are there many other like things To be short there are many secret diseases euen so fareth it with our soules because they are ful of vices before the lord God they had also néed of a phisitiō And who shal he be we shall not finde him either in heauen or in earth except it be he whō the heauenly father hath giuen vs to wit our Lord Iesus Christ And therfore if we can reach to the vnderstāding how our Lord Iesus Christ hath brought health to our soules let vs come to figure out the which is here shewed vs whē he made the blinde to sée for this is out of al doubt that our soules are both blinde beastly Besides Iesus Christ made the dumbe to speak Nowe we giue our tongues to nothing els but to wickednes vntill such time as Iesus Christ hath giuen it the right vse And we are more then deafe because the word of God can haue no entrance into vs therfore it is our Lorde Iesus Christ that must giue vs also our hearing To be short whē we shal ioyne the words of S. Mathew with the meaning of the Prophet Isaiah to wit that we for our partes are full of corruption villainy that there is no health in vs our soules full of all deadly sinnes But that our Lord Iesus Christ hath ryd vs of them all that in comming to him wée shall finde health when I say wée shall thus ioyne one with an other then shall we vnderstand that except we haue recourse vnto this Redéemer we must néedes alwaies lye stone stil in our sinnes and miseries rot altogether in thē And thervpon he goeth on farther and saith That we haue all declined gone astray Here the Prophet meaneth better more liuely to tell as yesterday we handled it that wée cannot in good earnest feele our necessitie to be healed by our Lorde Iesus Christ vntill such time as euery of vs hath truely examined his owne estate knoweth what is within him For what is the reason why we are so cold slack whē we are told of comming vnto our Lord Iesus Christ Truely it is because wée haue no capacitie but are like verie blockheads For we shall sée howe these common drunkardes are knoden together in their intemperancy will neuer giue ouer vntil such time as they gnashe their téeth are able to doe no more If a man speake to them of phisicke Phisitions hée shall be but scorned for his labour they will wagge the head yea despise all helpes Nowe there is not a worse kinde of drunkennesse then this blockishnes wherin all miserable sinners are ouerwhelmed vntill suche time as they féele what it is to haue God their enemy So then euery man will giue him selfe ouer to all kinde of lewdnesse by that meane the death passion of our Lord Iesus Christ shall be cōtemned no account made of it And therefore it is not without cause that the Prophet for the awaking of vs for the bestowing of the most desired benefite that may be which is brought vnto vs by our Lord Iesus Christ sheweth that we haue all erred gon out of the way Now ouer and besides that I haue saide that as there are prophane contemners of the iudgement of God euen so also are there foolish presumptuous and arrogant men Wherfore there are two sortes of people which cannot doe them selues any good by this infinit grace and fauour which the Sonne of God hath purchased for vs because the one sort of them thinke them selues to be righteous and haue workes and merites able to answere the iustice of God As we sée these Popish hypocrites who doe not onely thinke themselues to be discharged before God but doe also sell some parte of their merites as if they had a superfluitie of them and that man or woman is well at ease and happie that may be partaker of their perfection and holinesse because they are in an Angellike estate Now these men thinke that they haue no néede of the death and passion of Iesus Christ but they will partly cōfesse that they haue néede and yet we sée it cleane otherwise because they kéepe faires and merkets of their merites and haue of them to sell and resell to the ende they would haue others to settle them selues and trust vpon such profanation Moreouer forsomuch as there is in Popery both men and women hypocrites they are euen so many hornes or powers set vp against God For this pride is alwayes in them to say what good Syr I beséech you if I deserue not to what purpose were it for mée to haue so many good deuotions to cause so many Masses to be soonge to haue chaunted so muche to haue runne so many times from one Aulter to an other to haue praied to such a Saint to haue made such such a feast To bée short they haue alwayes this cursed hellish opinion with them that God is bound greatly beholdē vnto them Thus we sée howe Satan so deceiueth them with such illusions as that they cannot possibly féele to what end the death passion of our lord Iesus Christ serueth them The other sort trust not to their merittes for drunkardes whoremongers and wanton people will not say wée are like vnto litle Angels we haue liued well we haue béen earnest in our deuotions But wil sport them selues as I haue alredie said and think to escape the hand of God by mocking and scorning And for this cause the Prophet calleth vs all here saith Consider yée poore soules in what case you stād vntil such time as God hath shewed you his compassion in our Lord Iesus Christ his Sonne For you haue al erred are al like lost shéepe Mark his meaning for he saith We all because he putteth in himself Yea verely for we haue alredie séene that the Iewes were included within this general curse of men because they thought that they should haue bin exempt out of it For they were euer thus foolish arrogāt as to think that because God had adopted chosen thē that they were a great deale more worthy then the rest Now the Prophet foldeth them vp here in euerlasting death vntil such time as they séeke for the remedie of their deliuerance in Iesus Christ We are then all included within this cōdemnation he putteth in this word All to the end there should be no exceptiō of any as if he should haue said And therefore let no mā brag of himselfe no not an inch to be iust before God to ouer slipt the remedy wherof I euē now spake for he that is the perfectest in the iudgemēt of men shal be foūd guiltie before the maiestie of god We sée héere then the meaning of the Prophet howbeit he is not for al that thus contented but saith That euery man is declined from his way But why repeateth he the saying of al to
the first place which is wée muste séeke all our ioy in Iesus Christe For to say the trueth when as wee are full of delightes and voluptuousnesse it is without question wée will bathe our selues in all pleasures and yet yf wée bée not too too drowsie yea altogether blockishe our consciences will neuer bée quiet but bée tormented without ende and measure For this worme whereof the Scripture speaketh will gnawe vs our sinnes will checke vs and wee shall féele that God of very right is vtterly against vs and our professed enimie And therefore cursed are all the ioyes of the worlde because they shall bée turned into gnashing of téeth vntill suche time as wée are an attonement with God Cursed then are all ioyes all honours and all thinges els that are to bée desired vntill wée féele Gods mercy vppon vs and when wée are thus reconciled vnto him wée may not onely reioyce with an earthly ioy but with that ioye whiche is namely promised in the holy Ghoste to the ende wée might looke for the same in him Nowe peace and ioy are thinges whiche cannot bee separated For howe can it bée that we should haue any thing wherein to ioy when as wée sée our selues compassed about with so many miseries And besides when wée sée our selues cursed in Adam The children of wrath and God being our iudge armed to execute vengeance to the throwing of vs downe into the bottomlesse depth what ioy is it possible for vs to conceiue who stande in suche a desperate estate And surely when wée thinke héereon It cannot bée that wée shoulde bée onely tormented with vnquiet mindes but also bée oppressed with the horrour of Hell fier which surpasseth all the griefes of this worlde except surely the Diuell hath bewitched vs as many wée sée which ceasse not héerein to make themselues mery although they bée at open defiance euen with God himselfe But if wee had but one droppe of féeling within vs without doubt wée shoulde alwaies liue in torment vntyll such time as wée finde God to shewe himselfe mercifull vnto vs. And therefore this peace must goe before that wée are fully assured that God alloweth vs for his children and that because hee imputeth not our sinnes vnto vs. Nowe are wée in this sorte at peace with God And if wée bée so then surely wée haue wherefore to reioyce yea euen with God according to that which I haue alreadie touched For the very Infidelles haue a certaine kinde of peace that is to say They are so sensles as that they make no reckoning of the iudgement of God yea they are euen angrie with him but it is not with God For they neuer are at peace and rest without it bée when they forget both God themselues become altogether brutish howbeit S. Paul exhorteth vs to be at peace with God Rom. 5.2 that is to say to looke vnto him search how wée may be at peace that is wee drawing néere vnto him are certaine sure of his loue But how shal this bée doone forsooth euen by the forgiuenesse of our sinnes through the loue which hée beareth vs in our Lord Iesus Christe Let vs héere now note that the peace which the Angels of heauen preached at this time brought this ioy whereof the first Angel made mention saying Beholde I bring you tydinges of great ioy that is The saluation which you haue in Iesus Christ For hée is called our peace and this title declareth vnto vs that wée should bée altogether separated from God without he receiued vs by the meanes of his onely sonne Moreouer héereon wée haue also wherfore to glory when God alloweth vs for his children and giueth vs leaue to claime him with open mouth as our father to come fréely vnto him and in him to haue our refuge Let vs héerevpon gather by the way that God hath so appointed his Gospell to bée preached by the mouth of men as yet notwithstanding the Angelles haue gone before them and leade them the way True it is that at this day the Churche must bée taught by the meane of mortall creatures But howe euer it is this is no straunge thing that wee bring but doe onely recite the preaching of the Angelles of heauen and that of no smale number neither but of an infinite multitude and of an huge armie Moreouer wée cannot but néedes bée inflamed to magnifie our God whenas wée are throughly certified of his goodnesse Sée nowe why these two things are ioyned together that the Angels exhort all the worlde to glorifie GOD it is because hée gaue suche a peace vppon the earth wee inioy therefore the benefite which God hath largely bestowed vpon vs by the meane of our Lorde Iesus Christe his onely sonne And hée hath taken the possession of this peace to the ende our prayses might bée heard to the heauens pearse the cloudes and that all the world might resound this songe The Lorde bée blessed and magnified for euer Héerevpon wée are to gather that our mouthes must alwaies bée stopped and that wée can neuer praise God vntill suche time as hée hath caused vs to féele his great goodnesse For to say truely how is it possible for miserable sinners to blesse and magnifie the name of God so long as they haue that trouble of conscience that they knowe not whether God loueth or hateth them But contrariwise their mouthes by reason of their griefes must néedes be fast closed vp so that they are not once able to open their lippes And therefore muste GOD let vs so vnderstande in very good earnest the loue hee beareth vs as that wee may bée fully assured that hee is alwaies our Father and then shall wee haue wherefore to blesse his name But as wée cannot possibly in trueth praise God vntill such time as hee hath declared vnto vs his bountie euen so let vs also learne not to haue a dead and idle faith but when wée sée that he hath bountifully bestowed vpon vs the great treasures of his mercie let our mouth then doe his office in stirryng vp it selfe to blesse his name and let our whole life also answere the same For this is the very right signe Euery of vs must conscecrate himself to the true seruice worship of God because we knowing that hée hath so dearely bought vs ought by good reason to bestow all our thoughts déedes in the blessing magnifying of his most holy glorious name And that when we acknowledge ourselues to bée in very déede his wée might vnderstande that it procéedeth of his frée mercy and goodnesse that it hath so pleased him to accept vs vnto himselfe And therefore this saying is not set downe without cause That peace is graunted to men not for any desert or for that wée haue purchased the same but because it pleased God For the spéeche which Saint Luke vseth importeth this much that wée must séek after none other reason why our Lord Iesus Christe appeared to
right hand of God his Father he might gouerne the worlde and so gouerneth it as that he alwayes assisteth his faithfull ones and hath a special care ouer them Now if Iesus Christ had continually abode with vs ouer and besides that we had béen more giuen to superstition hée had not had the power to haue had all thinges vnder his subiection In déede hée might haue had it But we speake not nowe of him but according to that order which hée hath set downe in his Gospell And to say the trueth it were a foolishe kinde of reasoning to say that otherwise hee had not béen able to haue done either this thing or that because his power is infinite But yet he saide after his resurrection that God had giuen him all power and authoritie and this is also our beliefe Math. 28.18 Mat. 28. 18 That hee sitteth at the right hande of God his Father Almightie What is the meaning héere of this that hée hath a seat and sitteth in it No no But this is it that hée is an assistant vnto God as his Lieuetenaunt For if wée woulde stande before the glorious Maiestie of God we shoulde bée crushed to powder but because wée might come vnto him wée haue for vs there Iesus Christ vnto whom hée hath giuen all thinges in subiection both in heauen and earth And although our Lord Iesus had from eternitie all power yet wée saide not that hée sitteth at the right hande of God vntill such time as we saide that he was ascended into heauen Wée sée then that he had this preheminence ouer all after that he was ascended And héere wee haue to note that the principalitie which Iesus Christe had is for vs because hée hath no néede of it himselfe séeing hée is euerlasting with the Father But what hée is at the right hande of God in our nature And it is to this end that wée might bée assured wée shall take no harme being vnder his protection In very déed hée is wel cōtented that our fleshe shoulde bée troubled and that wée shoulde bée wrapped in many miseries But what then Hee is alwayes ready to stretch foorth his hande to helpe vs and let vs be assured that although wée abide it for a time yet in the ende it shall turne to our benefite This then is it that we must vnderstand when we heare his ascension spoken of Euen so since he is ascended into heauen for vs let vs note that we ought not to feare any thing so long as we are in this world Surely wée are subiect to so many miseries as that it is lamentable to sée our estate for we are more then miserable and yet wee must not be abashed for all that nor yet regarde our owne persons but wée must haue a respect to our head who is alredy in Heauen and saye although I be weake yet beholde Iesus Christ is stronge inough to make mée stand vpright although I be féeble yet loe Iesus Christ is my force and although I bee full of miseries yet is Iesus Christ in immortall glorye and looke what hée hath shall one day be mine and I shall bee partaker of all his benefites Iohn 12.31 Eph. 6. 12 True it is that the Deuill is called the Prince of this worlde but what then yet Iesus Christ keepeth hym short because hée is King both of heauen and earth Beholde the Deuils that are aboue in the ayre who warre against vs but what of al that Iesus Christ reigneth aboue them all and directeth all our fight and therefore we ought not to doubt of victory I am héere subiect to such a number of changes as might euen take a way my courage but what then Beholde the sonne of God is my head in whom there is no chaunge and therefore I must trust to that Thus wee sée what a regarde wée must haue vnto his ascension and make it profitable vnto our selues Let vs now come to the saying of the Angels yee shall see him come downe from heauen euen as you haue seene him goe vp meaning that wée should not looke for him vntill he come to the day of iudgement Now this shoulde not onely plucke all superstition vp by the rootes out of vs but also draw vs to heauen vnto him Howbeit wee haue already saide Col. 3.2 that we must not séeke for him but by Faith And since it is so let vs harken to the saying of Saint Paule to the Collossians Séeing Christ Iesus your head dwelleth in Heauen in whom is all your lyfe it is méete that your affection should bée on thinges aboue although your bodies be héere Wherefore since wée know Iesus Christ to be aboue wée must learne to forsake the world and be vnited to him There is a great space betwixt him and vs therefore it were impossible for vs to be ioyned together except we should vse the meane which S. Paule telleth vs which is to mortefye these earthlye members as Fornication vncleannesse couetousnes gluttonie pride enuy and al such like would we be partakers of this Ascension Then must we not separate our selues frō him But how should we be ioyned vnto him Forsooth wee must mortifie these earthly members and all other thinges that holde vs héere belowe Some are geuen to vncleannesse some to reuenge some to gluttonie and other some to certaine other vices Now then as faith looketh vpward euen so must our affections follow to the end we might forsake the world and al other things whatsoeuer which may any way hinder vs from béeing vnited vnto our head Héere wée sée what is meant by this saying That he will come in such sort as he was seene to goe vp into Heauen to the end wée might learne héereby to ioyne vnto him with al the affections of our heart By this the Angels had no pretence nor colour to speake either of the apparrel of Iesus Christ eyther yet of anie other things as many fantastical braynes doe séeking after things neyther requisite nor yet profitable to saluation But the spéech of the Angels was to this purpose to shew that he would come in visible maner As if they should haue said vnto the Apostles it gréeueth you that your maister is taken from out of your company howbeit let not the gréeue you because you shall sée him come againe in such immortal glorie as yée now sée him Nowe the Papistes haue other pretie childish subtleties saying that their GOD is in their masse and and make such sport with him there euen as they lust Indéed say they it is very true that Iesus Christ wil come visibly and manifestly to iudgement But yet say they at this present he commeth closely and couertly Surely he commeth daylie vnto vs and it is not for nothing that the Scripture saith the GOD visiteth vs and it is also wel said of vs that the Gospel is a testimonie of his presence But let vs marke how it is that hée dwelleth with vs. Indéed S.
and vaine speculations and by a certaine deuilish boldnesse For when the question hath béene to handle these matters men haue ouerwhelmed them selues in as much as they ment besides the reuelatiō of the doctrine to search out with a certain curiositie boldnes the eternal essence and being of Almightie God as a man in the Papacie shall heare disputations that are made thereof euen as if men disputed of a flocke of Goates or I know not whereof They haue no more reuerence to God thē to a beast Now we néede not séeke out a better witnesse against the doctrine of the Sophisters of Sorbone to know that the Deuill raigneth there Sorbone is the name of the place wher the brotherhood of the Sorbonists doe yet remaine to this day in Paris and hath alwayes raigned there thē this And this I say that albeit their doctrine were not false yet so it is that when men sée they haue so litle reuerence and regard to Gods maiestie we must néeds say that it is a deuilish doctrine euē that I mean which is at this day practised by the Sophisters Sorbonists in all the Popes Colledges So then let vs as I haue saide content our selues with that simplicitie which is declared vnto vs by the holy spirite for he toucheth and speaketh of that which is good profitable for our saluation and as I haue alreadie declared he hath heere brought and deliuered vnto vs that which was méete fit for vs to knowe Iam. 1.17 Rom. 11.29 Let vs come now to this true word When S Iohn calleth Iesus Christ That word it is as if he should say the eternall counsell of God or the wisdome that remaineth in him Notwithstanding we must marke that God is not like to men when we haue a Counsell it may alter and chaunge but it is not so with God for that which is in God is vnchaungeable Besides the counsell which we haue Though man be wauering yet God is constant Iames 1.17 is not our verie Essence or substance but the counsell which is in God is verely truly God for God is not as a vaile or couerture wher ther are shadowy places as S. Iam. vseth this similitude we are as a shadowe that flitteth vp and downe and we cannot abide firme and constant But this is not in God for that which is in him is of his essence and eternitie And this is the cause wherfore S. Iohn declareth that this word is verely and truely God But as concerning the worde wee must not as I haue alreadie saide imagine a counsell or a wisedome in God which should be like to the worde of men True it is that we may well take some comparison from our selues but yet we ought alwayes to marke the long distance and great difference An apt similitude that is betwéene vs and God for if the heauens be much higher than the earth much more must it néedes be that we should knowe and confesse that God is more high than we yea there is no proportion or resemblance as it were betwéene God and men So then when men shall bring or alledge vnto vs some similitude taken from the creatures wée must alwayes marke this great distance difference There are two partes or powers of a mans soule to wit vnderstanding and will See his Institut Lib 1. Cap. 15. Sect. 5.7 which is betwéene God and vs. As a man may verie well say that in the soule of a man there is a certaine vnderstanding which is in such sort ioyned to the soule that the soule cannot be without vnderstanding There is also a will not as when we haue nowe one desire nowe another but a certaine power as a man would say to wil which thing man hath in him self for man is not as a stone or as a pile of wood without sense and reason but he hath imprinted in him this propertie to will this or that So then we may take and vse such similitudes but yet notwithstanding we must consider that spéech is here had of so high thinges as of necessitie all mans vnderstanding and wit must be abased and brought low and we must handle them and intreate of them in all humilitie applying them to their true meaning Curiositie and vaine imaginations must be auoided must not be ouer curious we then haue that fonde imagination which hath borne swaye and ruled heretofore in the worlde but we must come to Gods schoole to hearken to that which he shall speake vnto vs and to flye from al that which men shall set out Gods voice must onely be obeied and shal be founde contrarie to that which the holie Ghost hath left vs. Nowe furthermore we must also marke that some hauing been thrust forwarde by the deuill haue peruerted the meaning of this doctrine affirming that this worde was nothing els A perillous opinion confuted but some certaine counsell deliberation and purpose that God had to redéeme mankinde in the person of Iesus Christ who was a certaine forme as they call him as when a man shal haue purposed to doe some worke and shall haue conceaued the same in his spirite or vnderstanding leauing not by so saying euerlastingnes of essence or being to the sonne of God But we sée alreadie shall sée héereafter more largely how and in what sort S. Iohn calleth Iesus Christe that worde of God thereby to declare set out his deitie as I haue alredy said And that so it is behold a plaine testimonie of God himselfe for he saeith that this worde was in the beginning so then it must néedes be that it hath béen eternall euerlasting It is true that some will replie against it because Moses saith Gen. 1. ◠that God in the beginning created heauen earth and that now S. Iohn saith that this word was in the beginning that it séemeth hereby séeing that so it is that the heauen the earth other creatures had a beginning that we cannot proue the eternitie or euerlastingnes of Iesus Christ because it is saide that the worde was in the beginning But the answere is easie to wit that when Moses speaketh of the beginning An obiection answered we are to remember mark whereof he speaketh that is of heauen of earth other things that haue indéede a beginning But now let vs weigh and marke that which S. Iohn saith In the beginning saith he was that word And where was the beginning verely in God And what is Gods beginning I pray you Certainely he had none for otherwise it must néeds be that God should be framed made So that when mention is made of the beginning of God we must conclude that it is such a beginning as hath not any time at al. There is then much to be sayd and great difference also betwene Moses his place when he saith Iesus Christ i◠our God eternall 1. Tim. 3.16 that God created all
in the beginning and this when it is said that that worde was in the beginning For Moses speaketh of the creatures which had their beginning to be at a certaine time But héere S. Iohn speaketh not of any thing but of God which cannot be without his eternitie and euerlastingnes Wherefore we must conclude that this beginning hath not any beginning And héereby wée sée that Iesus Christe hath béen alwaies It is as much then as if Saint Iohn had saide that Iesus Christ is our eternall God who hath appeared béen made manifest vnto vs in the flesh as also Saint Paul speaketh therof Now he addeth afterwards this word was with God as if hee shoulde say you must of necessitie separate and distinguishe him from all creatures Marke the purpose of the Euangelist We must not so much as imagine saith hée that this word had any thing at all like vnto creatures wée must go out of the world wée must ascend aboue the earth heauen A hard question answered when we thinke vpon this word A man might demaund Before there was either heauen or earth was it possible that this word should be in the beginning yea in déede for S. Iohn for a ful answere separateth this worde from all the creatures as if hée should say when I speake vnto you of this worde you must come to God for it is in God Let vs then regard and coÌ„sider it as a certaine eternitie or euerlastingnesse which is not in the creatures neither in the heauen nor in the earth nor in any thing whatsoeuer And notwithstanding all this yet so it is that the Euangelist in this place setteth out vnto vs a distinction betwéene God and his worde The father distincted from the sonne not in essence but in person 1. Cor. 8.4.6 1. Tim. 2.5 And what maner a one is this distinction It is not of their essence for he meaneth alwayes that this word is God wée must conclude séeing that we haue but one onely God and that there is but one simple essence or being in him that Iesus Christ that is to say this eternall word whereof mention is made in this place hath not béene separated or sundred from God his father in respect of essence and yet notwithstanding there is some distinction And howe is that then thus it is because we are not able to comprehend that which is so high aboue al our vnderstanding and reason Howe there are three persons in the Godhead the auncient Doctors haue vsed the word persons haue saide that in God there are thrée persons not as we speake in our common spéeche calling thrée men thrée persons or els as in the Popedome they wil be so bold as to point thrée Puppets or Munkeyes and say Loe the Trinitie but this worde persons in this matter is vsed plainly to expresse and set out the proprieties that are in the essence of God The word substance or as the Gréekes speake Hypostasis is in déede more méete and conuenient because it is a worde of holie scripture and the Apostle vseth it in the first Chapiter of his Epistle to the Hebrewes Hebr. 1.3 when hée saieth that Iesus Christ is the liuely image and the brightnesse of the glorie yea the image or ingraued forme of the substance or person of God his Father When he speaketh in that place of the substaunce or person of God hée meaneth not the essence or béeing but hée speaketh of his proprietie which is in the father to wit that he is the fountaine of al things But now let vs looke to their thrée substances or persons as we call them Gods worde onely must be the rule of our faith in all pointes but specially in the article of the Trinitie and marke howe they accord and agrée so farfoorth as God teacheth vs concerning them as I haue alreadie said for we must not at any hand go beyond these bounds and limittes And therefore let vs haue an eye thereto so farfoorth as shal be requisite for the exposition of the place When men speake of God true it is that men of them selues are confounded and knowe not what to thinke or imagine sauing that they goe astraie in their owne cogitations and thoughtes Rom. 1.21 as Saint Paule saieth and therevppon it falleth out that they waxe thereof ouer proude through their owne prudencie and wisedome and therefore GOD also doeth in suche sort punishe them that they intangle them selues in such horrible labyrinthes and mazes that they can not at any hand come out But when we will suffer God to guide vs vnto him selfe by the holie scripture we shall knowe him so farfoorth as shal be necessarie and méete for vs. The Trinitie prooued For we shall come to the father as to the fountaine of all thinges and then wée can not conceiue or think vpon the father without his counsel and eternall wisedome besides there is a certaine vertue power that remaineth in him which we shall also perceiue féele verie well Marke then how we shal finde these 3. proprieties in the essence of God And this is that which S. Iohn meÌ„t to say in this place that that word was with God If there were not some distinction hée could not speake so for that should be to speake vnproperly to say God was with him self So then let vs know that this word hath some distinction and is indéed to be distinguished from the heauenly father for it is that worde Christ begotten from before all beginnings that was begotten from before all time séeing that God alwayes had his counsell and his wisdome And we must not for all that so much as imagine or thinke vpon a beginning for we may not say that God hath at any time béene without his vnderstanding counsell and wisedome So then wée must not set aside and separate from God the proprietie of this word as to say that we could iudge The Trinitie destroieth not the vnitie neither doeth the vnitie infringe the Trinitie Gregor Naziâ—n sermo de sacro Basil that there had béen some certaine time wherein it had not béene with God for this should bée to make an idole of it as it were But as I haue said the thrée persons are but one God yet for all that we must distinguish them because there is a certain assured distinction of them as is in this place declared And withall let vs remember an old Doctours sentence which is verie worthie to be thought vpon because it is excellent I cannot saith he thinke vpoÌ„ these thrée proprieties the are set out vnto me in God but the immediatly my vnderstanding commeth backe againe to one on the other side it is impossible for me to know one only God but that I regard looke vpoÌ„ al the thrée proprieties sée theÌ„ distinguished in mine own vnderstaÌ„ding according to the light which is geueÌ„ me therof in the holy scripture
and being borne in a Stable lead all the dayes of his life like a miserable poore handicraftes man and at last wée sée that all men set themselues against him and so raged as that they detested and hated him and to make fewe wordes and well crucified him Now this was a death which God cursed and hée was not only disfigured with buffetting spitting on crowned with thorne but also was accursed being hanged betwéene two théeues as if hée had béene the most horrible villaine that euer was knowne or hearde of And this was a terrible kinde of death because it was accursed by the law We sée how fouly hee was disfigured which was the very meane why he became a stumbling blocke vnto the worlde And therefore the Prophet namely saith that they would not beléeue the Gospell because the world could not conceiue it to bée a reasonable thing neither yet â—llow that the only Sonne of God the very glory of the Lorde shoulde bée put to such shame and rebuke This eternall counsell of God which was from the beginning coulde neuer sinke into their braine And thus wée sée the meaning of the Prophet Now it is hereupoÌ„ said notwithstanding That he shal be exalted Although at the first there is no shewe of it yet God will increase him and they shall sée saith he euen before their faces that although he was miserable and bare a poore twigge yet that this was no let vnto his aduancement nor to his glorious floorishing because that God woulde put his haÌ„d bring it to passe And besides he bringeth vs backe to our sinnes that hee might take away our conceiued offence by reason of the ouerthwartnes of our vnderstanding Wherfore to the end we should not refuse to come vnto our Lord Iesus Christ by séeing him thus disfigured the Prophet sheweth vs the cause why For to say truely if we come once to the acknowledging of our sinnes and foorthwith conceiue of the wrath of god for the same then shall we come to our Lord Iesus Christ desire him to helpe vs be so much the more earnest to receiue his death and passion for wée must vnderstand that it is the most necessary remedy that may be for the euil that is in vs Thus in sume we sée here the procéeding of the Prophet Now when he maketh comparison betwéen our Lord Iesus Christ and a smal twigge or braunch a roote in a dry and barren ground it is to shew that the beginnings should be base of no valure so that all the worlde should scoffe laugh at them In the eleuenth Chapter he compareth him vnto a sory twigge or braunch saying that he should come of the stocke of Isai Dauid his father And therefore because the kingly house was then base and of no honour hee said it shoulde be as sometimes it had béen that Isai was a countrie man his children Neat heardes Shepheardes This house in those dayes was nothing and of no reputation and besides was like vnto the body of a trée lying on the grouÌ„d which men troode vpon and of no estimation Iesus Christe then was like vnto a silly twigge or branche But it is saide soone after that hée should so wonderfully growe as that hée shoulde ouershadowe the whole worlde Héere the Prophet also sheweth that it muste néedes bée that our Lorde Iesus shoulde bee thus contemptible at the first For if this had not béen namely declared they might very well haue béen offended whenas they see our Lord Iesus Christ to be thus contemptible as touching the worlde For it was saide that one should coÌ„tinually sit vpon the seat of Dauid that this kingdome should florish although he held the Sun Moone And now behold that this princely house was as it were razed vtterly defaced who would thinke that the promise should be accoÌ„plished in the persoÌ„ of our Lord Iesus For there was no likelihood that he should haue béen restored to the princely estate but wheÌ„ it is said that this house should as it were come to naught he of no more estimation nor haue no more rule preheminence that it should be ashame as a man would say to sée such a destruction and confusion when the Prophetes I say haue told this much then haue wee a very good entrée to wit Iesus Christ Neither must wee bee abashed as at a strange vnknowne thing although our Lord Iesus Christ shewed himself in so base a state and condition For to say the trueth it is not in this place alone that the holy Ghoste hath thus saide Wée sée also what the Prophet Amos saith That God will raise this seate Amos. 9.11 Acts. 15.16 which before was ouerthrowne And this place is also set downe in the Acts of the Apostles to declare that our Lorde Iesus Christe shall beginne to raigne when it shal please God to repare the things that were confounded And namely it was said that this kingdome with the kingly crowne shoulde be trode vnder foote as it were and haue no head vntill such time as the Redéemer were come into the worlde And therefore all these thinges should confirme and strengthen vs to the end these base beginnings of our Lorde Iesus Christe might not séeme straÌ„ge vnto vs. Moreouer by this saying of a desert or barreÌ„ land the Prophet meaneth that it should séeme that our Lorde Iesus should no more increase or grow vp then a trée in the desert where is neither moystnesse nor any goodnesse Behold then he is like vnto a disfigured or yll fauoured trée which wanteth nourishmente and the substance and moysture of the earth Nowe it is saide that Iesus Christe shal be so from the beginning expressing thereby that there shoulde be no meanes héere on earth to make him florish but that he should be increased froÌ„ heauen that by the secrete power of God his Father and not be ayded by the worlde because it is altogether barren fruitlesse And this was not only said of his byrth but is also to be referred to the whole course of the Gospell In déede this was a signe that Iesus Christ was but a poore twig whenas he could not get a place to be lodged amongst men but was like one that was banished excluded froÌ„ all coÌ„pany so poorely brought vp as euer was man And this was to prepare the hearts of the faithful to vnderstaÌ„d that Iesus Christ should be reiected conteÌ„ned as touching the world but the principal matter for theÌ„ to vnderstaÌ„d was wheÌ„ he should come to preach the Gospel and execute the charge coÌ„mitted vnto him by God his father For then they began to say Is not this the CarpeÌ„ters sonne doe not we know his bringing vp And in what schoole he hath learned to be so great a Doctor Mat. 15.55 And his kindred séeing him to be so extréemely hated would haue made him beléeue that hee had béen mad
haue to consider of for this pointe Nowe it is saide for a finall conclusion That the will of God shall prosper in his handes The wordes which the Prophet heere vseth signifieth a worldly will and frée fauour For it were not enough that our Lord Iesus Christ should execute the will of God But that it shoulde be a will procéeding of loue as a testimony of his fatherly affection For Moses executed the will of God when hée published the lawe and yet notwithstanding euerie man was afeard at the thunders lightnings for there was nothing els but threatnings of death And why so Forsooth because the law brought nothing els with it but wrath and vengeance For it was méet that the world should féele in it an horrible condemnation Hebr. 12.18 be wonderfully afeard Howbeit there appeared an other maner of wil of God in Iesus Christ that is this his meaning was to receiue vs vnto himself to haue mercy vpō vs to abolish our sins to discharge vs of the condemnation wherein we were Thus we sée the propertie of the spéech which the Prophet here vseth when he saith That the wil of God should prosper Now it is by by after said in his hands which signifieth that Iesus Christ should be a distributer and bestower of the grace of God for our saluation True it is that God might by some other death haue deliuered vs from death howbeit it was not his meaning neyther yet was it so good And therefore hée appointed our Lord Iesus Christ to the ende wée might by him be redéemed and reconcyled and to bée short that by him wée might obtayne whatsoeuer was requisite for our saluation Let vs nowe make a collection of the summe and effect of this saying It is saide That the good will and free fauour of GOD should prosper in the hands of Iesus Christ Wherefore speaketh the Prophet after this maner Forsooth because we are enclyned vnto mistrust and haue a number of lettes to make vs fainte the holie Ghost preuenteth the matter and declareth vnto vs that howsoeuer the worlde goeth the grace of God shall worke it effect and be accomplished And therefore although the Deuill craftely goeth about to deuise to make the death and passion of our Lord Iesus Christ to bée of no force and effect vnto vs and bring foorth no fruit in vs and although wée for our partes are so wicked and peruerse as that wée will so fall from it as that wée will make it altogether vnprofitable vnto vs yet will God by his infinite goodnesse ouercome it all To bée shorte the Prophete his meaning héere in this place is that the death and passion of our Lorde Iesus Christe hath not béene onely sufficient for the saluation of the worlde but also that God will make it so forcible as that wée shall sée the fruite thereof and féele and proue it by experience And heerevpon wée are to gather that God will alwayes haue a Church in the worlde and that the Deuill may very wel deuise all the mischiefe hée can possible and bende all his force to ouerthrowe the house of God and yet be as be may Christ Iesus shall haue the victorie and the grace whereof hée is a distributer and bestower shall bée beneficiall and perfourmed amongst men And for this cause it is saide by the Psalmist Psal 2.1 Why haue the Kinges and Rulers of the earth lifted vp themselues and made couenantes with the people Yet must God in the ende execute his Counsell and iudgement In verie déede they will goe about to imagine muche but yet hée which dwelleth aboue in the heauens will mocke them all to scorne in his wrath Let vs therefore well consider that the meaning of the holie Ghost is to declare that the death and passion of our Lord Iesus Christ wil alwayes worke his effect to the end the Church of God might stande firme and sure so that it shall neuer be ouerthrowne by all the assaultes tempestes and whirlewyndes whatsoeuer that the enemies with Satan their head can any way possible raise vp against it And this saying to prosper is set downe to shew that God will make the death and passion of our Lord Iesus Christ florish to the end it might more and more fructifie and when it shall séeme that it shoulde bée vtterly defaced that God will vpholde it and ouercome whatsoeuer may bée any let for the bringing of it to a perfect ende Moreouer euery of vs ought to apply this vnto himselfe and not doubt that although our winges flagge and we the bondslaues of sin yet that God will deliuer vs from out of that slauerie wherin we are make perfect that which hée hath begun in vs and amend also whatsoeuer is wanting in vs. And how Forsooth wee must first come vnto our Lord Iesus Christ because it is he which putteth to his hande and to him the charge thereof is committed and this office hée receiued from God his Father And therefore let vs be contented that since hee is appointed to be the Minister of our saluation there shall be no defect or want which hée will not accomplish by his meane and that because hée hath so determined it 2. Cor. 5.19 Now let vs by the way apply to this which is héere set downe the place of Saint Paul before by vs alledged to the end we might be partakers of the fruit of the death and passion of our Lord Iesus Christ that is let vs giue eare vnto the message that is dayly brought vs. For it were not enough that Iesus Christ had suffred in his owne person and appointed to be a sacrifice for vs but wée must also be certified thereof by the Gospell that wée haue this testimony by it and not doubt but that wée are iustified by him because we knowe that hée hath made satisfaction for our offences And therevpon let vs looke that God will in such sort continue his woorke in this Redéemer as that hée will make it encrease more and more vntill hée hath brought it to a full end and perfection Let vs now fall downe before the Maiestie of our good God and acknowledge our offēces beséeching him so to make vs féele them as that wée may be more more displeased with them also learne vs so to looke into the death and passion of our Lorde Iesus Christ as that it may be a good instruction for vs to be gréeued and grone for our sinnes not doubt since that our Lorde Iesus Christ hath discharged vs of that whereof we were guiltie but that wée might nowe come before the Maiestie of God his Father and be receiued as his children although in déede we are vnworthie to be reckoned amongst the number of his creatures And that wée may in this strength fight against all our vices and wicked lustes and so bée made partakers of the forgiuenesse of our sinnes as also we might be strengthened to
therefore wée must conclude that there is but one Father of life which is Iesus Christ Wherefore wée come to séeke him in the Supper and euery one that commeth must haue this setled mind to bée able to say I come hyther to haue a testimony that Iesus Christe is my life that being incorporate into him I might liue for euer But after what sort come wée to finde him in the supper If wée come after the manner of the Papistes to find the body of our Lord Iesus we deceiue our selues For that is the moste cursed Idolatrie that may bée to thinke the bread that we receiue there to bée the body of our Lorde Iesus Christe Wée muste therfore séeke for him aboue and although we know him to be in heauen yet doubt we not but that he is with vs by his grace insomuch that euen as we sée and touch the signes so likewise doth Iesus Christe accomplish in vs the thing which the signes represent vnto vs to wit that he dwelleth in our soules And although by nature our soules are in déede dead by reason of our sinnes yet wil he make vs partakers of this euerlasting life For as he saith This bread presenteth vnto you my body euen so doth he truly accomplish the same in our soules and as our bodies are susteined with bread euen so our soules receiuing Iesus Christ for a spirituall foode are preserued by the power of God and hee remaineth in vs by his grace Howbeit héere is not al to haue vnderstoode thus much but we must also lift vp our mindes vnto heauen for els we should neuer be vnited to Iesus Christe No doubt of it there are many which know well enough that Iesus Christe is not in the bread and wine but in the meane while where are their harts Forsooth some of their heartes are plunged ouer head and eares in couetousnesse some of them are drunken with ambition and other some their heartes are wrapped vp in all kind of villanie For behold the Whooremonger his mind is set on nothing els but vpon Lecherie others vpon drunkennesse and belly cheare in other some is nothing but blasphemy murmuring all villanie which Saint Paule calleth earthly members Colos 3. 5. If you will saith he come néere vnto Iesus Christ you must mortifie your earthly members What must we forgoe our handes and féete No that is not his meaning But we must mortifie our fornications vncleannesse inordinate affections euill concupiscences ambition and couetousnesse which is worshipping of Images and all other such like Would wée then séeke for Iesus Christ in heauen Then must we rid our selues of al these earthly mēbers For what agréement can there be betwéene vs Iesus Christ Wée must not thrust him amongest our pollutions but let vs goe vnto him that hée may rid vs of them Thus we sée that wee must not onely vnderstande that he in heauē but we must also mortifie these earthly members which doe separate vs from him and haue our mindes occupied a loft How is that Let vs liue chastly soberly charitably temperatly patiently and altogether vertuosly And these are the fethers wherewith we must flie vp into heauen although to speake properly wee must haue neither winges to flie with nor yet ladders to climbe vp But it is Iesus Christe that bringeth vs thither and rayseth vs vp by the graces which I haue named and which hée bestoweth vpon vs. Héere then wée sée howe wee must apply this doctrine to the Supper so that when the bread and wine shal be deliuered vs wée must learne to séeke for all our felicitie in Iesus Christe liue in brotherly loue together and euery man mortifie his sinfull lustes and affections If I féele my selfe to bée by any meanes carried away from Iesus Christe I ought to pull that meane from mée out by the rootes that I might bee truely raysed vp to Iesus Christ not that we can be perfectly raysed vp but we must labour to goe more and more on For in déede the Supper was ordeined to that end and we should not receiue it onely once in our life but very often to signifie vnto vs that we must goe on in this worlde vntill such time as he hath deliuered vs from this corrupt body and brought vs vnto himselfe And according to this holy doctrine let vs fall downe before the face of our good God and acknowledge our offences beséeching him that he will not suffer vs to be so giuen ouer vnto thē as héeretofore we haue béen but so weane vs from them as that we séeke after none other thing but our Lorde Iesus Christ and obey his commandementes because that is the rule and order by which he would haue vs to bée brought vnto himselfe And so let vs all say O Almightie God and heauenly father c. The second Sermon of the Ascention Acts first 4 AND when Iesus had gathered his Disciples together hee commaunded them that they shoulde not depart from Ierusalem but waite for the promise of the Father of whom saith hee ye haue heard of mee 5 For Iohn truely baptized with water but yee shall be baptized after a while with the holy Ghost WEE haue héeretofore spoken of the obedience of the Apostles and of their patient wayting for the promise which Iesus Christ had made them by mouth and besides although they were appointed to this office of Apostleship yet did they not thruste them selues in to preach before such time as they had bin confirmed by the holy Ghost Héere then wée see their obedience ioyned with humilitie in that they acknowledged God to bee their guide And now wée are to handle that which followeth that when Iesus Christe told them of the promise of God his father hée said yee haue hearde of mee heretofore As if hée should haue said That they were not to looke for that at the handes of God which they in their owne iudgement thought to bée best but for the thing which he had promised To bée short wee must héere gather a doctrine vnto our selues which is this wée must not build our faith vpon any thing that we our selues shall imagine Rom. 10.17 but vpon the promises of God For Saint Paule saith That faith commeth by hearing not by the hering of mens spéeches and talkes but only by the hearing of the worde of God And in deed because wee are inclined to diuers temptations it is méet we should build vpon God and vpon his worde Yea verily howbeit he will not come downe from heauen to speake to vs. That is true in déede but we must be wel assured that the doctrine which is preached vnto vs commeth from him whereof Iesus Christe is a witnesse when he spake vnto his Apostles For all things saith hee that I haue hearde of my Father haue I made knowne vnto you Iohn 15.15 And therefore you muste not in any wise distrust me because I am a faithfull witnesse For we sée that Iesus
we must not doe as many of the Papists doe who neither care for God nor his worde but content them selues onely with this bare name of a Christian and so they may be called by that name they care for no more Nowe if they be asked and if they be Christians I pray you what answer will they make Surely they think they haue great wrong offred them to haue this question demaunded What I beséech you good Syr will they say are we not Christians haue we not béene baptized Yea ywis I graunt it But what faith haue you for all this Verely they will say that they beléeue as the Church beléeueth And so by this meane they haue aswadled fayth wherin their teachers haue instructed them in saying That it is sufficiēt for them to beléeue as the Church beléeueth Let them also be asked how God is to be serued and worshipped why they thinke that question is soone answered And thus doeth God iustly punish the iniquitie of men when we sée simple soules guided by such instructers of Satan to bring them tumbling headlonges together into the bottomlesse pyt of hell with them selues Thus we sée howe this Romish Idoll hath licoured Christendome with all kinde of lying and false doctrine And howe so Forsooth because men haue stopped vp the way against the word of God and are contented to be lycoured with leasing But by the way let vs come home to our selues and let vs neither condemne the Papistes nor yet any others but eftsoones apply this doctrine vnto our owne vse First of all we haue the Gospell the doctrine of all wisedome and yet how deafe and blockish are wée we are daily preached vnto But what instruction receiue we thereby for all that Surely surely it is wel enough perceiued and the fruit that commeth by it Without all doubt it is truely sayde That wée haue the Gospell But if we liue not in all obedience therevnto what testimony shall wée haue that wée are the seruants of God For according to that which wée handled on Sunday last we cannot be the seruants of God without wee be partakers of his holie spirite who is not without cause called the spirite of wisedome For by this we are shewed that we cannot haue so small a portion of the holy Ghost if we will continue it but that God wil more and more augment it in vs. In verie déede euerie man cannot haue the lyke measure thereof howbeit that is no let why we shoulde not encrease our small Talent For although a man hath the gift of tongues yet may he not haue one some grace which an other man hath And héerevpon is that saying of Saint Paule verefied Rom. 12.3 Ephes 4.7 That God will giue of his graces to euerie man according to such measure as wée are the members of Iesus Christ As we sée that the members of one bodie haue not all one office For the féete will doe that which the handes cannot doe the eyes are put to an other maner of vse then the eares are and so consequently are all the parts of the bodie Euen so our Lord will bestow his holie spirite vpon some after an other sort then hée will vpon other some and yet it is all one and the selfe same spirit and therfore if we would be knowne to be Christiās we must haue the knowledge of that which is spoken of and that it is God which guideth vs by his holie spirite to the ende we should not be like vnto those blinde ones which walke in infidelitie And thus much for this saying That God wil poure out of his holie spirite vpon all flesh Moreouer where it is saide That they shall prophesie herein the meaning of the Prophet is to signifie vnto vs That when God will instruct vs hée will doe it so perfectly as that the doctrine shall not onely profite our selues but that we shall also be able to teach others And in déede whosoeuer shall receiue greater graces from God then the rest is so much the more bounde to instruct the base and simple ones and giue him selfe to teach his neighbors Wherefore let vs vnderstande that after God hath instructed vs that it is our duetie to labour to bring others vnto the knowledge of him And hereupon it is that Isaiah speaketh saying Isaiah 2.2 Mich. 4.1 Let euerie man take his neighbour by the hand and lead him vp vnto the holy hill And this is one of the most principall pointes whereby God alloweth our Christianitie whē as we so loue our neighbours as to instruct them in the word of God Now this is done by the doctrine which we haue receiued of him at the handes of the Apostles which came out as we said last Sunday of the fountaine of Ierusalem whose riuers so ouerflowed the whole world as that euery man might not onely receiue it for his owne behoofe but also distribute it vnto our neighbours In déed all men are not Doctors to teach howbeit if we be Christians we haue sufficient wherewith to exhort our neighbours Let vs now come to the other part of the prophesie of the Prophet Ioell where it is saide That God will send terrible and wonderous signes blood and fyre and the vapoure of smoke The Sunne shall be turned into darknesse and the Moone into blood Wherein as wée haue briefly saide the Prophet meant to shewe that when God would visite his people at the comming of Iesus Christ although great felicitie and blessing was promised yet the meaning was not for all that but that we should sée horrible and merueylous thinges And therefore it was verie néedfull that we should be told of it to the ende we might vnderstande that the comming of Iesus Christ was not to place vs in this world as in a Paradise and to liue in it at our ease and pleasure But that Iesus Christ was sent to an other ende to wit that wee might be drawne from these earthly things and be lifted vp vnto heauenly matters And to say truely there were neuer so horrible and wonderfull thinges as were at the comming of Iesus Christ Nowe if it be asked why such thinges came to passe after that Iesus Christ was manifested it is because we were so cursed as that we would not receiue the graces which hée would haue bestowed vpon vs. And therefore when our Lorde offreth him selfe vnto vs and we refuse him must hée not then of necessitie so lift vp his hande as to thunder and storme that we might be afearde of that our so great vnthankfulnesse We sée therefore why it is saide that when God had poured out his holie spirit that we must néedes sée wonderfull troubles and whē we haue looked vnto heauen aboue and vpon the earth beneath we shall sée in them both such great trouble and feare as that a man woulde think heauen and earth should euen goe together so that the Sunne shoulde bée darkened the Moone be turned to blood the Starres
fall from heauen and other wonderfull signes appeare In verie déede there are some which restraine this vnto the latter day howbeit the Prophet meaneth to speake of all the reigne and dominion of Iesus Christ vntill his comming at the last day to iudge the world And therefore we must apply all the signes whereof the Prophet here speaketh vnto our time For if we considered of the thinges which are come to passe euen since the Gospell hath béen preached in these dayes yet could not be possible but that the verie thinking of them would make the haires of our head stand vpright Surely if we had séene the thinges that were done at the comming of our Lorde Iesus Christ we should haue been verie blockish if wée had not been afeard For if we did but rightly consider of the thinges that are continually done euen at this day we should haue matter enough to wonder at And therefore it was not the meaning of the Prophet to signifie for a season the signes that should here appeare at the comming of Iesus Christ For although at his comming hée poured out his great treasures to disperse them abroad vpon all men yet for all that we shall sée merueylous iudgements by reason of the vnthākfulnesse of men who will not receiue the thing that is offred them And to the selfe same purpose serueth that saying of Iesus Christ when hée spake of the destruction of the Temple For marke Mat. 24.3 the Disciples asked him when all these thinges should come to passe and what signe there should be of his comming of the destruction of the worlde for they thought as fondly as the Iewes that the Temple should cōtinue euen vnto consummatiō of the world and that they in the mean while should reigne peaceably like earthly Princes Thus we sée what the question was that they asked notwithstanding that Iesus Christ had no spéech of the last day Now hée answered them thus you shall sée saieth hée merueylous terrible thinges For you make this reckoning that yée shal dwell héere on earth peaceably and rule at your pleasure howbeit yée shall finde it cleane contrarie because there will sodeinely come deceiuers and besides the Deuil will do all hée can to spread false doctrine in euerie place There shal be pestilence warres and famine so that a man would thinke that the world should be turned vpside downe And when you shall sée all these thinges yet is not the ende come For Ierusalem shall be destroyed Wherby hée sheweth that it is so farre of that the Iewes should haue any peaceable life here in this world as that it cannot be chosen but that they must féele the iudgementes of God come vpon them for their vnthankfulnesse which shal soone after be dispersed throughout the face of the whole world And consequently hée goeth on and saieth That after the troubles in those dayes The Sunne should be darkened and the Moone lose her light that the Starres should fall from heauen and all the powers of the heauens be moued Which wordes agrée iust with the saying of the Prophet as if hée should haue said That great troubles shall not onely be séene here below but also if a man did looke vp vnto heauen hée should sée a generall confusion And yet must we not for all that but come for t our selues For although we sée both in heauen and earth many troubles and breaches so that if we went all the world ouer we should sée nothing els but all accursed yet must we take pleasure and delight in the maker of all these thinges This then is the summe and effect of the meaning of the Prophet And this is at this present spoken euen vnto vs For although God visiteth vs and bestoweth his Gospell vpon vs yet doeth hée not it to this end that we should in such sort liue heere as it pleaseth our selues in all ease and delight and be voyde of warre famine and pestilence But wée are aduisedly to consider that when such thinges come to passe and that we sée so great and generall a confusion so that we cannot tell which way to turne vs wee must euen then I say prepare our heartes paciently to abide those afflictions and not thinke them straunge because they light vpon vs for our vnthankfulnesse For the meaning of our good God is to shew him selfe a gentle and louing Father and if we paciently suffer these thinges at his handes it will appeare that hée calleth not vs his good Sonnes for nothing But if we be so rude and vnmannerlie as that we will not take and acknowledge him for our Father is it not méete that hée should correct vs for such a contempt For let vs vnderstande that hée hath as great authoritie ouer vs as any father hath ouer his childe Howbeit he is a Father for euer and therefore when as hée afflicteth vs be it neuer so gréeuously yet must we not dispaire for all that But wée must vnderstande that hée doeth it because we are vnthankfull Wée see then in summe howe we are to consider of the iudgementes of God and that whatsoeuer the Prophets haue foretold is fulfilled euen before our faces And nowe let vs come vnto the comfort which the Prophet setteth downe herevpon which is That whosoeuer calleth vpon the name of God shall bee saued If hée had saide no more but that which went before wée might then in déede haue béene meruellously astonished because it were altogether to discomfort vs but hée setteth downe eftsoones a comfort withall That if we call vpon the name of God we shall bée saued euen amiddest the greatest troubles and dissentions that may bée yea for although hell were readie to swallow vs vp yet haue wée this assured refuge that if we trust in our God and call vpon him wée are out of doubt to be saued When any man is gréeued and troubled then this is the comming of Satan to make him distrust to the ende hée might not come vnto God and call vpon him Howbéeit héere is a great comforte which wée ought to laye holde on to the contrarie in that God appointeth vs no set time to call vpon him so that whensoeuer wée are cast downe as it were into the bottomlesse pyt of hell yet may we euen then call boldly vpon him For as the Propet sayeth That hée which shal call vpon the name of God shall be saued euen so contrariwise he that calleth not vpon him shal be damned yea although he were as in a Paradise For if the verie Angelles did not call on him God might reiect them which is impossible to be done Nowe we may hereby sée that it is impossible for vs to continue here in this world one minute of an houre without we did call vpon the name of God And therefore we ought to call this lesson oftentimes to mynde For the Prophet pronounceth iudgement against all those which call not vpon the name of God in saying That whosoeuer