toogether in the person of his onely sonne euen vs that haue so torne a sunder the thinges that he had set in so goodly order And for the same cause S. Paule speaketh heere not only of men which were estraunged from God afore by reason of sin but also of all things that are in heauen and earth wherin he comprehendeth euen the verye Angells For although Gods glorie shyne foorth in them and that they were neuer yit separated from him yit neuerthelesse it stoode them on hand too beâ— gathered toogither by our Lord Iesus Christ and that after twoo sorts For albeeit that they neuer swarued asyde ne fell from that they were at the first and that Gods ryghtuousnesse doo alwayes shewe it self in them insomuch that they bee as it were mirrours and paternes of it yit notwithstanding if God liâ—ted too looke vppon them with rigour they should fynd themselues farre short of the perfection of ryghtuousnesse that is in him as it is sayd in the booke of Iob. Furthermore there is yit one other reason too bee matched with this which is that the Aungells should not hane such constancie and stedinesse as were requisyte vnlesse Iesus Christ had so stablished them as they myght neuer fall Thus yee see one way how they were gathered togither But this gathering wherof S. Paule speaketh heere is in respect of their vniting agein vntoo vs For wee knowe that inasmuch as wee were banished out of Gods kingdome wee were cut of from all hope of saluation so as the Angells were by and by fayne too become our enemies and should bee so still were it not for the attonement which wee haue with them agein by meanes of the head which is common too vs both And heere yee see also why that in the ladder that was shewed vntoo Iacob it is said that God stood vppon the toppe of it and touched both heauen and earth and that the Angells went vp and downe on it Now our Lord Iesus Christ is the trew liuing and euerlasting God which touched both heauen â–ª and earth bycause that in his persone God hath knit his owne diuine being or substance and the nature of man toogither Thus therefore yee see that heauen is open so as the Angells begin too acquaynt themselues with vs yea and too become our seruants as is sayd in the Epistle too the Hebrewes bycause the care of our soules is committed vntoo them and they as is sayd in the thirtie and foure Psalme incamp about vs and watch vs and are our keepers Yee see then how wee bee vnited agein too the Angells of heauen by our Lord Iesus Christ. And that is the cause also why he sayd from hensfoorth yee shall see the heauens open and the sonne of man comming downe in his maiestie with his Angells Whereby he doeth vs too wit that heauen was shet ageinst vs and that wee also were vnwoorthie too fynd any fauour at Gods hand that yit notwithstanding now that he is come too bee our head and hath made the attonement betweene his father and vs and taken vppon him the office of mediator is become the head not only of the faythfull but also of the Angells he hath gathered all toogither agein in such wyse that wheras the diuells make warre ageinst vs and practize our destruction without ceassing the Angells are armed with infinite power too maynteyne vs And although wee see them not with our eyes yit must wee certeynly beleeue that they watch for our welfare Otherwyse what a thing were it For wee knowe that the diuell is as a roring Lion and seeketh nothing else but too deuoure vs Wee see what a number of â—â—yghts he hath too wynd about vs with Needes then must the Angells haue an infinite power too defend vs withall Also it must needes bee that wee bee preserued vnder the protection of our Lorde Iesus Christ who is both their head and ours too Thus yee see briefly that the thing which S. Paule ment too tell vs in this Text where he saith that we are gathered togither agein is that wee were scattered asunder before that wee bee not onely reconciled to God by the death and Passion of our Lord Iesus Christ but also now henceforth knyt ageyn vntoo the Angelles so as they are become our brethren and fellowes and God hath giuen them charge too guide and mainteyne vs in all our wayes and to watche ouer vs and to be in continuall battell for the withstandyng of all the enemyes that make warre ageynst vs tyll wee be gathered all together intoo the rest of heauen Now let vs cast our selues downe before the maiestie of our good God with acknowledgment of our faultes praying him too make vs so too feele them as it may drawe vs too trew repentance and make vs to continue the same all the tyme of our lyfe and that yit notwithstanding wee may not ceasse too trust in him and too offer our selues boldly in his sight forasmuch as our sinnes are scoured out by the blud that was shed for the washing of them and that wee may so frame our selues too this doctrine as wee may all the tyme of our lyfe acknowledge that seyng he hath purchaced vs so deerely wee ought too giue our selues wholy too his seruice and that seyng he hath shewed himselfe so good a redeemer towardes vs wee may not doubt but he wyll continue his goodnesse from day too day too the full finishing of the thing that he hath begunne and strengthen vs in all assaultes tyll he haue deliuered vs from the crueltie of Satan and of all his vpholders yea and quyte and cleane taken vs out of the world too make vs parttakers of the happie blissednesse whereuntoo he calleth vs That it may please him too graunt this grace not onely too vs but also too all people and nacions c. The fifth Sermon vpon the first Chapter 13. You also doo trust in Christ vppon the hearing of the word of truth that is too say of the glad tydings of your saluation by beleeuing vvhereof you also are sealed vvith the holy spirit of the promise 14. VVhich is the earnest penny of our inheritance vntoo the redeeming of the purchaced possession too the prayse of his glory WEe haue seene heeretoofore how S. Paule hath declared that there is none other grounde of our saluation than Gods free goodnesse and that wee must not seeke any where else for the cause why he choozeth the one and forsaketh the other For it becommeth vs too holde our selues contented with his onely will purpose vnchaungeable determination And whosoeuer goeth any further must needes stumble intoo such a dimgeon through his owne rashnesse as he shall feele that such as cannot honour Gods maiestie and euerlasting ordinance with all lowlynesse and reuerence must euery one of them say I come too shame Therefore whensoeuer we come to the serching of the cause of our saluation let
hand and boweth them as he listeth and thereuppon doo pray him too giue them grace and power too win their wyues that they may agree with them and humble themselues too them them shall they perceyue that God woorketh in that behalfe But most commonly it is to be seene that men deale roughly with their wyues and thinke too win them by playing the termagauntes so as they sticke not too brooze their bodies yea somtymes that the blud followes These are hangmen and tormentors that will so martir their wyues asd yit notwithstanding they will alledge the superioritie that God hath giuen them That superioritye is not diuelish nother serueth it too make men lyke brute beastes but too maynteyne good order and gouernment But the women on their syde doo for the most part inharden themselues and when rhey are too marrie they neuer thinke vppon the things that God sheweth and teacheth them by his woord hardly shal a man fynd one among a hundred that prayeth vntoo God when shee is vppon the poynt of mariage No boubt but they heare it well ynough sayd that the husband must be the head and they themselues will say very well it is true that if I haue a husband he must bee aboue mee for so is the fashyon of the world and I must abyde it But in the meane whyle there shal bee such ouerweening or rather diuelish stoutnesse in them as they could fynd in their hartes too plucke God out of his seate and they would fayne that this matter which wee reade now were razed out of the Scripture too the intent they myght not bee subiect too it Yea and they make a confederacie among themselues in that cace saying tush I warrant thee I will hold myne owne and if my husband play the Churle with mee he shall well perceyue that I passe not for it and I will hold him at a bay so long that when he sees he doth but looze his labour he shal be fayne to giue ouer his game and too let mee alone After this manner say I doo women begin too enter intoo huswyfrye so as a man shal scarâ—ly fynd one among a hundred which is not of that mynd and dooth not fully determine vppon it Also the husband on his syde thinks thus Tush let mee alone I will compasse hir well ynough As who should say he were God who hath told vs that there is another maner of discretion too bee vsed in this behalf For the way for men too win their wyues is not too step too them with stoutnesse and too play the bedlems with them or too vse tyranny ouer them none of that geere will boote and yit men thinke themselues so wyse in their owne conceyt that they shall scare their wyues with a grim looke Too bee short they dispute of the matter in the meane whyle rob God as though he had reserued nothing to him self wherby to teach vs to repayre vnto him to pray him to meeken their harts and to bow them to obedience and myldnesse Therfore it behoueth vs to remember the lesson so much the better which is shewed vs heere And for the same cause dooth Saint Paule apply the similitude of our Lord Iesus Christ as well too the one side as too the other For he telleth the women that it is for their benefyte too bee so subiect too their Husbands And why Let vs consider the spirituall state of the Churche How miserable were our state if wee were separated from our Lord Iesus Christ For we should be bereft of all hope of lyfe and of all Gods benefyts And although wee inioyed many gifts in this world yit should they turne all too our displeasure if wee were not members of our Lord Iesus Christ. Too bee short without the sonne of God there is nothing but scattering heere beneathe For he was sent too gather toogither all things that were scattered afore insomuch that all our happinesse ioy and rest is too haue Iesus Christ reigning ouer vs and ruling vs Now then there must be an answerablenesse hereunto in mariage and the women must vnderstand that forasmuch as wedlock is as an image of the spirituall vnioÌ„ which is betwene vs the sonne of God it is for their benefyte to be vnder their husbands to yeeld theÌ„ obedience that it shal be much more for their profit than if they were at libertie too gouerne themselues and too doo what they liâ—t without brydling or controlment Trew it is that they cannot conceiue it but who shal be found wyzer in the end God or Women If they will needs reply that it were better for them too bee in no subiection at all too their husbands wheras God for all that hath ordeyned otherwyse yea euen for their welfare and hath declared and giuen sentence that it is so weene they too get the vpper hand in pleading so ageinst God Yee see then that Iesus Christ is set downe as the sauyour of the bodie too the end that wyues should knowe that God hath preuyded better for their necessities than they bee aware of When they haue well chawed their cud and debated what they can with themselues and gathered all the reasons that are possible too bee had yit is it certein that they knowe not so well what is for their owne profit as God dooth who hath put them in subiection too their husbands yea euen for their owne welfare too the intent they should bee maynteyned which otherwyse could not bee Agein on the other syde Saint Paule alledgeth our Lord Iesus Christ too the Husbands also too the intent they should not abuse the authority that is graunted them nor breake the frendship which ought too bee maynteyned in wedlocke by being ouer churlish as they are woont too bee And the thing that he setteth them downe in our Lord Iesus Christ by demaunding how he hath loued his Churche is first and formest that he hath giuen him self for it and that he spared not himself when he tooke mans flesh vpon him In deede al power and dominion were giuen vnto him so as all knees must needs bowe before him as Saint Paule him self sayeth and all of vs both greate and small must doo him homage but yit notwithstanding what hath hee doone for his Churche Listed he too reigne in such sort as too exercyze tyrannie ouer vs No but contrarily he humbled him self and wheras he had souerein dominion ouer the Angels of heauen he became subiect too the Law and was called a Seruant yea and he was vtterly emptyed for our sakes Now when wee see that God beareth vs so inestimable loue in our Lord Iesus Christ that he hath put himselfe in the person of a husband and voutsafed that wee should bee as a wyfe vntoo him I say when wee see that should we now which are but woormes of the earth and a thing of nothing refuze too follow the example of the sonne of God who had no regard
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
in it Yit notwithstanding forasmuche as man is wicked and froward and hath the cursed roote of rebellion in himself so as he cannot but doo euill he offendeth God willingly And seing it is so let vs boldly conclude that wee bee in death till wee bee made partners of the lyfe of our Lord Iesus Christ and that he deale vntoo euery of vs the spirit which he hath receyued in such measure as he listeth according as it is sayd that Gods spirit rested vppon him and was giuen vntoo him in all plentie and that as nowe he must deale it too euery one of hys faythfull ones Therefore according as our Lord Iesus Christ maketh vs too taste of his holy spirit and according as he strengtheneth thereby so are wee quickened in him and with him Now heeruppon he addeth that he hath made vs too sit in the heauenly places vvith our Lord Iesus Christ. This serueth too magnifye the grace that we haue hithertoo spoken of yit so much the more If he had sayd in one woord that wee were qâ—ickened it had bin ynough and it ought well too haue inflamed our hartes to sing Gods prayses and too occupye our selues therin and too apply al our indeuers theruntoo But heere is a greater vehemencie bycause of our coldnesse and lazinesse For S. Paule hath shewed on the one syde that wee were dead and hild in bondag vnder the tyrannye of Satan Alas these are terrible things And now he setteth downe on the other syde that God hath not only loued vs but also glorifyed vs in himself and that wee bee lifted vp from the bottom of hell aloft vntoo the kingdome of heauen where he hath lodged vs and giuen vs seates among his Angells Seing then that wee heare this needes must wee bee to much doted our witts too much brutish if we make not in good earnest too glorifye the inestimable goodnesse of our God and too conclude that wee bee so beholden and bound vntoo him that although wee should doo nothing else all our lyfe long but preache the grace that wee haue felt by experience at his hand yit it were nothing at all And so yee see why S. Paule hath purposely set downe that wee be lifted vp too heauen wiâ—h Iesus Christ. And heeruppon wee haue a very profitable exhortation too gather which is that although we bee heere in the myre and do but craule lyke poore frogges yit ought we to beare this state paciently for somuch as on the other syde God hath lyfted vs vp so hygh euen vs that were nothing yea and cursed creatures too And therfore whensoeuer wee be fayne too suffer hunger thirst in this world or be mocked by vnbeleeuers or put to the abiding of manie outrages let vs resort too that which is sayd heere namely that yit neuerâ—helesse wee be set alredy in heauen with Iesus Christ howbeeit not in such wyse that it is apparant vntoo our eyes For in this behalfe wee must giue place too hope and vntoo that which is sayd in another text namely that our lyfe is hid and that we must hold our selues quiet till it appeere at the comming of our Lord Iesus Christ. Thus then you see in effect how it beehoueth vs too vnderstand the things that are spoken heere of the diuers state of Gods children after they bee called too the fayth of the Gospell But by the way we must not imagin an earthly paradyse in this world where we shall haue nother trubble nor greef wee must make our reckening that wee shall neuer liue heere at our â—ase but wee must make roome for fayth as I sayd afore And besydes this wheras the holye Ghoste auoucheth by the mouth of S. Paule that wee shal bee lifted vp on hygh iâ— standeth vs on hand too cast downe our heades and too suffer our selues too bee oppressed by our enemyes and too bee ouermaystered by them with all pryde we I say must suffer these things and yit in the meane whyle bee fully perswaded and throughly resolued of this doctrine that wee for all that shal not fayle too inherit the kingdome of heauen for it is vnpossible that the head should bee separated from the mâ—mbers and our Lord Iesus Christ is not gone thither for his owne sake alone Wee must alwayes repayre too that principle Our confessing that Iesus Christ is rizen from the dead and gone vp intoo heauen is not alonly too glorifye him in his owne person Trew it is that first of all it must come to passe that all knees must bow before him and that all creatures both in heauen and earth yea and euen in hell must doo him homage But yit notwithstanding the vnion wherof wee haue treated heertoofore is fulfilled in this that Iesus Christ hauing gathered vs intoo his bodie hath begunne that thing in himself which he intendeth too performe in vs namely when conuenient tyme commeth So then Iesus Christ is gone vp intoo heauen too open vs the gate in these dayes which was shet ageinst vs by Adams sin and that is the verye maner of our sitting with him alredye And therwithall S. Paule sheweth in one woord what he intended In deede this saying shal bee declared more at lenth in his dew place where S. Paule himself will treat of it more at large in the next Sermon Yit notwithstanding wee may see wherat he amed too the end wee may haue a sure and ryght marke too shoote at which is that wee bee saued by grace and that noman is able too clayme any thing of his owne Neuerthelesse it is not ynough for vs too haue confessed in one woord that our saluation commeth of Gods free fauour and too haue felt it also within our selues but wee must also therwithall bee taken in loue with the infinite greatnesse of the same grace by considering what wee bee how all euill commeth of our selues and that there is no saying nay bycause our faultes doo too much conuicâ— vs in somuch that if God should execute a hundred tymes more rigour ageinst vs than he dooth wee could not contend with him nor dispute with him but that wee should alwayes haue this record of our owne consciences that wee bee iustly woorthie of death and that the same is dew vntoo vs by our desert Then seeing it is so let vs hold fast this doctrine for wee shall haue profited greatly for our whole lyfe if wee once know that there is not only some one naughtie touche but an infinit number of euils in vs Therefore let vs lerne too mislyke of our selues and too hate and abhorre our selues and afterward when wee bee come too the grace that is shewed vs in our Lord Iesus Christ let vs vnderstand that without that the diuell should needes haue full and whole possession of vs and reigne ouer vs as he had doone afore Also let vs beware that wee profit our selues by such grace so as it may serue too put away all our cursednesse And
The father of our Lorde Iesus Christ of whom all kinred is named in heauen and in earth Now hereby hee sheweth vs first of all how familiarly wee may go vntoo God as hath bin touched alredye And the last sunday this text was declared sufficiently where he shewed vs how we may come vnto god But there he did set fayth in the first place Seeing then that wee haue assurance that the gate is opened for vs wee may bee bolde too go in vntoo god And this fayth ingendereth trust in our hartes and trust giueth boldnesse These are the three steppes that Saint Paule did set downe there And heere he sheweth vs how wee obteyne that priuiledge that is too wit bycause God hath not only his heauenly Maiestie too bee worshipped of vs for although wee ought too honour him in that respect yit would it so astonishe vs as too make vs shun his presence as much as wee possibly could but also addeth the tytle of father and sayeth that he taketh vs for his children by meanes whereof wee hee no more afrayde of him but may come faâ—â—lâ—arly too him whensoeuer occasion serueth forasmuch as he hath his armes open too receyue vs This is an article well woorthy too bee mynded For if wee cannot call vppon God what will become of vs in what plyght shall wee bee It is sayd that all our welfare lyeth in hauing our recourse vntoo god Now if wee thinke that God wil heare vs when wee pray doubtingly and debatingly wee beguile our selues as sayeth S. Iames. Therfore wee must nâ—t bee as reedes that are shaken with euery wynde or lyke the waues of the sea But wee must bee well and throughly assured that God which calleth vs too him will not disappoynt vs Wherfore when wee pray vnto God it must be with trust that wee shall not loze our labour But how may we come by that For behold God hath 〈◊〉 incoÌ„prehensible 〈◊〉 what a distance is there betweene him vs Though we could 〈◊〉 aboue the cloudes yit could wee not come nygh God by reason of the infinite hyghnesse that is in him for the heauens comprehend it not Then should wee bee as folke forlorne and vainshed away if Iesus Christ were not there as a meane to make vs way And that is it which S. Paule meaneth heere when he sayeth that he prayeth too the father of our Lord Iesus Christ too the end wee might 〈◊〉 that he is not farre from vs if wee hold the way that he sheweth vs that is too wit if wee make Iesus Christ our aduocate to beare word for vs and speake as it were by his mouth For he is entred intoo the Sanctuary of the heauens too present himselfe there on our behalf that it might he all one as if he bare vs vppon his shoulders and boâ—h wee and our prayers bee accepted and allowed of God and wee bee sure that they vanish not away intoo the ayre but that God 〈◊〉 them as well as if he were hard by vs according to his promise made in the Psalme which is that he wil be neere at hand to all such as call vpon him in truth Had this bin well considered the wretched world had not troubled it self so much in seeking too Hee Saints and She Saints too bee their patrons and aduocats As for example when the wretched Papists say that they must haue the Uirgin Mary S. Michaell for their intercessors and other Saints whom they haue deuyzed of their owne brayne ho say they wee bee not woorthy too come in Gods presence It is very trew but his vnworthinesse of ours ought also to make vs too seeke the remedye which God hath appoynted for vs that is wit too repayre too our Lord Iesus Christ who is the way that leadeth vs too his father according too this saying of his I am the way the truthe and the lyfe and whatsouer yee ask of Goâ— my father in my name shal be graunted you There our Lord Iesus promiseth that whatsoeuer we ask of God his father in his name shal bee doone vnto vs and therby he warranteth this doctrine Therfore let vs mark at a woord that in asmuch as our Lord Iesus offereth and putteth foorth himself too bee the way too lead vs vnto God his father wee must not go raunging vp and downe but if wee will needs seeke any other way wee shall but stray and neuer bee at any certeinetie to come vntoo god Furthermore too the intent wee may bee contented with Iesus Christ alone let vs beare well in mynd how he sayeth that all our requests shal be heard if they bee grounded vppon his 〈◊〉 Yee see then that the thing which Saint Paule ment too shewe 〈◊〉 first place is that as oft as wee pray vntoo God wee must assure 〈◊〉 selues that although wee bee vnworthy too come vntoo him yit notwithstanding he ceasseth not too accept vs and our prayers are a sacrifyze of good and acceptable sent vntoo him when we acknowledge him too bee the father of our Lord Iesus Christ. But yit must 〈◊〉 also adde that which the Gospell sheweth vs that is too wit that 〈◊〉 bee members of his only sonnes bodie For had wee no allyance 〈◊〉 Iesus Christ we should gayne nothing by knowing him too bee the sonne of god But forasmuch as wee bee made one with him and he boutsafeth too communicate all his goods vntoo vs therfore wee may well call God our father And for that cause also did he saye 〈…〉 disciples I go my way too my God and your God too my father and your father Thus much concerning the first poynt And heerewithall wee must marke well also how S. Paule addeth for a larger declaration that all kinred both in heauen and earth is named of him In saying so first he sheweth that the Iewes ought to be ioyned vnto the Gentyles and that for asmuch as the Trumpet of the Gospell is blowen Gods grace must bee preached abrode euery where that men of all Countries and Nations may call vppon God And therby also it is shewed vs that although wee come of the heathen which were erst cut of from the kingdome of God yit wee bee now made his household folke and registred among the Citizens of heauen and God auoweth vs too bee so And so yee see that by the father of our Lord Iesus Christ an also bycause Iesus Christ is made our head and hath receyued vs for his body yee see I say that all kinred is named of him bycause God voutsafeth too take vs too him yea euen vs poore wretched creatures which are not woorthie too bee of the number of the woormes of the earth yit notwithstanding he not only voutsafeth too admit vs intoo the companie of the Iewes which were a holy linage the chozen people of God and his owne inheritaunce but also hath taken vs intoo the fellowship of the Angels of heauen For
assuring our selues that if Gods sonne had not come downe vntoo vs there had bin no meane for vs too haue come vntoo God his father For besyds that wee bee plundged heere in myre and haue nothings in vs but vtter frayltie it is certeyne that we beare as good as a hell about vs bycause the diuell is not without cause called the prince of this world So then seeing wee bee vnder the tyrannie of Satan and of sinne how could wee mount vpward if Iesus Christ drew vs not But first it behoued Christ too come downe hither And therby are wee taught to woorship our Lord Iesus Christ alwayes in the person which he hath taken of the mediatour and wheras the vnbeleuers and vnholie folk take occasion too despyze him bycause he was crucifyed let vs honour him still as he deserueth For wheras his greatnesse and maiestie were after a sort darkened for a tyme that was too giue the greater beautie too his mercy and louing kindnesse which selfsame woord S. Paule vseth when he purposeth too expresse well what earnestnesse of mynd and care God had too raunsome vs from the dungeons of death And so yee see in effect what we haue too consider vppon the Apostles woords where he sayth that Iesus Christ was so abaced And wheras he addeth that he went vp aboue all the heauens I haue told you alredye in one woord that it is all one as if he ment too exempt him from the aray of creatures knowing that as now hee is not subiect too any chaunge And for the same cause is it sayd in the sixt too the Romans that he suffered once in dying for our sinnes but yit for all that dyed not for euer bycause he is entred into the lyfe of God that is to say he is made parttaker of the immortall glorie so as wee haue iust cause to cast downe our eyes And bycause wee conceyue not this so hygh souereintie which was giuen him let vs honour it seing that euen the Angels of heauen do beare vs companie therin For it is not for nought sayd in the Psalm that all the Angels of God worshipped him when he shewed him self too the world which text the Apostle also applyeth to his person in the first chapter too the Hebrews Herewithall let vs mark that although Iesus Christ be not shet vp in anie place certayne yit he ceasseth not too keepe still the trew nature of his bodie For the Papists haue imagined that although he bee in heauen yit he is euerywhere else as well as there yea and therwithall they haue their speculations too shewe how it is no inconuenience at all that God should haue his beeing aboue and therewithall also bee beneathe â—eere with vs And theruppon they imagin themselues too haue the bodie of Iesus Christ in Almbrye by reason whereof they beare it abrode in the streates and cause all men too woorship it and yit in the meane whyle men knowe it is but a morsell of bread Yis say they it is god But that is an vtter adâ—ichilating of the trwe nature of our Lord Iesus christ In defence therof they alledge that if it had the propertie of a bodie it must needs bee in one place certeine But aboue the heaueus there is no place too speake after the maner of the philoâ—ophers it is sayd that Iesus Christ is there ergo say they his bodie hath not the properties of a bodie Yis and wee knowe that the Angels haue no bodies and yit are they not euerywhere for they be faine to go whether soeuer God appointeth them Now seeing that the Angels are not tyed too any place notwithstanding that their essence is not infinite but comprehended within a certeine measure though they haue no proportion of members why should not Iesus Christ bee aboue all the elements of this world yea and aboue all the heauens and yit not ceasse too bee very man Not that he can dye anie more or bee subiect too anie of our passions and infirmities as hee was heertoofore when he listed too bee conuersant in the world for as now he is quyte rid of all those things but that howsoeuer the cace stand he holdeth stil his trewe nature of man And although he bee aboue the heauens yit let vs assure our selues that that distance hindereth not his preseâ—tnesse with vs and in vs As how Wee must mark what hath bin touched afore It is sayd that he filleth all things yea but that is with the power of his spirit Yee see then that the filling wherof Saint Paule speaketh is that wee should haue our fill of the benefyts of our Lord Iesus Christ and that when wee bee graffed intoo his bodie and made one with him by beleef of the Gospell then may we assure our selues that he is the fountayne which neuer dryeth nor can neuer bee emptyed with drawing and that in him wee haue all varietie of good thinges and all perfection Now then if Saint Paule had ment as the papists haue forged and as is maynteyned now adayes of manie ignorant and wilfull persons namely that Iesus Christ filleth all things with his humane nature surely hee would not haue forgotten it but he letteth it alone as an absurditie Wherfore let vs mark well the the twoo sayings that are set downe heere that is too wit on the one syde that Iesus Christ is gone vp aboue all the heauens and yit notwithstanding that he ceasseth not too fyll all things It is sayd that he is gone vp aboue the heauens euen to the end that we should not be tyed too this world and too our fleshly fancies when we intend too resort too Iesus Christ but that wee should lift vp our mynds on hygh and seeke him there by fayth Insomuch that when the holie scripture sayeth that God is in heauen it intendeth not too assigne him some peculiar place The respect is farre differing and altoogither vnlyke betweene God in his spirituall essence and Iesus Christ in respect of the bodie and humane nature which he tooke of vs For when we speake of God we must alwayes lay this ground that he hath an infinite essence which filleth al things so that heauen is as his royal throne the earth is his footestoole Not that he hath any feete nor any seate to sit on but it serues to shewe that there is no distance so farre or wyde that can conteyne the maiestie of God which is infinite as I sayd That is a thing which wee must beare in mynd when God is spoken of vntoo vs And why then is it sayd that God is aboue al the heauens and why dooth Saint Paul speake after the same maner here of Iesus Christ It is bycause that wee bee dull and earthly that if God should not tell vs that he hath his temple palace in heauen we would tye him too euery pyller to euery stone too euery waterspring too euery tree too bee short too
had bin a common saying and so well knowen as it had bin taken almost for a prouerb Now Dauid vseth a woord which signifyeth properly too chafe and storme howbeeit that was in rebuking such as persecuted him wrongfully bycause they were hardned in theyr malyce and forepossessed with so great and venemous rage ageinst him that they made no conscience too oppresse him Forasmuch therfore as he sawe such wilful stubbornnesse in his enemyes he sayeth vntoo them Bee yee angrie and yee shal not sin Whereby he dooth vs too wit that the cause why they were so caryed away with rage ageinst him was that there was nother feare of God nor honestie nor conscience that could hold them backe any more but that they were become as wyld beastes And that is the cause why he sayeth Bee angrie that is too say Enter a little intoo questioning and reasoning with your selues examin what yee bee dooing and then will yeee not sin any more If euery of you will go intoo his chamber and bethinke himself aduyzedly yee shal perceyue that hithertoo yee haue bin driuen by diuelish rage Now this doctrine is ryght necessarie for all men bycause wee see what headinesse there is in vs insomuch that wee haue no sooner conceyued any toy in our head but that by and by without inquyring of Gods will or without asking counsell at his mouth as the Prophet Esay exhorteth vs too doo wee take the thing that wee haue conceyued for good and will needes subdewe all men too our lyking And therefore the cause why wee ouershoote our selues so much is that wee enter not intoo examination of the matter with our selues that wee myght discerne betweene the good and the euill euen by yeelding God his due authoritie in giuing eare with all reuerence and modestie too the things that he sheweth vs by his woord Then haue wee neede too bee angrie that is too say too bee greeued with our selues and too complayne of our selues that wee sooth not our selues as wee haue bin woont too doo If wee doo so wee shall not sin that is too say the great malapartnesse that is so deeply rooted in vs will soone bee abated for wee shall abhorre too fyght ageinst God and if our affections get aforehande with vs God will set in foote ageinst them and say how nowe will yee make warre ageinst mee vnawares Now heeruppon Saint Paule sayeth Bee yee angry and sin not As if he should say my frendes what maketh you too storme so one ageinst another For if neuer so little a fault bee committed ageinst you yee bee streyte in a chafe and would rend vp heauen and earth too bee reuenged of the offence and yit in the meane season yee haue matter ynough too bee offended euery one with himself Neuer go from your owne persons too seeke cause of anger for how many wayes offend you God euery day Yee ceasse not too prouoke him early and late And yit if one touche but the tip of your finger yee are by and by in a pelting chafe And what is the cause therof but that as it seemeth yee haue conspyred with Satan too tormente your selues so You beare your selues on hand yee shall bee well in quiet when yee haue reuenged the wrong that hath bin doone vntoo you But it is a cursed quietnesse when men are so at rest by being reuenged vppon those that haue offended them The way then too asswage all these wicked heates is for euery man too thinke with himself that he shall surely haue ynough wherfore too bee greeued with himself and too bee angrie with himself and too bee reuenged of himself According wheruntoo Saint Paule in the second too the Corinthians declaring what trew repentance is alledgeth the sorinesse which wee conceyue vppon the knowing of our sinnes saying that the said sorines bringeth with it a greef which suffereth vs not to be in quiet and rest but maketh vs to fall to stomaking ageinst our selues in consideration of the terriblenesse of Gods wrath which wee haue prouoked ageinst vs and yit notwithstanding suffereth vs not too ceasse too bee still of good hope by resting vppon Gods goodnesse and mercie Therfore if one bee once come too the poynt that they can bee angrie with themselues when they knowe they haue sinned and seeke not too bee reuenged of their enemyes but rather are redie too doo them good and doo pray for them that is a good exercyze and euery man ought too spend himself in that battell for surelye they bee good and holye passions when a mans anger proceedeth of a zeale too Godward and of a loue that he beareth towards him And if wee doo so that is too say if euery of vs bee greeued at his owne vyces certeinly wee shall neuer fynd leysure too be at emnity with other folkes or too spyte our neyghbours but if wee haue a trew zeale too Gods honour vndoubtedly wee will forget the offences that are committed ageinst vs and not bee so hastie as too say I will mayntayne myne honour or honestie For wee shall haue another greater and woorthyer let too hold vs backe that is too wit the reuenging of the fault which wee our selues haue committed ageinst God and whereby he hath bin dishonored as much as in vs lay and the forgetting of the offence that hath bin committed ageinst our selues Thus yee see in effect what wee haue too consider vppon this where Saint Paule sheweth vs that men must turne their eyes away from the occasions which they may conceyue too bee reuenged of others For if a fly doo but come ouerthwart our eyes wee bee by and by in a spytefull choler in so much as there needeth no more too make vs fall out with euery body that doth any thing which mislyketh vs So then let vs learne to forsake our selues and to thinke euery of vs vppon our owne faultes that wee may bee so displeased with them as it may rid away our cholericknesse wherethrough wee fall too fyghting ageinst God and make vs too bee angry at the great number of vyces whertoo wee bee too much giuen That is the thyng which wee haue too remember in the first place And as touching the second poynt wee will delay it vntill next the Sunday at which tyme it shall by Gods leaue bee discoursed at length Now let vs fall downe before the maiestâ—e of our good God with acknowledgment of our sinnes praying him too make vs perceyue them more and more and therwithall too inlyghten vs so by the doctrine of the Gospell as wee may espye our owne sinnes and shamefulnesse and bee ashamed of our selues and also behold the ryghtuousnesse which hath bin shewed vs in our Lord Iesus Christ and tend thereuntoo with indeuer too bee fashyoned therafter so as wee may come dayly neerer and neerer theruntoo vntill wee cleaue throughly vntoo it and that in the meane tyme he beare with our infirmities graunting vs the grace too amend them from day
birthryght nor yit by our owne purchace but by free gift The kingdome of God then is the heauenly lyfe and al our whole happinesse For out of God what can wee haue but all vnhappynesse Therefore if wee bee banished out of Gods kingdome we must needs be plundged in all miserie But it is expresly sayd too bee the kingdome of Christ and why Bycause it was purchaced vs by his blud and also bycause wee bee now restored agein too the state from whence wee were falne in our father Adam Agein wee knowe that the inheritance is giuen vs in our Lord Iesus Christ to the intent that we being his members and adopted of God by his meanes should also bee parttakers of that which is peculiar too him In the first too the Hebrewes he is called the heire of all things and is that too shell vs vtterly out No but bycause wee cannot otherwyse bee taken for Gods children but by being incorporated intoo the bodie of our Lord Iesus Christ to whom all belongeth Now then if wee should bee reiected of God if wee should bee cut of from all the benefytes which haue bin purchaced for vs by our Lord Iesus Christ that this should come to passe through our owne vnthankfulnesse Alas should wee not bee too too blockish Yea and for the better expressing thereof Saint Paule vseth the woord Heritage or Inheritance As if he should say if yee were heires of Gods kingdome from your moothers wombe consider how great a greef it ought too be vntoo you too bee set besyde it But now vnderstand you that the kingdome of God is communicated vntoo you by our Lord Iesus Christ bycause he hath purchaced it for you and made you his brethren and fellowes And vnderstand yee besides that it is bycause God hath adopted you freely and yit you haue it not by birthryght nother can yee say that it is your owne otherwyze than by free gift Now then seeing it is a state of inheritance will yee bee so leaud as to looze such a benefite when it is offered you Shall God inuyte you so graciously too his glory shall he offer you all the ioy and happynes of the kingdome of heauen shall he match you with his owne sonne and by that meane make you too possesse all the good things that you can wishe and shall all this be nothing woorth to you but that you will needes hold scorne of it and refuze it How can Satan so farre ouermayster you Wee see then how Saint Paule ment too waken vs heere earnestly by all meanes too the intent that if wee cannot bee drawen wholly vntoo God by loue at leastwyze yit threatening may doo vs some good and moue vs too yeeld that our desyres may by that meane be brydled and our lusts not ouerflow so outrageously but that sith God sheweth himself our Iudge wee may at leastwyze refrayne too resist him for that is all one as if wee would openly runne rushing ageinst him Seeing that he with his owne holy mouth hath auowed vs too bee banished from the kingdome of heauen if wee notwithstanding doo make none account of the thinges that he telleth vs what a dealing is that Furthermore whereas Saint Paule sayeth that nother whoremoongers nor cuetous men nor vncleane persons shall enter intoo the kingdome of God he meaneth not that all such as haue offended and doone amisse are reiected of god For who is he that can say he is cleere of all the vyces that are reherced heere But he meaneth the whoremoongers couetous persons and looce liuers that take pleasure in their lustes and are hardened in them and are so settled in the filthinesse of them as there is not any more feare of God in them too hold them backe Wee heare what he sayeth too the Corinthians where hauing made a greater beadroll of the same and other vyces and hauing first vttered the lyke sentence telling them that all such as are giuen too those vyces shall neuer come in the kingdome of God he sayeth and such haue you bin He sheweth that the faythfull also had bin steyned with the lyke corruptions But yee bee washed and made cleane sayeth he yee bee sanctifyed by Gods holy spirit and through the blud of our Lord Iesus christ As if he should say by nature yee were miserable and folke giuen too all leaudnesse The willingnesse and desyre that you haue now too serue God came not of your selues but of Gods drawing of you vntoo him that wheras you were erst as wyld beastes he hath brought you vntoo his obedience wheras yee were foule and vncleane he hath washed you with the blud of our Lord Iesus Christ and wheras you were vnholy he hath made you holy by his holy Ghost And therfore fall not too wallowing and plundging of your selues agein intoo vncleannesse Thus the trew meaning of those woordes is in effect that the wicked and such as lead an awlesse and lawlesse lyfe that is too say such as fyght not ageinst their lustes but delyght in naughtinesse shall neuer come in the kingdome of god For first of all if the faythfull bee not renewed at their birth by the spirit of God they bee steyned with the sinnes wheruntoo mankynd is subiect yea and wee see some that are wholy giuen vntoo them And albeit that our Lord haue wrought in vs by his holy spirit it dooth not therfore followe that wee bee so well reformed at the first day as there is no more euill in vs For wee must bee fayne too keepe continuall battell through repentance all our lyfe long And repentance should take no place if wee felt not sinne dwelling styll within vs Therfore it suffyzeth that it reigne not in vs as S. Paule exhorteth vs in the sixth too the Romanes There S. Paule telleth them too whom he speaketh that if they looke vppon their former life they must needes be ashamed bycause they were so strayed away that they had forgotten God and all vertew and honestie Yee cannot sayth he remember what yee were before yee were conuerted too the beleefe of the Gospell but yee must needes cast downe your eyes with great shame And yit notwithstanding he telleth them that sinne must not now reigne in our mortall bodyes although it dwell there still In deede it were too bee wished that there were no sinne dwelling in vs and that wee were all lyke the Angels of heauen But Saint Paule knowing well that wee cannot atteyne too that so long as wee dwell in this world and vntyll wee haue put off our corruption and bee dispatched of this transitorie lyfe wylleth vs yit at leastwize that sinne should not reigne in vs So then although wee bee steyned with many vyces yit let vs so fyght ageinst them that they may not become heynous crymes as though wee rebelled ageinst God but continew onely as infirmities so as wee beseeche God too forgiue vs them quite and cleane acknowledging that wee haue neede too obteyne mercy
vp hygher and not stand scanning whether such a man bee woorthie too bee herd or no or inquyring what maner of person he is Let vs holde or selues contented that God by that meanes intendeth too drawe vs too himselfe That is the way which wee must walke and if wee stâ—p asyde from it by and by wee â—â—â—e astray and are in the high way too destruction Then let vs marke well that wee must submit our selues too Gods will and ordinance and receiue without let the doctrine that is preached too vs by the mouthes of mortall men For wee must not bee wyze after the maner that a great number are which demaund whether God could not send his Angells from heauen and teache vs by reuelations nor also after the maner of some buzibodies which beare theÌ„selues in hand that they haue the holy Ghost in their sleeues by meanes wherof they hold skorne too receiue the giftes as they bee delt abrode by god Too the end wee bee not bewitched by Satan after that maner let vs marke how it is sayd heere that it is Gods will that the Gospell is preached by the mouthes of men and that they bee as it were witnesses of it vntoo vs and that whosoeuer exempteth himselfe from that order is in like cace as if he did thrust backe Gods hand when he offereth him sure and infallible recorde of his saluation Thus yee see still what wee haue too marke vppon this text Ageine they that are called too beare abrode Gods woord ought too take warning by Saint Paules example too walke in lowelynesse For who are wee if wee compare our selues with him He sheweth vs that he was not chozen for any sufficientnesse or abilitie that was in him but bycause it was Gods will to haue it so Therefore let vs assure our selues that wee holde all thinges of him and of his mere grace and that wee cannot chalendge aught too our selues vnâ—esse wee mynd too rob him of his ryght And wee knowe that such vnthankfulnesse were not too bee borne withall Hereuppon he sayeth Too all the holy ones that are at Epheâ—â—â— and too the faythfull in Iesus Christ. Trew it is that the name 〈…〉 Citie is expressed heere but yet as I haue touched alredie the 〈…〉 is common too vs all and God hath ordeyned it too our vse 〈…〉 day and wee must receiue it as if S. Paule were still alyue 〈…〉 â—mong vs yea and wee must not onely haue an eye vntoo him 〈◊〉 the partie by whom he is sent For although he dyed when 〈…〉 finished his race Yit notwithstanding Gods spirit dyeth not 〈…〉 â—â—soeuer the cace stand wee must for our learning beare in mynd 〈…〉 S. Paule meaneth heere when he speaketh too the holy 〈…〉 ones in Iesus Christ. Albeit then that wee bee not of that tyme 〈…〉 of the Countrie and people of Asia yit notwithstanding seying it 〈…〉 pleased God too match vs with those too whom S. Paule wrate 〈…〉 time let vs assure our selues that it standeth vs in hand at this 〈…〉 too bee strengthened in the fayth which wee haue receyued by the Gorpell bycause it was the intent and purpose of the holy Ghost too incorage all those too holde out which haue bin entered in the Gospel 〈◊〉 yet weake and haue neede of larger confirmation But let 〈…〉 well in mynd these woordes where it is sayd the holy and 〈◊〉 ones in Iesus Christ. For S. Paule sheweth that all the 〈…〉 of men is nothing else but feynednesse till God haue applyed 〈…〉 too his owne seruice dedicated and consecrated them therunto 〈…〉 faith For wee are all vncleane by nature and there can neuer any 〈…〉 come from vs but vnclenenesse Trew it is that if men can set a 〈…〉 glasse countenance vpon things they shal be taken for as righâ—â—us as may bee their vertues shal be commended euerywhere acâ—â—â—â—ing as wee see that a man shall purchace the fame of great perfecâ—â—â—â— if he haue but some gay things in him But wee must remember 〈◊〉 it is sayd in the fifteenth of the Actes that God clenzeth mennes 〈◊〉 by faith And he had great neede too doo so for as the Proâ—â—et Ieremie sayeth manmes hart is a dungeon of horrible confuzion 〈◊〉 our selues perceiue it not but God hath cleerer eyes than wee â—owsoeuer the cace stand let vs assure our selues of this that all the hoâ—â—nesse which men surmize themselues to haue is but corruption vtâ—â—â—ly abhominable before God till such time as they be made one with 〈◊〉 by belief of the Gospell Therfore marke it for a schoole poynt 〈…〉 none other holynesse is lyked and allowed at Gods bande than 〈…〉 holynesse of the beleeuers For except wee first become Christiâ—â—s wee bee blynde and can neuer yeelde God his dewtie Although there were none other leadwnesse than this were it not ynough too marre all the vertues that wee could haue besides Againe seyng that the spirit of perfection the spirit of the feare of God the spirit of righteousnesse and the spirit of purenesse abydeth and resteth in Iesus Christ it is certeine that all such as are separated from him haue nothing else in them but vyce and all maner of vnclenenesse how much so euer the world fawne vppon them And on the other side let vs marke also that all such as boast themselues of beleefe in the Gospell and are not sanctifyed of God doo bewray their owne hipocrisie and lying and dote themselues by their owne lyfe whatsoeuer their mouth sing or say according as wee see many now a dayes which defyle and vnhalowe the name of faith which ought too bee holie For euerie man will say he is faithfull and they that haue least faith are boldest too say that there is no faith but in themselues And would God it were so but in the one halfe of vs But wee see euen among all that beare the name of Christians their whole life is disordered and looce in so much that they mocke â–ª God too the full and despyze all religion and yet notwithstanding doo in the meane whyle thinke as I haue sayd already that they haue great wrong if they bee not taken for good Chrirtions and Catholikes Yet for all this wee see how S. Paule knitteth these 〈◊〉 things toogither in vnseparable bond namely that if wee haue the faith of the Gospell wee must therwithall giue ouer our selues wholly vntoo our God and separate our selues from the corruptions of the world according as wee haue seene how that in the Epistle too the Galathians he sayeth that the comming of our Lord Iesus Christ 〈◊〉 too the end wee should bee sanctifyed by his blud too yeeld obedience hensfoorth in all purenesse vntoo God his father And as he sayeth 〈◊〉 another place wee bee not called too vnclenenesse but vntoo rightâ—ousnesse too the intent that Gods name should bee honored and glorified by vs Thus yee see what wee haue too remember in this preface too the
vs learne too father it altoogither vppon god It is trew that too bee Gods children and heires it behoueth vs too bee of the body of our Lord Iesus Christ which thing is doone by fayth but yit can wee not beleeue the Gospell except God drawe vs theretoo by his holy spirit Nowe wee see that he dealeth not alyke with all men For he could very well inlyghten all the world and bring too passe that there should be no vnbeleeuers at all but wee see the contrary Therefore let vs assure our selues that be choozeth whom he listeth For if a man should aske the reason why he dooth it it were too loftie a presumptuousnesse and that is the very cause that maketh so many ouerweening folke too breake their owne neckes for that they cannot fynd in their hartes too graunt that God gouerneth men according too his owne will as of good ryght he may full well Furthermore also S. Paule hath heretofore set the Iewes and Gentyles both on one euen ground and that is a thing that requyreth yit longer discourse For seyng that God had chozen Abrahams ofspring it myght haue bin thought that there had bin some woorthinesse in them Surely if wee haue an eye too the speciaâ—l fauour that God shewed too the Iewes they bee well worthy too bee preferred before all the rest of the world But if a man take them as they bee of themselues he shall fynd them voyde of all ryghtuousnesse For wee must alwayes come backe too this poynt that God is not bound nor beholden too any man at all and his receyuing of the Iewes by free adoption is not for that they were better woorth than other men or for that they myght make any maner of vaunt at all of themselues Therefore yee see why S. Paule sayeth expresly that they which beleeued in Iesus Christ in tymes past are coÌ„prehended vnder Gods election as well as the others that the others caÌ„not boast theÌ„selues too bee more worthy or too haue deserued more than they but that all must come too this poynt that as well of the Iewes as of the Gentyles God choze whom he lyked and listed too the ende that nothing should bee considered in that behalfe but his onely mercy and that all mouthes myght bee stopped and no man bee able too alledge that be brought any thing of his owne Howbeit when S. Paule entereth intoo this comparison betweene the Iewes and the Gentyles he sayeth that if a man haue an eye too Gods accepting of the Iewes for his owne peculiar heritage they were a holy linage and he had giuen them his Lawe and promises by meanes whereof they were in more excellent and hygh degree than all the residew whom he had forsaken and shaken of But if wee haue an eye vnto God all mannes glory must needes bee layd awater But S. Paule in that place speaketh alonely of the forgiuing of our sinnes and of our imbracing of Gods grace by fayth which things he sheweth cannot bee fathered vppon any other cause than onely Gods pitying of vs Also wee haue â—eene heretoofore in the Epistle too the Galathians howe S. Paule â—ayd vntoo Peter wee bee Iewes by nature For inasmuch as it was a common opinion that the Iewes were a holy lynage bycause they were descended of Abrahams race very well sayeth he howsoeuer â—he cace stande wee haue none other refuge nor assurance of saluation but too beleeue in Iesus Christ for he wist well that men are vtterly fordoone and lost in themselues bycause they bring nothing with them but Gods wrath and curse Therfore lyke as in those textes S. Paule hath shewed that men beguyle themselues if they imagin that they haue any desert or woorthinesse in them so now for the better confirmation of the same doctrine and too take away all disputing and too beate backe all replyings he bringeth vs too this welspring namely that God not onely giueth fayth too whom he listeth but also hath elected and chozen vs before the making of the world Yee see then that the thing which wee haue too marke in effect is that all men from the most too the least are indaungered vntoo God and there is none so holie or excellent that can exempt himselfe from that generall state of men Nowe hereupon S. Paule magnifieth Gods goodnesse in that the Ephesians were gathered toogither and made all one with those that were hild and accounted afore for Gods people and for the housholde folke of his Church Before the Ephesians beleued the Gospell there was great diuersitie betweene them as shal be declared yit more at large in the second Chapter But notwithstanding that the beleuyng Iewes which had alredy bin coÌ„uerted to our Lord Iesus Christ were as brethren too the Angels of heauen for so muche as they were members of the head that was common too them both wheras in the meane while the Ephesians were poore wretches shet out from al hope of saluation enemyes of God and plunged in all cursednesse beholde God tooke away that diuersitie and raundged them both in one aray Gods goodnesse therfore was so much the more manifest in that he did so 〈◊〉 them backe which were drowned in the bottome of hel to match them with his owne children and too make them fellowes and heyres of his heauenly kingdome That therfore is the cause why S. Paul hauing spoken of such as had beleued in Iesus Christ afore telleth vs expresly that God hath gathered and stablished his Churche in such wise as it wel appeareth that the greatest depend wholy vpon hym and haue not any other thing to rest vpon than his only mercy and that those which were after a sort caste away yea and abhorred haue cause to glorifie hym seeing he hath deliuered them from the confuzion wherein they were And herewithal S. Paule sheweth that the thing whiche hee had said afore is verified vntoo vs by the effectes of Gods grace For as I haue said afore our election is a secret thing yea and incomprehensible When men haue inquired of it as much as is possible surely they must needes quaile in their owne imaginations if they mynde to enter intoo the sayd euerlasting ordinaunce of god And therefore it is not lawful for vs too seeke any further than the Scripture guideth vs and sheweth vs the way Yee see then that Gods choozing of vs is hidden in hym selfe but yit he yeeldeth vs recordes of it by the gifts of grace which he bestoweth vpon vs as by faith which is a gyfte of the holy Ghost Marke that for one poynt Nowe were it but suche a gyft as when he maketh his Sunne to shyne both vpon good and bad or as when he causeth the earth to bring foorth fruit indifferently for all men the same ought also too bee reckened among the gyftes and benefites of god But faith is a singular gift which is not bestowed commonly vppon all men but is reserued of God as a Iewell for those whom
hope of saluation And so long as wee bee Gods enemyes what can wee looke for at his hand but vtter confuzion Yit notwithstanding it pleaseth him too make vs fellowes with the Angells of heauen yea and more than that too for we be made members of our Lord Iesus Christ to the end we should bee parttakers of his lyfe and glory How excellent riches are these When wee shall haue imployed all our wittes about them ought wee not too bee tootoo much ashamed seyng that God hath vttered so inestimable goodnesse towardes vs So then S. Paule too waken vp mennes drowzinesse and to rebuke and correct their vnthankfulnesse for that they commend not the hundreth part of Gods grace as they ought too doo telleth vs that if wee thinke better vppon it wee shall fynde that his speaking after that maner is too stirre vs vp too pray God too inlyghten vs bycause that without him wee should not bee able too come any thing neere fayth nor neere any knowledge at all Thus wee see now S. Paules meaning which hee pursueth and continueth much more in adding what the excellencie of his power is in vs that haue beleeued And ageyn according too the effectual voorking of the strength of his power He gathereth and heapeth vp many woordes heere toogither which import all one thing Neuerthelesse it is as it were a correcting of mans leawdnesse which labour too deface Gods goodnesse as much as they can insomuch that wheras they bee not able too deface it altogither they diminish it in such wyse as it appeereth not as if it had but a sparke wheras it ought to haue full light But by the way let vs mark that wheras S. Paule setteth downe here the Saintes and beleeuers he meaneth the faithfull whom God hath already called too him And therein he sheweth that euen when wee haue fayth all our holynesse proceedeth of Gods mercy and men bring nothing of their owne growing Truely this title of Saintes is very honorable but yit it behoueth vs to go to the welspring of holynesse for in our selues we haue nothing but vnclennesse Gods children must nedes be holy yit must they consider from wheÌ„ce they haue it whether they haue of their owne purchace and polliâ—ie or of Gods gift S. Paule sheweth here that the prayse thereof ought too bee yeelded simply vntoo God. For it is not for nought that he sayeth so oft I am holy And agein wee know that Iesus Christ was sanctified for vs too the intenâ—e that wee might bee washed and scoured from all our vnclenenesse Thus much concerning the first poynt Afterward followeth the cause of our fayth namely that men atteyne it not otherwise thaÌ„ by the drawing of a secret motion according as it is sayd â—hat we must learne of God not only bicause his woord conteineth all wisedome and God doth thereby teach vs faithfully the things that are for our behoofe but also bicause our Lord expoundeth it moreouer saying he that heareth it of my father He himself spake it which was the wisedome of God and yit he sheweth that the things which â—e vttered with his mouth could not preuaile except God spake withâ—â— a man by his holy spirit Now if Iesus Christ could not profot men by his teaching further foorth than Gods spirit wrought within their harts â–ª what shall the preaching doo which wee heare at the mouthe of mortall men who are nothing men then must plant and water and God must giue increace as S. Paule sayeth in the third Chapter of the first Epistle too the Corinthians Furthermore as I haue told you that wee must drawe all our holynesse froÌ„ out of Iesus Christ in whom we shall finde al the fulnesse and plentie of it so also let vs vnderstand that by that saying we bee warned that wee bee not called too filthinesse too take leaue too doo euill but too bee as it were sholed out too the seruice of god Most men can well ynough brag that they bee faythfull and that word runnes roundly vppon euery mans tongue but fayth is a preciouser thing than wee thinke for it 〈◊〉 our harts as it is sayd in the foftenth of the Acts too the intent wee should bee as it were sholed out and set a side too giue our selues wholly too Gods seruice But herâ—by it is ment that men are as it were of a corrupt and infected lump till God haue drawen out the one soâ—t from the other Then differ wee nothing at all from â—hem that are as deepely plundged as is possible in all manner of euil and wickednesse Wee bee all alike say I as touching our nature But they that beleeue in our Lord Iesus Christ must bee as it were â—orted out from the rest of the worlde as S. Peter also sayeth in his first Epiâ—â—le Agein wee haue seene heeretofore that wee bee clenzed by the bâ—ud of Iesus Christ too the intent too bee drawen out of this worlde according also as he sayeth in S. Iohn where he prayeth too his father not too take vs out of this world and out of this transitorie lyfe but too keepe the naughtinesse of the world from bearing rule in vs and too exempt vs from it Yee see then that the thing which wee haue too beare in mynde is that holynesse is the trew recorde of ouâ— fayth And therefore whosoeuer is called a Christian ought too fee consecrated vntoo God and not too intermeddle or defyle himself with the vnclenenesse and fâ—â—thinesse of the world Trew it is that our holynesse shall neuer bee perfect so long as wee bee in this world for wee doo alwayes drawe the lynes too vs and although sinne ouer mayster vs not yit dooth it dwell in vs and wee keepe continuall battell ageinst it to get the vpper hand But howsoeuer the world go yit when God once hath sanctified vs we must apply our selues to his seruice we must indeuer too clenze our selues more and more from all vyces and wee must giue our selues wholly vntoo him so as wee bee no more as worldlings which take leaue too doo what they list This in effect is the thing that S. Paule ment too say Moreouer no doâ—â—â— but that in this place he maketh comparison betweene such as are drowned in all ignorance or rather are so hardened that they haue no mynd at all too submit themselues too the obedience of the Gospell but doo fyght furiously ageinst it and the faythfull which are as sillie sheepe herkening to the voyce of the good shepherd S. Paule then condemneth heere all scoffers and scorners which despyze God and are as Doggs or brute beasts without any feeling of religion When wee see these things they are all of them mirrours vntoo vs too make the heares stand vp vppon our heades by making vs too knowe what wee should be if God pityed vs not And therfore when we see folkes scorne God so openly and rush forth at randon into al leaudnesse let
Iesus Christ calleth vs too him and telleth vs that the things which he hath receyued of God his father are common too vs and that although wee inioy them not as yit too the full yit wee cannot bee disappoynted of them Too bee short I told you also that our Lord Iesus Christ is set at the ryght hand of God his father too the ende that wee myght bee sure that all things are vnder his hand that he rules the whole world and that all good things are of him and he is able too disappoynt all anoyances insomuch that if we be vnder his protection wee may defye the diuell and all our enemyes And now too the intent wee should lerne too content our selues the better with Iesus Christ alone and not wander heere and there as we be woont too doo S. Paule addeth expresly that he vvas set aboue all myghtinesse souereintie principalitie and povver No dout but that he meaneth the Angells howbeit he hath vsed this maner of speeche to hold vs the better too our Lord Iesus Christ that no fancy myght turne vs from him as if he should say although God haue imparted some portion of his glorie dignitie and power among the Angells yit dooth it no whit diminish that which he hath giuen too Iesus Christ and therefore wee shall fynd in him all things that are needfull so as wee neede not too gad heere and there for them nother is it lawfull too ioyne any companion with him bycause all preeminence and whatsoeuer else may bee thought or deuyzed too bee moste noble and excellent is there that is too say in our Lord Iesus Christ and he only is too bee sought vntoo as Paule himselfe sayeth also in the first too the Colossians For it is not now alate that the world hath sought occasion too turne away from our Lord Iesus Christ vnder colour of seeking too the Angells of heauen Wee see how Gods creatures are alwayes drawen too some superstition and men make Idolls of them bycause God executeth his souereintie by the Angells and they be as it were his handes his officers and his instrumentes That is the cause why men think them selues too haue doone much in betaking themselues too S. Michaell or too S. Gabriell or too I wote not whom else For as I sayd it is not a vyce newly deuyzed the diuell who is the father and author of lying hath intangled men at all tymes with such fancies yea and euen the Christians haue folowed the example of the heathen mens doings in that behalfe For the heathen men haue alwayes surmized the Angells too bee as halfe goddes and thought too haue them as their mediators wherby too come vntoo God bycause they were not woorthie of themselues And euen after the same maner talk the Papistes at this day Now the selfsame abhominations began too be buylded vppon the earth euen in S. Paules tyme And for that cause he sheweth that it is not lawfull too match any thing with Iesus Christ but that although the Angells â—ee magnifyed and bee called vertewes powers Lordshippes and dominations and men giue them what other tytles they liâ—t yit must they stoope and bee inferiour too the head and the cheefe dignitie must bee reserued too Gods sonne bycause that all knees must bow before him not only of worldly creatures but also of heauenly Wee see then that the cause of S. Paules packing toogither of so manie woordes in this place too expresse the Angells withall is that wee should the better bee hilde too our Lord Iesus Christ and rest wholly vppon him without wandering one way or other vnder pretence that the Angells haue excellent and noble giftes And so wee see and may gather vpon this streyne that all the dotage of the popedomme in imagining of Patrons Aduocates and mediators vntoo God sprang vp euery whit of it of none other cause than for want of knowing of our Lord Iesus Christ and of the things giuen vntoo him by God his father For wee haue no mynd too repoze our selues vppon him except wee know too what ende he is come But the Papistes haue on the one syde imagined themselues too bee separated from our Lord Iesus Christ not knowing that he is become our brother too the end wee should repayre familiarly vntoo him and on the other syde they haue robbed him of his office which is allotted him in the holy scripture and made but a dead thing of it So much the more therefore behoueth it vs too marke wel these sayings that we be made al one gathered togither into one body with the Angells of heauen and with the holy fathers that lyued vnder the Lawe and that wee and all the Prophetes Apostles and Martirs must with one common accord glorify our commoÌ„ head Iesus Christ and resort vntoo him and that he must bee set vp on hye for euery man too looke at and that wee must not wilfully put blyndfoldings before our eyes but take away all impediment that his glorye be not in any wyse dimmed The very meane then to ouercome all lets that Satan shall cast in our way too stop vs from comming too Iesus Christ is too consider that there is no dignitie or worthinesse in the whole world neyther aboue nor beneath which is not made too stope too the end wee should all of vs bee ioyned vntoo him with one accord Thus you see in effect what wee haue too gather vpon this text Trew it is that by those wordes wee be doone too vndestrand also that God distributeth offices among his Angels as pleaseth him so as one hath a greater charge than another Yit notwithstanding it is not in our power too knowe how the case standeth with them Let vs bee contented too knowe it according too the measure of our fayth and onely giue eare too Gods woord and in all sobernesse learne of him without giuing brydle too our owne fond curiositie as a number doo whom wee see disputing finely of the Angels as though euery of them would bee marshal of Gods house too place euery of the Angels according too his degree For there is not a more diuilish malapertnesse than too babble in that sort of Gods secrets further than God hath made vs priuie too them by his woord Therefore let vs hold our selues contented that the Angels how noble so euer they bee are ordeyned too be the ministers of our welfare by meanes of Iesus christ And whensoeuer wee intend too haue the familiaritie or acquintance and helpe of them Let vs not doo as the Papists doo which haue their peculiar prayers too make vnto them but let vs repayre too Iesus Christ for by that meanes shal all things become common betweene them and vs When hauing spoken of the Churche wee say I beleeue the communion of Saincts it is certeyne that the Angels are comprehended therin seeing that God imployeth them too doo vs seruice And why doth he so It is not for
that wee bee worthye of it but bycause he hath gathered vs all toogither vnder Iesus Christ. That therefore is the verye bond of concorde and brotherhood betweene vs and the Angels Now hereupon S. Paule addeth that Iesus Christ hath obteyned a name that is too say a maiestie which is aboue al names as vvell in heauen as in earth Here S. Paule sheweth vs briefly that all our wisdome is to know the benefits that are brought vnto vs by the sonne of God and which wee possesse in him alone so our fayth bee settled wholy vppon him according as it is sayd in the Acts of the Apostles that there is none other name giuen vnder heauen whereby wee must bee saued For as I told you this morning inasmuch as God is incomprehensible and dwelleth in light which wee cannot approche vntoo as S. Paule termeth it Iesus Christ must as it were step in betwixte him and vs too the end wee may preace boldly vntoo him and know that he is not far distant nor farre separated from vs wherfore let vs marke that whereas here is mention made of Name it is bycause God wil bee knowen in the person of his onely sonne It is sayd herewithall that there are not manie Godheads As touching the essence or being wee haue but onely one God and yit in Iesus Christ wee haue the liuely and expresse image of the father so as ther wee finde whatsoeuer is expedient and requisite for our saluation It is said that wee ought too glorye in our knowing of the onely one God but yit that is accomplished in the person of our Lord Iesus Christ bycause that when men go about too seeke God they enter intoo a terrible maze vnlesse Iesus Christ bee their way and leader Thus wee see now whereat S. Paule amed And it is added also that the same is not onely for this worlde but also for the other wherby is ment that the knoweledge which wee haue of Iesus Christ will suffize vs for the heauenly lyfe Nowe it should seeme at the first blush that there is some contrarietie beetweene this Text and that which is sayd in the fifteenth Chapter of the first Epistle too the Corinthians For there he sayeth that at the latter day when the worlde shal bee iudged our Lord Iesus Christ shall yeeld vp the kingdome too God his father of whom he holdeth it and here he sayeth that Christ is stabâ—ished in all aucthoritie yea euen for the worlde too come But these twoo agree very well For wheras he sayeth that Iesus Christ hath a name aboue al names and that he is the image of God his father that is bycause of our rudenesse and infirmitie according also as when he is called Gods liuetenant that is bycause we could not bee in rest except wee knewe that God hath his hand stretched out too succour vs at our neede and wee perceiue that the better in Iesus Christ inasmuch as he is come neere vntoo vs and is become our brother God than dooth not so reigne by the meane of Iesus Christ that he shoulde giue ouer his owne offyce and sit ydle in heauen himselfe it were a leawd dotage too thinke so And truly wee see how our Lord Iesus Christ speaketh therof in the fifteenth of S. Iohn my father and I sayeth he haue alwayes our hand at woorke There he sheweth that the ordeyning of him too bee ruler of the worlde was not too the ende that the father should in the meane whyle sit vnoccupied in heauen but it is saide so in respecte of vs too the intent that we should not doubt but that God is continually neare at hand too vs when wee seeke hym in faith At the latter day and after the iudgement wee shall haue new eyes as saith S. Iohn And for as much as wee shall bee like vntoo God and be transfigured intoo his glory wee shall see hym as he is whiche thing wee can not doo now bicause wee haue too dull wits Wherefore it is ynough for vs nowe that wee behold hym as in a glasse and darkely as saith S. Paule and that wee knowe hym in part You see then that the yeelding vp of the kingdome by our Lord Iesus Christ vntoo God his father is that wee shal behold Gods maiestie and substance which is incomprehensible too vs as nowe For wee shal haue our nature changed and wee shal be newe fashioned in the heauenly glory and we shal be quite and cleane rid of al the corruption wherewith wee be compassed about as now And yit for al this it is not ment that Iesus Christ shal be abaced for hee shal be then muche better in his perfection according as it is said in the third too the Colossians that our life is hyd in God with Iesus Christ and that when Iesus Christ appeareth theÌ„ shal our life bee discouered likewise Too be short when wee be come too the souerein blisse that is purchaced for vs then shal wee haue the thing that lieth as yit but in hope Iesus Christ shal gather al things too hym selfe so as wee shal be then partakers of his glory euery man according too his owne degree and measure Thus yee see how these two Textes agree very wel namely that God hath giuen Christe a name aboue all names and also that he shal yeeld vp the kingdome to God the Father And why for wee shal then see his heauenly maiestie which we bee not able too conceiue as now bicause wee be fleshly Also wee shal perceiue that wheras Iesus Christ is appeared vntoo vs a mortal man he hath bin so glorifyed in his humane nature that in very deede he is God of one selfe same substance with his father This say I shal be fully knowen then wheras nowe wee haue but a litle shadow of it Furthermore let vs learne that when Iesus Christ was exalted by God his father it was too the ende that his aduancement should serue too our euerlasting saluation And therefore in the .ix. of Esay he is called the father of the worlde too come too the end wee might knowe not only that he is giuen vntoo vs for this transitory life but also that the substance of the faith which is grounded in hym is in heauen and that there wee shall feele the fruite of the thing that is now hidden and which wee taste as yit but in part and that wee shal enter intoo full possession of all the goodes that are giuen too hym already Thus yee see why S. Paule hath purposely made expresse mention of the world too come He addeth immediately that God hath put all thinges vnder his feete and made hym head of the Church aboue all thinges His speaking here of the subiection of the whole worlde is too shewe that what soeuer thing wee haue neede of if wee can resort too our Lorde Iesus Christ he is able too succour vs for he hath wherewith too doo it Yea and
which he treated of continually was that wee cannot sufficiently exalt our God considering the mercie that he vseth towardes vs And now too expresse the same yit the better and to touch vs the more to the quicke with it he sheweth vs as in a picture or in a glasse what men are til God haue preuented them with his grace and called them backe too himselfe Therfore he sheweth that wee be pluâ—dged in so horrible a dungeon that the very thinking of it ought to abash vs and make the heares stand vp vpon our heades for it cannot bee but that theruppon wee must needes bee moued and inflamed too blisse Gods name for that he hath sought vs so in in the bottome of Hell too drawe vs vp too the kingdome of heauen And our Lord Iesus Christ too shew in what cace he findeth vs sayeth that he is come to the end that the deade should ryze at his voyce Yee see thâ—n that the office which the sonne of God taketh vppon him is too draw vs from death too lyfe by the doctrine of his Gospel According wherunto he addeth that such as beleue in him are passed from death wherin they were hild downe and are entred into the heauenly lyfe Not that the faythfull doo inioy it heere alredy but bycause they possesse it in such wyse by hope as they be throughly assured of it Now wheras our Lord Iesus Christ sayeth that his voyce hath power too rayze the dead he taketh it by a similitude For what lyfe soeuer wee suâ—myze oâ—r selues too haue yit notwithstanding if we be separated from God wee l bee in a spirituall death howsoeuer the vnbeleeuers imagin themselues too be more than alyue in their owne wisdome and vertue And therein doo they harden themselues and make their brags of it too the vttermost But let vs see where the welspring of lyfe is It is in God and they bee alienated from him Also let vs see what is the trew lyfe of man It is not that he should bee sâ—ttle and fine witted and bee able too compasse his matters well in this world by his owne cunning and pollicie or too purchace himselfe renoune or too bee wittie and well aduized too giue counsell too all other men it is not that he should excell in all humane sciences and in all arts nother is it that he should bee esteemed and renouned as a maâ— of noble corage or as one that hath the other vertues that are commendable among men but it is a hygher thing that wee must begin at namely to knowe that God is our father that wee bee defended and preserued by the light of his word inlightened by fayth too knowe the way of saluation and too assure our selues that our whole welfare lyeth in him so as wee seeke it there with al lowelynesse and also too knowe the meane whereby too atteyne too it that is too wit by hauing our Lord Iesus Christ in whom the whole fulnesse of grace is offered vs. Thus you see what the spirituall lyfe of man is and where it lyeth that is too wit in the lyght of Gods woord and in the woorking of his holie spirit so as wee be new fashyoned agein according too the image that was lost and vtterly defaced in vs by Adams sin And is that too bee found among worldly men Yea euen among those that are most honored No surely Then is it not without cause that our Lord Iesus vseth this similitude saying that wee bee raysed from death by meanes of the Gospell For florish wee neuer so much beare wee neuer so fayer a glosse before men and seeme wee too haue neuer so much wherfore too bee had in estimation yit are wee but wretched carions there is nothing but rottennesse and filthinesse in vs God lotheth vs wee bee damned and forlorne before him the Angells abhorre vs all creatures curse and ban vs and all things aske vengeance vppon vs bycause wee defyle them For there is such corruption in man that heauen and earth must bee infected with it vntill God haue chaunged them The thing then which our Lord Iesus Christs saying importeth is that vntill wee bee renewed by the Gospell through the fayth that proceedeth of it wee bee but as dead men there is not one drop of lyfe in vs that deserueth the name of lyfe And too bee short wee bee as good as buryed in our graues and must bee fayne to go out of them agein whereby wee bee doone too vnderstand that wee bee cut of from Gods kingdome and consequently that there is nothing but filth in vs and yit notwithstanding that God voutsafeth too bee knit and vnited vntoo such as put their trust in him and in his goodnesse That say I is our rysing agein Too bee short wee must alwayes consider that man bringeth death with him euen with his birth not only bycause he is mortall but also bycause he is separated from god We bee mortall wyghtes and it were but in respect that wee must needes passe through this world and depart thence whensoeuer it pleaseth God but wee bee also dead afore hand And how is that Bycause our soules are altoogither sinfull There is nother thought nor affection in vs which tendeth not too euil all is repugnant or rebellious ageinst God and ageinst the rule of his ryghtuousnesse When wee imagin eyther one thing or other wee can neuer deuyse any thing in our myndes but sin and vnryghtuousnesse according as it is sayd in Genesis that God knew that all that euer man had in his thought and imagination was sin Now sith it is so let vs vnderstand that although wee had knowledge of good and euill and that wee had farre greater skill and discretion than wee haue yit are wee so marred that all our desires and lustes rebell ageinst God as it were too make warre ageinst him Seyng then that we be so corrupted in our soules and that there is nother thought nor affection which is not vtterly naught let vs not thinke it straunge that God with his owne mouth auoweth vs too bee dead notwithstanding that through our owne fond ouerweening wee imagin that there is some lyfe in vs And that is the very thing which S. Paule treateth of as now in saying that the Ephesians were parttakers of the aboue mentioned grace though they were deade through their owne sinnes and iniquities As if he should saye Too the intent yee may the better esteeme the valew of Gods grace and what it bringeth with it thinke not only vppon your present state but consider that if God had left you such as you were of your selues and had not succored you at all but had let you followe your owne swindge you had bin vndoone Consider what your nature is for yee were dead and there was no hope that euer you should bee quickened agein bicause it is not in the power of mans owne free-will too giue himselfe lyfe agein when he is
to the prince of the aire according as he hath all power in the vvorlde according too the spirit that ruleth all the vnbeleeuers His talking after that maner is too shewe that till God haue quickened vs by meanes of our Lord Iesus Chryst vntill he haue gathered vs vnto him the diuell hath dominion ouer vs See I pray you what the dignitie of men is vntill Iesus Christ haue raunsomed them They dye not once and away but euerlastingly and he must bee fayne by his Gospell to make them parttakers of the saluatinn which he hath purchased for them Then vntyll God haue wrought in vs by his grace whose are wee The diuels he is our prince Too bee short he hath all authoritie ouer vs and ruleth vs with such tyranny as there is nothing but haling of vs too him by force But S. Paule vseth this word Spirit purposely to shew that the diuell ruleth all our thoughts all our affections and all our desyres that he possesseth vs and that wee bee all wholly his bondslaues At a woord wee cannot stirre one finger wee cannot once moue wee cannot thinke one thought but the diuell is at our elbowe and haleth vs in such wyse as wee vtterly become deadly enemyes too god When wee heare these things it is no time for vs too fall a sleepe and too flatter our selues nor too bee so lustie and presumptuous as too go too lawe still with God as though there were some goodnesse in vs that he were bouÌ„d to acknowledge our vertues Must not men needes bee too farre out of their wittes when they continue still in their hipocrisie and will needes stand too their tackeling ageinst God and win him by their replying after that the holy Ghost hath thundred so dreadfull and horrible a sentence vppon our heades Then if a man bee considered in himselfe and in his owne nature what shall he bee able too say Behold a creature cursed of God and woorthie too bee cast out of the common account of all other creatures yea euen of woormes flyes lyce and vermine For there is more valour in any vermin in the world than there is in man For man is a creature wherein Gods image is defaced and the good that he had put in it corrupted there is nothing in it but sinne insomuch that wee bee the diuells limbes and he not onely ruleth vs but also possesseth vs and is our prince Bee wee once throughly perswaded of this in our hartes shall wee not on the one side haue cause too runne quaking too our Lord Iesus Christ and too holde vs shrowded vnder the shadowe of his winges And on the other syde must it not needes bee a beastly blockishnesse if wee bee so thanklesse as not too magnifie Gods goodnesse in that he hath drawen vs out of such a dungeon vntoo himselfe too make vs fellowes and brethren not onely of the Angells of heauen but also of our Lord Iesus Christ who is the Lord of glory thereby too put away all reproche and in stead of being hatefull too all creatures too make vs beare his marke and too bee honored and too bee imbraced of the Angells as their brethren and too bee auowed of our Lord Iesus Christ as members of his bodie So then now wee see S. Paules meaning And further too the intent that all replying should ceasse he sheweth what the power of the diuell is For he could haue sayd in one woord yee haue liued after the maner of the world that is too say diuelishly â—for so doeth the thing that he speaketh import but in sted of naming the diuell in one woord he sayeth first according too the prince that hath his povver in the aire and the spirit that vvoorketh euen novv in the rebellious children In saying the prynce that hath his power in the aire he disappoynteth vs of all starting holes For it is not for nâ—ught that the diuell is named the prince of the world and yit it is not for that he reygneth ouer the sonne the moone the starres the skyes and the earth but for that he holdeth vs captiue in his bondes bycause wee bee not woorthie too bee gouerned by god For had Adam continued in the soundnesse wherin God created him God woold haue hild vs as his children But after the fall of our first father God left vs and Satan tooke vs in possession True it is that Satan cannot doo any thing at all without Gods leaue for wheras he is named the prince of the woorld it is not ment that he fyghteth in such wyse ageinst God as it cannot bee knowen who is the stronger that were a cursed blasphemie and lyke these heretikes which seeing such phrases in the scripture haue imagined that the diuell dooth now and then resist God and that he hath such force and power that God is fayne sometymes too giue him place But such woordes are stark madnesse Neuerthelesse this souereintie of Satan is Gods iust vengeance according as it is sayd that he deliuereth vs intoo the handes of our enemyes when wee cannot abyde that he should reigne ouer vs And so is that thing fulfilled and verefyed in vs all Forasmuch as God hath printed his mark in vs wee ought too bee gouerned by his spirit but our father would needes exalt himselfe he would needes set vp his bristles ageinst God and he was not contented with his owne state and boundes Forasmuch therfore as he rebelled in that wyse and could not fynd in his hart too abyde the souerein dominion of God he was giuen vp too the diuell and made subiect too him and forasmuch as he could not abyde that God should reigne ouer him he was fayne too haue another mayster and that subiection must reach vntoo all men in generall So then let vs marke that the souerenitie tyrannie of the diuell is a iust vengeance of God vppon men for their sinne Let that serue for one poynt And therfore let vs not imagine that the diuell hath the reynes of the brydle layd looce in his necke or that he hath libertie too doo what he liste though God withstand him but that wee bee left vp and giuen ouer vntoo him And too the intent wee may yit better knowe this subiection S. Paule sayeth that he is in the aire as he will speake more at large ageyn in the ende of the Epistle He could haue sayd simply according too the prince that hath great power according as our Lord Iesus sayeth that he is the strong man which possesseth the world in peace Yee see then that the diuell is called a prince bycause he hath such power as wee bee not able too withstand And besides that S. Paule giueth him his place in the ayre Not that the diuels are inclozed in a place certeine for wee our selues see that they enter intoo mens bodies yea and into the bodyes of Swyne after as our Lord giueth them leaue and power But he speaketh purposely of the ayre
not the sonne hath not the father Then lyke as I haue told you that bycause God reueleth himselfe in this woorde it behoueth vs too seeke him there so also forasmuch as our Lord Iesus Christ is his liuely image let vs not enter intoo ouer hygh speculations to knowe what God is but let vs repayre too Iesus Christ acknowledging that it is his office too bring vs too God his father and that it is he by whome wee must bee guyded and so shall wee bee sure that wee shall not bee without God in this world Now if they that take so much peyne and trott vp and downe too serue God bee condenmed heere too bee without God bycause they haue not hild the trew rule but haue bin beguyled in their superstitions what shall become of the dogges and swyne that haue no awe at all of God specially sith they bereue themselues of all knowledge and degenerate intoo beastes after they haue had some vnderstanding of the truth by hauing their eares beaten with the holy Scripture Of which sort wee see a great number nowe adayes who too take the aduauntage of the tyme and too make good cheere at their pleasure could fynd in their hartes too quench or too darken the lyght that God had caused too shyne vppon them yea euen too the vtter defying of Gods maieâ—tie as though there were no more instruction at all Wee see how this cursed â—eede is dispersed abrode at this day through all the whole world But as I sayd afore if the poore ignorant sort which neuer had any certeyne way but haue bin as blynde wretches wandering heere and there too seeke God and yit he hath not sâ—ewed himselfe vntoo them haue none excuce at all but are condemned at Gods hand bycause they had not a trew roote what shall becoâ—e of the vnhappie wretches that despyze God in that wyse and 〈◊〉 ageinst him saying wee knowe no more what the trew doctrine and Religion meane So much the more then ought wee too humble our selues and too knowe that sith God hath reueled himselfe vnto vs now that he is ioyned too vs with an insepaâ—able bond and hath shewed himselfe a father too vs and hath voutsafed too make vs members of the bodie of our Lord Iesus Christ and made vs one with him with condition that whatsoeuer he hath belongeth now vnto vs we ought too lerne too magnifie that grace and too acknowledge what we haue bin and what wee should bee still if God had not shewed himself mercifull towardes vs. Heruppon a man myght demaund what S. Paule ment by the woord VVorld for it should seeme that out of the world they were not without god Howbeeit that was too aggrauate the matter so much the more by saying that the Ephesians had inioyed the lyght of the Sunne all the Elementes had serued them they had receyued so manie commodities of Gods gift in all his creatures and yit had not knowen him For what else is the world but an open stage wheron God will haue his maiestie seene Let vs lift vp our eyes doo not the Sunne the Moone and the Starres leade vs too him that gaue them the vertewes which wee perceyue in them For behold the sonne is farre of from vs and yit he giueth vs lyght Agein he causeth the earth too bring foorth frutes also wee see the dubble course that he keepeth and although he wander now on the one side and now on the other yit notwithstanding he keepeth his compas continually and neuer fogetteth how farre he ought to go on the one side or on the other as huge a masse as he is If a Ball or a Boule were too bee hild vp it woold neede some help but behold the Sunne hath nothing to hold it vp but the secret power of God and yit notwithstanding he is so huge and infinite a masse as exceedeth all the whole earth Mount he vp or go he lowe turne he or returne he on the one side or on the other yit keepeth he his course stil euery day through the whole world euery yere also on the contrary part and yit for all this he misseth not in any of all those thinges Too bee short when wee behold the skyes wee ought too bee rauished with desyre to go vnto god Agein when we behold the thinges that are neerer vs namely the varietie of the good things that God bestoweth vppon vs wee haue cause too doo the lyke Finally without going any further let vs but enter intoo our selues If a man looke but vppon one of his fyngers what workmanship and what goodnesse of God is there Wee then are in the worlde where God vttereth such abundance of myracles wherby it is his meaning too bee knowen and worshipped and yit notwithstanding wee play the beastes and go on lyke blockeheades without any vnderstanding not knowing the God that made vs and fashyoned vs euen him that vttereth and sheweth himselfe in all his creatures both aboue and beneath Is not this ynough then too bereeue them of all excuâ—e which play the beastes in their ignorance lyuing heere but only too deuoure Gods benefytes and in the meane whyle repayre not too him too doo him honour or to offer him their seruice Then is it not without cause that Saint Paule addeeth yit further this saying that such as were so destitute of the knowledge of the Gospell were without God in the world Now thereuppon on the other side he setteth downe the grace of God which they had receyued too the ende they should knowe that it was not of their owne purchace nor obteyned by their owne pollicy and abilitie but that they ought too consider well how greatly they bee bound vntoo God for rayzing them vp too heauen from the deepe dungeons of hell If God had but lent vs his hand to lift vs vp when wee were falne but too the ground and so let vs alone in our owne state wee should be beholden to him for it For when we bee falne and some body helpes too lift vs vp agein wee will cun him thanke so ought we too doo Behold now God hath not only lift vs vp from the ground but also drawen vs out of the gulf of hell And his so dooing is not too make vs crepe here beneath vpon the earth or to make vs too inioye the benefits that he offereth vs here presently but too aduaunce vs too the kingdome of heauen as wee haue seene heretofore how wee bee put in possession of it alredy by fayth and are set in the person of Iesus Christ in the glory that he hath purchaced for vs for he is entred into it in our behalf The seeing it is so haue we not cause too magnifie Gods grace so much the more So haue yee Saint Paules meaning in that he sayth that novv by Iesus Christ you be come nere vntoo God euen you sayeth he vvhich vvere farre of before Therefore at a word forasmuch as the whole cannot
going forward with the matter that hath bin declared hertofore addeth also that as vvell they that vvere farre of as they that vvere neere hand had heard the sayd message that the same is set afore vs also at this day to the end we myght bee confirmed in it more and more And as I haue sayd alredy by those that were neere he meaneth the Iewes who had had some familiaritie with God theretoofore bycause he had acquaynted himselfe with them by giuing them his Lawe telling them that he receyued theyr linage too be the protector thereof Howbeeit that was not too knit them throughly vntoo him till he had pardoned their sinnes which was doone by the meanes of Iesus christ For the Lawe could yeeld them nothing but terrour and anguish of mynd curse them throughout and sink them downe too the bottom of hell as S. Paule sayeth in the third too the Romans and specially in the third Chapter of the second Epistle too the Corinthians Therfore it was requisite that the Gospell should bee added thereuntoo Now it is certein that Dauid the other holy Prophetes and lykewyse all the kings and the faythfull that liued vnder the old Testament had not the Gospel so manifestly as we haue but yit in very substance God declared vnto theÌ„ that he of his owne free goodnesse receyued them too mercie for the redeemers sake in whom they trusted If the Lawe bee separated from the Gospell it not only profiteth them not at all which rest vppon it but also serueth too beate them downe and too thunder vpon them and too shewe them how dreadfull Gods maiestie is It is in the Gospell then that wee haue peace and therefore it stoode the Iewes in hand too bee made partakers of that doctrine And as for vs that come of the Gentyles wee ought as I sayd this morning too acknowledge so much the better the dubble recognisance wherin wee stand bound vnto God for that he hath voutsafed too make vs fellowes with his peculiar people vs I say that were as things borne out of tyme and too put vs in the companie of those whom he had chozen and adopted afore in such wyse as the recordes of the Prophets are now fulfilled wherin it is sayd yee Gentyles and Nations glorifye yee God with his owne people wherby the holie Ghost foreshewed that there should be such a melodie that all men should sing Gods prayses euen as well the Gentyles as the Iewes when they were once knit toogither and gathered from out of the scattering wherin all of vs are as is sayd alredie and as wee haue seene afore Wee see then wherat S. Paule amed in saying that the Gospell was preached too all men as well them that were farre of as them that were neere And that is it which he treateth of in the tenth too the Romans For there he sheweth that wee should euer bee scanning and neuer resolued of our fayth if wee knew not that the preaching of the Gospel proceeded of Gods authoritie of his vnchaungeable ordinance It is not for men sayeth he too put foorth themâ—elues except God send them And God hath begunne too teache the worlde at all tymes heeretofore though not by preaching or wryting yit by the onely sight of the world it selâ—e No maruell therefore sayeth he though God haue voutsafed at this time too extend his grace too all Nations by making them too knowe that he would bee their father Now then lyke as on the one side it stoode the Iewes on hand too knowe howe great neede they had too bee reconcyled too God by Iesus Christ and not too bee deceyued by trusting too theyr birthryght or too their Circumcision or too any of all these shadowes of the Law but that it behoued them too flee too the onely meanes that I haue treated of namely that God receyued them too mercy for the eternall sacrifyzes sake which Iesus Christ offered so let vs on our syde learne too magnify Gods goodnesse seeyng he hath voutsafed too cast vs too bee of his houshold and Church notwithstanding that wee were cut of and banished from it before And therefore let vs looke too our selues that wee let not this benefite vanish away ne be depryued of it through our owne vnthankfulnesse For what excuce will there bee for vs if when God calleth vs too heauen in the person of his onely sonne so as Iesus Christ telleth vs that it is he himselfe which commeth too seeke vs as oft as it is tolde vs that God will be mercifull to vs for his sake wee runne not apace vntoo him both hot in zeale and earnest in carefulnesse too shewe howe wee knowe that all our welfare ioye happinesse and glory consist in beyng ioyned too our God which cannot bee but through his free goodnesse Agein when wee refuze too receyue this peace let vs bee afrayde that Iesus Christ will chaunge his voyce for it is certeine that the Gospell dooth alwayes behyght danâ—nation too such as frame not themselues too Gods will. And it is not for nought that the scripture speaketh of binding as wel as of loozingâ— for our Lord Iesus Christ ment too shewe vs that it is the very nature and dewtie of the Gospell too plucke vs out of the bondage and prison wherin wee bee hild vntill he hath set vs free and so is it his owne office also as he himselfe sayeth in the eyght of S. Iohn where he declareth the same thing howbeeit he addeth that there are bondes also prepared for those that take him not for their redeemer ne suffer themselues too bee set free by him And that is it which he meaneth in S. Iohn when he sayeth whose sinnes soeuer yee release they bee released vntoo them and whose soeuer yee withhold they be withhild Then dooth he shewe that when wee preache the Gospell wee must first of all declare the message of Reconciliation which thing is spoken of in the first too the Corinthians in the place by mee before alledged Thus yee see that the thing which wee haue too doo continually is too shewe that God hath bin so kynd vntoo vs as too bee at one with vs in the person of his sonne yea and too receyue vs too bee himselfe that we myght washed and scoured from all our filthinesse and bee accepted for ryghtuous before him Lo how wretched soules are vnbound lo how poore captiues are let out of prison Lo how they that erst were plundged in darkenesse of death are brought out ageyn too the lyght of lyfe But on the other syde wee haue also commission too withhold sinnes by threatening the despyzers of Gods woorde with Gods horrible wrath and by telling them that when they haue shaken their eares and thinke themselues too be scaped the doctrine that they haue heard must bee as ropes and fetters too bynd them withall According wheruntoo S. Paule sayeth expresly in another place that wee
haue vengeance ready for all such as â—et themselues ageinst our doctrine Yea though they bee the hyghest in the world yit if they set vp their bristles ageinst God and deâ—pyze him they shall not scape the damnation that is threatened them at leastwyse when the faythfull haue once performed their obedience And in deede when an enemie summoneth a people there is trembling for feare least they shall fynde no mercy if reasonable conditions should bee refuzed and what then shal be doone when God commeth not onely too will vs too yeeld our selues vntoo him but also too offer himselfe too vs and will haue vs too possesse him and all his goods in the person of Iesus Christ What shall become of vs if wee refuze such grace when he vseth such kyndnesse towardes vs Must not horrible damnation lyght vppon so villanous pryde and scornfulnesse when men voutsafe not too receyue him euen him which not only procureth their saluation but also created them and by whom they bee mainteyned Then let vs learne too marke well this doctrine wherein peace is spoken of too the ende wee prouoke not God any more ne turne our bread intoo bane and our meate intoo mortall poyson but that wee may bee quickened truely by the grace which God offereth vs dayly And for that cause Saint Paule concludeth that they which are so touched with Gods spirit to obey the Gospell simply and substancially are no more straungers but rather fellovvcitâ—zens vvith the Sayncts and Gods houshold folk And this tendeth still too the end that I haue noted afore that is too wit that Gods name should bee glorified as it deserueth and that wee should not step lyghtly too him as wee bee woont too doo For wee thinke too discharge our selues with one woord by saying that Iesus Christ is our redeemer But let vs alwayes call to remembrance what wee haue bin and in what taking we were til Iesus Christ drew vs out of the dungeons of death For the worde straungers importeth that which wee haue seene heertoofore namely that before the Gospell was preached the Gentyles were without hope of saluation cut of from Gods fauour without promises without God in the world insomuch that although they liued heere although they were fed and susteyned by the good thinges that God gaue them although they inioyed the lyght of the sunne yit neuerthelesse they were without god And at the same poynt are all vnbeleeuers So then S. Paules rehercing what our redemption was when Iesus Christ came too find vs reached vs his hand to guide vs too God his father is too the end that wee should learne toâ— yeeld hym the whole prayse of our saluation Heeruppon he sayeth that wee bee citizens of heauen companions with the Angelles of Paradise and fellowes with the holy kings and Prophets When there is any talke of the Prophetes and Apostles or of any of the Saynctes and Martyrs wee haue them in admiration and good reason wee should so but in the meane whyle wee regard not wherfore the holy Ghoste setteth them before vs The Papistes make Idolles of them and too theyr seeming they haue honored S. Paule and S. Peter well when they haue decked them with Gods fethers But contrarywyse it is sayd hâ—ere that when God setteth foorth the grace that he gaue vntoo them it is too the ende that wee shoulde bethinke vs of the benefite that he bestoweth vppon vs in that he mustereth vs in their band According wherunto the Apostle in the .xii. to the Hebrewes sayth that they might to be vnto vs as a great thicke cloud of witnesses that we myght followe their example the more cherefully and walke on in the way that they shewe vs Agein when God hath made vs too perceyue the inestimable good which he doth vs in matching vs with the Prophetes Apostles Martyrs and all the faythfull let vs go yit further and consider that he hath made vs fellowcitizens with the Angelles of heauen A man would take great labour for a citizenship Freedenizonship or Burgesship of this world and yit notwithstanding they be but incoms of this lyfe And what is this lyfe of ours A flyghtfull shadow which fleeteth away out of hand Behold God calleth vs not only to soiorne in his Church as straungers but also too assure vs that he admitteth and accepteth vs for his children so as wee may with trew trust and as it were with one mouth boldly call vppon him as our father and keepe one tune and melodie with all the Saints That therfore is the thing which we haue to remember vpon this streyne which order the Apostle vseth also in the end of the Epistle too the Hebrewes saying that we be no more vnder the law which could do nothing but fray vs bycause there was nothing too bee heard there but thunderings and lyghteninges which were terrible signes of Gods anger But wee sayeth he are come too mount Syon where wee heare the sweete voyce of God our father who matcheth vs with his holy spirites with his Angelles and with the soules of his faythfull ones so as wee bee now of their crew and may speake vntoo God as it were all with one mouth bycause wee haue one common head This is in effect the thing that wee must beare in mynd And although wee inioy it not as yit yit notwithstanding wee bee sure that by the meanes of fayth wee may walke through this present lyfe as straungers too the world and that God will not fayle too auow vs for his children and heyres and that although wee bee yit wrapped heere in many vyces and imperfections yit notwithstanding all the Saincts of Paradyse doo acknowledge vs for their brethren and imbrace vs for our Lorde Iesus Christes sake Now let vs cast our selues downe before the Maiestie of our good God with acknowledgment of our faults praying him too make vs so to feele them as we may mislike them more more on the other side set our whole mind too the considering of the infinite grace which he extendeth toowards vs in calling vs vntoo him too the intent we may not be so spitefull nor yit so witlesse and blind as not to hearken when he speaketh but rather that wee may obediently through fayth yeelde vntoo the doctrine which he setteth foorth vntoo vs wherein lyeth all our welfare and saluation and that the same may plucke vs backe from all the leaud lusts of the world and from all the froward affections that thrust vs aside turne vs away from him so as we may grow more and more in his feare and loue too be fashioned lyke his image vntill we bee come too his heauenly glory wheruntoo he calleth vs That it may please him too graunt this grace not only too vs but also too all people c. The .xv. Sermon which is the seuenth vppon the second Chapter 19 Then are you no more straungers and forreyners but fellowe citizens with the Saints and the
household folke of God â–ª 20 Buylded vppon the foundation of the Apostles and Prophets wherof Iesus Christ himselfe is the head corner stone 21 In vvhom the whole building being knit toogither groweth intoo a holy Temple too the Lord 22 In vvhom you also are builded togither for a dvvelling place of God in spirit WEe haue seene here alreadie how the holy Ghost by the mouth of S. Paule setteth vs out a looking glasse wherin too behold the infinite goodnesse of our God in pulling vs backe from the dâ—â—â—eons of death to make vs his children and heires of the heauenly lyfe For this cause it is sayâ— â–ª that when we be receyued into the Châ—rch it is all one as if we were made Citizens not of some earthly Citie but euen of heauen too bee companions 〈◊〉 all the 〈◊〉 and faythful seruaunts of God yea and with all the Angels of Paradise And bycause the Churche is called not onely Gods Citie but also his house therefore Paule addeth that we bee his houshold folke therby too inhaunce the grace and fauour that God hath vttered towards vs For 〈◊〉 gathered intoo Gods house and too haue him neere vntoo vs and too haue familiar accâ—sse continually vnto him is much more for vs than if wee were but generally of some Citie of his Wee see then that bicause men doo neuer sufficiently esteeme the spirituall good that wee receyue by our Lord Iesus Christ S. Paul ment to shew here how it is good reason that we should make more account of the adoptioÌ„ wherby God hath so gathered vs toogither by meanes of our Lord Iesus Christ that we may now be familiarly conuersant with him by hope than by al the whole world And he addeth another similitude which is that we be builded to be the temple of God. Sometymes the holy Scripture sayth that euery faithful man is the TeÌ„ple of God bycause he dwelleth in vs by his holy spirit But when it is spoken vniuersally of the whole Churche then are wee as lyuely stones and the building is so bound and clozed toogither that euery of vs serueth too the perfectting therof Then is not the one contrarie too the other For euery faythfull bodye alone is the Temple of God bycause he ought too bee giuen too all holinesse by the woorking of the holie Ghost and as I sayd afore God abydeth in vs Howbeeit for asmuch as wee ought not too bee separated asunder but rather to bee knit toogither in vnitie by the bond of fayth â–ª it agreeth very well also that wee should be named stones and that lyke as a building is made of manye stones wherof there is none but it serueth too some purpose so wee should suffer our selues too bee ioyned too our Lord Iesus Christ by beleef of the Gospell that God may dwell in vs and bee there purely woorshipped and wee bee fully assured that whensoeuer wee call vppon him wee shall alwayes fynd him at hand too heare vs and that when wee bee gathered toogither in his name wee shall euermore haue him among vs That is the thing which S. Paule treateth of heere when he sayeth that they which had bin heathen men and cut of from all hope of saluation were builded vp by the Gospell to bee made a Temple for God. Now we see better than afore how God will take vs for his household that is too wit if wee bee taught purely by the doctrine of the Gospell that God auoweth vs for his Temples that he is contented too bee worshipped of vs and that he taketh our seruis in good worth Therfore vntill such tyme as wee haue the doctrine of the Gospell too giue vs enterance too that excellent benefyte which is vtterly vnestimable wee cannot bee called nother Citizens of heauen nor children of God nor belongers too his household And it is added as well too make vs perceyâ—e what reuerence the Gospell deserueth as also too shewe vs that wee neede not to make farre iourneis too seeke it For God offereth vs the prerogatiue of entring into his house the doore is set open for vs at least wyse if wee receyue the promises that he maketh Wee neede not too go about heauen nor earth God telleth vs and assureth vs that hee hathe adopted vs too the intent wee should leane all wholly vnto him And so ye see how wee may bee familiar with him and he bee ioyned vnto vs. But therwithall hee sheweth also where wee should seeke for his woord For faythlesse men are so spytefull that they seeke all maner of krinks too shift themselues from god And surely wee see that manie make as though they were willing too serue God so it myght bee apparant too them that it is he which speaketh but therwithall they doubt whether the Lawe came of him or no and whether the Gospell bee his truth or no. Lo how men would shake of Gods yoke too the vttermost of their power by their shrinking aside and by their starting holes and shifting They make protestation with full mouth that their intent is too humble themselues vnder him and yit they knowe not nother can they discerne which is his woord And why is that Euen bycause of their malice and vnthankfulnesse S. Paule therefore too barre all such tryfling excuces telleth vs that inasmuch as God hath spoken by Moyses and his Prophets and finally by his Apostles wee ought too assure our selues that al that euer is couteyued in the Lawe and in the Gospel is the truthe it self and that we ought not bee afrayd too bee be guyled or deceyued Wee shall heare manie Replyes for euery man imagineth whatsoeuer commeth in his fancie But God authorized his woord sufficiently when he published his law Agein he gaue sufficient authoritie too his Prophets and finally his Gospel was ratified and sealed with miracles ynow Therfore it is not for vs too say wee knowe not whether it bee Gods woord or no For it is in our mouth it is neere at hand to vs insomuch that God hathe voutsafed to feed vs lyke littel babes with it by sending vs mortall men to speake it too vs face to face So then let vs learne first of all not to sorâ— in the ayre when the receyuing of Gods woord commeth in question Let vs bee contented that he hath giuen vs sufficient record of his wil by his Prophets and Apostles and so shall wee yeeld him obedience though it hath pleased him too vse such instrumentes of his holy spirit for our fayth cannot bee without humilitie and God taketh a tryall thereof in making mortall men too bee the meanes wherby he communicateth himselfe vntoo vs Take it therefore for a principale that it must not greeue vs though God appeere not in visible shape or though he send vs not his Angells from heauen For it ought too suffyze vs that wee knowe that the Prophetes and Apostles are sufficient witnesses chozen and ordeyned too bring vs the message of saluation And by the waye
of their own fancies therwithall Christianitie is therby alredy corrupted coÌ„foâ—â—ded Now they not only intangle Gods truth with their own inuentions but also vtterly ouerthrow al in somuch that Gods seruice is vtterly corrupted by theÌ„ poore soules are harried to fro our Lord Iesus Christ is robbed so as they make but a fantastical coÌ„ceit of him attribute his offices to this man that maÌ„ as it were the dealing of some pray or bootie Forasmuch theÌ„ as we see the papists so malapertly madly turne Gods word vpsyde downe after that fashion we may well conclude that although they boast theÌ„selues neuer so much to bee the Church yit God disauoweth them yea vtterly abhorreth them that if a maÌ„ get him not out of that den of theeues it is impossible for him to be ioyned to our Lord Iesus Christ. Thus yee see that the thing which we haue to beare in mynd is that to be ioyned to God by meanes of his only sonne to be companions with the Angels of heauen brethren of the Patriarks holie kings and Prophets wee must be banished out of the Hellish Sinagogs that are in the popedome where it is apparant that Antichrist reigneth and that Iesus Christ is vtterly dispossessed of his right and souereintie And veryly we see their cursed presumption in that they haue bin so bolde as too say that the See of Rome is the foundation of the Churche For they abuse these woordes of our Lord Iesus Christ in the sixteenth Chapter of S. Mathew Thou art Peter and vpon this Stone will I buyld my Church Now seeyng that Iesus Christ sayeth that Peter shall bee buylded vppon himselfe that is too say vppon Iesus Christ he meaneth not too resigne his offyce eyther too him or too any other body but therby it appeereth that among the Papists there hath not bin any reuerence of the holy scripture nor any desyre too bee taught but that all was one too them so they myght set vp a tyrannye too oppresse the kingdome of our Lord Iesus Christ and too make cleane riddance of it if it were possible and that they haue made no conscience of manifest blasphemie insomuch that euen little children ought too haue spit in their faces considering the grosse beastlinesse that is and hath bin among them And herein also it is too bee seene howe the diuell hath raigned in full darkenesse that Gods woord was buryed yea and vtterly defaced and the wretched world quite and cleane beâ—eft of it for a tyme notwithstanding that it was their ordinary foode So then let vs abhorre all those blasphemies assuring our selues that wee cannot bee grounded in but our Lord Iesus Christ and that when wee bee once faythfully instructed in him wee neede not too borrow elsewhere bycause he hath brought vs whatsoâ—uer is requisite for our saluation And it is not meete that wee should doo him so great dishonour as too seeke any supply one where or other but that wee should hold our selues all wholly vntoo him That therfore is the meaning of the things that S. Paule speaketh heere Theruppon he addeth that it behoueth vs all too bee buylded and too growe intoo a spirituall building euen too God and in the spirit First whereas he sayeth that wee must bee builded it is to stirre vs vp so much the better to growe dayly more and more in faith He vseth also the word Growe and he meaneth in effect twoo things The one is that wee must not thinke our selues too bee so perfect as neede were that wee should bee as some fantasticall heads dâ—o whom yee shall see so puffed vp with ouerweening that they imagine themselues too be wize ynough and disdeyne too looke vppon Gods word or too giue eare vntoo it to be taught by it But wo worth such pryde for wee cannot bee disciples of our Lord Iesus Christ but by knowing that it behoueth vs too bee grounded in him and too profite in him al the tyme of our life For Gods word is of such height bredth and length that if a man should forbeare eating drinking and sleeping and buzie himselfe all wholly about that yit should he neuer knowe all So then wee ought too trauell in it al our life long knowing that God intendeth as now but onely to set vs in the way and that wee must go foreward by little and little and bee hiâ—d continually in humblenesse and modestie Agein S. Paule sheweth vs that too bee seâ—tled in our Lord Iesus Christ and too bee furthered in all the good things that are giuen vs by him wee must haue his word that wee may bee builded vppâ—â— it and growe vppon it more and more and that too bring the same too passe wee must bee teachable and from day â—oo day labour too seeke new helpe there too strenghthen our fayth withall which shal neuer be perfect in this world as we fynde sufficiently by experience Thus yee see what S. Paule ment by that â–ª which he sayeth here concerning our growing and going forward in the sayd building howbeit vntoo the Lord sayeth he shewing therby that too haue a goodly show is not all that is reâ—uired at our hands but that the cheife point is that God like well of vs and that wee bee wholly giuen vntoo him so as he haue place and roome in vs and dwel in vs as in his Temple For the Papists wil make a farre greater showe then wee on the 〈◊〉 side they haue great multitudes wherwith they bee pâ—ffed vp 〈◊〉 the vttermost Aâ—d theruppon they despyze vs bycause wee bee but a handfull of men in comparison of them What say they dooth not Christendome extende through all Europe Greece and Affricke And yit see how these rascals that haue nother authoritie nor credit nor any thing else in them will needes be counted the Chruch Yee see then that the Papists shake vs of with diuelish pride malapertnesse bycause they haue on their syde great pomp and all manner of riches insomuch that if a man go intoo their temples he is rauished at them as if he were in an earthly paradice But al is not gold that glistereth And although their pompe bee able too bleare the eyes of poore ignorant soules whom we see too bee caryed away in deede with such things Yit are they all no better but abhomination before god And so S. Paule sheweth vs that wee must not spite the Papistes though they be very many in number and greatly multiplyed for they bee but a head without a body or rather but a bumbasted and counterfet body Too bee short that which the Papists terme their Church is a very monster For it hath no head bycause Iesus Christ hath not preheminence ouer it no nor any part or portion in it Too the end therefore that wee might knowe how wee should growe it is sayd vntoo vs that wee must grow vntoo the Lord and in Spirit sayth S. Paule Heere he draweth vs
belongs too God yit let not vs ceasse too gloryfie God alwayes seeing that all the battels which are prepared by Satans pollicie ageinst the faythful are turned of God into Crownes and Garlands he maketh them to ouercome all things that seeme to make to their vndoing and destruction The thing then whiche wee haue yet further too mark is this in effect that we must not bee thrust out of the way when we see the wycked sorte and the despyzers of God and al worldlynges scorne our simplicitie at suche tyme as our brethren suffer persecution but must consyder that the pryzons where they be kept the reprochefull fires are of much more worthinesse and excellencie than all the seates where those Iudges sit that are as Satans vnderlings or vpholders and as ranke murtherers yea more excellent than al seats of Kings and Princes though they make neuer so much adoo of their greatnesse Now hereuppon S. Paule addeth you also haue heard the dealing foorth of Gods grace which was committed too mee as I haue written briefly vnto you according as he declared the mistery therof vntoo me â–ª and you may better vnderstand the knowledge which I haue of the mistery of Iesus Christ. Here S. Paule intendeth too proue that he was ordeyned an Apostle not as one that had thrust in himselfe through rashenesse or folly nor as one that had bin aduaunced by fauour of men nor as one that had light intoo it by haphazard â–ª but as put in by Gods free goodnesse And it is not here only that he stryueth for the maintenaunce of his calling that is too wit to shewe that he was an Apostle sent and allowed of God but he standeth vpon that poynt in many other places It is trew that he passed not for his owne person but the certeynty of the faythfull depended therupon When wee come too heare the Gospell if wee bee not throughly perswaded that he is sent of God surely wee may well conceyue some wandring opinion but we shall neuer bee sure nor haue any rest This then must go first Namely that such as teach vs bee allowed and that wee knowe them too bee imployed of God to our saluation and that they bee instruments of his holy Ghost For otherwise a man may say what is he for there is nothing in vs by nature but vanitie and leazing And on the other side were a man neuer so well learned and sound so as there were nothing in him but substantiaâ—nesse and soundnesse yit should he not bee able too assure vs of the forgiuenesse of our sinnes it is too great and high a thing too warrant vs attonement with God and that he taketh vs intoo his fauour wheras there had bin nothing but deadly emnitie before If the Angels of heauen should say it with one mouth they could not warrant it vs except they were authorized of God. So then let vs marke well that S. Paules labouring so much too shewe that he thrust not in hym selfe too bee an Apostle but that he was sent of God and had that office at Gods hand and that in all hys dooyngs he attempted not any thing vppon presumption or through rashnesse but according too our Lorde Iesus Christes choozyng of hym bycause it was his wyll too bee serued of hym after that maner is not causelesse That therefore is the grounde that he goeth vppon in this Text. Now he sayeth also that the Ephesians ought too haue knowen well the misterie or secret that had bin reueled vntoo him namely too the end they myght haue bin sure that he was ordeyned and appoynted too deale foorth Gods grace and too preach euerlasting saluation of their soules too such as had erst bin cut of and banished out of the kingdome of heauen And heere wee haue too marke first of all that too heare and too vnderstand the things that are preached too vs concerning the Gospell is not all that wee haue to doo but that wee must mount vp yit a little hygher that is too wit that God would haue vs too bee certifyed of his good will by the record of men For were it a thing deuyzed heere beneath it wâ—re too weake stuffe And therefore let vs marke that the preaching of the Gospell and our common meeting toogither too bee taught is not a policie or order of mans deuyzing nor a fancie or inuention of man but an ordinance of God and an abyding Lawe where ageinst it is not lawfull for vs too atteâ—pâ— any thing at all Sith iâ— is so wee ought too come so much the more soberly and aduyzedly thither as too Gods schoole and 〈◊〉 as too a mans schoole too heare the preaching Trew it is that wee â—ught too examin the doctrine and that wee must not receyue all things indifferently that are preached nor at least wyse bee as bruce â—eastes in that behalf after the maner of the Papists who terme it simplicitâ—e to be without any vnderstaÌ„ding at all but yit must wee beare such honor too Gods name that when the doctrine of the holy Scripture is set foorth vntoo vs â–ª wee 〈…〉 our selue from the world and forsake our owne reason too submit our selues with trew obedience and 〈◊〉 too the things which wee knowe too haue proceeded of god When wee come thither with such mynd so prepared surely God will neuer suffer vs too bee receyued but he will so guyde vs by his holy Ghost as wee shal bee certifyed that our fayth conâ—neth of him and is grounded vppon his power aâ—d thaâ— it commeth not of men Let that serue for one poynt Agein wheras Saint Pauâ—e sayth that the calling of the Gentyles too the knowledge of the Gospell that they myght be ioyned to them that were neere alredye was a misterie or secret wee haue too note that God purpozed to humble the world and too hold it as yee would say brydled too the end that wee should lerne too honour his prouidence notwithstanding that the reasons thereof bee vnknowen too vs and the meanes therof hid from vs God could haue published the Gospell immediatly vppon the creating of the world or streight after Adams fall but he did put it off by the space almost of twoo thousand yeeres and afterwardes agein after the flud although the world were renewed agein yit draue he it of agein So then there passed a sixteene hundred yeeres or theraboutes before Abraham was called And when God choze him and all his linage it was not yit the Gospell Neuerthelesse God tooke one man in his old age that was alredie passing and halfdead yea and euen as good as buried and in the meane whyle letteth the whole world go too destruction Now after that foure hundred yeeres more were spent the Law was published howbeit that was but too Abrahams linage only The Gentyles being the farre greater number were neuerthelesse excluded This matter seemeth strange at the first syght and they that would hold God brydled to their lust
than one Then should he bee vnconstant and that were too make God chaungeable and so should he seeme subiect too all manner of lightnesse lyke a mortall creature But as I sayd afore such men do ill knowe their owne abilitie For they imagine that if God bynd not himself in all poynts too the things which he hath reueled to vs by his word he is contrarye too himself and hath a dubble will and that moueth them too gabble after that fashion But too bee short Gods will is alwayes one and single and agreable in it self howbeit that to our seeming it bee diuers and haue many kinds of it as if wee sawe a hundred sundry shapes which dazeled our eye sight or vtterly dimmed it Whereas S. Paule sayth that Gods wisdome is diuers in many sorts it is as if a picture had a thousand coloures in it so as a man could not distinctly discerne one from another Neuerthelesse S. Paul in saying so ment not that Gods wisdome is so wrythed in it self that there is any contrarietie or stryfe there No but he sheweth that although God haue alwayes one euen meaning keepe on still in one trace and in one rate although there bee no chaunge nor variablenesse in him and although there bee but one light wherein there is no dimnesse at all yit notwithstanding when men will needes preace vntoo him their wits are alwayes as it were astray and dazeled and if they go foreward and step foorth still with too great boldenesse they must needes bee confounded in the end and God must vtterly ouerwhelme 〈◊〉 After that manner therefore must wee take the things that are spoken in the holy scripture concerning Gods prouidence Trewe it is that wee haue our lesson where God telleth vs that he will not haue any man too trouble his neighbour nor too â—ommit robbery extortion couetuousnesse deceyt or any manner of naughtinesse he telleth vs those things and therewithall commaundeth vs too liue chastly and too absteyne from all violence Now when warres are moued in the world when blud is shed when infinite raâ—â—shments and robberies are committed shall wee say that such things are don without Gods forcasting in his mind what was good Thinke wee that he suffereth fortune too rule the roste here beneath as though he himself were asleepe in heauen or repozed himselfe there in his pleasures What a blasphemie were that Wee would make God as an Idoll Agein what would become of vs if it were so for Satan is as a roring Lion seeking to deuoure vs as his pray and wee should bee continually as it were in his pawes and betweene his teeth Then if God ordered not all things in this world nehild Satan and all the wicked brydled surely wee should bee a hundred 〈◊〉 forlorne and perish euery minute of an houre Agein if we knew not that warres and such other lyke things are Gods iudgementes wherby he chastizeth our sinnes it is certein that we would neuer bee drawen to repentaunce Now then let vs learne the thing that is told vs here I meane according too our small abilitie that is to wit that God hath but one will that the same is certeyn throughly agreeing with it self and hath no lightnesse nor inconstancie in it and yit neuerthelesse that we must therwithall reuerence his secret determinations which are as now so high and profound as wee cannot reache vntoo them And if wee cannot resolue our selues of al the doubts which the diuell will cast in our wayes making vs too thinke How is it possible that God should be cleare from sinne and not be the author of euill seeing he serueth his turne both by Satan and by all the wicked and imployeth them too aduaunce them selues one ageinst another how is it possible that he should bee blamelesse When any of these fancies come in our heads or if any of those dogges which belke out their blasphemies in that wyse ageinst God assault vs let vs bee armed with sobernesse knowing how it is sayd here that Gods wisdome is diuers in many sorts and that although his will also be diuers in many respects yit notwithstanding it is alwayes one still That is in effect the thing that wee haue too beare in mynd vppon this streyne Now therupon S. Paule applyeth the ground which he handleth vntoo the matter which he hath spoken here in generall that is too wit that God created all things by our Lord Iesus Christ too the end that this wisdome should bee knowne to the powers and principalities in the heauenly places by the Church In sayng that God created all things by Iesus Christ he bringeth vs backe agein to the beginning of the world where he speaketh of the renewment that was made when God repayred the things that were decayed and scattered by Adams sinne according as wee haue seene heretofore how it was Christs office to gather toogither all things that were scattered afore For Adam had peruerted and marred all order by his fall so as there was nothing but confuzion both in heauen and earth till al was mended agein by Iesus Christ. Now then the restitution that was made by our Lord Iesus Christ may well bee referred too this second creation as though that at his comming God had set the world in his former state agein which had bin as it were crazed afore Howsoeuer the cace stand both â—wayne of them were doone by Iesus Christ that is too wit as well the first creation as the second And the conueyance is not amisse in that S. Paule leadeth vs from the one too the other by the similitude which he setteth downe heere Let vs marke well therefore that all thinges were created in Iesus Christ when he was ordeyned too bee head of Angels and men yea and that although wee had had no neede of a redeemer yit had our Lord Iesus Christ neuerthelesse bin stablished for our head There remayned no more too doo but too clothe himselfe with our nature and too offer himselfe in sacrifyce for the redemption of sinners but yit for all that he fayled not too beare the office already of reconcyling men vntoo God and of ioyning them with the Angels of heauen After that manner then were all things created in our Lord Iesus Christ. But heere S. Paule ment purposely too leade vs too the restorement which was made at such tyme as Iesus Christ was giuen vs too bee our redeemer For although the world ceassed not too haue some shape still so as the sunne and Moone shone bryght and the earth brought foorth hir fruites yit notwithstanding wee knowe that as S. Paule sayeth in the eyght too the Romanes all creatures grone and are as a woman traueyling of child bycause they see themselues subiect to corruption through Adams offence for the which he was accursed Too bee short wheras God had shewed himself our enemye he beâ—ame our father and wheras the things that were created too
our vse had vin turned away by Adams sinne all was restored agein at the comming of our Lord Iesus Christ. So then by that meanes he gathered all things toogither agein that had bin scattered asunder before and then was the world after a sort chaunged as the Prophets had spoken of it afore For although they ment not too incloze the said renewment within any certeyne tyme yit notwithstanding when they preached of the comming of our Lord Iesus Christ and of the grace that shâ—uld bee giuen to the Church at that tyme they vsed such speech as this Behold I make the heauens new and the earth new After that maner dooth God speake by the Prophet Esay and it is not only once but it is as yee would say a common speech among al the prophets Nowe then Saint Paule following the common phraze of the Scripture sayth that all things were created new agein in Iesus Christ howbeeit that is in respect of the Church The world it self was not renewed but as in respect of vs wee bee parttakers alredye of the reâ—â—â—rement that is promised vs For by our Lord Iesus Christ wee inioy Gods creatures wherof wee were depryued afore Wheras the sunne and moone shyne vppon vs and wee be nurrished by the sustenance of the earth wee knowe that those things belong vntoo vs bycause wee bee Gods children And how is that Euen bycause he hath adopted vs in Iesus Christ. For the matter which wee haue sung in the Psalme concerning man must bee applyed to the person of Gods sonne as sayeth Saint Paule himself who is a faythfull expounder Not that he restreyneth it too him alone but forasmuch as the things which he speaketh concerning the vncorruptnesse of mankynd is not too bee found in it now but all is marred and corrupted therfore wee must bee fayne too repayre too our head by whom wee bee set in good plyght agein So then wee could not bee blissed of God nother in our meaâ—e nor in our drinke nor in the inioying of any of all his creatures were it not for the restorement that is made by our Lord Iesus Christ and that he hath caused the world too bee giuen vs hensforth in heritage too the end wee myght with a good and cleere consclence inioy all the gifts which hee hath bestowed vppon vs And so yee see that the creating of al things in Iesus Christ is Gods reforming of his Churche and our parttaking of the purchaced heritage for his sake and by his meanes Now hauing sayde that wee bee so created agein in the person of Gods sonne and that he is our head inasmuch as wee bee knit vntoo him by fayth he addeth that it is a vvisdome vvhich the very Angels haue not knovven insomuch that they fare the better by our saluation and haue cause too honour God for preferring them so too the thing that was after a sort buryed from them before Some thinking this too bee straunge stuffe haue bin of opinion that S. Paule spake of the diuels But he speaketh expresly of the heauenly places and meaneth too put a difference betwixt the chozen Angels the castawayes And ageyn too what purpose were it for the diuells too knowe Gods wisdome iâ— our saluation It were too no purpose at all There are others which beyng not able too rid themselues of this text of Saint Paules haue thought that the Angels are heere among vs too bee as schollers and to heare the preaching of Gods woord But that is too fond and chyldish an imagination for wee know that as well the doctrine as the vse of the Sacramentes are allotted peculiarly vntoo vs of God bycause of our rawnesse The Angels of heauen haue nothing too doo nother with Baptim nor with the Lordes Supper And why For the Angels bee altoogither spirituall But forasmuch as wee creepe heere beneath therefore wee haue neede of such meanes as are conuenient for our infirmitie too make vs come by little and little vntoo god Therefore the doctrine that is preached among vs serueth not for the instruction of the Angels How then shoulde it bee vnderstoode that the Angels were taught by the things which they see presently in the Church Let vs marke first of all that although the Angels behold the face of God yit is it not ment that they bee come too the perfection which is promised vs for that is reserued too the latter day when all things shall bee fulfilled The Angels then knowe not things yit but in part Trew it is that they must not bee mustered in our state and taking for lyke as they bee neerer God than wee so bee they taught more familiarly But howsoeuer they faâ—â— yit must they bee fayne too hyde their eyes as is shewed vs in the sixth Chapter of Esay in the vision that is giuen him there Albeit then that the Angels be heauenly spirites and be familiarly conuersant with God as houshold seruants of his kingdome yit haue they their eyes couered too shewe that they vnderstand not all things as yit and that their knowing is but in part For God must shewe them that they bee but creatures that they myght therby bee hild in continuall awe too humble themselues before him and to keepe themselues in their degree According heeruntoo it is sayed that the Angels of heauen knowe not when the last day shal bee that is hid from them And why Too the intent that men should humble themselues the more and not be ashamed to be ignorant of the things which God hath not reueled vntoo vs Too the end therfore that it may not greeue vs that God concealeth many things from vs the very Angels are set afore vs as not knowing all things as yit Then is it not without cause sayd that they knewe not what should befall and come too passe at the comming of the sonne of God that is too wit that all people without exception should bee called too the truth of the Gospell and bee all adopted of God too bee made the spirituall children of Abraham Trew it is that the Angels knewe well that Iesus Christ was the head of all mankind but how that should bee doone or at what tyme or by what meane that was hidden from them That is the maner wherin S. Paule sayth that they profited namely by beholding our Lord Iesus Christ too shed foorth his grace in that wyse For it was not ynough too say that men should woonder at such a miracle as â—hat God should take those intoo his house that were strayed away before and alye himself with those that were erst his mortall enemyes allure them to him whom he before abhorred If it had bin sayd that men ought too bee astonished at it that had not bin ynough But when as S. Paule sayeth that euen the Angels fynde it straunge and are fayne too maruell at it seeing how God vttereth so great treasures it serueth well too shewe vs that whensoeuer there
is any speache of our calling that is too say of the mercie that God hath shewed vs in forgetting what wee were and in fashioning vs anew after his owne image insomuch that wheras we were lost and forlorne yea and vtterly drowned in the bottome of hell by Adam he hath set vs vp ageyn and taken vs vp too the kingdome of heauen and is not contented too shewe vs his bounteousenesse in this world only but also intendeth too make vs partakers of his endlesse glory and too giue vs the crowne of lyfe in his kingdome it is a thing for vs too lerne too woonder at too the end wee may receyue so great so hygh so excellent and so worthie benefites with such reuerence as they deserue And Saint Paule not onely heere but also in other places calleth the Angels Principalities too shewe vs that wee cannot deuyze any thing so hygh and noble which is not inferiour too Iesus Christ as is declared more fully in the first too the Colossians For in asmuch as many men did euen at that tyme magnifye the Angels too deface the maiestie of our Lord Iesus Christ S. Paule sheweth that although the Angels bee as it were Gods powers or vertewes and his armes wherwith he executeth his woorkes and although they bee dominions and powers yit notwithstanding Iesus Christ ceasseth not too haue all preheminence and authoritie ouer them but lyke as the sunne darkeneth the lyght of the Starres so must all the dignitie of the Angels bee layd downe that it hinder not Iesus Christ too bee looked at of all men and to bee the onely Loadestar and too bee knowen that it is only he in whom lyeth the fulnesse of all good things and so is he in deede as is sayd in the same text And it is a poynt well woorthie too bee marked still For wee see how it is ynough now adayes among the Papistes too alledge the vertewes of the Apostles or of the Uirgin Marie or of the Sayntes too make ydols of them And it seemeth too them on the contrarie part also that if men doo not woorship them and pray vntoo them and yeeld them the seruis which belongeth alonly vntoo God they bee vtterly vndoone For thus doo they alledge How now Why should not the Uirgâ—â— Marie bee our aduocate seing shee liued so holy a lyfe that shee was as a mirrour of all perfection and so hyghly in Gods fauour Ueâ—ily as who should say that the excellencie which God hath put intoo his creatures should serue too bereeue Iesus Christ in such wyse that he should bee put backe therfore So then let vs vnderstand that whatsoeuer can bee sayd or preached of the vertewes and woorthinesse of the Uirgin Marie of the Apostles and of all othe men yea and of the Angells of heauen serueth not too diminish the maiestie of our Lord Iesus Christ nor too turne vs away from him nor too cause his offices too bee delt away too this man and too that man Wheretoo then Too doo vs too wit that vertewes are so distributed to al Gods children as there is none other fountayne of all goodnesse but Iesus Christ who is the only party too whom wee must resort and that the creatures are neuer the more impayred though Iesus Christ ouer-peere them as their head That then is in effect the thing which wee haue too marke vppon Saint Paules woordes where he taunteeh such as would needs exalt the Angels without end or ceassing For he sayth very wel I graunt they be powers vertues principalities but yit is our Lord Iesus Christ still their head and they bee so grounded vppon him that they fare the better by our saluation Now then what an vngraciousnesse were it if wee should leaue Iesus Christ and go seeke too the Angels seeing that euen they doo woonder at the riches which God hath vttered in knitting vs intoo the bodie of his sonne and consequently in calling vs too him too bee his owne children by that meanes Thus yee see how the woondering of the Angells at our saluation ought too frame vs the better too our Lord Iesus Christ make vs to sticke fast vnto him without swarâ—ing from him any manner of way And for that cause is it added in the end that by him vvee haue boldnesse and enteraunce in hope through the beleefe vvhich is in him Heere S. Paule ment shortly to blame the vnthankfulnesse of such as are not contented with the hauing of Iesus Christ but thinke that he should haue some helpes added too him Therefore he sayeth what desire wee more than too bee knit vntoo God Is not our full happinesse there Now it is so that by beeleeuing in Iesus Christ we hauâ— confidence that wee may â—reace vntoo God the accesse is giuen 〈◊〉 And whereas trust or confidence is not ynough wee haue also bolâ—â—nesse too come vntoo him with our heads vpright not as preâ—uming any whit of our selues nor yit too come thither rechlesly but we must alwayes practize this saying of the Psalme that although we rest vppon Gods goodnesse yit must we euermore worship him with feare Notwithstanding we may alwayes come boldly vntoo Gods throne assuring our selues that his Maiestie shall no more bee terrible to vs seeing he sheweth himself a father toowards vs in the person of his onely sonne Wee see then how S. Paules meaning is too hold vs fast too Iesus christ And therein wee see also what our frowardnes is For it is certeyn that the care and zeale which S. Paule had too make vs cleaue fast too the sonne of God came of the wisdome of the holy Ghost who knew our frailtie and vnstedfastnesse Had we as yee would say but one drop of settled wit it were ynough too doo vs too vnderstand that by the Gospell we may possesse Gods sonne who giueth himself vntoo vs and that hauing him we haue all that euer we can wish It were ynough too haue spoken this in one word as S. Paule hath shewed already but wee see how he dubbleth and confirmeth his saying as though it were a hard thing too bee beleeued And of a truth it is verye hard bycause wee bee too much giuen too distrust and vnbeleefe Agein too beleeue for one day is not all that wee haue too doo it is required that wee should hold on still which is a verye rare thing too bee found in this world bycause wee bee alwayes â—isking By meanes whereof men doo as it were wylfully bereue themselues of the thing that was giuen them Furtheâ—more forasmuch as all the world is at the poynt and wee cannot bee wonne or perswaded but with great peyne too come too our Lord Iesus Christ and too rest vppon him let vs vse the remedie that Saint Paule setteth vs downe heere And first of all wee must marke well that Iesus Christ is the doore too open heauen vntoo vs for wee knowe that at his death the vâ—yle of the Temple
but the least occasion that can bee wyll serue bycause their seeking alreadye is too shrinke away from god And this is too common now adayes For they that are desyrous too iustifye themselues bycause they reiect the doctrine of the Gospell will alwayes fynde fault with the causes of offences O say thy this trubbleth mee this maketh mee too mislyke the doctrine of the Gospell this maketh mee too forsake it vtterly All that euer they can alledge shal bee but tryfles but yit had wee neede too labour so much the more too ouercome all the lettes and stoppes which the diuell indeuoreth too cast in our way so as wee may still keepe on our trade and course And that is the thing whereat S. Paule ameth heere exhorting the Ephesians not too bee thrust out of the way but too holde on still truely and constantly in the fayth of the Gospell notwithstanding that they might be offended too see him a prisoner and as good as condemned already Now it is certein that Saint Paules suffering in mayntenance of the thinges that he had preached was not too make them swarue from Gods pure truth but contrariwyse he protesteth that it was too their glory so as they myght tryumph aforehand considering the inuincible constancie that was giuen him But as I haue sayd already besydes the thing that I haue touched alredy there is such a naughtinesse rooted in our nature that wee bee well appayd if wee can haue any outward colour too shrinke away from God and we beare our selues on hand that we bee quite and cleane discharged Howbeit S. Paule spake not this for that one people but he giueth heere an instruction that ought too serue vs at this day which is that although the most part of the world bee mad at the Gospel and fight as much as they can too quench the rememberaunce of our Lord Iesus Christ and although the faythfull bee persecuted diffamed and tormeÌ„ted Yit must we not swarue aside nor be out of hart considering that it ought to confirme our fayth the more in our Lord Iesus Christ and that wee haue wherof to glory seeing God holdeth vp his Church by strong hand so as it is not vtterly oppressed and ouercome If the Gospell were receyued without geinsaying and with one common accord surely we should haue cause to blisse God for it and there should bee a melodie betweene heauen and earth so as both men and Angels might with full mouth magnifie Gods goodnesse so shiâ—ning foorth vppon all men But yit the fighting of men ageinst the Gospell is a sure recorde vntoo vs that God is the author of it inasmuch as they that are imprisoned for it and drawen euen vntoo death ceasse not for all that too stand stedfastly in it God then vttereth there a wounderfull power and it appereth that for all that euer Satan can doo wee neuerthelesse haue proofe that God is on our side and fighteth for vs and vpholdeth vs by his power Not that he exempteth vs from affliction but he will alwayes giue vs victory and that ought to suffize vs Thus the thing which wee haue too remember vppon this Text of S. Paules is that wee must bee readie too receyue all the alarums that Satan shall make vppon vs and that although wee see the doctrine of the Gospell ill receyued of the world so as it is not only despyzed and disdeyned but also hated and the vnbeleeuers are inflamed with a diuelish rage too destroy it Yit notwithstanding we must not beare it the lesse reuerence for wee must not measure Gods maiestie by the opinions of meÌ„ Put the cace that God were euery where despyzed according as most men are in deede so churlish and vnthankfull that they bee as monsters shaped ageinst kind yit must not God loze the right that wee owe him For notwithstanding the rebelliousnesse of such as would wrap God with them in their iniquities wee ought too honour him with all humilitie Euen so is it also with the pure doctrine of the Gospell Although then that the world set themselues ageinst it many men trample it vnderfoote so as some mocke at it some gnashe their teeth at it and fires are kindled for it Yit let vs still quietly and obediently receyue the things which wee knowe to come from our god Thus then yee see how our fayth ought always too keepe on his way and that although many practizes and enterprizes bee attempted ageinst the faythfull and a man shal euery where heare of nothing but confederacies threatenings outrages and such other things yit wee must not ceasse too fight stoutly vnder Christs banner to possesse our soules in pacience And heereunto ought this saying of S. Paules to serue that it is our glory for our fayth should bee as good as dead if God tryed it not Neuerthelesse when wee see the faythfull so examined wee haue alwayes so much the better warrant of the doctrine that is giuen vs of god Trew it is that it ought too bee grounded in heauen that is too say vppon the aucthoritie of God alone without hauing respect too any creatures For the very Angels of heauen were not able too authorize the Gospell Gods maiestie must bee fayne too come foorth for vs too leane vntoo and then shall wee neuer bee shaken downe Notwithstanding when the Martirs sticke not to giue their liues in the witnessing of Gods truth then as I sayd afore wee bee or ought too bee the more stirred vp too receyue the doctrine and it is as it were sealed vp in our harts Forasmuch then as persecutions serue too confirme the doctrine the better therfore S. Paule sayeth it is our glory and that wee ought too triumph at it seeing that God dooth so mainteyne and strengthen them whom he sendeth intoo that battell For it is certeine that in respect of the frayltie of the fleshe they shoulde quayle by and by But that they get the vpper hand let vs mark that it is Gods dooing who woorketh after so manifest a fashion as wee haue cause too glorifie him for it Now if when wee bee trubbled wee bee tempted too shrink and too giue ouer at euery brunt that is put too vs it is a token that wee haue not the skill too profit our selues by the meanes that God giueth vs too drawe vs to him and to make vs sticke too him with trew stedfastnesse Therfore let vs fyght ageinst our own weaknesse and ageinst the naughtinesse of our nature that when wee see how the diuell practyzeth too ouerthrowe the Gospell in maner euery where wee may consider that God forgetteth not those that are his but strengtheneth them in such wyze with his power that their fayth getteth the vpper hand to the end that we shold hope for the lyke and that when wee bee at ease and rest wee should not ceasse too prepare our selues after their example that when it shall please God too reach out his hand vppon vs and
Saint Paule is not contented heere with setting downe a kinred among men too shew that he meaneâ—t of the faythfull is matched with Abraham Dauid Peter and Paule but he sheweth that he is matched euen with the Angels of heauen too And soothly we may well haue that dignitiâ—â— seeing that Iesus Christ himselfe voutsafeth too bee our brother and hath knit himself to vs in the bond of brotherhood Thus yee see how wee should bee guyded in praying vntoo God that wee may coine vntoo him in feare and reuerence considering his maiestie which is infinite and moreâ—uer not too bee abashed at it ne too turne away but vnderstand that inasmuch as God hath voutsafed too take vs for his children and our Lord Iesus Christ is ordeyned our mediator too the intent wee 〈◊〉 come vntoo him â–ª wee may come with full trust before 〈◊〉 of grace and not sticke too cal God our father with open mouth â—â—cause he hath shewed that he taketh vs for his children and wee haue Iesus Christ for our brother by adoption and wee neede not too doubt but that all the Angels of heauen acknowledge and auow vs for their brethren when wee come too God so ioyned too our Lord Iesus Christ lyke as on the contrarie part also if we swerue from that marke wee must needes bee cast of and the Angels must beecome our enemyes and aduersaries and set themselues ageinst all the prayers that wee can make Now let vs fall downe before the maiestie of our good God with acknowledgment of our faultes praying him too voutsafe too reforme our lyfe in such wyse as wee may shewe by our deedes that wee haue not lost our tyme in going too his schoole and indeuer and inforce our selues too please him in all things and that forasmuch as wee bee not able too serue him alwayes in perfection he will voutsafe too beare with our infirmities to beare them vp in the meane whyle so as wee may not ceasse too resort still vntoo him seeing the neede and necessitie wherwith wee bee pinched And so let vs all say Almyghtie God heauenly father c. The .xx. Sermon which is the fifth vppon the third Chapter 14. For the vvhich thing I bovv my knees too the father of our Lord Iesus Christ 15. Of vvhom all kinred is named in heauen and in earth 16. That according too the riches of his glory he graunt you too bee strengthened vvith povver by his spirit in the invvardâ— man. 17. And that Christ may dvvell in your hartes by fayth 18. And that yee may bee rooted and grounded in Loue too the intent yee may comprehend vvith all the Sainctes vvhat the wydenesse and the length and the deepth and the heyght 19. And knovve the louingnesse of Christ vvhich passeth all knovvledge that yee may be filled vvith all fulnesse of God. WEe haue seene this morning by what enterance wee must offer our prayers vntoo God if we intend too be heard at his hand and too haue full assurance that our prayers shal bee well lyked namely that Iesus Christ bee our guyde and aduocate and make intercessioÌ„ for vs so as we speake not but as it were by his mouth Now he hath set it downe for a rule in praying vnto God that wee must call him father And how dare men bee so bolde or presumptuous as to call God their father Surely wee can alledge no ryght wherby too clayme any such dignitie For not euen the Angels haue it but by meanes of our Lord Iesus Christ. Then is it vnpossible for vs too pray too God as he commaundeth vs and after the manner which he teacheth vs in his woord except Iesus Christ bee our aduocate For on whether syde are the Angels akyn too vs shall the Uirgin Mary be found to bee our greate Aunt or Graundmother What are the Apostles Too bee short wee must resort too our Lord Iesus Christ too haue his spirituall kinred wherby God avoweth vs for his adopted children And when wee once haue that wee must no more doubt whether God will heare our prayers or no seeing wee come not to him vppon a foolish rashnesse by presuming vppon our owne naturall reason or selflyking but with obedience too his commaundement Agein wee haue his promis which can neuer deceyue vs Contrarywyse all they that thinke too obteyne fauour at Gods hand by any other meane doo but run astray and haue shet them selues out of the doore already And therfore there is now none excuce but that wee must simply hold the way which the Gospell sheweth vs to come vnto God by that is too wit in the name of our Lord Iesus Christ without adding of any other creature as we see doone by the whole world In deede they that pester vp a throng of patrons and aduocates as they terme them hope too bee well welcome vntoo god But by what warrant Who hath promised them that God will accept their deuotion and all that they offer vntoo him For it is not in vs too appoynt officers in heauen In a Court of Iustice of the world it myght well bee a matter of course as they terme it and it myght lie in the power of a Iudge too giue leaue too whom he listeth too pleade mens caces too the intent there myght be no confuzion But if wee will make aduocates at our owne pleasure and vppon our owne head in heauen it is all one as if wee would rob God of his authoritie and souereintie Yea and wee must bethink vs how S. Paule sayeth that all our prayers and supplications shall neuer be aught worth but vtterly vnprofitable and vayne if they be not conformable to Gods word so as we take our rule froÌ„ thence For how shall wee call vpon a God saieth he whom wee knowe not at all aduenture And how shall we knowe after what maner we should pray and what style and speeche wee should vse Wee must come too hearing not of the things that men shall bring vs of their owne brayne but of the things that God commaundeth vs So then wee must vse this modestie and sobrietie and not speake at randon when wee pray vntoo God but simply obey his word Yea and we know that prayer is the cheefe sacrifice that God requireth For whereas it is sayd that wee must worship the only one God it is not alonly with ceremonies as with kneeling downe before him In deede that is requisite for it is meete that wee should honour our God both with our body and with our mynd bycause they bee both his Howbeit in worshipping him wee must acknowledge truely that wee hold all good things of him and that doo wee in praying too him For wee come thither as poore soules vtterly destitute of all thinges that are meete for vs knowing that without him wee bee woorse than miserable It is sayde in the lawe that in offering sacrifyze too God men must not doo any thing at all of their owne
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
Gospell were receyued with such reuerence and earnestnesse as it deserueth God also would bee more bountifull on his syde Wheras wee see now so fewe good Preachers yea that there step vp a sort of dirt-daubers woorse than naught and farre leauder than the Moonkes in the poppedome which are as redie to preache Mahomets Alcoran as Christes Gospell so they may keepe their liuings styll and when besydes those wee see also a sort of drunkardes that haue no more zeale than Swyne but are as mastiues that barke not ne neuer open their lipes but too confound lyght and darknesse toogither that all things myght be put out of order Let vs vnderstand that God executeth iust vengeance vppon the despyzing of his Gospell For let vs see a little what the humilitie and submission is which men yeeld vntoo God for all their hearing of the sound of this doctrine and for all his setting vp of the scepter of his Gospell to shew that he is mynded too reigne ouer vs Wee see that most men could fynd in their hartes to haue no religion at al. Agein they that make fayrest countenance would yit full fayne that the Gospell were styll but a shadowing place of Ceremonies And howsoeuer the world go they bee loth too beare anie yoke they cannot abyde too bee rebuked for their vyces but they would haue a beastly licenciousnesse condicionally that they myght doo what they list they would bee contented that the Gospell should bee preached as who should say they would graunt it vntoo Iesus Christ by composition and couenant But in the meane whyle all is but hipocrisie and they cannot so conceale their counterfetting but that the world dooth well see that they bee as shamelesse as harlots For doubtlesse a man shall find more religion and feare of God in the popedome than among those that are in the places where the Gospell is preached But the mischeef of all mischeeues is that a sort of these naughtipackes step vp intoo the chayre of truth of whom some are drunkardes some whoremongers and some blasphemers and too bee short there is such wickednesse among them as is horrible to see ▪ Sith wee knowe this let vs cast downe our eyes and condemne the vnthankfulnesse and rebelliousnesse that is in vs as the cause of all the disorder that wee see But howsoeuer the world go with vs yit if our Lord bee so benificiall too vs still as too haue his doctrine preached too vs therin wee haue a sure and infallible token that he is neere at hand with vs and that he seeketh our saluation by calling vs vnto him as though he spake with open mouth and that wee sawe him personally before vs Then can we not fayle nor bee deceyued in assuring our selues that Iesus Christ calleth vs too him and that he holdeth out his armes open too receyue vs as oft as the Gospell is preached vntoo vs And wee neede not too seeke reuelations from heauen nor too wander abroade for seeing that the woord is in our harte and mouth what would wee more Who shall flye vp aboue the cloudes Who shall go down into the deepes let vs assure our selues that God offereth himself vntoo vs in the person of his only sonne when he sendeth vs preachers and teachers And herwithall let vs still haue an eye too that which I sayd afore which is that they too whom God giueth most of his grace must consider that by that meanes they be the more bound to imploy them selues in the place that our Lord hath assigned them too and wheruntoo it is his pleasure too appropriate them He then that hath knowledge must not exalt himself for it but consider that he is a better too the whole bodie and theruppon examin well how he may serue too the glory of God with the things that he hath put him in trust withall and make the gift which he hath receyued profitable assuring him self that the vse therof is common too all men and that although God haue committed it too his custody and will haue him too bee the keeper of it yit must he not hold it as a treasure locked vp in a hutch but impart it abroade to such as want it and haue neede of it Herwithal also let vs keepe vs frō enuying of those whom it is Gods will to honour after that fashion that there bee no spytefulnesse in vs too say Why and is it meete that such a one should bee preferred before mee For in so dooing wee spyte god And therfore let euery of vs knowe his owne state and degree and not stand in contention with our God assuring our selues that the thyngs which he hath ordeyned in his Churhe are doone by vnreuocable iudgment Wherfore let vs abhorre these madbraynes that would take away the order which wee see too bee grounded vppon the authoritie of the sonne of god There are that thinke the preaching of the Gospell too bee a needelesse thing and that it serueth as it were but for little children and that they them selues haue the holy Ghoste at commaundement too reuele things too them from heauen euery minute of an houre But it is certeyne that the Diuell blyndeth them in that ouerweening and men knowe that he had wonne the goale if the meane of our saluation were abolished and taken away For lyke as S. Paule sayeth that the preaching of the Gospell must serue too make the Church perfect that wee may bee brought too the kingdome of heauen so on the contrary part when there is no more any doctrine or Shepherd the diuell must needes so ouermayster vs as wee shal bee scattered asunder and nothing shall remayne but ruine and destruction Seeing then that this order is not of men let vs learne too submit our selues vntoo it and let all of vs both great and small without geynsaying suffer God too guyde vs 〈◊〉 that meane seeing it hath pleased him too appoynt it Also wee see how Gods children are called the children of the Church And S. Paule sheweth that our Lord Iesus will reigne ouer vs with condition that his woord bee alwayes in mens mouthes He sayeth not that the Angels shall come to reuele vntoo vs the things that God will haue vs too knowe but he sayth that wee must vnderstand Gods will by their meanes which haue the charge and office too tell it vs For lyke as in the tyme of the Lawe it was sayd that the Priestes were Gods Angels and that men ought too inquyre at their mouth so now also God will not haue vs too flitter in the ayre after our owne fancies but too go too the fountayne which is open for vs when wee list too drinke If a man would go seeke the head and welspring of a fountayne I meane as it is hidden in the earth and would hold scorne too drinke vntill he had found it would not men take him for stark mad and besyde him self Yis that would they But
shall bee alwayes vnhappie Wherfore let vs euermore abyde stedfastly by our God and hold vs vnder his yoke and not shrink away in any wyse but rather defye the whole world yea though there were no man too hold with vs That is one poynt Agein if the world may bee wonne too obedience and wee bee able too doo so much as too drawe one or twoo too consent in one fayth with vs then must wee put our indeuer and labour theruntoo For wee must shun these twoo extremities namely of offending God and of turning away from his pure woord too purchace mens fauor and also of being so hygh mynded and full of statelinesse as too trust euery man to himselfe and to let others alone and too passe for no man but himselfe for these are two euill extremities which wee must beware of But let vs learne too ioyne these twoo things as inseperable namely that wee yeeld God trew obedience through fayth by holding our selues to the pure simplicitie of his word and agein that therwithall we despyze not our neyghbours but indeuer to win them that they may submit themselues quietly vntoo God and by that meanes alâ— of vs both greate and small may speake as it were with one mouth through the holy Ghoste reigning in our harts and all of vs haue the knowledge that hath bin spoken of namely that God is so the authour of our saluation that he hath also shewed himself a father towards vs in adopting vs and in voutsafing to haue vs to be al of his household Which cannot bee except wee liue all in good concord bycause he is the God of peace And although wee should bee driuen too fyght ageinst the whole world yit let vs bee of good comfort bycause the Angels of heauen are our companions in cleauing vnto god Should wee then in these dayes separate our selues from an infinite multitude of men which presume vppon their riches their greatnesse their pomp their credit yea their wisdome Yea and let vs esteeme euery whit of it but as trashe and for our owne parte although they call vs Schismatikes count vs but as the ofscowrings of the world let vs hold vs contented in that wee know that the Angels of heauen the holie Patriarks the Hrophets the Apostles and the Martirs agree with vs and too be short that all Gods chozen people from Abell too his present day doo beare vs sufficient companie And so may wee despyze all that shal bee layd too our reproche when wee haue Gods truthe and the mark wherby wee knowe our selues too bee his children For inasmuch as God cannot deny himself he will continew alwayes with his Church wherof we bee a parcell if shee sticke vntoo his woord Let that therfor bee one poynt But in the meane while also let vs not forget to seeke peace to the vâ—termost of our power according to the text that I alledged out of the Romanes Therfore let vs not wilfully seperate our selues from the world but let vs haue as it were our armes strected out too take home all such as yeeld themselues willingly too the obedience of God that wee may haue one fayth toogither and let vs indeuer too bring it too passe And the very same also is the cause why Saint Paule telleth vs heere that the fayth and obedience which wâ— yeeld vntoo God serues not too puffe vp our harts with pryde so as wee should reiect other men and euery of vs loue himself and shift for himself â—ut too make vs followe the example of our heauenly father who allureth them too him which were farre of and is readye too beâ— reconcyled too his enemyes which thing seing he hath shewed vs 〈◊〉 our Lord Iesus Christ and giuen vs so excellent a pledge of it wee also must haue the same doctrine of peace in our thoughts and in our harts and indeuer as much as is possible too bring them too the vnion of the Gospell that are separated from it as yit so that if they which haue bin as it were stark mad ageinst God doo yeeld themselues as lambes and sheepe of the flocke wee must bee redye to receyue them Let vs then bend our selues too that and not bee giuen euery man too his owne profite but assure our selues that sith God hath knit vs toogither and bound vs one too another euery of vs ought too imploy himself too the vttermoste of his abilitie and according too his owne measure too drawe his neyghbours with him so as we may be ryghtly one bodie and Iesus Christ reigne ouer vs. And for the same cause also dooth he adde that wee should grovve in all things in him that is our head that is too vvit in Iesus Christ. Now by this woord Growe Saynt Paule continueth the matter that wee haue seene heeretoofore which is that wee must not stand so much in our owne conceytes as too thinke our selues too bee come alredye to the marke wee go too For as I told you our lyfe is a iorney and therfore wee must go on styll for he that lingereth by the way dooth well shew that he neuer wist wherat he amed Therefore although wee must not bee as little children yit are wee not yit come to full age nother haue wee gotten yit such strength as were requisyte Wherfore let vs growe that is too say let euery of vs looke well too his owne infirmitie and when he sees his owne weakenesse â–ª let him theruppon take harte and thrust foorth himself let him preace vntoo God and let all our myndes bee continually bent that waye For it is not ynough for vs too haue begunne nor yit too haue gone on â— good way vnlesse it bee printed in our hartes that wee must profiâ—e still euen too our dying day Otherwyse it is certeyne that wee shall be but dazeled with our owne pryde that will make all Gods gifâ—es too vanish away which wee had receyued afore Wherfore let vs not imagin that wee haue such power or such vnderstanding in all the things that are requisyte for our saluation as that wee should not consider how it is not for nought that the holy Ghost exhorteth vs heere 〈◊〉 growe And heere yee see also how lowelinesse ought alwayes too maâ—ch with fayth according too this saying that Gods woord serueth too instruct the small and lowelye ones The greater then that a man would make himself too bee surely the more dooth he shet the doore ageinst himself so as he can haue no enterance intoo the schoole of God and of our Lord Iesus Christ. Therfore let vs looke well 〈◊〉 our owne slendernesse that wee may bee so meeke as nothing mayâ— hinder vs from hoping continually more and more in our god And the same ought also too quicken vs and prouoke vs to serue him and to confirme our selues continually the more in his woord For what is the cause of so greate sloth and coldnesse as is seene in manye men but that they thinke
surely all rebaudrie will haue full scope As for example if wantonnesse and other foolish things bee permitted as dauncing and such other things men will say at the first that that may well be borne withal so there be no worse But let men once beare and suffer dauncing masking mumries such other lyke dung and out of dout the diuell will haue a fling at them it cannot by any means bee letted but that all wil be marde That is the cause why Saint Paule in forbidding whoredome addeth also all manner of ribaudrie or vnhonestie And by and by therewithall fond talk For a bodie would take it too bee no greate harme if a man should iest and dally with a mayd or a wyfe and prattle of a number of things But as I sayd they bee all of them allurements of Satan and if it bee suffered it cannot bee but the mayd must bee made a harlot though shee were the honestest woman in the world That in efffect is the thing which wee haue too beare in mynd And he thinks it not ynough too say that Gods children must absteyne fron couetousnesse and whoredome and from the things that come neere vntoo them but too the intent wee may abhorre them all the more he sayeth Let them not bee once named among you It is not without cause that he sayeth so for as I haue sayd alredy and as shal be declared more fully hereafter as touching couetousnesse it wil bee thought too bee a vertew when a man woorketh and scrapeth toogither on al sydes O that is a good thriftie fellow men clap their handes at him men soothe him and although they count him but as a theefe and a robber and a Cutthrote yit notwithstanding so he haue goods euery body will think he dooeth well too maynteine him self with such as bee in credit Lo how men are flattered in their couetousnesse And agein as concerning whoredome wee see that if Gods woord cryed not out vppon that vyce continually without ceassing it would bee set at libertie and euery man would dispence with him self so as there would bee no more honestie among men Saint Paule therfore perceyuing it too bee so hard a thing too keepe men from them sayth that not so much as the very names of them ought to be suffred to haue their course but that they ought to be driuen from among vs And in deede if there be any plague in a towne euery man will keepe him self cloce in his house and bee afrayd too go abrode where any perrill is Too bee short men wil bee ware ynough too keepe them selues cloce that the disease catch them not Yea and generall commaundement also shal bee giuen too keepe the streets cleane that the aire bee not infected by them and too take away the things that may feede or increace the mischeef But in the meane whyle these deadly plagues assayle vs and yit notwithstanding euery man holds on his way still and it should seeme that wee would fayne bee poysoned with them Howbeeit this warning ought not too bee vnprofitable for vs where Saint Paule forbiddeth vs too name whordome Trew it is that that word must needs be in vse still for Saint Paule standeth not vppon that Ceremonie And in deede God sayeth expresly in his Lawe thou shalt not commit aduoutrie He thinketh it not ynough too forbid whoredome but too the intent wee should abhorre it the more hee sheweth vs what an enormitie the breaking of the fayth betweene man and wyfe is God then nameth whoredome in that text and so dooth Saint Paule name it heere also and that is not to contrarie one another but to do vs to vnderstand that we should not talk of it in iest or sport as men are woont too doo for that is but a further inbrewing of men with that vyce so as they myght not mislyke it any more Wee see that when there is talking of all vngodlinesse and leaue is giuen too vse looce speeche euery man will giue him self too it so as custome will go for lawe and men will take whoredome too bee lawfâ—ll Finally wee haue too mark that Saint Paules intent was not too speake of the bare names of Whoredome and Couetousesse for if a man say too a whoremonger What Thou playest the whoremaister he will deny it and say I did but dally and play the wanton As much will these naughtipacks doo which giue ouer them selues vntoo it But there is nother whoremonger nor harlot which abhorreth not the name of whoredome And why For they see it is a filthie thing and that it is as much as if a man should set them vppon a scaffold too bee a shame too all the world Saint Paule therfore spake not of the bare name of Whoredome As much is too bee sayd of the name of Couetousnesse What talke yee of Couetousnesse It sounds ilfauoredly and no man will be acknowen that he is atteynted with couetousnesse They will rather make such excuces as these I haue a charge of wyfe and children and why is it not lawfull for mee too seeke sustenance for them Agein should I not haue a care for heereafter that I may set them in some good stay Couetousnesse hath such store of excuces that it is colored and vernished with them and the terme hath such visors put vppon it that it is taken welneere for a vertew But Saint Paule ment not that men should onely forbeare the bare names which myght make the vyces themselues abhorred and hated but hee woulde rather that whoredome shoulde bee named as a villanous thing and that men should vnderstande that a whorehunter cutteth himself of from the bodye of our Lord Iesus Christ banisheth himself from the kingdome of heauen and is cursed before God and his Angels Those are things that must be knowen And agein that a Couetous person is an Idolater and forsaketh God that he is as a damned soule and a confounder of all ryght and equitie that he is possessed of the diuell and a tormentour too himself Those are the things which it standeth vs on hand too knowe and wherof wee cannot speake too much But wee knowe what the manner of them is which are desyrous too take all libertie for all their delyght is too sharpen their wittes too tell merrie tales saying I remember mee of such a thing and such a thing that was doone in my tyme Yea and they will not sticke to report what they haue heard of their graundfathers before they themselues were borne intoo the world And if there were any ribaudrie or vnthriftinesse in their dooings that will they lay open And top what end To the end that euery body should bee desyrous too inquire of such filthinesse Thus are snares layd too chatch vs withall whensoeuer the diuell shal haue wonne so much at our handes Yee see then that the things which Saint Paule ment are the pleasant tales that are told too make the men merry too the intent not
and in the meane whyle bee nigardly in our harts and haue no zele at all so as all is doone but for fashyons sake surely wee vnhallowe Gods name in so dooing And euen for the same did he say by his Prophet Esay that such as came neere him only with their lippes were farre of from him in their harts Therfore let vs mark well how it is sayd heere that too sing Gods prayses the hart must go before and as yee would say make a thundering within For it is the cheef melodie that can bee and therin wee agree with the Angels of heauen For if the mouth speake alone surely it is but flat mockerie And although men allow of vs for it yit dooth God refuze our paying of him with such coyne that is too say with follies and things of nothing Notwithstanding when wee shall haue bin zelous in the praysing of God aâ—d he can well bee our iudge and witnesse that wee lay open our harts before him then must wee also doo â—ur dewtie towards our neyghbours that euery man may be incoraged and tolled foreward by our example And heere wee see first of all how little account is made of God now adayes For all the countenance that men make of singing his prayses is but a howling and yelling It is one of the grossest abuses in papistrie that they think that God ought too hold him self well apayd when they haue barked at their parchment as they say But in so dooing the holy scripture is vnhalowed torne in peeces yea and vtterly falsifyed Howsoeuer the cace stand there is nother aduyzednesse wit nor vnderstanding in their dooings for it is ynough with them that the throte hath yelled it out aloud Yea and euen among vs too it is certein that such as pretend to set foorth Gods prayses doo commonly seeke nothing but too glorifye themselues by it and keepe backe the principall in making countenance too pay God some peece of their arreerages Agein let vs consider how cold and sâ—ender this exercyze of talking one too another in songs hymnes and prayses of God is among vs For hardly can one woord bee wroong out of vs that may edify Leaud talk can by no meanes bee banished froÌ„ vs all the world shall heare vs sing vnchaste and ribauldly songs and such things cannot be plucked out of mens mynds But then ought this matter too bee rayzed out of the holy scripture Howsoeuer the cace stand if men pardon themselues they shall answer for it before God according too the sentence that Saint Paule pronounceth heere by the authorie of God and by the power of his holy spirit And by the way let vs marke that his touching of three woordes heere togither which import all one thing is not for nought It is too shewe that wee shal haue ynough wherwith too interteyne one another if wee acknowledge the sâ—ndrie benefytes that God hath bestowed vppon vs as becommeth vs If varietie delyght men let vs consider how manie wayes God layeth foorth the treâ—sures of his goodnesse toowardes vs Looke how many there bee of them so many 〈◊〉 are there and if wee had a hundreed melodyes too delyght vs in all the things that wee occupye our selues about it were nothing in comparison of the inestimable diuersitie of benefites which wee receyue at Gods hande Saint Paule therefore hath heere corâ—ected our vnthankfulnesse by adding these dyuers wooâ—dâ—s too shew that it must needes bee that wee bee too dull if wee bee not moued when our Lord stirreth vs vp so many wayes seeing wee cannot set our mynd vntoo any thing but his benefytes must needes come in our syght For the same cause also he addeth Yeelding alvvayes thankes As if he sayd that if wee were well aduyzed the continuall repeting of Gods prayses and the harping vppon them should neuer greeue vs nor weery vs And why Seeing that God continueth his benefyting of vs is it not reason that there should bee an answerablenesse on our part too hold out in dooing him honour for his good turnes Dooth any one day passe wherein wee receyue not at the least a hundred good turnes at Gods hand Now is it meete that wee should thinke that when wee haue thanked him a twyce or thryce for the greate number of benefytes which we receyue of him al our lyfe long we haue leyzure to occupy our selues otherwyse euer after When as our Lord renueth and refresheth the rememberance of his goodnesse were it not meet that wee should bee moued by it Therefore it behoueth vs alwayes too marke well this saying whereby Saint Paule declareth that wee bee tootoo vnmyndfull of God if wee bee not prouoked too acknowledge his benefytes from yeere too yeere from mooneth too mooneth from day too day and from houre too houre and too yeeld him the sacrifyze that he requyreth of vs which is that wee shoulde protest our selues too bee wholy at his will too bee beholden too him for all good things and that it is impossible for vs too performe the hundreth part of our dewtie according as wee heare how Dauid sayeth What recompence shall I yeeld vntoo the Lord for all the goood that he hath doone mee I will receyue the cup of saluation and call vppon his name And in the fortith Psalme he sayeth expresly that the order which God keepeth in gouerning vs is so woonderfull a thing as it passeth the heares of our heades in number insomuch that wee must needes bee amazed at it And therefore seeing wee cannot come at the infinite goodnesse of God though we indeuer too apply all our wittes thereuntoo al leastwyse let vs ame toowardes it And lyke as wee see that God is neuer werie of shewing himâ—elfe liber all towardes vs but floweth continually as a founteyne yea euen by so many streames as are able too satiâ—fie vs in all things let vs also shewe continually without ceassing how much we be bound 〈◊〉 beholden to so good and kynd harted a father And he addeth yit further that vvee must thanke God for all things Whereby he dooth vs too wit that men are too blockish in that they consider not how many wayes God allureth and spurreth them notwithstanding the slothfulnesse that is in them As if he should say my freendes considering how much wee bee bound vntoo God both in respect of our bodyes and in respect of our soules can wee comprehend it No it is not possible for wee haue too small and narrowe a wit. And when wee haue after a sort comprehended Gods benefytes yit haue wee not tung too expresse nothing neere how much wee bee bound vntoo him So then of whom is it long that wee bee so cold that as soone as wee haue spoken but one woord wee thinke it is ynough and that we bee discharged till another tyme and returne too it agein as slowely as may bee whereof commeth such slacknesse Euen of our shetting of our eyes Although God shewe vs by all meanes
although Gods blissings shyne foorth euery where bothe aboue and beneathe yit are there alwayes tokens of cursing imprinted in them so as wee cannot behold nother heauen nor earth nor any other creature but wee may partly perceyue that God is become a straunger too vs bycause our father Adam fell from that noble and excellent state wheruntoo he was created afore This is too bee seene euery where in all things and specially in mariage For women ought too feele the frute of their sinnes and men feele ynough of it for their parte For surely if Eue and Adam had continued in the ryghtuousnesse that God had giuen them the whole state of this earthly lyfe had bin as a Paradise and mariage had bin so beautifyed that man and wyfe being matched toogither should haue liued in such accord as wee see the Angels of heauen doo among whom there is nothing but peace brotherly loue and eueÌ„ so had it bin with vs Therfore as now when a man hath a curst and shreud wyfe whom he cannot weeld by any meanes he must consider with him self Lo heere the frutes of original sin and of the corruption that is in my self And the wyfe also on hir side must think good reason it is that I should receyue the payment that commeth of my disobedience towards God for that I hild not my self in his awe Thus much concerning the woord subiection which is set downe heere Now Saint Paule in saying As too the Lord meaneth not too make men equall with God or with our Lord Iesus Christ for that were too greate an ouersyght but he sheweth that the feare and reuerence which a woman ought too beare vntoo God and the subiection which shee oweth too hir husband are twoo things that cannot bee put asunder lyke as when he exhorted vs erst too link toogither in mutuall subiection he added this saying in the feare of God. And why For if wee pretend too honour God and to obey him and in the meane whyle reiect and despyze our neyghbours so as euery of vs is wedded too him self and will needs be exempted from all lawe and rule it is too grosse hipocrisie Also if a wyfe pretend neuer so great deuotion and seeme too bee throughly seasoned with the feare of God and in the meane whyle bee a feend so as there is nothing but scolding and brauling and wrangling and such other thinges with hir at home in hir owne house therin shee shewes hir selfe not too haue one sparke of the feare of God forasmuch as shee dooth so holde scorne of hir husband who is hir head and as it were Gods lieftenant in that behalf Therfore let vs marke that Saint Paule hath not set downe this similitude too match husbandes who are mortall creatures yea very woormes of the earth in equall degree with Iesus Christ but too shewe breefly that forasmuch as our Lord Iesus hath authoritie ouer mariage men must haue an eye vntoo him and euery person submit himselfe paciently bycause no man can refuze his part without despizing of him which wyll haue wedlocke maynteyned with mutuall dewtie so as the man loue his wyfe and the wyfe be subiect too hir husband That is the pith of the matter which wee haue too remember vppon this streyne Now then let wyues looke well too their dewties and vnderstand that when they contend with their husbandes it is all one as if they would reiect God â–ª bycause he hath not created them otherwyse than with condition and too the end they should bee subiect too their husbandes Trew it is that they will bee soo proud and stately as to say Should my husband haue my head vnder his girdle Yea but the wyfe that dooth so sheweth that shee is loth that God should haue any authoritie ouer hir and would fayne put Gods Lawe vnder hir foote Howbeeit forasmuch as there is none other shift but women must needes stoope and vnderstand that the ruine and confuzion of all mankynd came in on their syde and that through them wee bee all forlorne and accuâ—sed and banished the kingdome of heauen when women say I doo vnderstand that all this came of Eue and of the womankynd as Saint Paul telleth vs in another place there is none other way for them but too stoope and too beare paciently the subiection that God hath layd vppon them which is nothing else but a warning too them too keepe themselues lowely and myld But if they lyft vp themselues ageinst their husbandes and cannot fynd in theyr hartes too bee ruled by them it is as it were a setting of their seales too the sinne of Adam and Eue and too the disobedience by them committed too declare that they be not willing that God should heale that wound agein notwithstanding that it bee deadly Now when they doo so make warre ageinst the grace of God what can come of it but vtter confuzion But the wyues that are leaud headed will not think of that but yit is it registred before God and they must bee fayne too yeeld an account of it too their vtter confuzion And therefore let vs looke that wee keepe this warning better too the end that euery man may glorify God in his owne house Also let the husbandes thinke vppon their duety For although to speake properly they be not subiect to their wyues bycause their wyues haue no authoritie ouer them yit are they aduaunced too that honor of superioritie with certeyne conditions namely that they should not bee cruell towardes their wyues nor thinke all things graunted and lawfull which they lift but that their authority should rather bee a companionship than a kingship For doubtlesse the husband in not his wyues head too oppresse hir or too make none account of hir but let him vnderstand that the authority which he hath dooth bynd him so much the more too hir For seeing he is the head he ought too haue discretion and skill how too guyde his wyfe and his houshold And what is the way too bring that too passe but too vse gentlenesse and myldnesse and too beare discreetly with the frayltie which he knoweth too bee in his wyfe according as Saint Peter exhorteth vs Yee see then that husbandes must so requyre obedience at their wyues handes as they themselues must therwithall doo their owne duetie and consider that they shall not bee borne with before God if they giue their wyues cause too lifte vp themselues so ageinst them For it is certein that if the husband deale discretly and vpryghtly the wyfe shall stoope too him and our Lord will so dispoze hir hart as the house shal bee quietly guyded But the first and cheefe poynt is that God bee called vppon For though a man vse all the meanes that can bee yit if he trust to his owne wit he shall but loose his tyme And why Bycause God will laugh his presumption too scorne But if husbandes consider that God holdeth folkes hartes in his
Iesus Christ who is the husband too whom all of vs are maryed And therefore let him not bee rigorous towardes his wyfe seeing that he himselfe deserueth too bee so humbled Too bee short let euery man so mynd this doctrine that when the husband hath not all things in his wife that he desyreth he may thinke thus with himself yit am I bound vntoo hir yea and I am not onely bound vntoo my wyfe but also vntoo God who is the mayster of mariage and too our Lord Iesus Christ who is as a mirrour and lyuely image of it vntoo vs Therefore am I bound too doo my duetie towardes hir and both too loue hir and too beare with hir although there bee vyces in hir Yit is it not ment that the husband should foster and feede his wyues vyces For as wee must warne and counsell one another so must there not bee any such neerenesse or linking toogither but that if the husband see any thing amisse in his wife he must at leastwyse tel hir of it yea and rebuke hir and labour and indeuer too bring hir intoo the right way as much as he can possibly But yit howsoeuer the world go so long as wee bee maried this standes continually that wee cannot chaunge the order which our Lord hath set yea euen too bee vnuiolable Therfore wee must not passe what the persons are insomuch that although a woman haue too rough sharp a husband such a one as dealeth ouer hardly with hir yit must shee alwayes consider that he is hir husband and that when God matched them toogither he allotted hir that portion bycause shee was woorthie of it and let hir also enter intoo examination of hir sinnes that shee may pray God too take away that rod and too deale more gently with hir Then lyke as the wyfe must on hir syde continue the bond of mariage and submit hir selfe euen without respecting what hir husband is so when the husband hath not a wyfe too his lyking let him thinke lykewyse my wyfe dooth not hir duetie I cannot lyue with hir but yit dooth wedlocke dure styll Who ordeyned it god Then if I forget my duetie and reuenge mee of my wife or fall too stoutnesse without regarding what belongs too my charge it is not ageinst a mortall creature that I shall bend my selfe When the husband ouershootes himselfe after that sorte surely he fyghteth ageinst God and indeuereth too disanull the thing that is inuiolable by nature So then let euery of vs put this doctrine better in vre on his owne behalfe and let not onely maryed folkes but also all men in generall vnderstande that wee cannot estraunge our selues one from another and become vnkynde mercilesse and vnpacient one toward another but wee must bee as witlesse creatures that haue no reason nor regard from whence they come or to what end wee liue in this world That is the effect of the things which we haue too beare in mynd And if wee rgarded well the Prophets reason surely wee shoulde bee more moued with this exhortation that is set heere No man euer hatâ—d his ovvne flesh but nurrisheth and cherisheth it If euery of vs gaue himselfe too consider what care he hath of his owne person how tenderly he cherisheth all the partes of his bodie euen too the least toe of his foote how carefully he forecasteth that nothing may want him and how prouident he is in all respectes for it so as if any member bee ill at ease he indeuereth too remedye it that he may maynteyne himself in health I say if euery of vs bethought himself throughly after that fashyon surely then would it bee a good teaching too vs too doo the lyke too our neyghbours that is too say too al men and much more consequently the fathers too their children and the children too their fathers the husbande 's too their wyues and the wyues to their husbandes and so foorth mutually according as it hath pleased our Lord too linke vs in neerer bond as I haue sayde afore And if any body reply heereuntoo â—ush he or he is not my selfe I answer then must it needes followe that thou art no man For as I sayde afore Gods creating and maynteyning of vs are with condition that wee should bee all as one masse For though there bee many fingers and many sâ—â—ewes in a mans bodie yit is that no let but that they bee all one thing nother is it any impeachment why one member should not succour another as well as it selfe For it is vnkyndly that the bodie should fall too banding and too deuiding of it selfe intoo factions nother is it possible that it should so Then if euery of vs bee so wedded to his owne profit that in the meane whyle he disdeyne others through pryde or else bee cruell so as if hee see all the miseries in the world he hath no compassion too releeue them nor can fynd in his harâ— to beare with any thing or to forgiue it is it not a signe that wee haue forgotten our owne nature Wherfore too the intent wee may fare the better by this doctrine let vs wey well these woordes of Saint Paule that neuer any man hated his owne fleshe but that euery man nurrisheth and cherisheth it Neede wee a schoolemayster too teache vs this Needeth God too send vs his Angels from heauen or neede wee too take much payne too learne this art or cunning No wee bee but too much giuen to it alredy by nature Sith it is so euery of vs beares his owne euidence rolled in record ageinst himselfe and his owne indytement redie framed there shall neede no long examination before god For the more carefull that men haue bin for their owne bodyes the more forecasting they haue bin for the mayntenance of it and to bee short the mo signes that they shewe of louing themselues the greeuouslyer shall they bee condemned before God bycause they haue not doone the lyke towardes them which are their owne flesh yea though they were most vnknowen and of the furthest countrie in the world as I sayd afore And if this bee generall for all what shall become of it when the sonne setteth himselfe with all outrage and stubbornnesse ageinst his father so as he hath no meeknesse too suffer himselfe too bee gouerned by him but euen vtterly shaketh him of for whom he ought to spend himselfe euen too the death Also when the fathers on their syde vse nothing but bitternesse toowardes their children or gouerne them in such wyse as they do but prouoke them to impacience When the husbandes deale so roughly with their wyues as it may vtterlye discorage them and cast them intoo sorrowe so as they shall let themselues looce and fall disorderedly too all manner of leaudnesse When the women lykewyse bee stiffenecked and cannot bee brought to good order I say when these disorders are among vs let vs assure our selues there needeth none other record too condemne vs than the
vs looke too the discharging of his owne dewtie In deede I cannot as now go through with the things that are inioyned heere to children to fathers mothers therfore I wil reserue theÌ„ to another tyme Yit notwithstanding for a short conclusion let vs vnderstand that God allureth vs too our dewtie by shewing that he seeketh nothing else but our welfare and benefyte too the intent that wee should with a frank and free hart receyue the yoke that he layeth vppon our shoulders And although it be an irksome thing too bee subiect too those whom God hath appoynted too bee superiours ouer vs yit when wee haue first condemned our selues for it let vs neuerthelesse yeeld to that which he sayeth and vttereth assuring our selues thâ—t he procureth our welfare would fayne win vs by gentlenesse and not by rigour and let that make vs the more obedient And also generally forasmuch as wee see that all superiorities are of God let vs vnderstand that wee cannot geynsay them but wee shall lift vp our selues ageinst his maiestie and bend our hornes ageinst him and that contrariwyse if wee beare subiection willingly wee may assure our selues that it is an acceptable sacrifyze vnto him and not doubt that our labour shal be lost in seruing him Not that God will recompence vs by his promises as though we had deserued aught at his hand but he wil doo it of ouerplus For as I haue declared alredie wee bee bound too obey him in all things that he commaundeth nother must wee think him beholden too vs for it nor think too bynd him too vs by any meanes but that although wee bee bound too him as wee bee wholly his yit he of his ouerflowing goodnesse voutsafeth too blisse vs and too make vs feele his fauour when wee haue awfully and reuerently followed the things that he ordeyneth in his woord That then is the recompence which wee ought too hope for at Gods hand howbeeit not as the Papistes say ho God promiseth vs and therfore we deserue They beare themselues on hand that God is beholden vntoo them bycause he hath bound himselfe willingly yea but that is of a free and vndeserued goodnesse Howbeeit wee must not fall intoo such dotages but vnderstand that God beyng no whit at all bound vntoo vs dooth notwithstanding voutsafe too win vs by gentlenesse too the intent wee should serue him with the freer mynd and cheerfuller corage Thus dooth he call vs too him by all wayes And therfore so much the leauder are wee if wee bow not our neckes willingly too giue our selues wholly vntoo him without seeking of any thing but onely too frame our selues too his good pleasure and will which is our cheefe rule by renounceall our owne affections Now let vs fall downe before the Maiestie of our good God with acknowledgment of our faultes praying him too voutsafe too burye them and too washe vs from them for our Lord Iesus Christes sake and too gouerne vs in such wyse by his holy spirit as wee may bee reformed too obey wholly his holy will and too follow his commaundements which he hath giuen vs for a rule and that therin we may shew our selues too bee his trew children lykewise as he hath voutsafed too sheâ— himselfe our gentle and louing father And so let vs all say Almyghtie God heauenly father c. The .xliiii. Sermon which is the second vppon the sixth Chapter 5. Seruauntes bee obedient too such as are your maysters as touching the fleshe vvith feare and trembling in singlenesse of your hartes as vntoo Christ 6. Not vvith eye seruice as men pleazers but as the seruantes of Christ dooing the vvill of God from the hart 7. Seruing the Lord with good will and not men 8. Assuring your selues that euery man bee he bond or free shall receyue of the Lord the good that he shall haue doone 9. And you maysters do the like vnto them forbearing threates assuring your selues that the Lord both of them and of you is iâ— heauen that in him there is no respecting of the outward appearance of persons WEe haue seene already that besydes the generall rule which God hath giuen too all men heere are also seuerall warnings how euery man should behaue himselfe in his degree and calling And we haue seen already what the husbandes ought too bee towardes their wyues and how the wyues should behaue themselues towardes theyr husbandes what gentlenesse parentes ought too vse towardes their children and what subiection children ought too vse towardes their parentes Now Saint Paule speaketh of Maysters and Seruantes howbeeit not of such seruantes as we haue now adayes for at that tyme there were no seruantes that serued a yeere or two for wages but they were hild in bondage for lyfe and death and were in the same taking that they bee whom now adayes wee call bondslaues But wee neede not too stand any longer as now too haue further knowledge of them Yit notwithstanding wee haue great cause too prayse God for taking away of such bondage from among men For no doubt but it was too excessiue an authoritie which maysters had in those dayes ouer their seruantes They hild them as brute beastes and they had libertie too kill them for euery fault And in deede they had prisons in theyr houses to keepe them locked in the stocks they racked them they rent them in peeces and too bee short they vsed them horribly yea and euen beastly Yit notwithstanding bycause of mans naughtinesse it was our Lordes wyll that this state should bee styll suffered Moreouer wee see that euen they which are auowed too haue lyued in the feare of God and to haue excelled in his Church left not too keepe bondmen or slaues in their houses howbeeit they vsed another manner of gentlenesse towardes them than the Infidels did according as wee shall see heere in Saint Paules teaching Also there was a reason that constreyned maysters sometymes too vse the greater rigour towardes their slaues bycause it was a common prouerb among them that looke how many slaues they had so many enemyes they had and that was by reason of their holding of them in awe by extreme force and violence as those are now adayes vppon the Sea which are called Gallie slaues And I haue alredy touched what how excessiue oâ—trages were done vnto them There was a great number of those bondfolke and riche men had as it were halfe armies of them insomuch that some had fyue thousand slaues in one house and that was the way too haue ones throte cut fyue thousand tymes if there had not bin good heede taken too keepe them fettered And this came of sin as one mischeef tolleth on another vntyll things bee come too vtter confuzion But if wee consider what the ryght or authority of maysters was wee will alwayes say it was a thing vttterly ageinst all order of nature For wee bee all fashyoned after the image of God and therefore that a
cheerly hart Now what is too bee sayd of hyred seruants which may warne themselues away and haue their wages payd them when they haue serued out their yeere and are vsed and treated much more gently and liberally than those poore slaues were For they were fayne too labour euery one in his trade and craft they earned their bread they drunk water many a tyme scarce their fill and they were shet vp in Cabanes where they were inforced too doo their taskes Then if Seruaâ—tes now adayeâ— can not stoope so lowe as too beare the state that God hath layd vppon their backes it is certein that they be too-too vnexcuzable As much is to be sayd of subiectes towardes their Magistrates Therfore inasmuch as we see that our Lord spareth vs wee bee so much the more bound too the subiection which S. Paule speakes of heere Furthermore wee haue too wey yit agein the woordes where he speaketh of franke and free harted willingnesse For it is impossible for vs too fynd any tast or sauour in our state or calling of what sorte so euer it bee except wee knowe it bee for our benefyte and welfare For we can reape no great profit of the seruing of Creatures Wee must therefore resort alwayes too our God and ame at this marke namely that seeyng he hath bin so good and gracious too vs as too set vs in this world and too maynteyne vs heere and too shewe himselfe so good a father towardes vs that all that euer wee haue dooth come of him wee must shewe the reuerence which wee beare too his maiestie and labour too please him in such wyse as wee sticke not too bee subiect too men nor take it in greefe or in scorne So shall our state bee greatly sweetened when wee know that God accepteth it in good woorth at our handes And that also is the cause why he setteth these things as one ageinst another not too shewe any contrarietie but rather too accord them toogither For he sayeth that wee must serue God on the behalfe of our maysters with all willingnesse and afterwarde setteth downe Gods will on the other syde Then is it a very good melodie which answereth very well that wee should know how it is Gods wyll that seruantes should obey their maysters And this will of Gods must dispatch all obiections that myght hinder vs or stop vs When the diuell tempteth vs too thinke any thing straunge that is commaunded vs he intyceth vs too our destruction Now then let vs take Gods wyll as our souereine welfare and perfect happinesse assuring our selues that howsoeuer wee bee handled at his hand yit he loueth vs styll and hath an eye too that which is good for vs Let that serue for one poynt And if wee haue such perswasion well rooted in our hartes it is certein that this willingnesse which S. Paule speaketh of will follow with it so as wee shall fynde no lothnesse in our selues too grudge ageinst it as wee see they doo which are inforced to doo things ageinst their wils for they grunt at it and although they dare not bee aknowen of it yit their hartes are fell and there is nothing but rancor in them Therefore Saint Paule setteth downe willingnesse that is too say that wee should doo all thinges with a good will and freely And so shall we make our state leeâ—some and pleasant For as for them that doo nothing but by force and constreynt they cannot eschew the necessitie of obeying and yit in the meane whyle they bee tormenters too themselues and woorke themselues more spyte then they could receyue by all the sorrowes that they can alledge For when wee bee handled roughly by our maysters superiors and Magistrates yit if wee bee sure that God accepteth our seruice it asswageth all the greef that wee can conceyue so that when wee haue doone our dewtie wee take our repaste with praysing of God wee take our rest as a releefe that he giueth vs for our infirmities and besydes this wee wyll euer haue an eye too the heauenly lyfe and take corage at it too walke on though wee haue neuer so many stoppes Yee see then that Gods children shall alwayes make a hundred tymes better market when they doo their dewtie in seruing God freely than they that go too it as though nyne men hild them as they say and discharge it very coldly with grudging and repyning Furthermore let vs marke that Saint Paule heere bringeth vs three tymes backe vntoo God and too our Lord Iesus Christ and that is too rid vs of this imagination which wee myght conceyue that if other men misbehaue themselues towardes vs the bond is broken too vs and therefore that wee may exempt our selues from subiection if wee can As for example if a seruant haue a mayster that is too rigorous and froward he thinkes with himselfe why What doo I And so seruantes thinke themselues halfe quit if their maisters performe not their dewties towardes them But S. Paule declareth expressely that although maysters be so cruell as they doo by no meanes spare such as are vnder their hand yit is not their superioritie diminished therby Trew it is that in respect of themselues such maisters are vnwoorthie too haue authoritie as wee shall see hereafter But yit for all that he that is the inferiour must holde himselfe styll vnder the yoke bycause he sees that God hath so ordeyned it That is the effect of the thing which wee haue too beare in mynd And on the other syde Saint Paul forgetteth not seruants that he should not procure them their right and that which belongeth too them For he commaundeth maysters too doo the lyke too them not as maâ—e and matelyke as they say but so as maisters consider that although though the ciuill lawes lay the brydle looce in their necks yit dooth not God graunt them leaue too doo what they list but speaketh as well for the one as for the other which thing wee must beare well in mynd Now for the maysters he giueth this rule namely that they must looke well about them how they rule bycause they haue a common mayster in heauen who accepteth no persons As touching Seruants he sayeth my freends though yee haue not such recompence in this worlde as yee would desyre let it suffyze you that God accounteth you not as slaues It is trewe that yee bee despyzed too the worldwarde but you haue your inheritaunce in heauen and our Lord accepteth your seruis and yee shall haue your reward payd you as well as if yee were Kinges and Princes That is the thing which wee haue too remember heere In deede the tyme will not serue for the whole discourse of it but yit wee see that first Saint Paule ment not too currye fauor with the greate and riche sort by maynteyning their ryght ageinst their slaues also that he laboreth on the other syde too bring those too lowelinesse and meeknesse which otherwyse myght haue aduaunced
too prouoke Gods wrath dayly by our wicked dooynges as folke that doo in deede fyght ageinst him God then must bee fayne too looke vppon vs in the person of his onely sonne or else he must needes hate vs and abhorre vs. Too bee short our sinnes doo set God and vs so farre at oddes that wee cannot so soone come towardes him but by and by wee feele his maiestie vtterly ageinst vs and as it were armed too put vs too vtter confuzion But now remayneth too see how God receyueth vs intoo his fauour by meanes of our Lord Iesus Christ. That is the thing which Saint Paule meaneth in adding that in him vvee haue redemption through his blud that is too vvit forgiuenesse of our sinnes according too the riches of Gods grace Heere wee bee first of all doone too vnderstand that the enmitie which God beareth vs is not in respect of our nature but in respect of our corruption I say it is not in respect of nature for as in respect that God hath creased vs it is certeine that he cannot hate vs But inasmuch as mankynd is vtterly marred and gyuen ouer too all naughtinessâ— God must needes bee as a mortall enemie too vs and as an aduersarie ageinst vs till the rememberance of our sinnes bee buryed out of his sight For wee bee subiect too euerlasting death till wee bee restored agein by reason whereof God being the fountaine of all iustice and rightâ—ousnesse dooth vtteâ—ly hate and abhorre the euill that he seeth in vs Therefore vntill such tyme as our sinnes bee blotted out it is vnpossible for vs too hope that God should eyther fauour or loue vs But let vs marke heere how S. Paule vseth twoo woordes too expresse how wee bee reconcyled too God First he setteth downe the Raunsom or Redemption which is all 〈◊〉 and afterward the forgiuenesse of sinnes Howe commeth it â—â—en too passe that Gods wrath is pacifyed that wee bee made at one â—ith him yea and that he accepteth and auâ—weth vs for his children â—t is by the pardoning of our â—umes sayeth S. Paule And furtherâ—ore bycause redemption is requisite thereuntoo he matcheth that â—ith it also Trew it is that as in respect of vs God wypeth away our â—â—mes of his owne free goodnesse and sheweth himseâ—fe altoogither â—â—untifull of himselfe without respect of any recompence for it at our â—â—ndes And in good soothe what man were able too make amendes 〈◊〉 the least fault he hath committed Then if euery of vs should imâ—loy his whole lyfe in making satisfaction for any one fault alone and 〈◊〉 that meanes seeke too winne fauour at Gods hande it is certeine â—â—at the same dooth farre surmount all our abilities And therfore God â—ust bee fayne too receyue vs too mercy without looking for any reâ—ompence or amendes at our handes But yit for all this the attoneâ—ent which is freely bestowed as in respect of vs did cost the sonne of God very deere For he found none other payment than the sheading â—f his owne blud insomuch that he made himselfe our borrowe both in ody and soule and answered for vs before Gods iudgement too get 〈◊〉 our discharge Our Lord Iesus Christ say I imployed himselfe holly both body and soule For it had not bin ynough for him to haue â—â—ffered so cruell and slaunderous a death in the syght of men but it â—houed him also too abyde such horrible anguishe in himselfe as iâ— God had bin become a iudge too him for he came too that poynt that 〈◊〉 susteyned the person of all sinners too make full amendes for them 〈◊〉 And so yee see why S. Paule hath matched those twoo woordes â—ogither in this streyne Therefore wee haue too marke first of all that wee can obteyne no 〈◊〉 at Gods hand nor be receyued of him till our sinnes bee â—â—yped 〈◊〉 and the rememberance of them cleane put away The reason â—hereof is as I sayd afore that God must needes hate sinne wherâ—â—euer he seeze it So then as long as he considereth vs as sinners he â—ust needes abhorre vs for there is not any thing in our selues nor in 〈◊〉 owne nature but al maner of naughtinesse confuzion Then are 〈◊〉 enemies and aduersaryes vntoo him till wee come too the remeâ—ie that S. Paule sheweth vs heere which is too haue our sinnes forgiuen Heereby wee see that no man can bee loued of God for any â—oorthinesse that is in himselfe For wherein lyeth the loue that God beareth vs I haue tolde you already that he must bee fayne too cast his eye vpon out Lord Iesus Christ not too looke a whit at vs But yit therewithall it is declared further that God dooth neuer lyke well of vs till he haue released vs oâ—r dettes and adopted vs too bee his children notwithstanding that wee bee woorthy of death before him Thus yee see that the assurance of our saluation as is sayd in the song of zacharie is that God bee mercifull too vs and forgiue vs our sinnes whereby wee were become his enemies Howbeit let vs also beare in mynd that the cleere release of our sinnes through Gods free goodnesse is not doone without the raunsome that was payd by our Lord Iesus Christ not in golde nor siluer as sayeth S. Peter in his first Epistle but in such wyse that he which was the vnspotted Lambe was fayne too serue that turne his owne selfe Wherefore whensoeuer wee intend too seeke Gods fauour and mercy let vs fasten all our wittes vpon the death passion of our Lord Iesus Christ that we may there fynd wherwith too appease Gods wrath And furthermore seyng that our sinnes are done away by such payment and satisfaction let vs vnderstand that wee cannot bring aught of our owne for the which wee should bee reconcyled vntoo god Wherin wee see how the diuell hath by his sâ—yghtes cut of all hope of saluation from the world by bearing men in hand that they must euery man raunsome himself and make his owne attonement with god And that is the very thing which men â—all good woorkes merites and vertewes in Papistrie For too what ende tend all the inuentions which they haue forged Why martir they themselues after so many fashions so as men neuer make an end day nor night but are euer still making of new wyndlasses and courses The marke that all these things ame at is too pacifie god And so all the good woorkes which are so counted in Papistrie are nothing else but meanes whereby too make amendes for sinne Howbeit that is but a defacing of the raunsome whereof S. Paule speaketh heere For there is as yee would say an inseparable bond betweene these twoo things namely that God putteth our sinnes out of his rememberance and drowneth them in the bottom of the sea and moreouer receiueth the payment that was offered him in the person of his only sonne Therefore wee cannot atteyne the one without the other Wherforeif wee intend too haue Gods fauour
of our Lord Iesus Christ he had set vp Gods seruice in his purenesse agein redressed the great number of disorders that had bin vnder the reigne of Saule and finally prospered in a great sort of victories insomuch that God had vttered such grace vppon him as it appeared plainly that his kingdome was not the kingdome of a mortall and transitorie man bâ—t rather that God mynded too haue his glorie knowen there That is Dauids proper meaning Therfore wheras he sayeth first of all that God is gone vp he followeth the common manner of the speaking of the Scripture for inasmuch as all things had gone tootoo much too hauocke in the tyme of Saule God seemed too haue bin asleepe Agein Religion was as good as beaten down and there was such excessiue libertie of dooing euill that a man would haue sayd that God gouerned not that people any more Dauid then sheweth a woonderfull chaunge in that he sayth that God is gone vp that is to say that he shewed by effect that he had a care of his Church that he intented too keepe it vnder his protection and ment too haue his maiestie knowen there That is one poynt Hereuntoo he addeth thou hast led captiuitie captiue meaning therby that God had subdewed his enemyes round about him of whom there had bin a great number which sought nothing else but the ruine and desolation of the people Therfore Dauid meaneth that as soone as God went vp by and by he brake and bruzed the heads of his enemyes so as they came no more too trubble his people as who should say they had found by experience that all their practizes force and assaultes had booted them nothing at all Theruppon he addeth that immediatly also he receyued giftes of men too betoken that they which had bin so ouercome had offered tribute vntoo God as to their souerein king Trew it is that this was doone in Dauids person Neuerthelesse it was Gods mynd too haue his glory shyne foorth in that man whom he had so chozen and sholed out and whom it was his pleasure to haue anoynted of Samuell Too bee short wee see what Dauid ment to declare in that verse S. Paule therefore applyeth the same too our Lord Iesus Christ and not without cause For looke what was figured in the person of Dauid must bee referred too Iesus Christ bycause he is the truth and substance of all those shadowes and wee haue in him a much more royall performance of the thinges that are mentioned in that Psalme S. Paule therefore abused not that text when he appropryed it too the onely sonne of God in saying that he was exalted vp on high For as he will declare hereafter Iesus Christ was first abaced and afterward exalted Yee see then that God tooke as it were a new possession of his Souereintie not ouer all the world but ouer his owne people too the end too gouerne them with their owne good wils And afterward he tooke possession of it ouer his enemies too For in the Psalme it is sayd not onely that he receyued tribute and giftes to the end that euery man should doo him homage but also that he subdewed the rebells For there are nother diuels nor reprobates but they bee so beaten downe by the myghtie hand of God as wee may well perceyue that our Lord Iesus Christ is he of whom Dauid was the figure So then S. Paule telleth vs heere in effect that although our Lord Iesus Christ dwell not among vs after the manner of men nor wee doo see him with our bodily eyes yit must wee not therefore bee separated from him in mynd He is gone vp too fyll all things not with his body but with his benefites and giftes For how great distance so euer there bee betweene our Lord Iesus Christ and vs as in respect of the places of heauen and earth yit notwithstanding he ceassâ—th not too dwell in vs but will haue vs also too bee all one with him which thing he sheweth vs by the giftes which he bestoweth vpon vs so as wee ought of duetie too bee drawen to the vnion that he hath spoken of This then is the effect of the things which wee haue to gather vppon this streyne for as nowe the matter must bee broken of but it shall bee gone through with agein hereafter But howsoeuer the cace stand let vs marke for a conclusion that Iesus Christ is not so farre from vs now adayes but that we may perceyue by experience that wee bee knit vntoo him and that he vttereth his riches too make vs parttakers of them and that he fylleth vs with them as much as neede requyres at leastwyse according too the measure and portion that hath bin spoken of And therefore let vs labour too serue our neyghbours let vs foresee what may doo them good and let vs followe the order that God hath set among vs assuring our selues that although our Lord Iesus is gone vp yit is he not therfore so farre of from vs that he hath forsaken and giuen ouer his Church but that he is exalted too the end wee should honour him by acknowledging him for our head And seeyng we bee members of his body wee must serue one another and not bee so vâ—happie as too barre our selues from comming too him but rather resort euery one of vs too him and indeuer too drawe others with vs so as the stronger sort discorage not the feeble and weake but rather streâ—gthen them and the lustie sort beare the faynter sort and they that are already in good forwardnesse lend their hand too such as come lagging after and haue much adoo too drawe their legges after them so as wee may al come too the perfection wherunto wee bee called Now let vs cast our selues downe before the Maiestie of our good God with acknowledgment of our faultes praying him that we may bee so touched with them as wee may yeelde our selues too him with trew repentance too our further profyting and strengthening all our lyfe long by acknowledging the miseries that are in vs and that it may please him so too beare with vs that in the end hauyng obteyned releasement of our sinnes wee may bee prouoked too come vntoo him not doubting but he wyll alwayes acknowledge vs for his children too make vs inioy the heritage which he hath bought so deerely for vs And so let vs all say Almighty God heauenly father c. The .xxiiii. Sermon which is the fourth vppon the fourth Chapter 7. But grace is giuen too euery of vs according too the measure of Christes gift 8. For the vvhich thing he sayeth vvhen he vvent vp on hygh he led a multitude of prisoners intoo captiuitie and gaue giftes too men 9. Novv that he went vp what meaneth it but that he first went downe intoo the lovve partes of the earth 10. He that vvent dovvne is the same that vvent vp aboue all the heauens too the end to fulfill all things I
Began this morning too expound the text of the Psalme alledged heere by S. Paul shewing that all the things which are spoken there agree too the person of the onely sonne of god For although he say oftentymes by way of similitude that God goeth vp when he sheweth himselfe iudge of the world and defender of his Church yit notwithstanding inasmuch as when our Lord Iesus Christ was come downe he was abaced as one that was beneath all men and afterward was exalted by the power of God his father therin we see most fully how God voutsafed too bee abaced for a tyme in the person of his sonne and too bee in a state despyzed before men and afterward would bee crowned agein with glory and honour as the Apostle sayeth of him in the Epistle too the Hebrewes and that is the cause why S. Paule sayth here that it behoued him first too descend too bee so exalted But before wee goo any further wee must marke that heere S. Paule hath chaunged the word For wheras Dauid sayeth that God Receyued giftes and presentes that is too say tribute and homage of those whom he had subdewed too his maiestie S. Paule in stead thereof sayeth that he gaue And so this is not rehearced as it lyeth in the Psalme but the Apostle ment too shew that the tryumph which our Lord Iesus Christ made when he rose from death surmounted all Dauids victories and all that euer had bin doone in shadowes and figures vnder the lawe For it is much more too giue than too take Also wheras it is sayd in the Psalme that God receyued that was not for himself nor too his owne vse for wee knowe he hath no neede of any thing but his receyuing was too inriche his Churche And that is the cause why it is sayd that the women which neuer stepped out of their doores shall haue their part of the pray or bootie There therfore Dauid sheweth that God was not glorifyed for any profit or aduauntage that he pretended on his owne behalfe accordingly as it is sayd that he is contented with his owne perfection for he can nother increace nor diminishe but all redounded too the welfare of his Church For Gods shewing of himselfe too bee riche is not by keeping of his treasures vnder dubble lockes as men say but by setting them foorth for all commers at leastwyse if wee seeke them with trew fayth And forasmuch as his riches diminish not nor yit his liberalitie which he vseth towardes vs thereby wee knowe that he passeth all the men in the world Then if wee will defyne in one woord how God is riche it is in beyng liberall vntoo vs vsing bountifulnesse and by alluring vs too him too succour vs in all our needes and wantes according too this saying of his by his Prophet Come all yee that are thirstie and drinke your fyll yee shall haue your fyll not onely of water but also of wyne and mylk Too bee short he sheweth that they can want nothing which wayt vppon him and put their trust in him Therfore it is sayd in the Psalme that all shall haue their part of the spoyle not onely the men of warre for they myght hap too boast that they had gotten the whole pray by their owne manhood and pollicie but that the women which neuer stird out of the house and which did nothing but spin vppon their distaues shall haue part of the bootie as though they had gotten the victory Hereby I say he sheweth that Gods receyuing of tributes and taxes of such as he had subdewed too his dominion was not too increace himselfe withall but too make vs parttakers of all the benefytes that belong too our saluation And herewithall let vs marke well how it is alledged that when God giueth vs his giftes it is not to the intent that wee myght father any thing vppon our owne vertue or prowesse but that wee should thinke our selues beholden too his mere free goodnesse for all things And so must all things bee referred too his glory For the more that he bestoweth vppon vs the more ought wee too bee forward and ready too confesse how much wee bee bound vntoo him But the chiefe poynt is that wee indeuer too make the giftes that wee haue receyued auaylable too the common edifying of the Church that is too say that God may still bee more and more exalted and the kingdome of our Lord Iesus Christ increaced and augmented among men And so the condition say I wheruppon our Lord distributeth too euery of vs the things that belong too him and are his owne and which he could keepe styll too himselfe is that wee should doo him homage for them both in woord and deede But now let vs come to that whch Saint Paule addeth He sayth that it behoued Iesus Christ to descend according also as he descended intoo the lovve partes of the earth and that therupon he vvas exalted Manie haue made ouer violent glozes vpon this place saying that Iesus Christ went downe not only into the graue but also euen intoo Limbo a place forged of their owne brayne But Saint Paule speakes simply namely as it is sayd in the second too the Philippians that bycause Iesus Christ was abaced therfore God his father exalted him too his ryght hand and gaue him a souerein dominion too the end that all knees should thensfoorthe bowe before him Therfore wheras S. Paule saith that Iesus Christ was abaced he meaneth it of his clothing of himself with our nature wherein he became despyzed without any dignitie and without any reputation too the worldward According wheruntoo it is sayd in the Psalme that he was counted as a woorme of the earth and not as a man insomuch that men tooke scorne too looke vppon him as sayeth the Prophet Esay and there was nothing in him that men could lyke of Yee see then that Iesus Christ did so submit himself to all reproch that he was disfigured and men did spit at him and mocke him and doo him all the wrongs that they could and afterward he was exalted And no dubt but Saint Paule hath touched the thing heere which he discourseth more at the length in the forealledged place which is that the example of the sonne of God ought too teache vs lowelinesse and too make vs walke playnly without taking any thing vppon vs aboue other men For who are wee What is our state When euery of vs hath sifted himself throughly what shall he fynd in him too boast of Wee haue many things too thanke God for but too take vppon vs that which is his were a villanous trecherie So is there nothing for vs too doo but too cast downe our eyes For behold the sonne of God could haue shewed himself in his heauenly glory and maiestie so as he could haue made all the world too quake and yit wee see that being borne in a stable