie But although that too suffer for the Gospell and too go too death as it were with blyndfolded eyes and not too bee turned away nor striken downe for anye thing bee verye hard things and such as passe all abilitie of man yit will God stand by vs in such sort as wee shall ouercome all distresses if wee arme our selues with the weapons that he giueth vs that is too say if vpon the knowing of his will wee being vnable too walke as he commaundeth vs doo pray him too giue vs legges and too strengthen vs in such wyse as wee may ouercome all This doone a man cannot say that this doctrine is vnprofitable For why is it that our Lord giueth vs those things by his holy spirit which we haue not by nature Euen too make the doctrine auaylable so as it may not disappoynt vs They then which doo slaunderously say that if wee cannot followe God of our owne freewill it were better too forbeare preaching bycause it is but lost labour they say I wote not what order God keepeth too assure vs too himself And experience sheweth well ynough that the preaching of the word is but an instrumeÌ„t wherby God worketh in secret If wee bee fully resolued of that then shall wee verye well perceyue that God agreeth very wel with himself in that he will haue the Gospell preached too vs and yit telleth vs that it should stand vs in no stead except it pleazed him too woorke in our hartes by his holie spirit Now in saying that the Gospell is an instrument it is all one as if a man should say that a plowman with his Plowgh 〈…〉 and all other things were an instrument and yit not therfore the cause why the earth bringeth 〈◊〉 fruites And why For God keepes that too himself and in that respect doo wee aske him our dayly bread For wee must vnderstâ—â—d that as a father hath care of his children and as yee would say puts the meate intoo their mouthes so will God haue vs too receyue our sustenance at his handes And for that cause
refreshed by it so must we resort vnto God too haue the trew foode and wee must hold our selues contented with him when he giueth himself so vntoo vs And heerewithall let vs euer beare in mynd what I haue sayd namely that wee neede not too sore in the ayre nor too make any farre fetches for the possessing of God bycause he hath knit himself too vs in the person of of our Lord Iesus Christ and in him we are made partakers both of him and all his benefits And S. Paul setteth downe the word fayth too shewe vs how deere the doctrine of the Gospell ought too be vntoo vs For it is not ynough too haue sayd that Iesus Christ dwelleth in vs bycause wee will alwayes haue our replyes and say How may that bee For wee cannot stye vp so high He is in the glory of heauen and wee bee crawling heere in the world subiect to miseries without number Seeyng then that there is so long a distance betweene him and vs howe may he dwell in vs Now S. Paule addeth purposely that the Gospel is of such power as too vnite vs to Gods sonne at leastwyse so wee receyue it by fayth for it behoueth vs too consider the contentes and substance of the things that are preached vntoo vs concerning the grace of our Lord Iesus Christ. It is not onely sayd that it was Gods will too haue him offered in sacrifyzce too the intent wee myght bee reconcyled and all our sunnes bee wyped out so as they myght neuer come too account and too bee short that full amendes myght bee made for all our sinnes by his death and passion and that he was rayzed agein for our iustification as S. Paule sayeth in the fifth too the Romanes not onely those things are sayd of Iesus Christ but it is also said that he is our head as we haue seene already that we liue of his owne substance as a tree draweth his sap from his roote and that as the head of a maÌ„ sheadeth foorth his power through all the body so haue wee a secret vnion and such a one as is woonderfull and farre aboue the order of nature bycause that although Iesus Christ bee in heauen yit he fayleth not too dwell in vs And soothly if the Sunne can so cheere vs vp by his beames without fleeting out of his place insomuch as wee see that euery morning wee bee as it were refreshed and comforted by his ryzing yea and eueÌ„ sicke folkes feele some cheerlinesse by him though they lye a long in their beddes seeing that a creature which is not onely transitorie and corruptible but also senslesse and vnmoueable of it self hath notwithstanding such force and propertie giuen it of God too reioyce and refreshe vs after that fashion what shall our Lord Iesus Christ doo who is ordeyned too haue the fulnesse of the Godhead dwelling in him and to shed foorth all the gracious giftes of God his father vppon vs too deale them vntoo euery of vs according too his measure as is sayd of him in the .xiiii. Chapter of Saint Iohn Then if wee come too Christ with beleefe in him that is too say if wee receyue the promises of the Gospell let vs assure our selues that he will dwell in vs euen by the meanes of fayth But hereof wee shall treate more fully in the fifth Chapter Notwithstanding this text could not haue bin vnderstoode vnlesse I had noted the thing that I haue briefly touched euen now that is too wit that Iesus Christ dwelleth in vs by fayth and that our receyuing of him as he offereth himselfe with all his grace by the Gospell is not alonely too looke vppon him aloofe or too haue it tolde vs that he hath offered himselfe in sacrifyze for vs once for all but too the end he should dwell in vs by the power of his holy spirit and wee bee knit vntoo him and feele that he dooth truely execute the office of a head towardes vs so as we bee members of his body and liue of his proper substance That then is the cause why S. Paule added the woord Fayth when he sayd that Iesus Christ ought too dwell in vs. Neuerthelesse wee must not go about too plucke Iesus Christ out of his heauenly glorie too the intent too bee the neerer vntoo him as the vnbeeleeuers doo who will needs dwell euer still beneathe and transfigure God after theyr owne lyking And wee see what is doone in the popedome For there is no God among them but a sort of puppets which they call Images and remeÌ„berances And moreouer bycause they see well that those are but dead stocks and stones they haue made another God whom they haue shet vp in a box and too him they resort as too a liuing god In deede if they had the supper of our Lord Iesus Christ according too his institution in stead of the abhominable Masse which they haue brought in on their owne head Iesus Christ woulde bee present among them howbeeit not as they imagine For in the Supper wee doo truely receiue the bodie and blud of our Lord Iesus Christ too bee fed of him and of his owne substance so as he performeth the thing which he speaketh by his woord namely that he is our spirituall bread and drink and hath wherwith too satisfie vs too the full Yea but yit are the bread and the wyne of the Supper as pledges that our Lord Iesus giueth himself too vs to the end wee should seeke him aboue after a spiritâ—all fashyon So then Saint Paule sheweth vs that if wee will haue Iesus Christ ioyned vntoo vs wee must not bee giuen too our owne beastlinesse but our harts and mynds must bee lift vp aloft too seeke him aboue as hath bin declared alredie It is trew that he commeth downe too vs by his woord and by the power of his holie spirit but that is too the end that wee should mount vp thither too him Howbeeit there is one thing more which wee ought too mark well in Saint Paules saying that Christ must dwell in our harts For manie men haue him in their mouth yea and also in their brayne as they vnderstand him and they think themselues well discharged when they can babble of him but in the meane while there is no lyuely roote in them Then is it not ynough for vs to haue some rouing knowledge of Christ or too gaze at him in the aire as they say and too bee able too talk of him with full mouth but he must haue his seate in our harts within so as wee bee knit too him vnfeynedly and with a trew affection That is the meanes for vs to be made parttakers of Gods spirit And too bee short wee may see here that all such as weene too obteyne aught at Gods hand but by the meane of our lord Iesus Christ doo but rauÌ„ge and wander in vayne and shal alwayes fynd themselues emptie insomuch that when they think themselues too bee
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
Gods lawe had not yit sifted him throughly But when I once entered intoo my selfe sayeth he and knew what it was too lust then did Gods Lawe wound mee too death and I perceyued that the lyfe which I had lyued afore was but death and that I had made my selfe too beleeue woonders taking my selfe too bee that which I was not as fooles doo which beleeue that they bee Kings and Princes when in the meane whyle lyce eate them vp or else they starue for hunger and cold So then Saint Paule confesseth that before he was conuerted he was alyue too his owne seemyng and he tryumphed at it but when Christ had once humbled him and made him feele what Gods iudgment was then he gaue ouer that lyfe and sawe well that it was but a death Lykewyse he sayeth now that although wee bee alyue in the opinion of the world so as men clap their hands at vs and magnyfye our vertewes and that wee our selues also are besotted with the same opinion it is nothing at all but wee must go vntoo god Now wee shall fynd that God hath a speciall lyfe which he reserueth and keepeth as layd vp in secret for his children For albeeit that he make his daysonne too shyne both vppon good and bad and shewe himselfe lyberall towardes all without exception Yit dooth he not scatter abrod the things that serue for his chozen according too this saying of this Psalme Lord how great is thy goodnesse which thou hast layd vp in store for them that feare thee It is as a treasure that thou hast hoorded vp for them So then whereas Saint Paule speaketh heere of Gods lyfe he sheweth that in lyuing according too our nature wee haue not our lyfe of him Whence then Is it not God that hath created vs Is it not he of whom wee haue our beeing and mouing as it is sayd in the seuenteenth of the Actes Then is our common lyfe of God in asmuch as he is our maker but in asmuch as he is the Sauiour of the chozen and in asmuch as he is the father of his children whom he hath adopted this lyfe which is common both too good and bad is not named Gods lyfe but mans lyfe God letteth it alone in his plyght And which then is Gods lyfe It is when vppon his choozing of vs he sheweth vs the way of lyfe and saluation and reneweth vs by his holye spirit so as Iesus Christ dwelleth in vs by fayth as wee haue seene afore and vttereth his power in vs causing our old man to be crucifyed with him yea euen buried too that wee may bee rayzed agein euen too bee separated from all vncleannesse of the world that wee may not resemble the vnbeleeuers who are wholly prisoners vnder the tyrannye of Satan and are driuen and haled by him and giue ouer themselues too all euill That is in effect the cause why S. Paule hath spoken too vs here of Gods lyfe And now that wee may the beteer bee wakened and receyue this exhortation vnfeynedly let vs not deceyue our selues any more with the opinions that euery of vs may conceyue in our owne head nor yit with the iudgment of men which oftymes doo prayse and commend the thing that is nothing woorth Uerilye wee knowe how our Lord Iesus Christ sayeth in Saint Luke that the thing which is hygh and excellent afore men is vtterly lothsome before god Too the intent therefore that wee may no more bee deceyued by them let vs vnderstand that vntyll God haue made vs new creatures and begotten vs agein by his holye spirit wee bee blynd in our vnderstanding wee haue nothing in vs but vanitie and wee bee vtterly ignorant yea and starke beastes That is in effect the thing that wee haue too beare in mynd Wherfore as oft as wee fall too our accustomed byase and followe our owne fancie let vs learne too cyte our selues beefore God and too wey wel what is ment by the lyfe that he reserueth as peculiar too himself Not that it serueth for none other but himself but bycause he bestoweth it vppon none but his owne children For therby it is that he sheweth himself to haue chozen vs as wee haue seene in the first chapter Now heerupon he setteth downe immediatly the hardnesse of their hart not a single hardnesse after the maner as wee take hardnesse for the greeke word betokeneth a thickenednesse or muddinesse as when a peece of wyne that was very well fyned is so trubbled as it becommeth all Lees and groweth thicke and muddie lyke a puddle so as there is no more cleere licour in it Euen so Saynt Paule sayeth that the hart is thickened when it is so blynded and hardened by that meane as it cannot yeeld too the obeying of God and that then there is no cleerenesse in it but all is trubbled lyke a puddle And this word Hart doth in the holy Scripture betoken now and then all the lustes lykings and will of man and sometymes also his vnderstanding But for asmuch as heere Saint Paule hath put a difference betweene a mans vnderstanding and his mynd and his Hart we may wel think that he ment too adde the will togither with all the scannings and debatings which wee make in our selues about the iudging of good and euill and finally the whole vnderstanding which wee haue and the reason that reigneth in vs Saynt Paule therfore ment in effect too shewe that man is so corrupted in all partes of him through the sinne of Adam as there is nother wit nor wil but it tendeth wholy vntoo euill and is vtterly saped in it And therfore lyke as erst he condemned the beastlinesse that is in vs so now also he sheweth that weâ— bee as blockes and cannot bee quiet too follow our God whither soeuer he calleth vs but that wee be stubborne and haue stiffe neckes which cannot bowe as Moyses also vpbraydeth those that rebelled ageinst God telling them that they had a necke of yron or brasse And euen such are wee too of nature And for that cause is it sayd in Ezechiell that God will chaunge the hartes of them whom he will haue saued so that wheras they were stonye before he will make them fleshye This similitude sheweth well what is in vs tyll God haue wrought an alteration in vs For wee haue nothing but hardnesse which is as much as if the holy Ghost should say that wee bee Gods enemyes and refuzers of al truth vntill God haue softened vs and corrected the crabbednesse and stubbornnesse wherethrough wâ—e cast vp our rage in such wyze ageinst god Too bee short all our lustes are as men of warre marching in battell to let God that he should not reigne and execute his power and superioritie which he ought to haue ouer vs Lo what our nature is Now let vs go brag of our owne freewill and of our reason as wee see these wretched Papistes doo who are euer harping styll
order of nature it ought to bee sufficiently printed in our harts that our woords should bee necessarie and too the furtherance of our neyghbours welfare and profit The first poynt therfore which wee haue too beare in mynd is that our Lord will haue all the partes of vs too serue too dooing good and specially our tung so as the drift of all our talk bee too edify As for example one hath neede of Counsell another of warning another of rebuking and another too be put in mynd of some thing or else to be taught bycause he is vtterly ignorant and agein it extendeth too all things in this present lyfe Trew it is that the principall thing which wee haue too looke vntoo is too teache the ignorant and too shewe them the way of saluation Besyds that if any man misbehaue him selfe so as he bee negligent and slothfull he must bee spurred foreward by good exhortations and if he bee vnruly hee must bee shamed as much as lyeth in vs that it may bring him backe tooo the seruis of god Agein a man must comfort such as are in heauinesse and giue counsell too such as are in distresse too the intent they fall not intoo despayre Too bee short wee must indeuer too hold backe the poore sâ—ules that should else go too destruction And of all others that is the principall benefyte But yit if wee see a poore man that is lyke too bee deceyued wee must giue him some warning of it And when we bee once come too that poynt it is certein that wee shall giue our selues continually to the benefyte and behoof of our neyghbours yea euen infinite wayes as well in respect of the bodie as of the soule And let vs see nowe whether wee haue not sufficient ground and matter too woorke these things vppon Wee cannot go one step but wee see how one hath neede too bee spurred another too bee rebuked the third too bee comforted and another too bee taught If wee hold our toungs at all this and care nother for the bodyes nor for the soules of them that are linked too vs and with whom wee ought too be vnited as the fingers of a hand is it not an open dispyzing of God when wee imbace the naturall vse of our toung in such wyse And therefore let vs keepe vs from marring of the thing that wee ought too set so much store by namely the meane which wee haue too glorify God by making confession of our fayth and by calling vppon him and also by seruing our neyghbours turnes after so manye sortes as I haue shewed alredye And so the first poynt which wee haue too marke in this streyne is the lawfull vse whereuntoo God hath ordeyned our toungs and how they ought too bee applyed wholly thereuntoo Now if wee ought too procure the furtherance of our neyghboâ—rs saluation and also their temporall benefyte and welfare what a thing is it if wee seduce them by our disorder and vtterly quenche and put away all feare of God in them When wee serue Satan by our looce talk when wee labour too deface all honestie when wee moue men too a beastly lyfe is not such defyling of our toungs an vtter peruerting of the order of nature Then let vs learne so too occupy our selues in good and necessarie talke as wee eschew the defyling of our selues with wicked communicatioÌ„ which are as baudes trickes of Satan too corrupt such as were well dispozed too serue god And so wee see that looke how manye looce speeches passe in the worlde so many spirituall poysonings are there as I sayde afore too corrupt good manners And although wee cannot be made to beleeue it yit is it certein that it is proued sufficiently ynough eueÌ„ by experience Howbeeit let vs not bee as fooles that will not learne but by great harme but rather let vs yeeld too that which is told vs by the holy Ghost And heereuppon wee may gather that it is not too bee thought straunge though the world bee now adayes giuen too all leaudnesse For it seemeth too bee no euill at all too vse iesting and scoffing talke insomuch that men would make a vertewe of it and fynd no bones at all in it Lykewyse wee see a great number of iesters and scoffers whose drift is too put away all shame that men myght let themselues at raundon and become vtterly shamelesse Wee see this too much in vse and therefore no maruell though wee gather the frutes of that wicked and cursed licentiousnesse which is too much suffered And heereby wee see also what is too bee thought of all wanton and baudie songs and of louemakings If a young mayd vse as it is vsed too commonly too sing foolish songs of loue shee will bee made a whoore euen before shee knowe what whooredome is And so is shee imboldened and inhardned too all vnshamefastnesse and the diuell getteth possession of hir before shee knowe what chastitie meaneth and how horrible a thing it is to put foorth hirself too such leaudnesse and too breake hir fayth and troth which shee shall haue plyghted when shee comes too mariage Before a mayd can bee able too discerne all this shee shal bee vtterly mard aforehand if shee acquaynt hirself with leaude songs And it is wonder that this mischeef can not bee redressed Whereby it appeereth that Satan laboreth in that behalf and streyneth himself too the vttermust knowing that he hath vs at a great aduauntage if he may so sowe his cursed cockle too corrupt our good manners For surely if the diuell wrought not in it wee myght more easly deale too dispatch and rid away all those ribawdries and filthinesse out of rememberance which are as deadly plagues as I haue sayd afore But it is impossible For though there were sorer punishment for it than there is yit both wyues and maydes had leuer go too prizon and too bee taken for harlots than too correct that vyce which is the corrupter of the whole world and too brydle their cursed toungs which serue for nothing but too infect all things with that filthinesse Yit notwithstanding wee shall haue the lesse excuce after such warning and as for them that stop their eares and wil needes harden their hartes ageinst the holy Ghost they shal bee driuen too yeeld an account not only for offending God so many wayes but also for poysoning of folkes soules after a sort which is a thing much more heynous and horrible than if they had murthered their bodies They that doo but poyson beastes shal bee driuen out of the world and they deserue it well And what shal bee doone too them which not only slea the bodie with their poysons but also make assault vppon the soule and ceasse not too corrupt all goodnesse and all feare of God yea and all honestie as I sayd afore by their leaude talke Yee see then that the thing which wee haue too remember in this streyne is that in asmuch as God hath appoynted our
is sorie or greeued And why Wee bee not Gods children as he speaketh of it in the Epistle too the Romanes except his holy Ghoste dwell in vs For are wee woorthie by nature too bee mustered in such aray as too bee fellowes with the Angells wee I say which are but rottennesse and moreouer cursed in Adam and chyldren of wrath Howbeeit God by his holy spirit calleth vs too this inestimable honour and dignitie of beeing his children so as wee may call vpon him as our father and haue familiar resort vntoo him That therfore is doone by the holy Ghoste and for the same cause is he called the spirit of adoption For the inheritance of heauen belongeth not too vs but in respect that wee bee Gods children Wee bee not so of our selues and by nature as I told you and therfore it followeth that it commeth of Gods freebestowed goodnesse Now hee sealeth vp all this in our harts by his holy Ghoste and that is the cause why it is sayd that wee haue a mortall bodie The thing that is ment heerby is not only our feete hands skin bone and flesh but that there is a lump of corruption in vs by reason of the dwelling of sin in vs which bringeth nothing but death For haue wee liued any tyme wee go away intoo dust and cindre and there is not that man which seeth not himself alredye beeseeged with a hundred deaths considering the diseases and infirmities wheruntoo wee bee subiect Agein age makes vs to stoope so as we perceyue a long whyle aforehand how we be summoned too come too our graue Seeing then that wee perceyue such a number of deathes all at once toogither in our bodies and a much greate dungeon in our soules how should wee hope that God would take vs vp intoo his kingdome But Saint Paule sayth that the spirit is lyfe If there bee but one grayne or one spark of the spirit of our Lord Iesus Christ in vs let vs assure our selues that wee shal be parttakers of his glorie for it is sayd that he is raysed agein from the dead and hath gotten the vpper hand of it by his holy spirit After that maner are wee quickened with him wayting till wee bee deliuered from all the corruptible nature that compasseth vs about And now S. Paule sayeth that wee bee sealed by the holy Ghost as is sayd of it in the first chapter heertoofore and in other places besyde as in the second to the Corinthians And this similitude is very fit For although Gods promises ought to be of sufficient authority to haue ful credit with vs of theÌ„selues yit notwithstanding such is our misbeeleef that wee cannot giue credit too them nor rest vppon them till they bee confirmed and warranted vntoo vs so as wee may say behold it is euen God himself that speaketh But what for that On the one syde we be forepossessed with distrust on the other syde we be alwayes doubtfull and misgiuing and cannot rest vpon the things that are told vs in Gods name By reason wherof his promises are alwayes vnauaylable vntill he print theÌ„ in our harts which thing he dooeth by his holie Ghost For as a peece of euidence is made authentical by setting too of the seale so God warranteth his promises of our saluation in our harts by signing and sealing of them there with his holy spirit That then is the cause why it is so often sayd that Gods spirit sealeth vp the inheritance of our saluation in our harts And for the same cause also is he named the earnest penny in another place For when a bargain is made although there bee no present payment seene yit if an earnest penny bee giuen the bargayne is concluded and the chapman cannot say afterward tush I repent mee of my bargayne and I willâ—forsake it nother can the other say I fynde my selfe deceyued and ouerseene and therfore I will rather keepe my wares styll but eche of them is bound the one too make the money and the other too deliuer his wares Euen so is it sayd that Gods spirit is the earnest penny of the lyfe of our soules And why For as I sayd God byndeth himself vntoo vs in respect of our infirmitie whertoo wee bee too much inclyned In deede it is not for that he oweth vs any thing but wee haue so much the more cause too magnifye his goodnesse in that he is so free harted as to bynd himselfe willingly vntoo vs wheras he oweth vs not any thing and vouâ—safeth too assure vs of it bycause he seeth vs so feeble and weake Lyke as when hee sweareth it is not for that he on his owne part needeth too adde any thing too his single woord for he himselfe is the truth and the thing that commeth of him must not bee doubted of It myght seeme therefore that the othe which he maketh is superfluous and that he dooth but abuse his owne name No but he dooeth it bycause he seeth vs weake and that wee haue neede too bee hild vp many wayes and specially bycause he seeth vs giuen too misbeliefe and therefore that he must bee fayne too remedie it So then whensoeuer God sweareth therin he stoopeth vntoo vs for pitie of our wretchednesse and the sealing and ratifying of his promyses in vs by his holy spirit is euen bycause it is impossible that wee of our selues should beleeue him and wee could not bee sure of the thinges that he promiseth vs to call vppon him and too ouercome all the temptations of the world vnlesse he vsed that meane And therefore wee haue so much the more neede too beare this text in mynd where S. Paule sayth that the holy Ghost sealeth in our hartes And hereupon wee may gather a good lesson to humble vs withal namely that wee shall neuer yeeld God the chiefe honour that he requyreth at our handes except he himself drawe vs too it and giue vs grace too discharge it whithall The thing that he requyreth aboue all other is that his woord haue all authoritie ouer vs and that wee yeeld it such reuerence as he may no sooner speake but wee shall by and by answer Amen that is too say as there may bee a ryght or full accord betwixt them That is the obedience of fayth which is the cheef sacrifyze that God requyreth But contrariwyse on our part there is nothing but replying ageinst Gods woord wee bee full of lustes and although wee seeme not too make vtter resistance ageinst him and too play the mad bedlems as many doo yit are wee giuen to a number of wicked imaginations as we see insomuch that some are as it were frantike specially when a man speakes too them of God for then will they haue their mouth open too spew out their blasphemies and too enter into disputation and debate shewing themselues vtterly vnwilling too receyue any good doctrine And othersome fall not intoo such furie and outrage but yit they let
what plyght haue I brought my self what shall I doo And that is the sorrow that Saint Paule speaketh of which wee must not shun But if wee neuerthelesse go on still in euill it is all one as if wee tooke pleasure in dryuing and chacing away of Gods spirit The Prophet Esay sayeth wee prouoke Gods spirit too bitternesse when wee refuze the good doctrine that he setteth afore vs But S. Paule passeth yit further heere For in deede it is a kynd of prouoking God too wrath when wee yeeld not too his doctrine which is a sure record of the care which he hath of our saluation and of the loue that he beareth vs But wee must come too the considering of euery of vs by himself God hath voutsafed to ingraue the beleefe of his Gospell in my hart too the intent I should bee sure of my saluation And how dooth he that By voutsafing to chooze mee for his house and too dwell in mee by his holy spirit Now then if I blot out this grace it is asmuch as if I ment to estraunge my self from God wilifully And therefore let vs beware of such extemitie and let vs hold our selues in awe And therewithall let vs marke also how Saint Paule addeth for the last woord that Gods sealing and marking of vs after that manner by his holy Ghost is ageinst the day of our redemption Hereby he sheweth vs that if wee will well ouercome Satans allurementes and the lustes of our flesh and all the temptations of the world wee must alwayes mynd the heauenly lyfe that is promysed vs and wheruntoo wee ought too trauell Now then Gods spirit sayth S. Paule is not giuen vs too bee withdrawen from vs agein when wee haue once felt his grace and power but too the intent that the seale and print of him should abyde with vs euen vntoo the day of our redemption that is too say tyll wee bee delyuered from this transitorie lyfe and from all the miseries wherwith wee bee beseeged Now therfore seeyng that God hath giuen vs his holy spirit too guyde and gouerne vs both in lyfe and death and with intent that wee should neuer bee depryued and destitute of him Let vs looke well too it that he may alwayes keepe the possession that he hath taken in vs and wee also inioy that inestimable benefite of his continuing with vs for euer that he may guide vs and hold vs alwayes vp by strong hand duryng all the course of our life The cause then why Saint Paule doth purposely call vs backe too the last day is too make vs lyue soberly knowing that like as wee haue neede too bee guided throughout by the power of Gods spirit so if wee bee depriued of it and estraunged from hym and left destitute of his grace it is too bee feared that wee shall fall intoo a reprobate mynd As touching the day of our redemption S. Paule by that woord vnderstoode the happinesse which wee hope for and which is hidden from vs as yit It is trew that wee were redeemed in the person of our Lord Iesus Christ but wee inioy not that benefyte as yit Wee may well say Iesus Christ is our Redeemer that is to say he hath deliuered vs and set vs free from the bondage and subiection of death sinne wherin wee were by paying our raunsome and by makyng our attonement Ye see then that wee bee redeemed as in respect of the sonne of God for he hath performed all that was requisite for our deliuerance and saluation as he hym selfe auoweth with his own mouth But when wee come too our selues wee fynde not thys redemption there And for that cause as well in thys place as in the eyght too the Romanes Saint Paule sayth that the last day wherin Iesus Christ will appeere is the day of our saluatioâ— and deliueraunce And why Wee see what a number of miseries beset vs round about yea wee carye them with vs and they bee inclozed in our bodyes and in our soules It behoueth vs therfore too seeke a better state than that which we see heere And for the same cause is it sayd that our saluation lyeth in hope and that wee hope not for the thing that wee see but that God intendeth too feede our hope And wheras he sheweth not the things too our eyes which he promiseth and which it behoueth vs too wayt for at his hand it is too the end that although wee bee forlorne wretches in this world yit wee should not ceasse too reioyce in him knowing that wee shal not bee disappoynted in wayting for the heritage which he hath purchaced for vs And so yee see what is ment by the woord Redemption which is set downe heere Wherefore let vs learne too bee so armed and fenced with Gods spirit too fyght ageinst all Satans temptations as he may neuer fynde vs vnprouided nor out of order And that that may bee doone let vs pray God so too ingraue his truth in vs by the same spirit as wee may get victorie by it and ouercome all that is ageinst our saluation and that we continuing in our vocation that God calleth vs too may take corage and bee pacient vntyll our Lord Iesus Christ who is our lyfe doo appeare that our lyfe and our full happinesse may also bee manifested in him at his comming And now let vs fall downe before the maiestie of our good God with acknowledgment of our faults praying him too take vs too mercy and not too impute the great number of our sinnes vntoo vs whereby wee bee blame woorthy before him but rather too beare with our infirmities and too clenze vs of them from day too day that wee may growe and increace in all his gracious gifâ—es and put farre from vs all euill that may seduce vs and thrust vs out of the way and that by that meane wee may draw neerer and neerer vntoo him vntyll wee bee fully knit vntoo him at the comming of our Lord Iesus Christ. 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 .xxxiii. Sermon which is the thirteenth vppon the fourth Chapter and the first vppon the fifth Chapter 31. Let all bitternesse and hastinesse and wrath and roring and iniurie bee put from you with all spytefulnesse 32. And bee yee gentle one too another and kynd harted forgiuing one another euen as God though Christ forgaue you The fifth Chapter 1. Bee yee therfore folowers of God as deere children 2. And vvalke in loue euen as Christ loued vs and gaue himselfe for vs an offering and sacrifice vnto God for a sent of good sauour WEe knowe that all Gods children not only should bee peaceable themselues but also procure peace too the vttermost of their power and make attonement whereas was disagreement and stryfe forasmuch as it is the marke that our Lorde Iesus Christ hath giuen vs Now if we ought too
that belong too the heritage of the kingdome of heauen must it not needes bee that wee bee too vnthankfull if wee consider not how our Lord Iesus Christ laboreth by all meanes too win vs and too make vs walke vnder his yoke And moreouer he not onely allureth vs by gentle and louing meanes too the intent wee should take the better corage too serue him and too doo the things that our calling and state requyre but also draweth vs too him and euen in this world in the transitorie and earthly things setteth vs foorth the euerlasting saluation that is prepared for vs in heauen which was bought so deerly for vs by the blud of his only sonne to the intent that in the end wee should bee parttakers of the effect and vertue that proceedeth therof And now let vs fall downe before the Maiestie of our good God with acknowledgment of our faultes praying him too voutsafe so too reforme our hartes vntoo goodnesse as wee may seeke nothing but too serue him and too yeeld our selues wholly too the obeying of his holy will and that it may please him therwithall so too beare with vs in our feeblenesse as wee hauing receyued pitie and mercie at his hand may in the end bee able too stand vp before his face And so let vs all say Almyghty God heauenly father c. The .xlii. Sermon which is the tenth vppon the fifth Chapter 31 For this cause shall a man leaue father and moother and bee ioyned too his vvyfe and they shal bee twoo in one flesh 32 This is a great secret Yea say I in Christ and in the Church 33 Therefore doo yee so as euery man may loue his wyfe as himselfe and let the wyfe feare hir husband GOd dooth so dispoze his woorkes as wee haue occasion too behold a woonderfull wisedome in all his dooings and too receyue such instruction by them as may be too our benefyte as for example in that which Saint Paule alledgeth here namely that the woman was drawen and taken out of the substance of the man For God could well haue created Eue after the same manner that he created Adam But he 〈…〉 and commaundeth woman too bee shaâ—ed therof And whertoo tendeth this but that there should bee such an vnion betweene man and wyfe as he myght thinke this is my flesh this is my bone and shee whence hath God giuen mee lyfe whence hath he shaped mee Euen of a rib that he tooke out of man Wee see then that God did not without cause vse such diuersitie in creating man and woman It was too the end it should bee continually mynded in wedlocke so as the husband myght knowe that he breaketh the whole order of nature if he bee not vnited in good agreement too his wyfe and the wyfe lykewyse if shee submit not hâ—â—selfe quietly too hir husband acknowledging him too bee hir head But Saint Paul applyeth this further to the vnion which is betweene our Lord Iesus Christ and his Church For as was declared vppon Sunday wedlocke is as a figure of the knitting toogither which is betweene vs and the sonne of god And therefore he cryeth out saying It is a hygh misterie that is too say a secret which wee ought too take very good heed of Yea sayeth he in Iesus Christ and in his Church There are then twoo things too bee noted here The one is that wee see how God euen from the beginning hath knit man and wyfe togither in vnseparable bond The other is that he intendeth too leade vs yit hygher that is too say that forasmuch as there is nothing in our selues but all maner of wretchednesse wee should bee knit too the sonne of God who is the fountayne of all goodnesse and from thence drawe our spirituall lyfe and haue all our strength and power of him And forasmuch as S. Paule hauing alledged the sayd text out of Moyses addeth that this misterie is great in that the sonne of God hath made vs bone of his bone and flesh of his flesh some haue imagined it too bee as a prophesie of that which hath bin sayd But there is no reason nor colour of reason why they should think so and it is euident that the text should bee mard if it bee not taken simply as it lyeth that is too wit that God intended too warne man and wyfe what their dewtie and charge is Let that then serue for one poynt The Papistes haue foully ouershoâ— themselues in this cace and bewrayed such ignorance as little children myght well spit in their faces for it Bycause the woord Sacrament was an ordinarie woord in old tyme too betoken Secrets misteries and all maner of hygh things that are woorthie too bee had in admiration of vs therfore the sayd woord Sacrament was 〈◊〉 in heere 〈…〉 It is a greate Sacrament sayeth Saint Paule that is to saye a great misterie or secret And heerof there is no doubt no more than when he sayeth it is a great Sacrament that God was manifested in the flesh It is a greate Sacrament that the Gospell was published through the whole world and that the wretched Gentyles and vnbeeleuers were matched with the ofspring of Abraham So in this text the infinite goodnesse of our God is a Sacrament that is too say a hygh thing and well worthie to bee looked at of vs Hereuppon some folks haue bin so verie beasts as too saye Then is Wedlocke or Matrimony a Sacrament as well as Baptim or as the Lords supper And bycause they vnderstood not the word to their seeming there was somwhat to be found here like as in Baptim the water betokeneth that we bee washed by the blud of our Lord Iesus Christ and in the Supper the bread and wyne are warrants and pledges of his body and of his blud They were of opinion that as much is doone in mariage Now when wee see that such doltishnesse hath crept in through the whole world and that these greate doctours had neede too bee set agein too their Apcies for so much as they knew not euen the things that they ought too haue iudged by their naturall reason therin we see that therâ— lyeth a greate vengeance of God vppon such as haue corrupted the trew religion and made minglemangles in the woord of God after their owne fancyes And therwithall wee haue too thank our God so much the more for that he hath drawen vs out of such dungeons And seeing there was so horrible confuzion in such as are reported themselues to be the Lampes and pillers of the Church were taken so to bee sith wee see that God did dull them so vtterly wee ought not too be afrayd too separate our selues from their company and siâ—agogue And seeing he hath graunted vs the grace too bee no more mingled with them let vs keepe on our course and walk foorth soberly For there wee haue a warning too hold our selues in awe that wee being Gods
do but transfigure him after our owne fancie Therfore it behoueth our prayers not only to be made with our mouth but also too come from the bottom of our hart And now forasmuch as we haue not that of our owne power the holy Ghost must be fayne to worke therin And therfore by the word Spirit may be vnderstood that we should beseech God to gouern vs in such wyse as he touch vs throughly to the end we may pray to him as we ought too doo and he also accept our prayers acknowleding in them the marks of his holie spirit For wee must alwayes remember how it is sayd in the Epistle too the Romans that wee know not what too pray for as in respect of our selues it is a thing that surmounteth all our vnderstanding and the ablest of vs all fayleth in that behalfe notwithstanding that there are a number which beare themselues on hand that they knowe perfectly howe and what too pray vntoo god Howbeeit all such opinion dooth but shet vs out of the gate vnlesse that vppon the knowing of our defaults and infirmities wee resort ryghtfoorth too the remedie according too this saying of Saint Paules that the spirit of God driueth vs to vnutterable gronings which cannot bee expressed without the which wee could not vtter so much as this woord Father according also as he sayeth too the Galathians that when the spirit cryeth in vs wee can open our mouthes too call freely vppon God as is reherced in another place Now then it is certein that wee shall neuer bee throughly dispozed too pray vntoo God except he gouerne vs by his holie spirit Moreouer Saint Paules intent as I haue declared alredie is too exclude all counterfetting and that wee should not hope too iustify our cace before God by ceremonies or by popeholines as they terme it in making of long prayers and many circumstances but suffer the spirit too beare sway Wherfore first of all let vs bee so touched as the spirit may bee our mayster and teacher and indyte the things too vs which wee haue too vtter in calling vppon our God and secondly let our prayers proceede from the bottom of our hart let vs put this saying of the Psalme in vre that wee must sue vnto our God in truth for it is sayd that he is not neere too any but too such as haue that qualitie And not without cause is such exposition set downe for as I haue declared alredie wee bee so much inclyned too shifting that too our seeming God ought too yeeld too vs and too our nature but it is cleane contrarie Now then forasmuch as God perceyueth that men abuse his name after that fashyon and make prayers after their owne maner that is too say prayers that are wrapped in hipocrisie and vntruthe and haue no substancialnesse nor soundnesse in them he sayeth expresly that we must not hope too bee heard at his hand nor too obteyne any thing of him except our prayers bee ruled by a ryght meaning that is too say vnlesse wee pray with a hartie affection Thus yee see what wee haue to remember vpon that saying of Saint Paule And that wheras he sayth Stedfastly and with holding out throughout too the ende it is too expresse the better that it is neuer out of season too call vppon god And euen therefore is this added bycause wee would fayne exempt our selues from our god Wherein a man may well perceyue howe vnperfect our myndes are and howe destitute of wit and reason wee be For all our welfare consisteth in hauing accesse too our God that wee seeke help at his hand and too bee short in being neere vntoo him so as wee bee sure that he regardeth vs and hath a care of our welfare And besyds that who is he that would not fayne bee heard Yit notwithstanding when wee should pray vntoo God it seemeth that wee bee haled to it as it were by force and wee should bee rauished in loue with it as I haue shewed alredy Now then this vyce of rechlesnesse and coldnesse in that wee neuer pray vnto God but when we be compelled or constreyned had neede to be corrected Saint Paule therefore telleth vs that wee must not tarie till vtter necessitie inforce vs but we must vnderstand that al times are seasonable and conuenient too resort vntoo god Iu deede after as wee bee picked foreward so must wee runne the swiftlyer according as it is certeyne that wee bee as it were spurted by the afflictions and manifold trubbles that God sendeth vs And lyke as if an Asse wil not go he must haue a good cudgell layd vppon his backe euen so God perceyuig that wee come not too him with a good will is fayne too drawe vs too him as it were by violence But yit must euery man cheere vp him self though no vrgent necessitie compell him Too bee short we must pray vntoo our God bothe in tyme of prosperitie and in tyme of aduersitie That is the thing which is ment by these woords at all tymes And theruppon S. Paule sayeth that wee must bee watchfull in it euen with all instance too pray for all the Saints In saying that wee must bee watchfull hee toucheth a vyce whertoo wee bee too much inclyned yea and wholly giuen ouer that is too say that wee bee sleepie when wee should pray vntoo God and had neede too bee waked Bycause of our heauinesse and sluggishnesse wee bee commaunded too wake and to keepe as it were a continuall wacth to the end wee should not let occasions slip but alwayes resort vntoo God with prayer Now there is not so perfect a man which fyndeth not this maladie by experience in him self namely that when wee should pray vnto God a number of things crosse vs that set vs wandering abrode insomuch as wee shall woonder that in sted of holding out earnestly our mynd shal bee rouing here and there Seeing then that wee bee so fickle and our wits so skittish and is hard too hold vs â—ast any whyle it standeth vs on hand to be the more watchfull to the intent to bring our selues back agein intoo the good way when we be started out of it And let vs not tarie till the diuell haue woone so much at our handes as to plucke vs quyte from our prayers and supplications and to breake of the continuall course of them and of the stedfastnes that ought too bee in them but when wee pray let vs be as it were locked vp and fast tyed too it that is too say let all our wittes bee full bent and settled vppon the thing that wee haue too doo For euen the heathen men when they were about too make sacrifyze too their Idolls vsed this proueth among them whyle thou woorshippest God doo nothing else but bee thou so wholly occupyed and fastened theruntoo as thou think vpon no other thing If God wrested such a confession from them what ought wee to doo when wee