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
must bee fayne too make his sonne shyne that is too saye lyke as he hath commaunded and ordeyned his woord too bee preached vntoo vs so also must he giue vs eyes too inioy the same lyght For though the sunne shyne neuer so bright in the skye yit should wee fynd nother frute nor profit by it vnlesse wee haue eyes which are as instruments to receyue the lyght that commes from aboue So must God bee fayne too giue vs spirituall eyesyght to conceyue the things that are taught vs by his woord Yee see then that the meane how wee become lyght in the Lord is that on the one syde God sheweth vs the way of saluation by the preaching of his woord vntoo vs and therwithall giueth vs a new spirit or mind too the intent wee should not abyde in the ignorance wherin all of vs are by nature And Saint Paule vttereth his meaning yit better when he addeth that vvee should vvalke as children of lyght Nowe wee see that heere he not onely prayzeth and commendeth Gods grace too stirre vs vp too gloryfye him for it as wee bee bound too doo but also therewithall sheweth the vse of it As if he should say beware in any wyse that yee thrust not Gods grace vnder foote ne make it vnauaylable vntoo you For his calling of you too the knowledge of our Lord Iesus Christ was too the intent yee should bee wholly chaunged tod bee brought vntoo this lyght For if wee would haue the sunne but onely too stande ydly gazing vppon it lyke folke out of their wittes what a thing were that Wee were better too haue continuall nyght But the Sunne must serue vs to apply our selues too the buzinesse which we haue too doo and too labour in getting of our liuing euery man according too his charge office and calling Yee see then that wee should abuze the sunne which bringeth vs so great benefyte if we should not euery of vs occupie our selues in the things that wee knowe too bee our dewtie Now Saint Paule applyeth this similitude too the spirituall daysonne that is too wit too the doctrine of the Gospell saying that it shyneth howbeeit not for vs too giue our selues too ydle speculations but too the end wee should set our hand too the plough and euery of vs looke wherwith he can and ought too doo seruice and theruppon make the lyght auaylable that is offered him Furthermore Saint Paule in one place calleth vs Lyght and by and by he addeth Chyldren of light Both of them come too one end But yit is it not for nought that he termeth vs Lyght For it serueth too expresse the better that Gods grace is not only offered vs but also imprinted in vs so as wee bee after a sort new shaped by it And it is not only heere that he dooth it but also in the Epistle too the Philippians Now wee haue too marke first of all that that tytle belongeth properly too none but too our Lord Iesus Christ according as he himself sayeth I am the lyght of the world he that walketh in mee shall neuer stray Yee see then that our Lorde Iesus Christ is sufficient of himself alone too giue vs lyght and that if wee keepe our selues aloofe from him we shall fynd nothing but darknesse nother in heauen nor in earth nor in any creature else For if wee speake of Gods maiestie it is aboue all the heauens yea and the very Angels haue no lyght but that which they borrowe of our Lord Iesus Christ. And that is the cause why Saint Iohn Baptist is excluded from that honour when he sayth that he was not the lyght but that that dignitie belongeth peculiarly to the sonne of God who inlyghteneth all men that come intoo the world Agein the Apostles and all such as preache Gods truthe are also termed lyght in their degree when as it is sayd yee bee the lyght of the world Not that that belongeth properly vntoo them but bycause God serueth his own turne by them when he deliuereth them his word to guyde others by and to shew them the way of saluation Now if he that beareth the Candle too lyght other men doo reele and stumble and stray heere and there what a thing is it Therefore in asmuch as God hath giuen vs the charge too preache his woord wee bee warned too walke in such wyse as euery man may bee edifyed by our lyfe And yit in the meane whyle this is no derogation at all too the honour of our Lord Iesus Christ for they that are inlyghtened by him must not thrust forth themselues to be fellow and fellow lyke with him but he alone must continewe the lyâ—ht still and wee inlyghten one another according too Saint Paules saying in the text that I alledged afore where he sayeth thus too all the faythfull You bee as Lampes burning in this world euen by hauing the woord of god The lyght then which the Scripture allotteth as well too the teachers as too them that are taught is that all of vs must haue Gods woord which must bee as a candle set vp aloft and our lyues must so ruled thereby as the vnbeeleeuers may bee drawen too the fayth and reformed or else confounded and put too shame when they see that our Lordes calling of vs too profit in his scoole is not in vayne And so yee see in what sense S. Paule sayeth that wee bee lyght in the Lord namely bycause Gods woord ought too bee as a burning Lampe vntoo vs not only too guyde our selues by but also too shewe the way too all such as otherwyse should go astray Hereunto he addeth that vvee bee children of lyght to doo vs to vnderstand that our lyght commeth from elsewhere than of our selues and that wee borrowe it of him that is the lyght of the world as I haue alledged before According whereuntoo it is sayd that God is the father of lyght and so also dooth the Scripture name him Agein our Lord Iesus Christ is the trew lyght wherby God appeered vntoo vs and whereby it is his wyll too inlyghten vs Therefore are wee the children of lyght that is too say wee bee so iâ—â—yghtened that Gods lyght is in vs namely bycause wee bee members of our Lord Iesus Christ as I sayde afore and communicate with him and he guydeth vs by the lyght of his Gospell and inlyghteneth vs also by his holy spirit And forasmuch as our Lord woorketh in vs by fayth he dreepeth it intoo vs by measure as he himselfe thinketh good as we haue seene in the fourth Chapter Howsoeuer the cace stand let vs esteeme Gods grace as it is woorthy and as it deserueth and theruppon turne it too our owne benefyte that it be not disappoynted through our rechlesnesse but that wee may walke that is too saye consider whertoo God hath called vs and euery of vs imploy and inforce himselfe theruntoo Now hereuppon Saint Paule giues a warning that the frute of
of the doctrine herein conteyned or of the manner of teaching vsed by the Author which is both simple and familiar and yit neuerthelesse full of authoritie and force it is not now needfull For wee bee sure that such as seeke Gods honour and their owne saluation shall in reading them perceyue that the Author had none other meaning with him and that shall euen the malicious sorte themselues bee driuen toâ— confesse spyte of their hartes Wherefore too conclude ryght deare brethren which shall meete with this bookâ— wee pray you new agein too giue eare too our God and too his sonne our Mayster who by his seruant and excellent minister of his Church declareth the things which his holy Apostle had long ago preached with lyuely voyce and afterward compyled breefly in wryting for vs and all that shall comâ— after vs too the worldes end And of what degree soeuer you bee or haue bin shrinke not backe forasmuch as it is God that speaketh who hath loued vs so dâ—arely that he hath not spared his owne sonne but hath giuen him too death too redeeme vs from death and from the vayne traditions of our fathers Come on therefore and let vs all serue our God with one accord walking in the wayes which he teacheth vs and forsaking our owne that is too say all that disagreeth with the rule of his woord and making all his giftes too serue too his glory And in so dooyng wee shall bee Christians both in name and deede wee shall discharge our selues of our promise made in Baptim wee shall see good agreement in Christianitie and wee shall serue for a good example too the Iewes and Turkes which are yit enemyes too Christendome So bee it So bee it Amen Your brethren in our Lord The causers of these Sermons too bee brought to lyght ¶ The Argument of Saint Paules Epistle too the Ephesians IT is well ynough knowen that Ephesus was a Citie of the lesser Asia renowmed for many causes And S. Luke reporteth in the Actes how our Lord got himselfe a people there by the seruice of S. Paule how the Church beâ—an there and what furtherance it had As for â—ee I will touch nothing heere but onely that â—hich belongeth properly too the argument of the Epistle Saint Paule had taught the Ephesians â—he pure doctrine of the Gospell And when he was prisoner at Rome perceyuing that they had â—eede too bee confirmed he wrate this Epistle too â—hem In the three first Chapters he standeth â—heefly vppon the prayzyng and magnyfying of Gods grace For in the beginning of the first Chapâ—â—r after his greetings he speaketh of Gods free election too the end they should knowe that they were now called too the kingdome of heauen bycause they had bin predestinated vntoo lyfe before they were borne And heerin shineth foorth Gods wonderfull mercy that the sauing of our soules commeth of Gods free adoption as of the trew â—nd naturall welspring thereof And forasmuch as mens wittes are too weake to conceyue so hygh a secret he prayeth God to inlighten the Ephesâ—ans with the full knowledge of Christ. In the second Chapter the better too set foorth the greaâ—nesse of Gods grace he putteth them in rememberance how wretched they were till they were called too Iesus Christ by comparing their present state and their former state toogither For wee can neuer perceyue sufficiently how greatly wee bee beholden too our Lord Iesus nor consider as becommeth vs how greate his benefyts are towaâ—ds vs except it bee layd afore vs on the contrarie part how wretched our state is without him Also he amplifyeth the matter new agein saying that they had biâ— Gentiles and straungers too the promises of eternall lyfe which God had made alonly too the Iewes In the thâ—rd Chapter he sheweth that his Apostleship had bin apoynted peculiarly for the Gentyles too the intent that they who had bin straungers a long tyme myght now bee graffed intoo the people of god And for bycause it was an vnaccustomed thing and such a one as trubbled many mens mynds with the newnesse therof He calleth it a secret hidden from all tymes saying neuerthelesse that the vttering of the same secret was committed vntoo him Towards the end he prayeth God agein too giue the Ephesians the perfect and lyuely knowledge of Iesus Christ so as they may not couet too knowe any other thing By which woords he not only goeth about too make the Ephesians acknowledge the greate number of benefyts and gracious gifts that God had bestowed uppon them and too shewe themselues thankfull for 〈◊〉 same by yeelding themselues wholy vnto him 〈◊〉 also intendeth rather too put them out of all 〈◊〉 of their owne calling For by all lykelyhood 〈◊〉 â—aint Paule was afrayd least the false Apostles â—ould step in to trubble their fayth by making thÌ„â—eleeue that they had bin but halfe instructed For â—heras they had bin Gentyles and had newly reâ—eyued the trew Christen doctrine they had not â—earâ— the Ceremonies nor Circumcision spoken of But they that intended too bring the Lawe 〈◊〉 vre among the Christians sayd that all such as were not consecrated too God by Circumsion â—ere vnholie For it was their common song that â—one ought too bee reckened among the people of God which were not circumcysed and that al the Ceremonies commaunnded by Moyses ought to â—ee kept And for that cause they spake euill of S. Paule for making Iesus Christ common too the Gentyles as well as too the Iewes and affirmed â—â—at his Apostleship was an vnhallowing of the â—eauenly doctrine bycause he did after that sort offer and set forth the couenant of grace to vncleane people without any difference at all Therfore too â—he end that the Ephesians bein assayled with such â—launders should not chaunge their mynds he inâ—ended too giue them a remedie And so wheras â—n the one syde he telleth them so aduyzedly that â—heir being called to the Gospell was for that they â—ad bin chozen before the making of the world he warneth them on the other syde not too thinke that the Gospell came too them by haphazard at the apoyntment of men or that it lyghted in their lappes at aladuenture For he telleth them that wheras Christ was preached too them that preaching was nothing else than the vttering or publishing of Gods euerlasting determination When as he setteth the vnhapie plight of their former life before their eyes he therwithal putteth them in mynd that their getting out of so deepe a gulf was through the singular and woonderfull mercie of god And wheras he speaketh of the Apostleship which was committed too him towards the Gentyles he dooth it too strengthen them in the fayth which they had once receyued bycause their callâ—ng intoo the communion of Christes Church was wrought by the will of god Neuerthelesse looke how many sentences heere be so many warnings are there to chere vp the Ephesians to acknowledge Gods beneâ—yts In the fourth Chapter he descrybeth the meane
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
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
the things that God vouâ—safeth too shew vs and too admit the things without geynsaying which wee knowe too come of him and specially too haue regard that our fayth bee edifyed and too consider whether wee ought not too bee the more inflamed with the loue of God for that he hath voutsafed too sende the Gospell abrode now adayes as it were out of a deepe dungeon and for that after wee had strayed heere and there lyke wretched wandering beastes and had bin plunged in superstition idolatrie so as wee scarse had any more vnderstanding of religion he hath appeered vntoo vs agein not in person but by his doctrine which is preached too vs at this day which had bin vtterly buried Let vs then haue regard of that And although the world perceyue not at the first dashe why God woorketh after so straunge a fashion let not vs ceasse therefore too profit our selues by it nother let vs passe for our owne state too bee assured of the will of our God but let vs resort too the head that is to wit to our Lord Iesus Christ and vnderstand that sith wee bee knit vntoo him agein by the Gospell God dooth alwayes auow vs for his children and although wee haue bin the wretcheddest in the world and bee yit still at this day woorthie too bee banished from his house and cut of from his Church yit notwithstanding let vs not ceasse to hope still that he will call vs too the heritage which he hath promised vs from tyme to tyme Therefore it ought too suffyze vs that God will gather vs intoo his bodye yit notwithstanding that wee haue bin scattered heertoofore and that he will performe his purpose towardes vs if wee suffer our selues too bee gouerned by our Lord Iesus Christ. And forasmuch as he is ordeyned too bee our King let vs doo him homage willingly submitting our selues to him with trew obedience of fayth not doubting but that he will reueale vntoo vs the things that were hid afore so as wee may perceyue how it is not causelesse that Saint Paule sayeth in the second too the Corinthians that although God haue his secret purpose wheruntoo wee cannot atteyne yit notwithstanding he declareth such things in his Gospell as are incomprehensible too all men vttering there his harte vntoo vs and reueling his will fully vntoo vs till wee may come too the full inioying of the things which wee doo now hope for And now let vs fall downe before the maiestie of our good God with acknowledgment of our sinnes praying him too make vs profit more more in his holy word that the same may serue not too puffe vs vp with presumption and ouerweenig but to drawe vs stil more and more to him in trew humilitie that we forsaking all that is of our own brayne and which wee bee able too bringfoorth of our owne deuyzing may desyre nothing but too lerne the things that are shewed vs by his woord and toâ— admit the same without geynsaying and too stoope and sâ—bmit our selues obediently and simply too the Gospell that Iesus Christ may bee honored and so throughly heard among vs as we may neuer start from him and that wee may bee so beaten downe in our selues as wee may neuer seeke too bee exalted but by his hand That it may please him too graunt this grace not only too vs but also too al people c. The .xvii. Sermon which is the second vppon the third Chapter 7. I am made a minister of the Gospel according to Gods grace vvhich is giuen mee through the woorking of his povver 8. This grace is giuen too mee which am the least of all the Sainctes too preach among the Gentyles the incomprehensible riches of Christ. 9. Too open vntoo all men vvhat the communicating of the mysterie is vvhich vvas hid from the beginning of all times in God vvho created all things by Iesus Christ. I Haue tolde you heeretoofore how S. Paul had an eye too twoo thinges shewing that he was certeinly appoynted too publishe the Gospell through the whole world and specially among the Gentyles For no man ought too go about too vsurp any office in the Church but God ought too haue that authoritie and according to the euerlasting order which he hath set downe let vs looke too followe the same so as they that go about too aduaunce themselues may bee put downe and no man take any degree vppon him but he that is called Therfore marke it for a speciall poynt that S. Paule ment too excuze himselfe of rashnesse by shewing that he did not thrust himselfe in too bee an Apostle but had good and sure warrant that God had appoynted him thertoo And therewithall also he ment too assure the Gentyles too the intent they shoulde receiue the message of their saluation as proceeding of God and not of man For wee must alwayes bee at this poynt that the forgiuenesse of sinnes is too precious a thing for vs too bee assured of by the authoritie of man Then must wee bee fully resolued that it is God which speaketh too the end we may conclude that whatsoeuer is vnbounde on earth is vnbounde also in heauen And forasmuch as S. Paule had erst bin an enemie too the Gospell and had persecuted the Christians and blasphemed God it seemed that that should haue impeached the receyuing of him for an Apostle and the yeelding of such reputation too him as was requisite that he should haue Therefore he preuenteth the things that might bee alledged too bereeue him of all reuerence and sayth that they must not haue an eye too his owne person nor too his deseruing but too Gods aduauncing of him by his grace and by a power that is not ordinarye among men It is trew that S. Paule dooth alwayes humble himselfe as much as may bee that men may the better knowe Gods free beâ—towed goodnesse And that also is the rule that wee must holde bycause God will haue all mouthes stâ—pped and none of vs all too haue aught whereof too boast For it is certeyne that wee shall euermore but rob God of his honour if wee confesse not that wee bee beholden too him for all thinges and that wee haue not any thing at all of our owne But as I haue touched already he ment heere too put away all lettes too the end that no man myght vpbrayd him that he was vnwoorthie of so excellent and great dignitie as too bee of the number of the Apostles His intent then was to shewe that Gods grace surmounted all the impediments that could bee in him before First he setteth downe Gods grace It had bin ynough for him too haue graunted God so great prerogatiue as too holde all things of him but he setteth downe twoo wordes mâ— too exclude all that myght bee demaâ—ded of him How now might some man haue sayd such condition and such ought too be in an Apostle hast thou such vertew And so yee see why
was rent asunder and that in such wyse that wee may now enter familiarly intoo the Sanctuarie of God not of such a materiall Temple as was then but euen of heauen so as wee may preace intoo the presence of our God and resort vntoo him for refuge as if a child should cast himself into the lap of his father or mother for it is certain that God surmounteth all the fathers and mothers of the world in all kyndnesse and fauour Seeyng then that wee know that what couâ—t wee more Woulde wee haue some better or excellenter thing than God Then must wee go seeke it in the bottom of hell For when wee haue made our vagaries as much as wee list wee shall alwayes fynde that there is nothing in any of all the creatures eyther aboue or beneath that is woorth a strawe in comparision of God as sayeth the Prophet Esay So then seeyng that God hath giuen himselfe vnto vs in the person of our Lord Iesus Christ and that the whole fulnesse of the Godhead dwelleth in that great Sanctuary which was figured by the visible Sanctuarie of the Lawe ought wee not too bee fully satisfyed when wee haue that and too rest our selues wholy thereuppon And although our wittes our affections bee fickle yit ought they too bee hild in awe as prisoners so as we may say Let vs cleaue let vs cleaue too our God according too this saying of Dauid behold all my felicitie and all my ioy is too be ioyned too my god Likewise he sayeth in another place he is the welspring of lyfe and lyght Agein wee haue sâ—ng this morning he is my portion I cannot haue a better lotte I must needes take all my delight in him Thus yee see what wâ— haue too remember in the first place Secondly let vs mark well the degrees that Saint Paule setteth downe here wherof the first is that we must haue fayth For although Iesus Christ haue opened the way and passage by his blud too make vs enterance vntoo God his father yit is not the gap opened for all men for the vnbeleuers cannot inioy that benefite whereof he is the kye Trew it is that the doore is neere hand and the opening therof is easye when we haue the kye that is to say if wee receyue the Gospell in trew obedience of fayth And soo yee se why Saint Paule telleth vs that it is not ynough for vs that Iesus Christ hath layd foorth the tresures of the infinite goodnesse mercie of God his father but that it standeth vs on hand on our syde to receyue the same by fayth Not that wee dan doo it of our owne power nor yit that wee can come vntoo Iesus Christ or bee partakers of the benefits which he offereth vs by the Gospel except wee haue fayth in him And from beleef we must procede too trust that is too say wee must bee fully perswaded that God will alwayes receyue vs and that wee shall fynd fauour at his hand and that although wee bee wretched sinners and vnwoorthie too liue vppon the earth yit neuerthelesse wee shall fynd him still fauorable too vs when wee come too heauen Lo how fayth is linked with trust And therof springeth this stoutnesse of mynd or boldnesse which is as it were the hyghest step soo that although wee must needs bee as it were disâ—â—ayed when wee consider what we bee of our selues yit we ceasse not to offer our selues vnto God with our heads vpryght And why so Bycause he looketh vppon vs in the person of his only sonne And therfore it is sayd that he is his welbeloued howbeeit not for himselfe onely â—ut also for our sakes that are members of his bodie Ye see then how we haue too gather vppon this text that by receyuing the doctrine of the Gospell with trew obedience of faith wee possesse our Lord Iesus Christ and by his meanes shal bee led vntoo God his father too come too the perfection of lyfe lyght and all goodnesse And by the way wee bee warned too go foreward in fayth till wee be throughly perswaded that in fyghting ageinst all the temptations that can assayle vs we shall get the vpper hand by the meanes of fayth and finally that wee may brag specially as S. Paule dooth in the eyght too the Romanes both ageinst lyfe and ageinst death and ageinst all powers both aboue beneath despyze all distresses knowing full well that nothing is able too disappoynt vs of the loue that Iesus Christ hath shewed vs and which God his father also hath vttered towardes vs in his person And theruppon also dooth it come that our prayers must bee grounded vppon full certeintie For as sayeth S. Iames he that thâ—nketh too obteyne any thing by doubting deceyueth himselfe Therefore wee must assure our selues by the promises of the Gospell that God is readye too receiue vs too mercy whensoeuer wee come vntoo him And thereby wee perceyue that S. Paule sayd not for naught that if wee haue fayth wee must not seeke any thing more than Iesus Christ but he must bee all our treasure bycause that in him wee haue all things that are requisite too our ioy and contentation Now let vs fall downe before the maiestie of our good God with acknowledgment of our sinnes praying him to make vs so too feele them as wee may myslyke them more and more and yit notwithstanding not ceasse too bee glad in that he hath shewed him self so pitifull towardes vs in the person of his only sonne that he hath voutsafed too drawe vs out of the gulfe of hell too giue vs enterance intoo his kingdome and also too graunt vs the grace too come theruntoo with trew fayth and too withdrawe our selues from all worldly intycementes which serue too turne vs away from him so as wee may forsake all vaynglory for as much as we be voyde of all goodnesse in our selues seeke all our wantes in him which is the trew fountayne of all goodnesse that can neuer be drawen dry That it may please him too graunt this grace not only too vs but also too all people c. The .xix. Sermon which is the fourth vppon the third Chapter 13. VVherfore I beseech yee faynt not for my trubbles vvhich I endure for your sake which is your glory 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 15. That according too the riches of his glory he graunt you too bee strengthened vvith povver by his spirit in the invvarde man. IT is a woonderfull thing that men hauing so many meanes too come vntoo God labour too go from him as much as is possible and euery strawe makes them too turne head and yit notwithstanding think themselues too haue a very reasonable excuce if they can say I was letted by this and that which shal bee nothing at all
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
guide mee withal And in another place he saith agein Though I were beset round about with a million of enemyes yit should I not shrink And why for God is with mee Were wee then as well perswaded of Gods almyghtinesse as wee confesse it with our mouth surely wee should not bee so soone dismayd nother should our fayth bee shaken at euery brunt So then let vs conclude that inasmuch as wee bee so weake and euery thing of nothing will scare vs out of our wits there is nothing but hipocrisie in vs and our confessing that God is almightie commeth not from our hart So much the more therfore behoueth it vs too put this lesson in vre and too exercyze it nyght and day that wee may taste it throughly And that is the cause why it is so often mentioned vntoo vs for wee take it not too bee a matter of so greate importance But when our Lord dooth so often tell vs that he hath al things in his hand that he disposeth of his creatures as he listeth himself and that nothing is able too let his determination nor the performance of the things that hee hath promised it is too the end that wee should yeeld vntoo his promises that which they behyght vs that is too say whensoeuer wee shall seeme too bee at the poynt of vndooing and the diuell shall giue vs so whole skirmishes as we shall see no way too escape nor any end of our distresses let vs think thus with our selues who is he that hath spoken it Who is he that hath promised too bee our defender Is it not he that is almyghtie Could not he with one blast blowe away all that the diuell practizeth Though all the world were ageinst vs what could it doo so our Lord voutsafed too maynteyne our part After that maner must wee aduaunce Gods power aboue the whole world that wee may rest vppon his promises For as I haue sayd alredye Gods woord and the power of bringing too passe the things conteyned therin are things vnseparable And wee blaspheme God as oft as wee bee in dout and perplexitie whether he bee able too performe his defending of vs or no. For sith he hath promised it out of all doubt he wyll perfourme it or else should his power bee shortened which is impossible And so yee see why Saint Paule hath spoken heere of Gods power And that also is the cause why the prophets in speaking of the succour which God hath alwayes in redinesse too reskew the faythfull withall from death when they bee plundged in it haue commonly sayd Is it not the God which hath made both heauen and earth This should seeme too bee farre fet For the cace is that I am in some trubble and haue none other refuge but onely Gods pitying of mee whereof I seeke too bee assured and he telleth mee I haue created heauen and earth He seemeth too send mee very farre and too make mee leape out of Gods blissing intoo the warme sunne But Gods telling of vs that he created heauen and earth is too doo vs too vnderstand that it belonges too him also too rule his creatures that he hath a care of vs as of his children that there is not any thing aboue or beneath which is not subiect too him and that he turneth all things round about too and fro as he listeth Sayeth he so Then must wee out of hand apply it too our benefyte so as wee doubt not but that his power hath such preheminence as he is well able too roote out whatsoeuer seemeth too bee ageinst vs And so yee see how yee must alwayes haue the sayde cheyne to tye Gods promyses the truth of the brynging of them to passe togither And S. Paule sayeth that he can doo all things aboue our asking and our thinking Not without cause hath he inclozed heere all that belongeth too our saluation For he that trusteth in God for one thing will not misse too enter into debating whether he will adde a second benefite or a third That therfore is the cause why S. Paule will haue vs too looke for all things at the hand of our god And he sayeth Aboue our asking Trew it is that wee must not fall asleepe when wee would bee succored and gouerned at Gods hand or be filled with his benefites but if wee beleeue in his woord we must also bee moued too pray for it is a trew proof of our fayth when wee resort so vntoo our God. And for that cause is it sayd that the faythfull must discharge all their cares intoo his lappe For it is the trew record of it when at all tymes of our neede wee resort too him who will haue vs too seeke all our welfare in him alone The faythfull therfore must be diligent in praying according as S. Paule sayeth in another text wher he exhorteth vs too prayer and supplication and setteth downe this diligence also too the intent wee should haue no slothfulnesse too plucke vs backe But albeeit wee giue ouer all our wittes too praying vntoo God yit notwithstanding considering the necessities that compell vs too resort vntoo him God must bee fayne too outgo our requestes and too doo much more for vs than wee requyre And for proof therof when any of the faythfull feeles his owne infirmities he will streyt wayes humble himself and theruppon repayre vntoo God and that not for once only but euery minute of an houre And afterward he will resort to him both for his body and his soule and think thus Alas yit want I such a thing I must too him agein Lo how the faythfull doo throughly sift out the miseries and wantes wheruntoo they bee subiect therby too prouoke themselues too pray vntoo god But doo not wee think that the diuell hath a hundred thousand wyles which wee perceyue not And God must bee fayne too prouide for them or else what would become of vs For although wee feele that diuerse things doo pinch vs yit are ther many other things that are vnknowen and hidden from vs So then it will alwayes bee found trew that God outgoeth all our prayers and all our wishes Mark that for one poynt Therfore let vs doo what wee can and indeuer too resort continewally vntoo God and yit therwithall let vs bee fully perswaded that he must bee fayne too watch ouer vs and too bee much more sharp syghted than wee in espying what wee haue neede of and the meanes also that are fit too compasse it to our behoof all these things must God bee fayne too looke too And so must wee cast all our cares vppon him as I alledged afore out of the Psalme And soothly his adding of aboue our abilitie too thinke is too shewe that although men bee inlyghtened by the Gospell too distrust themselues too walke in feare yea and too bee abashed at the syght of their owne wretchednesse yit perceyue they not the hundreth part of it but must bee fayne
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
he walked all his lyfe tyme as one vnknowen and vnesteemed and in the end was put too death and that not a common death but a death that was so reprochfull yea and cursed of Gods owne mouth that he was hild for accursed before God and his Angelles too the intent that wee myght be blissed for his sake and by his meanes Seeing then that Gods sonne was so abaced haue not wee good cause too stoope lowe For God requyreth not that wee should forgo anie thing of our owne when he exhorteth vs too lowlinesse And why for if wee knew what wee bee wee would stoope lowe ynough Our head was not in lyke plyght when he came downe hither For why As it is sayd in the .xvii. of Saint Iohn he possessed his diuine glorie and maiestie before the making of the world And yit for all that he voutsafed too abace himself in such wyze as in the syght and opinion of men that too outward apperance he seemed too haue vtterly giuen ouer his maiestie It is trew that he continued styll in his perfect state but that appeered not And that is the cause why Saint Paule vseth the woord Figure or Shape he appeered sayeth he in the shape of man For he meaneth that our Lord Iesus Christes clothing of himself with our flesh and his being despyzed and reiected were no derogation at all too his diuine essence And why for it was but an outward shape Then did he continue alwayes vnappayred and yit neuerthelesse he was seene too bee vnder all men Who wyll then refuze the same state that wee should not bee lowly after his example The fathers that liued vnder the Lawe perceyued alredye â—hat it behoued them too bee fashyoned lyke vntoo the image and patterne of our Lord Iesus Christ who was their head and yit they had but verie darke figures Now then seeing that Iesus Christ sheweth vs the way so as he is entered intoo the kingdome of heauen through many tribulations and intoo lyfe by death and is exalted on hygh after abacing lowe what excuce shall wee haue if wee seeing those things bee styll puffed vp with pryde and cannot fynd in our hartes too walke in meeknesse considering that wee bee nothing So then wheras Saint Paule speaketh of the lowe places of the earth he meaneth the humane nature which our Lord Iesus tooke vppon him for our saluation yea euen with addition of all the things that I haue toâ—ched For he shewed not himself as a great prince nother vsed he anie pompe or traynes of men too make himself dread in the world but as it is sayd in the two and fortith of Esay he brake not the broozed reede he quenched not the smoking flax nother was his voyce or crye hearde in the streetes Agein besydes this wee see how he suffered reproche and how he abode it paciently when he came too his death all men seemed too haue conspyred ageinst him Therfore wee must adde all these qualities too knowe how Iesus Christ descended into the lowe partes of the earth Howbeit if we compare his diuine maiestie with our nature wee may well call all the earth the lowe places although Iesus Christ had possessed the whole world yit had it bin nothing in comparison of his heauenly glorie For what are they which are in hyghest state of dignitie They doo but craule heere lyke Frogges or leape lyke Gressehoppers as sayth the Prophet Esay No maruell than though the whole earth bee termed a lowe and bace place in respect of heauen Howbeeit Saint Paules intent here was too note breefly that Iesus Christ voutsafed too stoope so lowe as too become a mocking stocke too the vnbeleeuers yea and euen too bee condemned and esteemed as a man accursed and forsaken of God all which things he indured for our saluation It is good reason therfore that wee should myldly and without geynsaying receyue Gods humbling of vs and beare in our selues the image of our Lord Iesus Christ by being shaken of despyzed and mocked for our simplicitie and that no man should â—â—ke vppon him or chalendge too himself the things that are none of his That is the effecte of Saynt Paules meaning Now he sayeth that he is gone vp aboue all heauens Wherin we see that the sonne of God hath not as now the lordship of this world For Saint Paules declaring that he is aboue all the heauens is too shewe that the dominion which he hath is heauenly and diuine and euerlasting For the heauens themselues shall passe away and they must needs vanish as Iesus Christ auoweth with his owne mouth Now if the heaues bee snbiect too chaunging and must bee doone away too be renewed agein if Iesus Christ dwelt in heauen he should bee subiect too the same state that is too say he should bee frayle and transitorie Then is he aboue all the heauens in his infinite glorie wherin there is nother chaunge nor turning about And theruppon he addeth that it is too fyll all things By this woord Fyll he meaneth that Iesus Christ is not so locked vp in anie one place but that wee may feele him present and that he dwelleth in vs and that he filleth all things But surely that is not with his bodie as some haue grossely imagined but it is with his power and with his spirituall benefyts and gifts Yit neuerthelesse Saint Paules intent heere is too betoken a presence of Christ too the end that wee may knowe that we haue not lost anie thing by his absenting of himself from the earth so as he dwelleth heere no more after a visible fashyon And why For he ceasseth not for all that too execute his power euery where and to fyll all things insomuch that wee haue all things of him which are requisite for our saluation That is in effect the verye meaning of S. Paule Wherfore let vs heere put in practize the exhortation that hath bin touched afore which is that wee cannot bee taken for Gods children except wee become lyke too him that hath the ryght of the first borne Sith it is so let vs willingly suffer our selues too be abaced that God may exalt vs for by that meane did our Lord Iesus come too his glorie Agein let vs apply all our senses to tast throughly what the mercie of God is in that it hath pleased him that his sonne which was his image should bee so abaced Let vs consider how greate the loue of our Lord Iesus Christ is in that he voutsafed to hide his diuine essence for a tyme and tooke not vppon him as belonged vntoo him but did as it were stoope downe too the syght of the world Sith wee see this let vs consider first of all how precious 〈◊〉 soules were too the sonne of God seeing he voutsafed too stoope so lowe for our saks and let vs esteeme of the Gospell wherby so greate a benefyte is communicated vntoo vs
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
not only in the dark but also stark blynd The remedie therfore which the sonne of God bringeth vs by teaching vs the doctrine of the Gospell is that hee giueth vs our syght agein For our eyes are pikt out by the sin of our first father Aâ—am who would â—eeds see too cleere â–ª Uaynglor iousnesse did so cary him away that he would needs discerne betweene good and euill more than was lawfull for him But in sted of hauing greater lyght he became brutish and wee with him insomuch that all of vs continew blynd Now therfore wee had neede too haue our eyes restored vs agein and too haue Gods spirit too serue vs in sted of eyes Mark that for one poynt Agein in this world there is nothing but dull darknesse yea and that so thicke as wee wote not how too step one pace without stumbling or without straying out of our way Therfore it standeth vs on hande too bee guyded and that our Lord Iesus Christ shewe vs the way This is it that Saint Paule declareth too vs heere and how our Lord Iesus inlyghteneth vs namely not only that wee bee dimsyghted and that he helpeth vs and supplyeth the want that is in vs but also that wee bee stark blynd yea and dead and finally euen in the pit of hell lyke as when a Coarse is layd in the graue men may well bring Candels and Torches too it but it seeth neuer the more for all that So then our Lord Iesus imparteth his lyght vntoo vs not too make vs see more cleerly than wee did afore but to giue vs our whole â—ysyght new agein bycause we bee stark blynd Now then seeing that Iesus Christ speaketh after this maner and contineweth day by day in wakening vs and in making vs too see cleerer and cleeres ought wee not too followe his example and too hold backe our neyghbours as much as wee can when wee see them straying too their destruction This is the pith of the things 〈…〉 shewed vs heere Now seeing that our Lord Iesus setteth 〈◊〉 forth for an example and patterne needs must we be too barbarous and sauage if we be not touched with it And how The sonne of God hath not only voutsafed too doo his office in inlyghtening vs and too shewe vs the way of saluation and to waken vs from the deadly sleepe wherwith wee were ouerwhelmed but also when he hath inlyghtened vs he will haue vs too serue as Lampes for others too followe that wee may shewe them the way so as he will haue vs after a sort too execute the one half of his office Seeing then that the sonne of God hath doone vs such honour if wee for all this doo thrust this lyght vuder foote and nother doo good too our selues nor too other men with it is it not too heynous a treacherie Agein if wee imagin our selues too bee discharged of our dewtie when euery of vs dooth for his owne part refreynes 〈◊〉 dooyng euill and in the meane tyme let others go too destruction 〈◊〉 as wee haue nother care nor willingnesse to remedie the matter when wee see the Diuell hale them after him too euerlasting death must we not needes perceyue therin that wee doo God great wrong and iniurie in holding his lyght choked after that fashion and in betraying our neyghbours by suppressing so the benefyte which should serue too the euerlasting saluation of their soules Yee see then that wee shall bee alwayes blame woorthie both before God and man vnlesse wee followe the thing that is shewed vs heere by our Lord Iesus Christ and beare this doctrine alwayes in our hartes too put it in vre namely that they which call themselues Christians and will bee so taken must therwithall bee as trumpetters too waken such as are asleepe and as guydes too direct such as go astray and too bring them intoo the ryght way which were wandered out afore After that manner say I must wee all deale and continew in so dooyng vntyll wee bee come too the happie meeting when our Lord Iesus Christ shall call vs all too him too put vs in possession of the heritance which he hath purchaced for vs. Now let vs fall downe before the Maiestie of our good God with acknowledgment of our faultes praying him too make vs perceyue them more and more and in any wise not too suffer vs too fall asleepe lyke wretched infidels but that forasmuch as it is his will that our lyfe should bee as one continuall day wherein he gyueth vs not the Sunne too inlyghten vs onely for a tyme so as nyght shoulde afterward come vppon vs but guydeth and gouerneth vs himselfe 〈◊〉 nyght and day wee may take such profit thereby as he suffer vs not too returne too darknesse agein after he hath so inlyghtened vs but keepe vs styll waking too go through in the holy calling wherto he hath called vs and too follow the way which he sheweth vs so as wee may call others too vs too runne all toogither vntoo him as he calleth vs vntill wee bee fully come thither That it may please him too graunt this grace not onely too vs but also to all people and Nations of the earth c. The .xxxvii. Sermon which is the fifth vppon the fifth Chapter 15. Take heede therefore that yee vvalke circumspectly not as fooles but as vvyle 16. Recouering the tyme for the dayes are euill 17. VVherfore bee not vnvvyse but vnderstanding what is the vvill of the Lord. 18. And bee not drunken vvith vvyne vvherin is loocenesse THe care that wee haue of our tempor all profit will suffyze too condemne vs before God of the negligence that is seene in vs when wee come too the well ordering of our lyfe For wee thinke too escape by this excuce that wee thought not of it But is it a tollerable fault that when God calleth vs too him and setteth the heauenly lyfe 〈◊〉 vs specially telling vs how deerly it was purchaced and requireth nothing but that wee should yeeld him his ryght that is too say that we should glorify him in trew obedience all this should bee nothing with vs Must it not needes bee that wee bee too too grosse headed too stande buzzing about a strawe as yee would say and about a sort of thinges that vanish away and in the meane whyle too despyze the kingdome of heauen after such a sort as too make no account of Gods seruice and too esteeme the saluation of â—ur soules as a thing of nothing Yis And therfore S. Paule exhorteth vs now too bee more waker than we haue bin woont and first he sayeth that in this â—ace we must stand vppon our gaâ—d and not imagin that God must acquit vs for out bloâ—kishnesse sake when wee bee intangled in this worlde and by that meanes thinke not vppon the kingdome of heauen Take heede sayth he that yee vvalke circumspectly It is trew that although we looke neuer so neerly too our selues yit shall wee not misse too bee