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
he liketh well of And what is the cause of it Wee are all of vs the chyldren of Adam and we are all of one mould Why then inlighteneth hee the one sort and letteth the other alone in their blyndnesse There is none other cause but his owne choyse So then although we can not conceyue nother by wyt nor by reason howe God hath chozen vs before the making of the world yit wee know it by his shewing of it vntoo vs and experience it selfe auoucheth it sufficiently in asmuch as we be inlightened by faith What is the cause that I receyue the Gospell and sticke to it and in the meane whyle others abyde styl in their beastly blockishnesse or rather beare a spiteful rancour ageynst the doctrine of saluation If I imagine that it commeth of myne owne towardnesse I am a traytour too god For wee must alwayes come backe to that which wee haue seene alredy and say Who is hee that hath made thee to excel others S. Paule then dooth in that saying pull downe all loftinesse of man to the end that no man should aduance hymselfe nor alledge that he hath â—ught of his owne Wee must not thinke saith he that wee haue any woorthynesse of our selues but that euery whit of it commeth of god Therfore in this Text S. Paule sheweth by experience howe the Eâ—â—esians had byn chozen of God that it behoued them to haue their â—â—ole faith grounded thereupon that is to wyt vpon Gods free goodâ—â—sse And for proofe thereof saith he ye haue heard the doctrine of 〈◊〉 Gospell and beleeued it But how commes that to passe He sheâ—â—th that it must needes bee that they were confirmed by the holy Ghost Now if they were confirmed it was of necessitie that the holy ghost must needes haue wrought beforehand And so it is to no purpose to enter intoo so deepe a maze as Gods euerlasting ordinaunce For he sheweth vs as it were with his finger how he hath chozen vs at least wise if we play not the churles with hym but acknowledge the good that he hath done vs and bee fully perswaded and resolued in our selues that there is none other cause of it than for that hee had giuen vs his marke from before all euerlastingnesse that is too say for that he had reserued vs too hym selfe as his owne chyldren Nowe then wee see S. Paules meanyng and therfore let vs learne too leaue making of long raunges when the cace concerneth our imputyng of all things to Gods onely mere mercy For the faith that we haue dooth shew it wel ynough â–ª bycause that as I haâ—e sayd afore the same commeth not from our owne moother witte but as a gifte that commeth from aboue such a one as God communicateth not too all men without exception but onely so such as he lysteth Furthermore heere are many woords well worth the weying For on the one syde S. Paule intendeth too magnifie the grace of the holy Ghost by shewing that wee can haue no part nor portion in our Lord Iesus Christ nor in any of all the benefites that he hath purchased for vs except God put vs in possession of our saluation by his holie spirit That therfore is one poynt And yit notwithstanding S. Paule fayleth not too shew therwithall the ineâ—timable benyfite that wee haue by the Gospell in that he termeth it the woord of truth and the glad â—ydings of saluation For first of all he ment too assure vs too the inâ—ent wee myght haue an infallible warrant too call vppon God without doubting or grudge of conscience For so long as wee bee in doubt whether God loue vs or hat vs it is vnpossible for vs too praye truly vntoo him And so by that meanes yee see how our saluation is vtterly defeated according too that which is sayd by the Prophet Ioell And it is a common doctrine in the holy scripture that wee cannot obteyne saluation but by fleeing vntoo Gyd with prayer and supplication But wee should be shet out from that if wee had not the sayd warrant as wee shall see more fully in the third chapter Therfore it stands vs 〈◊〉 too be throughly assured that God is our father and that he accepteth vs for his children And how shall wee bee warranted that vnlesse the doctrine of the Gospell bee so certeyne in all poynts as it bee not lawfull for vs to bring it in question That therfore is the cause why S. Paule sayeth that it is the word of truth No doubt but there are other truthes also for euen when God threatneth vs he dooth it not in â—est nor yit in vayne for as well his threatninges as his promises haue their execution sure and certeyne Howbeeit forasmuch as the present cace concerned the correcting of al distrust in vs as wherunto we be to much inclined S. Paule hath termed the Gospell the doctrine of truth as if he should say my frendes God is a faithfull witnesse vntoo you of his owne wyll for the Gospell is as much as if he laid forth his hart vntoo you and therefore settle your selues vppon it Moreouer also he saith that our saluation lyeth inclosed in the Gospell and that it is too make vs too looue it and esteeme it For should we be so wirlesse or rather starke mad as to holde scorne of our owne welfare But yit notwithstandyng he saith that al this commeth of Gods mere mercy and of his euerlasting electioÌ„ which as in respect of our selues is farre of and vnknowen too vs but we haue knowledge of it by the Gospell which is the meanes and instrument therof For too what purpose were it that our Lorde Iesus Christ hath offered hym felfe in sacrifice too reconcile the worlde to God his father vnlesse wee were made partakers of it by faith Now faith is not an opinion of mans conceyuyng in his owne brayne but a setled beleefe that God cannot lye nor deceyue vs and that it is not to be feared that our hope shall not come too good end if wee wayt vpon hym So then too be short S. Paules intent was to shewe that if we haue the skyll to make our profit of the doctrine of the gospell wee shall no longer stand in a mamering and perplexitie but shal be able to call vppon God with open mouth acknowledgyng our selues so bound and wholly indetted vntoo hym in all things as wee feare not but that he auoweth vs for his children and are accepted at his hande and that hee heareth vs in all the prayers that wee make vntoo hym Thus much concernyng the first poynt Therfore according to S. Paules exhortation â–ª let vs learne to rest in suche wise vppon the doctrine of the gospell that it may bee as much too vs as if God shewed hymselfe visibly vntoo vs and that the heauens were opened vntoo vs and let vs alwayes beare in mynde howe it is anouched by the mouth of our Lord Iesus Christ hymselfe that when soeuer sinnes are 〈◊〉 by the preaching of the gospell the same is out of hand ratified in heauen Thus ye see what
one spirit yit are the gyftes diuers and they be distributed to euery of vs in measure and as it pleaseth hym to giue them There is none but Iesus Christe whiche hath receyued them fully He onely is the fountaine that can neuer be drayned dry it is he vpon whom Gods spirit reâ—teth to the end that we should al of vs bee made partakers of it And for our owne parts let vs acknowledge that the wizest of vs haue neede too bee alwayes scolâ—ers and too learne styll euen to our dying day Howbeit by the way let vs marke that this woorde Reuelation condemneth vs of al blyndesse For wee haue our eyes open too discerne betweene white and blacke wee see the Sunne and the Moone wee see these worldly things and are able to iudge of them wee neede no newe Reuelation for that geere for wee haue it of nature True it is that our eyes are instrumentes of Gods power and goodnesse wherby he maketh vs to inioye the light but that is a common thing But heere S. Paule sheweth vs that wee bee blynd and that we conceyue not any whyt of Gods spirituall grace except he open our eyes and take away the kercheefe or veyle that is before them yea and giue vs a newe sight which wee haue not For wee haue our eyes woorse thaÌ„ stopped vntyl he inlighten them by his holy spirit Thus ye see what wee haue too beare in mynde And that is the thing which he proceedeth styl withal Namely saith he too haue the eyes of your vnderstanding inlightened But a man might reply If wee haue the spirit of Reuelation alredy why haue wee neede of it Uerily as who should say you sawe nothing at all True it is that you see partly but you haue your eyes styll too much dymmed And this may be said generally of al men according as it is saide that in this worlde wee see thinges but dâ—â—ly and as it were through a glasse tyll wee bee able to behold God in his heauenly glory at which tyme we shal be fashioned lyke vntoo hym Ageyâ—e too the intent that men shoulde not alledge and say Mâ—st God then reuele thinges in suche wise vntoo vs as if wee were in such taking that wee could see nothing at all And shall a man bee as a bruâ—e beast without discretion or iudgement To answeare heereunto it is true that wee haue some wyt but yit are wee blynd for all that bycause wee be corrupted by sin God therfore must bee fayne too giue vs new eyes as I sayd afore And he addeth the woord wisdome the better too beate downe the fond ouerweening that men conceyue in themselues when they will needes flye without wings too come vntoo god For there is not that man which woulde not bee wyse If wee desyred trew wisedome by seeking it at Gods hand it were a good and well ruled desyre But there are twoo faults in vs for wee will needes bee wyze after our owne conceyt Am I not wyze ynough too gouerne my selfe wyll a foole say And in the meane whyle wee despyze Gods word and euery of vs will needes haue the â—rydle layd looce in our necke and haue leaue giuen him too doo what he thinketh good But that is too great an ouerweening The other vyce is that in reading the holy scripture wee still imagin too come too the knowledge of the things that are conteyned there by our owne discretion But heere both twayne of them are excluded by S. Paule For when as he desyreth God too giue his faythfull ones the spirit of wisdome he sheweth that they haue no discretion no more than brute beastes except it bee by the guyding of our Lord Iesus Christ of purpose too come too the kingdome of heauen For euen in ciuill matters and worldly affayres God giueth it not too any but too such as he thinketh good Now if he keepe his speciall goodnesse alwayes too himselfe too giue discretion too whom he listeth too guyde himselfe withall in these bace things of the world then dooth he make the vnbeleeuers too bee well syghted and therefore when the cace concerneth the heauenly lyfe there is no preparation in vs And so S. Paule presuppozeth the thing which I haue sayd already namely that wee must bee taught at Gods hand too know him by the doctrine of truth through the record of the Gospell for without that wee shoulde bee lyke these fantasticall fellowes which roue vnder the pretence of hauing the reuelation of Gods holy spirit howbeeit that is not after the maner that S. Paule taketh the word Reuelation when he prayeth God too giue it too his children As for example when Iesus Christ speaketh of his spirit he doth not separate it from the doctrine that he had preached When the spirit commeth sayeth he he shall tell you all truth And how is that Had not the Apostles receyued it alredy Yis but he addeth he shall shewe you the things that you heare now of my mouth Too bee short it is the peculiar office of the holy Ghost to teach vs in such wise as the word which we heare may therwithall haue his course place and as we may profit in the same And theruppon S. Paule sheweth also wherin lyeth all our light and knowledge namely in knowing God in the person of his onely sonne That say â—is the thing wherwith we must content our selues For if wee haue â—iâ—klishe wits too bee inquisitiue of the things that passe our capacitâ—e Let vs consider a little how weake and rawe our vnderstanding is And if our wits be so grosse heauie how shall wee doo when wee would sâ—ye aboue heauen and earth Are wee able too comprehend all that in so small a roome Yit neuerthelesse we see how men take vnmeasurable leaue to bee inquisitiue of this and that to put foorth questions in way of pleading and disputing ageinst god For this cause S. Paule sheweth vs here that if wee mynde too bee wize it behoueth vs too bee sober that is too wit we must vnderstand what manner a thing God and our Lord Iesus Christ is as he himselfe will shew anone after that when wee be once come to that poynt wee haue so much as ought wel too suffize vs and if wee presume too go any further it is but a wilfull ouerthrowing of our selues S. Paule then wil shew that more at length hereafter but it ought to suffize vs that as wel in this text as in all the whole holy scripture we ought too learne which is the God whom wee ought too serue what is his will how we may haue our trust in him what entraÌ„ce we may haue to pray too him and too flie too him for succour at all times That is the thing wherunto we must imploy our selues But that caÌ„not be doone vnlesse al that euer we haue neede of and is auaylable to our welfare be too bee had in Iesus Christ in whom God hath manifested himself
Iesus Christ calleth vs too him and telleth vs that the things which he hath receyued of God his father are common too vs and that although wee inioy them not as yit too the full yit wee cannot bee disappoynted of them Too bee short I told you also that our Lord Iesus Christ is set at the ryght hand of God his father too the ende that wee myght bee sure that all things are vnder his hand that he rules the whole world and that all good things are of him and he is able too disappoynt all anoyances insomuch that if we be vnder his protection wee may defye the diuell and all our enemyes And now too the intent wee should lerne too content our selues the better with Iesus Christ alone and not wander heere and there as we be woont too doo S. Paule addeth expresly that he vvas set aboue all myghtinesse souereintie principalitie and povver No dout but that he meaneth the Angells howbeit he hath vsed this maner of speeche to hold vs the better too our Lord Iesus Christ that no fancy myght turne vs from him as if he should say although God haue imparted some portion of his glorie dignitie and power among the Angells yit dooth it no whit diminish that which he hath giuen too Iesus Christ and therefore wee shall fynd in him all things that are needfull so as wee neede not too gad heere and there for them nother is it lawfull too ioyne any companion with him bycause all preeminence and whatsoeuer else may bee thought or deuyzed too bee moste noble and excellent is there that is too say in our Lord Iesus Christ and he only is too bee sought vntoo as Paule himselfe sayeth also in the first too the Colossians For it is not now alate that the world hath sought occasion too turne away from our Lord Iesus Christ vnder colour of seeking too the Angells of heauen Wee see how Gods creatures are alwayes drawen too some superstition and men make Idolls of them bycause God executeth his souereintie by the Angells and they be as it were his handes his officers and his instrumentes That is the cause why men think them selues too haue doone much in betaking themselues too S. Michaell or too S. Gabriell or too I wote not whom else For as I sayd it is not a vyce newly deuyzed the diuell who is the father and author of lying hath intangled men at all tymes with such fancies yea and euen the Christians haue folowed the example of the heathen mens doings in that behalfe For the heathen men haue alwayes surmized the Angells too bee as halfe goddes and thought too haue them as their mediators wherby too come vntoo God bycause they were not woorthie of themselues And euen after the same maner talk the Papistes at this day Now the selfsame abhominations began too be buylded vppon the earth euen in S. Paules tyme And for that cause he sheweth that it is not lawfull too match any thing with Iesus Christ but that although the Angells â—ee magnifyed and bee called vertewes powers Lordshippes and dominations and men giue them what other tytles they liâ—t yit must they stoope and bee inferiour too the head and the cheefe dignitie must bee reserued too Gods sonne bycause that all knees must bow before him not only of worldly creatures but also of heauenly Wee see then that the cause of S. Paules packing toogither of so manie woordes in this place too expresse the Angells withall is that wee should the better bee hilde too our Lord Iesus Christ and rest wholly vppon him without wandering one way or other vnder pretence that the Angells haue excellent and noble giftes And so wee see and may gather vpon this streyne that all the dotage of the popedomme in imagining of Patrons Aduocates and mediators vntoo God sprang vp euery whit of it of none other cause than for want of knowing of our Lord Iesus Christ and of the things giuen vntoo him by God his father For wee haue no mynd too repoze our selues vppon him except wee know too what ende he is come But the Papistes haue on the one syde imagined themselues too bee separated from our Lord Iesus Christ not knowing that he is become our brother too the end wee should repayre familiarly vntoo him and on the other syde they haue robbed him of his office which is allotted him in the holy scripture and made but a dead thing of it So much the more therefore behoueth it vs too marke wel these sayings that we be made al one gathered togither into one body with the Angells of heauen and with the holy fathers that lyued vnder the Lawe and that wee and all the Prophetes Apostles and Martirs must with one common accord glorify our commoÌ„ head Iesus Christ and resort vntoo him and that he must bee set vp on hye for euery man too looke at and that wee must not wilfully put blyndfoldings before our eyes but take away all impediment that his glorye be not in any wyse dimmed The very meane then to ouercome all lets that Satan shall cast in our way too stop vs from comming too Iesus Christ is too consider that there is no dignitie or worthinesse in the whole world neyther aboue nor beneath which is not made too stope too the end wee should all of vs bee ioyned vntoo him with one accord Thus you see in effect what wee haue too gather vpon this text Trew it is that by those wordes wee be doone too vndestrand also that God distributeth offices among his Angels as pleaseth him so as one hath a greater charge than another Yit notwithstanding it is not in our power too knowe how the case standeth with them Let vs bee contented too knowe it according too the measure of our fayth and onely giue eare too Gods woord and in all sobernesse learne of him without giuing brydle too our owne fond curiositie as a number doo whom wee see disputing finely of the Angels as though euery of them would bee marshal of Gods house too place euery of the Angels according too his degree For there is not a more diuilish malapertnesse than too babble in that sort of Gods secrets further than God hath made vs priuie too them by his woord Therefore let vs hold our selues contented that the Angels how noble so euer they bee are ordeyned too be the ministers of our welfare by meanes of Iesus christ And whensoeuer wee intend too haue the familiaritie or acquintance and helpe of them Let vs not doo as the Papists doo which haue their peculiar prayers too make vnto them but let vs repayre too Iesus Christ for by that meanes shal all things become common betweene them and vs When hauing spoken of the Churche wee say I beleeue the communion of Saincts it is certeyne that the Angels are comprehended therin seeing that God imployeth them too doo vs seruice And why doth he so It is not for
that wee bee worthye of it but bycause he hath gathered vs all toogither vnder Iesus Christ. That therefore is the verye bond of concorde and brotherhood betweene vs and the Angels Now hereupon S. Paule addeth that Iesus Christ hath obteyned a name that is too say a maiestie which is aboue al names as vvell in heauen as in earth Here S. Paule sheweth vs briefly that all our wisdome is to know the benefits that are brought vnto vs by the sonne of God and which wee possesse in him alone so our fayth bee settled wholy vppon him according as it is sayd in the Acts of the Apostles that there is none other name giuen vnder heauen whereby wee must bee saued For as I told you this morning inasmuch as God is incomprehensible and dwelleth in light which wee cannot approche vntoo as S. Paule termeth it Iesus Christ must as it were step in betwixte him and vs too the end wee may preace boldly vntoo him and know that he is not far distant nor farre separated from vs wherfore let vs marke that whereas here is mention made of Name it is bycause God wil bee knowen in the person of his onely sonne It is sayd herewithall that there are not manie Godheads As touching the essence or being wee haue but onely one God and yit in Iesus Christ wee haue the liuely and expresse image of the father so as ther wee finde whatsoeuer is expedient and requisite for our saluation It is said that wee ought too glorye in our knowing of the onely one God but yit that is accomplished in the person of our Lord Iesus Christ bycause that when men go about too seeke God they enter intoo a terrible maze vnlesse Iesus Christ bee their way and leader Thus wee see now whereat S. Paule amed And it is added also that the same is not onely for this worlde but also for the other wherby is ment that the knoweledge which wee haue of Iesus Christ will suffize vs for the heauenly lyfe Nowe it should seeme at the first blush that there is some contrarietie beetweene this Text and that which is sayd in the fifteenth Chapter of the first Epistle too the Corinthians For there he sayeth that at the latter day when the worlde shal bee iudged our Lord Iesus Christ shall yeeld vp the kingdome too God his father of whom he holdeth it and here he sayeth that Christ is stabâ—ished in all aucthoritie yea euen for the worlde too come But these twoo agree very well For wheras he sayeth that Iesus Christ hath a name aboue al names and that he is the image of God his father that is bycause of our rudenesse and infirmitie according also as when he is called Gods liuetenant that is bycause we could not bee in rest except wee knewe that God hath his hand stretched out too succour vs at our neede and wee perceiue that the better in Iesus Christ inasmuch as he is come neere vntoo vs and is become our brother God than dooth not so reigne by the meane of Iesus Christ that he shoulde giue ouer his owne offyce and sit ydle in heauen himselfe it were a leawd dotage too thinke so And truly wee see how our Lord Iesus Christ speaketh therof in the fifteenth of S. Iohn my father and I sayeth he haue alwayes our hand at woorke There he sheweth that the ordeyning of him too bee ruler of the worlde was not too the ende that the father should in the meane whyle sit vnoccupied in heauen but it is saide so in respecte of vs too the intent that we should not doubt but that God is continually neare at hand too vs when wee seeke hym in faith At the latter day and after the iudgement wee shall haue new eyes as saith S. Iohn And for as much as wee shall bee like vntoo God and be transfigured intoo his glory wee shall see hym as he is whiche thing wee can not doo now bicause wee haue too dull wits Wherefore it is ynough for vs nowe that wee behold hym as in a glasse and darkely as saith S. Paule and that wee knowe hym in part You see then that the yeelding vp of the kingdome by our Lord Iesus Christ vntoo God his father is that wee shal behold Gods maiestie and substance which is incomprehensible too vs as nowe For wee shal haue our nature changed and wee shal be newe fashioned in the heauenly glory and we shal be quite and cleane rid of al the corruption wherewith wee be compassed about as now And yit for al this it is not ment that Iesus Christ shal be abaced for hee shal be then muche better in his perfection according as it is said in the third too the Colossians that our life is hyd in God with Iesus Christ and that when Iesus Christ appeareth theÌ„ shal our life bee discouered likewise Too be short when wee be come too the souerein blisse that is purchaced for vs then shal wee haue the thing that lieth as yit but in hope Iesus Christ shal gather al things too hym selfe so as wee shal be then partakers of his glory euery man according too his owne degree and measure Thus yee see how these two Textes agree very wel namely that God hath giuen Christe a name aboue all names and also that he shal yeeld vp the kingdome to God the Father And why for wee shal then see his heauenly maiestie which we bee not able too conceiue as now bicause wee be fleshly Also wee shal perceiue that wheras Iesus Christ is appeared vntoo vs a mortal man he hath bin so glorifyed in his humane nature that in very deede he is God of one selfe same substance with his father This say I shal be fully knowen then wheras nowe wee haue but a litle shadow of it Furthermore let vs learne that when Iesus Christ was exalted by God his father it was too the ende that his aduancement should serue too our euerlasting saluation And therefore in the .ix. of Esay he is called the father of the worlde too come too the end wee might knowe not only that he is giuen vntoo vs for this transitory life but also that the substance of the faith which is grounded in hym is in heauen and that there wee shall feele the fruite of the thing that is now hidden and which wee taste as yit but in part and that wee shal enter intoo full possession of all the goodes that are giuen too hym already Thus yee see why S. Paule hath purposely made expresse mention of the world too come He addeth immediately that God hath put all thinges vnder his feete and made hym head of the Church aboue all thinges His speaking here of the subiection of the whole worlde is too shewe that what soeuer thing wee haue neede of if wee can resort too our Lorde Iesus Christ he is able too succour vs for he hath wherewith too doo it Yea and
which he treated of continually was that wee cannot sufficiently exalt our God considering the mercie that he vseth towardes vs And now too expresse the same yit the better and to touch vs the more to the quicke with it he sheweth vs as in a picture or in a glasse what men are til God haue preuented them with his grace and called them backe too himselfe Therfore he sheweth that wee be pluâ—dged in so horrible a dungeon that the very thinking of it ought to abash vs and make the heares stand vp vpon our heades for it cannot bee but that theruppon wee must needes bee moued and inflamed too blisse Gods name for that he hath sought vs so in in the bottome of Hell too drawe vs vp too the kingdome of heauen And our Lord Iesus Christ too shew in what cace he findeth vs sayeth that he is come to the end that the deade should ryze at his voyce Yee see thâ—n that the office which the sonne of God taketh vppon him is too draw vs from death too lyfe by the doctrine of his Gospel According wherunto he addeth that such as beleue in him are passed from death wherin they were hild downe and are entred into the heauenly lyfe Not that the faythfull doo inioy it heere alredy but bycause they possesse it in such wyse by hope as they be throughly assured of it Now wheras our Lord Iesus Christ sayeth that his voyce hath power too rayze the dead he taketh it by a similitude For what lyfe soeuer wee suâ—myze oâ—r selues too haue yit notwithstanding if we be separated from God wee l bee in a spirituall death howsoeuer the vnbeleeuers imagin themselues too be more than alyue in their owne wisdome and vertue And therein doo they harden themselues and make their brags of it too the vttermost But let vs see where the welspring of lyfe is It is in God and they bee alienated from him Also let vs see what is the trew lyfe of man It is not that he should bee sâ—ttle and fine witted and bee able too compasse his matters well in this world by his owne cunning and pollicie or too purchace himselfe renoune or too bee wittie and well aduized too giue counsell too all other men it is not that he should excell in all humane sciences and in all arts nother is it that he should bee esteemed and renouned as a maâ— of noble corage or as one that hath the other vertues that are commendable among men but it is a hygher thing that wee must begin at namely to knowe that God is our father that wee bee defended and preserued by the light of his word inlightened by fayth too knowe the way of saluation and too assure our selues that our whole welfare lyeth in him so as wee seeke it there with al lowelynesse and also too knowe the meane whereby too atteyne too it that is too wit by hauing our Lord Iesus Christ in whom the whole fulnesse of grace is offered vs. Thus you see what the spirituall lyfe of man is and where it lyeth that is too wit in the lyght of Gods woord and in the woorking of his holie spirit so as wee be new fashyoned agein according too the image that was lost and vtterly defaced in vs by Adams sin And is that too bee found among worldly men Yea euen among those that are most honored No surely Then is it not without cause that our Lord Iesus vseth this similitude saying that wee bee raysed from death by meanes of the Gospell For florish wee neuer so much beare wee neuer so fayer a glosse before men and seeme wee too haue neuer so much wherfore too bee had in estimation yit are wee but wretched carions there is nothing but rottennesse and filthinesse in vs God lotheth vs wee bee damned and forlorne before him the Angells abhorre vs all creatures curse and ban vs and all things aske vengeance vppon vs bycause wee defyle them For there is such corruption in man that heauen and earth must bee infected with it vntill God haue chaunged them The thing then which our Lord Iesus Christs saying importeth is that vntill wee bee renewed by the Gospell through the fayth that proceedeth of it wee bee but as dead men there is not one drop of lyfe in vs that deserueth the name of lyfe And too bee short wee bee as good as buryed in our graues and must bee fayne to go out of them agein whereby wee bee doone too vnderstand that wee bee cut of from Gods kingdome and consequently that there is nothing but filth in vs and yit notwithstanding that God voutsafeth too bee knit and vnited vntoo such as put their trust in him and in his goodnesse That say I is our rysing agein Too bee short wee must alwayes consider that man bringeth death with him euen with his birth not only bycause he is mortall but also bycause he is separated from god We bee mortall wyghtes and it were but in respect that wee must needes passe through this world and depart thence whensoeuer it pleaseth God but wee bee also dead afore hand And how is that Bycause our soules are altoogither sinfull There is nother thought nor affection in vs which tendeth not too euil all is repugnant or rebellious ageinst God and ageinst the rule of his ryghtuousnesse When wee imagin eyther one thing or other wee can neuer deuyse any thing in our myndes but sin and vnryghtuousnesse according as it is sayd in Genesis that God knew that all that euer man had in his thought and imagination was sin Now sith it is so let vs vnderstand that although wee had knowledge of good and euill and that wee had farre greater skill and discretion than wee haue yit are wee so marred that all our desires and lustes rebell ageinst God as it were too make warre ageinst him Seyng then that we be so corrupted in our soules and that there is nother thought nor affection which is not vtterly naught let vs not thinke it straunge that God with his owne mouth auoweth vs too bee dead notwithstanding that through our owne fond ouerweening wee imagin that there is some lyfe in vs And that is the very thing which S. Paule treateth of as now in saying that the Ephesians were parttakers of the aboue mentioned grace though they were deade through their owne sinnes and iniquities As if he should saye Too the intent yee may the better esteeme the valew of Gods grace and what it bringeth with it thinke not only vppon your present state but consider that if God had left you such as you were of your selues and had not succored you at all but had let you followe your owne swindge you had bin vndoone Consider what your nature is for yee were dead and there was no hope that euer you should bee quickened agein bicause it is not in the power of mans owne free-will too giue himselfe lyfe agein when he is
in it Yit notwithstanding forasmuche as man is wicked and froward and hath the cursed roote of rebellion in himself so as he cannot but doo euill he offendeth God willingly And seing it is so let vs boldly conclude that wee bee in death till wee bee made partners of the lyfe of our Lord Iesus Christ and that he deale vntoo euery of vs the spirit which he hath receyued in such measure as he listeth according as it is sayd that Gods spirit rested vppon him and was giuen vntoo him in all plentie and that as nowe he must deale it too euery one of hys faythfull ones Therefore according as our Lord Iesus Christ maketh vs too taste of his holy spirit and according as he strengtheneth thereby so are wee quickened in him and with him Now heeruppon he addeth that he hath made vs too sit in the heauenly places vvith our Lord Iesus Christ. This serueth too magnifye the grace that we haue hithertoo spoken of yit so much the more If he had sayd in one woord that wee were qâ—ickened it had bin ynough and it ought well too haue inflamed our hartes to sing Gods prayses and too occupye our selues therin and too apply al our indeuers theruntoo But heere is a greater vehemencie bycause of our coldnesse and lazinesse For S. Paule hath shewed on the one syde that wee were dead and hild in bondag vnder the tyrannye of Satan Alas these are terrible things And now he setteth downe on the other syde that God hath not only loued vs but also glorifyed vs in himself and that wee bee lifted vp from the bottom of hell aloft vntoo the kingdome of heauen where he hath lodged vs and giuen vs seates among his Angells Seing then that wee heare this needes must wee bee to much doted our witts too much brutish if we make not in good earnest too glorifye the inestimable goodnesse of our God and too conclude that wee bee so beholden and bound vntoo him that although wee should doo nothing else all our lyfe long but preache the grace that wee haue felt by experience at his hand yit it were nothing at all And so yee see why S. Paule hath purposely set downe that wee be lifted vp too heauen wiâ—h Iesus Christ. And heeruppon wee haue a very profitable exhortation too gather which is that although we bee heere in the myre and do but craule lyke poore frogges yit ought we to beare this state paciently for somuch as on the other syde God hath lyfted vs vp so hygh euen vs that were nothing yea and cursed creatures too And therfore whensoeuer wee be fayne too suffer hunger thirst in this world or be mocked by vnbeleeuers or put to the abiding of manie outrages let vs resort too that which is sayd heere namely that yit neuerâ—helesse wee be set alredy in heauen with Iesus Christ howbeeit not in such wyse that it is apparant vntoo our eyes For in this behalfe wee must giue place too hope and vntoo that which is sayd in another text namely that our lyfe is hid and that we must hold our selues quiet till it appeere at the comming of our Lord Iesus Christ. Thus then you see in effect how it beehoueth vs too vnderstand the things that are spoken heere of the diuers state of Gods children after they bee called too the fayth of the Gospell But by the way we must not imagin an earthly paradyse in this world where we shall haue nother trubble nor greef wee must make our reckening that wee shall neuer liue heere at our â—ase but wee must make roome for fayth as I sayd afore And besydes this wheras the holye Ghoste auoucheth by the mouth of S. Paule that wee shal bee lifted vp on hygh iâ— standeth vs on hand too cast downe our heades and too suffer our selues too bee oppressed by our enemyes and too bee ouermaystered by them with all pryde we I say must suffer these things and yit in the meane whyle bee fully perswaded and throughly resolued of this doctrine that wee for all that shal not fayle too inherit the kingdome of heauen for it is vnpossible that the head should bee separated from the mâ—mbers and our Lord Iesus Christ is not gone thither for his owne sake alone Wee must alwayes repayre too that principle Our confessing that Iesus Christ is rizen from the dead and gone vp intoo heauen is not alonly too glorifye him in his owne person Trew it is that first of all it must come to passe that all knees must bow before him and that all creatures both in heauen and earth yea and euen in hell must doo him homage But yit notwithstanding the vnion wherof wee haue treated heertoofore is fulfilled in this that Iesus Christ hauing gathered vs intoo his bodie hath begunne that thing in himself which he intendeth too performe in vs namely when conuenient tyme commeth So then Iesus Christ is gone vp intoo heauen too open vs the gate in these dayes which was shet ageinst vs by Adams sin and that is the verye maner of our sitting with him alredye And therwithall S. Paule sheweth in one woord what he intended In deede this saying shal bee declared more at lenth in his dew place where S. Paule himself will treat of it more at large in the next Sermon Yit notwithstanding wee may see wherat he amed too the end wee may haue a sure and ryght marke too shoote at which is that wee bee saued by grace and that noman is able too clayme any thing of his owne Neuerthelesse it is not ynough for vs too haue confessed in one woord that our saluation commeth of Gods free fauour and too haue felt it also within our selues but wee must also therwithall bee taken in loue with the infinite greatnesse of the same grace by considering what wee bee how all euill commeth of our selues and that there is no saying nay bycause our faultes doo too much conuicâ— vs in somuch that if God should execute a hundred tymes more rigour ageinst vs than he dooth wee could not contend with him nor dispute with him but that wee should alwayes haue this record of our owne consciences that wee bee iustly woorthie of death and that the same is dew vntoo vs by our desert Then seeing it is so let vs hold fast this doctrine for wee shall haue profited greatly for our whole lyfe if wee once know that there is not only some one naughtie touche but an infinit number of euils in vs Therefore let vs lerne too mislyke of our selues and too hate and abhorre our selues and afterward when wee bee come too the grace that is shewed vs in our Lord Iesus Christ let vs vnderstand that without that the diuell should needes haue full and whole possession of vs and reigne ouer vs as he had doone afore Also let vs beware that wee profit our selues by such grace so as it may serue too put away all our cursednesse And
that wee bee naughtie in deede and that our nature is altoogither sinfull And when wee bee come to age what can we do as I said afore to fal to coÌ„position with God so as we might helpe foreward his grace and that our so dooing might bee a meanes too further our saluation Loe what S. Paule meaneth by this Text where he sayth that wee bee Gods woorkmanship As if he shoulde saye poore creature thou thinkest too play the dâ—utie fellowe in this behalfe by putting thy selfe foreward too alledge some deseruing and that thou art able too begin and too approche vntoo God so as he on his syde must bee fayne too bee beholden vntoo thee When begannest thou that If thou say thou begannest it before thou wart borne thou deseruest that men shoulde spit in thy face If thou say it was afterward betweene the age of seuen yeeres and the age of twentie or thirtie yeeres at what tyme thou wart inlyghtened with the Gospell thou art on the contrarie part sufficiently disproued that thou couldest not haue one drop of willingnesse too doo good but that all thy thoughtes and desires were vtterly rebellious ageinst God and as men of warre fyghting ageinst his rightuousnesse Therefore thou hast doone nothing else but fyght ageinst God euer since thou wart borne Agein if thou take it too bee from the time that thou wart a little babe vnable too discerne betweene whyte and blacke yit wart thou of the cursed race of Adam And so turne thee on which syde thou wilt and reason must needes driue thee too perceyue that thou wart vnable too doo any thing too Godward and consequently that all that euer he hath wrought for thy welfare ought too be fathered vppon him alone without chalenging any drop thereof too thy selfe Thus wee see now why Saint Paule dooth in this text call vs the woorke or woorkmanship of God according also as it is saide in the Psalme that they which were the houshold folke of his Church were also his flocke For there the Prophet sholeth out the children of Israell whom God had gathered toogither of his owne mere goodnesse too set them asyde from other heathen nations For it is certeine that God found none other cause too keepe that linage too himself or too preferre them before others saue only that he of his own mere mercy had them theruntoo As much is to be sayd of vs at this day And that which he addeth namely that wee were created in Iesus Christ ought too touche vs yit the more too the quicke For there he sheweth that the creating of vs in Adam is but a bringing of vs too destruction and therfore that it standeth vs in hand too bee fashyoned and creâ—ted new agein namely euen in Iesus Christ who is the second Adam as he him self termeth him in the first too the Romans and in the fifâ—eenth of the fâ—rst too the Corinthians Yee see then that this woord create is ynough too stoppe the mouthes and too put away the cackeling of such as brag of the hauing of any woorthinesse For when they say so it is a presupposing that they were the makers of themselues He that chalendgeth too himself any fredome of will and taketh vppon him too haue any meane or abilitie to doo good of himself it is certein that his meaning is too step intoo Gods place and too shew himself too bee a Creator But there is noman which abhorreth not such blasphemie The blyndest betles and maddest bedlems in the worlde account the woorde Creation as a holie and sacred thing will say that God is the verye Creator or maker of all things and thou Hipocrite confessest the same with thy mouth and yit thou doost but lye forasmuch as thou thinkest that thou hast some freewil too further thy self too welfare saluation And so thou denyest the first article of our fayth for thou makest God but half a creator So then they will well ynough confesse with their mouth that God is the Creator yea and as farre as the lyfe of this world comes too they will say they holde it of him But now is there a much excellenter lyfe namely which wee hope for and which wee possesse alredye by fayth howbeit that wee inioy it not alredye now presently And how much more precious and woorthie is that lyfe wherin wee shall bee parttakers of Gods glorie than this wayfaring which wee make in this world that is but a shadowe that vanisheth away out of hand Now if yee aske the Papistes of whom they haue the heauenly lyfe wee haue it partly of Gods grace say they and partly of our owne feeewill Forasmuch then as they father some peece therof vppon themselues and thinke too part stakes after that fashyon with God wee must conclude that they bee their owne creators But heeruppon they will reply and protest that they neuer ment any such thing and that they had leuer dye than too vtter any such blasphemie Yea but in the meane whyle which is the thing of greater valew too create a mans self too bee a mortall man in this world or too purchace euerlasting lyfe S. Paule telleth vs that if wee can doo any thing by our owne freewill and power God is not fully our creator But he sayeth wee bee his woorkmanship and of his making yea euen in respect of the heauenly lyfe it behoueth vs too beare that alwayes in mynd for S. Paule speaketh not of this transitorie lyfe but of the inheriting of the kingdome of heauen Wee see then that the Papistes defye God in their pryde lyke villanous blasphemers as they bee And therefore for our part if wee mynde too bee parttakers of the grace which is purchaced for vs by our Lord Iesus Christ wee must bee rid cleane of all selfweening and acknowledge that our beginning too doo well springeth of Gods voutsafing too call vs too him and of his preuenting of vs through his owne free goodnesse Too bee short S. Paules meaning is that all they which thinke themselues too haue deserued aught at Gods hand doo beare themselues on hand that they bee men of great abilitie wheras in deede they bee already dead are nothing at al. What can a dead man doo And surely wee bee dead as I haue declared heretofore till God â—uicken vs agein by the meanes of faith and by the woorking of his holy spirit Now if wee bee dead what good can wee doo or whereuntoo can wee dispoze cur selues Agein wee bee nothing at all for the woorde Create importeth that all that â—uer is in vs is of Gods putting intoo vs Lyke as when it is sayde that he created the worlde of nothing it is as much too saye as that where as there was not any thing at all before he gaue beyng too that which was not Euen so as in respect of the spirituall lyfe that wee bee creâ—ted is as much too say as that wee were nothing at all before Now if wee
Gospell Yee see then that the thing which wee haue too marke in the first place is that by the meanes of our Lord Iesus Christ bycause he hath reconcyled vs too God his father by his death wee bee now come neere too the kingdome of heauen from whence wee were farre of yea and without hope too haue any accesse or enterance thither And although S. Paule haue spoken but too one nation yit is his matter generall And so the holie Ghoste exhorteth vs at this day by the same doctrine too consider our owne miserie that wee may be abashed in our selues and receyue the inestimable benefyte that is offered vs by the Gospell in the person of Christ. Hereuppon he addeth that hee is our peace making both one yea euen those that were farre of as well as them that were neere Lyke as in the forerehearced sentence S. Paule ment too humble the Gentiles and shewed howe muche they were indetted vntoo God so heere he addeth a warning for the Iewes to pull downe their pryde that they myght not think themselues too bee better than other men bicause God had chozen them For acording as men are alwayes giuen to auaunce themselus beyond measure that people abused Gods grace and bare theÌ„selues in hand that the linage of Abraham was as a linage of Angels Too bee short when it was told them that the Church should bee vnited togither both of Iewes and Gentyles without exception they thought that God did them great wrong and iniurie In somuch that it was oftentymes told them that Gods choozing of them was nother for their vertue nor for their nobilitie nor for any thing else that he found in their persons but bicause he had loued their fathers without any desert of theirs Often tymes therfore were they warned by Moyses and the Prophets too chalenge nothing at al too them selues but too goe too Gods free goodnesse too spye out them selues there too the ende they myght confesse that if they had any prerogatiue aboue others that was not of themselues nor for their own sakes but bicause it was Gods good pleasure too keepe them to himself for his owne heritage And yit for all that S. Paule sheweth heere that the Iewes renounce their own saluation if they match not with the Gentiles in true brotherhood For why Although the Iewes were neere God alredye and had witnesse that he hild them for his children yit notwithstanding the matter hung in suspence til the comming of our Lord Iesus Christ. Then behoued it them too bee knit to God by the mediator or else they should haue had no peace in their consciences For when men examin themselues they must needs conclude by and by that God is iustly their enemye And for proof therof what haue wee in our thoughts in our lusts in our soules and in our bodies but vtter corruption Therfore it ought to make vs to quake as oft as wee thinke what wee bee But the Iewes had the Ceremonies and shadowes of the Law which were assurances of Gods grace vntoo them Yea but if they had stayed there what a thing had that bin For the blud of brute beasts could not scoure away their spottes nor set them in Gods fauour Therefore it stoode them on hand too resort too Iesus christ And that is the cause why S. Paule sheweth that the Iewes ought not too too bee so puffed vp with pryde as too shet the heathen out of the doores as though they were not woorthie too bee of Gods Church For Iesus Christ is the mediator as well of the one as of the other vntoo God his father In so much that without him all of vs are shet out from the hope of saluation No man then ought too despyze his neyghbour in this cace nor too looke ouer the shoulder at him as the prouerb sayeth But wee ought too imbrace one another in â—rew vnitie of fayth and loue knowyng that euerychone of vs from the greatest too the least should ryghtfully bee cutte of from Gods Church but that he of his owne mere goodnesse gathereth vs too him After the same maner dooth S. Iames exhort the great men of this world too glory in their smalnesse bycause God hath taken away the blyndfolding that letted them too know their owne wretchednesse For wee knowe that men doo wilfully abuse their greatnesse and beleeue them selues too bee marueylous wyghtes tyll they come too knowe god Therefore the great men of this worlde haue their eyes blyndfolded and that deceyueth them and maketh them too take leaue too doo what they liste Now Saint Iames sayeth that they haue cause too glorye of their smalnesse for that our Lorde discouereth them too bee creatures out of all hope as of themselues and yit neuerthelesse taketh them intoo his fauour of his owne mercy And let the little ones sayeth he reioyce in their nobilitie bycause God hath exalted them in somuch that whereas they were but as wretched woormes and had nothing but reproche in them God hath taken them vp and made them new creatures Yee see then that the meanes too vnite vs as wee ought too bee is that euerye of vs in his degree acknowledge himselfe too bee in a wretched and miserable plyght anâ— that when he hath yeelded all too Gods mere mercy he acknowledge that the same is spred ouer all at this day and that it is not for vs too stint or too brydle him but in asmuch as he hath chozen vs it is our dewâ—ie too receyue those intoo our fellowship whom he hath set in the same aray and company with vs That say I is the thing that Saint Paule amed at in saying that our Lord Iesus Christ is the peace of all men yea euen as well of them that were mere afore as of them that were yit farre of But yit as I tolde yee afore he had an eye too the foolishe ouerweening of the Iewes which woulde haue driuen away the Gâ—ntyles from the kingdome of god And he telleth vs that if wee mynd too haue Iesus Christ too bee our mediator too giue vs enterance too God his father and too guyde vs thither and that all this should bee grounded vppon Gods mere mercy let vs not bee so folish as too clayme aught too our selues as who should say wee were better than other men or ought too bee preferred before them but let euery of vs acknowledge that all of vs had neede of Gods infinite mercye bycause all of vs were shet vp vnder sinne as S. Paule sayeth in another place Now must we apply this well too our owne behoofe For some thinke that men are aduaunced the rather bycause some of them haue bin of an honest and vnblamable conuersation to the worldward some borne of honorable houses and othersome indewed with exâ—â—llent vertewes or with some skill and cunning Too be short euery man sercheth and seeketh as much as is possible too alledge some thing why God hath accepted him rather than
that 〈◊〉 too declare that the Ceremonyes and figures are abolished so as there is now â—o let but that wee may bee knit together in concord and brotherly loue And anon after he compareth the Ceremonies of the â—aâ—e too 〈◊〉 emnitie For lyke as we now 〈◊〉 dayes haue Baptim which separateth vs from the heatheÌ„ so when God choze the Iewes he gaue them Circumcision Now then when we bee one 〈◊〉 baptized we beare the marke wherby God will haue vs knowen too bee of his Church and of the flocke of his sonne Iesus Christ. The lyke be 〈…〉 and vse had Circumcision in the tyme of the lame The Sacrifizes witnessed 〈◊〉 them that God forgaue them their sinnes Forasmuch 〈◊〉 vs 〈◊〉 priuiledge was not giuen too any 〈◊〉 to Abrahams linage 〈◊〉 sayth it was as a wall 〈◊〉 〈◊〉 lyke as if some ground were paled about too keepe sheepe in or as if some stable were made to kepe cattell in Euen so was it then For God as is shewed in the song of Noyses had stretched out his lines too hold the linage of Abraham separated from the rest of the world There â—â—en was Gods pathe and the Ceremonies were as walles or pa 〈…〉 s too hold in that people vnder the keping and the protection of god And what were the â—e 〈…〉 â—yles They went on at aduenture yea and euen in destruction according as it is sayd that God had not voutsafed them the fa 〈…〉 too manifest his rightuousnesse vntoo them And S. Paule also sheweth 〈◊〉 pre 〈…〉 y that God had suffered them too walke on in the 〈◊〉 and that they had bin as wretched beasts in taht behalf Now wee 〈◊〉 S. Paules meaÌ„ing when he speaketh of the Ceremonies how they were as a wa 〈…〉 too deuyde the Iewes from the Gentiles But now are they all broken downe bycause that Iesus Christ 〈◊〉 is the trueth verie substance of them is come too put away all those shaddowes For the giuing of the ceremonial la 〈…〉 was not to the 〈◊〉 〈◊〉 the people shouuld 〈◊〉 themselues wholly about that and put their 〈◊〉 in it as hypocrits doo which peruert Gods meaning that â—oo the intent they should â—pply the absence of 〈◊〉 〈◊〉 Iesus Christ as S. Paul speaketh of them in the second too the Colossians The Iewes had not yit the pledge that is giuen vs in our Lord Iesus Christ and therefore it was needefull that they should bee vphild in good hope till he were shewed to the world Wherefore not without cause were all those things cast downe by his comming for he is now vntoo vs as the day sonne of rightuousnesse And therefore it is no reason that wee should â—ee led any more as it were by darke shaddowes For by that meanes the emnitie is done away bycause that at this day we bee ioyned too that linage which God had dedicated too himself and there is no more diuersitie at all Forasmuch then as wee bee made the children of Abraham by fayth there is but one spirituall kiâ—red among vs. But let vs marke that Baptim and the Lords Supper which are the Sacraments that Christ hath ordeyned are not a diuision lyke too the figures of the lawe For although wee bee separated from the vnbeleeâ—â—â—s and from such as neuer came yit within in Gods Church yit is there not any one certeyne nation of the world which 〈◊〉 accepteth peculiarly by it self but he will haue his grace spred 〈◊〉 ouer all There is not then any such distinâ—â—ion as there was before that it can bee sayd wee come of the linage of Abraham wee bee they whom God voutsafed too adopt None can say so for there is now nother Iewe nor Gentill any more as it is sayd in many places of the scirpture Therefore whosoeuer calleth vppon Gods name purely of what nation so euer he bee the same is well lyked and accepted of him as sayeth S. Peter in the sixtenth of the Acts and also in his first Epistle And Baptim and the Lords Supper serue now a dayes too vnite the whole world For let the barbarousest sort that can be come and God will receyue them Baptim shal bee ministred vntoo them bycause it belongeth to all such as are kniâ— togither intoo the body of the onely sonne of God. Now herewithall let vs looke too applye this Text too our â—difâ—cation And first of all let vs vnderstand that the abolishing of the Ceremonies namely as touching the vsing of them was the very key to open vs the kingdome of heauen For the accomplishment of them was fully shewed in our Lord Iesus Christ so as it is knowen better than euer it was that they were no trifles nor vnprofitable 〈◊〉 but yit for all that it is not for vs to vse them seeing wee haue the full perfection of them all in Iesus Christ. And by that meanes wee see how God hath powred out his goodnesse vppon those whom he had shaken of afore That is the meanes whereby we belong too him at this day In that respect is the Gospell published indifferently too all the world so as our forefâ—thers which were heathen men were receyued intoo the Churche and wee bee succeeded in their roomes For although it bee seene that the world hath bin vtterly forlorne and that there hath bin an horrible desolation in it Yit hath God made the thing effectuall which is spoken in his Lawe namely that he contineweth his mercy too a thousand generations Thus yee see what wee haue too remember in the first place Secondly although baptim serue not peculiarly for any one people Citie or Countrie yit are wee as yee would say marked out by God when he giueth vs the vse of his Sacraments to assure vs of his adoption and too nurrish the hope that he hathe giuen vs by his Gospell It is trew that they which shrink away from our Lord Iesus Christ doo after a sort make theyr baptim vayne but that shall cost them ryght deere because the pledge and earnestpenny which God giâ—eth vs too shewe that wee bee ioyned too our Lord Iesus Christ and are clothed with him as it is sayd in the xii Chapter of the first too the Corinthians is too precious a thing too bee so misused And therfore all they that inhonour themselues with the name of the Church and yit notwithstanding are disordered and dissolute persons shall one day feele what a trayter â—â—â—nesse it is too haue so vnhallowed their baptim which God had ordeyned for their saluation But let vs on our syde â—ake heede that wee walk as folks sholed out from the filth of the world for as sayeth S. Peter the verye cause why our Lord Iesus Christ hath gathered vs vntoo him is that wee should glorifye him for deliuering of vs out of the darknesse of this world and of the diuell intoo his owne lyght And wee haue seene heertoofore in the Epistle too the Galathians how Iesus Christ will haue his death serue
of their own fancies therwithall Christianitie is therby alredy corrupted coÌ„foâ—â—ded Now they not only intangle Gods truth with their own inuentions but also vtterly ouerthrow al in somuch that Gods seruice is vtterly corrupted by theÌ„ poore soules are harried to fro our Lord Iesus Christ is robbed so as they make but a fantastical coÌ„ceit of him attribute his offices to this man that maÌ„ as it were the dealing of some pray or bootie Forasmuch theÌ„ as we see the papists so malapertly madly turne Gods word vpsyde downe after that fashion we may well conclude that although they boast theÌ„selues neuer so much to bee the Church yit God disauoweth them yea vtterly abhorreth them that if a maÌ„ get him not out of that den of theeues it is impossible for him to be ioyned to our Lord Iesus Christ. Thus yee see that the thing which we haue to beare in mynd is that to be ioyned to God by meanes of his only sonne to be companions with the Angels of heauen brethren of the Patriarks holie kings and Prophets wee must be banished out of the Hellish Sinagogs that are in the popedome where it is apparant that Antichrist reigneth and that Iesus Christ is vtterly dispossessed of his right and souereintie And veryly we see their cursed presumption in that they haue bin so bolde as too say that the See of Rome is the foundation of the Churche For they abuse these woordes of our Lord Iesus Christ in the sixteenth Chapter of S. Mathew Thou art Peter and vpon this Stone will I buyld my Church Now seeyng that Iesus Christ sayeth that Peter shall bee buylded vppon himselfe that is too say vppon Iesus Christ he meaneth not too resigne his offyce eyther too him or too any other body but therby it appeereth that among the Papists there hath not bin any reuerence of the holy scripture nor any desyre too bee taught but that all was one too them so they myght set vp a tyrannye too oppresse the kingdome of our Lord Iesus Christ and too make cleane riddance of it if it were possible and that they haue made no conscience of manifest blasphemie insomuch that euen little children ought too haue spit in their faces considering the grosse beastlinesse that is and hath bin among them And herein also it is too bee seene howe the diuell hath raigned in full darkenesse that Gods woord was buryed yea and vtterly defaced and the wretched world quite and cleane beâ—eft of it for a tyme notwithstanding that it was their ordinary foode So then let vs abhorre all those blasphemies assuring our selues that wee cannot bee grounded in but our Lord Iesus Christ and that when wee bee once faythfully instructed in him wee neede not too borrow elsewhere bycause he hath brought vs whatsoâ—uer is requisite for our saluation And it is not meete that wee should doo him so great dishonour as too seeke any supply one where or other but that wee should hold our selues all wholly vntoo him That therfore is the meaning of the things that S. Paule speaketh heere Theruppon he addeth that it behoueth vs all too bee buylded and too growe intoo a spirituall building euen too God and in the spirit First whereas he sayeth that wee must bee builded it is to stirre vs vp so much the better to growe dayly more and more in faith He vseth also the word Growe and he meaneth in effect twoo things The one is that wee must not thinke our selues too bee so perfect as neede were that wee should bee as some fantasticall heads dâ—o whom yee shall see so puffed vp with ouerweening that they imagine themselues too be wize ynough and disdeyne too looke vppon Gods word or too giue eare vntoo it to be taught by it But wo worth such pryde for wee cannot bee disciples of our Lord Iesus Christ but by knowing that it behoueth vs too bee grounded in him and too profite in him al the tyme of our life For Gods word is of such height bredth and length that if a man should forbeare eating drinking and sleeping and buzie himselfe all wholly about that yit should he neuer knowe all So then wee ought too trauell in it al our life long knowing that God intendeth as now but onely to set vs in the way and that wee must go foreward by little and little and bee hiâ—d continually in humblenesse and modestie Agein S. Paule sheweth vs that too bee seâ—tled in our Lord Iesus Christ and too bee furthered in all the good things that are giuen vs by him wee must haue his word that wee may bee builded vppâ—â— it and growe vppon it more and more and that too bring the same too passe wee must bee teachable and from day â—oo day labour too seeke new helpe there too strenghthen our fayth withall which shal neuer be perfect in this world as we fynde sufficiently by experience Thus yee see what S. Paule ment by that â–ª which he sayeth here concerning our growing and going forward in the sayd building howbeit vntoo the Lord sayeth he shewing therby that too haue a goodly show is not all that is reâ—uired at our hands but that the cheife point is that God like well of vs and that wee bee wholly giuen vntoo him so as he haue place and roome in vs and dwel in vs as in his Temple For the Papists wil make a farre greater showe then wee on the 〈◊〉 side they haue great multitudes wherwith they bee pâ—ffed vp 〈◊〉 the vttermost Aâ—d theruppon they despyze vs bycause wee bee but a handfull of men in comparison of them What say they dooth not Christendome extende through all Europe Greece and Affricke And yit see how these rascals that haue nother authoritie nor credit nor any thing else in them will needes be counted the Chruch Yee see then that the Papists shake vs of with diuelish pride malapertnesse bycause they haue on their syde great pomp and all manner of riches insomuch that if a man go intoo their temples he is rauished at them as if he were in an earthly paradice But al is not gold that glistereth And although their pompe bee able too bleare the eyes of poore ignorant soules whom we see too bee caryed away in deede with such things Yit are they all no better but abhomination before god And so S. Paule sheweth vs that wee must not spite the Papistes though they be very many in number and greatly multiplyed for they bee but a head without a body or rather but a bumbasted and counterfet body Too bee short that which the Papists terme their Church is a very monster For it hath no head bycause Iesus Christ hath not preheminence ouer it no nor any part or portion in it Too the end therefore that wee might knowe how wee should growe it is sayd vntoo vs that wee must grow vntoo the Lord and in Spirit sayth S. Paule Heere he draweth vs
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
Saint Paule is not contented heere with setting downe a kinred among men too shew that he meaneâ—t of the faythfull is matched with Abraham Dauid Peter and Paule but he sheweth that he is matched euen with the Angels of heauen too And soothly we may well haue that dignitiâ—â— seeing that Iesus Christ himselfe voutsafeth too bee our brother and hath knit himself to vs in the bond of brotherhood Thus yee see how wee should bee guyded in praying vntoo God that wee may coine vntoo him in feare and reuerence considering his maiestie which is infinite and moreâ—uer not too bee abashed at it ne too turne away but vnderstand that inasmuch as God hath voutsafed too take vs for his children and our Lord Iesus Christ is ordeyned our mediator too the intent wee 〈◊〉 come vntoo him â–ª wee may come with full trust before 〈◊〉 of grace and not sticke too cal God our father with open mouth â—â—cause he hath shewed that he taketh vs for his children and wee haue Iesus Christ for our brother by adoption and wee neede not too doubt but that all the Angels of heauen acknowledge and auow vs for their brethren when wee come too God so ioyned too our Lord Iesus Christ lyke as on the contrarie part also if we swerue from that marke wee must needes bee cast of and the Angels must beecome our enemyes and aduersaries and set themselues ageinst all the prayers that wee can make Now let vs fall downe before the maiestie of our good God with acknowledgment of our faultes praying him too voutsafe too reforme our lyfe in such wyse as wee may shewe by our deedes that wee haue not lost our tyme in going too his schoole and indeuer and inforce our selues too please him in all things and that forasmuch as wee bee not able too serue him alwayes in perfection he will voutsafe too beare with our infirmities to beare them vp in the meane whyle so as wee may not ceasse too resort still vntoo him seeing the neede and necessitie wherwith wee bee pinched And so let vs all say Almyghtie God heauenly father c. The .xx. Sermon which is the fifth vppon the third Chapter 14. For the vvhich thing I bovv my knees too the father of our Lord Iesus Christ 15. Of vvhom all kinred is named in heauen and in earth 16. That according too the riches of his glory he graunt you too bee strengthened vvith povver by his spirit in the invvardâ— man. 17. And that Christ may dvvell in your hartes by fayth 18. And that yee may bee rooted and grounded in Loue too the intent yee may comprehend vvith all the Sainctes vvhat the wydenesse and the length and the deepth and the heyght 19. And knovve the louingnesse of Christ vvhich passeth all knovvledge that yee may be filled vvith all fulnesse of God. WEe haue seene this morning by what enterance wee must offer our prayers vntoo God if we intend too be heard at his hand and too haue full assurance that our prayers shal bee well lyked namely that Iesus Christ bee our guyde and aduocate and make intercessioÌ„ for vs so as we speake not but as it were by his mouth Now he hath set it downe for a rule in praying vnto God that wee must call him father And how dare men bee so bolde or presumptuous as to call God their father Surely wee can alledge no ryght wherby too clayme any such dignitie For not euen the Angels haue it but by meanes of our Lord Iesus Christ. Then is it vnpossible for vs too pray too God as he commaundeth vs and after the manner which he teacheth vs in his woord except Iesus Christ bee our aduocate For on whether syde are the Angels akyn too vs shall the Uirgin Mary be found to bee our greate Aunt or Graundmother What are the Apostles Too bee short wee must resort too our Lord Iesus Christ too haue his spirituall kinred wherby God avoweth vs for his adopted children And when wee once haue that wee must no more doubt whether God will heare our prayers or no seeing wee come not to him vppon a foolish rashnesse by presuming vppon our owne naturall reason or selflyking but with obedience too his commaundement Agein wee haue his promis which can neuer deceyue vs Contrarywyse all they that thinke too obteyne fauour at Gods hand by any other meane doo but run astray and haue shet them selues out of the doore already And therfore there is now none excuce but that wee must simply hold the way which the Gospell sheweth vs to come vnto God by that is too wit in the name of our Lord Iesus Christ without adding of any other creature as we see doone by the whole world In deede they that pester vp a throng of patrons and aduocates as they terme them hope too bee well welcome vntoo god But by what warrant Who hath promised them that God will accept their deuotion and all that they offer vntoo him For it is not in vs too appoynt officers in heauen In a Court of Iustice of the world it myght well bee a matter of course as they terme it and it myght lie in the power of a Iudge too giue leaue too whom he listeth too pleade mens caces too the intent there myght be no confuzion But if wee will make aduocates at our owne pleasure and vppon our owne head in heauen it is all one as if wee would rob God of his authoritie and souereintie Yea and wee must bethink vs how S. Paule sayeth that all our prayers and supplications shall neuer be aught worth but vtterly vnprofitable and vayne if they be not conformable to Gods word so as we take our rule froÌ„ thence For how shall wee call vpon a God saieth he whom wee knowe not at all aduenture And how shall we knowe after what maner we should pray and what style and speeche wee should vse Wee must come too hearing not of the things that men shall bring vs of their owne brayne but of the things that God commaundeth vs So then wee must vse this modestie and sobrietie and not speake at randon when wee pray vntoo God but simply obey his word Yea and we know that prayer is the cheefe sacrifice that God requireth For whereas it is sayd that wee must worship the only one God it is not alonly with ceremonies as with kneeling downe before him In deede that is requisite for it is meete that wee should honour our God both with our body and with our mynd bycause they bee both his Howbeit in worshipping him wee must acknowledge truely that wee hold all good things of him and that doo wee in praying too him For wee come thither as poore soules vtterly destitute of all thinges that are meete for vs knowing that without him wee bee woorse than miserable It is sayde in the lawe that in offering sacrifyze too God men must not doo any thing at all of their owne
refreshed by it so must we resort vnto God too haue the trew foode and wee must hold our selues contented with him when he giueth himself so vntoo vs And heerewithall let vs euer beare in mynd what I haue sayd namely that wee neede not too sore in the ayre nor too make any farre fetches for the possessing of God bycause he hath knit himself too vs in the person of of our Lord Iesus Christ and in him we are made partakers both of him and all his benefits And S. Paul setteth downe the word fayth too shewe vs how deere the doctrine of the Gospell ought too be vntoo vs For it is not ynough too haue sayd that Iesus Christ dwelleth in vs bycause wee will alwayes haue our replyes and say How may that bee For wee cannot stye vp so high He is in the glory of heauen and wee bee crawling heere in the world subiect to miseries without number Seeyng then that there is so long a distance betweene him and vs howe may he dwell in vs Now S. Paule addeth purposely that the Gospel is of such power as too vnite vs to Gods sonne at leastwyse so wee receyue it by fayth for it behoueth vs too consider the contentes and substance of the things that are preached vntoo vs concerning the grace of our Lord Iesus Christ. It is not onely sayd that it was Gods will too haue him offered in sacrifyzce too the intent wee myght bee reconcyled and all our sunnes bee wyped out so as they myght neuer come too account and too bee short that full amendes myght bee made for all our sinnes by his death and passion and that he was rayzed agein for our iustification as S. Paule sayeth in the fifth too the Romanes not onely those things are sayd of Iesus Christ but it is also said that he is our head as we haue seene already that we liue of his owne substance as a tree draweth his sap from his roote and that as the head of a maÌ„ sheadeth foorth his power through all the body so haue wee a secret vnion and such a one as is woonderfull and farre aboue the order of nature bycause that although Iesus Christ bee in heauen yit he fayleth not too dwell in vs And soothly if the Sunne can so cheere vs vp by his beames without fleeting out of his place insomuch as wee see that euery morning wee bee as it were refreshed and comforted by his ryzing yea and eueÌ„ sicke folkes feele some cheerlinesse by him though they lye a long in their beddes seeing that a creature which is not onely transitorie and corruptible but also senslesse and vnmoueable of it self hath notwithstanding such force and propertie giuen it of God too reioyce and refreshe vs after that fashion what shall our Lord Iesus Christ doo who is ordeyned too haue the fulnesse of the Godhead dwelling in him and to shed foorth all the gracious giftes of God his father vppon vs too deale them vntoo euery of vs according too his measure as is sayd of him in the .xiiii. Chapter of Saint Iohn Then if wee come too Christ with beleefe in him that is too say if wee receyue the promises of the Gospell let vs assure our selues that he will dwell in vs euen by the meanes of fayth But hereof wee shall treate more fully in the fifth Chapter Notwithstanding this text could not haue bin vnderstoode vnlesse I had noted the thing that I haue briefly touched euen now that is too wit that Iesus Christ dwelleth in vs by fayth and that our receyuing of him as he offereth himselfe with all his grace by the Gospell is not alonely too looke vppon him aloofe or too haue it tolde vs that he hath offered himselfe in sacrifyze for vs once for all but too the end he should dwell in vs by the power of his holy spirit and wee bee knit vntoo him and feele that he dooth truely execute the office of a head towardes vs so as we bee members of his body and liue of his proper substance That then is the cause why S. Paule added the woord Fayth when he sayd that Iesus Christ ought too dwell in vs. Neuerthelesse wee must not go about too plucke Iesus Christ out of his heauenly glorie too the intent too bee the neerer vntoo him as the vnbeeleeuers doo who will needs dwell euer still beneathe and transfigure God after theyr owne lyking And wee see what is doone in the popedome For there is no God among them but a sort of puppets which they call Images and remeÌ„berances And moreouer bycause they see well that those are but dead stocks and stones they haue made another God whom they haue shet vp in a box and too him they resort as too a liuing god In deede if they had the supper of our Lord Iesus Christ according too his institution in stead of the abhominable Masse which they haue brought in on their owne head Iesus Christ woulde bee present among them howbeeit not as they imagine For in the Supper wee doo truely receiue the bodie and blud of our Lord Iesus Christ too bee fed of him and of his owne substance so as he performeth the thing which he speaketh by his woord namely that he is our spirituall bread and drink and hath wherwith too satisfie vs too the full Yea but yit are the bread and the wyne of the Supper as pledges that our Lord Iesus giueth himself too vs to the end wee should seeke him aboue after a spiritâ—all fashyon So then Saint Paule sheweth vs that if wee will haue Iesus Christ ioyned vntoo vs wee must not bee giuen too our owne beastlinesse but our harts and mynds must bee lift vp aloft too seeke him aboue as hath bin declared alredie It is trew that he commeth downe too vs by his woord and by the power of his holie spirit but that is too the end that wee should mount vp thither too him Howbeeit there is one thing more which wee ought too mark well in Saint Paules saying that Christ must dwell in our harts For manie men haue him in their mouth yea and also in their brayne as they vnderstand him and they think themselues well discharged when they can babble of him but in the meane while there is no lyuely roote in them Then is it not ynough for vs to haue some rouing knowledge of Christ or too gaze at him in the aire as they say and too bee able too talk of him with full mouth but he must haue his seate in our harts within so as wee bee knit too him vnfeynedly and with a trew affection That is the meanes for vs to be made parttakers of Gods spirit And too bee short wee may see here that all such as weene too obteyne aught at Gods hand but by the meane of our lord Iesus Christ doo but rauÌ„ge and wander in vayne and shal alwayes fynd themselues emptie insomuch that when they think themselues too bee
too referre the residew vntoo God and too looke for more at his hand than they can wishe And herewithall S. Paul sheweth vs that wee cannot passe measure in trusting vntoo God and in asking him the things that wee haue neede of In deede wee must not vse a foolish libertie too pray too God too giue vs this or that as our fleshly desyre prouoketh vs For wee must referre our selues wholy vntoo him and specially we must in praying fyght ageinst all our owne lustes that wee bee not too importunate in them And in good sooth weee see what hath befalne too such as would needes haue God too graunt all their demaundes too pleasure them withall The children of Israell were fed with flesh and were glutted with it till they were redye too burst but whyle the meate was yit in their throtes Gods wrath and vengeance fell vppon them It had bin much better for them that their request had bin denyed than graunted Therfore when wee pray wee must not take such libertie as too say that God should bee subiect too our affections and desires but wee must aske him the things that he hath promised vs assuring our selues that hee will lyke well of our requestes And as I sayd afore let vs not feare that wee shall bee too excessiue for wee see that he will doo yit more and so had he neede too doo And let vs not bee afrayd too bee blamed of any presumption or malapertnesse in assuring our selues of his promises In deede if men warrant themselues more than Gods woord will beare them out in or beare themselues on hand that they shall obteyne whatsoeuer they imagine in their owne brayne all such hope shall doubtlesse bee a sâ—ope But if wee ground our selues vpon Gods truth which is sure and vndeceytfull let vs hardily reache out the trust farre and wyde which wee haue in him and let vs not doubt but he will performe it too the full yea and much more too as S. Paule sheweth vs heere Yee see then that the summe of the things which wee haue too remember in this streyne is that wee must behold Gods benefites not onely those which wee haue had experience of but also which are seene through the whole world that they may moue vs to praise Gods name and that there may bee such an agreeable melodie among all the faythfull as they may honour God for all the benefites which he bestoweth generally vppon the whole body of his Church And agein that wee must hope that he will go through with all that euer he hath once begunne and that inasmuch as wee haue already felt how mercifull he is vntoo vs so that he hath sought vs out when wee were strayed away from him and pulled vs out of the bottome of hell wee must not doubt but that he will hold on still and increace the benefites more and more which wee haue felt already in part And furthermore that in praying vntoo him wee must haue an eye too the great number of necessities which moue and constreyne vs too come vntoo him and theruppon consider that he will doo much more for vs than wee can wishe and that wee bee so weake witted and so vnskilfull that we wote not what is meete for vs howbeeit that he remedyeth the same twoo wayes namely by stirring vp vnutterable gronings in vs as is sayde more fully in the eyght too the Romanes and on the other syde by supplying such vnskilfulnesse so as he taryeth not till wee craue his succour but preuenteth vs through his mercy notwithstanding that wee welter in our wretchednesse and perceiue not the tenth part of the things that wee want Now heervppon Saint Paule exhorteth the faythfull too vvalke as becommeth their Calling vvherin they bee called This is not only too the intent they should thanke God with their mouthes as he warned them too doo but also too profit themselues by the spirituall giftes which they receyue and too put them too such vse as God may bee glorifyed by them For if wee should set foorth all Gods prayses and in the meane whyle men could perceyue no zeale of honoring and seruing him in all our lyfe it were but a feyning and such a confession were but an vnhalowing of Gods name when our lyfe were not answerable theruntoo Not without cause therfore dooth Saint Paule adde heere that men should walke according too the calling wheruntoo they bee called And theruppon wee haue too marke first that forasmuch as wee bee slowe and there is euer too much sloth and coldnesse in vs wee cannot deuyse a better way nor which may touch vs more too the quicke too make vs go on forewarde in the obedience of God than too thinke vppon his infinite mercie which he hath shewed towardes vs. According wheruntoo Saint Paule in the twelfth too the Romanes intending too win the faythfull too teachablenesse and too put their trust in God setteth before them the mercie that they had receyued at his hand As if he should say that whensoeuer wee heare of the stone that ought too bee remoued or thinke vppon the inestimable goodnesse which God hath vsed towardes vs in that he spared not his only sonne but gaue him for our saluation voutsafing too haue him offered vp in sacrifize too put away the rememberance of our offences and misdeedes it ought too clyue our hartes asunder Therfore in this text he setteth Gods calling of vs before our eyes Truth it is that wee bee sufficiently bound aforehand by nature too serue and honour God for wee haue our lyfe of him and we liue heere at his cost and wee see how all his creatures serue vs That therefore is bond great ynough whensoeuer the ruling of our lyfe according too Gods will commeth in question But seeing he thinkes it not ynough too haue set vs in the world and too giue vs sustenance for our bodyes but also taketh vs too bee his owne children too bring vs vp in his Church which is his house and vpon his adopting of vs behyghteth vs the inheritance of heauen and too assure vs of it hath giuen vs the pledge that I spake of that is too wit our Lord Iesus Christ seeing wee knowe that God hath so manie wayes vttered the infinite loue that he bare vs ought it not too inflame bs too runne vntoo him too the end that by renouncing our selues more and more wee may â–ª indeuer too giue our selues so vntoo him as he may quietly haue the vse of our whole lyfe and wee mynd none other thing than the exalting of his name Yee see then wherat Saint Paul looked when he sayth that he warneth the Ephesians too walke agreeable too the vocation wherein God had set them So then wee haue too gather vppon this text that to correct the slothfulnesse that is in vs and specially to subdew the stubbornnesse that hindereth our pleasing of God in all poyntes for it is certeyn that all our thoughtes and
ende too drawe vs the more too the sayd affection of liuing toogither in concord and brotherly loue euen with such attonement as wee may bee brethren that is to say so knit toogither as the fingers of a hand for without that wee can neuer shewe that wee bee desyrous too atteyne too the kingdome of heauen That therfore is the thing which he ment by the twoo woords Bodie and Spirit Trew it is that when Gods spirit gouerneth vs he reformeth our affections in such wyse that our mynds are knit toogither But howsoeuer the cace stand Saint Paul ment too declare that all the whole bodie of the faythfull is but as one man For it is not for any man to put foorth himself there but wee must bee linked all toogither euery man in his office or calling Too be short we must be but all as one as shal be declared anone more at length Forasmuch then as there is none other too gouerne vs but Iesus Christ wee must needs bee made all as one man in him And soothly wee knowe that the thing which was sayd of Adam and Eue and of all maryed folks and their wyues must also bee accomplished in the Church which is that the Churche is bone of our Lord Iesus Christs bone and flesh of his flesh and soo there is a mariage betwixt them Now if we bee so knit all togither to the sonne of God it is reason also that we should agree amōg our selues that one vnion should extend through al the whole bodie for it is vnpossible that our Lord Iesus Christ should reigne ouer vs yit notwithstanding that wee should bee diuyded among our selues seing that he is but one Let that therfore serue for the first poynt Now Saint Paule too stirre vs vp the better heruntoo telleth vs that wee bee called vntoo an inheritance In saying so he sheweth that there is a much holyer attonement betweene vs than there is betweene the naturall brothers of this world For although they bee borne of one father and one moother so as they bee but one blud Yit notwithstanding eueryman shifts for himself anon after and the inheritance is parted among them so as the brethren seeme too be separated asunder and the naturall bond that was among them before too be half broken But wee haue an inheritance that cannot be broken A man cannot say I haue that which belongeth too mee I will get mee away and I will dwell alone by my self For what is our inheritance It is God himselfe And moreouer the heauenly lyfe which is purchaced for vs by our Lord Iesus Christ and wherintoo he himselfe is gone afore vs too gather vs thither too him Seeing then that wee bee all called too one selfsame inheritance if any of vs shrink asyde from his brethren it is all one as if he gaue ouer his part in the Kingdome of heauen But wee woulde abhorre such a blasphemie If a man should demaund of anie of vs whether he woulde renounce his part of paradyce it would make the heares too stand vp vppon his head I meane euen of them that haue no feare of God at al. No dout but there are some so wicked and monstrous beasts that they will flush out this blasphemie out of their mouth that they renounce theyr saluation But if yee ask it of a man that is well aduyzed hee will alwayes abhorre and detest it Yit notwithstanding in verye deede wee go about too shet our selues out of the gate and too barre our selues from comming in the kingdome of God and wee wype awaye the hope of it that is giuen vs by the Gospell when wee bee not knit toogither among our selues Were this througly printed in our harts surely there would bee another maner of freendship and brotherlinesse among vs than there is and men should see other maner of meekenesse meeldnesse and pacientnesse Now though wee haue hithertoo bin misaduyzed yit is it much better too take warning late than neuer Wherfore let vs lerne by this doctrine of Saint Paules that whensoeuer we bee prouoked too displeasure so as wee seeme too haue some cause too reiect one too leaue another and too separate our selues from him or hir we must vnderstand that we haue all one hope of the kingdome of heauen and that Iesus Christ who is our head calleth vs all vntoo him with this condition set afore vs without which wee cannot come at him which is that wee must shew truely and by our deeds that wee make account of all such as are partakers of the Gospell with vs as of our brethren and as though they were our owne flesh and blud and also that we bee so ioyned toogither as the fingers of one hand as I sayd afore And heeruppon S. Paule going foreward with the same doctrine sayth there is but one Lord. It is certeyne that heerby he meaneth one God who hath soueraigne dominion ouer vs and is our maister too keepe vs in vnitie bycause he cannot abyde that we shoul◠bee at ods In the Twelfth Chapter of the first Epistle to the Corinthians S. Paule sayth that there is but one God too shewe the seruice which wee owe vnto God specially for graunting vs of his gifts wherwith too edifie his Churche But his attributing of souereyntie vntoo God in this Text is too do vs too wit that we cannot serue God vnlesse wee bee at vnitie among our selues And why For although a mortall man be variable and chaunge his mynd from morning too night yit will he not haue any discord in his house if there be any broyle or if there ryse any strife he cannot away with it And what shall God doo who is the God of peace as he nameth himself in the Scripture seeing he wil haue vs too gather toogither vnder him and telleth vs that he sitteth among vs and that wee bee his house Thinke wee that wee can wynd him intoo our troubles contentions skirmishings hurliburlies and heats with vs Then should he bee fayne too transfigure himself and to chaunge his nature But let vs not imagine that he will deny himself as S. Paule sayeth but he shal bee fayne too cut vs of as rotten members and too shewe that wee belong not vntoo him when he seeth that wee come nothing neere him And therfore let vs resort too the sayd souereintie and dominion which God hath ouer vs too the intent too alay all strifes and variances that Satan shal indeuer too rayze vp among vs For if Seruants although they be discontēted with another haue hartburning grudge or such other things among them selues doo neuerthelesse brydle them selues for loue of their mayster and agree agein among them selues what shal we do when as the cace concerneth the pleasing of our God So then S. Paule declareth in effect that when wee bee so wayward and can beare with nothing but will fall out for euery small and light occasion it is a token not onely that wee
dispyze men but also that we rebell ageinst God and are lothe to yeeld hym any subiection Thus yee see in effect what we haue too consider vpon that saying Now he addeth that there is but one faith and but one Baptim and but one God the father of our Lord Iesus Christ. His saying that there is but one fayth is too shew that wee haue one common treasure euen in this world For he hath spoken already of the heritage which wee hope for and which is warranted vs in heauen though it bee not manifested too vs as yit Now what is the pledge of the endlesse lyfe but the Gospell And that haue wee in common toogither Seeyng it is so then if the faythfull should forsake one anothers company surely the Gospell should bee as good as torne in peeces For wee must alwayes wey well this woord One which S. Paule hath couched heere and so often repeted in saying that there is but one hope of our calling And how Hereby he sheweth that wee go about too breake and disperse the kingdome of heauen as much as in vs is when wee liue not in concord It is sayd that there is but one God it is then as it were a heawing of the hope of our saluation in peeces when wee cannot suffer God too gouerne vs and too holde vs vnder his protection So now when he sayeth that there is but one fayth surely it is not long of vs that the Gospell is not torne in peeces and gobbets and rent all to fitters as they say when we cannot agree with our brethren nor beare with them gently and paciently as was commannded heeretoofore That then is the thing whereuntto God calleth vs. Now wee ought too profit our selues by it dubble The one way is by abhorring all diuersities of opinions and by looking well to our selues that wee haue but one fayth in our hart and but one confession in our mouth For if the faythfull doo contrarie one another it is certeine that they shewe sufficiently that they haue not the Gospell on their side at least the one part must needes erre from the truth of god It is trew that erewhyles it may well happen that all of vs shall not conceyue one selfsame thing and in that cace S. Paule shewes vs a remedie which is that he which is not sure that God hath reuealed the truth vntoo him should hold himselfe in quiet and pray God too leade him further But yit in the meane whyle it behoueth vs too bee fully resolued of the Articles of our fayth and too agree so toogither in them that if euery of vs bee demaunded seuerally he may shew that he holdeth none other thing than that which is the generall beliefe of the Church That then is the first poynt which wee haue too marke in S. Paules telling of vs that there is but one fayth Howbeit this fayth is not one bycause men haue found meanes in their brayne too vnite themselues toogither by it for God must bee fayne too bryng them too it bycause they cannot come thither nor abyde in it one minute except God strengthen them in his truth Then must there needs bee an interchaungeable bond betweene fayth and the Gospell that lyke as the Gospell wherof God is the author is but one so our fayth also must bee but one Also as touching the doctrine it is not ynough for vs too confesse God altoogither with one mouth but it must also teache vs too holde our selues so linked toogither all in one vnitie as euery of vs doo trauell too his neyghbours benefite and consider wherin wee may serue his turne and apply our selues faythfully thervnto bearing with them that are weake honoring them that haue receyued more largely of Gods giftes than wee and making none account of our selues that wee may atteyne too the hyghnesse wheruntoo God calleth vs which is that wee may bee parttakers of his glory when wee haue so humbled our selues and walked in this world with all lowlinesse and modestie Thus much concerning that it is sayd in this text that there is but one fayth Herevppon S. Paul telleth vs also that there is but one Baptim By Baptim wee put on Iesus Christe as he sayeth in another place and bee ioyned vnto him to be parttakers of his lyfe and of all his benefytes Now there is but one only Baptim wherin the name of Iesus Christ is alwayes called vpon as he is our Redeemer Wee bee Baptized in the name of the father as the author of our saluation in the name of the sonne as of him that hath performed all that belonged too our Redemption and in the name of the holy Ghost by whom wee bee sanctifyed too possesse and inioy the incomprehensible benefytes that are purchaced for vs by our Lord Iesus Christ. Seeing then that God dooth so call vs too him by a visible signe must it not needes bee that wee bee too froward lyke wyld and mad beastes if wee continew not in such vnitie as he commaundeth And not without cause hath Saint Paule matched Baptim and beleef of the Gospell heere toogither For he had respect of our rudenesse Wee bee so dull that wee conceyue not spirituall things vnlesse they bee set downe agreeably too our nature Saint Paule spake heertoofore of hope too Godward and now bycause we perceyue not the things that are aboue the world or doo not easly vnderstand the doctrine he spake lykewyse of the vnion of fayth and of the vnion of the bodie and the soule Well will some man say still all this is spirituall passeth mans vnderstanding Yee see then that the things which he hath spoken heertoofore myght seeme somwhat darke so as wee myght not fynd such sauour in them as were requisyte But Saint Paule bringeth vs backe too the visible signe wherby God giueth vs an incling of himself according too the infirmitie of our flesh For in Baptim wee see the water which sheweth vs that wee bee washed in the blud of Iesus christ For in asmuch as by 〈◊〉 wee bee all vncleane and vtterly reiected and cursed of God in the death and passion of our Lord Iesus Christ wee bee reconeiled vntoo God his father and by that meane are called too the glory of heauen and renued by the power of his holy Ghost Yee see then that wee must needes bee too dull and brutish if wee perceyue not the thing that is so visible and opens For it is all one as if God had set vs forth an image in shape of the thing that is too hygh for vs by reason of our frayltie Too bee short Saint Paules intent here is not too separate Baptim and the Gospell asunder but he hath rather added it as a visible mark to the intent that if wee at the first brunt vnderstand not the vnitie of fayth wheruntoo wee bee led by Baptim he may doo vs too wit that it is all one as if God had printed the marke of adoption in
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
euery thing that wee see Therfore too correct such vyce our Lord sayeth too vs mount vp mount vp aloft as though he lifted vs by the chiâ—â—es and sayd wretched beasts why seeke yee too see mee here beneathe What intend yee too lyken mee too Assure your selues yee must bee conueyed vp aboue all the world when yee think vppon me and my maiestie Therfore yee cannot woorship mee except yee bee rapt vp aloft and consider that I am incomprehensible Lo how the scripture speaketh of him And when wee say Our father which art in heauen it is too the intent wee should lift vp our mynds vntoo him as he calleth vs at all houres Not that wee must imagin as the papists doo who think too please God with their much babling and with their vsing of many Ceremonies which may haue a gay glosse to the worldward I say wee must not think too please God so for let vs bee sure that that were a transfiguring of God to make him lyke our selues but wee must rather bethink vs that in sted of hauing our mynds weyed downe to the world wee must stryue to lift theÌ„ vp on hygh And as for Iesus Christ it is sayd that he is aboue al the Heauens euen in his humane nature And how is that Being God in respect of his essence he is equall too his father so as he filleth all things but in respect that he hath put on a humane bodie he is aboue the heauens so as he is not in the world And it is too fond a grosnesse too say Why then and are not the twoo natures so knit togither as they cannot bee put asunder All this is trew but yit dooth it not followe that they cannot bee distinguished So long as wee remayne alyue our soule and bodye are ioyned toogither and yit it doth not therfore folow that the soule is not of another nature than the bodie or that they cannot be distinguished Euen so is it with Iesus Christ. If a man demaund why then Is not our Lord Iesus Christ all whole with vs according as he is our head and mediatour and hath gathered vs too him in such wyse as wee liue of his owne substance Yis he is with vs al whole if wee take him in the person of the mediator But if a man demaund is euerye part of him among vs which is in himself No nother is it requisite that he should anie more bee so conuersant among vs as too bee subiect too the suffering of anie thing but he must bee quyte and cleane exempted from all that geere And that is the cause why the Apostle telleth vs that he is appered once and that hensforth we wayt for him And so yee see what wee haue to consider vppon this saying that Iesus Christ is exalted aboue all the heauens Now let vs go backe agein to the woord fyll for therein Saint Paul sheweth vs that the souereintie of our Lord Iesus Christ hath no boundes too bee locked vp in but that it reacheth euen vntoo vs Therfore as I haue said twyce alredy our Lord Iesus Christs filling of all things is by his power For he is not a King after the manner of those whom wee see in this world They be subiect to hunger thirst they bee subiect too diseases and other things so as they must haue officers at euery stones cast or else they shal not be obeyed They then are fayne to doo their affayres by other men which they cannot doo by themselues and too borrowe helpe at other folkes handes But it is not so with Iesus Christ for he reigneth not by force of armes nor after the manner of worldly prynces Now then He reygneth by his spirit and by the meane of his woord And by that meanes are al things fylled with him euen by the Gospell Saint Paule sayth in the first too the Corinthians that wee communicate with him And too that end also dooth God call vs day by day namely too make vs parttakers of his only sonne And how may that bee vnlesse he extende his power vntoo vs Now truly in this cace it standeth vs on hand to haue more than our senses can receyue For the power of our Lord Iesus Christ caryeth with it a woonderfulnesse aboue all our vnderstandyng as Saint Paul wyll shewe yit agein hereafter For when he hath sayd that Christ is the head of the Church and as it were a husband which is all one personne with his wyfe he cryeth out It is a great misterye or secret betweene Iesus Christ and his Church If it bee a secret surely than can we neuer atteyne too it by our own mother wit nor by our owne conceytes And therfore wheras Saint Paule sayeth that he filleth all things let vs assure our selues that in sted of common reason and common opinion wee must haue the experience of fayth if wee intend to knowe how Iesus Christ dwelleth in vs and too bee perswaded of it as hath bin sayd therof alredie Howsoeuer wee fare let vs not thinke that anye distance can separate vs from the sonne of god And why For his dominion extendeth hygh and lowe and therfore wee shall feele that he is in vs and wee in him that wee shall be made all one toogither yea euen too bee ioyned vnto God his father and too be brought too the perfection that is spoken of in Saint Iohn where he sayeth it is expedient for you that I go my way for my father is greater than I. Our Lord Iesus Christes meaning there is not too make himself inferiour too his father as in respect of his diuine essence for wee knowe there is but one God but he taketh vs there too lift vs vp according too our rudenesse and infirmitie as if he should leade vs pace by pace and step by step lyke litle chilldren After that manner then dooth he ioyne vs too God his father tyll wee bee ryghtly transformed intoo his glorye whereof wee inioy part alredye by the Gospell For wee see not yit but as it were through a glasse and darkelye as Saynt Paule sayeth in another place That then is the thing which wee haue too beare in mynde Now it behoueth vs too honour well this King which is set ouer vs by God his father and consider that wee ought too bee his people in deede yea and euen his owne bodie Seeing he dooeth vs such honour let vs looke that wee bee so much the more inflamed with the loue of him and consider that Iesus Christ beeing exalted aboâ—e all the heauens is also iudge of the worlde yea euen too call vs too account not only of our outward deedes but also euen of all our thoughtes And therfore let vs walke in his feare and obedience assuring our selues that when the Trumpet soundeth at the last day we must all appeere before him And further let vs consider also that he filleth all things in such wyse as it is
to the ouerthrow of all our enemyes and to the brydling or rather too the fettering of them so as they cannot hurt vs doo what they can Therfore according too that which is conteyned here from out of the Psalme it is very requisite that he should be aboue too obteyne the vpper hand of our enemyes for else what would become of vs And in deede let vs consider what they myght bee able too doo hauing infinite hostes too ouerthrow our saluation continually withall For the diuell is not as a mortall man he hath such force as is terrible out of measure What myght he doo were it not that Iesus Christ filleth all things yea euen too shewe that he hath power both ouer Satan and ouer all his vpholders insomuch that practyze they prepare they and turmoyle they what they can ageinst the Churche yit shall they neuer bring their enterpryze too passe bycause Iesus Christ holdes them at the staues end as it were with his foote vpon their throte Yee see then the kingdome of our Lord Iesus Christ was giuen him with full warrant that wee shall euer bee defended by his strong and inuincible hand bycause he hath taken vs intoo his perfection euen he that is exalted aboue all the heauens And that also is the cause why Saint Paule sayeth expresly that all knees shall bowe before him as well of creatures in heauen as of creatures in earth yea and euen of creatures vnder the earth Now when wee heare that the Angelles stoope too our Lord Iesus Christ let vs vnderstand that he applyeth them too our seruice so as they bee our keepers and watch too defend vs ageinst Satan And seeing that that charge is committed too them by our Lord Iesus Christ who is their head wee ought too bee well assured of our saluation And so yee see how wee ought too put this text in vre Moreouer let vs walke so vnder the obedience of our Lord Iesus Christ as wee may feele that he fylleth vs in deede as I sayd afore bycause he is aboue all things through all things and in all things This was spoken of God his father howbeeit wee knowe that Iesus Christ is the meane whereby God dwelleth in vs Wherefore let vs bee his trew Temples and sith that he beeing the welspring of all purenesse voutsafeth vs the grace and priuiledge too dwell in vs let vs indeuer too keepe our selues holy vntoo him both in bodie and soule For if wee giue our selues too our owne vncleannesse it is all one as if wee went about too driue away the sonne of God who cannot bee intermedled with our corruptions and filthinesse Not that wee can bee cleere from all spot and blemish but that wee must not delyght in them but rather fyght ageinst them and labour more and more too fashyon our selues after the purenesse that is in our Lord Iesus Christ. And lyke as he sanctified himself in our behalf so also let vs bee holy namely by the grace and power of his holy spirit let the same holynesse be consecrated by the doctrine of the gospel as is sayd of it in another place Now then as touching this fylling yee see that in somuch as wee knowe that our Lord Iesus Christ holdeth the diuelles and all the despyzers of his maiestie fettered in subiection wee may assure our selues that he dwelleth verily in vs and that the same is peculiar too vs bycause he hath chozen vs for his Temples and intendeth too shew that the coniunction which he hath taken vppon him with mankynd is proper to vs in respect of the humane nature and also in respect of his spirit bycause he maketh it too take place in vs and not only that he is man styll as he was but that there is yit more that is too wit that wee be bone of his bone and flesh of his flesh not that we bee created of his substance but that by the power of his holy spirit he maketh the substance of his body and blud too flowe downe vntoo vs wherwith we be fylled insomuch that wee haue there not onely meate too eate but also drinke too drinke so as there is sufficient too content vs withall condicionally that wee consider the benefites wheruntoo he allureth vs and which he offereth vs and will haue vs too inioy so wee bee not letted by our owne vnbeleefe Now let vs fall downe before the Maiestie of our good God with acknowledgment of our faultes praying him too touche vs more too the quicke with a trew knowledge of our selues and of our wretchednesse that wee may bee so cast downe in our selues as wee may resort too him with all lowelinesse and confesse our selues too bee beholden too him for all good things and haue none other shooteanker than our Lord Iesus Christ sith it is he that wee bee called vntoo but that wee may bee so clothed with him as it may put away all our fleshly lustes and affections which hinder our vniting vntoo God and wee continue in the hope that is giuen vs vntill that beyng taken our of this world wee inioy the euerlasting rest that he hath purchaced for vs That it may please him too graunt this grace not onely too vs but also too all people and Nations of the earth c. The .xxv. Sermon which is the fifth vppon the fourth Chapter 11. And the very same hath giuen some Apostles and some Prophets and some Euangelistes and some Shepherdes and Teachers 12. For the reparation of the Sainctes too the vvoorke of administration and for the edifying of the body of Christ. WEe haue seene heertoofore how our Lord Iesus Christ hath not withdrawen his power farre from vs though he bee exalted aboue the heauens There is a greate distance betwixt him and vs as in respect of the absence of his body out of the world but yit doo wee finde him alwayes present by the power of his holy spirit and by that meanes dooth he fill all things And now S. Paule sheweth that this maner of filling is too the intent that euery faythful man should with al lowlinesse serue his owne turne with the giftes and grace which it hath pleased our Lord too bestowe vppon those whom he hath set in his Church too gouerne it and that on the other syde they that haue receyued the larger measure should not aduaunce themselues for all that nor drawe alone by themselues but indeuer too doo seruice too the common benefyte saluation and welfare of all Gods children The summe therfore of that which S. Paule was mynded too say is that Iesus Christ hauing all riches in him hath not delt therof vntoo euery of vs part and partlyke at leastwyse so as wee should all bee throughly perfect for he ment it not but that he hath distributed them by measure And in very deede the order which he hath set in his Church sheweth it For all are not Prophetes all are not Teachers all are not Euangelistes
Christ ordeyned the twelue Apostles vntoo whom Saint Paule was ioyned afterward to preach among the Gentyles and it was as an entering intoo the possession of his kingdome But after that the Gospell was once authorized after that maner the office of Apostleship ceassed Yit notwithstanding they had companions and helpfellowes who were not of equall degree 〈…〉 in commission with them too sowe abroad the seede of 〈…〉 them dooth Saint Paule name Euangelists or Gospellers According wheruntoo wryting vntoo Timothie he sayeth â–ª Go through diligently with the woork of an Euangelist Those twoo Offices then serued but for that tyme. Now as touching the Office of Prophetes wee haue it not so excellent now adayes as it was then as men see For God hath abated his giftes bycause of the vnthankefulnes of the world Not that he sheweth not him self as liberall as is requisite for our saluation but bycause that howsoeuer the world go wee bee vnworthie too haue his treasures so largely powred out as they had them at the first vpspring of the Gospell therfore dooth he giue vs but a small portion of them â–ª Howsoeuer wee fare the Prophetes serued too bee as it were expounders of Gods will and had a much hygher vnderstanding in the scriptures than the common Teachers had whose office was too instruct As for the Shepeherdes which S. Paule speaketh of they bee the Ministers of the word which haue ordinary charge to teach in some place As much is too bee sayed of the Teachers as wee see by example of the Church of Antioche in the thirteenth of the Actes Trew it is that none can bee a Shepeherd except he teache but yit for al that the Teachers haue a seueral charge by thâ— selues which is to expound the scripture that there may be alwayes a good sound vnderstanding of them that the same may haue his 〈…〉 in the Church so as â—erisies false opinions 〈…〉 that the fayth may abyde 〈◊〉 and sure aboue all things 〈…〉 the Teachers â–ª Therfore wee see by the report of S. Luke that the Apostles were not tyed to any one certein place nother did Iesus Christ ordeyn theÌ„ to that end Preach yee the Gospell sayeth he too all creatures And for that cause according as occasion was giuen them and as gappes were opened vntoo them for the preaching of the Gospell they imployed them selues about it and were not tyed any certein place And why For their commission reached further Yee see then that the Apostles had charge too go too and fro and had no resting place that is too say they had not the charge of any seuerall Church commited vntoo them so as they myght say heere will I abyde As much is too bee sayd of the Euangelistes for they went about the world too except it were when they were called particularly too some place After that maner had Timothie bin chozen for a tyme howbeeit for as much as he could yll bee forborne in the office of an Euangelist he was fayne too shift his place now one where and now another where Titus was alloted too the I le of Candie Trew it is that he was not yit altoogither settled there but yit was he fayne to hold him to that church howbeeit that he was remoued too and fro according as the present oportunitie and neede requyred And heerin wee see how these leaud folk which would peruert all order of gounerment and seeke nothing but confuzion doo spyte God in saying that a man must not tary alwayes in one place but followe the example of the Apostles But that is a flat mocking of Iesus Christ as wee see by this text Yee see then how wee haue too marke that the Apostles were as Trumpets too proclayme the Gospell euery where and that they had Euangelistes in lyke charge with them too beare them company But yit in the meane whyle there were Prophetes also which were conuersant more in one place than in another after as it pleased God to distribute his grace Yit neuerthelesse there were of them in euery Church according as wee see that in the Epistle too the Corinthians that S. Paule standeth myghtyly vppon that poynt shewing that the gift of prophesying ought too bee preferred before all other giftes bycause it is more profitable and serueth more too the edifying of the Church As touching Shepherdes wee see how S. Paule and his companion Barnabas ordeyned of them euery where and also how he commaundeth Titus Timothy to cause the churches to be so prouided as they myght alwayes haue some Shepherd too guyde them for otherwyse there would bee nothing but disorder Now then sith wee see that the choyce of Ministers and Shepherdes was made by the authoritie of Iesus Christ and they had as it were their place appoynted them too say Thou must looke about thee heere as if a man were set in a bulwarke or in some Tower to keepe it when it were in any dauÌ„ger it becommeth euery man to keepe his place and not to couet too gad heere and there but too hold him self bound too the place where he is This say I is the thing which wee haue too marke when S. Paule speaketh of such a varietie Too bee short let vs learne that our Lord Iesus knewe whatsoeuer was profitable for the welfare of his church and that he shewed it in hauing a care that the faythfull myght not want anie thing but that they myght haue sufficient and conuenient meanes too draw them too the kingdome of heauen Now a dayes wee haue no more the office of Apostleship as I told you before nother haue wee anie ordinarie Euangelistes but yit for all that God dooth neuerthelesse drawe vs vnto him and giue vs all helpes that are meete for vs In deede he chastyzeth our vnthankefulness and bycause he sees his word despyzed he giues vs the things with a wet finger as they say which wee should haue more fully if wee had such zele to them as were requisyte Yit notwithstanding let vs not thinke our state too bee the worse bycause wee haue none Apostles now adayes for it were more than needeth It was ryght necessarye considering the confuzion and disorder of the popedome that God should stirre vp men which were not chozen according to the order of the Church but yit he gaue them grace and they serued his turne But now that there is order set both heere and elswhere where the Gospell is preached wee must come backe too the thing before alledged namely that when God giueth vs such Shepherdes as labour too guyde vs faythfully and thervntoo wee haue Teachers also which are able too mayntaine the purenesse of the doctrine among vs and too strengthen vs in the pure truth of the Gospell and too withstand all sectes and errours wee must vnderstande that that grace ought too bee so esteemed wee must not grudge ageinst god Moreouer it is very certeyne that if the
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
hand and boweth them as he listeth and thereuppon doo pray him too giue them grace and power too win their wyues that they may agree with them and humble themselues too them them shall they perceyue that God woorketh in that behalfe But most commonly it is to be seene that men deale roughly with their wyues and thinke too win them by playing the termagauntes so as they sticke not too brooze their bodies yea somtymes that the blud followes These are hangmen and tormentors that will so martir their wyues asd yit notwithstanding they will alledge the superioritie that God hath giuen them That superioritye is not diuelish nother serueth it too make men lyke brute beastes but too maynteyne good order and gouernment But the women on their syde doo for the most part inharden themselues and when rhey are too marrie they neuer thinke vppon the things that God sheweth and teacheth them by his woord hardly shal a man fynd one among a hundred that prayeth vntoo God when shee is vppon the poynt of mariage No boubt but they heare it well ynough sayd that the husband must be the head and they themselues will say very well it is true that if I haue a husband he must bee aboue mee for so is the fashyon of the world and I must abyde it But in the meane whyle there shal bee such ouerweening or rather diuelish stoutnesse in them as they could fynd in their hartes too plucke God out of his seate and they would fayne that this matter which wee reade now were razed out of the Scripture too the intent they myght not bee subiect too it Yea and they make a confederacie among themselues in that cace saying tush I warrant thee I will hold myne owne and if my husband play the Churle with mee he shall well perceyue that I passe not for it and I will hold him at a bay so long that when he sees he doth but looze his labour he shal be fayne to giue ouer his game and too let mee alone After this manner say I doo women begin too enter intoo huswyfrye so as a man shal scarâ—ly fynd one among a hundred which is not of that mynd and dooth not fully determine vppon it Also the husband on his syde thinks thus Tush let mee alone I will compasse hir well ynough As who should say he were God who hath told vs that there is another maner of discretion too bee vsed in this behalf For the way for men too win their wyues is not too step too them with stoutnesse and too play the bedlems with them or too vse tyranny ouer them none of that geere will boote and yit men thinke themselues so wyse in their owne conceyt that they shall scare their wyues with a grim looke Too bee short they dispute of the matter in the meane whyle rob God as though he had reserued nothing to him self wherby to teach vs to repayre vnto him to pray him to meeken their harts and to bow them to obedience and myldnesse Therfore it behoueth vs to remember the lesson so much the better which is shewed vs heere And for the same cause dooth Saint Paule apply the similitude of our Lord Iesus Christ as well too the one side as too the other For he telleth the women that it is for their benefyte too bee so subiect too their Husbands And why Let vs consider the spirituall state of the Churche How miserable were our state if wee were separated from our Lord Iesus Christ For we should be bereft of all hope of lyfe and of all Gods benefyts And although wee inioyed many gifts in this world yit should they turne all too our displeasure if wee were not members of our Lord Iesus Christ. Too bee short without the sonne of God there is nothing but scattering heere beneathe For he was sent too gather toogither all things that were scattered afore insomuch that all our happinesse ioy and rest is too haue Iesus Christ reigning ouer vs and ruling vs Now then there must be an answerablenesse hereunto in mariage and the women must vnderstand that forasmuch as wedlock is as an image of the spirituall vnioÌ„ which is betwene vs the sonne of God it is for their benefyte to be vnder their husbands to yeeld theÌ„ obedience that it shal be much more for their profit than if they were at libertie too gouerne themselues and too doo what they liâ—t without brydling or controlment Trew it is that they cannot conceiue it but who shal be found wyzer in the end God or Women If they will needs reply that it were better for them too bee in no subiection at all too their husbands wheras God for all that hath ordeyned otherwyse yea euen for their welfare and hath declared and giuen sentence that it is so weene they too get the vpper hand in pleading so ageinst God Yee see then that Iesus Christ is set downe as the sauyour of the bodie too the end that wyues should knowe that God hath preuyded better for their necessities than they bee aware of When they haue well chawed their cud and debated what they can with themselues and gathered all the reasons that are possible too bee had yit is it certein that they knowe not so well what is for their owne profit as God dooth who hath put them in subiection too their husbands yea euen for their owne welfare too the intent they should bee maynteyned which otherwyse could not bee Agein on the other syde Saint Paule alledgeth our Lord Iesus Christ too the Husbands also too the intent they should not abuse the authority that is graunted them nor breake the frendship which ought too bee maynteyned in wedlocke by being ouer churlish as they are woont too bee And the thing that he setteth them downe in our Lord Iesus Christ by demaunding how he hath loued his Churche is first and formest that he hath giuen him self for it and that he spared not himself when he tooke mans flesh vpon him In deede al power and dominion were giuen vnto him so as all knees must needs bowe before him as Saint Paule him self sayeth and all of vs both greate and small must doo him homage but yit notwithstanding what hath hee doone for his Churche Listed he too reigne in such sort as too exercyze tyrannie ouer vs No but contrarily he humbled him self and wheras he had souerein dominion ouer the Angels of heauen he became subiect too the Law and was called a Seruant yea and he was vtterly emptyed for our sakes Now when wee see that God beareth vs so inestimable loue in our Lord Iesus Christ that he hath put himselfe in the person of a husband and voutsafed that wee should bee as a wyfe vntoo him I say when wee see that should we now which are but woormes of the earth and a thing of nothing refuze too follow the example of the sonne of God who had no regard
seede wee bee accursed It is trew that Adam was created after the image of God but yit was that image defaced by sin so as wee bee not worthie too bee counted among Gods woorkes And the same horrible condemnation is pronounced wyth his owne mouth where he sayeth that it repenteth him that hee had made man as though he disclaymed vs all bycause wee doo but infect the earth and are not so woorthy too bee mustered in the aray of hys creatures as are the woormes lyce fleas dogflyes and all other vermin of the world That then is the benefyte which wee haue by Adam and as oft as it is sayd that wee be of his seede and of his fleshe it serueth too shew vs that there is nothing in vs but a gulf of cursednesse Now hereuppon if wee come too our Lord Iesus Christ wee bee restored agein and as the Scripture speaketh of it wee bee made new creatures in him Yee see then that it is by power of the spirit and not by order of nature nor by any common fashyon that wee bee of the bone and of the fleshe of our Lord Iesus Christ and the cause why wee bee members of his body is that God his father hath ordeyned and stablished him as our head Howbeeit as I sayd afore that is doone by a secret power which wee comprehend not but by fayth Then do both these things agree very well namely that Iesus Christ is of our bone and of our fleshe in respect that he hath taken our humane nature vpon him and clothed himself with it without the which wee should haue no alyance with him For if wee cannot atteyne too the Angels how shall wee atteyne too him that is the souerein head of them But wheras he is come in such wyze vntoo vs that he hath voutsafed to bee knit in the bond of brotherhood with vs that is doone specially when he woorketh so by the power of his holy spirit that he is our head and wee are gathered toogither in him and haue a heauenly state and wheras afore wee had nothing but of the earh and consequently had nothing in vs but corruption now wee bee lifted vp on hygh and are made the children of God by the grace that is spoken of heere wheras erst wee were heires of his wrath which wee hold from our father Adam when wee followe his nature bycause wee are all lost and peruerted in him Thus yee see in effect how the twoo things are too bee agreed wherin there seemed too bee some diuersitie And in deede if wee haue not that what would become of vs How miserable would our state bee I haue shewed alredye that if any man looke well what is in himselfe he shall fynd nothing there but matter too separate him from god Now then vntyll wee bee of the substance of our Lord Iesus Christ God must needes hate vs and abhorre vs and not knowe vs too bee of the number and company of his creatures Now remayneth too see how it commeth to passe that wee bee of the bones of Iesus Christ and of his flesh For he is in heauen and wee are heere beneath on earth Agein when wee bee begotten euery of vs is begotten after the order of nature he hath his father and his mother too come of and they bee of the same race that he is How then are wee of the bones of Iesus Christ It is not in respect of substance for if wee looke vppon our owne flesh nother the skin nor the bones nor the gristles that wee haue doo come of the body of our Lord Iesus Christ but it is in respect that the cursednesse which wee bring from our moothers womb and is spred ouer all Adams linage is taken away by the power of our Lord Iesus Christ and that therwithall he hath so sheaded foorth the grace of his holy spirit vppon vs that wee bee inlyghtened by it Therfore it is as a qualitie as men terme it not a substance Euery mā shal descend of such linage and God letteth the common order runne on styll which he appoynted at the beginning namely that men beget one another from issew too issew but in the meane whyle Iesus Christ renueth those whom God his father hath chozen and such as are the members of his owne body and riddeth them of the corruption which they had taken from Adam And afterward he giueth them such a power as euery of them feeleth by fayth that he is vnder the head that is set ouer vs and that wee bee gathered all toogither in him and his lyfe is giuen vntoo vs too the intent wee should no more liue too our selues nor too the world but rather 〈◊〉 he should liue in vs as Saint Paule sayeth of him Yee see then that Iesus Christ needeth not too come downe from heauen too make vs members of his body nor too diminish his owne flesh too make vs too growe out of him and too bee shaped of him For all is doone by the woonderfull power of his holy spirit Wee drawe no◠any thing from the flesh nor from the body wherwith he once clothed himselfe for that is in heauen too the intent that wee should bee fashyoned lyke vntoo the glory that is now in him But yit for all that he woorketh in such wyse as wee haue all our strength continually of him And lyke as trees drawe both their flowers their leaues and their fruites from their roote and lyke as the body of man feeleth his strength too flowe downe from the head so do wee feele the vertew and force of the coniunction that is betweene vs and our Lord Iesus Christ and yit he continueth still in his full state al the whyle Nother doth that hinder vs too inioy the inestimable benefite that S. Paule magnifyeth so much in this text And therwithal let vs beare this poynt in mynd that it is much when wee bee inwardly stird vp to doo euery man his duetie for thereby wee tast the grace of God which concerneth the saluation of our soules The matter that is in hand heere is that men should liue freendly and agreeingly with their wyues And when a husband considereth the things that are spoken heere he ought too bee prouoked not only too discharge him selfe of the bond wherein he is bound too God and his wyfe but also too thinke thus with him selfe This is such a state that although it bee corruptible and serue but for this transitorie lyfe yit hath God set it afore vs as a lyuely image wherein I see that Iesus Christ is my head and that I belong too him and that not onely I am his but also he is myne so as his lyfe belongs too mee and too bee short I am as if I were a member of his body Seeing then that men in dooing their duetie towards their wyues and wyues also in obeying their husbandes may behold how they bee ioyned vntoo Christ and that they doo the things
from our father Adam as it were by inheritance The maner therfore that wee bee of Iesus Christes flesh and bone of his bone is that wee bee graffed intoo his body accordingly as Saint Paul also vseth the same similitude of graffyng Lyke as a sine that is set intoo a stocke taketh his sustenance from the same so must wee by being graffed intoo our Lord Iesus Christ. Trew it is that we doo not yit bring foorth good fruite of our selues for his purpose heere is but too shewe that as a braunche withereth which is broken of from the roote and so let alone but receyueth sap and nurrishment froÌ„ the roote if it bee graffed intoo another euen so is it with vs that is too wit that if wee continew such as wee bee by kynde then are wee in death bycause wee bee separated from our Lord Iesus Christ but if wee bee incorporated intoo him and it please him too communicate himselfe vnto vs then doo we feele in very deede that bread doth not more nurrishe vs wheÌ„ wee eate it nor wyne strengthen vs better when we drink it than wee verily receyue lyfe and strength by the body and blud of our Lord Iesus Christ. Now then that this is a hygh misterie euery man is able to iudge of himselfe When wee haue debated neuer so much and scanned the matter in our hartes is there any of vs that can comprehend how wee bee knit too our Lord Iesus Christ and how wee bee made all one with him so as wee can assure and warrant our selues that wee shall by that meane bee parttakers of Gods glorie and that euen at this day wee liue in our Lord Iesus Christ According too this saying of his bee of good cheere for as I liue so shall you also Can this say I enter intoo so small a roome as our sensuall reason is No surely And that is the cause why a number of men cannot admit this poynt that wee bee the flesh of Iesus Christ and bone of his bones but content themselues with their owne imaginations which is an abacing of Gods grace which Saint Paule was not able too expresse but rather shewed vs that it ought too rauish our wittes too woonder at it Many then may happen too haue a rouing and as it were a heathenish imagination that we bee knit vnto our Lord Iesus Christ that is too say that wee bee saued by his grace But the Scripture goeth further and though there were no more but this saying That it is a great misterie yit let vs beware of limiting it after our owne fancie for it were al one as if wee would make Saint Paule a lyer All such as despyze this spirituall coniunction which wee haue with our Lord Iesus Christ would shewe that there is no such secret nor wonderfull power of God nor aught else as wee heare spoken of heere And the holy Ghost vseth such speeche too humble vs and afterward â—oo exalt vs agein Therefore wee must on the one syde confesse that all the wisedome and wit which wee haue dooth fayle vs in that behalfe and afterward ryze vp agein for that we heare our Lord Iesus Christ call vs too him and tell vs that wee bee so knit vntoo him that he hath not any thing of his owne which he maketh not common too vs and wherof he will not haue vs too bee parttakers Therfore if wee haue any contrarye motions in our selues and it come intoo our heades too say how is it possible that our Lord Iesus Christ who is in heauen should nurrish vs with his owne substance so as his body should bee our meate and his blud our drinke I say if wee fall intoo such fancies we must repulse them all with that which is sayd here namely that it is a great Secret and wee must rebuke our owne folly and rashnesse in intending too measure the thing that is infinite Our Lord sheweth vs that when he hath knit vs too his only sonne he hath doone so high and profound a woorke as surmounteth all our capacitie Seeing it is so let vs alwayes conclude that although wee fynde it a straunge matter yit must wee rest vppon the thing which is spoken by God himselfe specially when he sayth that he will woorke after so hygh a fashyon that wee shal bee vtterly rauished at it Wherefore let vs learne generally vppon this text that all the benefytes which wee receyue by the meanes of our Lord Iesus Christ thereby too atteine too the heauenly lyfe are and doo proceede of the fayd fountaine of Gods incomprehensible wisedome so as it is not for vs too bee so foolish and presumpâ—uous as too say I will knowe what it is and agein I will see what pleaseth mee Let vs restreyne our selues from such presumption for it will make vs vnwoorthy of the misterie of fayth bycause it is a saying that importeth a great secret The end say I whereat wee must begin if we mynd too fare the better by Iesus Christ and too bee parttakers of all his grace is too vnderstand that Gods woorking in our saluation is a great misterie or secret according too the text that I alledged heertoofore out of the Epistle too Timothie It is a great misterie sayth Saint Paule that God was manifested in the flesh For what a great distance is there betweene God and man Wee be but wormes and rottennesse and Gods maiestie is so hygh as no man can say what it is nor conceyue the hundredth part of it in thought but wee must be fayne too bee rauished too woonder at it Seeyng then that God hath so linked himselfe vntoo vs that he is the trew Emanuell as he is named in Esay and that the things which seeme to be so farre asunder are knit togither in the person of our Lord Iesus Christ Let vs conclude theruppon that there is nothing but mysteries and secretes in all the grace which wee receyue of our God and specially in our incorporating or graffing intoo our Lord Iesus Christ who hauing taken our nature vppon him and clothed himselfe with our fleshe will haue vs too bee graffed into him as into our roote too bee quickened by his spirit and too bee parttakers of his lyfe so as he hath nothing peculiar too himself alone but will haue all to be common vnto vs Will wee then receyue our Lord Iesus Christ with all the benefytes which he bringeth vs and will wee by his meanes ouercome all the temptations that can crosse vs Wee must tast throughly of the thinges that the holy Scripture telleth vs and setteth afore vs and giue such reuerend credit vnto theÌ„ by acknowledging that God woorketh in vs by our Lord Iesus Christ as the same may content vs and make vs too forsake all our owne naturall vnderstanding Now let vs fall downe before the Maiestie of our good God with acknowledgment of our sinnes praying him too voutsafe too pardon vs in such wyse as wee may
not the Moone and the Starres ordeyned to doo vs seruis And yit are they as noble Creatures as may bee insomuch that the heathen folk woorshipped them thinking that there was some Godhead inclozed in them Agein when wee looke downward wee see what good things God hath appoynted for our vse And although he feede the beasts yit in the end all redoundeth too vs according as Saint Paule speaketh of them saying hath God a care of the beasts That is to say when as God voutsafeth too succour the beasts in their neede by his prouidence he doth it for mens saks Seing theÌ„ that God hath harborowed vs after such a sort to make vs possesse so many good things besyds his creating of vs after his owne image and lykenesse is it not an inestimable benefyte So then this present life is not to be hild scorne of But there is yit more God hath set vs heere as it were in a iourney too come too a further matter that is too wit too the euerlasting rest and too the heritage of heauen Then if this present lyfe guyde vs thither that is too say too the glory which God hath prepared for vs and which was purchaced for vs by the death and passion of our Lord Iesus Christ therbey wee see that it is a great benefyte and meete too bee esteemed at our handes Trew it is that there are so many myseries in our lyfe that it were much better for vs neuer too haue bin borne than too linger continually as wee doo Therefore if a man consider how wretched our lyfe is in it self and too what a number of greefes anguishes peynes and vexations it is subiect surely he will say it were better neuer too haue come out of our moothers womb than to enter into such a sea of confuzion as we see vppon earth Neuerthelesse when all commeth to al we shal fynd that Gods goodnesse exceedeth all the chastyzementes that he sendeth vs for our sinnes This lyfe should of it self bee nothing but happinesse and rest if God made vs vs not to reape the frute of our sinnes transgressions Yit notwithstanding when as God dooth now and then afflict vs with some barrennesse or kill our vynes with frost or drowne our Corne with wet or parche it vp with drought and too bee short send vs famin and derth they bee as a rod of God too shewe vs that in sted of his former leberalitie he is now become contrarie to vs Likewyse are the plague warre particular diseases and sicknesses harmes reproches and all other such thinges as woorke vs greefe or displeasure They are all chastyzements whereby God putteth vs in mynd of our sinnes and faultes of purpose too humble vs that wee myght knowe what wee bee and finally too make vs ready too forsake the world the more willingly Howbeeit when wee haue gatherrd all the afflictions trubbles and greefes that we see intoo one heape yit see we well as I sayd afore that God maketh vs too feele the taste and sauour of his goodnesse in that he gyueth vs sustenance in this world And this present lyfe is euer as a record of his loue For proof wherof we should quayle at euery temptatioÌ„ at euery vexation that myght befall vs in this world were it neuer so little if God gaue vs not some cheering to mitigate his rigour withall For he dooth alwayes shew such euent as may cause vs to coÌ„ceiue that he myndeth not to handle vs according to our desertes but that in his chastizing of vs he leaueth alwayes roome for his mercie as he himself sayeth in Habacucke Not without cause then doth God promis prosperitie in this lyfe to such as obey their fathers mothers Trew it is that Moyses ment the land of Chanaan bycause he spake to the people of Israel which were to be settled there Therefore as in respect of that people it was a particular lesson Yit notwithstanding not euen wee at this day can set our foote in any place but that wee bee after a sort harbrowghed there by god Therfore wee must all of vs hope for the blissing that was promised in olde tyme too the Iewes of bringing them intoo the land that was behyghted them for their inheritance A man myght moue other questions heere For wee see some that are disobedient too their fathers and mothers which notwithstanding doo lyue still and othersome which are of a good gentle and tractable nature doo dye so as God should seeme too disanull the promis that he made in his lawe The answere heretoo is this That God dooth them no wrong whom he calleth out of this world too take vp to himselfe nother dooth he appayre their state But too the intent wee may haue an euidenter and easyer answer let vs marke that things fall not alwayes out alyke as in respect of temporall promyses As for example God promyseth too prosper all them that serue and loue him in singlenesse of hart And how falles this out Wee see a number of poore beleeuers which are wretched too the worldward and reiected and despyzed of all men And where is this promis of God As I sayd we must alwayes haue this condition added that God giueth vs whatsoeuer he knoweth too bee expedient for vs There are twoo sortes of Gods promises and wee must marke well that Some of Gods promises belong too the saluation of our soules as his receyuing of vs too mercie his pardoning of our sinnes his shewing of vs his will his giuing of vs power too withstand Satan and his strengthening of vs ageinst al temptatioÌ„s by holding vs vp with stroÌ„g hand that wee may neuer quayle in all these things wee must firmly and stedâ—astly beleeue that God will performe whatsoeuer he sayeth yea and farre more than our vnderstanding can see or conceyue God then will surmount all our wit and capaâ—ity in things concerning the euerlasting saluation of our soules But there are other promises to passe this world withall for the easing of vs in our miseries In those God wil cantle vs out our morsels so as wee shall now and then haue hunger and thrist with them Yea and yit dooth not that impeach but that he is faythfull styll For as I sayde he knoweth what is meete for vs and therefore wee must not take his promises precyzely woord for woord in those caces that is too say we must not take them according too the bare letter or sound of them too say that God should doo all that is sayd there too the vttermost sillable No but wee must alwayes beare in mynd that he knoweth what is for our behoofe and benefite Now then if he take vs soone out of this world it is bycause he knoweth it too bee for our welfare and saluation And so yee see that God dooth not falsifye his promis when he taketh those away in the flower of their age which haue obeyed their fathers and moothers Surely none dooth
our Lord Iesus Christ and our lampes bee burning in our hands that wee may see the way by the lyght that is giuen vs in our Lord Iesus Christ who not without cause is named the lyght of the world Agein let vs withdrawe our selues from this spirituall drunkennes which turneth the vnbeleeuers away from the kingdome of heauen and holdeth them downe heere beneath vntill they bee come vntoo finall destruction Therfore let vs mark wel that wee cannot profit well by the Gospell vntill wee bee put in redinesse that is too say vntill as neede is we be weeded out from all these things here belowe and our Lord haue so dispozed vs too him self as our only trauell may bee too come alwayes forewarder and neerer vntoo him vntill wee bee gone out of this world and bee also quyte rid and set looce from all the bonds of Satan and from all the meanes that he hath too hinder vs If wee knowe this once wee shall haue profited well for one day But Saint Paule addeth one other tytle too the Gospell which serueth too make vs the more in loue with it saying that it is the Gospell of peace And therby he giueth vs corage to fyght as if he should say my freends it is trew that your enemies are myghtie and will giue you hard skirmishes insomuch that yee should not bee able too withstand them but yee should bee ouerthrowen a hundred thousand tymes in an houre if God ayded you not Neuerthelesse if yee refuze not the succour that God giueth you but rather make it effectuall by inforcing your selues to withstand all euill yee shall haue peace in the middes of warre And why For the Gospell bringeth alwayes that benefyte with it Now it is much when wee can fyght without being afrayd For wee see in what taking they bee from tyme to time which are out of quiet there is nother counsell nor aduyce in them they bee quyte out of hart and too bee short the trubble dooth alwayes dismay them But yit is it trew that we must haue a care with vs as hath bin sayd afore For if wee bee rechelesse we shal bee ouerraught by and by Howbeeit this Care is no let or impediment but that we may enter intoo the battell freely with a stedie and well settled mynd forasmuch as God is on our syde and will vtter his myghtie power in our defence This is the thing that ought too make vs quiet so as no such feare attache vs as may make vs too turne head or disfurnish vs of aduyce but that the more wee bee pinched the more we may flee vntoo God praying him too succour vs and too prouyde for all our needs which he knoweth much better than wee our selues doo Now then wee see what Saint Paules meaning is when he wil haue vs too bee shod with the Gospell It is not too holde vs in this world but rather that wee should bee in a redinesse too trauell freely towards the kingdome of heauen and moreouer haue a quiet mynd too serue God trusting assuredly that notwithstaÌ„ding all the trubbles which we haue too indure yit wee shal not perish For he assureth vs not only too succour vs in some one assault but too continew with vs vntoo the end euen till he haue deliuered vs from al the greefs and trubbles which wee susteyne at this day There is further that vvee must aboue all things take the Sheeld or Buckler of fayth and the spirituall Svvoord vvhich is Gods vvoord As touching this Sheeld he setteth downe that by meanes thereof wee may beate backe the burning or fyrie dartes which the enemye whoorleth at vs It should seeme that Saint Paule vseth here a needlesse speech in putting Gods woord and fayth asunder and that he should not set downe twoo things which are but one For fayth is nothing of it selfe furtherfoorth than it is grounded vpon Gods woord and Gods woord also aduauntageth vs not except wee receyue it by fayth But his distinguishing of these twoo things which notwithstanding go ioyntly toogither was for the easyer declaring of them And he setteth fayth for the buckler too the end sayeth he that wee should therewith ward all the dartes of our enemye Yit agein he sheweth vs that of our owne power wee bee not able too warde the blowes that Satan can giue vs but that they would be deadly For he thinkes it not ynough too say simply too ward the blowes or assaultes but he sayth the dartes Now men see that one shall sooner â—ee hit vnwares with dartes than with speares or swoordes lyke as now adayes a man shall sooner bee hit with a Hargabusse or with a dubble Canon than with a swoord that is swindged before ones face and which he may more easly shun Saint Paule therefore setteth downe the diuelles dartes lyke as he had erst set downe his wyles Now then let vs marke that Satan not onely vseth force but also myght wound vs too death by suttle meanes if wee were not fenced by fayth For as is sayd elsewhere it behoueth vs too knowe his whyles and without wee doo so wee can neuer withstand him He is the father of lying and besydes that hath such store of wyles as none can haue more too beguyle vs and too intrappe vs Therefore let vs receyue these warnings that wee may bee the more waking too apply the promises too our behoof which are giuen vs in Gods woord And he setteth downe Fyrie Dartes too shewe that his woundes should be deadly As I sayd afore if God did not set his power afore vs and defend vs and preserue vs therby Now wee see what the force of fayth is Now looke how much is attributed too fayth so much is taken away from men For fayth borroweth all things of Gods mere grace and liberalitie Therfore let vs marke that in this text Saint Paule ment too humble vs and too shewe vs that God must bee fayne too prouyde vs of all things belonging and requysyte too our victorye And therefore whosoeuer make themselues sheeldes of any of all the other bulwarkes that can be deuyzed too repulse Satan withall they shall haue but a spyders web as they say and Satan will but sport him at their presumption insomuch that when they weene they haue all the mountaynes of the world too fortifye them it shall profit them nothing at all at their neede Wherfore let vs learne too make fayth our bucklar that is too say when wee mynd too enter intoo the battell and too hold out in it let vs consider that God is our father bycause he hath elected and chozen vs for his children of his owne infinite goodnesse Seeing he hath assured vs that he will alwayes be on our syde and that he is greater than all the world and that he hath put vs in good and safe keeping by ordeyning our Lord Iesus Christ too bee our Shepherd let vs gather all those promises toogither and make a sheeld of
wherby our Lord gouerneth and maynteyneth his Church namely by the Gospell which is preached by men Wheruppon it foloweth that that is the verie full poynt of perfection and that the Churche cannot otherwyse bee kept vp vnappayred And therfore the Apostles meaning is to commend vntoo the Ephesians the ministerie wherby God reigneth among vs Afterward he commeth too speake of the fruts of preaching that is to wit of innocencie holinesse and of all dewties of a Christen man And he not onely teacheth what â—he lyues of Christians ought too bee in generall but also interlaceth particular instructions which concerne euery mans peculiar calling or vocation Sermons of Iohn Caluin vpon Saint Paules Epistle too the Ephesians gathered by the ordinarie writer to the benefite and edifying of the Lordes Church The first Sermon vpon the first Chapter â— Paule an Apostle of Iesus Christ by the vvill of God too all you holie and faithfull ones in Iesus Christ vvhich are at Ephesus â— Grace bee too you and peace from God our father and from the Lord Iesus Christ. â— Blissed bee the God and father of our Lord Iesus Christ vvhich hath blessed vs vvith all spirituall blessings in heauenly things in Christ. WHen we reade the Epistles which S. Paule wrate abrode to diuerse places we must alwayes consider that God meÌ„t they should serue not only for some one time alone or for some certaine people but for euer generally for the whole Church And truly if a man coÌ„sider wel the doctrine that is conteined in theÌ„ it will be easie to discerne that Gods intent was to be herd in the things that are spoken there euen to the â—â—rldes ende and also that he hath had such a care of vs that he hath â—â—ot ouerslipped or forgotten any thing that might further our welfare â—nd saluation The slainne of this Epistle which I haue now taken in 〈◊〉 and too expound is that S. Paule confirmeth such as had bin trayned 〈◊〉 the Gospell before too the ende they might knowe that that is the â—â—ing wheruppon they must rest as vppon the trewe lawfull and perfect wisâ—ome and that it is not 〈◊〉 too adde anything theruntoo And he â—â—lleth vs that the beneâ—â—tes which are brought vs by 〈◊〉 Lord 〈◊〉 â—hrist and whereof wee bee 〈…〉 are so excellent that wee must needes bee tootoo vnthankefull if wee â—iske too and fro as folke that are neuer at rest nor contented And theruppon he sheweth vs also what wee haue in Christ too the end wee should so sticke vntoo him as not to presume too seeke helpe any where else but assure our selues that he hath bought vs all Againe on the other side he sheweth vs that Christ hath so wel prouided for his church that if wee haue the wit to vse the giftes of grace which he offereth vs wee shall haue full and perfect happinesse Therewithall he warneth such as haue bin instructed in the truth of the Gospell too leade a holy lyfe and too shewe that they haue profited as they ought too doo in Gods schoole Now these thinges serue not onely for the Citie of Ephesus nor for any one Countrie ne for any one age or time but wee had neede too bee furthered more and more seyng that the diuell practizeth without ende or ceassing too thrust vs out of the way And when he cannot leade vs quite away from the doctrine of Iesus Christ he laboreth too bring it out of taste with vs by some way or other and too intangle vs in new curiosities onely too bring too passe that wee may not bee constant in the faith that wee haue receiued but stand alwayes in a mamering Now whensoeuer our fancies are so ticklish it is certaine that there is a gap opened too wype out the rememberance of all that wee had learned afore too take in many folies yea and erroneous doctrines which serue too corrupt and peruert all the purenesse of our faith We see then that the doctrine which is conteyned in this Epistle is directed and dedicated vntoo vs at this day that God hath by his woonderfull prouidence so dispozed thinges aforehand that wee not onely haue had the foundations of the Gospell whereuppon too ground our selues but also whereby our faith may from day too day growe and increase and wee go still forward till wee come too perfection And first and formest S. Paule claymeth the authoritie vntoo him which had bin giuen him of God too the intent that men should not stop at his person as though it had bin but a mortall mannes saying For in very deede our Lord Iesus Christ is the onely mayster at whole hand wee must learne for it is witnessed of him from heauen that it is onely he and none other whom wee must giue eare vntoo And it hath alwayes bin Gods will too haue the guyding of his owne Church himselfe and that his woord should bee receyued without geynsaying and he hath not giuen that priuiledge too any creature And whereas Iesus Christ is ordeyned in the roome of God his father it is bycause he is God manifested in the fleshe and the infallible truth itselfe and his â—â—sdome which was before all time Furthermore when men speake 〈◊〉 must not doo it in their owne name nor alledge aught of their â—â—ne fancie and brayne but they must faithfully set foorth the thing 〈◊〉 at God hath inioyned them and giuen them in charge Thus yee see â—hy S. Paule dooth as it were euerywhere vse this preface that he is 〈◊〉 Apostle of our Lord Iesus Christ. And so he holdeth it for a sure and â—bsolute grounde that if any man thrust foorth himselfe too speake in â—is owne name there is nothing but rashnesse in him Why so For he taketh that thing vppon him which belongeth alonely vntoo god Ageine forasmuch as our Lord Iesus Christ was purposely sent too be our last teacher that wee might haue such wisdome as were perfect and vtterly without fault therefore dooth S. Paule call himselfe an Apostle sent of him This presuppozeth twoo thinges the one is that S. Paule had that charge committed vntoo him and the other is that he acquited himselfe dewly of it by imploying himselfe faithfully in â—he office that he was called too For were a man the best able most â—xcellent in the world yet if he thrust foorth himselfe of his owne head he trubbleth all common order And wee knowe that God will haue order and not disorder among vs as S. Paule sayeth in the fowrteenth chapter of the first Epistle too the Corinthians He then that speaketh at leastwise too teache must haue calling that is too say he must bee admitted haue his charge giuen him so as euery man may not put foorth himselfe of an vnaduized zeale as I sayd afore Now too speake any further of S. Paules calling it is not needefull at this present For wee knowe how God gaue record that he auowed him for his Apostle And in
vs learne too father it altoogither vppon god It is trew that too bee Gods children and heires it behoueth vs too bee of the body of our Lord Iesus Christ which thing is doone by fayth but yit can wee not beleeue the Gospell except God drawe vs theretoo by his holy spirit Nowe wee see that he dealeth not alyke with all men For he could very well inlyghten all the world and bring too passe that there should be no vnbeleeuers at all but wee see the contrary Therefore let vs assure our selues that be choozeth whom he listeth For if a man should aske the reason why he dooth it it were too loftie a presumptuousnesse and that is the very cause that maketh so many ouerweening folke too breake their owne neckes for that they cannot fynd in their hartes too graunt that God gouerneth men according too his owne will as of good ryght he may full well Furthermore also S. Paule hath heretofore set the Iewes and Gentyles both on one euen ground and that is a thing that requyreth yit longer discourse For seyng that God had chozen Abrahams ofspring it myght haue bin thought that there had bin some woorthinesse in them Surely if wee haue an eye too the speciaâ—l fauour that God shewed too the Iewes they bee well worthy too bee preferred before all the rest of the world But if a man take them as they bee of themselues he shall fynd them voyde of all ryghtuousnesse For wee must alwayes come backe too this poynt that God is not bound nor beholden too any man at all and his receyuing of the Iewes by free adoption is not for that they were better woorth than other men or for that they myght make any maner of vaunt at all of themselues Therefore yee see why S. Paule sayeth expresly that they which beleeued in Iesus Christ in tymes past are coÌ„prehended vnder Gods election as well as the others that the others caÌ„not boast theÌ„selues too bee more worthy or too haue deserued more than they but that all must come too this poynt that as well of the Iewes as of the Gentyles God choze whom he lyked and listed too the ende that nothing should bee considered in that behalfe but his onely mercy and that all mouthes myght bee stopped and no man bee able too alledge that be brought any thing of his owne Howbeit when S. Paule entereth intoo this comparison betweene the Iewes and the Gentyles he sayeth that if a man haue an eye too Gods accepting of the Iewes for his owne peculiar heritage they were a holy linage and he had giuen them his Lawe and promises by meanes whereof they were in more excellent and hygh degree than all the residew whom he had forsaken and shaken of But if wee haue an eye vnto God all mannes glory must needes bee layd awater But S. Paule in that place speaketh alonely of the forgiuing of our sinnes and of our imbracing of Gods grace by fayth which things he sheweth cannot bee fathered vppon any other cause than onely Gods pitying of vs Also wee haue â—eene heretoofore in the Epistle too the Galathians howe S. Paule â—ayd vntoo Peter wee bee Iewes by nature For inasmuch as it was a common opinion that the Iewes were a holy lynage bycause they were descended of Abrahams race very well sayeth he howsoeuer â—he cace stande wee haue none other refuge nor assurance of saluation but too beleeue in Iesus Christ for he wist well that men are vtterly fordoone and lost in themselues bycause they bring nothing with them but Gods wrath and curse Therfore lyke as in those textes S. Paule hath shewed that men beguyle themselues if they imagin that they haue any desert or woorthinesse in them so now for the better confirmation of the same doctrine and too take away all disputing and too beate backe all replyings he bringeth vs too this welspring namely that God not onely giueth fayth too whom he listeth but also hath elected and chozen vs before the making of the world Yee see then that the thing which wee haue too marke in effect is that all men from the most too the least are indaungered vntoo God and there is none so holie or excellent that can exempt himselfe from that generall state of men Nowe hereupon S. Paule magnifieth Gods goodnesse in that the Ephesians were gathered toogither and made all one with those that were hild and accounted afore for Gods people and for the housholde folke of his Church Before the Ephesians beleued the Gospell there was great diuersitie betweene them as shal be declared yit more at large in the second Chapter But notwithstanding that the beleuyng Iewes which had alredy bin coÌ„uerted to our Lord Iesus Christ were as brethren too the Angels of heauen for so muche as they were members of the head that was common too them both wheras in the meane while the Ephesians were poore wretches shet out from al hope of saluation enemyes of God and plunged in all cursednesse beholde God tooke away that diuersitie and raundged them both in one aray Gods goodnesse therfore was so much the more manifest in that he did so 〈◊〉 them backe which were drowned in the bottome of hel to match them with his owne children and too make them fellowes and heyres of his heauenly kingdome That therfore is the cause why S. Paul hauing spoken of such as had beleued in Iesus Christ afore telleth vs expresly that God hath gathered and stablished his Churche in such wise as it wel appeareth that the greatest depend wholy vpon hym and haue not any other thing to rest vpon than his only mercy and that those which were after a sort caste away yea and abhorred haue cause to glorifie hym seeing he hath deliuered them from the confuzion wherein they were And herewithal S. Paule sheweth that the thing whiche hee had said afore is verified vntoo vs by the effectes of Gods grace For as I haue said afore our election is a secret thing yea and incomprehensible When men haue inquired of it as much as is possible surely they must needes quaile in their owne imaginations if they mynde to enter intoo the sayd euerlasting ordinaunce of god And therefore it is not lawful for vs too seeke any further than the Scripture guideth vs and sheweth vs the way Yee see then that Gods choozing of vs is hidden in hym selfe but yit he yeeldeth vs recordes of it by the gifts of grace which he bestoweth vpon vs as by faith which is a gyfte of the holy Ghost Marke that for one poynt Nowe were it but suche a gyft as when he maketh his Sunne to shyne both vpon good and bad or as when he causeth the earth to bring foorth fruit indifferently for all men the same ought also too bee reckened among the gyftes and benefites of god But faith is a singular gift which is not bestowed commonly vppon all men but is reserued of God as a Iewell for those whom
And therefore when wee stand in neede of any thing that is requisite eyther for the present lyfe or for the heauenly lyfe eyther for our bodyes or for our soules there is no running too S. Peter nor too S. Paule but wee must go streyght to our Lord Iesus Christ. Marke that for one poynt Secondly also let vs lerne too suffer our selues too bee ruled and too bee hild in awe by the hand of our Lord Iesus Christ that therby wee may shewe our selues too bee trew members of his bodie And he cannot bee our head but he must needes therwithall bee our Shepherd too and haue all authoritie ouer vs But lyke as I told you that the diuell hath labored too deface the glorie of Gods only sonne vnder the pretence of Angells so on the othersyde he hath sent vs an ydole intoo the world too bee a barre in our way that Iesus Christ myght bee as it were separated from vs For the Pope is not ashamed too spew out this blasphemie that the Chruch should bee but a headlesse bodie if he himselfe reygned not ouer it ne had the vniuersall dominion of it so as euery man looked at him and his seate were aboue the whole world And that is as much as if he should say that Iesus Christ hath no more too doo here but ought too hold him contented with heauen and let his successor alone too rule in his stead But herein wee see how he â—uershoots himselfe to abolishe the whole souereintie of the sonne of god So much the more therefore doth it stand vs on hand too beare well this Text in mynd wherein S. Paule sayeth that Iesus Christ is appoynted too bee head of the Churche aboue all things It is trew that the Pope will affirme himselfe too bee but as an vnderhead and therefore that Iesus Christ is not thrust out of his place But let vs looke backe too that which I haue touched alreadie which is that Iesus Christ will haue no imaginatiue title but will haue his power reserued vntoo him which belongeth vntoo him For a head requireth not onely too bee set hyghest but also too haue all men too receyue all things from him and it behoueth vs all too vnderstand and that he is the very roote of our life and the fountayne from whence it behoueth vs too draw notwithstanding that he send foorth his spirituall benefits and goods among vs by such chanels or â—undits as he thinks good Thus yee see what wee haue yit further briefly too beare in mynd This matter is layd foorth more at large in the first Chapter too the Colossians For S. Paule sheweth there that our Lord Iesus Christ was appoynted too bee the head euen from the beginning of the world forsomuchas all things were created in him and not alonly forsomuchas he is our redeemer at this day For put the cace that Adam had not falne intoo the ruine wherintoo he hath drawen vs with him yit had Gods sonne bin alwayes still as the first borne of al creatures Not that he himselfe is a creature but bycause he is the foundation according also as S. Paule addeth the reason thereof which is that in him the Angels were created and in him they haue their being or abiding Yee see then that the sonne of God should not haue ceassed to haue had all preheminence both aboue and beneath though wee had not falne with our father Adam intoo such confuzion as wee bee in But now our Lord Iesus Christ must bee our head after another manner that is too wit too make vs at one agein with God his father aud too gather vs toogither agein vntoo him from whom wee were estraunged by sinne so as he was our deadly enemie til we were brought in fauour agein by meanes of Iesus Christ by forgiuing vs our sinnes And besides this S. Paule declareth in the same Text that Iesus Christ was ordeyned head of the Churche too the end that all fulnesse should bee in him Thus wee see how wee ought too be knit with the Angels with the auncient fathers and with the Prophets with condition that our Lord Iesus Christ must neuerthelesse not onely continew the first and chiefe but also haue all things referred vntoo him and wee communicate in such wise toogither that euery of vs keepe his place and bee all members of one body and that there bee no mo heads thereof but onely one For if we adde any fellowe to Iesus Christ it is a bereeuing him of the thing that God his father hath giuen too him alone Let vs bee contented that he maketh vs partakers of all his benefits vppon condicion that wee acknowledge all things too come from him and seeke all things in him For in the fiue and fortith Psalme it is well shewed that we are al of vs fellowes with Iesus Christ and that we receyue some portion of all the good things that were giuen vntoo him But yit for all that it is not too bee sayd that he is fellowe and fellowelyke with vs and that he cannot bee discerned from his Apostles as the papists prate in their peuish prouerbe but it is too the end that wee should knowe that none of all the good thinges which wee can wishe are farre from vs but that they bee offered vs by him and that he is so liberall that he desyreth nothing else at our hands but that we should receyue the things that are for our owne welfare according as he himselfe sayeth Come vntoo mee all yee that are a thirst come drinke water yea euen without money or moneyes woorth drinke your fyll of water wyne and mylke There our Lord sheweth howe it is he that wee must resort vntoo and that if wee looke vppon him his maiestie is too hygh and too farre of from vs Iesus Christ therefore must bee as our meane and forasmuch as he is come downe too vs let vs also repayre vntoo him according as is sayd in the seuenth of S. Iohn come vntoo mee all yee that are a thirst and whosoeuer drinketh of the water that I wyll giue him he shall haue his belly so full that fountaines of water shall flowe out of him Condicionally that men seeke faythfully in Iesus Christ for the things they haue neede of he will giue vs not only so much as shall serue the turne of euery one of vs for himselfe but also so much as wee shall bee able too bestowe vppon our neyghbours too and too succour their want Now for a conclusion S. Paule addeth that the Church is the bodie and accomplishment of him that accomplisheth or performeth all things in all men In terming the Church the body of Iesus Christ he sheweth the thing that I haue touched already that is too wit that wee neede not too make long windlasses or harde iourneyes too get the things that wee haue neede of For sith wee bee vnited and ioyned too the sonne of God what require wee more Wee
are once indewed with Gods giftes they fall too thrusting of themselues intoo his place and would bee esteemed in his stead After that maner doo wee dealeâ— and wee beare our selues in hand that the gyftes which God hath bestowed vppon vs freely are as a pray or bootie too boast of and too aduaunce our selues more than is lawfull Agein on the other syde when wee heare Iesus Christ spoken of how he was abaced for our sakes how he went downe intoo the dungeons of death how he voutsafed to bee subiect to all reproche it seemeth too vs that wee may well despyze him S. Paule therefore too beate downe all pryde and too shew that Iesus Christ was not so abaced that his glorie was diminished sayeth that yit neuerthelesse hee dooth all in all things Wherefore let vs learne too receyue the blissing grace and benefites which are giuen vs by our Lord Iesus Christ. And therewithall let vs acknowledge not only that we be made of nothing and that our lyfe is but a flyghtfull and vanishing shadowe but also that all the vertue and excellencie which wee weene our selues too haue is but lyke a greene flower which withereth out of hand as soone as God breatheth vppon it And therefore let vs not imagin our selues too bee riche wheras wee bee poore let vs not vaunt our selues of our owne free will let vs not presume vppon our owne desertes nor vpon any other of the flimflammes which the diuel hath deuyzed in poperie but let vs draw let vs draw of the fouÌ„taine that cannot be drained dry that wee may fynd wherwith too staunche our thirst whensoeuer we be dry Finally there are two meanes wherby God doth all in all things For like as he himselfe created the worlde so also must all thinges bee guided and gouerned by his hand If it bee demaunded who causeth the Sunne too ryse and set euery day who guideth the whole order of nature who ordreth the dayes moonethes and yeares and who maketh the intercourse of day and night It is God who dooth all in all things As much is too bee sayd of all other things which we perceyue in the vniuersal gouernement of the whole world Therefore wee must not imagine that God was a Creator but for a minute of an houre but that he dooth also hold on in mainteyning the things that he created Howbeeit S. Paule speaketh here of the spirituall goods which are as yee would say the peculiar heritage of Gods children God then doth all things in vs Yea but not alonly by the common order of nature but by inlightening vs with the beleefe of the Gospel in that he halloweth vs and clenzeth vs from the vices and wicked lusts of our fleshe in that he draweth vs from the world and to bee short in that he prâ—uideth vs all things requisite too our welfare and saluation And so yee see how he doeth all in all things As if S. Paule had declared in one woord that the faythfull are not any thing ne can doo any thing ne haue any thing of themselues Then speaketh he not here nother of the sunne nor of the moone nor of the trees in the fieldes nor of any other frute nother speaketh he of beasts no nor yit of men as in respect that they be the children of Adam but of those whom God hath begotten agein by his holy spirit so that whatsoeuer concerneth saluation or belongeth too the heauenly lyfe is not to bee had but onely at his hand which hath all things in himselfe and dooth all in all things as is sayd of him here And therefore let vs learne too emptie our selues and too offer our selues in sacrifize too God with trew and right humilitie too yeeld him his deserued praise so as none of vs separate our selues from him through our owne vnkindenesse but all of vs doo him such honour as too confesse that wee hold all of him and that wee bee ioyned too him by our Lord Iesus Christ who is our euerlasting God acknowledging that it is he from whom all good things come and that it is he also too whom all 〈◊〉 ought too bee yeelded and rendered Now therefore let vs cast our selues downe before the Maiestie of our good God with acknowledgment of our sinnes praying him too make vs perceyue them more and more and that the same may cause vs too haue such a mislyking in our selues as wee may earnestly and hartily seeke too giue ouer our selues wholly too our Lord Iesus Christ. And that forasmuch as he hath called vs already too him by his Gospell wee may so frame our selues thereafter as too renounce all superstitions and too assure our selues that all that euer wee can imagin too bring vs too the kingdome of heauen are but deceytes of Satan and that it is ynough for vs too haue Iesus Christ alone too make our recourse vntoo that lyke as it was the fathers will too aduaunce him on high too the intent that all men should looke at him so also wee may haue our eyes fastened vppon him and apply our whole myndes in such wyse thitherwarde as wee may haue none other way nor preparation than by him alone nor swarue one way nor other but when wee bee once brought intoo the ryght way holde on continually towardes our marke till we be fully come thither That it may please him too graunt this grace not onely to vs but also too all people c. The nienth Sermon which is the first vppon the second Chapter 1. Euen then when you were dead through your offences and sinnes 2. VVherin yee walked for a tyme according too the course of the world after the Prince of the power of the ayre which is the spirit that worketh now in the chyldren of vnbeleefe 3. Among whom vvee also had al of vs sometyme our conuersation to vvit in the lustes of our flesh dooyng the vvyl of the flesh and of the thoughtes and vvere by nature chyldren of vvrath as others vvere 4. But God vvho is rich in mercy through his great loue vvhervvith he loued vs 5. Euen vvhen vvee vvere dead in sinne hath quickened vs toogither vvith Christ by vvhose grace you bee saued WEe haue seene already heretoofore that too knowe Gods infinite goodnesse throughly wee must alwayes consyder what wee bee our selues and what our state is tyll God haue pitied vs too succour our wretchednesse For vntyll men haue so examined them selues howe wretched and miserable they bee surely they wyl neuer yeelde God the hundreth part of the honour that he deserueth Wherefore let vs beare wel this lesson in remembrance that too yeeld God the prayze which is due too hym euery of vs must consider whâ—â— he were of hym selfe if God had not reached out his hand vntoo hym And in good faith what is our nature in generall It is too thinke nothing but al maner of euyll and that is the matter which S. Paule treateth of as now In the first chapter the matter
you bee saued 6. And rayzed vs vvith him and made vs sit vvith him in heauenly places in Iesus Christ. I Began this morning too shewe you how S. Paule ment too stretch out Gods goodnesse vntoo all men too the intent that none should haue cause too boast of himselfe as though he had any woorthinesse alone by himself And truly if euer there were any nation in the world aduaunced aboue others it was the Iewes forsomuchas God had accepted them for his owne houshold and called them a holie linage and his owne inheritaunce In that respect therfore the Iewes seemed well woorthie too haue preheminence aboue others Howbeit too the end that none should darken the grace of our Lord Iesus Christ he sayeth that euer they also were the children of wrath so as it stoode theÌ„ on hand â—o lie drawen out of the dungeon of confuzion wherof I spake this morning Too bee short S. Paule sheweth heere that euen those whom men woold deeme too bee the excellentest can bring nothing wherof too brag or too purchace themselues estimation before God but are all receyued too grace too bee made heires of the heauenly lyfe by meanes of our Lord Iesus Christ. Now heere myght a question be demaunded why S. Paule setteth the heathen men on euen ground with the Iewes seing that God had set such oddes betwixt them For it myght seeme that all the promises were disanulled and that were a dooing of wrong vntoo God rather than vntoo men If wee graunt as of necessitie and reason wee needs must that Gods choozing of Abrahams ofspring was not in vayne and that his telling of them that he accepted them too bee of his houshold Church was not too deceyue them they must needes be neerer more familiar vntoo God and they must needes haue some marke wherby too bee gathered vntoo him It seemeth then that S. Paule should not haue abaced the Iewes after that sort But in another place he sheweth that all this geere agrees full well if wee consider the Iewes on the one syde in the state of Gods chozen and peculiar people and on the other syde what they bee of themselues and what they haue deserued before god For in the Epistle too the Romans after that S. Paule hath giuen sentence vppon the whole world shewing that there is not any one which is not damned and forlorne he moueth this question Seing then that God gathered Abrahams linage and dedicated it wholly too himself what shall become of them Shall there bee no holinesse in them For it seeemeth else that God had but dalyed and that his saying in the holie scriptures that he had not delt so with any other nation was nothing woorth But S. Paule sayeth that of a truth men ought too commend the grace that God voutsafed too shewe foorth vppon his people and so consequently that they are too bee preferred before all the whole world so farre foorth as they be indewed with the benefytes which they had by Gods promises Hewbeit he addeth foorthwith that in asmuch as they bee descended of Adams race and are sinners as well as all other men and there is nothing in our whole nature but corruption and frowardnesse all men must bee fayne too stoope and all of vs must needes acknowledg that one of vs cannot bee sholed out fâ—om another according as wee haue seene heeâ—toofore in the second chapter too the Galathians where S. Paule told S. Peter thus Yea wee bee Iewes by nature and it seemeth that wee ought too go alone by our selues seing that God is our King and hath sanctifyed vs and voutsafeth too dwel among vs Well then it seemeth at the first blush that wee should shake of the Gentyles as vncleane persons and such as haue none acquaintance with god But let vs come too account sayeth he aâ—â— there is none of vs all but he is indaungered vntoo God must needes perceyue himselfe too bee a wretched sinner Sith it is so God must bee the iudge of all men and we must needes sinke before his maiestie till wee bee reconcyled vntoo him by our Lord Iesus Christ. Too bee short S. Paules meaning in this text is not too deface Gods grace but too shewe that the Iewes had not any other meane in themselues whereby too obteyne the saluation and heritage of heauen than onely by beyng members of our Lord Iesus Christ and that they must alwayes bee fayne too take themselues first for cursed and damned For the woorthinesse which they haue is but as a wyndfall they be borne in sinne and subiect too cursednesse no lesse than all other men and Gods accepting and choozing of them too himself was a speciall and as they saye a supernaturall gift Yee see then that by nature the Iewes are forlorne as well as the rest of the whole world and yit neuerthelesse that God hath also receiued them too mercy By the way wee must marke that vnder the word Nature Saynt Paule sheweth not only that wee bee sinners by custome so as euery of vs thrusteth his fellowe out of the way and wee bee too much inclyned too followe the euill rather than the good but also that there is a further matter in it which is that euery of vs bringeth sinne with him euen from his birth Too eate and too drinke are things that accompany vs but yit is sinne more rooted in vs than all the things that belong too this lyfe Truely the heathen men will thinke it straunge that the young babes which are not able too discerne betweene good and euill nor haue any discrecion or will should alreadie bee sinners and damned before God according too S. Paules saying who calleth them the children of wrath but yit must wee needes yeelde our selues too condemnation whether we wil or no. As soone as babes bee able too make any signe it is certeyne that they will shewe inough and too much that they bee froward and naughtie and that there is a secrete poyson lurking in them â–ª And that although they cast it not out at the first yit they bee as a broode of serpentes Sith it is so let vs vnderstand that Saint Paule dooth not without cause call vs the children of wrath as well as the Iewes not excepting the very infantes out of the number whom men terme innocents and take them so to bee For wee must not regarde our owne opinion nor the things that wee see before our eyes but wee must giue glory vntoo God who is the competeent iudge thereof although wee finde it incomprehensible How soeuer the world go wee must alwayes come backe too that which is sayd in the one and fiftith Psalme namely that wee not onely offend God dayly in diuerse manners but also are lothsome too hym before-hand yea euen before wee haue eyther done or thought any thing bycause wee were begotten in sinne and cursednesse And by that word Children of wrath S. Paule meaneth
than one Then should he bee vnconstant and that were too make God chaungeable and so should he seeme subiect too all manner of lightnesse lyke a mortall creature But as I sayd afore such men do ill knowe their owne abilitie For they imagine that if God bynd not himself in all poynts too the things which he hath reueled to vs by his word he is contrarye too himself and hath a dubble will and that moueth them too gabble after that fashion But too bee short Gods will is alwayes one and single and agreable in it self howbeit that to our seeming it bee diuers and haue many kinds of it as if wee sawe a hundred sundry shapes which dazeled our eye sight or vtterly dimmed it Whereas S. Paule sayth that Gods wisdome is diuers in many sorts it is as if a picture had a thousand coloures in it so as a man could not distinctly discerne one from another Neuerthelesse S. Paul in saying so ment not that Gods wisdome is so wrythed in it self that there is any contrarietie or stryfe there No but he sheweth that although God haue alwayes one euen meaning keepe on still in one trace and in one rate although there bee no chaunge nor variablenesse in him and although there bee but one light wherein there is no dimnesse at all yit notwithstanding when men will needes preace vntoo him their wits are alwayes as it were astray and dazeled and if they go foreward and step foorth still with too great boldenesse they must needes bee confounded in the end and God must vtterly ouerwhelme 〈◊〉 After that manner therefore must wee take the things that are spoken in the holy scripture concerning Gods prouidence Trewe it is that wee haue our lesson where God telleth vs that he will not haue any man too trouble his neighbour nor too â—ommit robbery extortion couetuousnesse deceyt or any manner of naughtinesse he telleth vs those things and therewithall commaundeth vs too liue chastly and too absteyne from all violence Now when warres are moued in the world when blud is shed when infinite raâ—â—shments and robberies are committed shall wee say that such things are don without Gods forcasting in his mind what was good Thinke wee that he suffereth fortune too rule the roste here beneath as though he himself were asleepe in heauen or repozed himselfe there in his pleasures What a blasphemie were that Wee would make God as an Idoll Agein what would become of vs if it were so for Satan is as a roring Lion seeking to deuoure vs as his pray and wee should bee continually as it were in his pawes and betweene his teeth Then if God ordered not all things in this world nehild Satan and all the wicked brydled surely wee should bee a hundred 〈◊〉 forlorne and perish euery minute of an houre Agein if we knew not that warres and such other lyke things are Gods iudgementes wherby he chastizeth our sinnes it is certein that we would neuer bee drawen to repentaunce Now then let vs learne the thing that is told vs here I meane according too our small abilitie that is to wit that God hath but one will that the same is certeyn throughly agreeing with it self and hath no lightnesse nor inconstancie in it and yit neuerthelesse that we must therwithall reuerence his secret determinations which are as now so high and profound as wee cannot reache vntoo them And if wee cannot resolue our selues of al the doubts which the diuell will cast in our wayes making vs too thinke How is it possible that God should be cleare from sinne and not be the author of euill seeing he serueth his turne both by Satan and by all the wicked and imployeth them too aduaunce them selues one ageinst another how is it possible that he should bee blamelesse When any of these fancies come in our heads or if any of those dogges which belke out their blasphemies in that wyse ageinst God assault vs let vs bee armed with sobernesse knowing how it is sayd here that Gods wisdome is diuers in many sorts and that although his will also be diuers in many respects yit notwithstanding it is alwayes one still That is in effect the thing that wee haue too beare in mynd vppon this streyne Now therupon S. Paule applyeth the ground which he handleth vntoo the matter which he hath spoken here in generall that is too wit that God created all things by our Lord Iesus Christ too the end that this wisdome should bee knowne to the powers and principalities in the heauenly places by the Church In sayng that God created all things by Iesus Christ he bringeth vs backe agein to the beginning of the world where he speaketh of the renewment that was made when God repayred the things that were decayed and scattered by Adams sinne according as wee haue seene heretofore how it was Christs office to gather toogither all things that were scattered afore For Adam had peruerted and marred all order by his fall so as there was nothing but confuzion both in heauen and earth till al was mended agein by Iesus Christ. Now then the restitution that was made by our Lord Iesus Christ may well bee referred too this second creation as though that at his comming God had set the world in his former state agein which had bin as it were crazed afore Howsoeuer the cace stand both â—wayne of them were doone by Iesus Christ that is too wit as well the first creation as the second And the conueyance is not amisse in that S. Paule leadeth vs from the one too the other by the similitude which he setteth downe heere Let vs marke well therefore that all thinges were created in Iesus Christ when he was ordeyned too bee head of Angels and men yea and that although wee had had no neede of a redeemer yit had our Lord Iesus Christ neuerthelesse bin stablished for our head There remayned no more too doo but too clothe himselfe with our nature and too offer himselfe in sacrifyce for the redemption of sinners but yit for all that he fayled not too beare the office already of reconcyling men vntoo God and of ioyning them with the Angels of heauen After that manner then were all things created in our Lord Iesus Christ. But heere S. Paule ment purposely too leade vs too the restorement which was made at such tyme as Iesus Christ was giuen vs too bee our redeemer For although the world ceassed not too haue some shape still so as the sunne and Moone shone bryght and the earth brought foorth hir fruites yit notwithstanding wee knowe that as S. Paule sayeth in the eyght too the Romanes all creatures grone and are as a woman traueyling of child bycause they see themselues subiect to corruption through Adams offence for the which he was accursed Too bee short wheras God had shewed himself our enemye he beâ—ame our father and wheras the things that were created too
our vse had vin turned away by Adams sinne all was restored agein at the comming of our Lord Iesus Christ. So then by that meanes he gathered all things toogither agein that had bin scattered asunder before and then was the world after a sort chaunged as the Prophets had spoken of it afore For although they ment not too incloze the said renewment within any certeyne tyme yit notwithstanding when they preached of the comming of our Lord Iesus Christ and of the grace that shâ—uld bee giuen to the Church at that tyme they vsed such speech as this Behold I make the heauens new and the earth new After that maner dooth God speake by the Prophet Esay and it is not only once but it is as yee would say a common speech among al the prophets Nowe then Saint Paule following the common phraze of the Scripture sayth that all things were created new agein in Iesus Christ howbeeit that is in respect of the Church The world it self was not renewed but as in respect of vs wee bee parttakers alredye of the reâ—â—â—rement that is promised vs For by our Lord Iesus Christ wee inioy Gods creatures wherof wee were depryued afore Wheras the sunne and moone shyne vppon vs and wee be nurrished by the sustenance of the earth wee knowe that those things belong vntoo vs bycause wee bee Gods children And how is that Euen bycause he hath adopted vs in Iesus Christ. For the matter which wee haue sung in the Psalme concerning man must bee applyed to the person of Gods sonne as sayeth Saint Paule himself who is a faythfull expounder Not that he restreyneth it too him alone but forasmuch as the things which he speaketh concerning the vncorruptnesse of mankynd is not too bee found in it now but all is marred and corrupted therfore wee must bee fayne too repayre too our head by whom wee bee set in good plyght agein So then wee could not bee blissed of God nother in our meaâ—e nor in our drinke nor in the inioying of any of all his creatures were it not for the restorement that is made by our Lord Iesus Christ and that he hath caused the world too bee giuen vs hensforth in heritage too the end wee myght with a good and cleere consclence inioy all the gifts which hee hath bestowed vppon vs And so yee see that the creating of al things in Iesus Christ is Gods reforming of his Churche and our parttaking of the purchaced heritage for his sake and by his meanes Now hauing sayde that wee bee so created agein in the person of Gods sonne and that he is our head inasmuch as wee bee knit vntoo him by fayth he addeth that it is a vvisdome vvhich the very Angels haue not knovven insomuch that they fare the better by our saluation and haue cause too honour God for preferring them so too the thing that was after a sort buryed from them before Some thinking this too bee straunge stuffe haue bin of opinion that S. Paule spake of the diuels But he speaketh expresly of the heauenly places and meaneth too put a difference betwixt the chozen Angels the castawayes And ageyn too what purpose were it for the diuells too knowe Gods wisdome iâ— our saluation It were too no purpose at all There are others which beyng not able too rid themselues of this text of Saint Paules haue thought that the Angels are heere among vs too bee as schollers and to heare the preaching of Gods woord But that is too fond and chyldish an imagination for wee know that as well the doctrine as the vse of the Sacramentes are allotted peculiarly vntoo vs of God bycause of our rawnesse The Angels of heauen haue nothing too doo nother with Baptim nor with the Lordes Supper And why For the Angels bee altoogither spirituall But forasmuch as wee creepe heere beneath therefore wee haue neede of such meanes as are conuenient for our infirmitie too make vs come by little and little vntoo god Therefore the doctrine that is preached among vs serueth not for the instruction of the Angels How then shoulde it bee vnderstoode that the Angels were taught by the things which they see presently in the Church Let vs marke first of all that although the Angels behold the face of God yit is it not ment that they bee come too the perfection which is promised vs for that is reserued too the latter day when all things shall bee fulfilled The Angels then knowe not things yit but in part Trew it is that they must not bee mustered in our state and taking for lyke as they bee neerer God than wee so bee they taught more familiarly But howsoeuer they faâ—â— yit must they bee fayne too hyde their eyes as is shewed vs in the sixth Chapter of Esay in the vision that is giuen him there Albeit then that the Angels be heauenly spirites and be familiarly conuersant with God as houshold seruants of his kingdome yit haue they their eyes couered too shewe that they vnderstand not all things as yit and that their knowing is but in part For God must shewe them that they bee but creatures that they myght therby bee hild in continuall awe too humble themselues before him and to keepe themselues in their degree According heeruntoo it is sayed that the Angels of heauen knowe not when the last day shal bee that is hid from them And why Too the intent that men should humble themselues the more and not be ashamed to be ignorant of the things which God hath not reueled vntoo vs Too the end therfore that it may not greeue vs that God concealeth many things from vs the very Angels are set afore vs as not knowing all things as yit Then is it not without cause sayd that they knewe not what should befall and come too passe at the comming of the sonne of God that is too wit that all people without exception should bee called too the truth of the Gospell and bee all adopted of God too bee made the spirituall children of Abraham Trew it is that the Angels knewe well that Iesus Christ was the head of all mankind but how that should bee doone or at what tyme or by what meane that was hidden from them That is the maner wherin S. Paule sayth that they profited namely by beholding our Lord Iesus Christ too shed foorth his grace in that wyse For it was not ynough too say that men should woonder at such a miracle as â—hat God should take those intoo his house that were strayed away before and alye himself with those that were erst his mortall enemyes allure them to him whom he before abhorred If it had bin sayd that men ought too bee astonished at it that had not bin ynough But when as S. Paule sayeth that euen the Angels fynde it straunge and are fayne too maruell at it seeing how God vttereth so great treasures it serueth well too shewe vs that whensoeuer there
is any speache of our calling that is too say of the mercie that God hath shewed vs in forgetting what wee were and in fashioning vs anew after his owne image insomuch that wheras we were lost and forlorne yea and vtterly drowned in the bottome of hell by Adam he hath set vs vp ageyn and taken vs vp too the kingdome of heauen and is not contented too shewe vs his bounteousenesse in this world only but also intendeth too make vs partakers of his endlesse glory and too giue vs the crowne of lyfe in his kingdome it is a thing for vs too lerne too woonder at too the end wee may receyue so great so hygh so excellent and so worthie benefites with such reuerence as they deserue And Saint Paule not onely heere but also in other places calleth the Angels Principalities too shewe vs that wee cannot deuyze any thing so hygh and noble which is not inferiour too Iesus Christ as is declared more fully in the first too the Colossians For in asmuch as many men did euen at that tyme magnifye the Angels too deface the maiestie of our Lord Iesus Christ S. Paule sheweth that although the Angels bee as it were Gods powers or vertewes and his armes wherwith he executeth his woorkes and although they bee dominions and powers yit notwithstanding Iesus Christ ceasseth not too haue all preheminence and authoritie ouer them but lyke as the sunne darkeneth the lyght of the Starres so must all the dignitie of the Angels bee layd downe that it hinder not Iesus Christ too bee looked at of all men and to bee the onely Loadestar and too bee knowen that it is only he in whom lyeth the fulnesse of all good things and so is he in deede as is sayd in the same text And it is a poynt well woorthie too bee marked still For wee see how it is ynough now adayes among the Papistes too alledge the vertewes of the Apostles or of the Uirgin Marie or of the Sayntes too make ydols of them And it seemeth too them on the contrarie part also that if men doo not woorship them and pray vntoo them and yeeld them the seruis which belongeth alonly vntoo God they bee vtterly vndoone For thus doo they alledge How now Why should not the Uirgâ—â— Marie bee our aduocate seing shee liued so holy a lyfe that shee was as a mirrour of all perfection and so hyghly in Gods fauour Ueâ—ily as who should say that the excellencie which God hath put intoo his creatures should serue too bereeue Iesus Christ in such wyse that he should bee put backe therfore So then let vs vnderstand that whatsoeuer can bee sayd or preached of the vertewes and woorthinesse of the Uirgin Marie of the Apostles and of all othe men yea and of the Angells of heauen serueth not too diminish the maiestie of our Lord Iesus Christ nor too turne vs away from him nor too cause his offices too bee delt away too this man and too that man Wheretoo then Too doo vs too wit that vertewes are so distributed to al Gods children as there is none other fountayne of all goodnesse but Iesus Christ who is the only party too whom wee must resort and that the creatures are neuer the more impayred though Iesus Christ ouer-peere them as their head That then is in effect the thing which wee haue too marke vppon Saint Paules woordes where he taunteeh such as would needs exalt the Angels without end or ceassing For he sayth very wel I graunt they be powers vertues principalities but yit is our Lord Iesus Christ still their head and they bee so grounded vppon him that they fare the better by our saluation Now then what an vngraciousnesse were it if wee should leaue Iesus Christ and go seeke too the Angels seeing that euen they doo woonder at the riches which God hath vttered in knitting vs intoo the bodie of his sonne and consequently in calling vs too him too bee his owne children by that meanes Thus yee see how the woondering of the Angells at our saluation ought too frame vs the better too our Lord Iesus Christ make vs to sticke fast vnto him without swarâ—ing from him any manner of way And for that cause is it added in the end that by him vvee haue boldnesse and enteraunce in hope through the beleefe vvhich is in him Heere S. Paule ment shortly to blame the vnthankfulnesse of such as are not contented with the hauing of Iesus Christ but thinke that he should haue some helpes added too him Therefore he sayeth what desire wee more than too bee knit vntoo God Is not our full happinesse there Now it is so that by beeleeuing in Iesus Christ we hauâ— confidence that wee may â—reace vntoo God the accesse is giuen 〈◊〉 And whereas trust or confidence is not ynough wee haue also bolâ—â—nesse too come vntoo him with our heads vpright not as preâ—uming any whit of our selues nor yit too come thither rechlesly but we must alwayes practize this saying of the Psalme that although we rest vppon Gods goodnesse yit must we euermore worship him with feare Notwithstanding we may alwayes come boldly vntoo Gods throne assuring our selues that his Maiestie shall no more bee terrible to vs seeing he sheweth himself a father toowards vs in the person of his onely sonne Wee see then how S. Paules meaning is too hold vs fast too Iesus christ And therein wee see also what our frowardnes is For it is certeyn that the care and zeale which S. Paule had too make vs cleaue fast too the sonne of God came of the wisdome of the holy Ghost who knew our frailtie and vnstedfastnesse Had we as yee would say but one drop of settled wit it were ynough too doo vs too vnderstand that by the Gospell we may possesse Gods sonne who giueth himself vntoo vs and that hauing him we haue all that euer we can wish It were ynough too haue spoken this in one word as S. Paule hath shewed already but wee see how he dubbleth and confirmeth his saying as though it were a hard thing too bee beleeued And of a truth it is verye hard bycause wee bee too much giuen too distrust and vnbeleefe Agein too beleeue for one day is not all that wee haue too doo it is required that wee should hold on still which is a verye rare thing too bee found in this world bycause wee bee alwayes â—isking By meanes whereof men doo as it were wylfully bereue themselues of the thing that was giuen them Furtheâ—more forasmuch as all the world is at the poynt and wee cannot bee wonne or perswaded but with great peyne too come too our Lord Iesus Christ and too rest vppon him let vs vse the remedie that Saint Paule setteth vs downe heere And first of all wee must marke well that Iesus Christ is the doore too open heauen vntoo vs for wee knowe that at his death the vâ—yle of the Temple
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
full fed it shal bee but with wynd that is too say with vayne and tryfling imaginations as I told you this morning They therefore which deuyze patrones of their owne head and surmyze that God will fauor them for it and in the meane whyle let Iesus Christ alone must vnderstand that they bee so farre of from obteyning their requests that God dooth rather abhore them insomuch that when they once swarue from the ankerhold which is set foorth for vs in the scripture that is too wit from hauing our Lord Iesus Christ for their lodesman the Angels of heauen must needs forsake them and the Saints also to whom they behighted themselues must needs deny them yea al of them must set themselues ageinst them as aduersarie parties For there is no means for vs too bee matched with the Angels Prophets Apostles and Martirs till wee haue trew concord with them And how shall wee haue that By fayth that is too say according too the pure doctrine of the Gospell Not that it is ynough for vs too haue our eares beaten with it but that wee must receyue the things that God promiseth vs there so as wee abhorre all that euer Satan can set afore vs and haue none other guyde than only our Lord Iesus Christ who hath told vs that he is the lyght of the world and that whosoeuer walketh in him cannot stray But by the way wee must serche and examin our selues narrowly that wee take not a vayne cloke vnder the name of Iesus Christ as we see manie doo now adayes which protest themselues to bee Gospellers And euen among our selues what a number are there which will shew signes greate ynough that they bee willing too followe Gods woord But they think too discharge themselues with petie tryfles and when they haue once giuen eare too the doctrine and spoken a fewe good words then too their seeming God is hyghly bound vntoo them But heere it is shewed vs that wee haue none acquayntance at all with him vntill Iesus Christ dwell in our harts And that is the verye meane wherby too bee filled with his benefits and too haue his holie spirit dwelling and reigning in vs For vnlesse we feare God and walk in his obedience so as wee behaue our selues according too his will and all our wits and desyres ame thitherward it is a token that wee liue after the flesh as Saint Paule sayeth too the Galathians Therefore wee must shewe by our outward fruites that wee bee truly ioyned too Iesus Christ and that he hath made vs partakers of his holie spirit Now hereuppon Saint Paule addeth further that vvee must bee rooted and grounded in charitie This woord Charitie or loue may bee taken as well for the loue that God beareth vs as for the mutuall loue which wee ought to beare one towardes another But the verie trew and natiue sense of Saint Paule heere is that he ment too haue vs knit toogither For as he spake heeretoofore of Gods free loue towardes vs so now he sheweth how fayth importeth that wee should haue brotherly loue one towards another And the holy Scripture bringeth vs alwayes to that poynt insomuch that when there is any speaking of the full perfection of good lyfe fayth goeth before then comes Charitie next vntoo it For the end that wee must begin at is the vtter abacing of our selues too the end wee may seeke all our welfare at Gods hand and that our seeking of it there may bee first too acknowledge that he giueth vs all things in the person of his onely sonne and secondly too call vppon him too settle our fayth in him too flee wholly for refuge too his mercy and after as euery man feeleth himfelf bound vntoo him as all of vs are exceedingly so to acknowledge by our thanksgiuing that he is our rightuousnes our holynes our victorye our ioy our glorie and our happinesse that wee may performe the thiâ—g which is sayd in Ieremie whosoeuer glorieth let him glorie in the Lord bycause it is he that woorketh ryghtuousnesse Iustice and mercy Yee see then that wee must rest wholly vppon our God or else all the vertuousnesse which wee seeme too haue before men shal bee but filth and dung Now then haue wee fayth Charitie must be matched with it and wee must liue euenly and vpryghtly one with another euery of vs acknowledge thus I was not created for my self nor to seeke myne own priuate benefyte commoditie but for the benefite of my neighbours also And therfore let vs absteyne froÌ„ al guile wrong outrage and malice and indeuer to serue eche others turne according too our abilitie That is the perfection of good lyfe Saint Paule hauing spoken alredie of fayth addeth now that wee must also bee grounded in Charitie as if he should say wee must not haue alonly some fit or pang of loue as manie men haue but there must bee a stedfastnesse and euen holding on in it all our lyfe long For a thing may giue a greate blaze and yit quayle anon after Behold a huge building may be ouerthrowen with one blast of wynd if it be not set vppon a sure foundaton Also a man may set vp a greate tree but if the roote bee cut asunder what will come of it It must needes fall downe out of hand or else if it haue some hold a the one ende for a tyme it must needes wither at the heate of the Sunne Euen so is it with vs when we haue a greate zeale which is not well rooted in our hartes for it wil bee but as a maske or a gay showe before men That is the cause why Saint Paule exhorteth vs purposely too bee grounded in charitie too the intent too correct the vyce of louing by startes or fits as they say which is too common a thing Neuerthelesse it were a fondnesse too concluâ—â— therefore that our saluation were grounded vppon our good woorkes For heere he treateth not of the cause of our saluation but â—nly how wee ought too rule our lyfe Agein wee knowe there is but one onely foundation of the Church as S. Paule sayeth in the third chapter of the second Epistle too Coriâ—thians and as wee haue seene alredie in this selfsame Epistle and specially as Iesus Christ himself declareth in the sixteenth chapter of Saint Matthew And which is that foundation It is Iesus Christ and no man can lay any other than that which the Prophetes and Apostles haue layd and wee must hold our selues too it at this day and euen vntoo the worldes end And yit may wee not ceasse too bee rooted in loue by meanes of our Lord Iesus Christ. When men demaund what is the cause of our saluation by what meane wee be brought into his fauour and how wee may come vntoo hym and cal vpon hym with full trust wee must answeare it is bycause our Lord Iesus Christe is giuen vs and it is he in whom the fulnesse of the
would haue kept himself from dooing so vnlawfull and vtterly vnexcusable a deede And therfore let vs beware let vs I say beware that we suffer not our selues too bee blynded after that fashyon by Satan and so rocked aslepe as wee consider not what is told vs here namely that if wee haue receyued anie grace or gift at Gods hand wee must set more store by it and put it too such vse as God may bee glorifyed and his Church furthered by it or else wee shall haue a dreafull account too make for giuing cause so of offence too the weake And it had bin better that that filthie trash had bin consumed a hundred tymes with fyre than too haue bin so brought foorth in open place in the syght of all such as lye in wayt for vs a farre of For of a truthe wee knowe well ynough that there are manie which watch vs and seeke nothing but too spye some cause too speake euill of vs not only too mocke vs for our labour for wee bee woorthie of that but too blaspheme Gods name Therfore if a man haue ouershot himself once it is good that he should bee warned of it that he may take better heede hereafter and that wee knowing that God hath bound vs so deeply vntoo him by exalting vs and by dooing vs more honour than we deserue in voutsafing too haue vs too bee his people and too make vs glorie of the hauing of the pure doctrine of his Gospell we may profit our selues the better by it and bee afrayd least if wee chaunge after that sort and become so rechelesse as too fall too taking of leaue too doo what wee list God shewe vs that he is able too take away the things that hee hath giuen vs and too dispossesse vs of them when he listeth Now Saint Paule addeth heere the maner how God is so liberall vntoo vs in Iesus Christ and yit notwithstanding dealeth the gifts of his holie spirit too eche man by certayne meazure not to euery man alyke but as he him self thinketh good He sayeth that this was done by our Lord lesus Christs ascending vp intoo Heauen For then did hee obteyne souerein dominion and the father gaue him a name which is aboue all names that all knees should how before him as it is sayd in another place In deede our Lord Iesus Christ receyued al fulnesse of grace at his comming intoo the world accordingly as S. Iohn sayeth in his first Chapter that al of vs receiue of him to the end wee may haue our fill of the good things wherof wee were hungrie and emptie before That was the cause then why the spirit was giuen him without measure as it is sayd in the same text And the faythfull bycause they be members of the Church haue receyued therof and God hath giuen too euery man his portion and according too the mesure of his only sonne But as for him God hath not giuen him his spirit by measure And why For hee is the head and euerye man must take his lyuelines from thence and he therwithal haue all power ouer vs Wherfore let vs bee contented that euery of vs hath his portion that wee may walk in feare before God and therwithall let vs vnderstand that the perfectnesse is in Iesus Christ bycause Gods spirit resteth in him and bothe greate and smal must bee fayne too repayre too him with acknowledgment of their pouertie too obteyne there the things that they want and not be ashamed to receyue Christs Almesse as they that are destitute of all good things Furthermore although our Lord Iesus Christ shewed himself too bee the only sonne of God whyle he was conuersant in this world proued the same by his wonders miracles and gifts Yit notwithstanding whē he ascended intoo heauen he shewed himself too bee the verye partie in deede which had commission of God his father too deale vntoo vs all things that we haue neede of And that is the cause why it is sayd in the seuenth of Saint Iohn that the holie Ghoste was not yit giuen bycause Iesus Christ was not yit glorified It is very certeyn that our Lord wrought euen then by the power of his holie spirit For when Saint Peter confessed him too bee the sonne of the liuing God it was answered him Flesh and blud hath not reueled this thing vntoo thee but my heauenly father Too bee short wee knowe well that there is nothing but euill in vs and that the good which God giueth vs is by his holie spirit and that all things are committed too our Lord Iesus Christ and that it belongeth too him too deale foorth his doctrine vnto vs according as it is told vs that it is his office and that the father hath giuen him speciall commission too deale his gifts vntoo vs And in deede it is a cause also why the Prophet Esay sayth that Gods spirit rested vppon him namely too shewe that if wee bee separated from him wee must needs perish as it were through drought and emptinesse But howsoeuer the cace stand wee must alwayes come backe too his poynt that the holie Ghost was then powred out vppon all the faythfull when our Lord Iesus Christ was exalted as it is sayd in the other text So then let vs mark that when our Lord Iesus Christ left the world and was receyued vp intoo his heauenly glorie it was too the end that wee should thenfforth inioy his goods so much the better And that is also the cause why he sayd too his disciples it is erpedient for you that I go away for if I taried still with you the holie Ghost should not come It is trew that our Lord Iesus Christ could well haue giuen them his spirit whyle he was conuersant with them after a visible fashyon as well as he did when he was gone out of the world But we must not dispute of this matter after our own fancie we must vnderstand that our Lord Iesus was humbled for a time yea and vtterly emptyed as wee shall see more at length agein hereafter but yit was he receyued intoo his heauenly glory too the intent he should haue souerein dominion and bee so exalted as all creatures myght stoope too him Thus yee see how our Lord Iesus Christes will was to absent himselfe from vs in his body too the intent wee myght the better feele his presence through his dwelling in vs by his holy spirit And that is the thing which S. Paule treateth of as now when he sayeth that for the same cause it is sayd that he vvent vp and gaue his gifts too men after he had led away his enemies prisoners Now this text which is alledged out of the threescore and eyght Psalme sheweth that God is verily exalted in the person of our Lord Iesus christ In deede in that song Dauid preacheth aud singeth the praise of God bycause that beyng stablished King of Israell and bearing the figure
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
assuring our selues that if Gods sonne had not come downe vntoo vs there had bin no meane for vs too haue come vntoo God his father For besyds that wee bee plundged heere in myre and haue nothings in vs but vtter frayltie it is certeyne that we beare as good as a hell about vs bycause the diuell is not without cause called the prince of this world So then seeing wee bee vnder the tyrannie of Satan and of sinne how could wee mount vpward if Iesus Christ drew vs not But first it behoued Christ too come downe hither And therby are wee taught to woorship our Lord Iesus Christ alwayes in the person which he hath taken of the mediatour and wheras the vnbeleuers and vnholie folk take occasion too despyze him bycause he was crucifyed let vs honour him still as he deserueth For wheras his greatnesse and maiestie were after a sort darkened for a tyme that was too giue the greater beautie too his mercy and louing kindnesse which selfsame woord S. Paule vseth when he purposeth too expresse well what earnestnesse of mynd and care God had too raunsome vs from the dungeons of death And so yee see in effect what we haue too consider vppon the Apostles woords where he sayth that Iesus Christ was so abaced And wheras he addeth that he went vp aboue all the heauens I haue told you alredye in one woord that it is all one as if he ment too exempt him from the aray of creatures knowing that as now hee is not subiect too any chaunge And for the same cause is it sayd in the sixt too the Romans that he suffered once in dying for our sinnes but yit for all that dyed not for euer bycause he is entred into the lyfe of God that is to say he is made parttaker of the immortall glorie so as wee haue iust cause to cast downe our eyes And bycause wee conceyue not this so hygh souereintie which was giuen him let vs honour it seing that euen the Angels of heauen do beare vs companie therin For it is not for nought sayd in the Psalm that all the Angels of God worshipped him when he shewed him self too the world which text the Apostle also applyeth to his person in the first chapter too the Hebrews Herewithall let vs mark that although Iesus Christ be not shet vp in anie place certayne yit he ceasseth not too keepe still the trew nature of his bodie For the Papists haue imagined that although he bee in heauen yit he is euerywhere else as well as there yea and therwithall they haue their speculations too shewe how it is no inconuenience at all that God should haue his beeing aboue and therewithall also bee beneathe â—eere with vs And theruppon they imagin themselues too haue the bodie of Iesus Christ in Almbrye by reason whereof they beare it abrode in the streates and cause all men too woorship it and yit in the meane whyle men knowe it is but a morsell of bread Yis say they it is god But that is an vtter adâ—ichilating of the trwe nature of our Lord Iesus christ In defence therof they alledge that if it had the propertie of a bodie it must needs bee in one place certeine But aboue the heaueus there is no place too speake after the maner of the philoâ—ophers it is sayd that Iesus Christ is there ergo say they his bodie hath not the properties of a bodie Yis and wee knowe that the Angels haue no bodies and yit are they not euerywhere for they be faine to go whether soeuer God appointeth them Now seeing that the Angels are not tyed too any place notwithstanding that their essence is not infinite but comprehended within a certeine measure though they haue no proportion of members why should not Iesus Christ bee aboue all the elements of this world yea and aboue all the heauens and yit not ceasse too bee very man Not that he can dye anie more or bee subiect too anie of our passions and infirmities as hee was heertoofore when he listed too bee conuersant in the world for as now he is quyte rid of all those things but that howsoeuer the cace stand he holdeth stil his trewe nature of man And although he bee aboue the heauens yit let vs assure our selues that that distance hindereth not his preseâ—tnesse with vs and in vs As how Wee must mark what hath bin touched afore It is sayd that he filleth all things yea but that is with the power of his spirit Yee see then that the filling wherof Saint Paule speaketh is that wee should haue our fill of the benefyts of our Lord Iesus Christ and that when wee bee graffed intoo his bodie and made one with him by beleef of the Gospell then may we assure our selues that he is the fountayne which neuer dryeth nor can neuer bee emptyed with drawing and that in him wee haue all varietie of good thinges and all perfection Now then if Saint Paule had ment as the papists haue forged and as is maynteyned now adayes of manie ignorant and wilfull persons namely that Iesus Christ filleth all things with his humane nature surely hee would not haue forgotten it but he letteth it alone as an absurditie Wherfore let vs mark well the the twoo sayings that are set downe heere that is too wit on the one syde that Iesus Christ is gone vp aboue all the heauens and yit notwithstanding that he ceasseth not too fyll all things It is sayd that he is gone vp aboue the heauens euen to the end that we should not be tyed too this world and too our fleshly fancies when we intend too resort too Iesus Christ but that wee should lift vp our mynds on hygh and seeke him there by fayth Insomuch that when the holie scripture sayeth that God is in heauen it intendeth not too assigne him some peculiar place The respect is farre differing and altoogither vnlyke betweene God in his spirituall essence and Iesus Christ in respect of the bodie and humane nature which he tooke of vs For when we speake of God we must alwayes lay this ground that he hath an infinite essence which filleth al things so that heauen is as his royal throne the earth is his footestoole Not that he hath any feete nor any seate to sit on but it serues to shewe that there is no distance so farre or wyde that can conteyne the maiestie of God which is infinite as I sayd That is a thing which wee must beare in mynd when God is spoken of vntoo vs And why then is it sayd that God is aboue al the heauens and why dooth Saint Paul speake after the same maner here of Iesus Christ It is bycause that wee bee dull and earthly that if God should not tell vs that he hath his temple palace in heauen we would tye him too euery pyller to euery stone too euery waterspring too euery tree too bee short too
Then dooth it follow that Christ intendeth too distribute his giftes by certeine measure And theruppon wee haue too conclude that he which presumeth of himself and surmizeth that he hath all that is requisite dooth foully deceyue himself twoo wayes For there is not that man which hath receyued such perfection but that he hath neede too profit still with his brethren That is one poynt Agein he that is the excellentest of all others is most bound too doo good with the things that God hath coÌ„mitted to his charge or to his trust as a paâ—â—n On the contrary part the meaner and the ignorant sort must not enuye them that go before them in lerning and wisdome bycause it is Iesus Christes will too haue it so and so must it bee seeing he will haue his Church gouerned by the meanes of men Now then wee see wherat the Prophet amed namely that wee should so suffer our selues too bee filled with the spirituall giftes that belong too our saluation as none of vs refuze too bee taught by the meanes of men Let vs not belyke these fantasticall persons who would haue God too send them some reuelation from heauen and that they myght haue no neede of preaching or reading Let vs not bee caryed away with such foolish ouerweening but let all of vs both great and small submit our selues soberly too the order that our Lord Iesus Christ hath set which is that such as haue greate skill and are well seene in thee holy scriptures and haue the gift of teaching should streyne themselues too serue the whole Church as they bee bound too doo for too that end hath God aduaunced them aboue others And that the meaner sort and the ignorant bee not enuious for that they see not them selues too haue lyke portion but consider that it is ynough for them that God forgat them not but that the dealing of his gracious giftes after that maner was too their profit and saluation It was Gods will that all things should bee made common and that euery member of the bodie should haue his part of them at leastwyse so the order bee alwayes kept Now S. Paule in saying that our Lord Iesus Christ gaue Apostles and Prophets and Euangelistes and Shepherds and Teachers dooth vs to vnderstand that the preaching of the Gospell and the meeting of men toogither too heare the holy Scripture expounded is not a thing inuented by men but that God hath so ordeyned it and our Lord Iesus hath set it downe for a lawe and wee must keepe it without breaking of it For in good sooth were it not set downe by the souereine authoritie of the sonne of God men are so hygh mynded that many of them would shake of that yoke What haue I too doo would euery man say too bee taught by my fellowe Seeyng wee haue the holy Scripture among vs ought wee not too fetch thence whatsoeuer is meete for vs too know Why then should any one man bee preferred before the rest of the company Thus would there bee an horrible disorder in the Churche so as no man would submit himselfe too bee taught No man would bee a learner too haue a mayster or teacher ouer him vnlesse wee were fully perswaded and resolued that that order was not of mans deuyce but that it is a gouernment set downe for all the faythfull by the sonne of God who will haue them heard which haue the charge of teaching as men sent by him telling men that they despyze him and do him wrong and rebel ageinst him and his father if they receyue not his doctrine with all humblenesse and that whosoeuer will bee taken for a Christian must also bee a chyld of the Church And so yee see in effect what wee haue too remember when S. Paul imputeth the hauing of Prophets Teachers 〈◊〉 vntoo the person of Iesus Christ. Furthermore too the intent wee should bee the more gentle and tractable and make no sticking too receyue the doctrine that hath bin preched vntoo vs and to bee alwayes lerners in the scoole of our Lord Iesus Christ Saint Paule telleth vs also that when wee haue good and faythfullteachers and others that labour too shewe vs the way of saluation it is a signe that our Lord Ieâ—â—s Christ hath not left vs nor forgotten vs but that he is present with vs â–ª 〈◊〉 watcheth for our saluation and welfare Therfore let vs not 〈…〉 men can put them selues foorth of their owne head for 〈…〉 too speake one woorde too the glorie of Iesus Christe except it 〈◊〉 gyuen hym from aboue and that the holie Ghoste gouerne his tung â–ª And in very deede it is for the same cause that it is sayd that the holie 〈◊〉 is a wisdome which passeth all wit of man and that the 〈◊〉 man vnderstandeth no whit of it but that God must bee fayne too reuele the things too vs which else are too hygh and hidden from vs Now then when wee see the holie scripture truely expounded and applyed ryghtly too our vse let vs assure our selues that Gods spirit giueth vs record that he abydeth among vs Wherfore let vs lerne to receyue so excellent a gift assuring our selues that it is the homage which our Lord Iesus demaundeth at our hands And that is a cause also why the Gospell is called the kingdome of heauen For wee beewray ryght well that wee take not God for our king nor are willing too honour our Lord Iesus Christ wheÌ„ he is sent vnto vs if we suffer not our selues too bee gouerned by the meanes that he commaundeth and alloweth which is the preaching of the Gospell wheruntoo wee must yeeld such obedience as too receyue the doctrine of it without geynsaying so that he which hath the charge of teaching acquit him self faythfully and the residew bee not so hygh mynded as to say tush I may forbeare it well ynongh but receyue the things willingly which are spoken too them and suffer themselues too bee taught for feare least they should resist the sonne of God that wee may continew in them all the tyme of our lyfe as shall bee declared more at length agein anon Now besydes this Saint Paule by the diuersitie of the offices which he setteth downe expresseth yit better how greatly forecasting our Lord Iesus Christ hath shewed himself for the saluation of those that are his in that he hath left nothing behynd which was requisite conuenient too bring them too the heritage of saluation â–ª Wee must note here concerning these offices which S. Paul reherceth that some of theÌ„ serued but for a tyme as the office of Apostleship For they were not chozen of purpose too continew too the worlds end â—ut only too publish abrode the doctrine of the Gospell vntill it was receyued through the whole world I meane in all kingdomes and Countries though euery man shewed not himself obedient vntoo it Then was there that speciall reason why our Lord Iesus
Gospell were receyued with such reuerence and earnestnesse as it deserueth God also would bee more bountifull on his syde Wheras wee see now so fewe good Preachers yea that there step vp a sort of dirt-daubers woorse than naught and farre leauder than the Moonkes in the poppedome which are as redie to preache Mahomets Alcoran as Christes Gospell so they may keepe their liuings styll and when besydes those wee see also a sort of drunkardes that haue no more zeale than Swyne but are as mastiues that barke not ne neuer open their lipes but too confound lyght and darknesse toogither that all things myght be put out of order Let vs vnderstand that God executeth iust vengeance vppon the despyzing of his Gospell For let vs see a little what the humilitie and submission is which men yeeld vntoo God for all their hearing of the sound of this doctrine and for all his setting vp of the scepter of his Gospell to shew that he is mynded too reigne ouer vs Wee see that most men could fynd in their hartes to haue no religion at al. Agein they that make fayrest countenance would yit full fayne that the Gospell were styll but a shadowing place of Ceremonies And howsoeuer the world go they bee loth too beare anie yoke they cannot abyde too bee rebuked for their vyces but they would haue a beastly licenciousnesse condicionally that they myght doo what they list they would bee contented that the Gospell should bee preached as who should say they would graunt it vntoo Iesus Christ by composition and couenant But in the meane whyle all is but hipocrisie and they cannot so conceale their counterfetting but that the world dooth well see that they bee as shamelesse as harlots For doubtlesse a man shall find more religion and feare of God in the popedome than among those that are in the places where the Gospell is preached But the mischeef of all mischeeues is that a sort of these naughtipackes step vp intoo the chayre of truth of whom some are drunkardes some whoremongers and some blasphemers and too bee short there is such wickednesse among them as is horrible to see ▪ Sith wee knowe this let vs cast downe our eyes and condemne the vnthankfulnesse and rebelliousnesse that is in vs as the cause of all the disorder that wee see But howsoeuer the world go with vs yit if our Lord bee so benificiall too vs still as too haue his doctrine preached too vs therin wee haue a sure and infallible token that he is neere at hand with vs and that he seeketh our saluation by calling vs vnto him as though he spake with open mouth and that wee sawe him personally before vs Then can we not fayle nor bee deceyued in assuring our selues that Iesus Christ calleth vs too him and that he holdeth out his armes open too receyue vs as oft as the Gospell is preached vntoo vs And wee neede not too seeke reuelations from heauen nor too wander abroade for seeing that the woord is in our harte and mouth what would wee more Who shall flye vp aboue the cloudes Who shall go down into the deepes let vs assure our selues that God offereth himself vntoo vs in the person of his only sonne when he sendeth vs preachers and teachers And herwithall let vs still haue an eye too that which I sayd afore which is that they too whom God giueth most of his grace must consider that by that meanes they be the more bound to imploy them selues in the place that our Lord hath assigned them too and wheruntoo it is his pleasure too appropriate them He then that hath knowledge must not exalt himself for it but consider that he is a better too the whole bodie and theruppon examin well how he may serue too the glory of God with the things that he hath put him in trust withall and make the gift which he hath receyued profitable assuring him self that the vse therof is common too all men and that although God haue committed it too his custody and will haue him too bee the keeper of it yit must he not hold it as a treasure locked vp in a hutch but impart it abroade to such as want it and haue neede of it Herwithal also let vs keepe vs frō enuying of those whom it is Gods will to honour after that fashion that there bee no spytefulnesse in vs too say Why and is it meete that such a one should bee preferred before mee For in so dooing wee spyte god And therfore let euery of vs knowe his owne state and degree and not stand in contention with our God assuring our selues that the thyngs which he hath ordeyned in his Churhe are doone by vnreuocable iudgment Wherfore let vs abhorre these madbraynes that would take away the order which wee see too bee grounded vppon the authoritie of the sonne of god There are that thinke the preaching of the Gospell too bee a needelesse thing and that it serueth as it were but for little children and that they them selues haue the holy Ghoste at commaundement too reuele things too them from heauen euery minute of an houre But it is certeyne that the Diuell blyndeth them in that ouerweening and men knowe that he had wonne the goale if the meane of our saluation were abolished and taken away For lyke as S. Paule sayeth that the preaching of the Gospell must serue too make the Church perfect that wee may bee brought too the kingdome of heauen so on the contrary part when there is no more any doctrine or Shepherd the diuell must needes so ouermayster vs as wee shal bee scattered asunder and nothing shall remayne but ruine and destruction Seeing then that this order is not of men let vs learne too submit our selues vntoo it and let all of vs both great and small without geynsaying suffer God too guyde vs 〈◊〉 that meane seeing it hath pleased him too appoynt it Also wee see how Gods children are called the children of the Church And S. Paule sheweth that our Lord Iesus will reigne ouer vs with condition that his woord bee alwayes in mens mouthes He sayeth not that the Angels shall come to reuele vntoo vs the things that God will haue vs too knowe but he sayth that wee must vnderstand Gods will by their meanes which haue the charge and office too tell it vs For lyke as in the tyme of the Lawe it was sayd that the Priestes were Gods Angels and that men ought too inquyre at their mouth so now also God will not haue vs too flitter in the ayre after our owne fancies but too go too the fountayne which is open for vs when wee list too drinke If a man would go seeke the head and welspring of a fountayne I meane as it is hidden in the earth and would hold scorne too drinke vntill he had found it would not men take him for stark mad and besyde him self Yis that would they But
the scripture at theyr tunges end and behold they bee too their owâ— seeming as half Angels and they neuer passe of profiting any more But they that apply their whole indeuer to learne stil in Gods schoole doo fynd themselues behynd hand at a ten or twenty yeeres end Howsoeuer the world go let vs marke well how the Apostle sayeth heere that God will not haue vs trayned in the Gospell for a twoo or three yeeres only but he will haue vs go through with it so that if wee liued a hundred yeeres and vpward in this world yit must wee bee schollers still and all our wisdome is too knowe that we be not yit come so neere too our perfection but that wee had neede too go foreward still And heeruppon wee must euery of vs for his own part stirre vp and spurre foorth our selues and therwithall God must bee so gracious too vs as to be alwayes redy to continew his teaching of vs styll withouâ—â—eassing so as wee maye neuer bee weerye And when wee haue one day learned some lesson that may dâ—o vs good let vs assure our selues that the same is not so wel printed in our harts as nedeth nor yit so wel knowen of vs as were reuqisite And Agein that when wee haue learned one poynt yea twoo or three wee want yit much more and therâ— is not a man so well qualified which hath not neede too bee exhorted still Too bee short let vs assure our selues in any wyse that Gods ordeyning of this gouernment in his Church that the Gospell should bee preached is too the intent that as long as wee bee in this earthly pilgrimage wee should resort continually too the schoole where God teacheth vs for wee walke by beleefe sayeth Saint Paule and not by eysyght Wherin he sheweth that we bee not yit of capacitie to behold Gods glory according also as S. Iohn sayeth in his first Epistle nother shal bee vntill wee bee all wholly transfigured and made lyke vntoo God and then shall wee see him sayeth he as he is As now as S. Paule sayeth in another place wee see but in part and we knowe but in part verily bycause wee walke but in beleefe Nowe whence springeth fayth How is it nurrished and increaced By the woord of god When wee haue preaching and are diligent too bee edifyed by it that is the first poynt wherby and wherat our fayth beginneth and that is the meane wherby it continueth and increaceth till it bee throughly perfected as wee shall see And for the same cause dooth S. Iohn call both old men and young men and such as are in the flower of their age too the intent they should all submit themselues too the obedience of the Gospell Yee old men come heare him that was before all tyme sayth he speaking of our Lord Iesus Christ he is appeered And you young man and little children learne too knowe that yee haue a father in heauen And you stronger sort know yee wherin your strength lyeth Too bee short S. Paule sheweth vs heere that Gods children must be so humble as to submit themselues too instruction and teaching from day too day and from yeere to yeere and consider that they bee not yit come whyther they woulde and should And too the same purpose dooth he adde Vntill wee bee knit all toogither in the vnitie of fayth Forasmuch as wee myght quyte start away and no brydle could holde vs backe if necessitie once constreyned vs as I haue shewed you already this morning therfore S. Paule telleth vs that wee bee not yit come too the poynt which these fantasticall persons that are puffed vp with their vayne ouerweening doo thinke themselues too bee come vntoo as though they wanted nothing more S. Paule sayth wee be not there yit Trew it is that wee ought too indeuer too bee all one as I haue shewed already for without concord there can bee nother Church nor religion among vs nother is God honored and serued neuerthelesse wee doo but go â—â—â—ward still vntoo this concord as wee doo too all other vertues And so long as wee liue in this world wee alwayes go still further and further according whervntoo this lyfe is not in vayne named a race or way appoynted vs of god After that maner then dooth he speake vntoo vs of the vnitie of fayth not that the Christians ought too varye one from another and to maynteyne contrary opinions whyle they be in the trade of profiting but S. Paule sheweth that their fayth cannot bee all one vntill it bee well settled Now there will alwayes bee imperfections and infirmities there will alwayes bee cloudes of ignorance And therefore wee must keepe on too the marke that is set vs downe heere Furthermore wee must marke well what S. Paule addeth concerning the knowing of the sonne of god For therein he sheweth vs the summe of our fayth which is not too wander too and fro but too knowe what Iesus Christ is what at his power is and what benefites he bringeth vs That is the trew perfectnesse of fayth Therfore I said that it is a notable poynt For wee see how the wretched world hath bin misseledde and beguyled heretoofore and still is in the popedome where they which haue some deuoutnesse torment themselues greatly and take paynes too inquyre of this and that alwayes full of hartbytings alwayes full of questionings and yit are still of that sort whom S. Paule reporteth too bee euer learning and neuer a whit the wyzer S. Paule speaketh there of these Hypocrites which despyze the simplicitie of the Gospell and turne away from Iesus Christ too followâ— theyr owne foolishe inuentions They will haue their speculations on eyther syde and they will take payne ynough but yit shall they neuer bee the wyzer For inasmuch as all the treasures of wisedome and vnderstanding are layd vp in Iesus Christ wee must ame at him in him onely shall wee fynde the whole substaunce of our saluation When wee once knowe that Iesus Christ is giuen vs of God his father too reconcyle vs by his death and passion when wee once knowâ— that it is he onely in whom wee must seeke our ryghtuousnesse when wee once knowe that wee bee washed from all spots and vnclenenesse by his blud that he hath made satisfaction for all our dettes wherin wee were indetted that he by his holy spirit hath sanctifyed vs and dedicated vs too the â—eruice of God and that he is our aduocate too make vs fynde fauour in all our prayers and supplications I say when wâ—e once knowe this wee may despyze all the things which the other sort thinke themselues too know which they haue imagined without any certeintie For that cause therfore dooth S. Paule adde heere expresly the knowing of the sonne of God too the end to defyne the better what the woord Fayth importeth For it runneth roundly ynough in mens mouthes and euery man will say
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
cheerly hart Now what is too bee sayd of hyred seruants which may warne themselues away and haue their wages payd them when they haue serued out their yeere and are vsed and treated much more gently and liberally than those poore slaues were For they were fayne too labour euery one in his trade and craft they earned their bread they drunk water many a tyme scarce their fill and they were shet vp in Cabanes where they were inforced too doo their taskes Then if Seruaâ—tes now adayeâ— can not stoope so lowe as too beare the state that God hath layd vppon their backes it is certein that they be too-too vnexcuzable As much is to be sayd of subiectes towardes their Magistrates Therfore inasmuch as we see that our Lord spareth vs wee bee so much the more bound too the subiection which S. Paule speakes of heere Furthermore wee haue too wey yit agein the woordes where he speaketh of franke and free harted willingnesse For it is impossible for vs too fynd any tast or sauour in our state or calling of what sorte so euer it bee except wee knowe it bee for our benefyte and welfare For we can reape no great profit of the seruing of Creatures Wee must therefore resort alwayes too our God and ame at this marke namely that seeyng he hath bin so good and gracious too vs as too set vs in this world and too maynteyne vs heere and too shewe himselfe so good a father towardes vs that all that euer wee haue dooth come of him wee must shewe the reuerence which wee beare too his maiestie and labour too please him in such wyse as wee sticke not too bee subiect too men nor take it in greefe or in scorne So shall our state bee greatly sweetened when wee know that God accepteth it in good woorth at our handes And that also is the cause why he setteth these things as one ageinst another not too shewe any contrarietie but rather too accord them toogither For he sayeth that wee must serue God on the behalfe of our maysters with all willingnesse and afterwarde setteth downe Gods will on the other syde Then is it a very good melodie which answereth very well that wee should know how it is Gods wyll that seruantes should obey their maysters And this will of Gods must dispatch all obiections that myght hinder vs or stop vs When the diuell tempteth vs too thinke any thing straunge that is commaunded vs he intyceth vs too our destruction Now then let vs take Gods wyll as our souereine welfare and perfect happinesse assuring our selues that howsoeuer wee bee handled at his hand yit he loueth vs styll and hath an eye too that which is good for vs Let that serue for one poynt And if wee haue such perswasion well rooted in our hartes it is certein that this willingnesse which S. Paule speaketh of will follow with it so as wee shall fynde no lothnesse in our selues too grudge ageinst it as wee see they doo which are inforced to doo things ageinst their wils for they grunt at it and although they dare not bee aknowen of it yit their hartes are fell and there is nothing but rancor in them Therefore Saint Paule setteth downe willingnesse that is too say that wee should doo all thinges with a good will and freely And so shall we make our state leeâ—some and pleasant For as for them that doo nothing but by force and constreynt they cannot eschew the necessitie of obeying and yit in the meane whyle they bee tormenters too themselues and woorke themselues more spyte then they could receyue by all the sorrowes that they can alledge For when wee bee handled roughly by our maysters superiors and Magistrates yit if wee bee sure that God accepteth our seruice it asswageth all the greef that wee can conceyue so that when wee haue doone our dewtie wee take our repaste with praysing of God wee take our rest as a releefe that he giueth vs for our infirmities and besydes this wee wyll euer haue an eye too the heauenly lyfe and take corage at it too walke on though wee haue neuer so many stoppes Yee see then that Gods children shall alwayes make a hundred tymes better market when they doo their dewtie in seruing God freely than they that go too it as though nyne men hild them as they say and discharge it very coldly with grudging and repyning Furthermore let vs marke that Saint Paule heere bringeth vs three tymes backe vntoo God and too our Lord Iesus Christ and that is too rid vs of this imagination which wee myght conceyue that if other men misbehaue themselues towardes vs the bond is broken too vs and therefore that wee may exempt our selues from subiection if wee can As for example if a seruant haue a mayster that is too rigorous and froward he thinkes with himselfe why What doo I And so seruantes thinke themselues halfe quit if their maisters performe not their dewties towardes them But S. Paule declareth expressely that although maysters be so cruell as they doo by no meanes spare such as are vnder their hand yit is not their superioritie diminished therby Trew it is that in respect of themselues such maisters are vnwoorthie too haue authoritie as wee shall see hereafter But yit for all that he that is the inferiour must holde himselfe styll vnder the yoke bycause he sees that God hath so ordeyned it That is the effect of the thing which wee haue too beare in mynd And on the other syde Saint Paul forgetteth not seruants that he should not procure them their right and that which belongeth too them For he commaundeth maysters too doo the lyke too them not as maâ—e and matelyke as they say but so as maisters consider that although though the ciuill lawes lay the brydle looce in their necks yit dooth not God graunt them leaue too doo what they list but speaketh as well for the one as for the other which thing wee must beare well in mynd Now for the maysters he giueth this rule namely that they must looke well about them how they rule bycause they haue a common mayster in heauen who accepteth no persons As touching Seruants he sayeth my freends though yee haue not such recompence in this worlde as yee would desyre let it suffyze you that God accounteth you not as slaues It is trewe that yee bee despyzed too the worldwarde but you haue your inheritaunce in heauen and our Lord accepteth your seruis and yee shall haue your reward payd you as well as if yee were Kinges and Princes That is the thing which wee haue too remember heere In deede the tyme will not serue for the whole discourse of it but yit wee see that first Saint Paule ment not too currye fauor with the greate and riche sort by maynteyning their ryght ageinst their slaues also that he laboreth on the other syde too bring those too lowelinesse and meeknesse which otherwyse myght haue aduaunced
hauing borne out the brunt of all wyndes and weathers continueth vnblowen downe through the violence of tempests haue shaken off all the leaues broken off some braunches sliuered dyuers bowghes riuen the bark yea and inforced the top of it too stoope now and then too the ground euen so that fayth or beleefe is too bee counted stedfast and well settled which continueth vnuanquished too the end though in the meane time it haue bin neuer so sore shaken and battered with the assaultes of temptations aduersities and crosses both of body and mynd They therfore which haue atteyned to this grounded growth in Iesus Christ may safely and comfortably deale with the doctrine of Election and Predestination without guyde such may haue neede of exhortation admonition warning and incoragement by reason of the naturall fraytlie which alwayes followeth and oftentimes ouertaketh eueÌ„ the strongest but not of instruction otherwise than by the woord it selfe for as sayeth S. Iohn the inward anoynting that is to wit the inlightening of the holy Ghost teacheth them all things But as for the other sort which are yit but as new borne infantes in Christ whether it bee in respect of â—yme or in respect of knowledge or in respect of both forasmuch as this doctrine is of such nature as it cannot bee learned by any preceptes or perswasions of wisdome vntill the knâ—wledge and loue of God in Iesus Christ be first well felt and throughly digested by fayth in the bowels of mens hartes they haue neede too bee both cherished and trayned foorth by degrees and as it were by parcelmeale too the right conceyuing and vnderstanding of so great a mysterie For although Gods free Election and Predestination according too the purpose of his owne good will euen before all time bee in very deede the first cause and onely originall welspring of our saluation or endlesse welfare and of all the things that further or accompanie the same yit is it not the first poynt in doctrine wherby too bring men to saluation nor the first Loadestarre that men must looke at as soone as they bee entered intoo the way of saluation Which thing appeereth sufficiently by the continuall order of teaching vsed throughout the whole holy scripture where both the Prophets and Apostles and Christ himselfe doo alwayes begin the ministration of saluation at the preaching of repentance and so proceeding too fayth and free forgiuenesse of sinnes too newnesse of lyfe and the right vse of Sacramentes too the rizing agein of the dead and the euerlasting iudgment doo finally deliuer foorth the doctrine of Election and Predestination as a sheeld ageinst all assaultes to make meâ— perseuer and hold out to the end in the way of saluation through all aduersities tormentes and temptations as shall appeare more plainly hereafter This doctrine then is as yee would say the roofe of Christianirie which beyng orderly substancially and workemanly reered vppon the rest of the building is as a couering and safegard too the whole defending it froÌ„ all iniuries anoyances of wynd weather and giuing it continuance with perpetuitie so that whatsoeuer is added afterward may well make too the adorning and beautifying of it but not to the safetie and strength of it â–ª And therefore if it bee set vppon a false or ouerfeeble foundation or while the building is yit greene and vnperfected bâ—fore the stones bee well clozed settled and dry the weyght of it beareth downe the whole house to the ground to the great losse and but if the more grace of God bee too the vtter and vnrecouerable vndoyng both of the buylder and of the building What then will some man say Is it not too bee taught Is it not to bee learned Yis verily and that with all earnestnesse and indeuer of mynd howbeeit not at al aduenture not in haste not rashly not presumptuously but with singular circumspection reuerence warenesse and humilitie as al the godly haue vsed to doo least whyle wee take vppon vs too swim without a bladder before wee haue learned too beare our bodyes vppon the water wee bee caryed away with the violence of the streame or sink for fayntnesse ere wee can recouer too land agein or least which worse is whyle wee bee ouercurious in medling with the secretes of Gods Maiestie wee bee ouerwhelmed of his glory How then may wee wade safely in it too our benefite Euen by seeking of our selues in Iesus Christ. Let vs see if wee can fynd our selues there For the scripture assureth vs that there is no saluation but onely in Christ Iesus nor no damnation to them that are in him Now therefore like as too knowe the originall cause of our death and damnation wee must not raundge beyond the fall of our first father Adam bycause that by him sinne entered into the world and by sinne death so to fynd our recouerie and saluation wee must not seeke elswhere than in Iesus Christ bycause he is ordeyned to bee the onely propitiation and attonement for our sinnes and there is not any other name that is to say any other person or meane giuen vs wherby to bee saued than the onely name of Iesus For he is the way the the truth and the lyfe He is the lyght of the world He is the resurrection and the lyfe God is in him reconcyling the world vnto himselfe In him dwelleth the whole fulnesse of the Godhead bodily God hath made him our Wisedome Rightuousnesse Holinesse and Redemption And he through his once offering vp of himselfe vppon the Crosse hath perfected them for euer which are to bee sanctifyed and is become the author of euerlasting saluation too as many as obey him Inasmuch then as Iesus Christ is both God and man and hath all power both in heauen and earth and all knees must bow before him whosoeuer seeketh saluation out of Iesus Christ dooth but wander away after his owne deceytfull imaginations neuer to fynd the thing that he seeketh bycause that as sayeth Saint Iohn he that hath not the sonne hath not the father and he that hath not the father is a straunger too the couenauntes and promises of saluation without hope and without God in the world and so consequently in stead of the substance he ketcheth but a shadowe or a dreame or rather nothing at all Nay rather he ketcheth euerlasting damnation according to this saying He that beleeueth not in the sonne shall not see light but the wrath of God abydeth vppon him And agein this is damnation that is to say the cause of damnation that wheras light is come into the world which lyght is Christ men haue loued darknesse better than lyght that is to say they haue loued the blynd imaginations and inuentions of their owne ignorant mynds better than the lightsome truth of Christes Gospell Wherefore putting away all flatterie and soothing of our selues and taking to vs
when we consider that he calleth himselfe the father of him that is our head wee knowe that he also must needs auow vs for his children bycause he hath bought vs. Furthermore although S. Paule doo set downe heere but the one woord of Spirituall blissinges yit notwithstanding he sheweth that God hath shewed himselfe bountifull towardes vs mo wayes than one And therof he will make a more large declaration hereafter by laying foorth the benefites particularly which wee obteyne by the Gospell For all this chapter is full of them But howsoeuer the eace standeth yit dooth he giue vs too vnderstand in this streyne that Gods giuing of his gracious gyfts vnto vs is not by patches and parcells and that his making of vs too taste them is not with a wet finger and away as they say but that he hath giuen vs them so diuersly and fully that wee haue cause too magnifie him in all respectes Therfore let vs vnderstand that seyng that Iesus Christ is so giuen vntoo vs in him wee obteyne all that is auaylable too our saluation and too make vs happie according also as Paule speaketh of it in the eyght to the Romanes For if the onely sonne bee giuen vntoo vs how should not all the benefites which he hath in him bee communicated too vs with him and by his meanes But howsoeuer wee fare let vs learne too fauour Gods spirituall giftes in such wise as all our wittes may bee gathered home to make much of them And for the bringing therof too passe let vs beware that wee haue not our myndes too much wedded too the world For the verie cause that draweth vs away so as we perceyue not the hundredth part of the good that God hath doone vs nor can apply his benefites too our profit is our owne vanitie bycause euery of vs begulleth himselfe with his owne fond and wandering lustes Therfore let vs learne too shake off the things that stop vs from comming too our Lord Iesus Christ. And although our naughtie nature prouoke vs too seeke the transitorie things of this world yit let vs doo our indeuer to withdrawe from them so as wee may yeeld our selues with a free hart vntoo God and bee earnestly mynded too obey him and too giue our selves wholly vntoo him for so is it his will too haue vs ioyned vnto him This is the thing which wee haue too marke vppon S. Paule when hauing spoken of the spirituall blissings he addeth immediatly in heauenly places or thinges whereby he ment too shewe that wee bee not 〈…〉 receiue the gracious giftes which are communicated too vs in 〈…〉 Iesus Christ and which God would haue vs too possesse till 〈…〉 howe there is not any thing in this world that ought too 〈…〉 Wherefore when wee once knowe that wee bee not 〈…〉 and made too dwell alwayes in this world but that wee must 〈…〉 as wayfarers in it and that our euerlasting heritage and 〈…〉 in heauen let vs thereuppon make thitherwarde and 〈◊〉 our selues too it more and more And although wee bee feeble 〈◊〉 not faynt but plucke vp a good hart and pray God too giue 〈◊〉 Moreouer yee see that the cause why S. Paule setteth downe 〈◊〉 Blissings is too doo vs too wit that wheras the diuell 〈…〉 any traynes too thrust out of the way God will prouide 〈…〉 them all And why For he hath such store of blissings that he 〈…〉 and destroy all that euer may bee ageinst our 〈…〉 But now let vs fall downe before the maiestie of our good God 〈…〉 of our faultes praying him to touche vs more 〈…〉 with them that wee may bee brought to trew repentance so 〈…〉 may condemne our selues and seeke to our Lord Iesus Christ 〈…〉 that wee want and that not for one day or at a brayd but 〈…〉 and stedfastly too our lyues end and that whatsoeuer befall vs 〈…〉 alwayes assure our selues that we haue cause too praise our 〈…〉 and that if wee be poore and miserable in this world the 〈…〉 is ynough too quiet vs to sweeten all our afflictions and 〈◊〉 and too giue vs such contentation as wee may neuerthelesse 〈◊〉 mouthes open too blisse God for shewing himselfe so kynd 〈◊〉 and liberall towards vs as euen too adopt vs too his children 〈…〉 shewe vs that the heritage which hath bin purchaced for vs by 〈…〉 of his only sonne is redie for vs and wee can not misse of it 〈…〉 go too it with trew and inuincible constancie of fayth That it 〈…〉 please him too graunt this grace not only too vs but also too all 〈…〉 c. ¶ The second Sermon vppon the first Chapter 3. Blissed bee the God and father of our Lord Iesus Christ which hath blissed vs with all spirituall blissing in heauenly things in Christ 4. According too his choozing of vs in him before the foundation of the world too the end wee should bee holy and vnblamable before him in charitie WEe haue seene heeretofore how S. Paule exhorted vs too praise and blisse God bycause he hath blissed vs and that not after an earthly maner but after a spirituall maner too the end wee should learne too holde our selues contented with Gods shewing of his fatherly goodnesse and loue towards vs in opening the gate of the kingdome of heauen vnto vs by hope in so much that although wee bee subiect too much miserie in this world yit it is good reason that wee should content our selues with Gods choozing of vs after that fashion and with his calling of vs too him according as it is witnessed too vs by the Gospell that he is our father namely in as much as he hath knit vs too our Lord Iesus Christ as members too their head And now S. Paule bringeth vs too the originall welspring or rather too the principall cause thaâ— caused God too take vs into his fauour For it is not ynough that God hath vttered the â—reasures of his goodnesse and mercy vppon vs too drawe vs too the hope of the heauenly lyfe by the Gospell and yit is that very much For had not S. Paule added that which wee see presently it myght haue bin 〈◊〉 that Gods grace is common too al men and that he offereth it too all without exception and consequenâ—ly that it is in euery mans 〈…〉 too receyue it through his owne freewill by meanes whereof theâ—e should bee some deseruing in vs For if there were no 〈…〉 men but that some receyue Gods grace and 〈…〉 what myght bee sayd but that God hath shewed 〈…〉 to all mankynd But they that are parttakers of the 〈…〉 Lord Iesus Christ atteyne too it by fayth And so yee see what might bee deemed of it But S. Paule too exclude all deseruing 〈◊〉 behalfe and too shew that all commeth of Gods onely free 〈◊〉 goodnesse sayth that he hath blissed vs according too his 〈◊〉 of vs aforehand As if he should say that too exalt Gods 〈…〉 as becommeth vs wee must looke vppon the
he sheweth that we bee neuerthelesse sure of it for all that and that nothing but our owne vnthankfulnesse letteth vs too glory fuâ—ly in God and too say with full mouth that wee doubt not of our comming too the heauenly lyfe forasmuch as wee haue an earnest penny therof by the holy Ghoste and are so knyt too our Lord Iesus Christ that all the goodes which he hath doo belong vntoo vs and are made common to vs by fayth Therfore let vs mark well what is conteyned in these words of S. Paules He sayeth that the holy ghost is our earnest penny Seing it is so wee must needs be sure of our redemption wherof we shall haue the possession at the last day yea euen to the full that doth the thing of it sâ—lf shew sufficiently For we be but sillie wormes of the earth wee bee compassed aboute with rottennesse and corruption wee bee beset with so many miseries as is pitie to see the world rayleth vpon vs and mocketh vs and our simplicitie we bee fayne too indure hunger and thirst it seemeth often tymes that God hath forsaken vs and after a sort cut vs of yea and that he vouâ—safeth not too pitie vs as the most despyzed creatures of the worlde Lo at what poynt wee bee too outward appeerance And therefore it standeth vs on hand too haue a remedie too warrant our selues withall in the middes of so many perplexities and hartgriefes That is the cause why S. Paule sayeth purposely that the holy Ghost is our earnest penny Although then that the world haue the brydle looce to trample vs vnder his feete as they say although our Lord keepe vs occupyed with many temptations although he humble vs in such wyse as it may seeme that wee bee as sheepe appoynted too the slaughter so as death bee continually betweene our teeth yit are wee not vnpurueyed of good remedie For why Seyng that the holy Ghost reygneth in our hartes wee haue whereof too boast euen in the middes of all our temptations according as it is sayd in the viii too the Romanes that being once assured that God taketh vs for his children wee may not only call vppon him but also although wee bee afflicted and tormented yit wee ceasse not too bee alwayes fully and infallibly resolued that he is our father too leade vs too the glory of heauen for euen that also is 〈◊〉 meane whereby our hope is tryed Furthermore wee bee warned also too walk in pacience and that seing God hath giuen vs his holie spirit for an earnest pennye wee must not bee so hastie and impaciente as wee haue bin woont too bee For if God handle vs roughly by and by wee fall too grudging and are very loth too suffer any thing for wee see how tender and nyce we bee of nature But wee must indure paciently bycause God will not haue vs too come too his kingdome at one leape as they say but will haue vs too passe by this world through the midds of thornes and breers so as wee shall haue much a doo to get through and wee shal bee in greate distresse Seing that he will haue vs led such a way and yit notwitstanding giueth vs so good a remedie as ought to suffyze vs which is that he strengtheneth vs in inuincible constancie by his holie spirit let vs stand in a redinesse too fyght till the tyme of victorie bee fully come It is trew that our fayth doth euen now alredy get the vpper hand but wee receyue not yit the fruiteâ— of it nother doo wee fully inioy it Therfore wee must determine with our selues too sygh and grone continually and yit therwithall too reioyce also For why too reioyce in our hartes and also too cry with S. Paule alas wretched wyght that I am who shal deliuer me from this prison of my bodie are things that may match verye well toogither Therfore let euery of vs moorne yea and bee greeued at the hart for that wee bee still so much giuen too our wicked lusts and too the number of vices that are in vs And yit notwithstanding let vs ceasse also â—oo say that wee thank God and too bee contented with his giuing of such portion vâ—to vs as ought too suffyze vs and too tary his leyzure till he accomplish and performe the thing that he hath begunne seing wee haue his holie spirit so dwelling in vs with a promis that wee shall neuer bee destitute of him vntoo the end Thus yee see how wee bee heere incoraged too take hart of grace and too walk in such constancie as all the miseries of the world may not stop vs of 〈◊〉 till wee bee â—â—me to our races end And that is the cause why S. Paule speaketh purposely of redemption It is trew that wee bee redeemed by our Lord Iesus Christ and he is giuen vs for our redemption or raunsome as is sayd in another text yit notwithstanding wee haue not the effect and full fruition of it as yit Then is there a dubble redemption one which was accomplished in the person of our Lorde Iesus Christ and anoother which wee wayte for and which shal bee shewed vppon vs at his comming ageine According wheruntoo S. Paule sayth in the viii too the Romanes that although wee grone and bee hild downe in anguish yit wee must not bee dismayed at it nor think it straunge bycause all creatures sayth he doo beare vs companie yea and bee as a woman that trauelleth of child For wee see that all the world is subiect too corruption through the sin of Adam Seing then it is so let vs not quayle in our gronings but let vs so measure our affections as too hold vs contented in that we haue our redemption purchaced in the person of our Lord Iesus Christ and thereuppon trust that he will accomplishe the same thing in vs and in our persons which he hath brought vs in his owne The thing therefore that S. Paule ment too say is that Gods spirit is our earnest penny duryng the tyme that wee wayte too be taken out of this transitorie lyfe and too bee set free from all miseries specially from the bondage of sinne which is the heauyest burthen that can bee Untill such tyme then as wee bee deliuered from all those thinges wee must rest vppon this that Gods spirit dwelleth in vs. And as touching the redemption of purchace it may well bee taken for purchaced redemption for it is a very ryfe maner of speech lyke as when it is sayd the spirit of promis it is ment the spirit that assureth or warranteth al the promises The spirit of the feare of God bycause it is he that maketh vs obedient too his rightuousnesse So lykewise when he speaketh of the Redemption of purchace it may well bee sayd that it is the redemption which was purchaced for vs too shewe that if wee feele the effect of it in our selues so as wee be out of all doubt of the things
the father what protestation soeuer he make of going too him So then wheras it is sayd heere that wee must beleeue in Iesus Christ let vs bethinke vs of the warning which he giueth to his disciples Beleeue yee in God sayeth he beleeue ye also in me There hee sheweth that the auncient fathers which liued vnder the Lawe had but a dark teaching vntill the tyme that he was manifested too the world Trew it is that they woorshippid the liuing God yea and that they had none accesse vntoo him but by meanes of the mediaâ—or Howbeit that was but vnder shadowes and figures nother had â—hey any such lyght as wee haue nowadayes vnder the Gospell And 〈◊〉 that cause also told I you that he is called the image of God who is of his owne nature inuisible so as wee could not knowe him vnlesse he â—â—tered himself by such meanes Too bee short let vs mark that wee â—oo nothing else but wander till wee haue our fayth settled in Iesus Christ. And this wil bee the better perceyued by the errors wherwith â—he world hath bin imbrewed vnto this day For the Papists will proâ—est well ynough that they beleeue in God as much doo the Turkes the Iewes also Trew it is that the Papistes and Iewes seeme too come neerest the truthe for the Iewes protest that they worship the liuing God euen the same God that gaue them his Lawe by Moyses But what for that In the meane whyle they reiect Christ who is the end and substance of the Lawe As for the Papistes although they â—â—â—fesse Christianitie auowe Iesus Christ to be their sauiour yit is 〈◊〉 â—pparant that they make warre ageynst him for as much as they 〈◊〉 set vp seruing of God after their owne lyking so as there is nothing but disorder in all their doings As touching the Turkes they can wel ynough say Almyghtie God the maker of heauen and earth but shall wee thinke that God will renounce himselfe or vnsaye that which he hath sayd which is that no man can come vntoo him but by his welbeloued sonne whome he hath ordeyned too bee the mediator â—â—tweene him and men Ageyn wee see how the papistes will well yâ—â—ugh say that they beleue in God but yit therwithall they wil needs 〈◊〉 patrons and aduocates too bring them too his presencâ— Agein 〈◊〉 not ynough for them that they bee bought with the blud of ou◠〈◊〉 Iesus Christ they must also put too their owne merits and â—â—â—â—some themselues by their owne satisfactions and when wee haue offended God we must haue such meanes and such Then if a man list too examin the papistes beleefe surely he shall fynd that they â—eleeue their owne dreames and that all that euer they doo is 〈◊〉 confuzed maze For with Iesus Christ they mingle whatsoeuer commeth in their owne head wheras wee know that he ought to continue whole aâ—one by himseâ—fe Wee see then how S. Paule leadeth vs to the trew tâ—yal of our fayth which is by resting vpon Iesus Christ so that wee feele our selues vtterly voyd of all goodnesse and that wee mâ—â—t draw from out of his fulnesse too be filled with all good thinges or else â—o wil bee vnto vs For if wee had all the Angels in heaâ—en on our syde if it were possible yit is it certeyn that all should go too wâ—ecke if wee haue not the sayd head as S. Paule sayeth in the first and second chapters of the Epistle too the Colossians And so yee see what wee haue too gather vppon that sentence Now after S. Paule hath sayd that he thanketh God for the things that he sawe alredie in the Church of Ephesus he addeth that 〈◊〉 praâ—eth too him also This is too shewe vs that when wee see God bestowe his excellent giftes vppon his children wee had neede too beseche him still to contâ—newe and go forewarde with the same and that for twoo causes For he that standeth may happen to fall and againe God had neede too increace his grace more and more For euen they that are the perfectest shall haue cause too bee ashamed if they looke well intoo their owne wantes Yee see then that the thing wheretoo S. Paule bringeth vs is that when wee prayse God for the gyftes which he hath bestowed vppon his chozen children â–ª wee ought too match prayer also with our thanksgiuing And why For it is in hiâ— onely too bring too passe the thing that he hath begunne and it behâ—ueth vs too lay alwayes this ground Lord thou wilt not leaue the woorke of thine owne handes halfe vndone And the same thing whiâ—h wee ought too doo for others is also requisite for our selues Too bee short wee bee heere warned too magnifie God in such wyse for his goodnesse and gyftes which wee haue felt already as wee must perceiue that there is still much default in vs and that it standeth vs on hand that he should giue vs perseuerance too the ende and moreouer that he should correct our vyces and augment his grace in vs till wee bee come too full perfection which thing will neuer bee till wee bee rid of this mortall body Yit notwithstanding wee see howe Satan dooth now adayes possesse such as surmyze a hellishe perfection and make but the three first petitions too their father saying that it is ynough too pray God that his name bee hallowed that his kingdome come and that his will bee done and so they cut of all the rest of the prayer which our Lord Iesus hath left vs And for this matter I haue the signing of their owne handes which theyr disciples know wherby those diuells shewe that they must needes bee vtterly without wit seing they bee caryed away so farre as too refuze too yeelde God this glory that euen now wee bee yit still ouer loden with the burthen of our infirmities hild downe with store of corruptions and hemmed in with abundance of vyces and that God must bee fayne too clenze vs of them more and more yea euen from day too day vntill he haue brought vs too the perfection wheruntoo he calleth vs And it standeth vs so much the more on hand too marke this doctrine well bycause the Papistes are not so farre ouershot in the errours of their superstiâ—ions and Idolatries as these varlets are which doo now adayes sowe abrode their poysons in their priuie meetings and lurking holes But howsoeuer they fare let vs marke well what is shewed vs heere by the holy Ghost when S. Paule sayeth that he prayeth god And why I haue tolde you already that the Ephesians had profited and that the giftes of God and of his holy spirit were augmented in them He hath shewed that Now too knit vp the matter he sayeth further that he prayeth God too giue them that which they haue not which they want as yit Sith it is so let vs marke that the more wee haue profited the more cause haue wee too humble our selues and
with all myldnesse too beseeche God too finishe the thing that he hath begunne 〈◊〉 too increace his giftes in vs till wee neede no more too go any fâ—rther which shal bee at the meeting whereof wee shall speake more in the fourth Chapter But yit must wee mark well the woords that S. Paule vseth For he sayeth the God of our Lord Iesus Christ the father of glorie or the glorious father for the speeche father of glorie is put in the Hebrew tongue for glorious father giue you the spirituall reuelation too haue knowledge of him Now when as S. Paule sendeth vs heere too Iesus Christ saying that the God whom he calleth vppon is the same which is the God of our Lord Iesus Christ yea and his father too it is too shew the trust that he had too be heard and that the Epheâ—â—â—ns should take hart too follow the same fashion and rule of praying â—â—d that when they haue any occasion to resort vntoo God they should hâ—ld the same way that he did and keepe by the streit lyne of comming 〈◊〉 our Lord Iesus Christ. But now if a man demaund how God is aboue our Lord Iesus Christ the question is easye too bee resolued if wee haue an eye too the person of the mediator which is abased in our stead and degree too bee the meane betweene God and vs Trew it is that Iesus Christ is all one with his father and when wee speake of the liuing God it behoueth vs too acknowledge that the whole fulnesse of the Godhead dwelleth in him Therefore wee must not separate our Lord Iesus Christ as though he were a new God and some otheâ— than the same that was shewed too the fathers from the beginning as some diuels say now adayes which haue stirred vp that stining villanie and abhommination but it is the selfsame only one God which hath shewed himselfe too vs in the person of the father so wee seeke him in Iesus Christ. For in Iesus Christ wee haue too consider the office of the mediator in that he so abased himfelse Not that he forwâ—nt any whit of his maiestie nor that he was any whit abridged or diminished of his eternall glory there was no such thing at all But as in respect of vs he was abaced yea and vtterly emptyed And wee must not bee ashamed too say that Iesus Christ was abaced seing it is sayd that he was emptyed for that is the very woord that S. Paule vseth too the Philippians Therfore when wee speake of Iesus Christ as he is ioyned too vs too the end too bring vs too his father so is he vnder God his father namely in respect that he hath taken our nature vppon him and is become our fellow And that also is the cause why he sayd to his disciples as S. Iohn reporteth in his twentith chapter Go yee too my brethren and tel them I go too my God and your God too my father and your father Lo how Iesus Christ ioyneth himself in such wyse with his faythfull ones that he sayth he will haue one self same God with them Yea verily but in what sort For is he not God himself Yis howbeeit forasmuch as he is clothed with our flesh and inasmuch as he voutsaued too bee made fleshe too the ende that wee myght bee members of his bodie that is the cause why he hath one God with vs And that is the cause also why the Apostle applyeth this text of Esayes too his person Lo heere am I with the seruants which thou hast giuen mee so as Iesus Christ commeth there as a captein that presenteth himself before his king and prynce saying Lo here I am with the companie of children which thou hast giuen mee Howsoeuer the cace stand wee see that Iesus Christ draweth vs too God his father too the end wee should repayre too him with ful trust and he receyue vs For otherwyse who is he that durst bee so bold as too hight himself that his request should be heard What grace could wee obteyne if the gate were not opened vs by Iesus Christ and that he performed not the thing that he hath spoken namely that he is the way Howbeeit too the intent wee myght the better knowe what neede wee haue too bee guyded by our Lord Iesus Christ S. Paule setteth heere before vs the infinite glory of god How dare wee then bee so bold as too offer our selues intoo Gods sight but for that we haue an aduocate which maketh vs a way in thither For if the sunne doo dazle mennes eyes and the heate of it sindge vs though wee bee very farre of from it what will become of vs when wee will preace vntoo God For what else is the sunne than a little power which he hath breathed intoo it And must wee not needes bee as it were swallowed vp when wee preace to the incomprehensible maiestie that is in God Yit notwithstanding if wee haue Iesus Christ wee haue too vnderstand that God is not onely the father of glory but also the father of mercy and that he looketh with pitie vppon such as are most miserable and are had in reproche and disdeyne of the world Lo whereuppon wee ought too rest in praying vntoo God. S. Paule prayeth God heere expresly too giue the Ephesians the spirit of wisedome and reuelation It is certeine that God had alredy reueled too them the truth of his Gospell as it is seene And verily wee could not haue one sparke of fayth or of lyght except God had wrought in vs alredy according as it is sayd to Peter in the sixteenth chapter of S. Mathew Flesh and blud hath not opened these thinges vntoo thee but my heauenly father which is in heauen And yit for all this Peter sheweth afterward that he knewe not any whit of Christes spiritual kingdome Then although he were but as a silly nouice sat his A. B. C. yit is it witnessed of hym that the smal taste of the Gospel which he had was a gift from heauen Hereby wee see how God must be faine too increase his giftes more and more in vs and in that respect is our life termed a way bicause wee must alwayes go on forewardes tyl our race bee ended And who soeuer imagineth any perfection in this worlde is possessed of Satan and vtterly renounceth God grace Yit notwithstanding let vs not surmize that God changeth his purpose for he is not variable or suffereth his grace too bee chopt out in gobbets and cantles at mens pleasures but he hath appoynted this order that wee shoulde growe from day too day and yit therwithal learnâ— to acknowledge soberly our wantes and too grone for them and to mislike of them to hold our selues alwayes in awe Yeâ— see then that these two thinges agree very wel namely that the Ephesians had alredy receyued the spirite of Reuelation and yit that they needed to haue it giuen them of god For although there be but
For in it selfe the maiestie of God is too high a thing and wee should bee vndone a hundred times before wee could come nere him if it were not that he is come downe vnto vs But if wee once haue Iesus Christ â–ª there wee haue a lyuely image of him wherein wee may behold whatsoeuer is requisite for our saluation For there we vnderstand that God is our father and that wee bee clenzed from all our sinnes too be transformed intoo the glorye of god There wee see how God accepteth vs for rightuous and that wee bee reconciled too God ageine There wee perceyue how he hath raunsomed vs and that wee shall neuer bee left destitute of the grace of his holy spirit till he haue brought vs too the ioying of our inheritaunce Thus doo wee knowe all these things in our Lord Iesus Christ. And that is the cause also why S. Paul sayeth in another place that he desired not too knowe any other thing than Iesus Christ and that it is he onley of whom he intended too boast According whereuntoo wee haue seene heretofore how he forsooke all things to abyde vnder the Crosse of our Lord Iesus Christ and that althoughe the same hath too the worldward nothing but shame and reproch yit he protesteth that he had giuen ouer al that he had esteemed afore and that he estemed them but as hinderaunce and losse yea and as filth and dung too the intent too cleaue too our Lord Iesus Christ and too shewe that such as are possessed with the fond opinion of their owne deseruings do separate themselues from our Lord Iesus Christ and that if wee will bee knit vntoo him wee must giue ouer all that we imagine our selues too haue of our owne and offer our selues vnto him â—oyde of all goodnesse too bee filled at his hand And here ye seâ— also why S. Paule sayth that he had leuer come too the hauen of saluation poore and starke naked then too liue in the mids of the Sea and too bee there swallowed vp For although he were taken for an holy man and as halfe an Angell yit made he no reckening of all that so he might bee partaker of the remission of sinnes that was giuen him in Iesus Christ and of the grace which he hath communicated too all his members Therefore let vs learne too magnifie Gods grace in such wyze as wee may vtterly forget all the toyes wherwith the diuell deâ—â—iueth the vnbeleeuers by puffing them vp with I wote not what manner of pryde and come vtterly emptie too our Lord Iesus Christ â—oo beg his grace For wee cannot receiue one drop of it but by confessing our selues too bee vtterly vnworthie of it And now let vs fall downe before the maiestie of our good God with acknoweledgment of our faults praying him too make vs percâ—yue them more and more and that the same may so humble vs as wee may bee stablished in his grace and labour too come nerer and nerer vntoo him that being beaten downe in our selues wee may bee rayzed vp by him through his mere mercie and depending altogither vppon him resort vntoo him as too 〈◊〉 father and continewe in so doing till he haue taken vs out of the prizon of sinne and ioyned vs perfectly too himselfe That it may please him too graunt this grace not onely too vs but also too all people c. The seuenth Sermon vpon the first Chapter 17. I pray for you that the God of our Lord Iesus Christ the father of glorie giue you the spirit of wisedome and reuelation too haue the knoweledge of him 18 That is too wit too haue the eyes of your vnderstanding inlightened too the end ye may know what the hope is which you ought too haue of his calling and what the riches are of the glory of his heritage among the Saintes ALl men haue naturallye some vnderstanding Not that it sheweth itself as soone as they bee borne but in processe of tyme all haue some discretion of good and euill And for that cause are thei reasonable creatures But the vnderstanding which wee haue of nature is not ynough too bring vs too the kingdome of heauen For wee stop farre short when matteâ—s that concerne the heauenly life doo come in question Wee see that euery man hath wit in matters and affayres of the world and euery man will looke about him Agein although dyuers could fynd in their harts that their owne consciences were dead yit notwithstanding God hath so graued a kynd of feeling in their harts as our liues must needs bee brydled and euen the wickeddest and woorst natured of vs all shall of force haue some remorse or hartbyting and bee constreyned whether they will or no too allow the good and condemne the euill Trew it is that when they haue committed any fault they will labour too hyde it with vayne excuces But if a man aske them whether murther extortion robberie whoredome deceyt and forswearing bee vertewes or no thy will say they bee vyces woorthy too bee condemned Euerie man will talke so For it is Gods will that there should bee such a knowledge printed in mans harte too the end that all should bee condemned without excuce and bee inforced too bee thir owne iudges But as I said afore this is not ynough too leade vs vntoo God and too open vs the kingdome of heauen in such wise as wee may knowe how too bee saued or howe too call vppon god Then are wee starke blynd in that behalf for our insyght reacheth not beyond the world Therfore God must bee fayne too woorke in vs and too giue vs new eyes too spye out the things that are requisite too our saluation And that is the cause why S. Paule prayeth vntoo God heere too giue them inlyghtened eyes Wherin he presuppozeth that men haue alredie some enterance not too atteyne so hygh as is requisyte but too haue some seede of Religion in them and too perceyue that there is a God Furthermore God must bee fayne too giue a greater lyght and such a one as wee be quyte voyd of by reason of Adams sin for wee bee plundged in such darknesse that we go cleane awk froÌ„ the ryght way till God haue reached vs his hand Yee see then that the thing which is conteyned heere is that God hath doone more for vs in giuing vs the eyes of vnderstanding than in making vs men and putting vs intoo the world bycause that therby he reformeth vs and giueth vs a cleere and sure insyght as to those whom he hath chozen For it is a priuiledge which is peculiar too his owne children and not common too all men And truely wee see that when God vttereth his power it is not knowen but onely too such as haue inlyghtened eyes according too this saying of Moyses Thy God hath not giuen thee a hart too vnderstand nor eyes too see euen vntoo this day Wee knowe that miracles were wrought in the sight of the people
And for as much as wee doo not yit perceyue such fulnesse of Gods grace as were to be wished therfore S. Paule sendeth vs to the person of our Lord Iesus Christ. And surely if he had not added that God hath vttered his power in his only sonne after such maner as we haue herd it what a thing were it For we myght alledge in way of reply howso where are these riches of God For we be not only bereft of the goods of this world but also we be as a dry barrein groÌ„ud in respect of the grace of Gods holy spirit If there bee any portion of it in vs it is so smal as wee ought too bee ashamed of it and yit for all this wee bee moreouer plundged in our infirmities If yee speake of Gods power it ought too get the vpper hand of all sinne in vs But wee bee so weake that wee bee as good as beaten downe Agein it were meete that Gods image should shyne foorth in vs and wee beare such store of fylthinesse and such blemishes about vs as is pitie too see Wee should bee wholly consecrated too God but the worlde holdes vs backe and wee bee as it were snarled in it Loe how the faythfull myght bee abasshed when any talke were ministered concerning Gods grace if they stayed there and were not led foorth too Iesus Christ. Not without cause therfore doth S. Paule adde here that God did then vtter the excellencie of his power when he rayzed our Lord Iesus Christ from death And he speaketh purposely of his resurrection bycause that in his death wee see nothing but astonishment For there appeered nothing but weaknesse but by his vanquishing of death he shewed himself too bee the sonne of God yea and the Lord of glorie and lyfe who â—ad all power in himself And that also is the cause why S. Paule sayth that God did set him at his ryght hand For it had not bin ynough for Iesus Christ to haue bin rayzed agein except he had a continuall and abyding dominion Trew it is that euen in his only resurrection wee haue a record that he is the sonne of God but yit for all that wee must passe one step further namely that he had not a blast of power and away but that by his ryzing agein he atteined such superioritie that all the world is gouerned by him and he is now set downe at the right hand of God his father to maynteyne and preserue his seruantes that call vppon him and put them selues intoo his keeping and hath sufficient power to ouercome Satan and al the world and all our enemyes Now then wee see S. Paules meaning that forasmuch as wee myght bee cast downe and our fayth at least wyse sore shaken if wee should looke no further than too our selues therefore he setteth Iesus Christ before vs as the trew patterne wherin wee may see the thing that as yit is vnseene in our selues that is too wit Gods inestimable power which surmounteth the whole world For first he is rayzed from death and secondly he is set at the ryght hand of his father Now the speaking of Gods ryght hand is a resemblance taken of men It is certeyne that God hath nother ryght hande nor lefte for he is infinite and fylleth both heauen and earth and agein he hath no body but is a spirituall beyng Therefore wee must not imagin any place certeine when Gods ryght hande is spoken of And wehn as it is sayd that Iesus Christ sitteth there it is too shewe that he filleth all the world with his power Trew it is that as in respect of his manhood he is in heauen and it is one of the Articles of our fayth that he is ascended into heauen But yit notwithstanding although he bee absent from vs in his body and that there is a great distaunce betwixt vs it is no let but that he filleth all things with his holy spirit and dwelleth in vs himselfe and that wee bee nourished by his owne substaunce according to this saying that his flesh is our meate his blud our drinke Yee see then how that Gods right hand is not some certeyn place for Christ to sit in but the souereinty which he hath obteyned too gouerne the whole world And as I sayd afore it is a similitude borowed of men as when a prince maketh his vicegerent he setteth him at his right side as who should say Loe here the second person of my Realme whom I will haue men too obey God then in the person of our Lord Iesus Christ ment too shewe that he is our father Trew it is that the whole fulnesse of the Godhead is in Iesus Christ. Howbeit forasmuch as wee bee heauie and sothfull and vnable too atteyne too the maiestie of God therefore it is sayde that Iesus Christ hath obteyned all souereintie so as wee bee sure that he hath vs in his protection that being vnder his hand wee be safe and all the diuels of hell doo what they can cannot preuayle at al ageinst vs For who is it that hath al power It is eueÌ„ our head Although theÌ„ that we which are his members be weak yit is there strength ynough in the head which is the chiefe part of the body And so ye see for what cause it is sayd that Iesus Christ is set at the right hand of God his father namely too shewe vs that wee neede not too seeke farre for his help seeing he gouerneth all things both aboue and beneath and wee â—ee committed too his charge here He sayeth that God hath vttered his high and infinite power in vs Howebeeit forasmuch as that suffizeth not by reason of the infirmities which wee feele for that there is so much amisse in vs still and wee bee not yit come too the full measure no nor too the hundreth part of it therefore too the intent we may bee the better assured of all the things that wee want wee must consider them in Iesus Christ Are wee then subiect yit still vntoo death Behold Iesus Christ is receyued vp intoo euerlasting life for the very cause why he became a mortall man as wee bee was that the life which he hath might belong vnto vs Doth sinne dwell still in vs Behold Iesus Christ hath no spot nor blemish in him Are wee weake He is the power of God his father and looke whatsoeuer he receyued in his manhod which he tooke of vs was for our sakes and too our behoofe Too bee short looke whatsoeuer wee want and whatsoeuer may comfort or quicken vs we shall fynd it in our Lord Iesus Christ bycause wee should not bee in care and perplexitie as though we were excluded from the benefites that S. Paule hath made mention of heretoofore Finally wee should neuer haue any settled trust except wee knew that the things which are wanting in our selues are in our head For the measure of Gods gracious giftes is very fimall yea euen in the
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
haue vengeance ready for all such as â—et themselues ageinst our doctrine Yea though they bee the hyghest in the world yit if they set vp their bristles ageinst God and deâ—pyze him they shall not scape the damnation that is threatened them at leastwyse when the faythfull haue once performed their obedience And in deede when an enemie summoneth a people there is trembling for feare least they shall fynde no mercy if reasonable conditions should bee refuzed and what then shal be doone when God commeth not onely too will vs too yeeld our selues vntoo him but also too offer himselfe too vs and will haue vs too possesse him and all his goods in the person of Iesus Christ What shall become of vs if wee refuze such grace when he vseth such kyndnesse towardes vs Must not horrible damnation lyght vppon so villanous pryde and scornfulnesse when men voutsafe not too receyue him euen him which not only procureth their saluation but also created them and by whom they bee mainteyned Then let vs learne too marke well this doctrine wherein peace is spoken of too the ende wee prouoke not God any more ne turne our bread intoo bane and our meate intoo mortall poyson but that wee may bee quickened truely by the grace which God offereth vs dayly And for that cause Saint Paule concludeth that they which are so touched with Gods spirit to obey the Gospell simply and substancially are no more straungers but rather fellovvcitâ—zens vvith the Sayncts and Gods houshold folk And this tendeth still too the end that I haue noted afore that is too wit that Gods name should bee glorified as it deserueth and that wee should not step lyghtly too him as wee bee woont too doo For wee thinke too discharge our selues with one woord by saying that Iesus Christ is our redeemer But let vs alwayes call to remembrance what wee haue bin and in what taking we were til Iesus Christ drew vs out of the dungeons of death For the worde straungers importeth that which wee haue seene heertoofore namely that before the Gospell was preached the Gentyles were without hope of saluation cut of from Gods fauour without promises without God in the world insomuch that although they liued heere although they were fed and susteyned by the good thinges that God gaue them although they inioyed the lyght of the sunne yit neuerthelesse they were without god And at the same poynt are all vnbeleeuers So then S. Paules rehercing what our redemption was when Iesus Christ came too find vs reached vs his hand to guide vs too God his father is too the end that wee should learne toâ— yeeld hym the whole prayse of our saluation Heeruppon he sayeth that wee bee citizens of heauen companions with the Angelles of Paradise and fellowes with the holy kings and Prophets When there is any talke of the Prophetes and Apostles or of any of the Saynctes and Martyrs wee haue them in admiration and good reason wee should so but in the meane whyle wee regard not wherfore the holy Ghoste setteth them before vs The Papistes make Idolles of them and too theyr seeming they haue honored S. Paule and S. Peter well when they haue decked them with Gods fethers But contrarywyse it is sayd hâ—ere that when God setteth foorth the grace that he gaue vntoo them it is too the ende that wee shoulde bethinke vs of the benefite that he bestoweth vppon vs in that he mustereth vs in their band According wherunto the Apostle in the .xii. to the Hebrewes sayth that they might to be vnto vs as a great thicke cloud of witnesses that we myght followe their example the more cherefully and walke on in the way that they shewe vs Agein when God hath made vs too perceyue the inestimable good which he doth vs in matching vs with the Prophetes Apostles Martyrs and all the faythfull let vs go yit further and consider that he hath made vs fellowcitizens with the Angelles of heauen A man would take great labour for a citizenship Freedenizonship or Burgesship of this world and yit notwithstanding they be but incoms of this lyfe And what is this lyfe of ours A flyghtfull shadow which fleeteth away out of hand Behold God calleth vs not only to soiorne in his Church as straungers but also too assure vs that he admitteth and accepteth vs for his children so as wee may with trew trust and as it were with one mouth boldly call vppon him as our father and keepe one tune and melodie with all the Saints That therfore is the thing which we haue to remember vpon this streyne which order the Apostle vseth also in the end of the Epistle too the Hebrewes saying that we be no more vnder the law which could do nothing but fray vs bycause there was nothing too bee heard there but thunderings and lyghteninges which were terrible signes of Gods anger But wee sayeth he are come too mount Syon where wee heare the sweete voyce of God our father who matcheth vs with his holy spirites with his Angelles and with the soules of his faythfull ones so as wee bee now of their crew and may speake vntoo God as it were all with one mouth bycause wee haue one common head This is in effect the thing that wee must beare in mynd And although wee inioy it not as yit yit notwithstanding wee bee sure that by the meanes of fayth wee may walke through this present lyfe as straungers too the world and that God will not fayle too auow vs for his children and heyres and that although wee bee yit wrapped heere in many vyces and imperfections yit notwithstanding all the Saincts of Paradyse doo acknowledge vs for their brethren and imbrace vs for our Lorde Iesus Christes sake Now let vs cast our selues downe before the Maiestie of our good God with acknowledgment of our faults praying him too make vs so to feele them as we may mislike them more more on the other side set our whole mind too the considering of the infinite grace which he extendeth toowards vs in calling vs vntoo him too the intent we may not be so spitefull nor yit so witlesse and blind as not to hearken when he speaketh but rather that wee may obediently through fayth yeelde vntoo the doctrine which he setteth foorth vntoo vs wherein lyeth all our welfare and saluation and that the same may plucke vs backe from all the leaud lusts of the world and from all the froward affections that thrust vs aside turne vs away from him so as we may grow more and more in his feare and loue too be fashioned lyke his image vntill we bee come too his heauenly glory wheruntoo he calleth vs That it may please him too graunt this grace not only too vs but also too all people c. The .xv. Sermon which is the seuenth vppon the second Chapter 19 Then are you no more straungers and forreyners but fellowe citizens with the Saints and the
household folke of God â–ª 20 Buylded vppon the foundation of the Apostles and Prophets wherof Iesus Christ himselfe is the head corner stone 21 In vvhom the whole building being knit toogither groweth intoo a holy Temple too the Lord 22 In vvhom you also are builded togither for a dvvelling place of God in spirit WEe haue seene here alreadie how the holy Ghost by the mouth of S. Paule setteth vs out a looking glasse wherin too behold the infinite goodnesse of our God in pulling vs backe from the dâ—â—â—eons of death to make vs his children and heires of the heauenly lyfe For this cause it is sayâ— â–ª that when we be receyued into the Châ—rch it is all one as if we were made Citizens not of some earthly Citie but euen of heauen too bee companions 〈◊〉 all the 〈◊〉 and faythful seruaunts of God yea and with all the Angels of Paradise And bycause the Churche is called not onely Gods Citie but also his house therefore Paule addeth that we bee his houshold folke therby too inhaunce the grace and fauour that God hath vttered towards vs For 〈◊〉 gathered intoo Gods house and too haue him neere vntoo vs and too haue familiar accâ—sse continually vnto him is much more for vs than if wee were but generally of some Citie of his Wee see then that bicause men doo neuer sufficiently esteeme the spirituall good that wee receyue by our Lord Iesus Christ S. Paul ment to shew here how it is good reason that we should make more account of the adoptioÌ„ wherby God hath so gathered vs toogither by meanes of our Lord Iesus Christ that we may now be familiarly conuersant with him by hope than by al the whole world And he addeth another similitude which is that we be builded to be the temple of God. Sometymes the holy Scripture sayth that euery faithful man is the TeÌ„ple of God bycause he dwelleth in vs by his holy spirit But when it is spoken vniuersally of the whole Churche then are wee as lyuely stones and the building is so bound and clozed toogither that euery of vs serueth too the perfectting therof Then is not the one contrarie too the other For euery faythfull bodye alone is the Temple of God bycause he ought too bee giuen too all holinesse by the woorking of the holie Ghost and as I sayd afore God abydeth in vs Howbeeit for asmuch as wee ought not too bee separated asunder but rather to bee knit toogither in vnitie by the bond of fayth â–ª it agreeth very well also that wee should be named stones and that lyke as a building is made of manye stones wherof there is none but it serueth too some purpose so wee should suffer our selues too bee ioyned too our Lord Iesus Christ by beleef of the Gospell that God may dwell in vs and bee there purely woorshipped and wee bee fully assured that whensoeuer wee call vppon him wee shall alwayes fynd him at hand too heare vs and that when wee bee gathered toogither in his name wee shall euermore haue him among vs That is the thing which S. Paule treateth of heere when he sayeth that they which had bin heathen men and cut of from all hope of saluation were builded vp by the Gospell to bee made a Temple for God. Now we see better than afore how God will take vs for his household that is too wit if wee bee taught purely by the doctrine of the Gospell that God auoweth vs for his Temples that he is contented too bee worshipped of vs and that he taketh our seruis in good worth Therfore vntill such tyme as wee haue the doctrine of the Gospell too giue vs enterance too that excellent benefyte which is vtterly vnestimable wee cannot bee called nother Citizens of heauen nor children of God nor belongers too his household And it is added as well too make vs perceyâ—e what reuerence the Gospell deserueth as also too shewe vs that wee neede not to make farre iourneis too seeke it For God offereth vs the prerogatiue of entring into his house the doore is set open for vs at least wyse if wee receyue the promises that he maketh Wee neede not too go about heauen nor earth God telleth vs and assureth vs that hee hathe adopted vs too the intent wee should leane all wholly vnto him And so ye see how wee may bee familiar with him and he bee ioyned vnto vs. But therwithall hee sheweth also where wee should seeke for his woord For faythlesse men are so spytefull that they seeke all maner of krinks too shift themselues from god And surely wee see that manie make as though they were willing too serue God so it myght bee apparant too them that it is he which speaketh but therwithall they doubt whether the Lawe came of him or no and whether the Gospell bee his truth or no. Lo how men would shake of Gods yoke too the vttermost of their power by their shrinking aside and by their starting holes and shifting They make protestation with full mouth that their intent is too humble themselues vnder him and yit they knowe not nother can they discerne which is his woord And why is that Euen bycause of their malice and vnthankfulnesse S. Paule therefore too barre all such tryfling excuces telleth vs that inasmuch as God hath spoken by Moyses and his Prophets and finally by his Apostles wee ought too assure our selues that al that euer is couteyued in the Lawe and in the Gospel is the truthe it self and that we ought not bee afrayd too bee be guyled or deceyued Wee shall heare manie Replyes for euery man imagineth whatsoeuer commeth in his fancie But God authorized his woord sufficiently when he published his law Agein he gaue sufficient authoritie too his Prophets and finally his Gospel was ratified and sealed with miracles ynow Therfore it is not for vs too say wee knowe not whether it bee Gods woord or no For it is in our mouth it is neere at hand to vs insomuch that God hathe voutsafed to feed vs lyke littel babes with it by sending vs mortall men to speake it too vs face to face So then let vs learne first of all not to sorâ— in the ayre when the receyuing of Gods woord commeth in question Let vs bee contented that he hath giuen vs sufficient record of his wil by his Prophets and Apostles and so shall wee yeeld him obedience though it hath pleased him too vse such instrumentes of his holy spirit for our fayth cannot bee without humilitie and God taketh a tryall thereof in making mortall men too bee the meanes wherby he communicateth himselfe vntoo vs Take it therefore for a principale that it must not greeue vs though God appeere not in visible shape or though he send vs not his Angells from heauen For it ought too suffyze vs that wee knowe that the Prophetes and Apostles are sufficient witnesses chozen and ordeyned too bring vs the message of saluation And by the waye
fynd that our Lord gaue not his woord in vayne Now then seeyng that in these dayes wee see a number that fynde no taste in the Gospell bycause it is as a straunge language vntoo them Let S. Paules saying and declaration moue vs too receyue modestly whatsoeuer God â—â—lleth vs yea though the same bee too hygh for vs and let vs pray him who hath all lyght in him too giue vs therof as he knoweth too bee for our behoofe For lyke as God speaketh too vs and maketh his doctrine too ring in our eares so also dooth he woorke inwardly in our hartes by his holy Ghost Wherfore let vs submit our selues too him and bee ready too receyue whatsoeuer is taught vs truly in his name Thus yee see what wee haue too remember vnder the woord Mysterie or secrete Now therfore when wee fynd any thing in the Gospell that shall seeme hard and vneasie too brucke let vs not doo as a number of mad-folks doo which reiect whatsoeuer is not too their owne lyking but as I sayd let vs reuerence the thing that is hid from vs as yit wayting till God further vs and come familiarly too vs and increaâ—e the measure of our fayth And so ye se how that in reading of the holie scripâ—ure wee must haue the modestie too hold our selues in awe and too say thus I vnderstand not such a text but yit is it not for mee too giue it ouer so as though it were too no purpose and therfore I will pray God too beare with myne ignorance and too open mee the gate when he sees â—it tyme and that he which hath the kye of all knowledge and vnderstanding will shew mee so much as he thinkes meete and as may bee for my benefite Agein lykewise when wee come too a Sermon if wee vnderstâ—nde not all thâ—â— is spoken too vs let vs stay our selues and in the meane whyle honour our God and reuerence him in the things that are too hygh for our wit too reache vntoo And heerein wee see that such as would stoppe the mouthes of all Gods trew seruantes that they should not speake of the thinges that seeme too hygh for them are very diuells incarnate For what a madnesse is it that bycause wee vnderstand not why God hath chozen some and forsaken othersome how God gouerneth the world that the diuell himself cannot doo any thing without leaue that the wicked are the instrumentes of Gods Iustice wee woormes of the earth and stinking caryons should take such authoritie vppon vs as too say that the thing ought too bee rased out of the holy Scripture which not onely was reuealed too vs by the holy Ghost but also sealed with the blud of Gods sonne Must it not needes bee that they are wholly possessed of the diuel when they presume so farre Therfore let vs abhorre such monsters pray God too lay his hand vppon them and too shewe that they bee no better than lyce fleas punices and other the most vyle and despyzed things of the worlde when they fall too iustling so ageinst God euen with tyrannicall and passing barbarous furie But as for our part let vs vnderstand that the honour which wee owe too our God is this that whensoeuer wee heare any of the secretes of Gods woord which cannot bee knowen or vnderstoode of man except it bee by the reuelation of Gods spirit wee must wayt paciently till God increace the knowledge that he hath giuen vs Agein when one man hath a greater measure of fayth and more vnderstanding than other men let him frame himselfe too the lesser sort and beare with them and labour too further them more and more and let the lesser sort on their side haue the modestie too hold themselues within their compasse and not passe theyr boundes but put in vre this saying of S. Paule in another place If yee thinke otherwise tary till God shewe it you in the meane while liue in concord and let there bee no trubble among yee And so yee see what wee haue too gather vppon that streyne Herewithall let vs mark that God by that meanes intended too set the greater glory vppon his mercie for when in the end he publyshed the doctrine of his Gospell then did he vtter the infinite riches of his goodnesse towardes vs And although wee knowe not all the reasons that God had in his mynd when he deferred and put off the publishing of his Gospell so long tyme yit notwithstaâ—â—ing it is very eazie for vs too iudge that he intended too open our eyes and too waken vs and too quicken vp all our wits too the end that euery of vs should apply himself the better too knowe how much wee bee beholden and bound vntoo him For are wee better than our fathers Or when the Gospell was published through the worlde were the Gentyles more teachable than before No but it seemed that wickednesse was then come too his full measure so as there was nothing but contempt of god Now when the world was so diuelish throughout then came Iesus Christ then was the message of saluation brought too all men Yea and when S. Paule speaking to the Corinthians had told them that Murtherers whormoongers drunkardes Theeues forswearers and such like folke yea which had committed yit more heinous crimes should not inherit the kingdome of heauen he sayth vntoo them you also haue bin lyke them too shewe that the Gospell was not preached at Corinth for any vertues that were there nor for that the inhabiters had bin more giuen vntoo God or deserued aught at all but all proceeded of Gods only free goodnesse Thus yee see that the secret which S. Paule speaketh of is too bee applyed after this maner namely that it was Gods will that there should be sin in al men without exception the remedie wherof he hath sent by his grace Lykewyse also wee in our tyme cannot say that wee bee better then our forefathers as I tolde you before For if yee haue an eye too the common state there was more faythfulnesse among men a fiftie yeeres ago than is now there was more modest conuersation there was lesse excesse and superfluitie of pomp and too bee short men were not lyke Dogges and Cattes as they bee now adayes It is trew that they had alwayes a smatch of their owne nature which is nothing woorth but yit Satan seemed too bee then cheyned vp But within these thirtie yeeres things haue gone from wooorse too woorse and so farre out of square as is horrible too see And theruppon behold Gods grace is preached forguienesse of sinnes is vttered God calleth those that were a hundred thousand tymes forlorne Now what can bee sayd too it but that Gods will was too giue the greater beautie too his grace and mercye by such an after deele Wherfore let vs consider that the way too aduauntage our selues by Gods woonderfull secretes is too reuerence the thing that wee know not and too receyue
of hell For behold the thing that we bring with vs by inheritaunce from our mothers womb is cursednesse and to be as enemies to God and too haue nothing but starke malice and rebelliousnesse in us and too be blynd wretches and at a word too bee giuen too all euill so as Satan reigneth ouer vs and wee bee his bond slaues and are hild downe vnder the tyranny of sinne Now then seeing that God hath pitied vs in respect that we were so miserable creatures Needes must it be that he vttered the great riches of his goodnesse in that behalfe and meete it is that he should bee glorified for the same And as I haue sayd already wee ought too be the better touched therwith that like as he hath adopted vs for his children so wee may shewe our selues willing too take him for our father But howsoeuer wee fare although he haue reformed his image in vs yit must he bee fayne too vtter the riches of his goodnesse and too increace his gifts in vs and too make vs too go on still with our course And it standeth vs so much the more on hand to beare this doctrine in mind bycause wee see the worlde hath bin beguiled with these toyes and opinions that euery man myght well put foorth himselfe through his owne freewill or at leastwyse prepare himselfe too come vntoo god And agein that Gods adâ—ing of grace vppon grace is bycause men haue vsed well the grace that he had giuen and bestowed vppon them before Now as touching the first poynt how is it possible that wee should bring aught of our selues too win Gods fauour withall seeyng wee bee lyke poore dead men and as â—otten carkesses what preparation can wee make too purchase fauour at Gods haâ—â— Must not men need as bee woorse than be witched when they conceyue such â—â—â—yes Wherefore let vs learne too father the beginning continuance and end of our saluation vppon God and too shim all those diuelish illusions which seeme to maynteyne that God in adding of grace vntoo grace hath a regarde how euery of vs hath deserued it For contrariwyse S. Paule telleth vs that in this care we must haue nothing before our eyes but Gods goodnesse in shewing himself so liberall towardes vs that he neuer ceasseth too doo vs good He is not lyke mortall men which will say I haue doone thee good ynough already content thy self but lyke as he hath shed out the gifts of his holy spirit intoo vs so he is moued too increace the measure of them till wee bee come too the full heyght of them that is too wit too full perfection Now hereunto Saint Paule addeth expresly the inward man for wee would fayne that God should alwayes strengthen and increace vs in this world but in the meane whyle the heaueâ—â—y lyfe is as nothing with vs For some would shewe themselues valiant and they bee so rauished in their owne conceyt that they weene themselâ—es too bee as Angels so as men may speake of their deeds of prowesse and that they may bee taken for proper men and purchace themselues reputation That is one kynd of strength that men desire Others desyre too increace their substance by merchandyse or too get riches and possessions by any meanes howsoeuer it bee Othersome couet too bee in credit and authoritie Too be short the meanes wherby wee would haue God too shewe himselfe bountifull towards vs is in pleasing our sensualitie and earthly lusts But on the contrarie part Saint Paule bringeth vs too the inward man that is too say too the spirituall lyfe which is vnseene of vs sauing that wee haue record of it For after the same maner dooth he speake of the inward man lykewyse too the Corinthians saying that the outward man corrupteth but yit the inward man is renewed What is it then that Saint Paule meaneth by the outward man Riches bodily health honour credit authoritie and at a woord all that wee couet of our owne nature Those are the things that are ment by the outward man Now as I sayd afore wee would fayne bee strengthened in those things but in the meane whyle we despyze the inward man that is too say the things that belong too the heauenly lyfe And why For wee see them not bycause wee bee grosse witted and intangled in this world Therfore Saint Paule sheweth vs heere that if God list too diminish vs too the worldward wee must be are it patiently and he sayeth the lyke in the Text which I am about to alledge For when the faythlesse and heathenish sort which haue their treasure in this world doo see themselues go too decay they sygh and say alas where are the armes that I had in time past where bee the leggs therupon they fall too repyning ageinst god Agein if a man that was riche bee diminished and God cut of the things that he possessed he is in horrible vnquietnesse and hee had leuer too bee alredye buryed than too see his wings clipped after that fashyon Agein they that are led with ambition and seeke nothing but honour estimation in the world if they be once out of their accustomed credit they thinke all is lost But on the contrarie part Gods children which shet their eyes willingly at all the things which haue a fayre glosse here beneath and behold the heritage of heauen by fayth are not so vexed when they see themselues diminished euen in eysyght that God maketh them to drop away by little little they take al in good worth And why For they haue an eye to the chaunge which is that by that meane God reneweth them too giue them the thing that is vnseene and too make them take corage agein as though the kingdome of heauen were hard at hand So then the thing that Saint Paul sheweth vs now is that looke as euery of vs is caryed away with his owne foolish lusts so would hee haue God too yeelo to his fondnesse And contrariwyse by his praying bnto God to strengthen vs he sheweth vs that it must not greeue vs though wee decaye as in respect of our bodyes so wee haue the spirituall cheerelynesse that maye make vs too drawe neerer and neerer vntoo our God and too looke still too the kingdome of heauen which cannot fayle vs assuring our selues that the bringing of vs lowe is too the end wee should bee exalted on hygh and that although we must go downe into the graue yit it is not too perish there altoogither but too bee renewed agein Wherfore let vs suffer our selues too bee so abaced that wee may bee set vp agein by the power of our god And although wee be poore despyred creatureâ— in this world let vs suffer it patiently and therwithall let vs not ceasse too warrant our selues that God will woork in vs as he promiseth And furthermore let vs mark wel what S. Paule setteth downe heere for he vseth not the single name of God but sayeth
towardes vs if wee herken too his voyce and rest wholly vppon him not doubting but that he will preserue vs so as wee shall bee safe vnder his protection as he himself protesteth saying that he will receyue all that are giuen him of God his father and so keepe them when he hath receyued them as none of them shall perish but he will rayze him vp agein at the last day Now let vs cast our selues downe before the maiestie of our good God with acknowledgment of our faultes praying him too make vs perceiue them more and more that our miseries may driue vs to seeke the good things that he offereth vs euen with trew singlenesse of fayth and that we may not wander here there in our owne fond speculations and gazes but abyde so settled vppon his word as it may bee our only leaning stocke and take such roote in our hartes as it may not only make vs too walke in all purenesse before him and too â—eeke his mercie in the person of his only sonne but also make vs to liue vprightly and indifferently one with another and that we may so profit therin as wee may abhorre al the abuses of the world assuring our selues that seeing wee haue Iesus Christ for our guyde wee cannot fayle to come thither as he is ascended alredy in our behalf that is too wit too the euerlasting heritage which he hath purchased for vs according as it is his will that wee beeing made his fellowheires should in the end come too the same perfection wherintoo he is gone afore vs That it may please him too graunt this grace not onely too vs but also to all people c. The .xxi. Sermon which is the sixth vppon the third Chapter and the first vppon the fourth 20. Novv vntoo him that is able too doo most abundantly aboue all things that wee aske or thinke according too the power that vvorketh in vs 21. Bee prayse in the Church through Iesus Christ throughout all generations for euer more Amen The fourth Chapter 1. I therefore vvhich am a prisoner in our Lord vvarne you too vvalkeas becommeth you in the calling vvhervvith yee be called 2. VVith all lovvelinesse and meekenesse vvith pacience c. WHen God hath doone vs neuer so much good although wee feele our selues beholden vntoo him and bound too yeelde him his dew praise yit can wee not discharge our selues of our dewtie with a free hart except wee hope that he will holde on still hereafter and shewe himselfe the same too the ende which wee haue knowen him too bee heretoofore Now without fayth we cannot hope and so is it vnpossible that God should haue his dew praise at mens handes Put the cace wee had found Gods helpe at our neede and whatsoeuer wee could wishe and in the meane whyle wee thinke it was but a sodein brayd which is vanished away out of hand and that hensfoorth wee may looke for no more at his hand and that it shal bee in vayne for vs too requyre it it is certeyne that wee would come no more at him bycause wee should bee pinched and pressed with heauinesse and griefe Therefore that wee may holde out in praysing Gods name wee must cupple these twoo things toogither that is too wit that on the one syde wee bethinke vs of the good that wee haue receyued of him and that on the other syde wee hope still that he will alwayes bee stedfast and constant in his purpose vntoo the end and neuer ceasse to doo vs good And that is the order which S. Paule keepeth heere saying Prayse and glory be yeelded vntoo God. And how vntoo him sayeth he vvhich is able too doo all things beyond our asking yea and beyond our thinking too Now it is certein that heere Saint Paule had an eye backe too that which wee haue seene before which is that God did then vtter the infinite riches of his goodnesse when he voutsafed too haue the Gospell which is the message of saluation published throughout the world Neuerthelesse he quickeneth vp the faythful to discharge themselues cheerefully by telling them that they must not mistrust that God will withdrawe his hand as though his shewing of himselfe liberall towardes them had bin but for once and away His meaning then is that God will go through with his woorke and therefore that wee may giue our selues too the praysing of his name without any stop as well in respect of the good that wee haue receyued already as vppon beleefe that he will holde on without euer fayling vs That is the effect of the matter which wee haue too gather vppon this streyne Now his saying is Let glory bee yeelded to God in the Church wherby he sheweth that it is not ynough that euery of vs doo priuately acknowledge the benefites that God hath bestowed vppon him but that wee must also ioyne toogither in that mynd For if the body bee well at ease surely no member will bee so addicted too it selfe but that it will haue regard of all the rest Now then when as God hath made his Church too prosper so as the number thereof is multiplyed and it is also increaced in spirituall giftes not onely they that haue receyued those benefites must inforce themselues too praise God but also all the rest of the body for so much as it becommeth vs too bee knit togither with the holy bond whereof S. Paule will speake heereafter That then is the cause why he speaketh purposely of the Church as if he should say that seeyng God dooth so vtter his goodnesse euery man ought too bee inflamed too glorify him bycause that looke whatsoeuer he dooeth too our neyghbours wee ought too take it as doone too our selues And verily he had an eye heere too that which myght hinder the praysing of God with one trew consent For the Iewes had alwayes a certeine disdeyne ageinst the Gentiles bycause they thought it was meete that themselues should keepe stil the birthryght and that they had wrong if any of those were made equall with them which had bin vtterly shaken of afore And likewyse the Gentyles perceyuing the Iewes too bee giuen too foolish bragging of the lawe which had taken an end myght haue despyzed them on the other syde Saint Paule therefore telleth them here that inasmuch as God had called them as brethren too the heritaunce of saluation it became them too agree in such wise in the praysing of him as his prayse myght sound euerywhere And he sayeth Let prayze bee yelded too God yea euen for euermore from world too world and by Iesus Christ. Forsomuch as Saint Paule hath treated hertoofore of the grace that serued to guyde the faythfull too the kingdome of heauen therfore dooth he of good ryght say that men must not only prayse God for once and away but also that there is cause too continewe the same not the lyfe of one man but throughout all ages Yea and moreouer S. Paule ment to doo vs
feete Then is there not any part of the bodye that hath any priuate vnderstanding too it selfe But yit notwithstanding the hand dooth willingly acknowledge it selfe bound too serue all the rest of the body so as it neuer refuzeth too doo it If there bee any ache if there be any disease or if there bee any other neede alwayes the hand is walking from to syde too thother Now vp now downe and is continually occupyed The feete also without hauing any other vnderstanding that onely a secret selfmouing of nature can skill too beare vp the rest of the body and are neuer looth too doo it or greeued at it Lykewise the hand disdeyneth not too borrowe helpe of the other members as knowing full well that it is not able too mainteine it selfe alone Lo what an interchaungable companionship there is among the members of a body And now hath God so called vs too him that he will haue vs too becâ—me all one in Iesus Christ as hath bin sayd afore Dooth it then followe that euery of vs should bee a whole body by himselfe No for wee see on the contrarie part how God hath so dealt vntoo euery man his portion and vntoo all in generall that it is as a bond too hold vs toogither in concord too the intent wee should not bee puffed vp with so fond ouerweening as too say I haue ynough of myne owne I passe for no body else Gods will then is not that euery man should bee a whole and perfect body of himself but that one should bee as a hand another as a finger another as an arme another as a leg another as a shoulder and another as a foote Too bee short God hath so dispozed his giftes among vs as wee must needes perceyue that if euery of vs will draw alone by himselfe he shall by and by bee as a rotten member bycause he can haue no firme continuance in the whole body if he will needes bee separated from the rest of the members And what will followe of it It must needes perishe Euen so is it with vs That therefore is S. Paules meaning when he sayth that Gods grace is giuen too euery of vs. Then sheweth he first of all that if wee haue any excellencie it serueth not too make vs proud for wee bee beholden too God for it wee haue nothing of our owne as wee haue seene alredie by his vsing of the same reason to the intent that no man should presume too much of himselfe but walke meekely and soberly giuing all the glory vntoo god So then he sayth agein that whosoeuer is most excellent hath no cause too exalt himselfe aboue his neyghbours for he hath nothing of his owne but must accknowledge that he hath all of god And after what maner Euen by confessing that it is his freebestowed gift Yee see then that for the first poynt Saint Paule ment too rid men of the vyce which they bee too much inclyned too that euery man myght beware of exalting himself Trew it is that there is none of vs al but he coulde fynd in his hart too bee a maister ouer other men but S. Paule sayth vnto them yee wretches what are yee What is it that you can claime too say I haue this or that of mine owne for yee hold all thinges of the mere free gift of your god And therfore cast downe your heades euery one of you and consider there is none but only God which ought too haue all preheminence As for you yee must learne too stoope too him and too hold your selues contented euery man with his degree so as yee labour and indeuer too serue your neyghbours and al the whole commonaltie or body of the Church Howbeeit Saint Paule addeth moreouer that it is according too the meazure of Christ according vntoo that which I haue declared that is too wit that we shal not fynd perfection in any man aliue but euery man hath neede too bee succored and that not only in respect of this common lyfe Trew it is that our Lord sheweth vs aforehand how it is his will too hold vs linked toogither bycause wee would bee too fleeting too separate our selues asunder For euery of vs cannot bee a Baker euery of vs cannot bee a Husbandman euery of vs cannot bee a Cutler insomuch that there is not that man which needeth not the help of one that seemeth his inferiour yea and a rascall in comparison of himself nother could we liue one day in this world without communicating toogither Our Lord brydleth vs in this aforehand bycause he sees wee bee as it were harebrayned and would hardly bee kept in vnitie But heere he treateth of the spirituall giftes wherby God sheweth that he is a father too vs and holdeth vs as the housholdfolke of his Church Let the perfectest man that is examin himself and he shall fynd that his receyuing of more than other men haue is in such wyse that it is by meazure Howsoeuer the cace stand let none of vs presume too haue all for it must needes bee that a man is too much blynded with pryde if he bee of that mynd But when wee haue our meazure let vs consider the twoo poyntes which I haue touched afore namely that he which hath receyued the larger meazure is the more streytly bound too imploy euery whit of it too the common benefyte of the Church And moreouer that he must helpe himself by his neyghbours and consider that he cannot forbeare them and therfore conforme himself quietly vntoo them and seeke no more but to be as a member of the body that all of vs may hold on toogither too our head desyrous that Iesus Christ may haue such preheminence ouer vs as euery of vs may obey him and he leade vs too God his father And so yee see what Saint Paule ment in speaking of the sayd meazure Now it standeth vs on hand too marke well how he sayeth that it is in Iesus Christ bycause it is he in whom wee be linked toogither For as hath bin shewed heertoofore what is our spirituall kinred Although it spring of God as of the fountayne of all goodnesse yit could it not flowe downe vntoo vs except Iesus Christ were among vs and that wee were gathered toogither by his meane Accordingly also as wee haue seene in the first Chapter how it is his office too gather all things toogither both in heauen and earth that were scattered asunder before Then let vs marke that for asmuch as God hath not giuen men such perfection that euery one of vs can lyue of himself alone wee must cling toogither in peace and concord For it is certeine that God could well haue made vs perfect out of hand so as nothing should haue wanted in vs and that he is no nigard in inriching vs with his goods so farre foorth as he knoweth too bee for our behoof Seeing then that there is infirmitie in vs why dooth not God knit vs too him
of that treasure from day too day And if olde folk bee so much the carefuller too gather goods as they drawe neerer too their graue bycause they see themselues too bee weake and too haue neede of succour and are alwayes afrayd to bee destitute of mans ayde insomuch that that forecast of theirs driueth them to burning couetâ—usnesse ought not wee on our syde too bee greatly ashamed if wee make not prouision of Gods woord in our old age seeing wee perceyue how there is much feeblenesse and sin still in vs or if wee labour not too bee continually still inlyghtened euen tyll the daysonne of ryghtuousnesse which is our Lord Iesus Christ shyne vppon vs as at hygh noone seeing wee fynde our owne ignorance by experience Yee see then that the meane too put this doctrine of Saint Paules in vre is first too humble our selues in such wyse as no man take more vppon him through vayne selfweening than belongs vntoo him but that wee will keepe on our way aduyzedly assuring our selues that we bee not yit come too our wayes end And that is the cause also why Saint Paul sayd that he looked not backe to the things he had doone alredye but foreward vntoo the things that remayned Saint Paule had made a greate iorney and taken much peyne for the Gospels sake he had bin taken vp afore into the third heauen and there he had heard and seene secret things which it was not lawfull for him to speake of among men Yee see then that he was as a man that had bin taught in the schoole of Angels and as in respect of men he had passed all the other Apostles and yit for all this he sayeth he streyneth himselfe forewarde and laboureth too atteyne too the marke wherat he amed Now if Saint Paule spake so what ought wee too doo which are yit as it were but at our Apcie Then as concerning this full rypenesse of age let vs assure our selues that wee cannot forbeare new and dayly instruction vntill wee bee quyte rid of all the infirmities of our flesh Untill wee bee departed out of this world wee must suffer our selues too bee guyded and gouerned lyke teachable and meeke young folk and wee must beeleeue good counsell assuring our selues that wee haue neede of it Therfore Saint Paule attributeth that full rypenesse of age too our Lord Iesus Christ as if he should say that men beguyle themselues through their owne fond rashnesse by beholding themselues in them selues For know we once what Iesus Christ is wee shal perceyue full well that there are yit manie imperfections in vs He is called the wisdome of God his father he is called his euerlasting woord he is called his image And all this is too the end that wee should learne of him and behold Gods glorie in his person which otherwyse were inuisible vntoo vs But now can wee comprehend Gods infinite wisdome Can wee atteyne too the vnderstanding of Gods glorie so as wee may haue the full syght of it Alas wee bee farre short of it Therfore whensoeuer wee be tempted with foolish ouerweening too think wee knowe more than wee doo let vs lift vp our eyes too our Lord Iesus Christ and not presume in our selues as many fantasticall persons doo For when wee 〈◊〉 knowe that our wisdome is in our Lord Iesus Christ then shall wee well perceyue that wee bee yit farre from it Herewithall Saint Paule warneth vs also that it is not in our owne power or cunning too beleeue faythfully but thâ—t wee must be fayne too haue it giuen vntoo vs Trew it is that wee must doo our indeuer that our fayth may bee stablished wee must bee diligent in hearing Gods word we must haunt Sermons we must reade we must herken too good exhortations and too all good doctrine wherby wee may fare the better wee must giue good heede too those things And yit notwithstanding wee must not presume any whit vppon our owne cunning as though our wit were able of it self too receyue learning and instructioÌ„ but let vs learne that our Lord Iesus Christ must bring vs too that by his holie spirit So then let vs bee lowely that wee may bee the schollers of our God and that lowelinesse importeth a ridding of our selues from all selfweening and an abcing of our selues knowing that wee haue no more than is giuen vs of God. Also on the contrarie part Saint Paule sayeth that wee must not bee as little children wauering with euerie blast of doctrine or being tossed and turmoyled too and fro as chaffe vvith the vvynd and too bee short that vvee must not bee beguyled by the vvylynesse of men Heere wee see yit better the thing thaâ— I touched heertoofoore which is that Saint Paule setteth downe as it were three ages The first is as a Chyldhood And which is that It is before we haue anie instruction at all when wee be yit as it were half beasts without discretion too discerne Gods truthe And there bee many such children in the world At what age Euen at three or fouer score yeeres For here Saint Paule speaks by a liknesse or resemblaâ—nce stands not vpon the accounting of dayes moonethes or yeeres His meaning then is that such as are wauering and floting lyke a bote that is tossed vppon the water are little children It it is trew that the scripture dooth sundry tymes vse the woord Chyld in another sense as when Saint Peter exhorteth vs too bee as newborne babes and too desyre the milk of soundnesse yea euen with putting away of all malice Also our Lord Iesus exhorteth vs too bee as babes that is too say vnpuffed vp with presumption and pryde so as wee makâ— no reckening of our selues ne be trubbled with the lusts that vexâ— vs when wee begin too knowe what it is too liue among men Then after that maner it dooth vs good to be babes or little children Agein in another place Saint Paule sayth that wee should bee babes iâ— naughtinesse but yit he sayth that wee must not bee babes in vnderstanding and that is the thing which he rehearseth agein in this present text Then condemneth he such as are babes in vnderstanding that is too say which are so doutfull and wauering that they bee sure of nothing they knowe not what fayth too bee of nor what God too woorship Now I told you that the world is too full of such babes which harden themselues in their brutishnesse and ignorance And in good sooth how manie shall a man fynde which are so throughly settled in Gods truth as they cannot bee made too daunce after another mannes pype as Saint Paule speaketh of them heere For if it bee demaunded what the Gospell is some will answere it must needes bee a good thing bycause God is the author of it but in the meane whyle too bee able too yeelde a reason of theyr fayth is no poynt of their skill but they harden
Christ were the bond of our concord and that God alloweth it bycause it is grounded vpon his woord Saynt Paule then ment heere too put a difference betwixt vs and the heathen and vnbeleeuers For all men will graunt well ynough that there can be nothing but hauocke among men when they bee lyke too Dogges and Cattes and it hath bin knowen for a grounded principle in all ages in all Countries and among all people insomuch that euen the heathen folke and such as knew not what trewe religion meaneth haue simply commended and esteemed the benefyte of concord and agreement toogither But yit they buylded without foundation And therefore Saynt Paule beginneth at Gods truth As if he should saye wee must not only linke in one among our selues but God must also go before vs and wee must obey him so as wee must bee gathered toogither vnder him and he sit ouer vs and wee must leuer chooze too bee at defyance with the whole world than too slip away from him Thus yee see that the thing which wee haue too marke vppon this text is that God will not haue vs too bee knit toogither without knowing how or why but he will haue vs too agree too woorship and serue him and too put our whole trust in his infinite goodnes so as Iesus Christ be our head and we all members of his bodie through the power of fayth And agein that when wee once knowe how wee haue a father in heauen which hath adopted vs too bee his children and that Iesus Christ hath voutsafed too take our flesh and substance vppon him too the intent that wee should bee flesh of his flesh and bone of his bone the same should moue vs too loue one another too bee carefull ech for others saluation and too helpe one another according too the abilitie that God gyueth vs According wheruntoo it is sayd in the Psalme that the freendship of brothers is a leeuesome thing And afterward the Prophet bringeth vs too the oyntment that was powred vpon the Priests as if he should say that men hauing no more but euen their moother wit may perceyue that there is not a more leeuesome thing in the world than too liue in peace and amitie Howbeit therewithall he declareth the order of it after the same maner that it is shewed vs heere by S. Paule and â—ayth that the sayd brotherhood must bee conâ—crated and dedicated to the name of god For the annoynting of Aaron and his successors was in such sort as the oyntment did sheade downe vppon the whole body and vppon the garment of them Now therefore let vs marke that if wee intend too linke toogither well wee must drawe vntoo God and our linking must bee allowed of him Otherwyse wee may well haue fellowship toogither but it shal bee but a cursed felowship and the end of it can neuer bee but vtter confuzion Wherefore that wee may rule our lyfe well let the end that wee begin at bee too cleaue vntoo the truth Ryght necessarie is this warning for vs now adayes For the Papistes accuse vs that wee haue trubbled the world that the debates that are now adayes doo spring of our fault inasmuch as heretoofore all was deade euery man sayd Amen too them and there was no disputing In deede there was no great trauell spent in seeking God or the saluation of men Now then too cast the Diuell out of the possession that he had gotten it behoued vs too vse great vehemencie according as it is sayd that he will neuer giue ouer his place except he bee inforced Therefore it stoode vs on hand as yee would say too thunder and lighten too waken the world that was so falne asleepe and after a sort bewitched For inasmuch as the vnbeleeuers are extremely stubborne in stryuing ageinst God and cannot abyde that the truth should take place but vpholde theyr lyes with diuelishe wilfulnesse that is the very cause why there is so much trubble and warre in the world now adayes I meane for Religion Now the Papistes would laye the blame in our neckes but let vs see who is in the fault For wee desyre that euery man should doo homage vntoo God and that both great and small should submit themselues too his woorde and that there should bee one trew vnitie of fayth so the simplicitie of the Gospell go before it and guyde it These are the things that wee seeke and the Papists fynd fault with it Yit notwithstanding there is none other thing too bee found in our doctrine but that wee would fayne that there should bee a melodie betweene men and Angels too woorship the trew God and too follow his wâ—ord which is our trew rule to the end there should be no corruption in his seruis On the contrarie part the Papistes would maynteyne all their abhominations and errours and cannot indure that Iesus Christ should haue his preheminence For they haue bereft him of all his offices and made as it it were a bootie of them They haue an infinite warrein of Hee sayncts and Shee sayncts too whom they giue the tytle of their Aduocats saying that by their merits they obtein fauour at Gods hand for such as pray vntoo them Moreouer in all the rest of their doctrine there is nothing but it is peruerted yea and falsifyed And besydes these errours and superstitions the Papists are also so spytefull as too bend themselues euen ageinst God to spit out their madnesse yea and to indeueâ— too wype away the rememberance of Iesus Christ by fyre and swoord What should wee doo in this cace There is no compounding with them but by renouncing of Gods truth But wee know what order is taught vs heere by the holie Ghoste For Saint Paule could well haue sayd io one woord Agree my freends But he sawe well hee should haue spoken but one half and that his doctrine also should haue bin misconstrewed and therfore he sayth Let vs bee knit toogither in the truthe and let vs rather gyue ouer all the frendship of the worlde and procure the anger of all vnbeleeuers and of all such as rebell ageinst God than swarâ—e one whit from it But if wee seeke too bee at good agreement in the truthe and none of bs bee wedded too himself but rather euery of vs procure the welfare and saluation of his neyghbours that is the concord which ought to be among vs. The thing then which wee haue in effect too remember vppon this streyne is that on the one syde we must beware of confederating with Gods enemyes that wee stryke not sayle as they say too please them For although it behoue vs too seeke too haue peace and vnitie with all men as neere as wee can yit is Gods truthe alwayes excepted and wee must make more account of that than of all the world And in deede they that will needs gartify creatures and in the meane season turne away from Gods truth as much as they can
owne lustes It is true that some tyme gold and siluer must bee spent about it For if worldly riches turne vs away or plucke vs backe from following whithersoeuer God calleth vs wee must redeeme the tyme that is too say all that euer wee perceyue too bee noysome and offensyue after that sort must be thrust vnder foote Howbeeit there are many other meanes besydes For some are so snarled in their ambiciousnesse as this world hath altogither rauished them and they take no tast of the euerlasting lyfe for any thing that can be preached vntoo them Othersome bee giuen too deceyuing and others too extorsion According then as euery man sees the Diuell able too win of him and too make him to looze his tyme by consuming it in wicked things so let him redeeme it that is too say let him reforme himselfe and forsake both himselfe and all the temptations wherwith he myght bee intangled Yee see then that the thing which wee haue too marke vppon this streyue is that considering the corruptnesse which is now adayes throughout the world and the great number of outrageous vyces and how all things are quite out of order and too bee short that euen the perfectest men are somwhat infected with the vyces and disorders that are euerywhere in stead of seeking vayne excuce by alledging that wee bee weake and vnable to ouercome the great number of impediments that are offered vs wee must redeeme the tyme. Now the only meane too doo it is too vnderstand that Satans thrusting of vs downe after that sort is no sufficient discharge for vs before God for if wee resort vntoo him he will giue vs armour and weapon too hold out the battell withall vntill wee haue gotten the victorie But howsoeuer the cace stand let it not greeue vs too lay away the things that wee lyked of and too hold our wicked affections as it were imprizoned and then will it bee easy for vs too followe the thing that Saint Paule sayeth heere that is too wit too bee watchfull and heedfull that wee walk aduyzedly euen as VVyzefolk and not as fooles Wee haue seene alredy heretoofore that if wee profit in Gods schoole as wee ought too doo wee shall haue a sure rule and cannot bee deceyued nor seduced For God knew what wee haue neede of and he hath not forgotten too shewe vs any thing And therfore Saint Paul presuppozeth that although we be blynd wretches although we be ouerwhelmed with the darknesse of this world although the diuell haue manie suttleties wyles to wynd about vs yit if wee bee good schollers too Godward and suffer our selues too bee ruled by him and his woord wee shall haue sufficient wisdome and wee shall not bee able too say that we offended vnwares for God is forecasting ynough too rule our whole lyfe at leastwyse if wee herken too all that he sayth and yeeld our selues easy and willing too bee taught If it bee so then may wee surely bee wyse as Saint Paule requyreth And in deede he expoundeth him self by and by after in saying that we must not be vnwyze but wel aduyzed vnderstanding what is the wil of God. He sheweth here what maner of wisdome he meaneth It is not as the world speaketh of it For the world sayth a maÌ„ is very wyse wheÌ„ he is suttleheaded to deceyue can skill to keepe him self froÌ„ his enemyes maynteyn himself by his shifting pollicie Or else the wisdome of the world is also to lay wel aforehand for a mans own profit whether it be by hooke or by crooke For there is no talk of the feare of God there is no talk of equitie much lesse of single playne dealing bycause that he which wil bee wyze to the worldward must beare two faces in one hood he must bee malicious he must be ful of lying As for him that walketh in truth he shal be counted as a doâ—terell for he makes him self a â—ayt for euery man too pray vpon He that will not turne nother too the ryght hand nor too the left shall lykewyse bee called an idiot Yee see then that the wisdome of the world cannot bee without leaudnesse euill conscience But S. Paul following the sayings of the scripture namely that the beginning of wisdom is the feare of God and that the feare of God is the perfection of it also telleth vs that when wee bee skilfull in Gods will then are wee wyze His intent then is vnder these woords too condemne all the crafts cautells and suttleties that men vse and wherin they welter themselues and wherof they boast and too shewe that all such stuffe is but lothsonmesse before god What manner of wisedome then shall there bee in vs ynough if wee knowe what the will of God is Yea but in the meane whyle how shall wee behaue our selues towards the world God will so blisse our simplicitie as wee shal not fall intoo the sâ—ares of the wicked For we heare our Lord Iesus willeth his disciples too bee simple as doues which are sillie birds and soone scared away and yit neuerthelesse too bee wyze as serpents God therfore will not suffer vs too bee fleeced and eaten vp by the the wicked though wee liue simply and playnly aud haue none of all the worldly shifts too resist them Let vs but only â—etake our selues to the keeping of our God and hee will giue vs wisdome ynough Howbeeit the cheef matter is not too haue skill too maynteyne our selues in this world and too disappoynt men of dooing vs wrong and iniurie Wee mâ—st begin hygher that is too wit at the ruling of our lyfe in such wyse as God may allow of it and wee shewe our selues to knowe with what 〈◊〉 he hath set vs in this world and too what end he hath created and redeâ—med vs namely that wee should come too the inheritance of heauen That is the way for vs too bee ryghtly wyze Agein although this doctrine seeme straunge too such as are plundged in the world and vtterly heathenish without knowing whertoo they bee called yit notwithstanding if wee looke throughly intoo it wee shall see it is not vniustly sayd that there is no wisdome but the feare of god For what doo all they which will needs auaunce themselues by their couetousnesse ambition and other trads of theirs It is certein that they do manifestly prouoke Gods wrath ageinst themselues and oftentymes they receyue the reward which they deserue for they spin haâ—tars both for themselues and for their children insomuch that wheras they hâ—â—ed too inriche themselues or to mayntayne themselues in great 〈◊〉 and too leaue an euerlasting rememberance of themselues in their houses heere God dooth so curse all their attempts that the more they hoord vp and the hygher that they clyme the more horrible is their fall and confuzion so as the goods which they had heaped vp are turned too their vndooing at leastwyse too the worldward But put the
cace that their prosperitie hild alwayes at one stay yit doo wee knowe that our happinesse consisteth not in this transitorie lyfe which is of no continuance but is as a shadowe that vanisheth out of hand What shall we then thinke of the man which being created after Gods image redeemed by the blud of our Lord Iesus Christ and adopted too bee companion with the Angels dooth notwithstanding play the beast wilfully by forgetting what he himself is yea and euen the pryce of his saluation If a man which is created too inherit euerlasting lyfe bee contented with the hauing of a three or foure dayes pleasure heere beneath and neuer passeth for all the rest must it not needs be that Satan hath bewitched him and bereft him of all vnderstanding and reason and finally made him lyke a brute beast For if a mans sonne forsake his fathers house and the sustenance that is prepared for him there and runnesâ—oging abrode too haue a twoo or three dayes pleasure whether it bee in whoredome or in any other laudnesse and within a whyle after becomes a begger and hath not a morsell of breade too eate wil not the world say that such a chyld is starck blynd woorse than mad Now let vs compare this too the heritage that is prepared for vs in heauen and was purchaced so deerly for vs Let vs see wherin it excelleth our wicked and cursed lusts Let vs see whither those men doo cast themselues which shrink away from God and what their end is lyke to bee when they bee so gone away from the welspring of lyfe and of all welfare and ioy So then had wee any setled vnderstanding surely wee would no more think it straunge that the trew wisdome of men is too liue in the feare of god For that is the thing wherin all our welfare consisteth as it is sayd in the Psalme So much the more therfore dooth it stand vs on hand too mark well this lesson where S. Paule telleth vs that wee shall euer bee as straungers from all welfare so long as wee seeke not too obey God. Besyds the things afore sayd wee haue also too mark that as I sayd afore there is not any other rule than the framing of our lyfe according too Gods commaundement Would we then that God should allow of vs and lyke well of vs Letvs vs not rest vppon our owne intents nother let euery of vs bee giuen too much to stand in his oâ—ne conceyt and too say this seemes good too mee it must needes be so for I lyke well of it Let vs beware of such ouer holdnesse and let vs offer our selues too our God assuring our selues that wee cannot doo amisse in obeying him inasmuch as it is our whole wisdome too inquyre of his will. Now â–ª can wee say that our Lord hath hidden any thing from vs that was for our behoof too knowe No â–ª for he protesteth that hee will shew vs the way of lyfe so wee be not sâ—ubborne but bow downe our heads with one accord too bee subiect too his woord The same was protested long afore of the Lawe which notwithstanding was but dark in comparison of the Gospel for there wee haue the full and perfect syght Now therefore let vs not alledge that wee bee rude and grosse nother the veryest idots in the worlde thinke too scape at that starting hole by saying I am no diuine I neuer went too schoole For God hath stooped in such wyse that all of vs from the moste too the least may bee taught familiarly by his woord so there be no replying nor geynsaying in vs but that we suffer our selues to bee guyded and gouerned by his will. And his will is manifest vntoo vs as he protesteth by his prophet Esay I haue not spoken vntoo you in secret sayeth he I haue not sayd in vayne seeke mee whosoeuer seeketh mee I will bee at hand with him and shewe him familiarly whatsoeuer is for his welfare To be short S. Paule presuppozeth heere as he sayeth too the Colossians that when the Gospell is preached vntoo vs there wee shall fynde a faultlesse wisedome by meanes whereof wee shall haue a very certein way and therfore let vs beware that wee swarue not from it one way nor other It is trew that all men shall not be so wel inlyghtened as were requisite but whereupon is that to be wyted but vpon our owne fault and negligence And agein although many simple soules atteyne not too such knowledge as myght leade them and direct them perfectly too the seruing of God according too their hartes desyre yit notwithstanding all they that submit themselues humbly too Gods woorde and receyue it and giue themselues too it and beare such reuerence towardes it as they ought too doo shall surely haue a good loadstarre to leade them too the heritage of heauen although they drag their legges after them and bee not so well aduyzed as were too bee wiâ—â—ed For this cause Saint Paule rebuketh al them of vnthankfulnesse and stubbornnesse too whom the Gospell is preached if they bee not sure what Gods will is for that sheweth them as much as is for their 〈◊〉 It is trew that God will not make vs too sâ—ye aboue the cloudes nor feede our curiositie as a number desyre who would haue speculations and are fond too heare some newe things and would 〈◊〉 euery day chaunge of speeche too tickle their eares withall But God will not followe our fancies so farre He will teache vs the things that are behooffull for the briâ—ging of vs vntoo him And what would we more That therfore is the thing which wee haue too remember vppon this saying of S. Paules Now then let no man thinke it strauÌ„ge that the wretched world is so runne astray that euery man peakes away alone by himself and there is nothing but confuzion euerywhere as wee see for example among the poore Papistes who â—â—â—tir themselues 〈◊〉 of all measure and yit fayle so much of comming vntoo God that they go from him through their misaduyzed and brutish zele And why For they passe not a whit for Gods will but euery man followes his owne fancie and all of them excuce themselues vnder pretence of good intent By that meane hath the world bin peruerted by that meane haue all things bin put out of order and by that meane hath all certeintie bin taken away euen bycause that in sted of Gods will which ought too bee so apparant as euery man myght â—ow downe his necke too it too receyue the yoke that is layed vppon him men haue taken leaue and libertie too doo what they thought good of themselues Forasmuch then as Gods will hath bin so despyzed and men haue bin so diâ—elishly bold and â—uer weening as too behaue themselues after their 〈◊〉 â—windge it did put all things to confuzion and the disorder of it is so great yit stil that it ought to make vs shudder too thinke vppon
it So much the more therefore dooth it stand vs on hand too hold our selues very soberly in awe by submitting our selues too God and his pure woord and not too wander one way nor other â—eeing that all our wisedeme conâ—â—â—eth therin That is the thing which wâ—e had too remember further in Saint Paules setting downe of Gods only will for the full rule of all things But wee cannot frame our selues therafter vnlesse wee take our leaue of all our ticklish lusts and of al that seemeth good in our owne eyes suffer God to reigne ouer vs and to haue such maystership among vs that wee nother adde any thing too his pure woord nor take any thing from it Saint Paule could well haue sayd singly that wee must walke as folke well aduyzed But he addeth also on the contrary part that vvee should not bee fooles and vnvvyze to the end to shew that it is but a mockerie when men say I am letted by other folkes â–ª I haue not the meanes too followe my booke that I myght doo good at it or I am a poore simple soule or a 〈◊〉 â–ª or a handicrftes man Therfore too cut of this geere S. Paule tellâ—th vs that although they which weene themselues too bee wyzest are but fooles â–ª yit notwithstanding God will remedie such as suffer themseluâ—â— too bee gouerned by his woord Howbeeit let vs marke as I sayd afore that it is not for men too aduaunce themselues or too bee so proud as too thinke that they can gouerne themselues as they ought too doo for the beginning of our wisedome is too be fooles in our selues as hath bin shewed in the first too the Corinthians But on the one syde there is presumptuousnesse so that very fewe can humble themselues in such wyse as not too be styll plucked backe and hindered by their owne opinions and on the other syde othersome are so rechlesse that although they haue their eares dayly beaten with Gods woord yit they continue dull styll for all that can bee doone So much the more behoueth it vs too marke well the warning that is giuen vs heere which is that too bee well taught in Gods scoole wee must not bring any whit of our owne reason nother must wee thinke our owne deuyces good but wee must bee fooles in our selues that is too say boyde of our owne reason and wee must giue place and open way too Gods woord so as wee accept without any geynsaying whatsoeuer is vttered by his mouth Heereuppon Saint Paule comes backe agein too certeine particular and speciall exhortations as he had begonne too doo before and first he sayth that the faythfull ought too keepe themselues vvell from beeing drunken vvith vvyne vvherein there is disorder As if he should say that wee must haue such stay of our selues in our eating and drinking and so vse the good thinges that God hath ordeyned for our sustenance as too take measurable repast of them and not make our selues lyke brute beastes Now that wee may profit our selues well by this doctrine wee haue too marke first of all too what end our Lord hath appoynted foode and all other things that are for our sustenance What then is the lawfull vse of wyne of water of bread and of all other vittelles Uerily too feede our selues with them according too the neede of our infirmitie and too susteyne vs so in lyfe as 〈…〉 doo homage too him of whom wee hold our lyfe and by whom it is maynteyned yeelding him thankes for his fatherly liberalitie and secondly keepe our selues occupâ—â—d euery man according too his degree and according too the abilitie that is giuen him Thus yee see that the lawfull vsâ— of meaâ—e and drinke is too susteyne vs not that wee myght bee as blockes of timber but that euery of vs myght occupye himselfe in 〈◊〉 the thinges that God hath ordeyned too the behoofe of his neyghbour and too the earning of his owne liuing honestly and specially aboue all things acknowledge the benefytes that God of his infinite goodnesse bestâ—weth vppon vs that he may bee glorifyed in all things as it is sayd in another place Now then wee see that meate and drinke ought too serue too leade vs to God. For is it reason that when God shall haue reached out his hand too powre vppon vs the benefytes that wee receyue of him he should notwithstanding go vnknowen and wee still cram our selues heere at his cost and yit forget him Were not that too leaud and detestable a beastlinesse Therefore although meate and drinke bee helpes too our feeblenesse yit ought wee too referre all vntoo god In deede it seemeth at the first syght that wee bee letted and hindered too doo good as well by eating and drinking as also by sleeping It is very trew and therby God sheweth what wee bee But on the other syde wee must come also too the recompence of it that forasmuch as the tyme is after a sort lost whyle wee take our repaste bycause wee cannot apply our selues too the seruing of our neyghbours during that tyme our forslowing in that behalfe may as it were spurre vs too resort vntoo God by considering what his goodnesse is towardes vs according to the proof that he setteth before our eyes Thus yee see as I sayd that although our eating and drinking doo hinder vs too the worldward yit ought they on the other syde too gyue vs occasion too bee more cheerefull in seeking God. But now let vs see what excesse woorketh If a man cram himself so full that he becommeth vnweeldie there is a chaunge in his nature and it is all one as if he were at defyance with God and with nature and with all order For as I haue sayd already meate and drinke are ordeyned too strengthen vs that wee may apply our selues to the things which God commaundeth and our vocation requyreth Now therfore when a man is so pampered as he can no more first he hath defyled the sustenance that God gaue him â–ª and secondly he chaungeth himselfe intoo a beast and as much as he can defaceth the image of god Moreouer God is forgotten Is not this vnkyndnesse monstruous as though a man would mingle heauen and earth toogither But this is not yit all Saint Paule addeth heere the vpshot of all enormitie when he sayeth that in drunkennesse and in all royot there is loocenesse that is too say men oueâ—shoote themselues putting away all shame forgetting all honestie and becomming wyld beastes Wee see that one of the properties of drunkennesse is too driue men eyther intoo whoredome or intoo some other leaudnesse and too cast them into so sound a sleepe that they perceyue nothing at all let a man mocke at them let him spit in their faces they feele nothing of it Agein whatsoeuer commes at their toungs ende out it goes bee it ryght or wrong and they will as soone blaspheme God as speake vniusâ—ly of men for there is no discretion at all in
that it becommeth vs too bee occupyed in blissing his holy name yit will not wee see it one whit Agein as touching the bodie we beare our selues on hand that our goods come too vs eyther by our owne cunning or by good fortune or by fauour of the world as for God he is alwayes let alone and as for his goodnesse wee thinke not on it Now then when wee intend too doo our deâ—tie in yeelding God his dew prayse which is the cheef sacrifyze that he requyreth as I sayd afore let vs haue regard too consâ—der better what wee bee and what our state is and how wee bee subiect too so many necessities as God must bee fayne too succour vs iâ—finite wayes And when wee haue considered our wretchednesse both in bodie and soule and on the contrarie part also considered how God prouydeth for all and suffereth vs not too haue any penurie without relâ—ef at his hand surely wee shall haue wherwith too continue the praysing of his holy name without ceassing And Saint Paule will haue vs not onely too thanke God for the benefites which wee feele apparantly but also although he afflict vs and handle vs diuerse tymes otherwyse than wee would yit will he haue vs too prayse him styll after the example of Iob who as wee see not onely thanked God when he had his children at his table and they made merry in feasting one another but also when he was bereft of his issew and left desolate in his house when all his goods were taken away partly by robbers and partly by lyghtening that fell from heauen and when he was so miserable as it seemed that Lyce should eate him vp he ceassed not too say The Lord hath giuen the Lord hath taken away blissed bee the name of the lord So then Saint Paule sheweth vs that euen in our sorowes and when wee receyue chastizements that are rough and bitter too vs yit let vs not grudge ageinst God but rather perseuer in praysing his name as he exhorteth vs in another place where he sayeth that in praying too him wee must alwayes prayse him Although wee haue not the things that wee craue and that in our peticions wee shewe our selues too want this and that and are pinched with greefe and care yit must thanksgiuing be mingled still with our prayers There are a great number that pray vntoo God but yit they do but prouoke Gods wrath bycause they intermingle their grudgings and repynings gâ—ashing their teeth at him They will in deede say My God helpe mee But which is that God If they could plucke him out of heauen they would doo it with all their hart too the end he myght haue no more power ouer them Ye see then that a number thinking too pray vntoo God doo but prouoke him to wrath bycause their requestes are full of pryde spytefulnesse and defyance And therfore Saint Paule telleth vs too the Philippians that all our petitions and requestes must bee matched with thanksgiuing too shewe that wee doo paciently abyde too bee gouerned by the hand of god Likewise in this text he sayeth that wee must thanke God for all things not only when wee bee in prosperitie and all things fall out as wee would wish so as God giueth vs our hartes desyre and wee lyue in delyght and pleasure that is not the onely fit tyme and season too yeeld praise vntoo God but although he squoorge vs yit must wee acknowledge that he procureth our saluation and welfare by that meane Let vs see then if wee haue not cause to blisse God in all our aduersities Yis For first whatsoeuer betyde vs he beareth with vs insomuch that if he should touche vs but with one of his fingers in good earnest wee should bee ouerwhelmed at the first blowe Seeyng then that wee hold out it is a token that he spareth vs and haue not wee cause too thanke him for it Agein when he turneth his chastizings too our benefyte for that he purgeth vs by that meanes too further vs continually therby too the kingdome of heauen and too lift vs vp bycause wee bee too much tyed too the world too the end wee should bee gathered toogither too come too the full perfection that is prepared for vs in heauen when wee see all this haue wee not cause too prayse our God notwithstanding that wee bee full of greefe care feare and doubtes Yis certeinly but that our owne vnthankfulnesse hindereth it So much the more behoueth it vs too marke well the thing that S. Paule telleth vs heere namely that wee haue cause too praise God without end or ceassing And if our mouth bee stopped sometymes with grief so as wee seeme too bee barred from praysing God and wee cannot apply our selues freely theruntoo let vs vnderstand that God neuer sheweth himselfe so rough and rigorous towardes vs but that he asswageth the bitternesse which is in our afflictions too the intent too drawe vs vntoo him and that wee myght thanke him and glorify him for it Forasmuch as wee receyue no grace but by the meanes of our Lord Iesus Christ who dooth also turne the corrections too our welfare which wee should suffer as punishments for our sinnes therfore it is sayd that vvee should yeeld thankes too our God and father namely by our Lord Iesus Christ. Now he setteth downe on the one syde God the father and afterward sheweth how God is our father in all respectes that is too wit by meanes of the mediator through whom we be reconcyled vnto him and he hath so put away al our sinnes that whatsoeuer things we can indure in this world are all furtherances of our saluation as is sayd of them in the Epistle too the Romans And heere wee haue to marke first of all that without fayth wee cannot prayse God as we ought to doo insomuch that whatsoeuer prayses wee sing with our mouth all is but feyning and hipocrisie except wee bee throughly perswaded that God is our father And marke heere what is ment by fayth It is not as the Papistes suppoze it namely too beleeue that there is a God in heauen and in the meane whyle too knowe no whit of his will but Saint Paule telleth vs wee must bee throughly resolued that God accepteth vs for his children or else wee shall neuer bee able to prayse him with a pure and free affection And how may that bee doone but by being grounded vppon the free adoption wherethrough he taketh vs too him for our Lord Iesus Christes sake For is it by inheritance or for any woorthinesse of ours that God is our father and wee his children Alas no but cleane contrariwyse wee bee called the children of wrath and God must needes disclayme vs bycause there is nothing but sin and wickednesse in vs Then â—ntill wee come too our Lord Iesus Christ it is certein that wee cannot bee sure of Gods fauour nor that he will accept our â—eruice And therefore
although Gods blissings shyne foorth euery where bothe aboue and beneathe yit are there alwayes tokens of cursing imprinted in them so as wee cannot behold nother heauen nor earth nor any other creature but wee may partly perceyue that God is become a straunger too vs bycause our father Adam fell from that noble and excellent state wheruntoo he was created afore This is too bee seene euery where in all things and specially in mariage For women ought too feele the frute of their sinnes and men feele ynough of it for their parte For surely if Eue and Adam had continued in the ryghtuousnesse that God had giuen them the whole state of this earthly lyfe had bin as a Paradise and mariage had bin so beautifyed that man and wyfe being matched toogither should haue liued in such accord as wee see the Angels of heauen doo among whom there is nothing but peace brotherly loue and eueÌ„ so had it bin with vs Therfore as now when a man hath a curst and shreud wyfe whom he cannot weeld by any meanes he must consider with him self Lo heere the frutes of original sin and of the corruption that is in my self And the wyfe also on hir side must think good reason it is that I should receyue the payment that commeth of my disobedience towards God for that I hild not my self in his awe Thus much concerning the woord subiection which is set downe heere Now Saint Paule in saying As too the Lord meaneth not too make men equall with God or with our Lord Iesus Christ for that were too greate an ouersyght but he sheweth that the feare and reuerence which a woman ought too beare vntoo God and the subiection which shee oweth too hir husband are twoo things that cannot bee put asunder lyke as when he exhorted vs erst too link toogither in mutuall subiection he added this saying in the feare of God. And why For if wee pretend too honour God and to obey him and in the meane whyle reiect and despyze our neyghbours so as euery of vs is wedded too him self and will needs be exempted from all lawe and rule it is too grosse hipocrisie Also if a wyfe pretend neuer so great deuotion and seeme too bee throughly seasoned with the feare of God and in the meane whyle bee a feend so as there is nothing but scolding and brauling and wrangling and such other thinges with hir at home in hir owne house therin shee shewes hir selfe not too haue one sparke of the feare of God forasmuch as shee dooth so holde scorne of hir husband who is hir head and as it were Gods lieftenant in that behalf Therfore let vs marke that Saint Paule hath not set downe this similitude too match husbandes who are mortall creatures yea very woormes of the earth in equall degree with Iesus Christ but too shewe breefly that forasmuch as our Lord Iesus hath authoritie ouer mariage men must haue an eye vntoo him and euery person submit himselfe paciently bycause no man can refuze his part without despizing of him which wyll haue wedlocke maynteyned with mutuall dewtie so as the man loue his wyfe and the wyfe be subiect too hir husband That is the pith of the matter which wee haue too remember vppon this streyne Now then let wyues looke well too their dewties and vnderstand that when they contend with their husbandes it is all one as if they would reiect God â–ª bycause he hath not created them otherwyse than with condition and too the end they should bee subiect too their husbandes Trew it is that they will bee soo proud and stately as to say Should my husband haue my head vnder his girdle Yea but the wyfe that dooth so sheweth that shee is loth that God should haue any authoritie ouer hir and would fayne put Gods Lawe vnder hir foote Howbeeit forasmuch as there is none other shift but women must needes stoope and vnderstand that the ruine and confuzion of all mankynd came in on their syde and that through them wee bee all forlorne and accuâ—sed and banished the kingdome of heauen when women say I doo vnderstand that all this came of Eue and of the womankynd as Saint Paul telleth vs in another place there is none other way for them but too stoope and too beare paciently the subiection that God hath layd vppon them which is nothing else but a warning too them too keepe themselues lowely and myld But if they lyft vp themselues ageinst their husbandes and cannot fynd in theyr hartes too bee ruled by them it is as it were a setting of their seales too the sinne of Adam and Eue and too the disobedience by them committed too declare that they be not willing that God should heale that wound agein notwithstanding that it bee deadly Now when they doo so make warre ageinst the grace of God what can come of it but vtter confuzion But the wyues that are leaud headed will not think of that but yit is it registred before God and they must bee fayne too yeeld an account of it too their vtter confuzion And therefore let vs looke that wee keepe this warning better too the end that euery man may glorify God in his owne house Also let the husbandes thinke vppon their duety For although to speake properly they be not subiect to their wyues bycause their wyues haue no authoritie ouer them yit are they aduaunced too that honor of superioritie with certeyne conditions namely that they should not bee cruell towardes their wyues nor thinke all things graunted and lawfull which they lift but that their authority should rather bee a companionship than a kingship For doubtlesse the husband in not his wyues head too oppresse hir or too make none account of hir but let him vnderstand that the authority which he hath dooth bynd him so much the more too hir For seeing he is the head he ought too haue discretion and skill how too guyde his wyfe and his houshold And what is the way too bring that too passe but too vse gentlenesse and myldnesse and too beare discreetly with the frayltie which he knoweth too bee in his wyfe according as Saint Peter exhorteth vs Yee see then that husbandes must so requyre obedience at their wyues handes as they themselues must therwithall doo their owne duetie and consider that they shall not bee borne with before God if they giue their wyues cause too lifte vp themselues so ageinst them For it is certein that if the husband deale discretly and vpryghtly the wyfe shall stoope too him and our Lord will so dispoze hir hart as the house shal bee quietly guyded But the first and cheefe poynt is that God bee called vppon For though a man vse all the meanes that can bee yit if he trust to his owne wit he shall but loose his tyme And why Bycause God will laugh his presumption too scorne But if husbandes consider that God holdeth folkes hartes in his
vs looke too the discharging of his owne dewtie In deede I cannot as now go through with the things that are inioyned heere to children to fathers mothers therfore I wil reserue theÌ„ to another tyme Yit notwithstanding for a short conclusion let vs vnderstand that God allureth vs too our dewtie by shewing that he seeketh nothing else but our welfare and benefyte too the intent that wee should with a frank and free hart receyue the yoke that he layeth vppon our shoulders And although it be an irksome thing too bee subiect too those whom God hath appoynted too bee superiours ouer vs yit when wee haue first condemned our selues for it let vs neuerthelesse yeeld to that which he sayeth and vttereth assuring our selues thâ—t he procureth our welfare would fayne win vs by gentlenesse and not by rigour and let that make vs the more obedient And also generally forasmuch as wee see that all superiorities are of God let vs vnderstand that wee cannot geynsay them but wee shall lift vp our selues ageinst his maiestie and bend our hornes ageinst him and that contrariwyse if wee beare subiection willingly wee may assure our selues that it is an acceptable sacrifyze vnto him and not doubt that our labour shal be lost in seruing him Not that God will recompence vs by his promises as though we had deserued aught at his hand but he wil doo it of ouerplus For as I haue declared alredie wee bee bound too obey him in all things that he commaundeth nother must wee think him beholden too vs for it nor think too bynd him too vs by any meanes but that although wee bee bound too him as wee bee wholly his yit he of his ouerflowing goodnesse voutsafeth too blisse vs and too make vs feele his fauour when wee haue awfully and reuerently followed the things that he ordeyneth in his woord That then is the recompence which wee ought too hope for at Gods hand howbeeit not as the Papistes say ho God promiseth vs and therfore we deserue They beare themselues on hand that God is beholden vntoo them bycause he hath bound himselfe willingly yea but that is of a free and vndeserued goodnesse Howbeeit wee must not fall intoo such dotages but vnderstand that God beyng no whit at all bound vntoo vs dooth notwithstanding voutsafe too win vs by gentlenesse too the intent wee should serue him with the freer mynd and cheerfuller corage Thus dooth he call vs too him by all wayes And therfore so much the leauder are wee if wee bow not our neckes willingly too giue our selues wholly vntoo him without seeking of any thing but onely too frame our selues too his good pleasure and will which is our cheefe rule by renounceall our owne affections Now let vs fall downe before the Maiestie of our good God with acknowledgment of our faultes praying him too voutsafe too burye them and too washe vs from them for our Lord Iesus Christes sake and too gouerne vs in such wyse by his holy spirit as wee may bee reformed too obey wholly his holy will and too follow his commaundements which he hath giuen vs for a rule and that therin we may shew our selues too bee his trew children lykewise as he hath voutsafed too sheâ— himselfe our gentle and louing father And so let vs all say Almyghtie God heauenly father c. The .xliiii. Sermon which is the second vppon the sixth Chapter 5. Seruauntes bee obedient too such as are your maysters as touching the fleshe vvith feare and trembling in singlenesse of your hartes as vntoo Christ 6. Not vvith eye seruice as men pleazers but as the seruantes of Christ dooing the vvill of God from the hart 7. Seruing the Lord with good will and not men 8. Assuring your selues that euery man bee he bond or free shall receyue of the Lord the good that he shall haue doone 9. And you maysters do the like vnto them forbearing threates assuring your selues that the Lord both of them and of you is iâ— heauen that in him there is no respecting of the outward appearance of persons WEe haue seene already that besydes the generall rule which God hath giuen too all men heere are also seuerall warnings how euery man should behaue himselfe in his degree and calling And we haue seen already what the husbandes ought too bee towardes their wyues and how the wyues should behaue themselues towardes theyr husbandes what gentlenesse parentes ought too vse towardes their children and what subiection children ought too vse towardes their parentes Now Saint Paule speaketh of Maysters and Seruantes howbeeit not of such seruantes as we haue now adayes for at that tyme there were no seruantes that serued a yeere or two for wages but they were hild in bondage for lyfe and death and were in the same taking that they bee whom now adayes wee call bondslaues But wee neede not too stand any longer as now too haue further knowledge of them Yit notwithstanding wee haue great cause too prayse God for taking away of such bondage from among men For no doubt but it was too excessiue an authoritie which maysters had in those dayes ouer their seruantes They hild them as brute beastes and they had libertie too kill them for euery fault And in deede they had prisons in theyr houses to keepe them locked in the stocks they racked them they rent them in peeces and too bee short they vsed them horribly yea and euen beastly Yit notwithstanding bycause of mans naughtinesse it was our Lordes wyll that this state should bee styll suffered Moreouer wee see that euen they which are auowed too haue lyued in the feare of God and to haue excelled in his Church left not too keepe bondmen or slaues in their houses howbeeit they vsed another manner of gentlenesse towardes them than the Infidels did according as wee shall see heere in Saint Paules teaching Also there was a reason that constreyned maysters sometymes too vse the greater rigour towardes their slaues bycause it was a common prouerb among them that looke how many slaues they had so many enemyes they had and that was by reason of their holding of them in awe by extreme force and violence as those are now adayes vppon the Sea which are called Gallie slaues And I haue alredy touched what how excessiue oâ—trages were done vnto them There was a great number of those bondfolke and riche men had as it were halfe armies of them insomuch that some had fyue thousand slaues in one house and that was the way too haue ones throte cut fyue thousand tymes if there had not bin good heede taken too keepe them fettered And this came of sin as one mischeef tolleth on another vntyll things bee come too vtter confuzion But if wee consider what the ryght or authority of maysters was wee will alwayes say it was a thing vttterly ageinst all order of nature For wee bee all fashyoned after the image of God and therefore that a