our harte too shewe that wee bee his for being once Baptyzed with water wee doo all heare Iesus Christ according as it shewed vs by that visible signe And now that Baptin is ordeyned shall euery man haue a Baptim of his owne by himselfe No but Baptim is alwayes but me And therfore wee must haue an eye too our selues and dedicate our selues too the one only God and too the one only Saâ—iour Iesus Christ and for performance therof we must also be well vnited togither And by these woordes of S. Paules wee may see playnly that the father the sonne and the holy Ghost are but one god For if Baptim bee in such wyse one as it serueth too bring vs too an vnitie of body and soule that is to say to a brotherhood that passeth all the allyances of the world what shall it bee when wee come vntoo God of whom Baptim taketh all the power that it hath â–ª And what is God He is not only the father but Iesus Christ is ioyned with him and also the holy Ghost So theÌ„ let vs mark that there is truly 〈◊〉 in the essence of God and that although there bee distinction of persons yit is not God separated nor deuyded in himself And although the father bee named simply God as Saint Paul will speake therof heerafter that is in respect of the 〈◊〉 and order and for that be is the head of him which was sent too bee the mediator bycause Iesus Christ abaced himself and although he had 〈◊〉 shape vntoo God as sayeth Saint Paule and that it had hi◠〈…〉 for him too haue shewed himself in such souerein maiestye yit it was his will 〈…〉 himself yea and too emptie himself vtterly But howsoeuer it bee yit wee see that Baptim leadeth vs ryght vntoo god And therby wee see that which wee haue touched heertoofore â–ª which is that if our peace and concord bee not grounded in God and we gouerned by him according to his woord and by the power of his holy spirit there is nothing but lothlynesse in vs But if wee bee touched too the quicke with that which is sayd vnto vs heere that is to wit that Iesus Christ hath linked vs too him with condition that wee also should linke one with another wee shall bee hild in such concord as the diuell shall not bee able too win so much at our handes as too separate vs from the flocke but wee shall ouercome all temptations and where there bee any vyces and infirmities wee shall beare with them myldly and paciently and continue in the holy vnion whertoo wee be dayly exhorted by the Gospell and by the common Baptim which wee haue receyued 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 perceyue them as wee may mislyke more and more of them and runne backe vntoo him with trew repentance too obteyne such grace of him as wee may withdrawe our selues from all defylementes and by that meane learne too be vnabashed or vndismayed for any assaults of Satan and bee able too ouercome them all with all the hardnesse that he can trump in out way too turne vs out of the pathe of saluation That it may please him too graunt this grace not onely too vs but also to all people and nations of the earth c. The .xxiii. Sermon which is the third vppon the fourth Chapter 6. There is one God and father of all vvhich is aboue all things â–ª and through all things and in you all 7. But grace is giuen too euery one of vs according too the measure of Christes gift 8. For the vvhich thing he sayeth When he went vp on high he led a multitude of prisoners into captiuitie and gaue giâ—ts vntoo men WEe haue seene heeretoofore that God forgat not any meane that myght knit vs togither in trew concord and brotherhood For he hath dedicated vs all too himselfe by Baptim wherein wee put on Christ. Forasmuch as wee hee come toogither intoo the Church lyke as wee bee called vntoo one selfsame lyfe too bee heires all togither of the kingdome of heauen so ought we too know who is the Maister that hath authoritie ouer vs Too bee short God is in such wyse our father and wee his children as he will not haue vs too bee at discord for otherwyse it were but a setting of trubble in his owne house and Churche Seeyng wee bee members of our Lord Iesus Christ it is meete that wee should link toogither in trew vnitie or else wee shall as much as in vs lyeth teare his body in peeces Yit notwithstanding too the intent that this vnitie myght touche vs the better S. Paule addeth now that God beyng the father of all the faythfull sheadeth out his power and grace vppon them and is aboue all things as it were too gather them intoo one Too bee short he so dwelleth in them by his holy spirit that they must needes bee one body vnlesse they will needes turne away from him Yee see then that the reason why God is our father is not onely that he hath once created vs or that he hath begotten vs agein by his Gospell but bycause he hath shed out his grace vppon vs as I sayd and agein for that he is aboue all Yee see then that the meane wherby God linketh vs one with another is his casting of his beames as it were sunne beames from heauen so as wee must needes come toogither intoo one sith wee know whence the things come that belong too our spirituall lyfe namely of Gods gift towardes vs And this is not too scatter vs a sunder but rather too gather vs toogither intoo one body But the last wordes doo yit better lay open the mynd of S. Paule namely that God is in vs. Then if euery of vâ— know that God dooth him so much grace and honour as to take him for his house too dwell in there is no excuce for vs if wee bee at variance and hatred and euery man would bee separated from other and liue too himselfe too the vtter ouerthrow of all order which God hath set if it were possible Besyds this Saint Paule speaketh not heere of the grace that is common too all men but he treateth of the Churh and sheweth that wee ought too link toogither bycause God hath adopted vs and taken vs too bee of his houshold It is trew that God hath declared sufficiently that wee haue nother strength nor liuelinesse but aâ— his hand and for that cause dooth Saint Paule saye that it is hee in whom wee haue our lyfe mouing and being But this is generall to all things And in that respeâ—â— also is it sayd in the first of Saint Iohn that our Lord Iesus hath bin the lyfe of men from the Creation of the world Howbeeit forasmuch as men haue a more excellent priuilege than the bruce beasts it is sayd that he is
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
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
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
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
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
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
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
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
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
such a prerogatiue but that it pleased god to choze 〈…〉 S. Paule therfore braggeth not that he had gotten the 〈…〉 but with all myldnesse acknowledgeth it too bee the free gift of 〈…〉 Thus yee see what the woord Will betokeneth and that not in any one place only but throughout all the whole holie scripture Therfore whensoeuer Gods wil is mencioned it is to shew that men cannot bring ought of their owne Neuerthelesse S. Paule setteth downe heere a woord of ouerplus and sayeth according too the good pleasure As if he had sayd truly seing that Gods will is the cause of our saluation wee should not fleete too and froo and seeke other reasons meanes therof Howbeit forasmuch as men are so vnthankefull and malitious that they would alwayes darken Gods glory so puffed vp with fond ouerweening that they continually chalendge more too theÌ„selues thaÌ„ belongeth vntoo them therfore if they be not sufficiently perswaded of Gods wil let them vnderstand that it coÌ„meth of the good pleasure of his will that is too say of a free inclined wil which dependeth not vpon any other thing than it selfe nor hath any respect one way or other but vouâ—safeth too chooze vs freely bycause it lyketh lyâ—â—eth so too dâ—o Now then wee see that such as serch out the cause why God hath chozen vs woold if it lay in them ouerthrowe his euerlastyng ordinance for the one is vnseparable from the other If God haue chozen vs as it is shewed vs heere then can nothing hang vppon our deserts nor vppon aught that wee myght haue too comme but God wrought it according too his owne free inclyned will and found not any other reason to moue him therto than his owne good pleasure If any meÌ„ think this to be strange geere it is bycause they would be haylefellow with god And heerin appeereth their diulish malapertnesse that they cannot suffer God to raine freely as the thing that he lyketh myght bee receyued as good iust ryghtfull without geynsaying But let such folke barke lyke doggs asmuch as they list yet is this sentence definitiâ—e vnable too bee repealed which the holie Ghost hathe vttered heere by the mouth of S. Paule namely that it is not for vs to searche any further cause of our election than the good pleasure of God that is to say than his owne free inclyned wil wherby he hath chozeÌ„ vs though we were not worthy in none other respect than for that he listed too say so it pleaseth me And so yee see in effect what wee haue too gather vppon those words of S. Paules Now he sayeth immediatly that it is too the prayse of the glorie of his grace Heere he sheweth the finall cause that God looked at in câ—â—zing of vs namly that his grace myght bee praysed by it and that not after a coÌ„mon and ordinary manner but with a certeyne glorie for he hath cuppled those twoo things togither to the intent we should 〈…〉 when wee see how God hath drawen vs out of the bottom 〈…〉 open vs the gate of his kingdome and too call vs too the 〈…〉 saluation Heere wee see yit ageyne the thing that I treated 〈…〉 namely that all such as woold put awaye Gods 〈…〉 or are loth too heere it spoken of doo therin shewe 〈…〉 bee mortall enemies of Gods prayse Too their seeming 〈…〉 vanisheth away Yea but who is the competent iudge 〈…〉 they themselues wyzer than God who hath spoken the 〈…〉 too that which they alledge O say they that were the 〈…〉 to open the mouthes of many meÌ„ to blaspheme god 〈…〉 the wicked it is certeyn that they wil alwayes find wherat to 〈…〉 they cannot be letted so too doo But yit for all that God shal 〈…〉 wherwith to iustifie himself and all they that doo so spyte 〈…〉 his rightuousnesse shall bee confounded Howsoeuer the cace 〈◊〉 it is not without cause sayd heere that God is then dewly glorified â–ª 〈◊〉 his praise maynteyned when wee acknowledg that he hath 〈…〉 whome he listed that there is none other cause of 〈…〉 betweene man and man than only his wil so that they whoÌ„ 〈…〉 doo perishe bycause they be woorthye of it and they 〈…〉 calleth too saluation must not seeke the cause therof elswhere 〈…〉 the sayd free bestowed adoption 〈…〉 by those twoo woords S. Paule ment also too stirre 〈…〉 a greater and feruenter earnestnesse of praysing god For it 〈…〉 â—nough for vs too confesse coldly that our saluation springeth of 〈…〉 good will but wee must bee as it were inflamed too 〈…〉 selues wholly too his praise as if wee were wholly wedded to 〈…〉 as S. Peter sheweth that forasmuch as wee bee draweÌ„ 〈◊〉 darknesse of death it is good reason that wee should be 〈…〉 the vnvtterable prayses of God. And hereby he dooeth vs too 〈…〉 that when the faythfull haue streyned themselues too the 〈…〉 too discharge themselues in praysing Gods goodnesse yit 〈…〉 neuer compasse it bycause it is a thing incomprehensible 〈…〉 well therefore what wee haue too beare in mynd And so vpon 〈…〉 or grace wherof he speaketh it behoueth vs too gather 〈…〉 shall neuer yeeld God his dew glory till they bee vtterly 〈…〉 so as there remayneth not any thing at all in them for too glory 〈…〉 vs put the caâ—e that Gods election were neuer thought of 〈…〉 he therefore ceasse too bee praysed No but he shoulde haue some peece of his prayse still For if men should say no more but that God causeth his daysunne too shyne vppon them that were a cause too prayse him And when we open our eyes too looke vpward and downwarsd vppon the wonderfull woorkes that he sheweth vs the same is a large prouocation too exercise vs in his praise all our lyfe long Moreouer when his Gospell is preached vntoo vs there also wee haue whereof too praise him though no mention at all bee made of his election I say there is ynough as in respect of vs but then should he bee robbed of his chiefe praâ—se and wee should yeeld him but a peece of that which is dew to him And why so For the faythfull should thinke that they haue fayth of their owne selfmouing and free inclyned will. I told you this morning that fayth is a fruite of election For there is none other oddes betweene vs and the vnbeleeuers but that God reached vs his hand and drewe vs too him by a secrete meane at such time as wee turned our backes vppon him and were straungers too him Too bee short it is not for naught that S. Paule sayeth heere that Gods praise shall neuer bee glorifyed as it ought too bee till wee acknowledge his election too bee the cause of all the benefites which he bestoweth vppon vs and that if he of his infinite merâ—y adopted vs not of set purpose from euerlasting wee should haue a peece of the prayse too our selues which is dew vntoo him And
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
or ceassing for the fayth which he hearde to bee in the Church of Ephesus And for their loue towards the Saints yit notwithstanding he continueth his praying vntoo God that he should inlighten them more and more and bring them too the perfection which all the faythfull ought too labour too attayne vntoo till God haue taken them out of this world Now in that he sayth that he ceaseth not to giue thanks vnto God wee see by his example wherabouts the faythful ought too spende their time For in very deede the cheife sacrifyze that God requireth and alloweth is that wee shoulde honour him for all his benefits and yeelde him his deserued prayse for the same And it is not too bee thought that that can bee doone as yee would say by starts or by patches but lyke as God on his side ceasseth not too poure out his benefits infinitely so also behoueth it euery of vs too inforce ourselues too blesse and prayse him without ceassing For S. Paule speakes heere vnfeynedly and when he blessed God for the Ephesians he ment as much for all other Churches What an vnkindnesse then were it if a maÌ„ should not thinke at all vpon the benefits that he hath receyued at Gods hand Wee are all of vs bound too prayse God for our neighbours If wee heare it reported that God hath prospered his Churche or shewed mercie too his people a hundred leages of and too bee short if wee heare of any thing that ought too make vs glad it becometh our mouthes too be open to prayse God for it Now if wee bee bound too doo this for the good turnes that wee see not but which our neighbours feele though they bee distant in far Countryes from vs what is too bee thought of vs when God filleth our mouthes as it is sayd in the Psalme and yit in the meane whyle wee haue no mind at all too yeelde him thanks And wee haue too note further that if wee bee bound too prayse God for our meate and drinke and for all the things that belong too this flightfull life he bindeth vs to hym much more without comparison when he calleth vs too the heauenly heritage and when he blisseth and inritcheth vs with spirituall gifts of grace which serue too leade vs farre further than this worlde Seing then that God vseth such bountifulnesse towards vs what excuse can wee haue if wee followe not the example that is shewed vs heere in S. Paule which is that all our life long wee must occupy our selues continually in praysing the name of God. Now heerewithall he sheweth that faith and charitie are the verye giftes of God come not of our selues as men doo alwayes imagine through a diuelishe pryde I told you afore that S. Paule playd not the Hypocrite in geuing thanks too God for the fayth and charitie of the Ephesians If euery man could beleeue and had faith of his owne inclination or cold get it by some power of his owne the prayse therof ought not too bee giuen vntoo God for it were but a mockerye too acknowledge our selues beholden too him for that thing which wee haue of others than of him But heere S. Paule blisseth Gods name for inlightning the Ephesians with fayth and for framing their harts vntoo charitie Therefore it is too bee concluded that all the whole commeth of god The heathen men bringing in their owne freewill thâ—â—ght themselues beholden too God for nothing but for their good fortune as they termed it for they surmyzed that they had all things by theyr owne power and pollicie The Papiâ—ts also will well graunt that Gods grace must bee fayne too help vs in parâ—e â—ub yet 〈◊〉 all that they wyll haue man too bee still exalted and too attayn too â—â—yth by his owne motion â—eere S Paule shetteeh out all these diâ—â—lish opinions and sheweth as wee haue seene heertofore that whensoeuer there is any Churche in the world or any people too â—al vppon 〈◊〉 which are setled and grounded vppon the beliefe of the Goâ—pell God deserueth to haâ—e the whole glorie therof And why For his hand must needs haâ—e wrought in that cace bycause men woold neuer inclyne too any goodnesse if they were not guyded and gouerâ—ed to it yea and euen drawen too it perforce by the holie Ghost For there is so greaâ—e 〈◊〉 usnesse in vs that wee not only bee weake and feble as the papists imagin but also vtterly contrarie too God vntill such time as he haue clenzed vs And this is the thing which he meaneth in saying by his prophet Ezechiel that the hartes which were stony before shall bee turned intoo fleshly hartes namely that he will sofâ—en them and bow them to his obeysance Furthermore vnder theis twoo woordes of Fayth and Loue S. Paule hath comprehended the whole perfection of Christians For the marke wherat the first table of the Lawe ameth is that wee should worship one only God and hang vppon him for all thinges acknowledging our selues too bee so indetted vnto him as wee ought to flee to him alone for all refuge and indeuer too spend our whole lyfe in his sâ—ruis That is the summe of the first table of the Lawe The contentes of the second are nothing else but that wee should liue toogither iâ— equiâ—ie and vpryghtnesse and deale in such wyze with our neyghbours as wee should streyue our selues too helpe all men without hurting of any man And wee bee sure that God hath set foorth so good and perfet a rule of good 〈◊〉 in his lawe that nothing can bee added vntoo it Seing it is so not without cause dooth S. Paule in this place set downe fayth in Iesus Christ and charitie towards our neyâ—â—or as the summe of whole christen comes 〈◊〉 shewing wherunto wee ought too frame our selues and which is our rule But herewith all wee haue also to marke that vnder this worde Fayth he compreheÌ„deth the whole seruis of god For it is imposible that wee should not be wholy rauished in loue to our heaueÌ„ly father being once acquainted with his goodnesse as hee hath shewed it vs in the person of his only sonne Behold God draweth vs out of the dungeon of confuzion and death and openeth vs the gate of the heaueÌ„ly kingdome and telleth vs that he will take vs for his children Now can we heare and beleue this but that wee shal be wholly geuen ouer vnto him forsaking the world and hating the euill that is in our selues bycause it separateth vs from him Yee see then how the woorde fayth importeth a full yeelding ouer of our selues wholly vnto god Ageine faith is not an ydle thing it importeth that wee should resort vnto God and that whensoeuer wee bee steyned with any blot wee should pray him to redresse it for there is not any necessitie in the world which is not as a dash with a spurre which God giueth vs to make vs comme vnto him Fayth therfore importeth prayer supplication It
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
that wee bee the heyres of death and that God must needes bee our enemie yea euen as soone as wee bee conceyued Yit is not God cruell nother hateth he the things that are of his owne making That is trew if we had such purenesse in vs as was in our forefather Adam according too this saying that all things which God made were good God then should hate his owne workemanship in vs But wee must conclude that sith he hateth vs and is as it were armed to take vengeance on vs all we haue well deserued it And that although sinne cannot be poynted out with the â—inger as yee would say yit dooth God know it well ynough and wee must hold our mouthes shet at it That is in effect the thing that wee haue too gather vppon this Text in applying it too S. Paules meaning For if the Iewes which seemed too haue or ought too haue some peculiar prerogatiue are neuerthelesse included vnder the generall state of men what can wee alledge which are borne Gentyles if wee will presume too bring any brauerie before God So then wee haue well wherwith to be confounded dubble seing that they in comparison of whom wee bee nothing haue notwithstanding no enterance intoo the kingdome of God but by his only free mercie anâ— by being reconcyled by meane of our Lord Iesus Christ. But there is yit one question or doubt more For how should the Iewes be Gods enemies seing he had auowed himself alredye to bee their father Some man will say that the seeing of the things that were figured and the truthe â—nd substance of them remayned as yit too bee accomplished But wee haue too marke yit further that although God had adopted the Iewes in Abraham yit they were receyued in Iesus Christ and that that grace was grounded vppon him according too this saying In thy seede shall all nations of the earth bee blissed And wee haue seene in the Epistle too the Galathians that the sayd seede must bee referred too our Lord Iesus Christ for without him there is no vnitie but vtter sâ—attering asunder Sith it is so it is not too bee marueiled that the receiuing of the Iewes into the Church as well as the receyuing of the Gentyles is fathered heere by Saint Paule vppon the onely free bestowed goodnesse of God. Howbeeit there is yit a second poynt which is not too bee forgotten which is that although the Iewes had obteyned such grace yit they abode in suspens till the comming of the Redeemer And for that cause wee shall see in another place that those which were neere and those that were farre of were reconcyled by him For wee know that there is no attonement too bee made with God without sheading of blud Now the Sacrifizes of the Lawe could not put away sinne nor pacifye Gods wrath and cursing When men offered the blud of an Oxe or of a Calfe or of a Lamb it was not too make attonement with God there was no such power in the brute beastes for the thing that is corruptible atteyneth not too the soule Therfore it is too bee concluded that the Iewes were Gods children by hope and yit that they were vtterly separated from him till the attonement was made in the person of the Redeemer And by that meanes did God shew himself fauorable towards them as he did towards the rest of the world And for that cause also dooth S. Paule adde that God being rich in mercie hath quickened them as he did the Gentyls euen according too his great loue vvhervvith he loued them The cheef poynt as I told you this morning that S. Paule handleth is that wee should lerne too bee ashamed yea and too lothe our owne wretchednesse by resorting too our originall and by considering in what plyght God findeth vs and out of what a dungeon wee passe when God reacheth vs his hand And the second is that wee should magnifie his goodnesse so much the more bycause it is an vncredible thing that he should voutsafe too cause the doctrine of lyfe too come downe too the bottome of hell too quicken vs for wee were sunk downe thither Thefore wee must marke well these wordes where it is sayd that God being rich in mercie quickened vs when wee were dead according too the great loue which he beareth vs Trew it is that this tytle myght alwayes agree vnto God bycause he nother abateth nor increaseth and so shall God bee euermore rich in goodnesse But we must therwithall marke the circumstance of the place and the matter that S. Paule treateth of heere which is that God hath vttered the inestimable treasures of his mercie vpoÌ„ vs according too the greatnesse of our miseries And For that cause also he addeth the great loue wherwith he loued vs. For needes must there haue bin such a goodnesse in God as is able to rauish vs seeing it surmounteth all our capacitie and that wee bee not able too taste the hundredth parte of it though wee giue our selues neuer so much vntoo it And why For when S. Paule sayeth that God loued vs he speaketh expresly of himself and of such lyke which had bin chozen from among that people when as the greater part of them was cut of For although the Iewes were the first borne and had preheminence aboue vs as by ryght of inheritance that we be but as silly things borne out of season as S. Paule speaketh of himself yit notwithstanding wee see that they bee now banished from Gods kingdome and are become as a president that ought too make the heare stand vp vppon our heades when wee behold the wrath and vengeance of God that is vttered vppon them Therfore wheras S. Paule and some small number mo were chozen from among the Iewes it was through Gods loue which had the greater apparance towardes them Lykewyse nowe adayes if the Gospell were preached purely throughe the whole world fayth giuen indifferently too all men soo as there were none but he should be touched immediatly with the holy Ghost and all of vs were alyke it woold seeme to be as the course of nature And lyke as meat and drinke are common to all men so it woold seeme that wee had this of our owne naturall motion and that it were not a speciall grace of god But when wee see so manie Countries hunger-starued so as there rayneth not one drop of good doctrine vppon them but rather the wretched people are fed with Lyes and trumperies of Satan and that on the other syde God inlyghteneth vs heere and watereth vs with his woord whereof commeth that but of the great loue whereof S. Paule speaketh heere Agein many men haue their eares beaten with the Gospell and yit it is apparant too mennes eyes that they become hard harted by it and waxe woorse and woorse For it is certeine that a man shall not see so horrible monsters in the papacie as where the Gospell is preached and professed
his neyghbours But let vs lerne that although wee were neere God in outward appeerance yit notwithstanding the only way too bee in his fauour and too bee able too call vppn him and too hope that he will hold vs in his fatherly loue euen too the end is that Iesus Christ bee our head And how may that bee It is certeyne that he is come to saue that which was lost And agein as it is sayd in another place it is a sure and infallible saying that our Lord Iesus Christ came too call agein too saluation the sinners that were in damnation Sith it is so let vs learne too humble our selues with all modestie and not only too shrinke in our hornes but also too bee vtterly abaced and brought vnder foote that God may bee glorified as he is worthie and that one of vs perke not aboue another but make all one bodie for that is the condicion wherâ—ppon wee bee called Furthermore the tytle that S. Paule giueth vntoo our Lord Iesus Christ namely that he is our peace ought too bee well considered for without that wee should alwayes be as a straught or as blocks for they that haue any feeling of theyr sinnes cannot bee in rest without feeling of sore â—orinentes but are so out of quyet as it were better for them too bee sunken vnder the earth than to see theÌ„selues so cyted before Gods iudgment seate euery minute of an houre and too bee distressed in such sorte Then if wee haue not Iesus Christ for our peace surely the â—â—kening vp of our consciences must needes daunt vs and hold vs as it were vppon the Racke by making vs too â—eele that God settes himself ageinst vs as an enemy or else it mâ—st needes vtterly 〈◊〉 vs and make vs brute beastes so as we shal not only fal◠〈…〉 but also bee so bewitched by the diuell as wee shall feele no more greâ—f nor remorse for them And so this lesson where it is sayd that Iesus Christ is our peace cannot bee 〈…〉 For first it warneth vs to bee touched to the quicke with out 〈◊〉 so 〈…〉 sory for them considering that Gods 〈…〉 accordingly as he calleth none vnto him but such as are 〈…〉 â— tyred Agein when we once know that wee may ouerleape all distrust doubting bycause that wheras we haue prouoked Gods wrath iâ— is appeased ageyn by our Lord Iesus Christ wheras we haue 〈◊〉 with God and kept continuall warre agâ—â—ynâ—â— him Iesus Christ 〈◊〉 made agreement betwixt vs and wher as God 〈◊〉 vs for our sinnes and for our naughty and froward nature Iesus Christ putteth all that away too the ende that God may take vs not onely as his creatures fashyoned after his owne image but also as his deere children whom he hath adopted too bee heires of his kingdome And so yee see what wee haue too gather vppon that 〈…〉 And were this poynt throughly 〈…〉 worlde should not flote so continually nor 〈◊〉 so as it dooth 〈◊〉 most men now adayes are caryed est one est another doo nothing else but wander The Papistes on the one syde haue their pryde too keepe them from contining ryghtfoorth vntoo God they will 〈◊〉 haue their freewill and their 〈…〉 what the grace of Iesus Christ 〈…〉 themselues froÌ„ it as much as they ran And God in the meane season payeth then as they bee woorthie For as for theÌ„ that are so fore possessed with that diuelish selfmeening that they can dispose their lyfe in such wyse as too bee able and came vnto God and too deserue somewhat at his hand and again haue their 〈…〉 with him when they haue done 〈◊〉 when they haue such things too themselues all slippeth away lyke wynd they 〈◊〉 vnto the other extremitie saying show shall wee bee 〈…〉 if wee haue not 〈…〉 And so are they 〈…〉 wherof Iesus Christ is all the whyle vnregarded they make them by-wayes and go not too Iesus Christ who is the trew way For asmuch then as they leaue the ryght way which cannot misleaâ—e them they must neâ—des wander now 〈…〉 one syde and now on the other and after long tyring of themselues breake both their armes and leggs and in the end fynd that the further they proceede the further they go back from god So much the more therfore dooth it stand vs on hand too wey these woordes of S. Paule where wee bee warranted that wee shal bee receyued louingly at the hand of our God if wee haue Iesus Christ for our peace and rest wholly theruppon And for the same cause 〈◊〉 ioyne thertoo the 〈◊〉 of the text by mee alredie alledged namely you shall fynde rest too your foules Wherby our Lord Iesus Christ dooth vs too vnderstand that all such as separate themselues from him and are not contented too haue hiâ— for theyr mediator shall euer beâ—â—nquieâ— and although they assure themseâ—â—es and beare themselues in hand with this and that yit neuerthelesse they are afterward afrayd and find no resting place too stay their foote on nother haue they any safe harborough wherin too eschew the storme Therfore it standeth vs vppon too go too our Lord Iesus Christ and too hee throughly resolued that he is our peace if we intend too cal vppon God freely and without anie doubting Finally all men 〈◊〉 exception must come thither as wel they that are neere God as those that are farre of If there bee any that think there is any valour or worthinesse in themselues surely they will neuer repayre too our Lord Iesus Christ till they haue layde that imagination vnder foote Agein on the other â—yde though wee bee a thousand tymes past hope in outward apperance yit let vs assure our selues that our Lord Iesus Christ is of sufficient abilâ—tie too wype away the rememberance of all our iniquities so as God shal receyue vs into his fauour â–ª accordingly as S. Paule hauing sayd that Iesus Christ came too saue wretched sinners addeth that he himself is an example therof in somuch that â—e which had bin a persecuter of the Church an enemy of the 〈◊〉 yea and a sheader of giltlesse blud was neuerthelesse receyued not only intoo the common aray but for an Apostle too beare abrode and too publishe through the whole world the message of saluation from the which he had erst bin out of Seeyng then that God hath vttered foorth the treasures of his goodnesse vppon him wee may well assure our selues that if wee trust in our Lord Iesus Christ and seeke too bee at one with God his father by â—eaâ—es of his death and passion 〈◊〉 wee were in teh bottom of hell yit should wee bee or aswen from thence and Jesus Christ would shew in deed 〈◊〉 that that â—yâ—le was not 〈◊〉 him by imagination And so yee see what wee has too gather more vppon chose wordes of S. Paule Now he â—â—â—eth that Iesus Christ hath broken dovvne the vvall that vvas betvveene them And he vseth
the things that are offered vs 〈◊〉 wee may well haue 〈◊〉 tast therof but wee shall neuer pâ—rceyue 〈◊〉 how free 〈◊〉 God is towardes vs howbeit it iâ— ynough for vs â—hat wâ—e can after some sort perceyue his goodnesse and bee aâ—â—ured 〈◊〉 It is trew that wee ought too bee rauished in loue with it but yit â—â—wsoeuer wee fare wee shall neuer get past half our way in somuch that euen he that hath as good as quyte giuen ouer the world and forgotten al the intycementes and pleasures heere beneath and is as yee would say led by an Angelicall mynd too aspyre too the kingdome of heauen shall notwithstanding haue comprehended but a smal portion of the riches of ouâ— Lord Iesus Christ. This is a thing which ought toâ— make vs esteeme the Gospell otherwyse than wee haue doone 〈◊〉 on the other side it will bee a horrible condemnation too our â—nthankfulnesse if wee thinke the things that are set foorth in the Gospell toâ— bee but odinarie matters seeyâ—â—g that our Lord Iesus Christ vttereth there the infinite treasures of his goodnesse And moreouer also wee must vnderstande that when wee once haue our Lord Iesus Câ—riâ—t wee may wâ—ll gyue ouer all other thinges as needelesse and supeâ—fluous For if wee bee aâ— the poynt that the Papistes are who can well yâ—ough say Iesus Christ our Redeemer and therwithall thrust him intoo the throng of their Hee saynctes and Shee saynctes so as Christ is as it were but a little fellowe shuffled in among the rest I say if wee bee at that poynt surely wee renounce Iesus Christ in disguizing him so through our leawdnesse So much the more then dooth it stand vs on hand too wey well this text where it is sayd that his riches are incomprehensible that wee may set our whole mindes theruppon and inforce our selues euen beyond our power too knowe the good things thaâ— are communicated too vs by Iesus Christ for it is cerâ—eyne that the measure of our fayth shall neuer atteyne too the vttermost Sith iâ— is so let vs assure our selues as I sayd afore that our Lord 〈◊〉 Christ ought too suffyze vs throughly once for all for weâ— shall 〈◊〉 in him whatsoeuer we can wish And as soone as we swarâ—e from him â–ª wee may well surmyze wee haue wonne I wote nâ—re what bâ—t it shal bee but wynd which shall â—ill vs too no purpose So then let 〈◊〉 Lord Iesus bee knowen as he is that is too wit with the whole 〈◊〉 of his benefytes For it is certeyn â–ª that by him wee obteine 〈◊〉 that euer wee can aske at Gods 〈…〉 where else it is a straying out of the way for it is sayd that he is the way and that by him wee haue accesse vnto God his father In 〈◊〉 that it is his office too guyde vs too God his father therby he sheweth vs that wee shal bee satisfyed of all that euer wee neede and that weâ— shall 〈◊〉 too our sâ—luation so wee râ—st wholy vppon him And on the contrary part that when we wander out on the one syde or on the other it is a playne renouncing of all the benefytes that are offered vs in his person and therfore wee bee well wâ—rthie too starue when wâ—e 〈◊〉 needes adde any thing at all too our Lord Iesus Christ seing that God hath shewed himself so bountifull in him that he hath not forgotâ—â—n any of all the things that belong too the fulnesse of our felicitie ioy â—nd glorie Also wee bee warned by S. Paules example that the more that any of vs is exalted at Gods hand the more he should humble himself acknowledging how much he is bound vntoo him Treâ— it is that euen they which are furthest of all behynd haue caâ—se ynough too magnify Gods goodnesse for his calling of them into his Church For what a thing is it for vs too bee reckened as Gods children as heires of his kingdome aâ—d as members of our Lord Iesus Christ to be partakers of the glory wherinto he is entered Now the Christian that is as yee would say an vnderling too all others an 〈◊〉 in a little nooke a raseall and an idiot which hath nothing but scorning in this world is neuerthelesse adopted of God intoo the number of his children too bee of the body of our Lord Iesus Christ. So then euen the least haue ynough wherfore too glorify Gods grace but they thâ—â— are aduaunced too any degree of honour haue so much the 〈…〉 if they hâ—nour not God for the thing which it hath pleased him 〈◊〉 bestowe vppon them aboue other men As for example if a 〈…〉 knowledge and grace too serue the Church withall it is certâ—in thâ—â— he is dubblâ— giltie if he acknowledge not himselfe so much thâ— more 〈◊〉 vntoo God for it Also they that by their strength or 〈◊〉 are able too doo more than other poore men that haue no more than wherwith too gouerne themselues ought also of dewtie too 〈◊〉 â—hemselues before God and too stoope in such wyse as there may 〈◊〉 no presumptuousnesse nor ouerweening in them too puffe them vp withall To be short looke as euery man hath receyued grace thought Gods goodnesse so ought his marke alwayes too bee that God 〈◊〉 honored and too confesse that wee bee the more beholden and 〈◊〉 vntoo him for that he hath 〈◊〉 so liberally with vs That is 〈◊〉 thiâ—g more which wee haue too gather vppon the example of Saint Paule But forasmuch as he had spoken of the riches of Iesus Christ he telleth vs that those riches were then vttered when Gods misteries were published to such as had bin blynd wretches before And I haue alredye expounded vntoo you this woord Mistery Secret or priâ—â—tie according too Saint Paules applying of it in this text I sayd in effect that all Gods woorks â–ª being well considered haue wherwith to draw vs too wonderment And why Bycause they proceede of his ryghtuousenesse Iustice goodnesse and wisdome which are all of them things infinite When wee speake of Gods wisdome power or Iustice they bee not things that wee can defyne â–ª as though wee had full knowledge of them 〈◊〉 as wee can doo of the things that wee see heerebeneath Yee see then how that all Gods woorkes when wee come too the coâ—sidering of them from whence they proceede are wonderfull too vs Well then And are not all the things that wee see in the order of nature Gods woorks too Yis but wee partly see what they bee and partly our wits come shâ—rt of them As for example if it bee demaunded by whaâ— mâ—anâ—s the earth bringeth foorth fruits we know it dooth so bycause it is common among vs â–ª But if the cause therof bee demaunded surely there all our wits vanish away For is the earth able of her self too yeeld foorth corne Is it able to make the things too liue agein which were as good as dead Whence come the leaues and blossoms of trees â–ª and all
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
Began this morning too expound the text of the Psalme alledged heere by S. Paul shewing that all the things which are spoken there agree too the person of the onely sonne of god For although he say oftentymes by way of similitude that God goeth vp when he sheweth himselfe iudge of the world and defender of his Church yit notwithstanding inasmuch as when our Lord Iesus Christ was come downe he was abaced as one that was beneath all men and afterward was exalted by the power of God his father therin we see most fully how God voutsafed too bee abaced for a tyme in the person of his sonne and too bee in a state despyzed before men and afterward would bee crowned agein with glory and honour as the Apostle sayeth of him in the Epistle too the Hebrewes and that is the cause why S. Paule sayth here that it behoued him first too descend too bee so exalted But before wee goo any further wee must marke that heere S. Paule hath chaunged the word For wheras Dauid sayeth that God Receyued giftes and presentes that is too say tribute and homage of those whom he had subdewed too his maiestie S. Paule in stead thereof sayeth that he gaue And so this is not rehearced as it lyeth in the Psalme but the Apostle ment too shew that the tryumph which our Lord Iesus Christ made when he rose from death surmounted all Dauids victories and all that euer had bin doone in shadowes and figures vnder the lawe For it is much more too giue than too take Also wheras it is sayd in the Psalme that God receyued that was not for himself nor too his owne vse for wee knowe he hath no neede of any thing but his receyuing was too inriche his Churche And that is the cause why it is sayd that the women which neuer stepped out of their doores shall haue their part of the pray or bootie There therfore Dauid sheweth that God was not glorifyed for any profit or aduauntage that he pretended on his owne behalfe accordingly as it is sayd that he is contented with his owne perfection for he can nother increace nor diminishe but all redounded too the welfare of his Church For Gods shewing of himselfe too bee riche is not by keeping of his treasures vnder dubble lockes as men say but by setting them foorth for all commers at leastwyse if wee seeke them with trew fayth And forasmuch as his riches diminish not nor yit his liberalitie which he vseth towardes vs thereby wee knowe that he passeth all the men in the world Then if wee will defyne in one woord how God is riche it is in beyng liberall vntoo vs vsing bountifulnesse and by alluring vs too him too succour vs in all our needes and wantes according too this saying of his by his Prophet Come all yee that are thirstie and drinke your fyll yee shall haue your fyll not onely of water but also of wyne and mylk Too bee short he sheweth that they can want nothing which wayt vppon him and put their trust in him Therfore it is sayd in the Psalme that all shall haue their part of the spoyle not onely the men of warre for they myght hap too boast that they had gotten the whole pray by their owne manhood and pollicie but that the women which neuer stird out of the house and which did nothing but spin vppon their distaues shall haue part of the bootie as though they had gotten the victory Hereby I say he sheweth that Gods receyuing of tributes and taxes of such as he had subdewed too his dominion was not too increace himselfe withall but too make vs parttakers of all the benefytes that belong too our saluation And herewithall let vs marke well how it is alledged that when God giueth vs his giftes it is not to the intent that wee myght father any thing vppon our owne vertue or prowesse but that wee should thinke our selues beholden too his mere free goodnesse for all things And so must all things bee referred too his glory For the more that he bestoweth vppon vs the more ought wee too bee forward and ready too confesse how much wee bee bound vntoo him But the chiefe poynt is that wee indeuer too make the giftes that wee haue receyued auaylable too the common edifying of the Church that is too say that God may still bee more and more exalted and the kingdome of our Lord Iesus Christ increaced and augmented among men And so the condition say I wheruppon our Lord distributeth too euery of vs the things that belong too him and are his owne and which he could keepe styll too himselfe is that wee should doo him homage for them both in woord and deede But now let vs come to that whch Saint Paule addeth He sayth that it behoued Iesus Christ to descend according also as he descended intoo the lovve partes of the earth and that therupon he vvas exalted Manie haue made ouer violent glozes vpon this place saying that Iesus Christ went downe not only into the graue but also euen intoo Limbo a place forged of their owne brayne But Saint Paule speakes simply namely as it is sayd in the second too the Philippians that bycause Iesus Christ was abaced therfore God his father exalted him too his ryght hand and gaue him a souerein dominion too the end that all knees should thensfoorthe bowe before him Therfore wheras S. Paule saith that Iesus Christ was abaced he meaneth it of his clothing of himself with our nature wherein he became despyzed without any dignitie and without any reputation too the worldward According wheruntoo it is sayd in the Psalme that he was counted as a woorme of the earth and not as a man insomuch that men tooke scorne too looke vppon him as sayeth the Prophet Esay and there was nothing in him that men could lyke of Yee see then that Iesus Christ did so submit himself to all reproch that he was disfigured and men did spit at him and mocke him and doo him all the wrongs that they could and afterward he was exalted And no dubt but Saint Paule hath touched the thing heere which he discourseth more at the length in the forealledged place which is that the example of the sonne of God ought too teache vs lowelinesse and too make vs walke playnly without taking any thing vppon vs aboue other men For who are wee What is our state When euery of vs hath sifted himself throughly what shall he fynd in him too boast of Wee haue many things too thanke God for but too take vppon vs that which is his were a villanous trecherie So is there nothing for vs too doo but too cast downe our eyes For behold the sonne of God could haue shewed himself in his heauenly glory and maiestie so as he could haue made all the world too quake and yit wee see that being borne in a stable
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
was offered by Iesus Christ was of sweet sent or sauor therby he sheweth that there is nothyng but stynche in vs Too what ende hath he sanctifyed vs Too ryd away our infections and filthynesse which made vs stynkyng and lothly before God as when Sacrifizes were offered in the materiall Temple God sayd they were of good sauour vntoo him howbeeit that was in respect of men who could not come vntoo God by reason of their sinnes for that they bee infected with them and therfore God must needs haue shunned them But all was fulfilled in our Lord Iesus Christ who is the truthe of the shadowes of the law Seeing it is so let vs vnderstand that wheras it 〈◊〉 sayd that the sacrifyze which Iesus Christ offered was of sweete sauour before God it was too put away the rememberaunce of all our infections too the intent that when wee appeere before the face of our God as wee must dayly in our prayers and supplications our sinnes may not bee layd too our charge so that although wee bee disfigured like wretched lepers so as there is nothing but infection in vs yit the same may bee no impediment but that God may imbrace vs as ryghtuous and innocent too bee companions with the Angels and fashyoned fully according too his image And how may that bee doone Euen bycause our Lord Iesus Christ will haue all our spots wyped away so as wee may come before him with our heads vpryght being well assured that he will alwayes make vs fynd the frute of his mercie which he hath once told vs of Now let vs kneele down before the maiestie of our good God with acknowledgment of our faults praying him to make vs so to feele theÌ„ more more as it may draw vs vnto trew repentance and yit notwithstanding wee not dout but that he beareth with vs too the end that wee should ask him mercie and forgiuenesse assuring our selues that he will heare vs if wee keepe the way that he sheweth vs by his word and reforme vs more and more according too his image so as wee may giue a trew proof that as wee call vppon him for our father so wee couet nothing else also but too bee his trew children And so let vs all say Anmyghtie God heauenly father c. The .xxxiiii. Sermon which is the second vppon the fifth Chapter 3. And as for fornication and all manner of vncleannesse or couetousnesse let them not once bee named among you as becommeth Sainctes 4. Nother ribaudrie nor foolish talke nor iesting which are not â–ª conuenient things but rather thanksgiuing 5. For this yee know that no vvhoremonger or vncleane person or couetous body vvhich is an Idolater hath any inheritaunce in the kingdome of Christ and of God. FOrasmuch as wee see our lyfe is subiect too many myseries and assone as we haue scaped one daunger another comes in the necke of it wee ought too take the better heede too our selues Then if a man haue a care of his lyfe hee wyll bethinke him how too fence himselfe both ageinst colde and ageinst heate and ageinst all other inconueniences and agein he wil take heede that no mischaunce happen too his house by making fyre in it and as he goeth abrode he is alwayes thinking vppon the aduersities that are woont too befall men But wee should begin at the other ende namely that there are a hundred tymes mo daungers within vs than wee see without vs For the diuell hath many wyles too wynd vs in and a number of vyces doo make warre ageinst vs Therfore it standeth vs on hand too watch or else when we haue ouercome one vyce it will bee easye for another too steale vppon vs and too take vs vnwares For he that shall haue absteyned from open force shall bee tempted too defraud his neyghbour by couert policie and he that despyzeth the goods of this world shall haue some other infirmitie in him For some bee giuen too whoredome some too gluttony and superfluitie and othersome too gamyng and play Too bee short besydes that euery of vs is dispozed naturally too wickednesse and sinne there is not that man which hath not an infynite sort of enemyes too fyght ageinst For as I sayd wee bee not onely inclyned too some one euill by nature but too so great a number that euen they which are most vertuous shall fynd themselues surpryzed at all handes And therefore it standeth vs so much the more on hand to marke the exhortations that are conteyned heere Saint Paule hath told vs of many vyces already and shewed vs the meane too incounter them and too put them too flyght Now he addeth whoredome on the one syde couetousnesse on the other and foolishe talke that is full of vayne bibblebable Wee would thinke it were ynough for vs too haue bin warned in one woord too walke godlily But as I haue touched already let vs consider a little on which syde the diuell is woont too assault men For when he hath once layd his battrie if he cannot compasse his purpose he beginneth new agein and when he hath gyuen a skirmish on the ryght syde he commes agein too the lefte and one whyle before and another whyle behind and alwayes he fyndeth some gap open intoo vs That is one thing which wee haue too marke vppon the exhortations that are made heere Now let vs come too S. Paules speaking of fornication and all vncleannesse Forasmuch as it is a vyce that all men doo ouer easly beare withall in themselues therefore he warneth vs that it is not ynough for euery one of vs too absteyne from actuall whoredome but wee mâ—st also consider that God in commaunding vs too bee chaste and vndefyled meaneth that wee should bee well fenced ageynst all the intycementes whereby Satan myght beguyle vs There are then some kyndes of whoredome or whorishnesse which are not made account of among men but yit shall they not fayle too bee condemned afore god For this cause S. Paul thought it not ynough too tell vs that wee must bee chaste in respeet of our bodyes but he addeth that all vncleannesse or filthinesse ought too bee farre from vs and lykewyse he matcheth couetousnesse with it It is trew that they bee two farre diuerse vices for a whooremonger wyll commonly bee prodigall and wheras he had bin well and thriftie before he will forget himselfe so as he will wast away all S. Paules intent was not too make articles of difference betweene vyce vyce nother was it needefull Therefore it was ynough for him too shewe after how many sorts the diuel might beguile vs if we kepe not good watch shet the gate ageinst him also preuent him descry the daungerswherin wee be to the end that practyze what he can he may alwayes fynd vs so garded vnder the feare of God as he may haue no entrance vntoo vs. Moreouer he addeth afterward Filthinesse or vncomlinesse For when men take leaue too bee wanton
birthryght nor yit by our owne purchace but by free gift The kingdome of God then is the heauenly lyfe and al our whole happinesse For out of God what can wee haue but all vnhappynesse Therefore if wee bee banished out of Gods kingdome we must needs be plundged in all miserie But it is expresly sayd too bee the kingdome of Christ and why Bycause it was purchaced vs by his blud and also bycause wee bee now restored agein too the state from whence wee were falne in our father Adam Agein wee knowe that the inheritance is giuen vs in our Lord Iesus Christ to the intent that we being his members and adopted of God by his meanes should also bee parttakers of that which is peculiar too him In the first too the Hebrewes he is called the heire of all things and is that too shell vs vtterly out No but bycause wee cannot otherwyse bee taken for Gods children but by being incorporated intoo the bodie of our Lord Iesus Christ to whom all belongeth Now then if wee should bee reiected of God if wee should bee cut of from all the benefytes which haue bin purchaced for vs by our Lord Iesus Christ that this should come to passe through our owne vnthankfulnesse Alas should wee not bee too too blockish Yea and for the better expressing thereof Saint Paule vseth the woord Heritage or Inheritance As if he should say if yee were heires of Gods kingdome from your moothers wombe consider how great a greef it ought too be vntoo you too bee set besyde it But now vnderstand you that the kingdome of God is communicated vntoo you by our Lord Iesus Christ bycause he hath purchaced it for you and made you his brethren and fellowes And vnderstand yee besides that it is bycause God hath adopted you freely and yit you haue it not by birthryght nother can yee say that it is your owne otherwyze than by free gift Now then seeing it is a state of inheritance will yee bee so leaud as to looze such a benefite when it is offered you Shall God inuyte you so graciously too his glory shall he offer you all the ioy and happynes of the kingdome of heauen shall he match you with his owne sonne and by that meane make you too possesse all the good things that you can wishe and shall all this be nothing woorth to you but that you will needes hold scorne of it and refuze it How can Satan so farre ouermayster you Wee see then how Saint Paule ment too waken vs heere earnestly by all meanes too the intent that if wee cannot bee drawen wholly vntoo God by loue at leastwyze yit threatening may doo vs some good and moue vs too yeeld that our desyres may by that meane be brydled and our lusts not ouerflow so outrageously but that sith God sheweth himself our Iudge wee may at leastwyze refrayne too resist him for that is all one as if wee would openly runne rushing ageinst him Seeing that he with his owne holy mouth hath auowed vs too bee banished from the kingdome of heauen if wee notwithstanding doo make none account of the thinges that he telleth vs what a dealing is that Furthermore whereas Saint Paule sayeth that nother whoremoongers nor cuetous men nor vncleane persons shall enter intoo the kingdome of God he meaneth not that all such as haue offended and doone amisse are reiected of god For who is he that can say he is cleere of all the vyces that are reherced heere But he meaneth the whoremoongers couetous persons and looce liuers that take pleasure in their lustes and are hardened in them and are so settled in the filthinesse of them as there is not any more feare of God in them too hold them backe Wee heare what he sayeth too the Corinthians where hauing made a greater beadroll of the same and other vyces and hauing first vttered the lyke sentence telling them that all such as are giuen too those vyces shall neuer come in the kingdome of God he sayeth and such haue you bin He sheweth that the faythfull also had bin steyned with the lyke corruptions But yee bee washed and made cleane sayeth he yee bee sanctifyed by Gods holy spirit and through the blud of our Lord Iesus christ As if he should say by nature yee were miserable and folke giuen too all leaudnesse The willingnesse and desyre that you haue now too serue God came not of your selues but of Gods drawing of you vntoo him that wheras you were erst as wyld beastes he hath brought you vntoo his obedience wheras yee were foule and vncleane he hath washed you with the blud of our Lord Iesus Christ and wheras you were vnholy he hath made you holy by his holy Ghost And therfore fall not too wallowing and plundging of your selues agein intoo vncleannesse Thus the trew meaning of those woordes is in effect that the wicked and such as lead an awlesse and lawlesse lyfe that is too say such as fyght not ageinst their lustes but delyght in naughtinesse shall neuer come in the kingdome of god For first of all if the faythfull bee not renewed at their birth by the spirit of God they bee steyned with the sinnes wheruntoo mankynd is subiect yea and wee see some that are wholy giuen vntoo them And albeit that our Lord haue wrought in vs by his holy spirit it dooth not therfore followe that wee bee so well reformed at the first day as there is no more euill in vs For wee must bee fayne too keepe continuall battell through repentance all our lyfe long And repentance should take no place if wee felt not sinne dwelling styll within vs Therfore it suffyzeth that it reigne not in vs as S. Paule exhorteth vs in the sixth too the Romanes There S. Paule telleth them too whom he speaketh that if they looke vppon their former life they must needes be ashamed bycause they were so strayed away that they had forgotten God and all vertew and honestie Yee cannot sayth he remember what yee were before yee were conuerted too the beleefe of the Gospell but yee must needes cast downe your eyes with great shame And yit notwithstanding he telleth them that sinne must not now reigne in our mortall bodyes although it dwell there still In deede it were too bee wished that there were no sinne dwelling in vs and that wee were all lyke the Angels of heauen But Saint Paule knowing well that wee cannot atteyne too that so long as wee dwell in this world and vntyll wee haue put off our corruption and bee dispatched of this transitorie lyfe wylleth vs yit at leastwize that sinne should not reigne in vs So then although wee bee steyned with many vyces yit let vs so fyght ageinst them that they may not become heynous crymes as though wee rebelled ageinst God but continew onely as infirmities so as wee beseeche God too forgiue vs them quite and cleane acknowledging that wee haue neede too obteyne mercy