sinnes But yit should our fayth serue for some desert if we had it of our owne breeding Wee must therefore conclude that it is impossible for men too beleeue vnlesse it bee giuen them from aboue And surely S. Paule declareth heere a thing well woorthie too bee marked when he sayeth blissed bee God. And for what cause Euen for inriching vs in such wise in Iesus Christ that our lyfe is happie and blissed And afterward he addeth according too his choozing of vs. Is not fayth comprehended among the spirituall riches whereof S. Paule maketh mention Yis and which is more it is the chiefe of them For it is by fayth that wee receyue the holy Ghost it is by fayth that wee become patient in our aduersities it is by fayth that we become obedient too God it is by fayth that wee bee sanctifyed to his seruice Too bee short fayth continueth alwayes chiefe of the spirituall benefites that God bestoweth vppon vs Now let vs remember well S. Paules order He sayth that God hath giuen vs fayth as well as any of all the rest according too his choozing of vs Wee see then that fayth dependeth vppon Gods election or else wee must make S. Paule a lyer And so as touching the first poynt yee see that all such as cannot abyde to haue predestination plainly and openly spoken of are deadly enemies of Gods grace and would deface it too the vttermost of their power For as I sayd afore the hyding therof were the ouerthrowing of all religion The second poynt is the assurednesse of our Saluation The Papists say wee must dout of it and that wee cannot come vntoo God otherwyze than with an opinion that he wyll receyue vs but too assure our selues of it that ought wee not too doo for that were too great a presumtuousnesse But when wee pray vntoo God wee must call 〈…〉 at leastwize if we be the scholers of our Lord Iesus Christ 〈…〉 taught vs so too doo Now doo wee call him father at 〈…〉 or are we sure of it in our selues that he is our father If 〈…〉 is there nothing but hipocrisie in our prayers and the first 〈…〉 wee vtter shal bee a stark lye The Papistes therfore neuer 〈…〉 it is too pray vntoo God seing they say that they ought not 〈…〉 themselues of their saluation But as wee shall see in the 〈…〉 chapter specially the scripture sheweth that if wee will pray too 〈◊〉 ryghtly wee must haue beleef in Iesus Christ which giueth vs 〈…〉 vppon that trust wee by and by conceyue boldnesse Then 〈…〉 the world go wee must not bee in a mamering nor yet dout but 〈…〉 be throughly resolued perswaded in our selues that God 〈…〉 vs as his children And how may that bee but by imbracing 〈…〉 through fayth as he offereth it vs in his Gospell and by 〈◊〉 our selues also that wee bee grounded in his euerlasting 〈…〉 if our fayth should depend vppon our selues surely it would 〈…〉 from vs and it myght bee shaken of if it were not 〈…〉 aboue And although wee bee kept or preserued by fayth as 〈…〉 S. Peter yit is it God that keepeth or preserueth vs Then if 〈…〉 were not grounded vppon Gods eternall election it is 〈…〉 that Satan myght plucke it from vs euery minute of an houre 〈…〉 wee were too day the constantest in the world yit myght wee 〈…〉 too morrowe But our Lord Iesus sheweth vs the remedie too 〈…〉 vs ageinst all temptations in that he sayeth you come not 〈…〉 of your selues but the heauenly father bringeth you too mee 〈…〉 as I haue taken you intoo my keeping bee no more 〈…〉 for I acknowledge you for the inheritance of God my father 〈…〉 that hath giuen me the charge of you and put you into my hand 〈…〉 than all Wee see then that besides the setting foorth of 〈…〉 glory our saluatiō also is warranted by Gods eternall 〈…〉 which ought too bee sufficient cause too moue vs too consider 〈◊〉 at S. Paule treateth of it in this place Trew it is as I haue touched alredie that many men starkle at it 〈◊〉 they heere that God hath chozen whom he thought good and 〈…〉 all the rest For wee see that the number of them that come vnto 〈◊〉 is very small and why then hath he refuzed the rest Uerily as 〈◊〉 would say that Gods will ought not too stand for a rule towardes 〈…〉 It behoueth vs too marke first that God is not bound at all vntoo any person For had wee once that foredeele at his hand that he were neuer so little beholden vntoo vs then we might well go too lawe with hun But forasmuch as he on his side is nothing at all bounde vntoo vs but wee altoogither vntoo him let vs see now what wee shall win by our contending with him For if wee will needes constreyne God too deale alyke with all men he should haue lesse libertie than mortall creatures If a man bee riche he may doo what he listeth with his owne goods if he bee liberall too some one is it reason he should bee sewed at the Lawe for it and that euery man should demaund the lyke summe of him Behold a man of his good will aduanceth one whom he loueth now if all poore folke should come and require him too doo as much for them as it were of bound dewtie were it not a fond thing Uerily a man may adopt the farthest straunger in the world too be his chyld and heire and it is free for him so too doo Behold God is liberall too all men for he maketh his sunne too shyne both vppon good and bad Onely he reserueth a certeine part of men on whom too bestowe the priuiledge of adopting them too his children What shall wee now gayne by murmuring ageinst him If any man say that then he should seeme too bee an accepter of persons No it is not so for he choozeth not the riche and letteth the poore go he choozeth not noble men and gentlemen rather than men of no estimation and bace degree And therefore it cannot bee sayd that there is any accepting of persons before god For in choozing those that are vnwoorthy he hath no respect but only too his owne mere goodnesse nother passeth he whether one bee more woorth than another but he taketh whom he listeth What would wee more Then is it good reason that we should hold our selues contented with Gods will and brydle our selues and let him chooze whom he listeth bycause his will is the souereine rule of equitie and right And so yee see the mouthes of all the world stopped And although the wicked and he athenish sort doo grudge and repyne at God yea or blaspheme him for so dooing yit is he myghtie ynough too maynteyne his owne rightuousnesse and infinite wisdome and when they haue chattered their fill yit must they bee confounded in the end For our part wee see what S. Paule sayeth
Paule spake that of the Lawe and the Prophets Therfore mee also may conclude that there is no superfluitie in the Gospell nor any thing which serueth not too good purpose and whereby wee may 〈◊〉 bee edifyed both in faith and in the feare of god But this doctrine 〈…〉 conteyned there and the holy Ghost speaketh it lowd and shirle 〈◊〉 Therefore they must needes bee Manichies which intend too nip and 〈…〉 the Gospell For looke what lyketh not them they did set it aside 〈…〉 forged a Gospell of diuerse peeces allowing nothing but that 〈◊〉 they themselues thought good of Now if such maner of 〈…〉 haue shewed a diuelish stubbornnesse ageinst God in separating 〈…〉 things which ought too go toogither in vnseparable bond then are they malicious and froward also which would now a dayes haue the doctrine of election kept in silence For they woulde ouerrule God if it were possible stop his mouth as oft as he vttereth any thing that lyketh not them Agein a man may euidently see their beastlynesse in that S. Paule had not a better proofe whereby too magnifie Gods goodnesse than this Then if there were none other reason yit were it better that the whole world should go too confuzion than that this doctrine should bee suppressed with silence For is it reason that God should set the infinite treasures of his mercies before our eyes and yit that they should not be spoken of but bee thrust vnder foote But there are yit twoo reasons mo which shewe that this doctrine is most needefull too bee preached and that wee reape so great profit by it as it had bin much better that wee had neuer bin borne than too bee ignorant of the thing that S. Paule sheweth heere For there are twoo thinges wherat wee must chiefly ame and whereuntoo it behoueth vs too apply all our wittes and indeuers and they bee the very summe of all the thinges which God teacheth vs by the holy scripture The one is the magnifying of God as he deserueth and the other is the assurednesse of our saluation that wee may call vppon him as our father with full libertie If wee haue not these twoo thinges wo woorth vs for there is nother fayth nor religion in vs Well may wee talke of God but it shal bee but a leazing As touching the first poynt I haue tolde you alreadie that Gods grace is not sufficiently knowen but by seâ—ting Gods election as it were before our eyes For put the cace that God drawe all men alyke and that such as intend too obteyne saluation must come of their owne free will and selfmouing if it be so then is it certeine that wee deserue too bee receyued at Gods hand and that he should handle euery man according too his worthinesse But wherin shall Gods goodnesse bee magnifyed Euen in this that he preuenteth vs of his owne mere free good wil and loueth vs neuerthelesse without fynding any thing eyther in vs or in our woorkes why he should loue vs If this bee trew then must there needes bee election so as God must take the one sort bycause he thinketh it good so to doo leaue the other Thus ye see it is a most assured point that Gods glory doth not appeere shyne foorth as were requisite except it be knowen that he sheddeth foorth his goodnesse and loue where it pleaseth him I sayd euen now that the preaching of his word is a singuler benefyte too vs And that is the cause why it is sayd so often in the Lawe 〈…〉 that God hath not delt so with any other nation as he 〈…〉 the linage of AbrahaÌ„ in that he voutsafâ—d too chooze adopt 〈…〉 the lawe was a sure record So then the children of 〈…〉 exhorted too prayse God bycause he had voâ—safed to gyue 〈…〉 law and in the meane whyle had let the poore â—entyles 〈…〉 folk that perteyned not too him at all But it is yit a farre 〈…〉 specialler priuiledge when he maketh vs too fare the better 〈…〉 woord For it is certeyne that our eares myght bee beaten 〈…〉 with the things that should bee told vs and wee bee neuer the 〈…〉 for it vntill God speake to vs by his holy spirit within vs Then 〈…〉 matter God sheweth a dubble grace The one is when he 〈…〉 vp men to preache the Gospell too vs for no man is meete 〈…〉 too doo it of himselfe Needes therefore must they bee of Gods 〈…〉 which doo call vs too him and offer vs the hope of saluation But yit for all that let vs marke well that wee cannot beleeue except 〈◊〉 himself too vs by his holy spirit and speake too our hartes 〈…〉 holy Ghost as well as he hath spoken too our eares by the 〈…〉 of man. And that is the cause why the Prophet Esay sayeth 〈…〉 beleeued our doctrine or too whom is the arme of the Lord 〈…〉 He sheweth that there is no fayth in the world till God haue 〈…〉 in mennes myndes and hartes by the power of his holy 〈…〉 And for the very same cause also dooth our Lord Iesus say that 〈…〉 commeth too him except he bee drawen by the father but 〈…〉 hath learned of my father sayeth he the same submitteth 〈…〉 mee Too be short wee see manifestly that God sheweth 〈…〉 too vs when he voutsafeth too inlyghten vs by his holy 〈◊〉 too the end wee should bee drawen too the fayth of his Gospell If the same were doone commonly and indifferently too all men yit 〈◊〉 wee haue cause too magnify god But now when wee see that 〈◊〉 are hardened and othersome vnconstant and that some go their 〈…〉 without taking any profit by the things that they haue heard 〈◊〉 othersome bee altoogither blockishe it is certaine that the same 〈…〉 God 's grace more apparant too vs according as S. Luke 〈…〉 that at S. Paules preaching as many beleeued as were 〈…〉 too saluation Uerily the number of people was great that 〈◊〉 S. Paules Sermon and out of all doubt he on his side had so 〈◊〉 grace as ought to haue moued euen the very stones And yit 〈◊〉 a great sort continued in their vnbeleefe and stubbornnesse and othersome beleeued Now S. Luke sayeth playnly that the cause therof was not for that the one sort were more forewarde folke than the other or for that there was any towardnesse of vertue more in the one than in the other but for that God had foreordeyned them too saluation Therefore at one woord wee see that all mannes deseruing must ceasse and be layd vnder foote or else God shall not haue his deserued praise Yea and wee must vnderstand that fayth commeth not of our selues for if it did then should there be some woorthinesse in our woorkes Trew it is that by fayth wee confesse that there is nothing but wretchednesse in vs that wee bee damned and accursed and that wee bring not aught with vs but onely an acknowledgement of our
vndertooke the condemnation that belonged too vs They shal rather bee hild dubble giltie bycause that by their vnthankfulnesse they bereeue themselues of the benefyte wherof they myght haue bin parttakers if they had receyued the promises of the Gospell by fayth But the Iewes on the one syde blaspheme our Lord Iesus Christ the Turks on the other syde laughe him too scorne and count him but as a night ghost And the Papists labour with tooth and nayle to deface his power and too rob him of the greatest part of his graces These therfore shall fynde that the death which the sonne God hath suffered serueth too increace their cursednesse and too kindle Gods wrath so much the more ageinst them Yea and euen they also which neuer heard of the Gospell are vtterly excluded from this treasure And for that cause S. Paule addeth that Iesus Christ hath preached peace to them that vvere neere and too them that vvere farre of Wherby he sheweth that wheÌ„ the Gospel is preached we be dayly put in possession of the saluation which was purchaced for vs by our Lord Iesus Christ at â—eastwyse if wee lay holde on him by trew fayth that hath taken lyuely roote in our hartes too bring foorth good fruite Therefore there are twoo things requyred The one is that wee know how that the matter and substance of our saluation is in Iesus Christ and the other is that the same bee declared too vs by the Gospell And too the intent wee may bee the surer of this doctrine S. Paule sayeth not that Christ hath sent his Apostles or set vp a great sort of 〈◊〉 too bring vs such message but that Christ himselfe is come too bryng tydings of peace too all men Nowe it is certeyne that our Lord Iesus Christ hath not executed the office of preaching since his Reâ—urrection sauing onely among his Disciples that they myght bee furnished aforehand too preache euery where the doctrine that was committed vntoo them But S. Paule sayeth that he preached too such as had erst bin farre of from god He did not this in his owne person Then is it certeyne that S. Paule speaketh of that preaching of the Gospell which was doone by the Ministers that were appoynted by God and by our Lord Iesus Christ. And yit notwithstanding he sayeth that it was Christ himself that preached namely too the end wee should yeeld the greater reuerence too the Gospell and hold it as the truthe authorized by God and euerye of vs submit himself too it without any geynsaying or replying For if wee haue any doubt of it let vs not thinke that Iesus Christ shall boote vs any thing at all Therfore wee must assure our selues of it yea and as wee haue seene in the first Chapter Gods promises must bee sealed in our harts by the holie Ghost who for the same cause is called the earnestpennye of the lyfe that wee hope for and the verye signe manuell or seale that God printeth in vs too the end that our fayth should bee in full certeintie Wee see then wherat S. Paule amed in this text in saying that Iesus Christ being rayzed from the dead and hauing performed the charge that was inioyned him by God his father was our Redeemer and also the bringer of the same meâ—sage vntoo vs not for once and away but by continuall preaching of it insomuch that he will haue his mouth still open euen too the end too witnesse vnto vs that in him wee shall assuredly fynd all that wee can wish too bring vs too the heauenly lyfe Now then must wee not bee very blocks if we be not touched too the quicke at the hearing of these woords It is trew that the sonne of God fleeteth not from place too place nor is conuersant heere beneath among vs in visible fashion nother were that requisite But yit for all that the doctrine which wee preache in his name ought too haue lyke anthoritie as if hee spake to vs himselfe mouth to mouth And for the same cause also dooth hee say Hee that heareth you heareth mee and he that receyueth you receyueth mee and likewyse he that reiecteth you reiecteth mee And agein by this meanes is God my father honored euen by your beeleeuing of the Gospel And contrariwise he hath great wrong and reproch doone vnto him when the things are douted of that are so wel certifyed there The Pope al the rabble of his Clergie alledge this for the mayntenance of their tyrannie But our Lord Iesus Christes meaning was too warrant vs the message that concerneth the forgiuenesse of our sinnes wherwith our eares are beaten continually For wee shall alwayes hang in a mamering and doubt if wee bee not throughly perswaded and resolued that all thinges conteyned in the Gospell are hild of Iesus Christ who is the infallible truth it self For if wee haue an eye too men wee shall bee euer wauering and doubtfull And for proofe thereof what can they bring vs of their owne growing but vtter vanitie and leazing So then although our Lord Iesus Christ abyde still in his heauenly glory and wee bee absent from him in body yea and that it bee a straunge thing to vs too say that he dwelleth in vs and that wheresoeuer twoo or three bee gathered toogither in his name he is in the middes of them yit notwithstanding wee must bee fully assured of this poynt that when the pure doctrine of the Gospell is preached it is all one as if he himselfe spake vntoo vs and were familiarly conuersant heere among vs Then too bee short our fayth must ame at him as at the very marke or butte of it and we must rest vppon him And seeyng that God his father hath sent him too bee a faythfull witnesse looke whatsoeuer is â—old vs truly in his name wee must receyue it without any geynsaying Furthermore as wee haue heere wherwith too strengthen vs in trew constancie of fayth and too arme vs ageinst all the assaultes and alarumes that Satan can giue vs so it is a great shame for vs when wee bee deafe at the hearing of the Gospell or let it alone as a thing hanging in the aire taking it too bee but as a fable or a thing of no valew And yit for all that most men now adayes doo eyther despyze the Gospell or else are so besotted that they discant of it as of a tryfle or else make but a mocke of it Some hauing heard Sermons or hauing bin taught at some Lecture or by some other meanes will perchaunce say it is possible that this may bee trew and as for mee I wil not say nay to it but forasmuch as I am no clerk nor diuine it is al one too mee I will let it alone still in his ordinarie course Some other will say Tush I will hold mee too the fayth of my forefathers For it is too daungerous a matter to chaunge Some agein say thus How so It is a new doctrine
guide mee withal And in another place he saith agein Though I were beset round about with a million of enemyes yit should I not shrink And why for God is with mee Were wee then as well perswaded of Gods almyghtinesse as wee confesse it with our mouth surely wee should not bee so soone dismayd nother should our fayth bee shaken at euery brunt So then let vs conclude that inasmuch as wee bee so weake and euery thing of nothing will scare vs out of our wits there is nothing but hipocrisie in vs and our confessing that God is almightie commeth not from our hart So much the more therfore behoueth it vs too put this lesson in vre and too exercyze it nyght and day that wee may taste it throughly And that is the cause why it is so often mentioned vntoo vs for wee take it not too bee a matter of so greate importance But when our Lord dooth so often tell vs that he hath al things in his hand that he disposeth of his creatures as he listeth himself and that nothing is able too let his determination nor the performance of the things that hee hath promised it is too the end that wee should yeeld vntoo his promises that which they behyght vs that is too say whensoeuer wee shall seeme too bee at the poynt of vndooing and the diuell shall giue vs so whole skirmishes as we shall see no way too escape nor any end of our distresses let vs think thus with our selues who is he that hath spoken it Who is he that hath promised too bee our defender Is it not he that is almyghtie Could not he with one blast blowe away all that the diuell practizeth Though all the world were ageinst vs what could it doo so our Lord voutsafed too maynteyne our part After that maner must wee aduaunce Gods power aboue the whole world that wee may rest vppon his promises For as I haue sayd alredye Gods woord and the power of bringing too passe the things conteyned therin are things vnseparable And wee blaspheme God as oft as wee bee in dout and perplexitie whether he bee able too performe his defending of vs or no. For sith he hath promised it out of all doubt he wyll perfourme it or else should his power bee shortened which is impossible And so yee see why Saint Paule hath spoken heere of Gods power And that also is the cause why the prophets in speaking of the succour which God hath alwayes in redinesse too reskew the faythfull withall from death when they bee plundged in it haue commonly sayd Is it not the God which hath made both heauen and earth This should seeme too bee farre fet For the cace is that I am in some trubble and haue none other refuge but onely Gods pitying of mee whereof I seeke too bee assured and he telleth mee I haue created heauen and earth He seemeth too send mee very farre and too make mee leape out of Gods blissing intoo the warme sunne But Gods telling of vs that he created heauen and earth is too doo vs too vnderstand that it belonges too him also too rule his creatures that he hath a care of vs as of his children that there is not any thing aboue or beneath which is not subiect too him and that he turneth all things round about too and fro as he listeth Sayeth he so Then must wee out of hand apply it too our benefyte so as wee doubt not but that his power hath such preheminence as he is well able too roote out whatsoeuer seemeth too bee ageinst vs And so yee see how yee must alwayes haue the sayde cheyne to tye Gods promyses the truth of the brynging of them to passe togither And S. Paule sayeth that he can doo all things aboue our asking and our thinking Not without cause hath he inclozed heere all that belongeth too our saluation For he that trusteth in God for one thing will not misse too enter into debating whether he will adde a second benefite or a third That therfore is the cause why S. Paule will haue vs too looke for all things at the hand of our god And he sayeth Aboue our asking Trew it is that wee must not fall asleepe when wee would bee succored and gouerned at Gods hand or be filled with his benefites but if wee beleeue in his woord we must also bee moued too pray for it is a trew proof of our fayth when wee resort so vntoo our God. And for that cause is it sayd that the faythfull must discharge all their cares intoo his lappe For it is the trew record of it when at all tymes of our neede wee resort too him who will haue vs too seeke all our welfare in him alone The faythfull therfore must be diligent in praying according as S. Paule sayeth in another text wher he exhorteth vs too prayer and supplication and setteth downe this diligence also too the intent wee should haue no slothfulnesse too plucke vs backe But albeeit wee giue ouer all our wittes too praying vntoo God yit notwithstanding considering the necessities that compell vs too resort vntoo him God must bee fayne too outgo our requestes and too doo much more for vs than wee requyre And for proof therof when any of the faythfull feeles his owne infirmities he will streyt wayes humble himself and theruppon repayre vntoo God and that not for once only but euery minute of an houre And afterward he will resort to him both for his body and his soule and think thus Alas yit want I such a thing I must too him agein Lo how the faythfull doo throughly sift out the miseries and wantes wheruntoo they bee subiect therby too prouoke themselues too pray vntoo god But doo not wee think that the diuell hath a hundred thousand wyles which wee perceyue not And God must bee fayne too prouide for them or else what would become of vs For although wee feele that diuerse things doo pinch vs yit are ther many other things that are vnknowen and hidden from vs So then it will alwayes bee found trew that God outgoeth all our prayers and all our wishes Mark that for one poynt Therfore let vs doo what wee can and indeuer too resort continewally vntoo God and yit therwithall let vs bee fully perswaded that he must bee fayne too watch ouer vs and too bee much more sharp syghted than wee in espying what wee haue neede of and the meanes also that are fit too compasse it to our behoof all these things must God bee fayne too looke too And so must wee cast all our cares vppon him as I alledged afore out of the Psalme And soothly his adding of aboue our abilitie too thinke is too shewe that although men bee inlyghtened by the Gospell too distrust themselues too walke in feare yea and too bee abashed at the syght of their owne wretchednesse yit perceyue they not the hundreth part of it but must bee fayne
vs by his meanes let vs learne to humble our selues not to clymb in such wise as he should be defrauded of his honor but confesse simply and without feyning that looke whatsoeuer is giuen vs through his free goodnesse he mainteyneth preserueth it moreouer increaceth and stablisheth it in vs more and more Furthermore let vs marke that wee cannot possesse the goods of our Lord Iesus Christ to take any profit by theÌ„ except we first inioy him And that is the cause why he giueth himself vnto vs And thinkes it not ynough to giue vs some part and portion of his rightuousnesse of his desertes by the sacrifyce of his death and passion of the obedience that he yeelded vnto God his father of all the giftes which he receiued fully of God his father I say he thinkes it not ynough to giue vs some part and portion of them in his Sacraments but he sayth I am yours possesse yee mee Then is it not ynough for vs too go seeke our wants at his hand that he may impart them to vs but wee must also consider first of all how he offereth himself vntoo vs and sayeth Lo heere my body which is deliuered for you lo heere my blud which shal be shed for the remission of your sinnes And this is doone too the ende that wee should know that he dwelleth in vs truly by his holy spirit that wee liue by his owne substance that it is not sayd heere without cause that the knitting of the bodye commeth of hym and that he is the furniture thereof and that forasmuch as wee want the grace and giftes that belong too our spirituall lyfe wee must drawe them out of that fountayne And if we resort to him with perseuerance in the fayth of the Gospell wee shall feele our selues more and more strengthened and stablished in all grace euen till he haue rid vs of all our imperfections infirmities too make vs inioy his heauenly glory with him Now let vs fall downe before the Maiestie of our good God with acknowledgment of our faultes praying him too make vs so too feele them as wee may be sory for them and therwithall too worke so in vs hereafter as wee may from day too day bee clenzed of all our imperfections and vyces more and more and that our Lord Iesus Christ who is the welspring of all purenesse may so shed foorth the grace of his holy spirit as wee may bee made newe creatures therby too doo our souerein king the honour that belongeth too him And so let vs all say Almighty God heauenly father â–ª c. The .xxviii. Sermon which is the eyght vppon the fourth Chapter 17. This I say therefore and adiure you by the Lord that hensfoorth yee vvalke not as the rest of the Gentyles which walke in vanitie of their mynd 18. Hauing their vnderstanding ouercast vvith darknesse and being straungers too the lyfe of God by reason of the ignorance that is in them and through the blyndnesse of their hart 19. VVho vvithout remorse of conscience haue giuen themselues ouer too leaudnesse too commit all vnclenenesse euen with inordinate greedinesse COnsidering howe corrupt wee bee by nature it is not ynough for vs too haue â—he good shewed vntoo vs vnlesse the vyâ—â—s that are rooted in vs bee also corrected lyke as it woulde smally boote too sowe corne in a ground that were ouergrowen with nettles shrewd weedes rushes and thornes And therefore notwithstanding that Saint Paule haue heretofore shewed the trew rule of godly lyfe yit he addeth as neede is that it standeth euery man on hand too bethinke himselfe too chaunge quyte and cleane and too become a newe man bycause that vntill God haue clenzed vs both in mynde and haâ—â— and in all partes of our soule there will neuer bee any thing but tilthinesse So then the doctrine that wee haue herd heretoofore should not boote vs if that which wee heare now presently had not bin added For weâ— knowe that the Ephesians too whom Saint Paule speaketh before they were conuerted too the fayth of our Lord Iesus Christ had liued a certeine tyme in ignorance and bin giuen too all naughtinesse and leaud lyfe euen too the vttermost Yit notwithstanding Saint Paul setteth it downe heere in generall that all they which haue not bin â—aught in Gods schoole are blynd wretches vnable too discrene betweene good and euill yea and staâ—ke beastes insomuch that euen with the very roote that commeth with them from their moothers womb euery man hardeneth more and more tyll they fall intoo such excesse that they become as monsters and appeare no more too bee creatures fashyoned after the image of god Yee see then that in effect Saint Paules intent is that after he hath declared Gods stablishing of his gouernment ouer vs Now too the end that our walking in this world should bee too go vnto God and too the heauenly lyfe wheruntoo he calleth vs he sheweth that wee shall neuer obey him nor bow our necke too receyue his yoke vntyll wee haue chaunged both our disposition and mynd and forsaken our selues by cause wee be vtterly corrupted And so there are twoo parts in the instruction that is giuen vs The one sheweth vs wheruntoo God calleth vs and the other that wee must fyght ageinst our owne sinfulnesse and vtterly imprison our selues that wee may become teachable too receyue the doctrine that God setteth out for vs Howbeeit for asmuch as that is hard too doo Saint Paule thinks it not ynough too giue vs single warning but also cyteth vs and after a sort setteth him in seat of Iustice before whom wee must yeeld an account too the intent too moue them and quicken them the more too whom he speaketh For it is no small thing to make men to renounce theÌ„selues considering how euery man sootheth himself and beleeueth that he is able to woork wonders Although he bee saped in naughtinesse yit thinks he that he hath some vertues in him Yea and although wee haue our faults proued too our faces yit will wee labour too cloke them through hipocrisie and too set some fayre colour and glosse vpon them or else we will maynteyne them wilfully and neuer yeeld our selues giltie though our shame lye open to the whole world To be short it is a very hard incounter when a maÌ„ must as well lay down all the wisdome which he weened himself â—oo haue in gouerning himself after his owne fancie as also tame his affections that he may bee subiect vntoo God and haue nothing in him self that shall stryue ageinst him For our flesh is too too stout in that behalf and wee heare how it is sayd in another text that all a mans thoughts and all that euer he can conceyue is emnitie ageinst god Lykewyse also it is sayd in Genesis yea euen at the tyme that the world had the greatest soundnesse that euer it had that whatsoeuer can come out of the warehouse of
hauing borne out the brunt of all wyndes and weathers continueth vnblowen downe through the violence of tempests haue shaken off all the leaues broken off some braunches sliuered dyuers bowghes riuen the bark yea and inforced the top of it too stoope now and then too the ground euen so that fayth or beleefe is too bee counted stedfast and well settled which continueth vnuanquished too the end though in the meane time it haue bin neuer so sore shaken and battered with the assaultes of temptations aduersities and crosses both of body and mynd They therfore which haue atteyned to this grounded growth in Iesus Christ may safely and comfortably deale with the doctrine of Election and Predestination without guyde such may haue neede of exhortation admonition warning and incoragement by reason of the naturall fraytlie which alwayes followeth and oftentimes ouertaketh eueÌ„ the strongest but not of instruction otherwise than by the woord it selfe for as sayeth S. Iohn the inward anoynting that is to wit the inlightening of the holy Ghost teacheth them all things But as for the other sort which are yit but as new borne infantes in Christ whether it bee in respect of â—yme or in respect of knowledge or in respect of both forasmuch as this doctrine is of such nature as it cannot bee learned by any preceptes or perswasions of wisdome vntill the knâ—wledge and loue of God in Iesus Christ be first well felt and throughly digested by fayth in the bowels of mens hartes they haue neede too bee both cherished and trayned foorth by degrees and as it were by parcelmeale too the right conceyuing and vnderstanding of so great a mysterie For although Gods free Election and Predestination according too the purpose of his owne good will euen before all time bee in very deede the first cause and onely originall welspring of our saluation or endlesse welfare and of all the things that further or accompanie the same yit is it not the first poynt in doctrine wherby too bring men to saluation nor the first Loadestarre that men must looke at as soone as they bee entered intoo the way of saluation Which thing appeereth sufficiently by the continuall order of teaching vsed throughout the whole holy scripture where both the Prophets and Apostles and Christ himselfe doo alwayes begin the ministration of saluation at the preaching of repentance and so proceeding too fayth and free forgiuenesse of sinnes too newnesse of lyfe and the right vse of Sacramentes too the rizing agein of the dead and the euerlasting iudgment doo finally deliuer foorth the doctrine of Election and Predestination as a sheeld ageinst all assaultes to make meâ— perseuer and hold out to the end in the way of saluation through all aduersities tormentes and temptations as shall appeare more plainly hereafter This doctrine then is as yee would say the roofe of Christianirie which beyng orderly substancially and workemanly reered vppon the rest of the building is as a couering and safegard too the whole defending it froÌ„ all iniuries anoyances of wynd weather and giuing it continuance with perpetuitie so that whatsoeuer is added afterward may well make too the adorning and beautifying of it but not to the safetie and strength of it â–ª And therefore if it bee set vppon a false or ouerfeeble foundation or while the building is yit greene and vnperfected bâ—fore the stones bee well clozed settled and dry the weyght of it beareth downe the whole house to the ground to the great losse and but if the more grace of God bee too the vtter and vnrecouerable vndoyng both of the buylder and of the building What then will some man say Is it not too bee taught Is it not to bee learned Yis verily and that with all earnestnesse and indeuer of mynd howbeeit not at al aduenture not in haste not rashly not presumptuously but with singular circumspection reuerence warenesse and humilitie as al the godly haue vsed to doo least whyle wee take vppon vs too swim without a bladder before wee haue learned too beare our bodyes vppon the water wee bee caryed away with the violence of the streame or sink for fayntnesse ere wee can recouer too land agein or least which worse is whyle wee bee ouercurious in medling with the secretes of Gods Maiestie wee bee ouerwhelmed of his glory How then may wee wade safely in it too our benefite Euen by seeking of our selues in Iesus Christ. Let vs see if wee can fynd our selues there For the scripture assureth vs that there is no saluation but onely in Christ Iesus nor no damnation to them that are in him Now therefore like as too knowe the originall cause of our death and damnation wee must not raundge beyond the fall of our first father Adam bycause that by him sinne entered into the world and by sinne death so to fynd our recouerie and saluation wee must not seeke elswhere than in Iesus Christ bycause he is ordeyned to bee the onely propitiation and attonement for our sinnes and there is not any other name that is to say any other person or meane giuen vs wherby to bee saued than the onely name of Iesus For he is the way the the truth and the lyfe He is the lyght of the world He is the resurrection and the lyfe God is in him reconcyling the world vnto himselfe In him dwelleth the whole fulnesse of the Godhead bodily God hath made him our Wisedome Rightuousnesse Holinesse and Redemption And he through his once offering vp of himselfe vppon the Crosse hath perfected them for euer which are to bee sanctifyed and is become the author of euerlasting saluation too as many as obey him Inasmuch then as Iesus Christ is both God and man and hath all power both in heauen and earth and all knees must bow before him whosoeuer seeketh saluation out of Iesus Christ dooth but wander away after his owne deceytfull imaginations neuer to fynd the thing that he seeketh bycause that as sayeth Saint Iohn he that hath not the sonne hath not the father and he that hath not the father is a straunger too the couenauntes and promises of saluation without hope and without God in the world and so consequently in stead of the substance he ketcheth but a shadowe or a dreame or rather nothing at all Nay rather he ketcheth euerlasting damnation according to this saying He that beleeueth not in the sonne shall not see light but the wrath of God abydeth vppon him And agein this is damnation that is to say the cause of damnation that wheras light is come into the world which lyght is Christ men haue loued darknesse better than lyght that is to say they haue loued the blynd imaginations and inuentions of their owne ignorant mynds better than the lightsome truth of Christes Gospell Wherefore putting away all flatterie and soothing of our selues and taking to vs
end wee may bee the better prepared too receiue the 〈◊〉 conteyned in this Epistle the same may haue such authoritie among vs as it deserueth and moreouer bee made amyable too vs so as wee may vnderstaÌ„d how it is for our singular benefite too learne at Paules hand forsomuch as he witnesseth the grace of our Lord Iesus Christ vntoo vs and leadeth vs too God too bee reconcyled vntoo him wheras wee bee naturally the children of wrath and furthermore that wee may stand in his fauour so as wee may bee hold too call vppon him as 〈◊〉 father bee sure that he also taketh vs for his children Theruppon 〈◊〉 a thanksgiuing too lift vp a mennes hartes too acknowledge 〈◊〉 much they bee bound and beholden vntoo God specially consideâ—â—â—â— that he hath shewed himselfe so bountifull towardes them in 〈…〉 foorth himselfe after all maner of sortes â—â—â—essed sayeth he bee the God and father of our Lord Iesus 〈◊〉 vvhich hath blissed vs vvith all spirituall blissings in heaâ—â—â—ly things or in heauenly places in Christ. Forasmuch as the chiefe 〈◊〉 which God requireth at mennes hands is that they should acâ—â—wledge his benefites and be thankfull too him for them S. Paule 〈◊〉 â—sidereth first of all how the same maye prouoke them too doo their 〈…〉 For wee bee so rechlesse as it is â–ª pitie too see Wee can well 〈◊〉 confesse that our chiefe studie and indeuer ought too bee too 〈…〉 a well ordered lyfe that is too wit to praise god For if a man aske vs wherefore wee bee in this world wherefore God hath such a care of vs wherfore his goodnesse feedeth and cherisheth vs finally 〈◊〉 he dooth as it were put out our eyes with the great number 〈…〉 which he bestoweth vppon vs it is too the end wee should 〈…〉 some acknowledgement of them vntoo him For as it is sayd in 〈◊〉 Psalme wee 〈◊〉 our side cannot profit him at all nother requyreth 〈…〉 else of vs in exchaunge than thanksgiuing according as it is 〈◊〉 in the hundred and sixteenth Psalme What shall I render too the 〈◊〉 for all the benefites which I haue receyued of him but onely too 〈◊〉 the cuppe of welfare at his hand and too call vppon his name 〈…〉 see then that all that euer wee can bring vntoo God is but too acâ—â—owledge our selues bound too him for all things And yet for all that 〈◊〉 dischargeth his dewtie no nor the hundredth part of it in that bâ—halfe but rather all of vs from the greatest too the least doo defraud 〈◊〉 of it in as much as wee ceasse not through our leawdnesse to bury 〈◊〉 praise which ought too ring 〈…〉 in our mouthes For this cause 〈◊〉 Lord rebuketh vs for our negligence for wheras the holy scripture exhorteth vs too praise God and vseth so many woordes too that purâ—ose let vs not thinke that they bee superâ—â—â—ous but let vs acknowâ—edge them too bee as many vpbraydings of our churlishnesse and vnâ—yâ—dnesse for fayling in the thing that is so requisite and as yee would 〈◊〉 the principall poynt of our life Trew it is that the holy Ghost â—ooth oftentimes set foorth other reasons why wee shoud magnifye Gods name as the order of nature the fruites which the earth yeeldeth the ayde and help which God giueth vs such other things and those are sufficient matter wherfore too prayse god But S. Paule leadeth vs hygher heere and will haue vs too glorifye God aboue all things for bycause he thinkes it not ynough too haue set vs in the worlde and too cherish vs there and too haue prouided all things needfull for the passing of this transitorie lyfe but also hath chozen vs too bee heires of his kingdome and of the heauenly lyfe Then are wee dubble bound vntoo God and that much more streytly than the ignorant and vnbeleeuing wretches are For although they bee sufficiently bonnd alredye yit notwithstanding the good which he hath doone vs in Iesus Christ is without all comparison more excellent and noble bycause he hath adopted vs too bee his children Truely inasmuch as wee bee men wee bee of the nomber of his creatures which he hath fashioned after his owne image but what for that This image is defaced in vs by sin and by the corruption wherwith we bee atteinted by Adams disobedieÌ„ce And now what other heritage haue wee than of his wrath and of endlesse death Too bee shorte wee bee not woorthy too bee reckened in the number of brute beasts if wee abide in the state which wee haue of nature Now then seyng that God maketh vs members of his onely sonne setteth vs in the aray of the Angels prepareth vs too become parttakers of his owne nature and glory as sayeth S. Peter in his first Epistle ought not wee too perceiue there so hygh and noble a grace as should rauish vs wholly in loue with it Thus yee see that of the thinges which S. Paule ment too say in this text the first is that wee bee heere exhorted too apply our whole indeuer too the praising of God verily bycause wee bee too cold slothfull in that behalfe if wee bee not driuen and inforced thereuntoo Besydes this S. Paule had one other respect more which was too feede vs in such wise with the grace that we haue by the Gospell as wee may no more couet this thing that thing after our ordinary manor We see how fickle wee bee of nature when God is so good vntoo vs as too set his woord before vs wee will needes haue some other thinges beside and nothing can content vs And what is the cause of it It is for that wee bee dull neuer conceiued nor vnderstoode what God sheweth vs by his word For we shal see heereafter that such as know the loue which God sheweth vs in our Lord Iesus Christ haue all that they can wish vpward and downward farre wyde Also S. Paule dooth now call vpon vs too blisse God too the end too holde vs to the doctrine wherin consisteth the fulnesse of all felicitie at leastwise if we 〈…〉 skill too vse it too our profit â—â—thermore let vs marke also how not without cause he sayeth 〈◊〉 is in spirituall blissings For although wee cannot eate a bit of 〈◊〉 nor drinke a drop of water without theft too Godward except â—cknowledge confesse that he therein sheweth himselfe a very 〈◊〉 towards vs yit notwithstaÌ„ding the things that concerne this 〈◊〉 and transitory life of ours are nothing in respect of the thinges 〈◊〉 serue for the euerlasting welfare of our soules And in very deede 〈◊〉 Paules exhorting of vs heere too praise God for his heauenly blisâ—â—s is in such wise that therwithall he giueth vs an incling that we 〈◊〉 bee pacient if we bee pinched in respect of the flesh haue not all â—â—ges at will but that God cutteth vs short of our pittance handâ—â—â— vs not so tenderly as we would bee Two
when we consider that he calleth himselfe the father of him that is our head wee knowe that he also must needs auow vs for his children bycause he hath bought vs. Furthermore although S. Paule doo set downe heere but the one woord of Spirituall blissinges yit notwithstanding he sheweth that God hath shewed himselfe bountifull towardes vs mo wayes than one And therof he will make a more large declaration hereafter by laying foorth the benefites particularly which wee obteyne by the Gospell For all this chapter is full of them But howsoeuer the eace standeth yit dooth he giue vs too vnderstand in this streyne that Gods giuing of his gracious gyfts vnto vs is not by patches and parcells and that his making of vs too taste them is not with a wet finger and away as they say but that he hath giuen vs them so diuersly and fully that wee haue cause too magnifie him in all respectes Therfore let vs vnderstand that seyng that Iesus Christ is so giuen vntoo vs in him wee obteyne all that is auaylable too our saluation and too make vs happie according also as Paule speaketh of it in the eyght to the Romanes For if the onely sonne bee giuen vntoo vs how should not all the benefites which he hath in him bee communicated too vs with him and by his meanes But howsoeuer wee fare let vs learne too fauour Gods spirituall giftes in such wise as all our wittes may bee gathered home to make much of them And for the bringing therof too passe let vs beware that wee haue not our myndes too much wedded too the world For the verie cause that draweth vs away so as we perceyue not the hundredth part of the good that God hath doone vs nor can apply his benefites too our profit is our owne vanitie bycause euery of vs begulleth himselfe with his owne fond and wandering lustes Therfore let vs learne too shake off the things that stop vs from comming too our Lord Iesus Christ. And although our naughtie nature prouoke vs too seeke the transitorie things of this world yit let vs doo our indeuer to withdrawe from them so as wee may yeeld our selues with a free hart vntoo God and bee earnestly mynded too obey him and too giue our selves wholly vntoo him for so is it his will too haue vs ioyned vnto him This is the thing which wee haue too marke vppon S. Paule when hauing spoken of the spirituall blissings he addeth immediatly in heauenly places or thinges whereby he ment too shewe that wee bee not 〈…〉 receiue the gracious giftes which are communicated too vs in 〈…〉 Iesus Christ and which God would haue vs too possesse till 〈…〉 howe there is not any thing in this world that ought too 〈…〉 Wherefore when wee once knowe that wee bee not 〈…〉 and made too dwell alwayes in this world but that wee must 〈…〉 as wayfarers in it and that our euerlasting heritage and 〈…〉 in heauen let vs thereuppon make thitherwarde and 〈◊〉 our selues too it more and more And although wee bee feeble 〈◊〉 not faynt but plucke vp a good hart and pray God too giue 〈◊〉 Moreouer yee see that the cause why S. Paule setteth downe 〈◊〉 Blissings is too doo vs too wit that wheras the diuell 〈…〉 any traynes too thrust out of the way God will prouide 〈…〉 them all And why For he hath such store of blissings that he 〈…〉 and destroy all that euer may bee ageinst our 〈…〉 But now let vs fall downe before the maiestie of our good God 〈…〉 of our faultes praying him to touche vs more 〈…〉 with them that wee may bee brought to trew repentance so 〈…〉 may condemne our selues and seeke to our Lord Iesus Christ 〈…〉 that wee want and that not for one day or at a brayd but 〈…〉 and stedfastly too our lyues end and that whatsoeuer befall vs 〈…〉 alwayes assure our selues that we haue cause too praise our 〈…〉 and that if wee be poore and miserable in this world the 〈…〉 is ynough too quiet vs to sweeten all our afflictions and 〈◊〉 and too giue vs such contentation as wee may neuerthelesse 〈◊〉 mouthes open too blisse God for shewing himselfe so kynd 〈◊〉 and liberall towards vs as euen too adopt vs too his children 〈…〉 shewe vs that the heritage which hath bin purchaced for vs by 〈…〉 of his only sonne is redie for vs and wee can not misse of it 〈…〉 go too it with trew and inuincible constancie of fayth That it 〈…〉 please him too graunt this grace not only too vs but also too all 〈…〉 c. ¶ The second Sermon vppon the first Chapter 3. Blissed bee the God and father of our Lord Iesus Christ which hath blissed vs with all spirituall blissing in heauenly things in Christ 4. According too his choozing of vs in him before the foundation of the world too the end wee should bee holy and vnblamable before him in charitie WEe haue seene heeretofore how S. Paule exhorted vs too praise and blisse God bycause he hath blissed vs and that not after an earthly maner but after a spirituall maner too the end wee should learne too holde our selues contented with Gods shewing of his fatherly goodnesse and loue towards vs in opening the gate of the kingdome of heauen vnto vs by hope in so much that although wee bee subiect too much miserie in this world yit it is good reason that wee should content our selues with Gods choozing of vs after that fashion and with his calling of vs too him according as it is witnessed too vs by the Gospell that he is our father namely in as much as he hath knit vs too our Lord Iesus Christ as members too their head And now S. Paule bringeth vs too the originall welspring or rather too the principall cause thaâ— caused God too take vs into his fauour For it is not ynough that God hath vttered the â—reasures of his goodnesse and mercy vppon vs too drawe vs too the hope of the heauenly lyfe by the Gospell and yit is that very much For had not S. Paule added that which wee see presently it myght haue bin 〈◊〉 that Gods grace is common too al men and that he offereth it too all without exception and consequenâ—ly that it is in euery mans 〈…〉 too receyue it through his owne freewill by meanes whereof theâ—e should bee some deseruing in vs For if there were no 〈…〉 men but that some receyue Gods grace and 〈…〉 what myght bee sayd but that God hath shewed 〈…〉 to all mankynd But they that are parttakers of the 〈…〉 Lord Iesus Christ atteyne too it by fayth And so yee see what might bee deemed of it But S. Paule too exclude all deseruing 〈◊〉 behalfe and too shew that all commeth of Gods onely free 〈◊〉 goodnesse sayth that he hath blissed vs according too his 〈◊〉 of vs aforehand As if he should say that too exalt Gods 〈…〉 as becommeth vs wee must looke vppon the
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
importeth moreouer that it cannot be but we must halow the name of God by resting our selues vppon him and by yeelding him the whole glorie that belongeth too him when wee knowe that hee giueth vs all thinges of his owne free goodnesse looking for â—othing at our handes but only the sacrifyze of thanksgiuing Thus yee see howe fayth importeth all that is contayned in the first table of the Lawe Trew it is that the part is put for the whole howbeit it is too bee considered that the thinges which wee haue spoken of cannot bee put asunder Now then it standeth vs on hand too liue vprightly indifferently with our neyghbors as it is said in the sixtenth Psalme that we bee beholden to God for al things and that wee cannot yeeld hym any recompence agein and that when wee haue streyned our selues too the vttermost too bestow aught vpon â—ym all that wee can doo is nother here nor there too hym What requireth he then That wee should bee giuen too dooing of good to his poore faithfull ones according as S. Paule also nameth the Saintes expresly in this Text. Trewe it is that wee ought too vse charitie towards all men without exception for wee cannot bee the children of God who maketh his Sunne to shine both vpon good and bad except wee loue our enemies and streyne our selues too succour helpe them That therfore is the marke that we must ame at Yit notwithstanding this hindereth vs not to loue all Gods children with a brotherly loue bycause they be knit vnto vs with a streyter boÌ„d That is the cause why it is said aswel in my forealleged text of the sixtenth Psalme as in this present one of S. Paule that wee muste haue loue towardes all the faithfull Yea and S. Paules hym selfe in an other place doth well discusse the doubt that may bee cast in this behalfe For he wylleth vs too haue charitie too all men in generall and chiefly too such as are of the houshold of faith God then wyll haue vs too becomme lyke hym 〈◊〉 and to folowe his example in doing good too al men yea euen too 〈◊〉 as are not woorthy of it in so much that wee shoulde too the vtterâ—ost of our power procure the welfare of those which seeke nothing els but to picke out our eyes Moreouer for as much as he hath set his â—â—arke vppon all the faithfull and commended them vntoo vs he wyll 〈◊〉 vs too beare a certaine special brotherly loue towardes them For â—ods gyftes are too bee esteemed wheresoeuer they bee seene accorâ—ing too the fifteenth Psalme where it is said that wee must loue such as feare God and abhorre such as are wicked Then if wee see the tokens that God hath put intoo his faithfull whereby he commeth neere them is it not meete that wee also on our side shoulde be stirred vp too loue them Too bee short wee see that S. Paule hath comprized heere the whole rule of good and holy conuersation that is tooo wyt that first of all we must giue ouer our selues wholy to our God to stick stedfastly vntoo him And secondly lyue euenly and vprightly with our neighbours absteynyng from all euyll doyng and indeuoring too doo good too all men accordyng too our power and abilitie And howe may that come too passe Euen by knowing our heauenly father and by acknowledging the infâ—nite good turnes which he hath done vs and wherof he voutsafeth too make vs partakers dayly so as all our whole lyfe depend vpon hym he onely be the party at whose hand we looke for euerlasting saluation by callyng vppon hym and by yeelding hym thankes all our life long Let that serue for the first poynt Ageyne as touching the second it is not possible for vs too loue our â—eighbors but wee must also lyue soberly without shewing any euyll â—â—ample and looke in such wize too our behauiour as no man maye haue cause too complayne of vs For what charitie is there in a whoreâ—onger that goes about to dishonest another mans wyfe or in a theefe that seekes too steale another mans goodes Ageyn seeing that our lyfe ought too be guided with all honestie when soeuer any man brusteâ—h out intoo drunkennesse blasphemie or such other things it cannot bee but that in so doing there must be some trubbling of poore folkâ—â— some robbing them of their goodes or some starting out intoo all maner of extorsions and excesses So then if wee haue charitie and loâ—e towardes our neighbor wee shall lyue a sounde and vpright lyfe with them and wee shall rule it in suche wize that wee shall not buzie oâ—r selues about vayne fancies as the Papistes doo for they take 〈◊〉 paynes in their Ceremonies and they call it Gods seruis too babâ—â—e much and too gad heere and there on pilgrimage and to doo this 〈◊〉 that and in the meane while they doo but plonder away in their owâ—e imaginations and that is onely for want of knowing wherunto God calleth them Too the ende therefore that wee take not labour 〈◊〉 vayne let vs marke what God alloweth and let vs holde vs too that For wee cannot misse if wee abide continually in the way as he sheweth it vs by his worde specially sith he sheweth vs in so small roomâ— what is requisite too the leading of such a lyfe as becommeth vs For were the volumes long and without end wee would excuze our selues that wee were no great Clerkes and that wee could not beare away so many things But now seing that our lord vttreth his whole demauÌ„ds in twoo or three words we must needs graÌ„t that if we beare not away so short and eazie a lesson we be toâ— peeâ—ish and froward and stop our eares 〈◊〉 wilfully least wee might heare what he sayth vntoo vs. Finally it is too bee noted vppon this woord Fayth that S. Paule dooth not without cause say the fayth in Iesus Christ for that is the thing which we must looke at The fathers of old tyme had alwayes the image of God before their eyes for they myght not make sacrifize but before his merciseate they myght not hope that God herd them or was mercifull too them by any other meane They then had the visible image of the Arke of couenant but wee haue now Iesus Christ the image of God which was inuisible of himself for not without cause dooth S. Paule say that God is incomprehensible till he manifest himselfe in the person of his sonne Therfore sith wee haue Iesus Christ who is the expresse image of God it behoueth vs to looke thither And heere yee see also why it is sayd that he is the expresse image of the power of God his father For although the persones bee distinct yit dooth he represent vntoo vs the thinges that are belonging and requisite too ouâ— saluation so that in knowing the sonne wee knowe the father also as sayeth S. Iohn and he that hathe not the sonne renounceth
For in it selfe the maiestie of God is too high a thing and wee should bee vndone a hundred times before wee could come nere him if it were not that he is come downe vnto vs But if wee once haue Iesus Christ â–ª there wee haue a lyuely image of him wherein wee may behold whatsoeuer is requisite for our saluation For there we vnderstand that God is our father and that wee bee clenzed from all our sinnes too be transformed intoo the glorye of god There wee see how God accepteth vs for rightuous and that wee bee reconciled too God ageine There wee perceyue how he hath raunsomed vs and that wee shall neuer bee left destitute of the grace of his holy spirit till he haue brought vs too the ioying of our inheritaunce Thus doo wee knowe all these things in our Lord Iesus Christ. And that is the cause also why S. Paul sayeth in another place that he desired not too knowe any other thing than Iesus Christ and that it is he onley of whom he intended too boast According whereuntoo wee haue seene heretofore how he forsooke all things to abyde vnder the Crosse of our Lord Iesus Christ and that althoughe the same hath too the worldward nothing but shame and reproch yit he protesteth that he had giuen ouer al that he had esteemed afore and that he estemed them but as hinderaunce and losse yea and as filth and dung too the intent too cleaue too our Lord Iesus Christ and too shewe that such as are possessed with the fond opinion of their owne deseruings do separate themselues from our Lord Iesus Christ and that if wee will bee knit vntoo him wee must giue ouer all that we imagine our selues too haue of our owne and offer our selues vnto him â—oyde of all goodnesse too bee filled at his hand And here ye seâ— also why S. Paule sayth that he had leuer come too the hauen of saluation poore and starke naked then too liue in the mids of the Sea and too bee there swallowed vp For although he were taken for an holy man and as halfe an Angell yit made he no reckening of all that so he might bee partaker of the remission of sinnes that was giuen him in Iesus Christ and of the grace which he hath communicated too all his members Therefore let vs learne too magnifie Gods grace in such wyze as wee may vtterly forget all the toyes wherwith the diuell deâ—â—iueth the vnbeleeuers by puffing them vp with I wote not what manner of pryde and come vtterly emptie too our Lord Iesus Christ â—oo beg his grace For wee cannot receiue one drop of it but by confessing our selues too bee vtterly vnworthie of it And now let vs fall downe before the maiestie of our good God with acknoweledgment of our faults praying him too make vs percâ—yue them more and more and that the same may so humble vs as wee may bee stablished in his grace and labour too come nerer and nerer vntoo him that being beaten downe in our selues wee may bee rayzed vp by him through his mere mercie and depending altogither vppon him resort vntoo him as too 〈◊〉 father and continewe in so doing till he haue taken vs out of the prizon of sinne and ioyned vs perfectly too himselfe That it may please him too graunt this grace not onely too vs but also too all people c. The seuenth Sermon vpon the first Chapter 17. I pray for you that the God of our Lord Iesus Christ the father of glorie giue you the spirit of wisedome and reuelation too haue the knoweledge of him 18 That is too wit too haue the eyes of your vnderstanding inlightened too the end ye may know what the hope is which you ought too haue of his calling and what the riches are of the glory of his heritage among the Saintes ALl men haue naturallye some vnderstanding Not that it sheweth itself as soone as they bee borne but in processe of tyme all haue some discretion of good and euill And for that cause are thei reasonable creatures But the vnderstanding which wee haue of nature is not ynough too bring vs too the kingdome of heauen For wee stop farre short when matteâ—s that concerne the heauenly life doo come in question Wee see that euery man hath wit in matters and affayres of the world and euery man will looke about him Agein although dyuers could fynd in their harts that their owne consciences were dead yit notwithstanding God hath so graued a kynd of feeling in their harts as our liues must needs bee brydled and euen the wickeddest and woorst natured of vs all shall of force haue some remorse or hartbyting and bee constreyned whether they will or no too allow the good and condemne the euill Trew it is that when they haue committed any fault they will labour too hyde it with vayne excuces But if a man aske them whether murther extortion robberie whoredome deceyt and forswearing bee vertewes or no thy will say they bee vyces woorthy too bee condemned Euerie man will talke so For it is Gods will that there should bee such a knowledge printed in mans harte too the end that all should bee condemned without excuce and bee inforced too bee thir owne iudges But as I said afore this is not ynough too leade vs vntoo God and too open vs the kingdome of heauen in such wise as wee may knowe how too bee saued or howe too call vppon god Then are wee starke blynd in that behalf for our insyght reacheth not beyond the world Therfore God must bee fayne too woorke in vs and too giue vs new eyes too spye out the things that are requisite too our saluation And that is the cause why S. Paule prayeth vntoo God heere too giue them inlyghtened eyes Wherin he presuppozeth that men haue alredie some enterance not too atteyne so hygh as is requisyte but too haue some seede of Religion in them and too perceyue that there is a God Furthermore God must bee fayne too giue a greater lyght and such a one as wee be quyte voyd of by reason of Adams sin for wee bee plundged in such darknesse that we go cleane awk froÌ„ the ryght way till God haue reached vs his hand Yee see then that the thing which is conteyned heere is that God hath doone more for vs in giuing vs the eyes of vnderstanding than in making vs men and putting vs intoo the world bycause that therby he reformeth vs and giueth vs a cleere and sure insyght as to those whom he hath chozen For it is a priuiledge which is peculiar too his owne children and not common too all men And truely wee see that when God vttereth his power it is not knowen but onely too such as haue inlyghtened eyes according too this saying of Moyses Thy God hath not giuen thee a hart too vnderstand nor eyes too see euen vntoo this day Wee knowe that miracles were wrought in the sight of the people
And for as much as wee doo not yit perceyue such fulnesse of Gods grace as were to be wished therfore S. Paule sendeth vs to the person of our Lord Iesus Christ. And surely if he had not added that God hath vttered his power in his only sonne after such maner as we haue herd it what a thing were it For we myght alledge in way of reply howso where are these riches of God For we be not only bereft of the goods of this world but also we be as a dry barrein groÌ„ud in respect of the grace of Gods holy spirit If there bee any portion of it in vs it is so smal as wee ought too bee ashamed of it and yit for all this wee bee moreouer plundged in our infirmities If yee speake of Gods power it ought too get the vpper hand of all sinne in vs But wee bee so weake that wee bee as good as beaten downe Agein it were meete that Gods image should shyne foorth in vs and wee beare such store of fylthinesse and such blemishes about vs as is pitie too see Wee should bee wholly consecrated too God but the worlde holdes vs backe and wee bee as it were snarled in it Loe how the faythfull myght bee abasshed when any talke were ministered concerning Gods grace if they stayed there and were not led foorth too Iesus Christ. Not without cause therfore doth S. Paule adde here that God did then vtter the excellencie of his power when he rayzed our Lord Iesus Christ from death And he speaketh purposely of his resurrection bycause that in his death wee see nothing but astonishment For there appeered nothing but weaknesse but by his vanquishing of death he shewed himself too bee the sonne of God yea and the Lord of glorie and lyfe who â—ad all power in himself And that also is the cause why S. Paule sayth that God did set him at his ryght hand For it had not bin ynough for Iesus Christ to haue bin rayzed agein except he had a continuall and abyding dominion Trew it is that euen in his only resurrection wee haue a record that he is the sonne of God but yit for all that wee must passe one step further namely that he had not a blast of power and away but that by his ryzing agein he atteined such superioritie that all the world is gouerned by him and he is now set downe at the right hand of God his father to maynteyne and preserue his seruantes that call vppon him and put them selues intoo his keeping and hath sufficient power to ouercome Satan and al the world and all our enemyes Now then wee see S. Paules meaning that forasmuch as wee myght bee cast downe and our fayth at least wyse sore shaken if wee should looke no further than too our selues therefore he setteth Iesus Christ before vs as the trew patterne wherin wee may see the thing that as yit is vnseene in our selues that is too wit Gods inestimable power which surmounteth the whole world For first he is rayzed from death and secondly he is set at the ryght hand of his father Now the speaking of Gods ryght hand is a resemblance taken of men It is certeyne that God hath nother ryght hande nor lefte for he is infinite and fylleth both heauen and earth and agein he hath no body but is a spirituall beyng Therefore wee must not imagin any place certeine when Gods ryght hande is spoken of And wehn as it is sayd that Iesus Christ sitteth there it is too shewe that he filleth all the world with his power Trew it is that as in respect of his manhood he is in heauen and it is one of the Articles of our fayth that he is ascended into heauen But yit notwithstanding although he bee absent from vs in his body and that there is a great distaunce betwixt vs it is no let but that he filleth all things with his holy spirit and dwelleth in vs himselfe and that wee bee nourished by his owne substaunce according to this saying that his flesh is our meate his blud our drinke Yee see then how that Gods right hand is not some certeyn place for Christ to sit in but the souereinty which he hath obteyned too gouerne the whole world And as I sayd afore it is a similitude borowed of men as when a prince maketh his vicegerent he setteth him at his right side as who should say Loe here the second person of my Realme whom I will haue men too obey God then in the person of our Lord Iesus Christ ment too shewe that he is our father Trew it is that the whole fulnesse of the Godhead is in Iesus Christ. Howbeit forasmuch as wee bee heauie and sothfull and vnable too atteyne too the maiestie of God therefore it is sayde that Iesus Christ hath obteyned all souereintie so as wee bee sure that he hath vs in his protection that being vnder his hand wee be safe and all the diuels of hell doo what they can cannot preuayle at al ageinst vs For who is it that hath al power It is eueÌ„ our head Although theÌ„ that we which are his members be weak yit is there strength ynough in the head which is the chiefe part of the body And so ye see for what cause it is sayd that Iesus Christ is set at the right hand of God his father namely too shewe vs that wee neede not too seeke farre for his help seeing he gouerneth all things both aboue and beneath and wee â—ee committed too his charge here He sayeth that God hath vttered his high and infinite power in vs Howebeeit forasmuch as that suffizeth not by reason of the infirmities which wee feele for that there is so much amisse in vs still and wee bee not yit come too the full measure no nor too the hundreth part of it therefore too the intent we may bee the better assured of all the things that wee want wee must consider them in Iesus Christ Are wee then subiect yit still vntoo death Behold Iesus Christ is receyued vp intoo euerlasting life for the very cause why he became a mortall man as wee bee was that the life which he hath might belong vnto vs Doth sinne dwell still in vs Behold Iesus Christ hath no spot nor blemish in him Are wee weake He is the power of God his father and looke whatsoeuer he receyued in his manhod which he tooke of vs was for our sakes and too our behoofe Too bee short looke whatsoeuer wee want and whatsoeuer may comfort or quicken vs we shall fynd it in our Lord Iesus Christ bycause wee should not bee in care and perplexitie as though we were excluded from the benefites that S. Paule hath made mention of heretoofore Finally wee should neuer haue any settled trust except wee knew that the things which are wanting in our selues are in our head For the measure of Gods gracious giftes is very fimall yea euen in the
must needes graunt this principle that we haue nother lyfe nor gladnesse nor any good thing but onely in God alone That beeing confessed let vs see by what meane wee may atteyne too him and that is by the meanes of our Lord Iesus Christ. And so yee see the cause why it is sayd heere that all fulnesse dwelleth in him that it is his charge too vnite vs vntoo God and too drawe vs backe from the scattering wherein wee bee Therfore wee cannot swarue aside one way nor other too conuey any peece of that thing to S. Peter or too S. Powle which is reserued too Iesus Christ alone but that wee must rob God of his dew Trew it is that wee will not bee acknowen of it but yit shall not our Hipocrisie serue too acquit vs before god Wee may well pretend many starting holes but yit doo wee giue sentence of condemnation vppon our selues in confessing that wee ought to seeke all our welfare at Gods hand Well then if wee alledge that wee be not woorthye too preace intoo Gods presence it is trew and if wee aske how wee may bee able too fly without winges that is trew too And if wee say then must wee repayre too S. Peter or too S. Paule that wee speake of our owne head For God sayeth the cleane contrarie I send you too myne onely sonne sayth he for in him shall you fynde all that you want and feare not that yee shall haue any scarcitie if yee bee once fylled with the grace that I haue put in him and which abydeth in him And that is the cause why the Prophet Esay speaketh purposely of Wyne Water Milke as if he should say wee haue all fulnesse of lyfe in Iesus Christ. As for those then which gad too S. Peter and too S. Paule and will needes haue Patrons and Mediators they not onely doo wrong too Iesus Christ in cantling out the thing by peeces and gobbets which is giuen wholly vntoo him but also rob God of his honour For sith it is his will that all fulnesse should dwell in Iesus Christ accordyng as I haue alledged afore it is certeine that wee go about to defye him openly when wee abyde not within the boundes which he hath set vs in putting vs in subiection too that person which he hath giuen vntoo vs too the end that he should giue vs all that wee haue neede of But yit the thing which he addeth ought too be a greater and larger comfort to vs when he saith that the Chruch is the accomplishment of him that accomplisheth all Now by this woord Accomplishment he meeneth that our Lord Iesus Christ yea and also God his father account them selues as vnperfect except wee bee ioyned vntoo him And that as I sayd is a record of Gods infinit goodnesse wherat a man can neuer maruell ynough First and formost God needeth not too borrow at other mens handes for he is perfect of himself nother wanted he aught euen before he made the worlde And when he made it did he it for his owne profit or too his owne aduauntage No it was alonely too the intent that wee should knowe his goodnesse power wisdome and ryghtuousnesse and bee witnesses of it For he hath set vs heere as on a stage too the end wee should see his glorie in all his creatures and yit notwithstanding he could verye well forbeare vs But put the cace that God should borrowe of others too perfect himself withall and that he were lyke too mortall men of whoÌ„ none is able to forbeare companie put the cace that God were such a one What are wee What can he fare the better by being ioyned vntoo vs It is all one as if the sonne were matched with a quamyre For what haue wee but infection and filthinesse what are we else than things so corrupted by Adams sin as it is horrible too think How then can wee bring any such perfection vntoo God Although there bee nothing but frayltie in vs although wee bee froward and leawd although there bee nothing in vs but all manner of filth and too bee shorte although wee bee lothely in his syght yit notwithstanding it is his will to haue vs ioyned to him yea euen vppon condition that he should bee perfected in vs by his and our ioyning after that sort toogither As if a father should say mee thinkes my house is emptie when I see not my child in it A husband man will say mee thinkes I am but half an man when my wyfe is not with mee After the same manner speaketh God that he thinkes not himselfe full and perfect but by gathering of vs too him and by making vs all one with himselfe He taketh his whole pleasure in vs and will haue his glory too shine foorth in vs so as his beames may sheade out on all sides And although the whole glory bee in himselfe Yit will he haue it seene how it is his will that wee should haue our part and portion of it Thus you see in effect what S. Paule ment by calling the Churche the accomplishment of God and of Iesus Christ. Now then can wee bee excuzed before God when wee say that wee cannot come at him seing wee bee his bodie in the person of our Lord Iesus Christ If one of our feete being diseased would runne I wote not whither and raunge vp and downe saying I go too seeke remedie soâ—â—e where else and for performance thereof would bee cut of from the bodie if say I that the members of a bodie had any vnderstanding and discretion and could speake after that maner were it not a madnesse that the foote should say he would bee rent from the bodie too seeke else where the thing that it wanteth Euen so when the Papistes and other Idolaters alledge that they must bee fayne too serue their turne by the Saynctes and too haue diuers mediators and meanes too bring them too God it is all one as if they should say Iesus Christ is nobodie nother haue wee any successe or enterance vntoo him Yea are the membes separated from the head Of a truthe S. Paule hath heere accused and condemned all those of vnthankefulnesse and vnkyndnesse which vnder colour of vnwoorthinesse too come vntoo God doo deuyze themselues new meanes and separate themselues from Iesus Christ and diminish his power and rend it in peeces S. Paule condemneth them for that they cannot fynde in theyr hartes too accept the benefyte and priuiledge that is offered them in that our Lord Iesus Christ hath voutsafed too become all one with them as with his owne body Nowe then let vs lerane too haue such familiaritie with our Lord Iesus Christ as too resort vntoo him at all times whensoeuer wee bee warned of our defaults and wantes Furthermore too the intent his maiestie shoulde not bee defaced thereby S. Paule addeth that he ceasseth not too accomplishe all things in all men For wee see on the one side that when men
ouer their free-will but imagin verily that they can partly further themselues Theruppon they are alwayes buylding of some desert and although they graunt that Gods grace preuent them at the first yit they alwayes mingle therwith some indeuer and good will of their owne and when they flee vntoo God for release of their sinnes they bring him their owne satisfactions for the same And so yee see that the Papistes will not in any wise freely and wholly yeeld and gyue ouer vntoo God the prayse of their saluation but keepe backe some part of it commonly the one halfe or more too themselues But S. Paule passeth further here sheweth that we doo wrongfully alwayes defraud bereue God of his glory till wee haue forgotten all the false opinions wherwith the world deceyueth it selfe Therefore the onely way for vs too glorifye God is too acknowledge that wee bee nothing of our selues And so humilitie or lowelynesse is not a feyning or false pretence as many suppoze which thinke themselues too haue contented God by saying in one woord that they bee wretched sinners and as weake as is possible but wee must bee fully resolued that all that euer men imagin in their owne braynes concerning desertes freewill preparation helpe or satisfaction is euery whit but leazing trumperie of Satan When we once know this then will we submit our selues as we ought to doo then shall God keepe his estate as he deserueth we also shall yeeld him such honour as is dew to him But this cannot be done as I sayd vnlesse all that euer men conceiue imagin concerning good workes wherewith too deserue well at Gods hand bee vtterly razed out Moreouer let vs mark therwithall that if wee wil bee partakers of the saluation that God offereth vs wee must bring nothing with vs but only fayth For as is sayd in another place fayth taketh no help of good woorks Although it haue record of the Lawe yit dooth it not bring aught vntoo God wherby too bynd him 〈◊〉 vs but rather witnesseth that wee bee vtterly emptyed and that wee haue none other hope than only in his free goodnesse But lyke as a man that is pinched with great distresse so as he can scarsly stirre a fynger and hath nothing but his tongue too cry out alas that some body woulde helpe me pitie mee eueÌ„ so must fayth ryd away al the ouer weenyng which wee haue in our selues that wee may receiue what soeuer God offereth vs so as al the prayse thereof bee reserued vntoo hym That therfore is the thing that wee haue too beare away And heerby wee bee warned not too bee vnthankfull when God calleth alâ—ureth vs so gently but too run vntoo him as poore hungry soules to haue an earnest mynd too bee succored at his hand bycause it pleaseth him For what is the cause that our Lord Iesus Christ profiteth not a great number but for that they haue deaf eares when God incorageth them too come too him And veryly some of them are so beastlyke that they passe not for the heauenly lyfe so they haue heere wherof too feede and too drink lyke Swyne or wherewith too wallowe in their owne delyghts and pleasures as for the spirituall goods which wee ought too labor for they bee nothing with them Yee see theÌ„ that the one sort shet God out of the doores bycause they bee dulled with the allurements of Satan and drunken or rather vtterly bewitched with the delyghts of this world eyther in pomp and honour or in riches or else in whoredome and other loocenesse And the other sort think they haue wherwith too make God beholden too them as wee see manie hipocryts doo which cannot giue ouer the vayne self-trust wherwith they bee swolne lyke Toads Wherfore too bee short let vs marke well this woord fayth that the pleasures and ease of this world hold vs not backe from lifting vp our harts vntoo god And that is the very way too fasten our anker in heauen For wee can neuer haue the sayd substancialnesse of fayth which S. Paule speaks of except wee passe swiftly through the world and know that our heritage and resting place is elswhere than heere and moreouer shake off all vayne imaginations that may come in our heads for they serue but too turne vs away from Iesus Christ so as wee may not come at him nor he haue any entrance at al vntoo vs That is the thing which wee haue too gather vppon that text Now for further confirmation S. Paule addeth hereuppon that vvee bee Gods vvorkmanship He meanes not this of Gods creating of vs and of his setting of vs in this world but his meaning is â—hat men as they bee borne in Adam are vnmeâ—e for the heauenly life and that if they thinke too get any thing by that they deceyue thâ—mselues too much bycause they bee but as dead creatures and as caryoâ—s wherein is nothiâ—g but rotten â—ilthynesse For proofe hereof wee neede too seeke no further matter than this present Text where he sayth that wee bee created in Iesus Christ. Here therefore S. Paule maketh a comparison of the dubble birth that is in al the faithfull For wee haue all of vs one generall creation wherby wee liue in this world and God createth vs new agein when he voutsafeth too giue vs newenesse of life by his Gospell I meane when he printeth it in our harts and mynds by his owne secret working for the word alone were not ynough too doo it So then as in respect of our first creatioÌ„ there is no differeÌ„ce betwene the Iewes the Turks the Heathen men vs Wee are al of vs taken out of one Lump wee are al the children of Adam yea wee are all heyres of Gods wrath and cursed by nature as wee haue seene alreadie heretoofore Then if men examine them selues and searche what they bee by their first birth they shal finde how there is nothing in vs but sinne and wickednesse that the wisedome which wee weene our selues too haue is but beastlynesse and that the light whiche wee thinke wee haue too discerne betweene good and bad is but stubbernesse and starke spytefulnesse ageinst God and so yee see wee be corrupted in all parts of our soule Now then what can wee doo too finde fauour at Gods hand and too make him beholden vntoo vs for if wee can doo nothing but euil it is but a kindling of his wrath more and more ageinst vs Wee bee worthye of endlesse death alreadie before wee come out of our mothers wombe in somuch that although wee perceyue not the sinne that is in a yong babe yit hath he the seede of it within him and God auoweth that all of vs deserue too bee drowned in the bottom of hell Then if the little babe bee so rightfully condemned afore hand euen ere he haue seene the light of the world what is too bee sayd of vs when we bee come foorth and doo shewe
Gospell Yee see then that the thing which wee haue too marke in the first place is that by the meanes of our Lord Iesus Christ bycause he hath reconcyled vs too God his father by his death wee bee now come neere too the kingdome of heauen from whence wee were farre of yea and without hope too haue any accesse or enterance thither And although S. Paule haue spoken but too one nation yit is his matter generall And so the holie Ghoste exhorteth vs at this day by the same doctrine too consider our owne miserie that wee may be abashed in our selues and receyue the inestimable benefyte that is offered vs by the Gospell in the person of Christ. Hereuppon he addeth that hee is our peace making both one yea euen those that were farre of as well as them that were neere Lyke as in the forerehearced sentence S. Paule ment too humble the Gentiles and shewed howe muche they were indetted vntoo God so heere he addeth a warning for the Iewes to pull downe their pryde that they myght not think themselues too bee better than other men bicause God had chozen them For acording as men are alwayes giuen to auaunce themselus beyond measure that people abused Gods grace and bare theÌ„selues in hand that the linage of Abraham was as a linage of Angels Too bee short when it was told them that the Church should bee vnited togither both of Iewes and Gentyles without exception they thought that God did them great wrong and iniurie In somuch that it was oftentymes told them that Gods choozing of them was nother for their vertue nor for their nobilitie nor for any thing else that he found in their persons but bicause he had loued their fathers without any desert of theirs Often tymes therfore were they warned by Moyses and the Prophets too chalenge nothing at al too them selues but too goe too Gods free goodnesse too spye out them selues there too the ende they myght confesse that if they had any prerogatiue aboue others that was not of themselues nor for their own sakes but bicause it was Gods good pleasure too keepe them to himself for his owne heritage And yit for all that S. Paule sheweth heere that the Iewes renounce their own saluation if they match not with the Gentiles in true brotherhood For why Although the Iewes were neere God alredye and had witnesse that he hild them for his children yit notwithstanding the matter hung in suspence til the comming of our Lord Iesus Christ. Then behoued it them too bee knit to God by the mediator or else they should haue had no peace in their consciences For when men examin themselues they must needs conclude by and by that God is iustly their enemye And for proof therof what haue wee in our thoughts in our lusts in our soules and in our bodies but vtter corruption Therfore it ought to make vs to quake as oft as wee thinke what wee bee But the Iewes had the Ceremonies and shadowes of the Law which were assurances of Gods grace vntoo them Yea but if they had stayed there what a thing had that bin For the blud of brute beasts could not scoure away their spottes nor set them in Gods fauour Therefore it stoode them on hand too resort too Iesus christ And that is the cause why S. Paule sheweth that the Iewes ought not too too bee so puffed vp with pryde as too shet the heathen out of the doores as though they were not woorthie too bee of Gods Church For Iesus Christ is the mediator as well of the one as of the other vntoo God his father In so much that without him all of vs are shet out from the hope of saluation No man then ought too despyze his neyghbour in this cace nor too looke ouer the shoulder at him as the prouerb sayeth But wee ought too imbrace one another in â—rew vnitie of fayth and loue knowyng that euerychone of vs from the greatest too the least should ryghtfully bee cutte of from Gods Church but that he of his owne mere goodnesse gathereth vs too him After the same maner dooth S. Iames exhort the great men of this world too glory in their smalnesse bycause God hath taken away the blyndfolding that letted them too know their owne wretchednesse For wee knowe that men doo wilfully abuse their greatnesse and beleeue them selues too bee marueylous wyghtes tyll they come too knowe god Therefore the great men of this worlde haue their eyes blyndfolded and that deceyueth them and maketh them too take leaue too doo what they liste Now Saint Iames sayeth that they haue cause too glorye of their smalnesse for that our Lorde discouereth them too bee creatures out of all hope as of themselues and yit neuerthelesse taketh them intoo his fauour of his owne mercy And let the little ones sayeth he reioyce in their nobilitie bycause God hath exalted them in somuch that whereas they were but as wretched woormes and had nothing but reproche in them God hath taken them vp and made them new creatures Yee see then that the meanes too vnite vs as wee ought too bee is that euerye of vs in his degree acknowledge himselfe too bee in a wretched and miserable plyght anâ— that when he hath yeelded all too Gods mere mercy he acknowledge that the same is spred ouer all at this day and that it is not for vs too stint or too brydle him but in asmuch as he hath chozen vs it is our dewâ—ie too receyue those intoo our fellowship whom he hath set in the same aray and company with vs That say I is the thing that Saint Paule amed at in saying that our Lord Iesus Christ is the peace of all men yea euen as well of them that were mere afore as of them that were yit farre of But yit as I tolde yee afore he had an eye too the foolishe ouerweening of the Iewes which woulde haue driuen away the Gâ—ntyles from the kingdome of god And he telleth vs that if wee mynd too haue Iesus Christ too bee our mediator too giue vs enterance too God his father and too guyde vs thither and that all this should bee grounded vppon Gods mere mercy let vs not bee so folish as too clayme aught too our selues as who should say wee were better than other men or ought too bee preferred before them but let euery of vs acknowledge that all of vs had neede of Gods infinite mercye bycause all of vs were shet vp vnder sinne as S. Paule sayeth in another place Now must we apply this well too our owne behoofe For some thinke that men are aduaunced the rather bycause some of them haue bin of an honest and vnblamable conuersation to the worldward some borne of honorable houses and othersome indewed with exâ—â—llent vertewes or with some skill and cunning Too be short euery man sercheth and seeketh as much as is possible too alledge some thing why God hath accepted him rather than
of him in the first Chapter of S. Iohn And this in effect is the maner how wee ought too put this text in vre where it is sayd that our Lord Iesus Christ is in such wyse the cheef stone that he beareth vp all the whole building in the corner and we knowe that the greatest weyght of a building lyeth vpon the corner But by the way let vs marke also that S. Paule ment not too set Christ alone in a rowe by himself and to couch other stones with him that should haue maystership and authoritie as well as he but simply too shew that there is no more diuersitie betweene the Lawe and the Gospell as touching the substance of them but that our Lord Iesus Christ is the end of all and that wee bee so ioyned and knit togither by his meanes that all of vs are made the Temple of God and belong by vnitie of fayth too the spirituall building wherin God intendeth too dwell Yit notwithstanding if our fayth rest not wholy vppon our Lord Iesus Christ it is certeyne that wee cannot bee builded vppon this foundation For whereas the Papistes inuent Patrones and Aduocates too get them fauour at Gods hand and heape vp a number of meanes too merit withall it is all one as if they made themselues straungers too Iesus Christ. Now whosoeuer turneth away from him and it bee but a finger bredth must needes fall intoo destruction for ▪ it is the propertie of a foundation too beare vp the whole building Now if the buildig bee too wyde and ouerhang it it must needes fall downe Euen so goeth it with vs If wee bee not builded vppon Iesus Christ so as our fayth bee lined and leueled vntoo him and wee sticke too him without adding of one thing or other he must needes disauow vs for any of his and cast vs quyte away And in good fayth the Papists their lyke doo well be wray their greate vnthankfulnes by their wandring here and there and by their adding of new meanes at their owne pleasure This wrong and outrage which they doo too our Lord Iesus Christ deserue wel that we should tumble them downe and cut them quite off from Gods Church Therfore if wee mynd too inioy the benefite that S. Paule setteth foorth to vs heere let vs beware that our fayth bee so framed too the Lawe and the Gospell as too reiect whatsoeuer thinges man shall haue inuented assuring our selues that it is the next way too drawe vs too destruction and that wee cannot bee grounded vppon Iesus Christ too stand fast vpon him for euer vnlesse wee addmit all the thinges that are spoken and witnessed of him in the Lawe and the Gospell without making of it Lawfull for men too adde any thing at all too it Yee see then in effect that the thing which wee bee warned of in these woordes of S. Paule is that wee belong not too our Lord Iesus Christ ne can bee of Gods Church except it be by following the pure doctrine of the Lawe and the Gospell and by forsaking as yee would say all the filth and abhomination that men haue deuyzed by their owne dreames and dotages how fayre colour of wisdome soeuer they beare For they will fynd store ynough of fyne pedlery too make folke beleeue that their adding of so many gewgawes is not without cause But howsoeuer they fare if wee couet too bee ioyned and vnited too Iesus Christ we must so abyde in him as too make none account of any other thing And therwithall wee see also that too bee taken for Gods children wee must giue our wynds too trew concord For S. Paule setteth downe bothe twayne of them heere and in verye deede they be things inseparable that Christians being taught Gods word purely should with one hart and one mynd receiue the things that are so set forth vnto them and haue brotherly concord among them too speake as it were with one mouth and too make one pure and simple confession Then lyke as hithertoo wee haue seene that we must be builded vppon Gods pure woord alone so it is shewed vs heere that wee must not euery of vs bee bent too his owne opinion but frame our selues too the vnitie of fayth accordingly as S. Paule speaketh therof in the third too the Philippians saying ▪ if ye intend too bee perfect ame yee all at one mark and be yee knit truly toogither in one For wee know how ambition tickleth vs continually and euery man would fayne haue somewhat by himself too set out his owne estimation withall For the very cause wherof came al the heresies that euer were is this pryde so depely rooted in mennes harts that wheras all of vs ought too bee lerners euery of vs will needs bee teachers And in verye deede he that is to teach other folks must not set foorth any thing of his owne but purely impart vntoo them the things that he hath learned of our Lord Iesus Christ. And soo bycause men are so froward that they couet alwayes too knowe more than is lawfull for them therefore they misbehaue them selues and euery man would keepe a schoole too make a showe of hym selfe But it is said heere that in stead of this dealyng wee must bee knyt toogither that wee may speake all as it were with one mouth and confesse that wee haue but one God and one Father by shewing our selues too haue no mo maysters but onely Iesus Christe Neuerthelesse it is true that such a concord would not bee ynough but I haue told you already at what ende wee must begynne that is too wit at the pure instruction which wee receyue of the Prophetes and Apostles The Papistes brag too too much of theyr agreement and so may they do ful wel for the diuel possesseth thē in such wise that they be wholly sotted in it In deede there is ianglyng iarryng ynough among thē they snatch one at another lyke Curdogs when they bee in theyr own Synagogues but yit they sticke toogither lyke Burres in the mayntenance of all vngodlynesse We see their diuelish madnesse wilful stubbornnes when they reason for the mayntenance of their own lies ageinst gods truth But S. Paul sheweth vs after what maner we ought to agree ▪ namely not in dreames dotages nor in the things that men haue put foorth of their own store but in the doctrine of the Prophets Apostles Now seing that the Papists haue banished the holy scripture although they make coūtenance to receyue it doo neuerthelesse deface it yea vtterly falsifie corrupt it by their own inuētions therby we see they be farre of frō their reckening in that they vant thē selues with open mouth to bee Gods Church for seeing they haue not the doctrine of the Prophets and Apostles they haue no marke 〈◊〉 the church at al. Although men were redie to receyue al things that are in the holy scripture euē without geinsaying yit if they fal to mingling
our neighbours For here S. Paule hath not only shewed that he was indetted to God for al things that he was bound to him for al the good things that he had bycause they â—ame of his oâ—ly mere goodnesse and free gift but also therwithall abaceth himself in comparison of the rest of the Apostles Now then let vs rid away this cursed affectioÌ„ which is ouer deeply rooted in our nature namely of desiring to perk vp in such wyze as men should looke at vs aboue otheâ— men and commend vs more than others For we see how S. Paule who was so excellent did notwithstaÌ„ding stoopâ— too that lownesse wherfore let vs indeuer too fashion our selues like too him And let vs thinke well vppon this saying of our Lorde Iesâ—â— Christ that he which wil be exalted of God must bee brought lowe in himâ—elfe So then let vs bee little ones of our owne accord and then it is certein that God will reache vs his hand And although he send vs nother statelinesse nor dignitie yit will he giue vs so much thereof as shal bee needefull at least wise if wee haue the trew meekenesse of seeking nothing else but too be gouerned by his hand But heere it myght bee demaunded how Saint Paule acknowledgeth himself a little one seing he hath done more than al the rest as he himâ—elf sayeth in the forealledged place of the first too the Corinthians Saint Paule was not ignorant of the gracious giftes that he had receiued at Gods hand nother ment he too imbace them in his mouth as Hipocrytes doo which say I am nâ—thing at all for he wist well that God had indewed him with great 〈◊〉 and it is not a poynt of humilitie too say I haue nother skill nor wit nor any thing woorthie of prayse for if wee speaks 〈◊〉 wee bee vnthankfull too God as they that burye his benefites wherin his glory ought â—oo shyne foorth Saint Paule then ment not heere too shew that he was a man without knowledge and without the giftes of the holy Ghost or that he had receyued lesse portion of them than other men had but his calling of himself the least was in respect of that which he had bin before he was a member of the Churche For our Lord Iesus Christ had in his lyfe tyme chozen and sholed out the twelue too whom he gaue Commission too publish the Gospell through the whole woorld And now in the meane whyle what was Saint Paule He was not only a priâ—ate person but also banished and cut of as a rotten member â—râ—m the companie of the faythfull And besydes that Satan draue him foreward too all crueltie so long as Gods spirrite was not in him He had in deede a kynd of zeale but that was starke madnesse for he ceassed not for all that too fyght ageinst God in his owne misbeelâ—efe he did it ignorantly but yit could not that excuze him So then wee see that his terming of himself the least was not without cause according wheruntoo he sayeth in another place that he was as an vntymely birth and that it iâ— was not too bee thought that euer he should haue come too the spirituall lyfe wherof he was a minister For he was as a rootten carkesse and there was no lykelyhâ—â— that euer he should haue come too the grace of our Lord Iesus Christ seing he was runne so farre 〈◊〉 and had bin as a tempest in thundering vppon the Church and as a â—allening Woolfe that â—ought nothing else but too 〈◊〉 his pray And so wee see how his confessing of himself to bee the least of the Saintes was vnfeyned namely as in respect of his former state But God who not only exalteth the thing that is small and low but also maketh what he listeth of nothing vouâ—asafed too change him after that fashyon too the end that that miracle shoâ—â—d amaze vs as oft as we thinke vpon it wee not only lerne too magnifye Gods goodnesse in that deede but also apply the same too our owne vse and therwithall euerye of vs bethinke himselâ— aduyzedlye and returne too our former state I meane not too bee such as weâ— were in old tyme but consider welll of it 〈◊〉 too examin our selues throughly that Gods infinite gracâ— and goodnesse may appâ—â—â—â— the more in vs That then is in 〈…〉 â—â—ing that wee hauâ— too remember concerning Saint Paule And therfore as oft and whenâ—ieuer the great treasures of Gods mercie which are imparted too vs in our Lord Iesus Christ are preached vntoo vs let vs bee sâ—â—e that euerye whit therof was warranted too vs in Saint Paules person and that he spake not as of things vnknowen but that he had sure experience of them and that in his person we may see still with our eyes the thing that he vttered with his mouth Now let vs come too the gracious gift that he speaketh of which is the publishing of the incomprehensible riches of our Lord Iesus Christ by the Gospell It was a great matter that Saint Paule had bin receyued too bee a sheepe but God thinking not that too bee ynough did put him in office of a Shepherd The thing then which he meaneth heere is that wheras he had bin a Woolf full of crueltie he was not only chaunged too become a Lamb too obey the voyce of our Lord Iesus Christ and too bee quiet in his flocke but also exalted of God too a much greater and hygher diginitie insomuch as he was ordeyned a Messenger of mans saluation and a dealer foorth of all the riches of our Lord Iesus Christ which neuerthelesse are incomprehensible not that wee ought not too seeke them but bycause the measure of them dooth vtterly exceede our capacitie Now then wee see the effect of that which Saint Paule teacheth heere going foreward still with the thing that he began with heeretoofore namely that wee must vnderstand that he thrust not himself foorth through folish ouerboldnesse too take vppon him the office of an Apostle but that he was called too it from on hye and set in that degree by god And further let vs assure our selues that this doctrine was not put foorth intoo the aire at all aduenture but leueled at vs by Gods holy Ghost and by his woonderfull forepurpose as wee shall see anon afâ—er Therfore let vs not thinke that Saint Paule hath spoken only for those whom he presently taught that in the the meane season thâ— same doctrine belongeth not too vs but let vs rather vnderstand how it was Gods will that Saint Paules labour should bee too our behoof at this day and that wee should receyue profit by it That is it which wee haue too remember concerning the processe of thâ— text And therfore let vs vnderstand that whensoeuer the Gospel is preached vntoo vs wee haue there inestimable riches insomuch that when wee haue throughly set al our wittes too the boulting out of the knowledge of
full fed it shal bee but with wynd that is too say with vayne and tryfling imaginations as I told you this morning They therefore which deuyze patrones of their owne head and surmyze that God will fauor them for it and in the meane whyle let Iesus Christ alone must vnderstand that they bee so farre of from obteyning their requests that God dooth rather abhore them insomuch that when they once swarue from the ankerhold which is set foorth for vs in the scripture that is too wit from hauing our Lord Iesus Christ for their lodesman the Angels of heauen must needs forsake them and the Saints also to whom they behighted themselues must needs deny them yea al of them must set themselues ageinst them as aduersarie parties For there is no means for vs too bee matched with the Angels Prophets Apostles and Martirs till wee haue trew concord with them And how shall wee haue that By fayth that is too say according too the pure doctrine of the Gospell Not that it is ynough for vs too haue our eares beaten with it but that wee must receyue the things that God promiseth vs there so as wee abhorre all that euer Satan can set afore vs and haue none other guyde than only our Lord Iesus Christ who hath told vs that he is the lyght of the world and that whosoeuer walketh in him cannot stray But by the way wee must serche and examin our selues narrowly that wee take not a vayne cloke vnder the name of Iesus Christ as we see manie doo now adayes which protest themselues to bee Gospellers And euen among our selues what a number are there which will shew signes greate ynough that they bee willing too followe Gods woord But they think too discharge themselues with petie tryfles and when they haue once giuen eare too the doctrine and spoken a fewe good words then too their seeming God is hyghly bound vntoo them But heere it is shewed vs that wee haue none acquayntance at all with him vntill Iesus Christ dwell in our harts And that is the verye meane wherby too bee filled with his benefits and too haue his holie spirit dwelling and reigning in vs For vnlesse we feare God and walk in his obedience so as wee behaue our selues according too his will and all our wits and desyres ame thitherward it is a token that wee liue after the flesh as Saint Paule sayeth too the Galathians Therefore wee must shewe by our outward fruites that wee bee truly ioyned too Iesus Christ and that he hath made vs partakers of his holie spirit Now hereuppon Saint Paule addeth further that vvee must bee rooted and grounded in charitie This woord Charitie or loue may bee taken as well for the loue that God beareth vs as for the mutuall loue which wee ought to beare one towardes another But the verie trew and natiue sense of Saint Paule heere is that he ment too haue vs knit toogither For as he spake heeretoofore of Gods free loue towardes vs so now he sheweth how fayth importeth that wee should haue brotherly loue one towards another And the holy Scripture bringeth vs alwayes to that poynt insomuch that when there is any speaking of the full perfection of good lyfe fayth goeth before then comes Charitie next vntoo it For the end that wee must begin at is the vtter abacing of our selues too the end wee may seeke all our welfare at Gods hand and that our seeking of it there may bee first too acknowledge that he giueth vs all things in the person of his onely sonne and secondly too call vppon him too settle our fayth in him too flee wholly for refuge too his mercy and after as euery man feeleth himfelf bound vntoo him as all of vs are exceedingly so to acknowledge by our thanksgiuing that he is our rightuousnes our holynes our victorye our ioy our glorie and our happinesse that wee may performe the thiâ—g which is sayd in Ieremie whosoeuer glorieth let him glorie in the Lord bycause it is he that woorketh ryghtuousnesse Iustice and mercy Yee see then that wee must rest wholly vppon our God or else all the vertuousnesse which wee seeme too haue before men shal bee but filth and dung Now then haue wee fayth Charitie must be matched with it and wee must liue euenly and vpryghtly one with another euery of vs acknowledge thus I was not created for my self nor to seeke myne own priuate benefyte commoditie but for the benefite of my neighbours also And therfore let vs absteyne froÌ„ al guile wrong outrage and malice and indeuer to serue eche others turne according too our abilitie That is the perfection of good lyfe Saint Paule hauing spoken alredie of fayth addeth now that wee must also bee grounded in Charitie as if he should say wee must not haue alonly some fit or pang of loue as manie men haue but there must bee a stedfastnesse and euen holding on in it all our lyfe long For a thing may giue a greate blaze and yit quayle anon after Behold a huge building may be ouerthrowen with one blast of wynd if it be not set vppon a sure foundaton Also a man may set vp a greate tree but if the roote bee cut asunder what will come of it It must needes fall downe out of hand or else if it haue some hold a the one ende for a tyme it must needes wither at the heate of the Sunne Euen so is it with vs when we haue a greate zeale which is not well rooted in our hartes for it wil bee but as a maske or a gay showe before men That is the cause why Saint Paule exhorteth vs purposely too bee grounded in charitie too the intent too correct the vyce of louing by startes or fits as they say which is too common a thing Neuerthelesse it were a fondnesse too concluâ—â— therefore that our saluation were grounded vppon our good woorkes For heere he treateth not of the cause of our saluation but â—nly how wee ought too rule our lyfe Agein wee knowe there is but one onely foundation of the Church as S. Paule sayeth in the third chapter of the second Epistle too Coriâ—thians and as wee haue seene alredie in this selfsame Epistle and specially as Iesus Christ himself declareth in the sixteenth chapter of Saint Matthew And which is that foundation It is Iesus Christ and no man can lay any other than that which the Prophetes and Apostles haue layd and wee must hold our selues too it at this day and euen vntoo the worldes end And yit may wee not ceasse too bee rooted in loue by meanes of our Lord Iesus Christ. When men demaund what is the cause of our saluation by what meane wee be brought into his fauour and how wee may come vntoo hym and cal vpon hym with full trust wee must answeare it is bycause our Lord Iesus Christe is giuen vs and it is he in whom the fulnesse of the
towardes vs if wee herken too his voyce and rest wholly vppon him not doubting but that he will preserue vs so as wee shall bee safe vnder his protection as he himself protesteth saying that he will receyue all that are giuen him of God his father and so keepe them when he hath receyued them as none of them shall perish but he will rayze him vp agein at the last day Now let vs cast our selues downe before the maiestie of our good God with acknowledgment of our faultes praying him too make vs perceiue them more and more that our miseries may driue vs to seeke the good things that he offereth vs euen with trew singlenesse of fayth and that we may not wander here there in our owne fond speculations and gazes but abyde so settled vppon his word as it may bee our only leaning stocke and take such roote in our hartes as it may not only make vs too walke in all purenesse before him and too â—eeke his mercie in the person of his only sonne but also make vs to liue vprightly and indifferently one with another and that we may so profit therin as wee may abhorre al the abuses of the world assuring our selues that seeing wee haue Iesus Christ for our guyde wee cannot fayle to come thither as he is ascended alredy in our behalf that is too wit too the euerlasting heritage which he hath purchased for vs according as it is his will that wee beeing made his fellowheires should in the end come too the same perfection wherintoo he is gone afore vs That it may please him too graunt this grace not onely too vs but also to all people c. The .xxi. Sermon which is the sixth vppon the third Chapter and the first vppon the fourth 20. Novv vntoo him that is able too doo most abundantly aboue all things that wee aske or thinke according too the power that vvorketh in vs 21. Bee prayse in the Church through Iesus Christ throughout all generations for euer more Amen The fourth Chapter 1. I therefore vvhich am a prisoner in our Lord vvarne you too vvalkeas becommeth you in the calling vvhervvith yee be called 2. VVith all lovvelinesse and meekenesse vvith pacience c. WHen God hath doone vs neuer so much good although wee feele our selues beholden vntoo him and bound too yeelde him his dew praise yit can wee not discharge our selues of our dewtie with a free hart except wee hope that he will holde on still hereafter and shewe himselfe the same too the ende which wee haue knowen him too bee heretoofore Now without fayth we cannot hope and so is it vnpossible that God should haue his dew praise at mens handes Put the cace wee had found Gods helpe at our neede and whatsoeuer wee could wishe and in the meane whyle wee thinke it was but a sodein brayd which is vanished away out of hand and that hensfoorth wee may looke for no more at his hand and that it shal bee in vayne for vs too requyre it it is certeyne that wee would come no more at him bycause wee should bee pinched and pressed with heauinesse and griefe Therefore that wee may holde out in praysing Gods name wee must cupple these twoo things toogither that is too wit that on the one syde wee bethinke vs of the good that wee haue receyued of him and that on the other syde wee hope still that he will alwayes bee stedfast and constant in his purpose vntoo the end and neuer ceasse to doo vs good And that is the order which S. Paule keepeth heere saying Prayse and glory be yeelded vntoo God. And how vntoo him sayeth he vvhich is able too doo all things beyond our asking yea and beyond our thinking too Now it is certein that heere Saint Paule had an eye backe too that which wee haue seene before which is that God did then vtter the infinite riches of his goodnesse when he voutsafed too haue the Gospell which is the message of saluation published throughout the world Neuerthelesse he quickeneth vp the faythful to discharge themselues cheerefully by telling them that they must not mistrust that God will withdrawe his hand as though his shewing of himselfe liberall towardes them had bin but for once and away His meaning then is that God will go through with his woorke and therefore that wee may giue our selues too the praysing of his name without any stop as well in respect of the good that wee haue receyued already as vppon beleefe that he will holde on without euer fayling vs That is the effect of the matter which wee haue too gather vppon this streyne Now his saying is Let glory bee yeelded to God in the Church wherby he sheweth that it is not ynough that euery of vs doo priuately acknowledge the benefites that God hath bestowed vppon him but that wee must also ioyne toogither in that mynd For if the body bee well at ease surely no member will bee so addicted too it selfe but that it will haue regard of all the rest Now then when as God hath made his Church too prosper so as the number thereof is multiplyed and it is also increaced in spirituall giftes not onely they that haue receyued those benefites must inforce themselues too praise God but also all the rest of the body for so much as it becommeth vs too bee knit togither with the holy bond whereof S. Paule will speake heereafter That then is the cause why he speaketh purposely of the Church as if he should say that seeyng God dooth so vtter his goodnesse euery man ought too bee inflamed too glorify him bycause that looke whatsoeuer he dooeth too our neyghbours wee ought too take it as doone too our selues And verily he had an eye heere too that which myght hinder the praysing of God with one trew consent For the Iewes had alwayes a certeine disdeyne ageinst the Gentiles bycause they thought it was meete that themselues should keepe stil the birthryght and that they had wrong if any of those were made equall with them which had bin vtterly shaken of afore And likewyse the Gentyles perceyuing the Iewes too bee giuen too foolish bragging of the lawe which had taken an end myght haue despyzed them on the other syde Saint Paule therefore telleth them here that inasmuch as God had called them as brethren too the heritaunce of saluation it became them too agree in such wise in the praysing of him as his prayse myght sound euerywhere And he sayeth Let prayze bee yelded too God yea euen for euermore from world too world and by Iesus Christ. Forsomuch as Saint Paule hath treated hertoofore of the grace that serued to guyde the faythfull too the kingdome of heauen therfore dooth he of good ryght say that men must not only prayse God for once and away but also that there is cause too continewe the same not the lyfe of one man but throughout all ages Yea and moreouer S. Paule ment to doo vs
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
out of hand Why holdeth he vs still in such weaknesse Why giueth he vs not an Angelicall power and perfection As I sayd afore he will haue vs to learne too liue warely and awefully knowing that it standeth vs on hand to haue him go through with the thing that he hath begun And therwithall we must also liue meekly gently one with another and not be so proud as to despyze other men and too draw aloofe from them but rather consider that they may helpe vs and that there is not so bace a person in Gods Church which hath not receyued some thing wherwith he may bee able to doo seruis too his neyghbours That then is the thing that wee haue seene alredye Agein if wee thinke that a poore sillie soule hath no learning too teach vs and that wee can receyue nothing at his hand let vs beware that wee doo not preiudice the grace of god For it is certeyn that looke how many haue anie tast and feeling of the Gospel wee haue record that God dwelleth in them by his holy spirite For fayth is the singular gift of God and it is a sure token that God dwelleth in euery man where wee see any feeling and knowledge of the Gospell Also it is certein that euerye little drop of Gods grace is woorthie too bee esteemed so as there is no cause in this beehalfe why pryde should hinder our linking toogither or that wee should not consider that all of vs are members of one bodie Let that serue for one poynt And therwithall on the other syde let euery of vs looke well to himself for wee shal yeeld account of the benefyts that God hath bestowed vppon vs and the more a man hath receyued the more blamed shall he bee if he indeuer not too discharge himself of his duetie in seruing of his neyghbours as I sayd afore For the end of all Gods giftes is alwayes too edifye one another that Gods Temple may grâ—we among vs and bee still rered too his full perfection And so yee see how wee ought too bestowe the spirituall giftes that wee haue receyued at Gods hand For the same cause also it is sayd that such as know the Gospell ought too shewe by the conuersation of their whole lyfe that they bee the children of lyght and not as blynd wretches that wander in darknesse Wherfore let vs learne to make Gods giftes auaylable in such wyse as he may bee glorifyed by them And in that respect is mention made expresly of meazure too the intent wee should not alledge for our excuce that this man or that man gaue vs no good example For when it standeth vppon commendation then euery of vs beares hymfelf on hand and would perswade all the world too beleeue that he is very excellent And yit in the meane whyle wee consider not that God hath bound vs dubble in voutsafing too shewe so large bountifulnesse toowardes vs as too set vs in hygher degree than our neyghbours Therfore let vs bethinke vs better of it both generally and particularly than wee haue doone Generally for that wee haue the Gospell freely preached heere among vs and for that wee ought vniuersally too bee as a burning Cresset too shew the way of saluation And particularly by discharging euery man his owne duetie that wee giue no cause of stumbling too our neyghbours but rather indeuer too drawe them too vs which are aloofe from God and his truth and also take peyne too confirme and put foreward them whom God hath set alredie in a good trade and in the ryght way But alas Men discharge themselues ill of that For according as any man hath the excellenter giftes so will he needes ouermayster all others and bee woorshipped as an Idoll and so in the meane whyle the vnion is broken in manner of all handes And yit for all that as I sayd afore it is impossible that we should linke toogither in brotherly concord but by conforming our selues too such as are of the Church as too our owne members Without that it is impossible for vs too bee truely linked in one and yit yee shall see that euery man couets too bee had in estimation Agein when it commeth too the edifying of others we doo cleane contrarie too that which Saint Paule telleth vs heere For in the fourteenth and fifteenth too the Romans he sheweth that wee must deale as if a strong man should see another man weake so little ought he too vtter his strength too the broozing of his neyghbour that he ought rather too beare him vp As who should say that if I had a little child to lead I should breake both his armes and his legges in running hastily with him And if another man that is much stronger than I would needes tyre mee vnder colour that hee is lustyer than I by trying his abilitie and force ageinst mee is it meete that I should bee cast downe by him Therfore wee must as I sayd haue a care too fashyon our selues in such wyse too our brethren as the stronger sort doo not shoulder their neyghbours that are feeble and weake nor vexe them by laboring too ouercrop theÌ„ by force ne doo as the Prophet Ezechiell vpbraydeth namely that such as abuse their corage strength after that sort are as Goats that dosse with their hornes ageinst the sillie Lambes which haue none other intent but too bee meeke That is the thing which wee ought too doo and wherfrom wee bee farre of Also it is certein that the Citie of Geneua ought generally too bee as a burning Cresset too giue lyght too such as are yit farre of from the Gospell But it appereth how the world goeth with vs I report mee too yisterdayes dealing I must needs speake of it For if I concealed it in the pulpet and in the meane whyle the Countrifolke can make report of it in the stretes yea giue iudgment of it were I not much to blame Seing then that the little children can sing of it as they say should I not be too rank a traytour to God his people if I if I I say and my fellowes should play the dumb doggs If a goldsmith should make a Crosse or a Chalice he should bee punished as he deserueth If some other man doo make a thing that serueth too popish superstition it shal not bee abidden If a marchantman sell beads he shall haue his punishment as he is worthie But if a man sell Chesibles Awbes all other trinkets of the masse that shal be suffered and borne with Neuerthelesse this hath bin doone And in whose name Euen of them which ought too brydle others and too punish them that had offended And in what place In the place which is dedicated and consecrated too God for the executing of Iustis Yit notwithstanding it will perchaunce bee sayd that it was done through ouersyght and I beeleeue it For had the partie bin well aduyzed surely he
assuring our selues that if Gods sonne had not come downe vntoo vs there had bin no meane for vs too haue come vntoo God his father For besyds that wee bee plundged heere in myre and haue nothings in vs but vtter frayltie it is certeyne that we beare as good as a hell about vs bycause the diuell is not without cause called the prince of this world So then seeing wee bee vnder the tyrannie of Satan and of sinne how could wee mount vpward if Iesus Christ drew vs not But first it behoued Christ too come downe hither And therby are wee taught to woorship our Lord Iesus Christ alwayes in the person which he hath taken of the mediatour and wheras the vnbeleuers and vnholie folk take occasion too despyze him bycause he was crucifyed let vs honour him still as he deserueth For wheras his greatnesse and maiestie were after a sort darkened for a tyme that was too giue the greater beautie too his mercy and louing kindnesse which selfsame woord S. Paule vseth when he purposeth too expresse well what earnestnesse of mynd and care God had too raunsome vs from the dungeons of death And so yee see in effect what we haue too consider vppon the Apostles woords where he sayth that Iesus Christ was so abaced And wheras he addeth that he went vp aboue all the heauens I haue told you alredye in one woord that it is all one as if he ment too exempt him from the aray of creatures knowing that as now hee is not subiect too any chaunge And for the same cause is it sayd in the sixt too the Romans that he suffered once in dying for our sinnes but yit for all that dyed not for euer bycause he is entred into the lyfe of God that is to say he is made parttaker of the immortall glorie so as wee haue iust cause to cast downe our eyes And bycause wee conceyue not this so hygh souereintie which was giuen him let vs honour it seing that euen the Angels of heauen do beare vs companie therin For it is not for nought sayd in the Psalm that all the Angels of God worshipped him when he shewed him self too the world which text the Apostle also applyeth to his person in the first chapter too the Hebrews Herewithall let vs mark that although Iesus Christ be not shet vp in anie place certayne yit he ceasseth not too keepe still the trew nature of his bodie For the Papists haue imagined that although he bee in heauen yit he is euerywhere else as well as there yea and therwithall they haue their speculations too shewe how it is no inconuenience at all that God should haue his beeing aboue and therewithall also bee beneathe â—eere with vs And theruppon they imagin themselues too haue the bodie of Iesus Christ in Almbrye by reason whereof they beare it abrode in the streates and cause all men too woorship it and yit in the meane whyle men knowe it is but a morsell of bread Yis say they it is god But that is an vtter adâ—ichilating of the trwe nature of our Lord Iesus christ In defence therof they alledge that if it had the propertie of a bodie it must needs bee in one place certeine But aboue the heaueus there is no place too speake after the maner of the philoâ—ophers it is sayd that Iesus Christ is there ergo say they his bodie hath not the properties of a bodie Yis and wee knowe that the Angels haue no bodies and yit are they not euerywhere for they be faine to go whether soeuer God appointeth them Now seeing that the Angels are not tyed too any place notwithstanding that their essence is not infinite but comprehended within a certeine measure though they haue no proportion of members why should not Iesus Christ bee aboue all the elements of this world yea and aboue all the heauens and yit not ceasse too bee very man Not that he can dye anie more or bee subiect too anie of our passions and infirmities as hee was heertoofore when he listed too bee conuersant in the world for as now he is quyte rid of all those things but that howsoeuer the cace stand he holdeth stil his trewe nature of man And although he bee aboue the heauens yit let vs assure our selues that that distance hindereth not his preseâ—tnesse with vs and in vs As how Wee must mark what hath bin touched afore It is sayd that he filleth all things yea but that is with the power of his spirit Yee see then that the filling wherof Saint Paule speaketh is that wee should haue our fill of the benefyts of our Lord Iesus Christ and that when wee bee graffed intoo his bodie and made one with him by beleef of the Gospell then may we assure our selues that he is the fountayne which neuer dryeth nor can neuer bee emptyed with drawing and that in him wee haue all varietie of good thinges and all perfection Now then if Saint Paule had ment as the papists haue forged and as is maynteyned now adayes of manie ignorant and wilfull persons namely that Iesus Christ filleth all things with his humane nature surely hee would not haue forgotten it but he letteth it alone as an absurditie Wherfore let vs mark well the the twoo sayings that are set downe heere that is too wit on the one syde that Iesus Christ is gone vp aboue all the heauens and yit notwithstanding that he ceasseth not too fyll all things It is sayd that he is gone vp aboue the heauens euen to the end that we should not be tyed too this world and too our fleshly fancies when we intend too resort too Iesus Christ but that wee should lift vp our mynds on hygh and seeke him there by fayth Insomuch that when the holie scripture sayeth that God is in heauen it intendeth not too assigne him some peculiar place The respect is farre differing and altoogither vnlyke betweene God in his spirituall essence and Iesus Christ in respect of the bodie and humane nature which he tooke of vs For when we speake of God we must alwayes lay this ground that he hath an infinite essence which filleth al things so that heauen is as his royal throne the earth is his footestoole Not that he hath any feete nor any seate to sit on but it serues to shewe that there is no distance so farre or wyde that can conteyne the maiestie of God which is infinite as I sayd That is a thing which wee must beare in mynd when God is spoken of vntoo vs And why then is it sayd that God is aboue al the heauens and why dooth Saint Paul speake after the same maner here of Iesus Christ It is bycause that wee bee dull and earthly that if God should not tell vs that he hath his temple palace in heauen we would tye him too euery pyller to euery stone too euery waterspring too euery tree too bee short too
in honour and the mouth is more than the leg Marke it then for one poynt that there is such diuersitie that our Lord exalteth and honoreth whom he listeth more than others There are both great and small in the Church and all must not bee teachers and Prophets But yit this diuersitie letteth not but that euery member hath his desyre and that which is meete for it so as the foote enuyeth not the hand nor the hand the foote no more than any of them both enuyeth the eyes Too what purpose should it serue the hand too haue syght It were a thing which not only could doo it no good but also should doo it harme If euery member had al offices in it self surely the bodie should be confounded and come to nought So then the hand hath his perfection in that which belongeth vntoo him I meane in his degree and lykewyse the foote Howbeit S. Paules meaning is that it ought too suffyze vs that the Church bee edifyed in common â–ª For if our neyghboures bee inriched with Gods giftes the same redoundeth partly vntoo vs And on the other syde if wee haue receyued a larger measure of grace wee bee the more bound too imparte the same too such as haue neede of it That therefore is the thing which Saynt Paule meaneth too set downe in this text saying that if the knittyng bee after that manner the bodye shall bee well buylded and made vp And heere wee see how he contineweth his matter which is that wee must be so linked toogither according too the doctriâ—e of the Gospell as Iesus Christ may reigne ouer vs and wee knowe that the heauenly father hath giuen vs him with condition that wee should all linke toogither vnder him and maynteyne a brotherly vnitie among vs But yit afore all things wee must bee subiect too him that hath all souereine dominion and consider that for asmuch as the heauenly father hath set him in that degree wee must all ame at him and continew in his obedience vntoo the end And therwithall let vs vnderstand that that cannot bee doone without loue that is too say vnlesse euery of vs rid himself of the cursed affection of seeking too much our owne profit For in deede it is easye too perceyue that that affection dooth so blynd vs that it makes vs too despyze our neyghboures So much the more therfore dooth it behoue euery of vs too indeuer too giue ouer his owne ryght and too knowe that God hath not so distributed his giftes that euery man may bee a world or a Church of himself but that for asmuch as euery man hath neede of his neyghboures the same is the very meane wherby he will hold vs toogither And that ought also too prouoke vs so much the more too doo what wee can one for another Although then that there bee but one fountayne from whence wee drawe all spirituall giftes namely euen our Lord Iesus Christ yit notwithstanding God maketh the fulnesse of the grace which he hath put in Iesus Christ too flowe foorth as it were by chanelles that wee may receyue euerye man his portion as is expedient for vs And so yee see in effect what wee haue too remember heere Now were this doctrine well put in vre surely all the trubbles that are now adayes in the world would soone bee appeased and there would no more bee so many bickerings and disputings but wee should easly agree all toogither For Ambition or Uaynglorye is the moother of all heresyes for wheÌ„ men will needes exalt theÌ„selues they must needes therby thrust downe Christ if they could Agein whence spring Superstitions but of this that men knowe not the inestimable benefytes that are brought vs by our Lord Iesus Christ and are dayly offered vntoo vs in him by the Gospell This hath made the world alwayes wanton and wandering after his owne lusts this hath made men too forge so many patrons and aduocates this hath made men too aduaunce their owne deseruings this hath made folke too deuyze so manye satisfactions so many meanes wherwith too please God and so many new seruices namely for that they were not contented with Iesus Christ and all for want of knowing what manner a one he is and that when wee once haue him he ought too suffyze vs and wee too hold our selues too him bycause the father hath so gloryfyed him as wee ought of duetie too doo him homage and too honour him as our souereyne king For asmuch then as wee see the wretched vnbeleeuers to be scattered here there by reason that they turne away from Iesus Christ we haue so much the more neede to be warned to hold vs simply to his obedience to know that all our welfare commeth of him therfore that we ought to returne to him to yeeld him his dew honour therwithall put our whole trust in him that too the intent we may so doo we must consider that there is nothing but â—â—lth in vs that we hold our spiâ—itual lyfe of him that not for once away but in such wyse as he woorketh continewally in vs sttengthning furthering vs euen vntill he haue brought bs to his perfection that is to say to the perfection which we hope for by him And for this cause was the holy Supper left vs as a remeÌ„berance that our Lord Iesus Christ is he in whom we must wholly seeke all things belonging to the lyfe of our soules For there we professe that he is our nurrishment euen to satisfye vs to the full And therfore the cause why wee come thither to eate drinke is to put vs in mynd that we haueâ—â— Iesus Christ not the halfe of our lyfe only but the whole of it that when wee bee fed with him we must content our selues with him not seeke one droppe nor myte as they say elsewhere After this maner then must wee now come to the holy table that is to wit after the examining of our owne sinnes when we once know that wee bee nothing wee must seeke by what meanes God calleth vs to him and how we may keepe our way thither euen tyll we be perfectly knit vnto him namely by knowing that Iesus Christ is giuen vs and that in him we haue all that is behooffull and wanting in our selues And therfore let vs so esteeme our Lord Iesus Christ as wee may take him for our very sustenance and as our fayth as I haue touched afore be not haled away to roue heere and there and finally to vanish quyte away but may so rest vpon him as we may know that there is nother rightuousnesse nor holinesse nor merit nor power nor aught else in our selues but that wee shall fynde all in him that we cannot be parttakers of him but wee must also be parttakers of all the goods that he hath receiued of God his father Seeing then that all the good thinges which God hath put intoo our head are communicated vnto
our owne brayne is all of it stark naughtinesse and rebellion ageinst God â–ª So then it was requisite that greate vehemencie should bee vsed in this behalf and therfore also dooth Saint Paule vse it saying that he not only teacheth but also cyteth them too whom he speaketh too the end they may knowe that they bee as it were in Gods presence and that it is not for them too fall asleepe in their vayne selfflatteries but that as the diuell hath manie allurements too beguyle vs so on the contrarie part Gods woord must inlyghten vs and that although wee forslowe too consider our vyces and had leuer too conceale them yit wee must vnderstand that it is more for our profit to come too reason and too examin throughly what is in vs That is the cause why Saint Paule mynding too exhort the Ephesians too chaunge of lyfe setteth downe this adiuratioÌ„ kind of witnesse bearing as though he were present before Gods iudgment seate If there bee any couenanting betweene man and man this solemnitie and Ceremonie of swearing will moue them and cause them to bethink themselues well what they promis at leastwyse if they bee not quyte out of their wits Howbeeit heere is not some Notarie too take notyce of their othes and such other customes as are among men to ratify the things that they agree vppon among themselues but heere is Saint Paule who standeth in the behalf and person of Iesus Christ from whom hee hath authoritie not only too requyre vs but also too summon vs too make our account if wee indeuer not too discharge our dewtie yea and he telleth vs thaâ— it is not for vs too let slip the things that he sayeth nor too heare them with deaf eares bycause God is present too punish our rechlenesse in despyzing his woord Sith it is so let vs learne too leaue flattering of our selues as manie doo whom wee see too pretend deafnesse and whatsoeuer couÌ„tenances they make they continew alwayes the same they were afore Wherfore let vs mark well that God thinking it not ynough too teache â—s intendeth too take away all excuce and â—elleth vs that he wil not suffer such contempt of his woord when wee voutsafe not too giue eare seeing he was so gracious as too speake vntoo vs too giue vs a warrantyze of our saluation Now let vs come too the effect of that which is conteyned heere Saint Paule sayeth Bee not as the rest of the Gentyles are I haue told you alredye that they too whom he wryteth were for a tyme quyte giuen too all naughtinesse and without the feare of god For euen from their cradle they had bin brought vp in all maner of Idolatrie yit they thought themselues well discharged when they had doone some sacrifyze too their puppets Like as at this day in the popedome they that play moste murlimewes are counted most holie and they think themselues out of Gods dette so they haue once doone a sort of pelting tryfles For that cause dooth Saint Paule send the Ephesians too this similitude saying that if they looke vppon the rest of the Gentyles there they may see in what plyght and taking they weere before God had gathered them intoo his Church Prye vppon your selues there sayeth he for there shall you see your owne images before such tyme as God reached you his hand and drew you out of the dungeon of vnbeleef wherin you were plunged you differed nothing at all from them Now then at leastwyse yee ought too consider the grace that hath bin graunted you that it may bring foorth fruite in you By the way let vs marke that in vsing this speech the rest of the Gentyles Saint Paule comprehendeth heere al mankynd For he speaketh not of twoo or three men only nor of any one nation nor of some countrie but he sayeth generally that all they which had not bin trayned in the Gospell were blynd wretches as wee see Too bee short he sheweth what maner of ones wee be vntill God haue preuented vs with his grace too the intent wee should not cast this exhortation away nor beare our selues on hand that we be exempted from all the things which we shall see hereafter Therfore too the end wee surmyze not a priuiledge too withdrawe our selues from the common aray of men Saint Paule hath heere knit all Adams children toogither as it weere in one bundle For in all mankynd there is nothing too bee found but leawdnesse and corruption Heere therfore are two poynts which wee haue too mark The one is that heere as it were in a looking glasse wee should behold what our owne state is so long as God giueth vs the brydle and letteth vs follow our owne swindge Mark that for one poynt and I will lay it out more at large anon The other is that when wee see the enormities which are committed through the whole world that men bee so shamelesse in euil dooing or rather altoogither bewitched and some so besotted as a man can by no meanes moue them to learne too feare God when wee see I say on the one syde such stubbornnesse in men and on the other syde soo grosse and beastly senslesnesse let vs learne to spy our selues there and too consider that God did vs a singular good turne when it pleased him too touche vs too the quicke that his woord myght preuayle in vs For wee differ nothing at al from the woorst and most disordereâ— in the â—orld nor from such as are in moste horrible confuzion Yee see then what wee should haue bin if God had not pityed vs And this ought too touche vs wel too the quicke that the grace which God hath graunted vs bee not darkened and quyte quenched in the end so as wee bee quyte and cleane bereft of it After this manner thereforâ— ought wee too apply this text too our instruction where Saint Paul setteth other men before vs which haue not yit bin inlyghtened by the fayth of the Gospell but are let alone that by comparing our state with theirs wee may consider how mercifull God shewed him self vnâ—oo vs in drawing vs out of such a dungeon too the intent that wee should bee the diligenter in giuing our selues vntoo him Hereupon he sayth VValk no more hensforth as they did in Vanitie of mynd By this woord Hensfoorth or Hereafter he intendeth too shame such as trayned in the Gospell if their lyfe proue not that they haue not mispent their labour For too what purpose are wee called too the fayth of our Lord Iesus Christ but too separate our selues from the stumbling blockes of the world Therefore wee must not excuze our selues by our bringing vp in euyll custome nor by any examples that myght allure vs too leaudnesse nor yit by that there is nothing but frowardnesse round about vs for seeyng that God hath adopted vs too bee his children he wyll haue vs to lyue therafter And therefore let vs marke that fayth importeth such a
Gods lawe had not yit sifted him throughly But when I once entered intoo my selfe sayeth he and knew what it was too lust then did Gods Lawe wound mee too death and I perceyued that the lyfe which I had lyued afore was but death and that I had made my selfe too beleeue woonders taking my selfe too bee that which I was not as fooles doo which beleeue that they bee Kings and Princes when in the meane whyle lyce eate them vp or else they starue for hunger and cold So then Saint Paule confesseth that before he was conuerted he was alyue too his owne seemyng and he tryumphed at it but when Christ had once humbled him and made him feele what Gods iudgment was then he gaue ouer that lyfe and sawe well that it was but a death Lykewyse he sayeth now that although wee bee alyue in the opinion of the world so as men clap their hands at vs and magnyfye our vertewes and that wee our selues also are besotted with the same opinion it is nothing at all but wee must go vntoo god Now wee shall fynd that God hath a speciall lyfe which he reserueth and keepeth as layd vp in secret for his children For albeeit that he make his daysonne too shyne both vppon good and bad and shewe himselfe lyberall towardes all without exception Yit dooth he not scatter abrod the things that serue for his chozen according too this saying of this Psalme Lord how great is thy goodnesse which thou hast layd vp in store for them that feare thee It is as a treasure that thou hast hoorded vp for them So then whereas Saint Paule speaketh heere of Gods lyfe he sheweth that in lyuing according too our nature wee haue not our lyfe of him Whence then Is it not God that hath created vs Is it not he of whom wee haue our beeing and mouing as it is sayd in the seuenteenth of the Actes Then is our common lyfe of God in asmuch as he is our maker but in asmuch as he is the Sauiour of the chozen and in asmuch as he is the father of his children whom he hath adopted this lyfe which is common both too good and bad is not named Gods lyfe but mans lyfe God letteth it alone in his plyght And which then is Gods lyfe It is when vppon his choozing of vs he sheweth vs the way of lyfe and saluation and reneweth vs by his holye spirit so as Iesus Christ dwelleth in vs by fayth as wee haue seene afore and vttereth his power in vs causing our old man to be crucifyed with him yea euen buried too that wee may bee rayzed agein euen too bee separated from all vncleannesse of the world that wee may not resemble the vnbeleeuers who are wholly prisoners vnder the tyrannye of Satan and are driuen and haled by him and giue ouer themselues too all euill That is in effect the cause why S. Paule hath spoken too vs here of Gods lyfe And now that wee may the beteer bee wakened and receyue this exhortation vnfeynedly let vs not deceyue our selues any more with the opinions that euery of vs may conceyue in our owne head nor yit with the iudgment of men which oftymes doo prayse and commend the thing that is nothing woorth Uerilye wee knowe how our Lord Iesus Christ sayeth in Saint Luke that the thing which is hygh and excellent afore men is vtterly lothsome before god Too the intent therefore that wee may no more bee deceyued by them let vs vnderstand that vntyll God haue made vs new creatures and begotten vs agein by his holye spirit wee bee blynd in our vnderstanding wee haue nothing in vs but vanitie and wee bee vtterly ignorant yea and starke beastes That is in effect the thing that wee haue too beare in mynd Wherfore as oft as wee fall too our accustomed byase and followe our owne fancie let vs learne too cyte our selues beefore God and too wey wel what is ment by the lyfe that he reserueth as peculiar too himself Not that it serueth for none other but himself but bycause he bestoweth it vppon none but his owne children For therby it is that he sheweth himself to haue chozen vs as wee haue seene in the first chapter Now heerupon he setteth downe immediatly the hardnesse of their hart not a single hardnesse after the maner as wee take hardnesse for the greeke word betokeneth a thickenednesse or muddinesse as when a peece of wyne that was very well fyned is so trubbled as it becommeth all Lees and groweth thicke and muddie lyke a puddle so as there is no more cleere licour in it Euen so Saynt Paule sayeth that the hart is thickened when it is so blynded and hardened by that meane as it cannot yeeld too the obeying of God and that then there is no cleerenesse in it but all is trubbled lyke a puddle And this word Hart doth in the holy Scripture betoken now and then all the lustes lykings and will of man and sometymes also his vnderstanding But for asmuch as heere Saint Paule hath put a difference betweene a mans vnderstanding and his mynd and his Hart we may wel think that he ment too adde the will togither with all the scannings and debatings which wee make in our selues about the iudging of good and euill and finally the whole vnderstanding which wee haue and the reason that reigneth in vs Saynt Paule therfore ment in effect too shewe that man is so corrupted in all partes of him through the sinne of Adam as there is nother wit nor wil but it tendeth wholy vntoo euill and is vtterly saped in it And therfore lyke as erst he condemned the beastlinesse that is in vs so now also he sheweth that weâ— bee as blockes and cannot bee quiet too follow our God whither soeuer he calleth vs but that wee be stubborne and haue stiffe neckes which cannot bowe as Moyses also vpbraydeth those that rebelled ageinst God telling them that they had a necke of yron or brasse And euen such are wee too of nature And for that cause is it sayd in Ezechiell that God will chaunge the hartes of them whom he will haue saued so that wheras they were stonye before he will make them fleshye This similitude sheweth well what is in vs tyll God haue wrought an alteration in vs For wee haue nothing but hardnesse which is as much as if the holy Ghost should say that wee bee Gods enemyes and refuzers of al truth vntill God haue softened vs and corrected the crabbednesse and stubbornnesse wherethrough wâ—e cast vp our rage in such wyze ageinst god Too bee short all our lustes are as men of warre marching in battell to let God that he should not reigne and execute his power and superioritie which he ought to haue ouer vs Lo what our nature is Now let vs go brag of our owne freewill and of our reason as wee see these wretched Papistes doo who are euer harping styll
part of the well ordering of our lyfe set downe heere by Saint Paule which is that wee must walk in newnesse of lyfe bycause it behoueth vs too bee reformed by Gods spirit And too the intent wee may knowe that our chaunging must not bee in part only but in whole Saint Paule taketh heere the thing that seemeth most excellent and most estemed in mannes nature namely knowledge vnderstanding wit reason and all maner of abilitie of mynd Then if there bee any wisdome in vs Saint Paule sayeth it must bee corrected And why Trew it is that our reason of it self is alwayes commendable but wee bee so corrupted by Adams sin that we haue not the skil to think so much as one good thought which is not crooked and full of malice and rebellion ageinst god And although this be not perceyued openly yit will there euer be some secret hipocrisie lurking which is ynough to much to condemne vs before god Yee see then that the thing wheruntoo wee must inforce our selues if wee purpose too please God is that being rid of all our owne conceits and affections wee get vs a new guyde that is too wit Gods spirit according whâ—â—untoo he vseth a lyke maner of sentence in the twelfth too the Romanes in speaking of Christian lyfe It behoueth vs too bee transformed not only in our affections which are sinfull as euery man may iudge but euen in the thing which seemeth faultlesse that is too wit in the Reason that wee haue spoken of Too bee short wee must bee sacrifyzed or else our lyfe will bee alwayes vnholy and vncleane And this sacrifyzing is expounded by Saint Paule in the text before alledged to be the laying away mortifying of al that we haue of our selues Our trew perfection then is that fyghting ageinst al that is of our owne nature wee suffer our selues too bee gouerned by Gods spirit so as it may bee perceyued that wee bee vtterly chaunged For it is not ynough that our lyfe haue some honestie too the worldward so as it may bee commended and had in good reputation among men but also ambition and all other vyces that ly lurking within vs must bee clenzed away and our Lord must haue the guyding of vs. And for that cause also doothe he adde that we must be reformed according too God namely in trew rightuousnesse and holinesse Lyke as heertoofore he had condemned the old man which as I haue told you alredie is all that euer wee bring from our moothers womb so now he sayeth that wee must bee new creatures And for the same cause dooth he send vs too the example of our Lord Iesus Christ in the sixth too the Romans saying that wee must bee crucifyed and dye with him namely in respect of the old man and also bee fashyoned lyke too his rysing agein too walk in newnesse of lyfe It is trew that he vseth other woords there howeeit all commeth too one which is that lyke as our Lord Iesus is the second Adam so must he bee as a patterne too vs and wee bee fashyoned after him and his image that wee may be lyke him Now surely this wil not come too passe of our owne nature but yit is not this exhortation more than needeth bycause that when the holie scripture bringeth vs too our Lord Iesus Christ it meaneth not that wee should bee as blocks of woode but that wee should come and offer our selues too God that he may woork in vs And in very deede these twoo things agree vâ—ry well that the power which is in vs should come of God for it is he that moueth vs vnto good it is he that bringeth vs to it it is he that giueth vs both the wil the abilitie to performe the wil as we haue seen in another text And yit God worketh so in vs that of his gracious fauour the good works that are done are called ours And in good sooth when we be so led by him wee go And it is not too bee woondered at that Gods goodnesse stretcheth so farre as too make the things ours which are his and whereof he only deserueth the prayse For wee call the bread that wee eate our owne though wee haue it but by tytle of gift For although men take payne for it yit could it not stand them in any stead but through Gods free blissing Then looke what is giuen vs wee call it our owne Euen so S. Paule exhorteth vs too put on the newe man not that wee can doo it of our selues for Iesus Christ must bee fayne too clothe vs with his ryghtuousnesse as well as make vs parttakers of the giftes of his holy spirit And I praye you what is ment by putting on of the new man I haue tolde you already that it is the vtter chaunging of vs both in our thoughts and in our desyres and too bee short in all the partes of our soule Now is not such an alteration the speciall woorke of God and the gift of hys holy spirit Saint Paule therefore meaneth not that wee can doo any thing as of our owne power but yit that euery of vs ought too streyne himselfe too followe whither soeuer he calleth vs And therewithall he warneth vs that all our lyfe is very daungerful vntill wee chaunge and that the newnesse appeere in vs. Now Saint Paule sayeth that the nevve man is created after God and his image And therin he confirmeth the matter which I go about too touch that is too wit that although wee streyne our selues too the vttermost that wee can yit can wee doo nothing vnlesse wee bee preuented by Gods grace Which of vs can bee his owne maker Wee knowe that that honour must bee reserued vntoo God alone But heere the cace standeth vppon a new creating That therefore cannot bee in mans will nor yit in his power And Saynt Paule also hath dispatched that doubt and scruple in saying that the newe man is created of god As if he should say my frendes In dede ye ought not to abuse the grace that is offered you by the Gospell but yit for all that assure your selues that when yee haue streyned your selues what yee can too dedicate your selues too Gods seruice yee can doo nothing furtherfoorth than he woorketh in you by his holy spirit According whereuntoo he sayeth in another place that we doo woorke our owne saluation euen as though we could doo somwhat of our selues but yit he addeth that it must bee in feare and trembling that is too say with putting away of all presumption knowing that it behoueth vs too depend vppon another and he addeth the reason for it is God sayeth he which giueth both the will and the abilitie too performe it and all of his owne free goodnesse After that manner then must wee indeuer our selues But yit must wee not therfore conceyue a vayne ouerweening in the meane whyle as though we had some shift and were able on our owne syde too
doo neuer so little without Gods grace Saynt Paule exhorteth vs rather too feare and warenesse And why For seeing wee bee as weake as may bee and not only that but also starke dead and as good as rotten caryons in all caces of our saluation haue not so much as one good thought of our owne seeing I say that wee haue all at Gods hand and that he must bee fayne too woorke it by the power of his holy spirite let vs learne too walke in humilitie And moreouer let vs not ceasse too make his grace auaylable assuring our selues that his woorking by his power shal be alwayes in such wyse as the prayse must euer redound too him alone and no drop of it remayne ouer too our selues Yee see then what wee haue too remember vppon this speeche where Saynt Paule sayeth that the newe man is created Yea verily and therin he sheweth how wee bee falne from our originall and from the state whertoo wee were aduaunced by Gods grace in the person of our forefather Adam As if he sayd that Adams fall is vntoo vs as a spirituall death wherby wee bee cut of and cast awaye from the number of Gods creatures And not without cause dooth God so oft vtter this dreadfull saying that he repenteth him that euer he made man For therin he detesteth the corruption and sin that are in vs Not that God hath any humane passions in him but too shewe vs that he vtterly mislyketh vs vntill his image bee renewed in vs. It is sayd that God looked vppon all that he had made and all was exceeding good and faultlesse But when our father Adam was once falne and had made himselfe a straunger to the fountayne of life by by he was stripped stark naked of all goodnesse For beyng separated from God what could he be but vtterly forlorne past hope of recouerie Shall wee fynd eyther lyfe or ryghtuousnesse or holinesse or soundnesse or vpryghtnesse out of God No Yee see then that Adam was as it were cut of from the aray of creatures he was not woorthie too bee reckened euen among the Frogges and other vermine of the earth Brag wee as much as wee list that is our nature wee beare a greater curse of God than is in all the Lyce and Fleas and in all the woormes of the earth That is the cause why S. Paule sheweth vs that God cannot acknowledge vs for his children vntyll his image bee repayred in vs which thing is doone by this newe creation For lyke as Adam drew vs all downe and plundged vs with himself in the gulfe of death so are wee created new agein by God in the person of our Lord Iesus Christ. And for that cause doth he name himselfe the resurrection and lyfe For wee must ryze agein in him if wee wyll liue in deede Which thing cannot bee except wee haue first bin deade as was declared more at large this morning Therefore wee ought too haue this reason alwayes with vs that wee weene not our selues too bee rightuous or too make our lyfe allowable before God but bee euer fully resolued and perswaded that God wyll take nothing in good woorth at our handes but that which he knoweth too bee his owne For as I sayd without him there is nothing but euill For by that meane was his image defaced in vs by Adams sinne and therefore it standeth vs on hand too bee made new ageyne in Iesus Christ. Now he sheweth vs how that may bee doone saying in Ryghtuousnesse and holinesse By the woorde Rightuousnesse he meaneth soundnesse and vprightnesse so as we liue with our neyghbours without deceyt without malice or harme dooing yeelding too euery man that which is his Now when such a soundnesse reigneth in vs thē shal wee shew by our deedes that we be fashioned agein after Gods image in ryghtuousnesse But it is not ynough that men haue their ryght except God also haue his For too what purpose is it for vs too bee no theeues towardes men and yit to be traytrous towardes God or to absteyne from stealing away our neighbours goods and in the meane whyle to rob God of his honor Therfore must ryghtuousnesse be matched with holynesse For the twoo tables of the lawe are inseparable And vnder the woord Holynesse S. Paule comprehendeth all things that belong too the seruing of god The newnesse of our lyfe therfore is this namely too walke purely before God too eschew all corruption and vncleannesse too separate our selues from all the defylementes of the world and too offer our selues in sacrifyzce vntoo God and on the other syde too walke soundly and vprightly with our neighbours The performance of these two things is all that is requisite to the perfection of a Christian life Now it is certein that Gods lawe hath not taught vs by halues what wee haue too do but God hath there shewed vs a right rule wherunto there may bee nothing added nor aught taken from it For in those two poynts is all our rightuousnesse conteyned namely that God bee honored in all feare and reuerence at our handes and that we serue one another without doyng any harme Agein forasmuch as men are inclyned pitiously too feyning and do euer thinke it ynough to set some faire countenance vpon the matter therfore dooth S. Paule adde Truth As if he sayd that wee may be takē for the holyest folk in the world and yit neuerthelesse be condemued before God if we be not clenzed from all hypocrisie so as God may bee our witnesse and iudge that wee bee not dubble mynded nor haue any bumbasting in vs but that we go on in right meaning simplicitie before him So then although our hands be cleere from theft extortion all other things that are ageinst charitie if we haue lusts lurking within vs surely we shal bee still vncleane before god Not without cause therfore doth S. Paul adde the word Truth notwithstanding that he had comprehended the whole perfection of our lyfe in the two former poyntes For it is bycause we would alwayes content God with some gay outward showe according too the vanitie and leazing wherwith wee be fraught Therefore it behoued this too bee added that lyke as God is a spirit so must wee also bee faythfull and trew before him For he abhorreth all dubblenesse of hart which the scripture termeth Har◠and Hart. If wee fall too making of partitions and keepe some backshoppe behynde all that euer commeth from vs must needes bee filthie and corrupt as springing from an euyll and infected fountayne Then if wee desire too haue our hartes allowed of God the fountayne must first bee scoured and truth must reigne in vs Nowe wee see in effect wheretoo it behoueth vs too apply all our indeuer as long as wee lyue heere beneath For too boast our selues too bee Christians and not too consider on what condition Iesus Christ is our head and hath knit vs vntoo hym is a
only that euery man should delyght in whoredome and bee no more ashamed too giue themselues ouer too all leaudnesse but also take it as a lawfull thing so as there may be common speeches of it and it may bee made a table talke at all feastes and an ordinarie communication in the streetes and euery where else Yea and we see that such as haue any iorney or trauell I meane euen the poore people cannot solace themselues in their labour without offending God by intermingling alwayes of some fond tales And too what end serue they Euen too harden mens hartes that they may thinke with themselues Euery man is at the same poynt no maruell though lecherye bee made so heynous a matter behold how such a man behaueth himself and such a one also And when vyces can once bee made common then too their seeming the goale is wonne on their syde Now for that cause Saint Paule sayth that they must not once bee named among vs And lykewyse dooth he say of Couetousnesse For euery man takes it for a vertewe if he can pill aud poll all his lyfe long and neuer leaue raking of other mens goods too him by fraude and extorsion Yea and men haue a delyght too followe them and too say O such a man of myne acquayntance could well skyll too vse such a practyze and such a tricke Trew it is that couetous folkes will not speake so of them whom they malice For they will say that villein he dooth nothing else but catch and scrape on all sydes there is no trust in him he is cruel and churlish and too bee short euery of them spyteth at his fellow And so ye see how the couetous sort do rayle one vppon another But when a couetous person intendeth too confirme himself in his naughtinesse and too harden himself in it and too couer his faultes he will say It is meete that a man should bee forecasting I knewe such a one and such a one that came foreward by that meane he was a poore fellowe and had nothing but he hath behaued himself in such wyse that he hath hoorded vp well And how Marrie he had good policie and if any man fell intoo his hands he left his heare behind him if he left not skin and all Thus doo couetous folkes shroud themselues in spoyling men vnder pretence of good thriftinesse as they terme it that is too say vnder pilling and polling and such other lyke things Therfore wee see how needfull this exhortation of S. Paules is where he sayth that all vyces must bee shet out of the doores and that if any man speake of them we must abhore him not make a iesting matter of them among vs for feare least wee bee atteynted with them And wee must marke also that which he addeth of al vvantonnesse and folish or fond talke For as I sayd afore it is certein that whoredome must needes growe lawfull among men when they suffer such prouocations and occasions of naughtinesse for it is all one as if a man would wilfully giue ouer himselfe too Satan Therefore let vs take heede too our selues and driue the enemie farre from vs and let vs bee sure that where such lyghtnesse and leaudnesse haue full scope by and by there must needes bee a Brothelrie or stewes set vp not in some one corner of a Citie or towne but ouer all so as no place shall bee cleane as experience sheweth too much But yit would not men bee willing too see it so Euery man complaynes now adayes that there is no more chastitie in the world And is it any wonder For the tyme hath bin that there was some honestie and sobernesse too bee seene in maryed women but now they count it a vertew too bee more than mannish and too be brazenfaste and vtterly shamelesse And why will men say that a woman is chaste if shee bee not well tryed Ho no no. Come who will sayes shee if these roysters fall too dallying with mee tush I can tell well ynough how too send them away they shall well fynd to whom they speake for I wote how to answer them Thus will a harlot play the chaste wyfe as though shee were a mirror of all honestie and yit in the meane whyle shee wyll stand at the barryers lyke a man of armes ageinst all commers that will holde talke with hir of leaudnesse and ribauldrie Now therfore let vs marke well what S. Paule telleth vs heere For women haue bin suffered a long tyme too bee so vnmeasurable bold and besydes wanton talke there are also very garish attyres that it is very hard too discerne whether they bee men or women they must haue euery day new deckings and trimmings and euery day some new disguyzed fashyon or other They make thē great cart wheeles lyke Peacockes tayles that a man cannot passe within three foote of them but hee shall feele as it were a wynd myll sayle flasking by him Agein they haue their ribauldry songes myngled with it Now what chastitie can there bee where it is so driuen away and banished by force and on the contrary part the trumpets sound on all sydes that euery body should giue ouer themselues too superfluitie and garishnesse and seeke nothing else but too plundge themselues ouer head and eares in it So then let vs marke well that when there is such disorder both in iestures and in countenances and in talke and in dauncing and in all lyke fondnesse and in all vanities and loocenesse it is all one as if man should cut trenches from a riuer too conuey the water too him For wheras a riuer runneth his ordinarie course if a man cut the streame of and drawe it on the other syde must it not needes haue his course that way Then if men fall too corrupting of the world after that fashyon as in deede it is one of the cunning trickes that the diuell hath vsed a long tyme must not all needes go too hauock and bee vtterly past recouery Yis and therfore let vs marke well what is sayd vntoo vs heere For when wee heare these iesters say What a Gods name men shall shortly bee at the poynt that they may not laugh and bee-merrie dauncyng is forbydden it shall not bee lawfull for folke too talke toogither a good fellowe may not bee so bold as to come in company with a mans daughter too talke vntoo hir of loue matters if a man doo but speake too a wyfe though it bee but in sport by and by it shall bee turned to a cryme and in the ende what will come of it when there shall bee such stowrenesse and sternnesse in the world when men speake after that maner it is all one as if they proclaymed themselues too bee the Diuels proctors and aduocates too infect and poyson the whole worlde that there might be nothing but loocenesse and that whoredome and ribaudrie myght reigne in such libertie as men myght no more thinke it too be sin
Wee must not doo so but when wee see the mischeef fed and increaced by our vnfaythfulnesse let vs prouyde for it and let euery man bee compelled too thinke better vppon himself and vppon his vyces that he may amend them This in effect is the carefullnesse which Saint Paule inioyneth vs heere and it is the very meane to rid away the plagues that Satan would haue maynteyned still by silence and dissimulation Therefore whensoeuer wee perceiue any impostume lying hid let vs beware that the matter settle not so long within till the disease become vncurable but let vs purge it out of hand and let admonitions serue as it were for launcers and letting of blud and for such other meanes and helpes too take away the rotten matter that myght marre and infect the whole bodye And so yee see in effect how wee ought too put this doctrine in vre Now heeruppon Saint Paule inferreth that Therfore our Lord Iesus Christ in all the doctrine of the Gospell speaketh too them that are falne aslepe in their sinnes to such as are as good as dead too the intent they should vvake and ryze vp and so shall wee beee inlyghtened by him Now wee haue heere too remember first of all that Iesus Christ dooth then rayse vs from the deade when he calleth vs too the fayth and bringeth vs intoo the hope of saluation And that is too the intent wee should perceyue our state the better For wee see how men sooth and glorifye themselues Although there bee nothing in them but vtter confuzion yit notwithstanding they will needes put out their horâ—es lyke Suayles too vaunt themselues as it were in despyte of God and nature Now the Scripture sayeth wee bee dead Wee may well haue some resemblance of lyfe before wee bee conuerted too the fayth of Iesus Christ Howbeit that lyfe is but death before god And that is the cause why it is sayd in Saint Iohn The houre is come that all they which heare the voyce of the sonne of man shall liue though they bee dead and shall passe from death too lyfe Iesus Christ speakes not there of the visible death nor of the resurrection which we hope for at the latter day But he sheweth vs how wee haue alredy a preparatyue of the second rising agein when God reneweth vs and giueth vs a spirituall lyfe For wee can doo nothing but euill as hath bin declared heertoofore And Saint Paule also vseth the same phraze of speeche namely that wee bee dead too Godward Following the same matter heere he sheweth vs that the whole drift of the Gospell is that we should ryze from the dead For as long as wee bee straungers too God who is the welspring of lyfe where are wee but in such a dungeon as it had bin better for vs neuer too haue bin borne But wee must wake for one part of our death is this blockishnesse wherin wee bee according as I declared heeretoofore that wee bee so corrupted afore hand euen from our moothers womb as wee can fynd no sauour in well dooing and that wee bee starke blynded in our wicked lustes the diuell dryueth vs and thrusteth vs foreward in such wyze that as long as God giueth vs the brydle wee can doo nothing but grub downe too the bottom of hell too sinke our selues the deeper in it Now bee wee once come too that poynt there is no more sorinesse as S. Paule sayd afore there is nothing but such stubbornnesse as God is nothing with vs nother haue wee any more feeling or perceyuerance of our sinnes That is the cause why he sayeth heere that wee must wake bycause wee be in a deadly sleepe vntyll God stirre vs vp and make vs perceyue what wee bee that wee may abhorre our sinnes and returne vntoo him So then the enterance of lyfe and saluation is that God visiteth vs with his grace wheras wee were as dead wretches and had nothing in vs but vtter corruption Mark that for one poynt Secondly let vs marke that besydes the naughtinesse which is in vs there is also so great a hardnesse and wilfulnesse as God must bee fayne too wake vs as it were by force that wee may haue some feeling of our vyces too mislyke them Trew it is that this is doone cheefely when God calleth vs and pulleth vs out of the confuzion wherin wee were But yit must euery Christian continew therin all the tyme of his lyfe For wee shall neuer bee so throughly awake but that wee shall haue neede of Gods stirring vp of vs still according as yee shall see some folke so heauie asleepe that euen when their clothes are on and when they bee vp vppon their feete they go reeling styll and bee as it were halfe in a slumber vâ—tyll they stretch foorth themselues and set their handes too some buzinesse and they bee so heauie and dumpishe that they still slumber euen waking Euen so is it with vs for although our Lord Iesus Christ haue doone vs the grace too draw vs backe from death and too quicken vs by his holy spirit and by his woord yit shall wee still feele our selues slothfull and sluggish so as he must bee fayne too waken vs styll And therefore wee haue neede too bee exhorted euery day yea and too haue our eares beaten early and late as though Iesus Christ cryed out shrill and loud vntoo vs what doo yee yee wretched soules Wherat looke yee Though wee heard such warnings without ceassing yit should wee not bee so throughly awake as were needefull Now then wee see what S. Paule ment to declare in this streyne namely that looke what wee feele through Gods goodnesse in our selues wee should put the same in vre towards our neyghbours Now our Lord Iesus Christ hath rayzed vs from the dead and he wakeneth vs dayly from the dead sleepe wherthrough wee bee so drowzie and that is too the end that wee should afterward wake vp others that one asleepe and indeuer too drawe those too lyfe which are as poore dead men Furthermore wheras he sayeth And Iesus Christ will inlyghten thee It is not ment that wee can ryze vp and awake of our owne power that our Lord Iesus Christ dooth afterward adde his grace Hee meaneth nothing so But the effect of his intent is that wee shal bee inlyghtened by Iesus Christ. And after what maner Not only as though we were but in some dark place sayth S. Paul had neede of a Candle as in the nyght time For though a maÌ„ see not very cleere yit if he haue but some glimring of lyght whether it bee of moone or of starres or of any thing else he will haue an ame too say heere is such a doore or gate and heere is such a path or way And a mans eyes are not vtterly vnprofitable when he goes by nyght how dark so euer it bee But our Lorde Iesus Christe inlyghteneth vs after a muche more woonderous maner For wee bee
not the Moone and the Starres ordeyned to doo vs seruis And yit are they as noble Creatures as may bee insomuch that the heathen folk woorshipped them thinking that there was some Godhead inclozed in them Agein when wee looke downward wee see what good things God hath appoynted for our vse And although he feede the beasts yit in the end all redoundeth too vs according as Saint Paule speaketh of them saying hath God a care of the beasts That is to say when as God voutsafeth too succour the beasts in their neede by his prouidence he doth it for mens saks Seing theÌ„ that God hath harborowed vs after such a sort to make vs possesse so many good things besyds his creating of vs after his owne image and lykenesse is it not an inestimable benefyte So then this present life is not to be hild scorne of But there is yit more God hath set vs heere as it were in a iourney too come too a further matter that is too wit too the euerlasting rest and too the heritage of heauen Then if this present lyfe guyde vs thither that is too say too the glory which God hath prepared for vs and which was purchaced for vs by the death and passion of our Lord Iesus Christ therbey wee see that it is a great benefyte and meete too bee esteemed at our handes Trew it is that there are so many myseries in our lyfe that it were much better for vs neuer too haue bin borne than too linger continually as wee doo Therefore if a man consider how wretched our lyfe is in it self and too what a number of greefes anguishes peynes and vexations it is subiect surely he will say it were better neuer too haue come out of our moothers womb than to enter into such a sea of confuzion as we see vppon earth Neuerthelesse when all commeth to al we shal fynd that Gods goodnesse exceedeth all the chastyzementes that he sendeth vs for our sinnes This lyfe should of it self bee nothing but happinesse and rest if God made vs vs not to reape the frute of our sinnes transgressions Yit notwithstanding when as God dooth now and then afflict vs with some barrennesse or kill our vynes with frost or drowne our Corne with wet or parche it vp with drought and too bee short send vs famin and derth they bee as a rod of God too shewe vs that in sted of his former leberalitie he is now become contrarie to vs Likewyse are the plague warre particular diseases and sicknesses harmes reproches and all other such thinges as woorke vs greefe or displeasure They are all chastyzements whereby God putteth vs in mynd of our sinnes and faultes of purpose too humble vs that wee myght knowe what wee bee and finally too make vs ready too forsake the world the more willingly Howbeeit when wee haue gatherrd all the afflictions trubbles and greefes that we see intoo one heape yit see we well as I sayd afore that God maketh vs too feele the taste and sauour of his goodnesse in that he gyueth vs sustenance in this world And this present lyfe is euer as a record of his loue For proof wherof we should quayle at euery temptatioÌ„ at euery vexation that myght befall vs in this world were it neuer so little if God gaue vs not some cheering to mitigate his rigour withall For he dooth alwayes shew such euent as may cause vs to coÌ„ceiue that he myndeth not to handle vs according to our desertes but that in his chastizing of vs he leaueth alwayes roome for his mercie as he himself sayeth in Habacucke Not without cause then doth God promis prosperitie in this lyfe to such as obey their fathers mothers Trew it is that Moyses ment the land of Chanaan bycause he spake to the people of Israel which were to be settled there Therefore as in respect of that people it was a particular lesson Yit notwithstanding not euen wee at this day can set our foote in any place but that wee bee after a sort harbrowghed there by god Therfore wee must all of vs hope for the blissing that was promised in olde tyme too the Iewes of bringing them intoo the land that was behyghted them for their inheritance A man myght moue other questions heere For wee see some that are disobedient too their fathers and mothers which notwithstanding doo lyue still and othersome which are of a good gentle and tractable nature doo dye so as God should seeme too disanull the promis that he made in his lawe The answere heretoo is this That God dooth them no wrong whom he calleth out of this world too take vp to himselfe nother dooth he appayre their state But too the intent wee may haue an euidenter and easyer answer let vs marke that things fall not alwayes out alyke as in respect of temporall promyses As for example God promyseth too prosper all them that serue and loue him in singlenesse of hart And how falles this out Wee see a number of poore beleeuers which are wretched too the worldward and reiected and despyzed of all men And where is this promis of God As I sayd we must alwayes haue this condition added that God giueth vs whatsoeuer he knoweth too bee expedient for vs There are twoo sortes of Gods promises and wee must marke well that Some of Gods promises belong too the saluation of our soules as his receyuing of vs too mercie his pardoning of our sinnes his shewing of vs his will his giuing of vs power too withstand Satan and his strengthening of vs ageinst al temptatioÌ„s by holding vs vp with stroÌ„g hand that wee may neuer quayle in all these things wee must firmly and stedâ—astly beleeue that God will performe whatsoeuer he sayeth yea and farre more than our vnderstanding can see or conceyue God then will surmount all our wit and capaâ—ity in things concerning the euerlasting saluation of our soules But there are other promises to passe this world withall for the easing of vs in our miseries In those God wil cantle vs out our morsels so as wee shall now and then haue hunger and thrist with them Yea and yit dooth not that impeach but that he is faythfull styll For as I sayde he knoweth what is meete for vs and therefore wee must not take his promises precyzely woord for woord in those caces that is too say we must not take them according too the bare letter or sound of them too say that God should doo all that is sayd there too the vttermost sillable No but wee must alwayes beare in mynd that he knoweth what is for our behoofe and benefite Now then if he take vs soone out of this world it is bycause he knoweth it too bee for our welfare and saluation And so yee see that God dooth not falsifye his promis when he taketh those away in the flower of their age which haue obeyed their fathers and moothers Surely none dooth
so discharge himselfe but that he should alwayes bee found faultie if God listed too sift him with rigour but yit shal some haue doone their dewtie in such wyse as God lyketh well of the obedience which they haue yeelded and yit notwithstanding he fayleth not too take them out of the world for he seeth that it should not bee for their profit too tarye there any longer As for other reasons that are hid in him and in his secret wisedome it behoueth vs too cast downe our eyes at them bycause wee cannot atteyne vntoo them Howbeit let vs vnderstand that if there were no hope of a better lyfe those that are taken away so soone out of the world were too bee greatly lamented But seeing wee knowe that this world is but a pilgrimage and this lyfe but a iourneying to bring vs too the rest of heauen wee must not complayne when God deliuereth vs from the great number of miseries wherewith wee bee beseeged heere beneath too take vs vp too a perfect happinesse which wayteth for vs aboue But howsoeuer the cace stand let vs beare in mynd the thing that is sayd heere that is too wit that when God holdeth vs long tyme in this world it is as a pledge of his fatherly loue towardes vs And therefore wee ought too bee the waâ—er in reckening the dayes that wee liue whyle wee bee in this lyfe And for the same cause also dooth Moyses say in his Song that it is great wisedome when men can skyll too count their dayes and too consider the shortnesse of their lyfe that they may hye them apace too heauen But wee must also count our dayes too a dyuerse end and for another respect which notwithstanding is not contrarye but both agree very well and that is that when wee bee come too the age of discretion so as we know that God hath created vs too be glorifyed by vs in this world wee must on the othersyde consider how wee haue dishonored him and thinke continually vppon the tyme past remembering how wee haue spent it and this must wee doo from day to day and from mooneth too mooneth And when wee come too the yeeres end let vs thinke thus with our selues Behold God hath bound mee too him a great sort of wayes and howe haue I counted his benefytes that I haue receyued of him all my lyfe long Can my mynd atteyne vntoo them Alas no nor too the hindredth part of them Therefore we must make a rehersall of all our yeeres and dayes that wee may bee put in mynd too loue and honour God when wee see how greatly we bee bound vntoo him for his maynteyning of vs so long a tyme and for his pacientnesse towardes vs in bearing with vs For if wee should make comparison of the faultes that wee shall haue committed there is not so little a fault which craueth not that wee should bee confounded at his hand and yit notwithstanding he continueth styll his goodnesse towardes vs Therefore let vs marke well this doctrine that is too wit that this present lyfe byndeth vs too God bycause he maketh vs too tast his fatherly goodnesse in voutsafing too maynteyne vs well and in extending his bounteousnesse towardes vs and in being so gracious as too turne all his corrections too our benefyte and behoofe and moreouer sheweth vs that he will haue vs too bee inured in this world too knowe him for our father in that he giueth vs his word and Sacraments whereby he assureth vs that his setting of vs heere beneath for a tyme is too drawe and too gather vs in the end too himselfe Therefore if wee consider whertoo wee bee called and too what ende wee bee created namely too passe through this worlde and too bee taken intoo the heritage of heauen wee shall perceyue that this present lyfe is well woorthie too bee esteemed if wee consider the benefytes that God imparteth too vs heere It is too bee noted heerwithall that wee shall neuer haue any prosperitie nor welfare in this world except we be in Gods fauour Therfore in saying that thou mayst liue long and fare well he sheweth that the hauing of long lyfe is not all but that it standeth vs on hand too feele his blissing therwith For the wretched vnbeleuers which conceyue not the thing that I intend too declare that is too wit that God powreth out his riches vppon vs too the intent we should knowe him too bee our father and bee confirmed more and more in trusting too his goodnesse and loue may well come too greate yeeres but what doo they in this world What is their lyfe It is certeyne that all that euer they haue shal turne to their greater condemnation and their riches wherin they ioy toogither with their delyghts and pleasures shall but prouoke Gods wrath and all the goods that they inioye shall serue but too the further inchauncing of their wickednesse and too make them the more damnable Then is it but a wretched lyfe if wee can perceyue no â—oken of Gods goodnesse in it And moreouer we must proceede further to the second poynt which is that such as are so disobedient too God and too their superiours haue no rest but haue a woorme that gnaweth their consciences and are alwayes in vnquietnesse Too bee short experience sheweth that there is no welfare in this present lyfe except wee bee blissed of god This diuersitie is not too bee seene alwayes as in respect of outward apparance but yit doo the faythfull know well ynough in themselues that God giueth them all things that they want And so God promiseth not long lyfe only but also his blissing As if hee should say you shal not liue alonly too linger heere beneath or too get your selues greeuouser damnation or too repyne and too gnash your teethe and too torment your selues with afflictions miseries and trubbles but too tast my goodnesse Although I exempt you not from the trubbles comberances and greefs of this world yit shall you alwayes haue some cheering so as yee may feele that I haue not forgot you but that I take you for my children yea and that all your sorrowes and greefs shall turne too your benefyte and welfare Wheras the diâ—ell laboreth too keepe you from comming too mee and too turne you away from your perfect felicitie I will drawe you too it by meanes of the afflictions that you shall haue in this world The thing therfore which wee haue too beare in mynd is that too bee filled with the benefyts which God bestoweth vppon vs in this world and too liue at ease is not all that wee haue too desyre but too knowe that it is God that maketh vs too prosper and that as he giueth vs lyfe so will he maynteyne vs in it and prouyde vs of all things expedient and needfull for the same Wherfore let vs haue it well printed in our harts Now then if wee bee desyrous too inioy this promis of God let euery of
vp our carefulnesse too make vs resort vntoo God and too pray him that he forsake vs not ne suffer vs too bee giuen vp as a pray too our enemies And finally too make euery man too streyne himself knowing that although wee our selues doo nothing yit dooth God woork in such wyse by vs as he wil not haue vs too bee as blocks but he will haue vs exercyze our fayth and too bee as men of warre too serue him in battell so as the stoppes that wee incounter restreyne vs not from keeping on our course still but that wee outstand all the ambushes and assaults that are put too vs Thus yee see in effect how wee must put this text in vre And he concludeth agein that wee must hold our owne too resist the wicked dayes vntill wee bee fast settled after the performance of all Heere he putteth vs in mynd agein that it is not ynough for vs too haue fought â—toutly for a mooneth or for a yeere but that wee must hold out too the end yea euen all our lyfe long For God hath set vs in this world too maynteyne the battell vntill wee bee come too the rest of heauen The earth then is not only as a pilgrimage too the faythfull but also as a Camp where wee must alwayes haue enemies too trubble vs nyght and day without ceassing That is the cause why Saint Paule sayeth expresly that wee must resist till wee haue finished and performed all things And by the euill dayes he meaneth all our lyfe but specially the tymes when our lord suffereth vs too be pinched more than ordinarie For although God trye vs too the end yit doth he forbeare vs now and then For if he had not pitie of our weaknesse what would become of vs It is trew that wee must noâ— take truce with Satan but yit dooth God sometymes giue vs respits so as we bee not greeued with extremitie The euill dayes therfore are when there bee greate and in maner extreme temptations and tryalls howbeeit that all our whole lyfe is comprehended vnder the same words It is true that that impeacheth not our continuall happinesse but that God taketh vs still for his people and heritage but yit shall there alwayes bee that euilnesse wherof Saint Paule speaketh heere Then let vs not make our account of an earthly paradyse heere beneath or too reape heere the frute of our victorie or too liue in rest but rather let vs assure our selues that miseries are prepared for vs without ceassing or number Wherfore let vs bee armed too abyde them and too ouercome them And it is no pleading ageinst Gods will in this behalf It is verye trewe that he could handle vs much gentlyer and that hee could so set vs alone by our selues as our enemies should not come at vs nor wee suffer any vexation but it lyketh him not too doo so Therfore wee must bow downe our necks and euery of vs buckle himself too the battell that God calleth vs vntoo For as sayeth Saint Peter it is good reason that our fayth which is much preciouser than gold and siluer should bee tryed Seeing that a corruptible mettall is fyned by fyre should our fayth which is much more excellent bee kept from comming too his purenesse and perfection Therfore let vs think wel vpon that which is sayd here namely that wee must finish things or go through with them And that is to the end that no man should cocker himself when he hath hild his owne for a whyle and taken greate peyne in imploying him self too Gods seruis but that he should walk on still to the end put the thing in vre which S. Paul sheweth vs in another place euen by his own example For although he had doone so notable things as a man myght say that God should haue hild him quite giuen him some rest for his ofteÌ„ fyghting both by sea and by land dyuers wayes yit notwithstanding he sayeth he forgetteth all that is past and streyneth and inforceth him self still foreward till he may atteyne too the fellowship of the resurrection of our Lord Iesus christ For what causeth a number too take so greate libertie but that they think themselues too haue doone ynough and may giue others leaue too take their turne why not say they It is now a twentie or thirtie yeeres that I haue taken extreme peynes without ceassing and the world hath seene my faythfulnesse zeale and care which I haue had too serue God and my diligence in dooyng the things that my charge requyred And theruppon they conclude that now therefore they may well take rest Wee must not so indent with god But whatsoeuer wee haue done wee must forget that which is behynd sayeth Saint Paule and looke foreward to the thing that is yit too come that is too wit that wee bee not yit come to the glory of our Lord Iesus Christ but that there are many infirmities in vs styll and our fayth is not yit so throughly well fyned but that it had neede too be brought ageien too the furnace and the fyre And therfore let vs hold out tyll wee haue finished all things And what is ment by this All that hauing lyued in the obedience of our God wee dye lykewyse when it pleaseth him and according too his wyll For it is not ynough for vs too lyue in awe of him but wee must also euen in our death yeeld record that wee bee wholly his and wee must not couet too lyue heere vntyll wee bee wery of our lyfe but wee must alwayes haue one foote lifted vp too depart when it pleaseth god So then all is then finished when wee haue lingered in this world as long as pleaseth God and euery man indeuered too lyue according too his calling and bin pacient too the end Finally bee it that wee lyuâ— or bee it that wee dye and let vs alwayes bee trewe sacrifyzes to offer our selues vntoo God and let vs seeke nothing but to yeeld vp our soules and our bodyes intoo Gods hand Therefore let vs stand fast sayeth S. Paul that is too say that we may be able to shew our selues before our God. Hereuppon he sheweth with what maner of Armour wee must bee fenced and furnished that is too wit vvith Fayth vvith Ryghtuousnesse vvith Truth vvith Gods vvoord and vvith the Gospell Now wee must not bee curious in seeking heere why Saint Paule giueth the tytle of Helmet too one the tytle of Brestplate too another and the tytle of Sheeld too another For in the first Epistle too the Thessalonians he toucheth the same doctrine briefely howbeeit without following the similitude throughout saying that wee must bee armed with the helmet of fayth and charitie But he speaketh otherwise in this place If any man would say there is some contradiction the doubt would soone bee dissolued namely that Saint Paules intent heere was not too decyfer particularly all the peeces of a Christen mans armour but too
offer him the cheef sacrifyze which he alloweth aboue all other that is when wee confesse our selues beholden too him for all good things Should wee mingle our owne vanities with it and make our prayer too bee but for custome and fashyons sake Now then this watchfulnesse wherof Saint Paul speaketh is verie requisyte by reason of the fraylnesse of our wits and specially bycause wee bee so wandering as is horrible Seeing it is so with vs when wee goo about too pray vntoo God let vs bend our whole mynds vnto it and let not our wittes bee intangled about other cares and affections but let our comming vntoo it bee as though wee had broken all other bondes That is the cause why mention is made of lifting vp of our selues in our prayers and supplications Trew it is that in offering our selues vnto God wee must come with all lowlinesse but yit must wee lift vp our hartes in such wyse as wee may bee after a sort in the preseâ—ce of our god That say I is the thing that is imported by the sayd diligentnesse And he sayeth further with all instance which serueth still too shewe vs that if wee intend too bee wel disposed too praying wee must not go too it lazily yea and that if wee followe that which our owne nature sheweth vs wee shal bee farre of from comming at god Therefore must euery man inforce him For seeyng Saint Paule speaketh so it is as much as if he sayd My freendes yee shall fynde such a coldnesse in your selues as yee shall neuer pray vntoo God nother shall yee euer bee willing too pray except ye prouoke and inforce your selues For the Diuell will alwayes bleare your eyes too the end yee should not see what neede yee haue too pray vntoo god And if yee lye sleeping still it will cause your God too forsake you seeyng you bee so thanklesse as too despyze his benefites and too yeeld him no honour for them no nor too acknowledge that all your welfare proceedeth of him For lyke leaud lozels wee defyle the benefytes which God bestoweth vppon vs vnlesse wee acknowledge that wee haue all things at his hand yea euen by crauing all thinges that wee want of him and also by yeelding him thankes for the things that wee receyued already So then let vs learne too match our watchfulnesse with all instantnesse And herein wee comprehend holding out or continuance so as it is not ynough for vs too pray vntoo God by startes and braydes as they say but wee must continue in it and that twoo wayes For first when wee haue prayed too day both euening and morning and euery houre wee must holde on still and neuer swarue from that trade so long as wee lyue For our fayth as I sayd must exercyze it self and the meane too exercyze it withall is this There is yit one other maner of perseuerance or holding out which is that when wee haue desyred God too helpe vs in this or that wee must repete the same request not twyce or thryce onely but as oft as wee haue neede a hundred yea a thousand tymes As for example Although God haue told vs that he will succour vs before wee open our mouth too him yit doth he not shewe it alwayes openly too the eye Therefore wee must neuer bee weery in wayting for Gods helpe Also it is not good that wee should bee heard after our owne lyking bycause God knoweth what is meete and expedient for vs So then he must gouerne vs according too his owne will. But as I sayd if wee pray too him after his fashion and after his maner he protesteth that wee shall obteyne all our requestes at his hand euen before wee haue vttered them with our mouth Yit notwithstanding he will sometymes hold vs as it were at the staues end in so much as it shall seeme that he is asleepe when wee call vppon him and that he hath turned his backe vppon vs For this cause is perseuerance requisite so that if wee bee pinched with any distresse and would fayne seeke ease of it at Gods hand we must not doo it once and away but wee must returne too it oftentymes and bee as yee would say importunate according too the similitude which our Lord Iesus telleth vs of the widdowe which had too doo with a Iudge that was without any feare of God or shame of the world and yit neuerthelesse shee obteyned hir sute euen by importunatenesse So must wee doo that is too say wee must bee importunate vppon our God not that he is slowe in succouring vs as I sayd afore but bycause he will trye the constancie of our fayth For they that pray vnto God and fall to stomacking chafing and impaciencie if he releeue them not out of hand doo not pray vntoo him but as yee would say summon him too bee at commaundement of their lustes But it behoueth vs too restreyne all our passions and desyres too Gods good will so as when wee pray him too make speede wee may neuerthelesse bee pacient and bee contented too tary his leazure in delaying too day or too morrowe or as long as it pleaseth him Yee see then that wee must continue in prayer and supplication so as wee must pray presently for the necessities that pinch vs too day and lykewyse too morrow for those that may come then and so wee must pray ordinarily euery day And besydes this if God list not too deliuer vs so soone as wee fayne would let vs not ceasse to renew our petitions still euen vntill wee perceiue that wee haue profited by our praying and that he haue shewed vs the effect of his promis Now forasmuch as it is hard for vs too bee brought too pray well vntoo God Saint Paule heere setteth vs foorth the thing out of our owne persons which ought too perswade vs that is too say that wee bee bound too pray vntoo God not onely for our selues that is too say euery man for himselfe but also too haue a care of our neyghbours and to respect them also It is trew that if wee considered our owne miseries well and the great number of sinnes that are in vs and the great neede which we haue to be succored at Gods haÌ„d we should haue cause ynough without going out of our selues too imploy our selues in prayer and supplication yea though wee did nothing else al our lyfe long but sygh and lament before God for our offences and pray him to reach vs his hand too the end that Satan might not ouercome vs As I sayd wee should haue matter ynough in our selues But now that wee must extend our prayers further that is too wit too the whole Church of God and vnderstand that he will not haue mee too thinke alonly vppon my selfe but also too bee myndfull of all his chozen inasmuch as he hath knit mee too them so as I must indeuer too comprehend them in my prayers as much as is possible for mee seeing
would not otherwyse agree But heere by the way a man myght aske a question For Saint Paule prayeth not God too giue fayth too the faythlesse and charitie too them that are fleshly but vntoo the brethren that is too say too the bodie of the Church Now if they be of the Church they bee Gods children alredye they bee begotten agein by the holie Ghoste and by that meane they haue both fayth and charitie But herin Saint Paule sheweth vs that it is not ynough for that God begin fayth in vs vnlesse he continew in it too the end and that lyke as wee call fayth the gift of God so must he also make it too growe and increace day by day And that is it which is ment by this saying that it is giuen vntoo vs not only too beleeue in Iesus Christ but also too suffer for him Therfore Gods giuing of fayth vntoo vs is not in such wyse as that he dooth but only prepare vs that wee myght beleeue the Gospell if we listed and that afterward we should bring a consent of our owne go foreward of our selues by our own power No but when God hath once dispozed vs too beleeue he must also giue vs such an affection as may touche vs too the quicke and afterward driue vs forewarde and giue vs abilitie too perseuer so as we may profit go foreward be confirmed euen to the end That is the cause why S. Paule speaking heere of the faythfull which were brought alredie intoo the good way and to whom the grace of God was manifested sayeth neuerthelesse that God must bee fayne too further them giue them the gift to hold out euen by growing more and more as wel in fayth as in loue And therby we haue warning to pray God to increase strengthen our fayth and to inflame vs with charitie and therwithall to make vs knowe our imperfections so as although wee see a number that come not neere vs yit wee conceyue not any pryde too stand in our owne conceits as though wee were come too fayth already Wherefore let vs assure our selues that we be but in our way as long as we bee in this worlde and therefore let vs inforce our selues foreward For what perfection of fayth so euer wee can fynd among men it is certeyne that God will fynd much amisse in it and how farre foreward soeuer wee bee and how well so euer wee haue profited in charitie a man shall come farre short of fynding that any of vs hath forgotten him self and thrust couetousnesse and ambition vnder foote with all other things that may 〈◊〉 vs froÌ„ seeking the benefyte of our neyghbour and the imploying of our selues too doo them seruis Sith it is so let vs learne as I sayd too knowe our owne imperfections in such wyse as wee may mislyke of our selues for them and bee induced therby too doo better than wee haue done hithertoo And although men prayse and commend vs yit let vs learne too confesse with all humblenesse and meeknesse that wee bee yit farre short of atteyning too our mark Now hereuppon Saint Paule addeth agein Grace bee too all them that loue our Lord Iesus Christ vncorruptly Wherin he sheweth who bee the brethren that â—e 〈◊〉 of euen now Not all they that professe themselues too liue after the Gospel but such as loue our Lord Iesus Christ yea sayth he with such soundnesse as it bee not an affection that corrupteth and banisheth away out of hand And not without cause is this sayd For wee see how fewe there are which loue Iesus Christ ryghtly and soundly The multitude of them that pretend too holdwith the Godspell is greate ynough but what a number are there which renounce God in their works when they haue confessed him so in their words Agein if a man examin them narrowly which haue yit some good tokens and liue orderly ynough and without blame so as it myght bee sayd that there is no hipocrisie in them he shall see them ouershoote themselues in the turning of a hand As for example wee see how the persecutions now adayes discouer such as haue not a lyuely roote and so doo temptations lykewyse insomuch that they which haue liued in good reputation doo afterward turâ—e asyde and go astray And what is the cause therof Some new blocke that Satan casteth in their way or some other stumbling stocke too make them turne out of the good way Therfore when all is throughly reckened a man shall fynd verye fewe that loue Iesus Christ vncorruptly that is too say which haue at rew stedfastnesse or stoutnesse so as if they bee tempted eyther with feare of death or with pouertie yit notwithstanding they aâ—ter not but continew stil in theyr calling shew that the holie Ghost reigneth so in them as he possesseth the bottomes of their harts euen vntill they bee quyte rid of all the imperfections of their flesh No dout but the perfectest haue store of them And lyke as it may well bee that a tree shall seeme vtterly withered as farre as can be discerned outwardly by his braunches yit if the roote continue still in his force the tree shal be safe so that although some superfluous boughes be cut of yit will he spring againe and it will appeere playnly that it was still alyue within euen so wee from day to day cut of the corrputions of our flesh which are yit in vs vntil wee bee come too the fulnesse of the incomprehensible perfection wheruntooo wee labour as now too atteyne Now let vs fall downe before the maiestie of our good God with acknowledgment of our faults praying him too voutsafe too open our eyes more and more that wee may consider the infirmities and vyces that are in vs yea and those also vntoo which wee should bee giuen if God had not deliuered vs from them and should not drawe vs away from them day by day And theruppon let vs moorne before him acknowledging our selues too bee wretched offenders that are well woorthie too bee condemned if he pitied vs not And let vs so profit in his woord as it may bee too the amendment of the things that are yit amisse in vs and for the bringing therof too passe let vs call vppon the grace of his holie spirit bycause wee knowe how needfull it is for vs in respect of the rechlesnesse yea or rather rebelliousnesse that is in vs And yit for all that let vs not ceasse too go on still too the heauenly perfection wheruntoo he calleth vs That it may please him to graunâ— this grace not only too vs but also too all people and nations of the earth c. FINIS All glorie honor and prayse bee alonly vntoo God and too our Lord Iesus Christ. Amen â— Tim. 1. 9. 1. Cor. 6. 20. 1. Tim. 1. 5. 1. Pet. 1. 21. 22. 23. 1. Cor. 6. 9. 10. 2 â–ª Thâ—â—â— â–ª â— 8. Titus 1. 16. Hâ—br 5. 12. 13 â–ª 1. Cor. 3. 1. â—