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
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
soeuer sinnes are 〈◊〉 by the preaching of the gospell the same is out of hand ratified in heauen Thus ye see what certintie we ought to haue that wee bee no more doubtfull whether God wyll heare vs or no. But lyke as the gospell teacheth vs to beleeue so also S. Paule sheweth vs that we ought too esteeme it as an incomparable treasure for so much as it is the power of God tendyng to the saluation of all that beleeue as hee speaketh of it in the first Chapter too the Romanes Seeing then that wee bee forlorne and vndone of our selues and there is none other meanes too call vs backe ageyn too God but by the gospell let vs set store by that treasure and bee well aduized too make our profite of it And in so doing let vs hardily despize both the Diuell hymselfe and all his temptations which he practizeth ageinst vs seeing that God calleth vs and hath given vs a sufficient record of hys fatherly loue and good wyll towardes vs. But let vs come too the second part which I glaunced at For S. Paule sheweth that besyds Gods voutsafing no haue the Gospell preached vntoo vs it behoueth him also too wooke by his holie spirit and by a speciall grace And in very deede wee shall find many that will well ynough graunt that God was not moued to send vs his Gospell vppon any other cause than his owne mere free goodnesse But therwithall they surmyze that the cause why some receyue it and some receiue it not is for that their owne free wils doâ— rule the rosteâ— and by that meanes Gods grace is diminished For God offreth vs not his grace as a man shoulde offer an apple too litle 〈◊〉 so as hee that could ronne best should come and haue it If God should cast it out so it is certaine that the greatest parte of our saluation shoulde proceede of our owne power and policie and the commendation therof should redound too our selues Now then after S. Paul hath shewed that God hath called and dayly dooth call vs too the inheritance of his heauenly kingdome and that his so dooing proceedeth of his own mere free goodnesse He addeth further that it behoueth vs of necessitie to be touched with his holy spirite In deede he setteth downe but the one part of the grace of the holy ghost that is bycause he had set downe the other part before for he hath not in this discourse forgotten aught that belonged to his matter but he began with Gods free goodnesse wherewith wee bee all filled and shewed that fayth springeth out of the said fountaine of free election And nowe for the second part he addeth that Gods inlightening of vs by his holy spirit so that wheras we were blynd he hath printed his grace in our hartes and bowed and bent them to the obeying of hym is not ynough for vs but that moreouer he muste bee fayne to confirme vs and strengthen our fayth by geuyng vs an inuincible constancie too holde out too the end Yee see then that the thing wheretoo S. Paule bringeth vs is that besides our receiuyng of fayth at the hand of the holy Ghost and besides his inlightenyng of vs by his grace wherof I haue spoken alredy he dooth also stay vs in such wise as wee fal not away For the better vnderstanding hereof wee must first call to mynd the thing that hath bin treated more at length alredy that is too wit that so long as God letteth vs alone in our owne state and plight wee bee blind wretches wandring in darkenesse and what soeuer is preached or spoken vntoo vs wee abide styll as blockes in our brutishnes For the sensual man shall neuer vnderstand any thing that belongs to God or too hys owne saluation Yee see then howe wee bee vtterly barred and excluded from the heauenly light tyll God pitie vs and giue vs the spirit of light and insight Marke that for the first poynt Howbeit for asmuch as that poynt hath bin discussed heretofore it suffizeth to doo no more but too put you in mynd of it Now there is yit another poynt which is that when wee haue once imbraced Gods grace by fayth so as wee knowe that our Lord Iesus Christ is he in whom wee fynd all that is requisite too make vs perfectly happie it standeth vs on hand too be stablished in the same For why let vs marke how wauering men are He that is best dispozed too followe God shall by and by fall bycause wee be so frayle that the diuell will ouerthrowe vs euery minute of an houre if God hild vs nâ—t vp by strong hand And for that cause is it sayd that God vttereth his power in mainteyning vs when he hath chozen vs and giuen vs too our Lord Iesus christ For if he fought not for vs alas what woulde become of vs wee should bee confounded out of hand and we shouâ—d not take one or twoo falles but infinite falles as I sayde afore As soone then as we were in the way of saluation by by should we surely bee tuâ—ned out of it by our owne frayltie lyghtnesse and vnconstancie vnlesse wee were hild backe and that God wrought so in vs as wee might by his holy spirit ouercome all the assaultes of the diuell and the world Thus dooth Gods spirit woorke dubble in vs as in respect of fayth For he inlyghteneth vs to make vs vnderstaÌ„d the things that else should bee hidden from vs and too receyue Gods promises with all obedience That is the first woorking The second is that the same spirit is fayne too continue in vs and too giue vs perseuerance that wee quayle not in the middes of our way That then is the thing â—hat S. Paule treateth of as now As if he should say my friendes yee haue knowen Gods grace and yee haue had experience of it and that he hath drawen you too the obeying of his Gospell For you had neuer rome vntoo it if he had not shewed himselfe pitifull towardes you But yit assure your selues that he dubbleth his grace in that he giueth you power too hold out in the same For had ye continued but two or three dayes or two or three yeeres yea or more needes must it bee that God had helped you therein for else yee should alwayes haue bin in a mamering yea and as poore wretches at your wittes ende without any certeintie at all but that God hath promised too haue a care of you and too guyde you continually till you bee come too your wayes end and haue accomplished your course That therefore is the cause why he sayeth heere that they were sealed or signed by the holy Ghost Now it behoueth vs to marke well the similitude that S. Paule vseth For wee know that euidences are made authentik by sâ—ales and that hath bin in all tymes Trew it is that men did not set them too in such maner as they doo now adayes But yit notwithstanding in
he sheweth that we bee neuerthelesse sure of it for all that and that nothing but our owne vnthankfulnesse letteth vs too glory fuâ—ly in God and too say with full mouth that wee doubt not of our comming too the heauenly lyfe forasmuch as wee haue an earnest penny therof by the holy Ghoste and are so knyt too our Lord Iesus Christ that all the goodes which he hath doo belong vntoo vs and are made common to vs by fayth Therfore let vs mark well what is conteyned in these words of S. Paules He sayeth that the holy ghost is our earnest penny Seing it is so wee must needs be sure of our redemption wherof we shall haue the possession at the last day yea euen to the full that doth the thing of it sâ—lf shew sufficiently For we be but sillie wormes of the earth wee bee compassed aboute with rottennesse and corruption wee bee beset with so many miseries as is pitie to see the world rayleth vpon vs and mocketh vs and our simplicitie we bee fayne too indure hunger and thirst it seemeth often tymes that God hath forsaken vs and after a sort cut vs of yea and that he vouâ—safeth not too pitie vs as the most despyzed creatures of the worlde Lo at what poynt wee bee too outward appeerance And therefore it standeth vs on hand too haue a remedie too warrant our selues withall in the middes of so many perplexities and hartgriefes That is the cause why S. Paule sayeth purposely that the holy Ghost is our earnest penny Although then that the world haue the brydle looce to trample vs vnder his feete as they say although our Lord keepe vs occupyed with many temptations although he humble vs in such wyse as it may seeme that wee bee as sheepe appoynted too the slaughter so as death bee continually betweene our teeth yit are wee not vnpurueyed of good remedie For why Seyng that the holy Ghost reygneth in our hartes wee haue whereof too boast euen in the middes of all our temptations according as it is sayd in the viii too the Romanes that being once assured that God taketh vs for his children wee may not only call vppon him but also although wee bee afflicted and tormented yit wee ceasse not too bee alwayes fully and infallibly resolued that he is our father too leade vs too the glory of heauen for euen that also is 〈◊〉 meane whereby our hope is tryed Furthermore wee bee warned also too walk in pacience and that seing God hath giuen vs his holie spirit for an earnest pennye wee must not bee so hastie and impaciente as wee haue bin woont too bee For if God handle vs roughly by and by wee fall too grudging and are very loth too suffer any thing for wee see how tender and nyce we bee of nature But wee must indure paciently bycause God will not haue vs too come too his kingdome at one leape as they say but will haue vs too passe by this world through the midds of thornes and breers so as wee shall haue much a doo to get through and wee shal bee in greate distresse Seing that he will haue vs led such a way and yit notwitstanding giueth vs so good a remedie as ought to suffyze vs which is that he strengtheneth vs in inuincible constancie by his holie spirit let vs stand in a redinesse too fyght till the tyme of victorie bee fully come It is trew that our fayth doth euen now alredy get the vpper hand but wee receyue not yit the fruiteâ— of it nother doo wee fully inioy it Therfore wee must determine with our selues too sygh and grone continually and yit therwithall too reioyce also For why too reioyce in our hartes and also too cry with S. Paule alas wretched wyght that I am who shal deliuer me from this prison of my bodie are things that may match verye well toogither Therfore let euery of vs moorne yea and bee greeued at the hart for that wee bee still so much giuen too our wicked lusts and too the number of vices that are in vs And yit notwithstanding let vs ceasse also â—oo say that wee thank God and too bee contented with his giuing of such portion vâ—to vs as ought too suffyze vs and too tary his leyzure till he accomplish and performe the thing that he hath begunne seing wee haue his holie spirit so dwelling in vs with a promis that wee shall neuer bee destitute of him vntoo the end Thus yee see how wee bee heere incoraged too take hart of grace and too walk in such constancie as all the miseries of the world may not stop vs of 〈◊〉 till wee bee â—â—me to our races end And that is the cause why S. Paule speaketh purposely of redemption It is trew that wee bee redeemed by our Lord Iesus Christ and he is giuen vs for our redemption or raunsome as is sayd in another text yit notwithstanding wee haue not the effect and full fruition of it as yit Then is there a dubble redemption one which was accomplished in the person of our Lorde Iesus Christ and anoother which wee wayte for and which shal bee shewed vppon vs at his comming ageine According wheruntoo S. Paule sayth in the viii too the Romanes that although wee grone and bee hild downe in anguish yit wee must not bee dismayed at it nor think it straunge bycause all creatures sayth he doo beare vs companie yea and bee as a woman that trauelleth of child For wee see that all the world is subiect too corruption through the sin of Adam Seing then it is so let vs not quayle in our gronings but let vs so measure our affections as too hold vs contented in that we haue our redemption purchaced in the person of our Lord Iesus Christ and thereuppon trust that he will accomplishe the same thing in vs and in our persons which he hath brought vs in his owne The thing therefore that S. Paule ment too say is that Gods spirit is our earnest penny duryng the tyme that wee wayte too be taken out of this transitorie lyfe and too bee set free from all miseries specially from the bondage of sinne which is the heauyest burthen that can bee Untill such tyme then as wee bee deliuered from all those thinges wee must rest vppon this that Gods spirit dwelleth in vs. And as touching the redemption of purchace it may well bee taken for purchaced redemption for it is a very ryfe maner of speech lyke as when it is sayd the spirit of promis it is ment the spirit that assureth or warranteth al the promises The spirit of the feare of God bycause it is he that maketh vs obedient too his rightuousnesse So lykewise when he speaketh of the Redemption of purchace it may well bee sayd that it is the redemption which was purchaced for vs too shewe that if wee feele the effect of it in our selues so as wee be out of all doubt of the things
is possible Therefore for bycause there haue alwayes bin so many yea and to many that bring their owne consciences a fleepe S. Paule in this place lyke as also in the â—â—ft too the Romanes setteth downe the trâ—w peace which is that when wee come vntoo God and must present our selues before his Maiestie wee bee sure that he will pitie vs and not lay our sinnes to our chage but receyue vs as his owne children Then if we intend to enoye this spirituall peace which passeth all the goods of the world let vs â—earne too haue warre with our selues And how is that It is first too knowe that wee bee damned and forlorne and that there is no hope of remedie for vs wherby too get out of the pit of destruction agein except wee bee recouered by meanes of our Lord Iesus Christ. When wee bee so bereft of all vntoward selftrust in our own deserts and knowe that wee bee emptie and starke naked let vs repayre as poore beggers vntoo God that is the thing that is requisite for the atteynment of trew peace And by the way also let vs not thinke too gayne any thing by being blockishe â–ª so wee should fallâ— sleepe in this world bnt let vs vnderstand that forasmuch as wee haue no certeyne tyme appoynted vs it is our duetye to summon our selues euening and morning before God and too examine our sinnes throughly and too bee both sorie and ashamed of them When wee haue once learned too make warre thus ageinst our owne vyces and too plye it throughly without Hipocrisie and counterfetting then are wee in the hygh way too the peace which our Lord Iesus Christ dooth publish and preache vntoo vs euery day by the Gospell And that is the very cause why S. Paule sayeth expresly that by him wee haue enterance in vntoo the father As if he should say that no vnbeleeuers no heathenish worldlinges no mockers of God no dullardes which thinke not of their euerlasting saluation can by any meanes taste of what valew the peace is which wee obteyne by the Gospell or conceyue how precious and amyable it is And why For they put too many scarfes before their faces too keepe them from beyng abashed at Gods Iustice and from beyng striken with terrour of their sinnes Too bee shorte they make themselues wilfully drunken that they myght haue a senslesse conscience and they bereâ—ue themselues of all vnderstanding as though they were brute beastes But when wee consider that all our welfare consisteth in beyng able too haue all our recourse vntoo God and that our comming too him is certeine also yea and that the way is open for vs too go thither familiarly surely then will wee forget all other things and long too bee made parttakers of our Lord Iesus Christ and too bee vnited intoo his body too the ende that God may receyue vs and wee call vppon him with full trust in our necessitie and settle our selues vppon the loue that he beareth vs not doubting but that whatsoeuer is offered vs in the Gospell is all one as if God vttered his hart among vs. Now S. Paule hauing spoken of the preaching of the Gospell addeth purposely In one Spirit He had sayd afore that wee bee all knit toogither in the flesh of our Lord Iesus Christ namely â–ª for that he tooke our nature vpon him by that meanes abolished and tooke away the cursednesse that was in Adam Neuerthelesse the dooing therof in the person of the sonne of God were not ynough if the Gospell wer not as a meane to him Now therfore for a third poynt S. Paule addeth that wee must communicate all of one spirit For although the Gospell bee preached yit are there manie stubborne persons and others so beâ—narled in this world that they thinke no more of the heauenly lyfe than doggs and Swyne doo Othersome agein are so saped in their hipocrisie that although God doo call vs all and allure vs sweetly too him in the person of his sonne the number of them that come vntoo God is verye small For this cause S. Paule sayth that wee must haue Gods spirit For it is certein that by nature wee bee variable and not only euery one of vs will needs haue his opinion by himselfe but also wee change euery minute of an houre by meanes whereof wee bee so farre of from beeing all of one accorde that none of vs abydeth setled in his opinion from morning to nyght except he bee gouerned of god It standeth vs then on hand when wee heare the Gospell preached too haue Gods spirit to guyde and gouerne vs soo as wee may throughly imbrace our Lord Iesus Christ and by him haue accesse too the father Now therfore wee must beare in mynd first that when our Lord Iesus Christ exhorteth vs by his ministers according also as S. Paule sayeth in the second too the Corinthians wee ought too bee well dispozed too come vnto him yea and to runne vntoo him euen with inforcing our selues aboue all power of man For when wee haue doone what wee can yit shall wee haue none accesse vntoo him but all our indeuer shall rather bee a retyring backe than a going foreward vnlesse his spirit guyde vs So much the more then doth it stand vs on hand too pray God too touch vs with his holy spirit to cause him to make vs way vnto him as is sayd in the eyght to the Romans and as we haue seene also lykewyse too the Galathians For there S. Paule putteth a difference betwixt Gods children and the Reprobats Wee sayeth he haue the spirit of adoption wherby wee crye Abba father Wee should not knowe him of our selnes sayeth he bycause there is nothing in vs but infirmitie and it were too great a rashnesse in vs too call God our father But when God hath once sealed the truth of his Gospell in vs by his holie spirit and inlyghtened vs inwardly so as wee know it is he that speaketh and thertoo hath assured vs of his goodnesse and mercie then may wee freely and with open mouth crye out that he is our father And soo yee see in effect what wee haue too beare in mynd too the intent that none of vs trust too his owne brayne when the Gospell is preached vnto him but that in cosideration of the rudenesse and weaknesse that is in vs wee suffer our selues too bee gouerned by Gods spirit which is the chefe kye wherby the gate of paradise is opened vnto vs And for that cause also is it sayd that wee must be besprinckled with the blud of our Lord Iesus Christ as S. Peter termeth it in his first Epistle For the same cause also the Apostle in the Epistle to the Hebrewes sayth that Iesus Christ was offred vp in spirit meaning that his sacrifyze wherby he purchaced vs ryghtuousnes should still be as a vayne thing to vs if the holie Ghost wrought not in it by his powre And S. Paul
would haue kept himself from dooing so vnlawfull and vtterly vnexcusable a deede And therfore let vs beware let vs I say beware that we suffer not our selues too bee blynded after that fashyon by Satan and so rocked aslepe as wee consider not what is told vs here namely that if wee haue receyued anie grace or gift at Gods hand wee must set more store by it and put it too such vse as God may bee glorifyed and his Church furthered by it or else wee shall haue a dreafull account too make for giuing cause so of offence too the weake And it had bin better that that filthie trash had bin consumed a hundred tymes with fyre than too haue bin so brought foorth in open place in the syght of all such as lye in wayt for vs a farre of For of a truthe wee knowe well ynough that there are manie which watch vs and seeke nothing but too spye some cause too speake euill of vs not only too mocke vs for our labour for wee bee woorthie of that but too blaspheme Gods name Therfore if a man haue ouershot himself once it is good that he should bee warned of it that he may take better heede hereafter and that wee knowing that God hath bound vs so deeply vntoo him by exalting vs and by dooing vs more honour than we deserue in voutsafing too haue vs too bee his people and too make vs glorie of the hauing of the pure doctrine of his Gospell we may profit our selues the better by it and bee afrayd least if wee chaunge after that sort and become so rechelesse as too fall too taking of leaue too doo what wee list God shewe vs that he is able too take away the things that hee hath giuen vs and too dispossesse vs of them when he listeth Now Saint Paule addeth heere the maner how God is so liberall vntoo vs in Iesus Christ and yit notwithstanding dealeth the gifts of his holie spirit too eche man by certayne meazure not to euery man alyke but as he him self thinketh good He sayeth that this was done by our Lord lesus Christs ascending vp intoo Heauen For then did hee obteyne souerein dominion and the father gaue him a name which is aboue all names that all knees should how before him as it is sayd in another place In deede our Lord Iesus Christ receyued al fulnesse of grace at his comming intoo the world accordingly as S. Iohn sayeth in his first Chapter that al of vs receiue of him to the end wee may haue our fill of the good things wherof wee were hungrie and emptie before That was the cause then why the spirit was giuen him without measure as it is sayd in the same text And the faythfull bycause they be members of the Church haue receyued therof and God hath giuen too euery man his portion and according too the mesure of his only sonne But as for him God hath not giuen him his spirit by measure And why For hee is the head and euerye man must take his lyuelines from thence and he therwithal haue all power ouer vs Wherfore let vs bee contented that euery of vs hath his portion that wee may walk in feare before God and therwithall let vs vnderstand that the perfectnesse is in Iesus Christ bycause Gods spirit resteth in him and bothe greate and smal must bee fayne too repayre too him with acknowledgment of their pouertie too obteyne there the things that they want and not be ashamed to receyue Christs Almesse as they that are destitute of all good things Furthermore although our Lord Iesus Christ shewed himself too bee the only sonne of God whyle he was conuersant in this world proued the same by his wonders miracles and gifts Yit notwithstanding whē he ascended intoo heauen he shewed himself too bee the verye partie in deede which had commission of God his father too deale vntoo vs all things that we haue neede of And that is the cause why it is sayd in the seuenth of Saint Iohn that the holie Ghoste was not yit giuen bycause Iesus Christ was not yit glorified It is very certeyn that our Lord wrought euen then by the power of his holie spirit For when Saint Peter confessed him too bee the sonne of the liuing God it was answered him Flesh and blud hath not reueled this thing vntoo thee but my heauenly father Too bee short wee knowe well that there is nothing but euill in vs and that the good which God giueth vs is by his holie spirit and that all things are committed too our Lord Iesus Christ and that it belongeth too him too deale foorth his doctrine vnto vs according as it is told vs that it is his office and that the father hath giuen him speciall commission too deale his gifts vntoo vs And in deede it is a cause also why the Prophet Esay sayth that Gods spirit rested vppon him namely too shewe that if wee bee separated from him wee must needs perish as it were through drought and emptinesse But howsoeuer the cace stand wee must alwayes come backe too his poynt that the holie Ghost was then powred out vppon all the faythfull when our Lord Iesus Christ was exalted as it is sayd in the other text So then let vs mark that when our Lord Iesus Christ left the world and was receyued vp intoo his heauenly glorie it was too the end that wee should thenfforth inioy his goods so much the better And that is also the cause why he sayd too his disciples it is erpedient for you that I go away for if I taried still with you the holie Ghost should not come It is trew that our Lord Iesus Christ could well haue giuen them his spirit whyle he was conuersant with them after a visible fashyon as well as he did when he was gone out of the world But we must not dispute of this matter after our own fancie we must vnderstand that our Lord Iesus was humbled for a time yea and vtterly emptyed as wee shall see more at length agein hereafter but yit was he receyued intoo his heauenly glory too the intent he should haue souerein dominion and bee so exalted as all creatures myght stoope too him Thus yee see how our Lord Iesus Christes will was to absent himselfe from vs in his body too the intent wee myght the better feele his presence through his dwelling in vs by his holy spirit And that is the thing which S. Paule treateth of as now when he sayeth that for the same cause it is sayd that he vvent vp and gaue his gifts too men after he had led away his enemies prisoners Now this text which is alledged out of the threescore and eyght Psalme sheweth that God is verily exalted in the person of our Lord Iesus christ In deede in that song Dauid preacheth aud singeth the praise of God bycause that beyng stablished King of Israell and bearing the figure
slip whatsoeuer is sayd too them looke what comes in at the one eare goes out agein at the other Howsoeuer the cace stand nother the one nor the other doo giue glory vntoo God in receyuing his woord with such humilitie as they ought too doo Therefore let vs acknowledge our owne naughtinesse and bee sorie for it seeyng wee prouoke Gods displeasure in not yeelding him the honour of thinking him too bee soothfast and trew In deede wee wil not say in open speeche that his word is vayne wee will not accuze him of leasing and deceyt but yit dooth he protest that wee doo him as much wrong as that commes too if wee credit not his sayings How long will this people slaunder mee sayeth he and rob mee of myne honour It is a complaynt which he maketh there by Moyses and in many other places of the scripture And surely if Saint Iohns saying bee trew namely that when wee beleeue God we set to our seales that he is trew that is too say wee vphold him to be faythfull then contrariwyse if we haue not that sure groundwoorke in our fayth that Gods word win not so much at our handes as too make vs too betake our selues wholly vntoo it without any gaynsaying it is all one as if wee counted God a lyer insomuch that although wee would hate and abhorre too vtter any such blasphemie yit dooth he complaine that wee haue doone him the like reproch and not without cause And therfore wee see what frowardnesse there is in our nature vntill God remedie it Furthermore wheras he sayeth that the holy Ghoste sealeth his promises after that fashyon in our harts let vs vnderstand that that is bycause he hath voutsafed too chooze vs Wee haue seene alredy heertoofore how he calleth vs too him and inlyghteneth vs with the truthe of his Gospell according too his choozing of vs before wee were borne yea and before the making of the world Therfore let vs vnderstand that Gods spirit is a speciall gift which is not bestowed vppon all men indifferently but is reserued as a treasure for his children whom he hath chozen And for that cause wee ought too beare well in mynd the foretouched tytle that he is the spirit of adoption Also the vnbeleef which is throughout the whole worlde giueth an euident proof of our Gods goodnesse in that it hath pleazed him too ingraue his woord in our harts For it is certeyne that in all such as fyght ageinst God or which bee as brute beasts and so carelesse that his woord dooth no whit moue them wee see what wee bee of nature and what wee should bee still if our Lord for his mercies sake had not touched vs with his holy spirit And so yee see what wee haue too beare in mynd Wherfore whensoeuer the doctrine of our saluation is talked of let vs beeware that wee presume not any thing vppon our owne wit and policie but let vs bee small and lowely that our Lord may inlyghten vs by his his holie spirit And when wee perceyue that wee haue receyued such grace alredy let vs not burye it but let vs giue the prayse of it too him that deserueth it And on the contrarie part sith wee feele many perplexities douts and vnquietnesse and that sometymes we bee tossed lyke a ship that is redie too topple ouer and too be sunk in the bottom of the the sea sith we perceyue our selues too bee so trubbled let vs consider our owne fraylty that although wee haue bin trayned vp in Gods woord yit will there bee no stedfastnesse in our harts except God woork it there and theruppon let vs runne too the remedy and pray God too keepe the seede that he hath sowen in vs from choking and the assurednesse of our heritage from euer wearing out that although Satan streyne him self too the vttermoste too destroy that which God hath put intoo vs yit it may bee strengthened in vs from day to day as is needfull for vs And so yee see what wee haue to beare in mynd in this that Saint Paule sayeth that wee be sealed and marked by Gods spirit And now he warneth vs that it is too heynous a cryme too greeue him yea to intollerable a trecherie I haue told you alredy that this similitude intendeth not to impute any excessiue passioÌ„ to Gods spirit but too put vs too shame and too make the heare too stand vp vpon our heads Behold sayeth Saint Paule Gods spirit hath chozen his dwelling place in vs according as it is sayd in another place that not only our soules but also our bodyes are the temples of the holy Ghoste and he is glad too bee in vs and too abyde there and too make it his continuall home nowe then if wee fall too spyting of him as though wee mynded too chace him and banish him from vs is it not too diuelish a dealing And yit notwithstanding when wee seeke allurements of vnthriftinesse when wee take leaue too corrupt our selues by leaud and loose talk and when wee labour too haue other naughtie meanes too turne vs awaye from the feare of God and too bring our consciences asleepe it is all one as if wee indeuered of set purpose too chace away and too banish Gods spirit from vs and too say wee will haue no more acquayntance with him Must wee not needs be moste miserable and cursed creatures when wee ouershoote our selues so farre That then is the thyng that S. Paule had an eye vnto Therefore whensoeuer wee bee tempted vntoo euill and the diuell laboreth to make vs take pleasure in it that all remorse of conscience maye bee put away let vs call too mynd the things that are spoken heere and say How now Thou reioycest And wherin In the seruing of Satan and on the other syde thou lettest him go that is thy lyfe the earnestpenny of thy saluation and the foundation of the felicitie which hath bin purchaced so deerly for thee by our Lord Iesus Christ. Let vs thinke aduyzedly vpon this And moreouer it is certein that euery faythfull man ought too feele the thing that is declared heere For if our Lord haue touched vs and giuen vs the sealing that is spoken of heere it will bee a greef vntoo vs when wee bee tempted vntoo â—uill And so the thing that holdeth vs in awe is the spirit which watcheth and wardeth too withstand the enemie And if wee go aboue too kill this benefyte that is too say this inwoorking that God giueth vs it is al one as if wee greeued the holy Ghost This then is a most certein experience and such a one as sheweth vs that the thing which the holy Ghost hath put intoo vs is vtterly ageinst all euill and that there must needes bee a battell and stryfe betwixt them insomnch that none of Gods children can sin but he shall by and by bee stirred vp too feare and too say in himself Alas where shall I become In
dayly accordingly as it is not without cause that he teacheth vs too aske forgiuenesse of our sinnes And so yee see how that saying is too bee vnderstoode Now furthermore S. Paul addeth as wee haue seen alredy to the Galathians that couetous folkes are Idolaters Truely this matter were well woorthy too bee discoursed more at length and there is nothing spoken of it which may not bee spoken agein Howbeeit forasmuch as in handling the Epistle too the Galathians I declared there why S. Paule calleth Couetous folkes Idolaters it shall suffyze too touche the pith of the matter in fewe woordes For as touching other vyces they doo in deede make vs too forget god What are the inordinate lustes of our fleshe euerychone of them but Idols for euery man is haryed away after the things that he desyreth so as he setteth all his hart and mynd vppon them and forgetteth god Therefore it may well bee sayd that all wicked lustes are Idols that impeache the maiestie of God and prouoke vs too stryue ageinst him yea and too shake of his yoke and too betake our selues vntoo Satan Neuerthelesse Couetousnesse is iustly called Idolatry bycause it is certeyne that when a man dooth once giue himselfe theruntoo he â—etteth his whole felicitie therin He is not lyke a Gluâ—ton who hath some remorse and shame of his naughtinesse nor lyke a drunkard a whoremoonger or a blasphemer For there is yit some shamefastenesse in them And why Bycause they cannot so blynd men but that they wyll speake shame of them for it And although the whole world clapped their handes at them and knew no whit of their leaudnesse yit shall they themselues bee inforced too haue some hartbyting Yee see then that all such as offend God any other way whatsoeuer it bee shall yit bee hild in awe by some feare and haue some remnant of discretion left in them too say I doo amisse and how much so euer they soothe themselues and fall a sleepe yea and euen vtterly harden themselues yit shall they bee compelled too feele some pricking within But the couetous man dooth so reioyce in his doyngs that he thinkes not himself faultie nother before God nor before man but which more is gloryeth in his wickednesse For when he hath fleeced one and robbed another of his goods and deceyued one and snared or intrapped another theruppon when he casteth vp his account he will say Blissed bee God that hath prospered mee so well Insomuch that yee shal heare the greatest Cousiners in the world say thanked be God I haue made a good hand too day I haue sped well this moneth I haue gone well foreward this yeere And yit for all that if they enter intoo their owne hartes and sift them throughly they shall fynd there that al was but theeuerie extortion craft and deceyt Howbeeit the diuell hath so stopped their eyes that they haue no more discretion nor conscience to say this is euill done Forsomuch then as couetous folke are at that poynt that they haue no more feare of God too stay them and holde them backe therefore are they termed Idolaters But this is not all the mischiefe there is yit a woorse poynt which is that they set all their felicitie in their riches and doo so forget themselues as they thinke there can no harme happen too them wherthrough they bee puffed vp with such pryde that they thrust God a hundred leagues of from them as the prouerb sayeth And therfore it is not for nought that Saint Paule exhorteth the riche men of this world not too trust too their goods nor too exalt themselues for them He sayeth that purposely bycause they haue so greate opinion of their riches that they feare not God but rather vtterly forget him Yee see then that the Couetous folk abuze their riches by setting their whole hart vppon them which notwithstanding is forbidden them by the prophet in the Psalme and by weltring in such wyse in them that too their owne seeming they haue their Paradyse heere alreadye And therefore this cursed disposition and insaciable luste of Couetousnesse which maketh all men both drunken and blynd is iustly named Idalatrie and lykewyse all the roote of all euill bycause the couetous man seekes alwayes his owne auayles and whether it bee by hooke or by crooke by murther or by treason by periurie or by poysoning or by whatsoeuer meane else all is one too him so he may compasse his desyre Thence spring so many trubbles and contentions and so much bludshed through the world that some are poysoned and othersome haue their throts cut there is none other cause but this insatiable gripplenesse of couetousnesse Trew it is that Ambition and whoredome and such other lyke vyces drawe a sort of foule inconueniences after them but yit dooth not that discharge the couetous sort from being atteynted with the same So then let vs mark well that S Paule speaking of Couetousnesse doth iustly say that it doth so subdew vs too Satan as it maketh vs too forget God and make vs so brutish as wee stand no more in feare of God ne haue any remorse of conscience and so puffe vs vp with pryde as God seemeth to be nothing with vs but wee yeeld the honor of the liuing God vnto our gold siluer riches And that is so rank treason that there is good cause why we bee made too abhorre it here as wee see by that which the holy Ghost speaketh of it by the mouth of the Apostle Now let vs fall downe before the maiestie of our good God with acknowledgment of our faults praying him too make vs feele them with trew repentance that being greeued and hartily sorie for them wee may so sorrow for our offending of him and for our straying from the way of saluation as wee may seeke nothing but too dedicate our selues wholly vntoo him that he may dayly cut of whatsoeuer corruption is in vs and make vs forsake the world as the end whertoo wee were redeemed and clenzed by the blud of our Lord Iesus Christ and in the meane whyle voutsafe too beare with our infirmities and too rid vs of them continually more and more vntill hee haue taken vs out of this world to ioyne vs to himself in all ryghtuousnesse and holinesse That it may please him too graunt this grace not only too vs but also too all people and nations of the earth c. The .xxxv. Sermon which is the third vppon the fifth Chapter 8. For yee vvere sometyme darknesse but novv are yee lyght in the Lord walke yee as children of the lyght 9. For the fruite of the spirit consisteth in all goodnesse and rightuousnesse and truth 10. Trying what is acceptable too the Lord. 11. And haue not too doo with the fruitlesse woorks of darknesse but rather euen rebuke them WEe knowe how hard a matter it is too reclayme men from euill custome when they bee once inhardened vntoo it For the
the name of our Lord Iesus Christ and he beare with vs vntil he haue drawen vs quyte and cleane away from all the corruptions of the world and of our flesh and that wee bee so reformed as wee may seeke nothing but by all meanes too come too the perfect ryghtuousnesse wheruntoo he exhorteth vs And let vs all say Almyghtie God heauenly father The .xxxviii. Sermon which is the sixth vppon the fifth Chapter 18 â–ª And bee not drunken vvith vvine wherin is loocenesse but bee yee filled with the Spirit 19. Talking among you in Psalmes Praysinges and spirituall songs singing and making melodie in your hart too the Lord. 20. Giuing thankes alvvayes too our God and father â–ª for all things in the name of our Lord Iesus Christ â–ª 21. Beyng subiect one too another in the feare of God. WEe haâ—e seene this morning how God is offended when men abuze the benefytes which he would haue to be applyed â—o such end as he sheweth by his word therfore that all exceâ—â—e and drunkennesse ought too bee shunned of the faythfull bycause they knowe that God sheweth himself a father toowardes them by nurrishing them in this world howbeeit not as when they shal bee come too the heauenly heritage but by hauing at leastwyse some tast of his goodnesse for they be continualy confirmed in the hope which is giuen them by our Lord Iesus Christ. Now if in sted of beeing drawen vpward men become so brutish as to looze all reason and maÌ„hood it is an vtter peruerting of the order of nature it is as a defying of God for his owne benâ—fytes But yit when drunkenesse draweth a long tayle after it and men flush foorth into all leaâ—dnesse so as they bee past all shame and yit their shamefulnesse may make folke too loth and abhorre it the mischefe is increaced so much the more And therefore too the intent too kepe vs in sobrietie and orderly conuersation Saint Paule sayth wee must keepe our selues from being so ouercome and vanquished of wyne And now on the contrarie part he addeth that vvee must rather be filled vvith the Spirit For they that burst themselues so with eating and drinking and keepe no measure tyll they can no more doo well shewe that they haue no feeling of the kingdome of God ne neuer tasted what the heauenly lyfe is This remedie therefore is ryght conuenient too correct all the excesses and superfluities that reigne among heathenish men and such as neuer conceyued any incling of Gods grace and spirituall benefytes Lyke as if a man that were emptie should deuoure swallow vp al without chawing it were rather an ouerlaying of his stomack than a taking of sustenance and repast and therefore if another man sawe that vyce in him he would restreyne him euen so is it with all such as haue inordinate lustes it is a token that they bee too emptie And wherof Of fayth of the feare of God and of the ioy which is in the holy Ghost and that they know not a whit of Gods goodnesse and fauour toowardes them nor of the grace which he sheweth vs in our Lord Iesus christ For had we once our bellye 's full of such vittelles surely we would not play the Wolues in rauening but wee would keepe meaâ—ure That then is the cause why Saint Paule sayth that wee must bee filled with the holy Ghost As if he should say that the despyzers of God and such as haue none other religion but too lyue at ease heere and too haue all their delyghtes and pleasures are excessiuely full beyond all reason and measure And that is a defyling of Gods benefytes and a despizing of the order of nature as I sayd afore Now then if yee bee so sharpe set too knowe what God is and what it is too profit in his woord come your wayes to deuoure it as they doo which haue eaten no meate a twoo dayes afore bee not afrayd of eating too much of that foode for it will neuer burst our soules Therefore let vs hardily cram our selues with the giftes of Gods spirit and with his Ghostly benefytes wherby he feedeth vs in the hope of the heauenly lyfe for in so dooing wee cannot doo amisse but wee cannot giue head too our lustes in taking foode for the bodie but there will by and by followe some euill and offence The matter which wee haue in effect too remember vppon this streyne is that all they which glut themselues after that fashyon and cannot satisfie themselues but by playing the beastes shewe well that they haue not so much as one drop of fayth nor of the feare of God nor of religion in them â–ª but that their bellye ouerruleth them and that they bee so subiect thereuntoo as too their peculiar principall Idoll Now seeing it is so let vs learne to long after the foode of our soules And forasmuch as it is liberally offered vs from day too day insomuch that it is Gods whole desyre that wee should haue all that suffyzeth for our saluation let vs sharpen our appetytes too take such repast and then shall wee bee sure that our other meates shall not allure vs too such gluttonie that wee shall become as vnsatiable gulfes but wee shal bee contented with the hauing of that which is meete for vs and sufficient for our necessitie at leastwyse too our behoof Furthermore this similitude which Saint Paule vseth must not bee thought straunge when he sayth that wee must drinke our fill of Gods spirit For wee knowe that the Prophet Esay sayeth that Gods spirit is lykened too Water and too Milke and too Wyne wherby wee bee inuyted too come vntoo God to take our repaste and too haue whatsoeuer is behooffull for vs Come on sayeth he and take at your pleasures both Milke Wyne and Water without money or monyes woorth Hereby therfore God declareth vntoo vs that wee shall haue abundance of all spirituall benefites and sufficient too content vs too the full if so bee that wee will but open our mouthes as it is sayd in the Psalme and not bee so forepossessed of our owne inordinate lustes as wee cannot fynd in our hartes too seeke the principall That is the further meaning of the similitude that S. Paule vseth heere Now forasmuch as this doctrine is so yll put in vre euerywhere we ought to thinke the better of it If a maÌ„ consider how great emptinesse there is in them that professe Christianitie he shall fynde that they can scarsly say three woordes too yeeld confession of their fayth for had they any in their hartes surely their mouthes would vtter it according too this saying that wee beleeue with the hart vntoo ryghtuousnesse and confesse with the mouth vntoo saluation Howbeeit if wee bee desyrous too bee filled wee neede not too bee counselled too go seeke the things that wee neede wee neede but onely too receyue the foode that is profered vs and set afore vs Yea and this serueth well
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
acknowledgeth 〈…〉 children Seyng then that God had an eye vntoo vs in the 〈…〉 of Iesus Christ it followeth that he fyndeth not any thing in 〈…〉 wee myght lay before him too cause him too elect vs This 〈…〉 is the thing that wee haue too remember further 〈…〉 afterward that it is too the end we should be pure 〈…〉 before God namely in Loue. This woord Loue 〈…〉 referred vntoo God as if it were sayd that wee shall fynde 〈…〉 reason why God voutsafed too take vs for his children but 〈…〉 owne free loue Or else as it is verye lyke S. Paule 〈…〉 what the trew soundnesse and perfection of the faythfull is 〈…〉 too walk in all rightuousnesse before god Wee cannot laye 〈…〉 the whole as now but it shall suffyze too tell breefly whertoo 〈…〉 had an eye For he sheweth heere that although Gods 〈…〉 free and doo beate downe and put away all the woorthinesse 〈…〉 and vertewes of men yet notwithstanding it serueth not to 〈…〉 leaue too doo euill and too lead a disordered lyfe or too runne at rouers but rather too withdraw vs from the euil wherin wee were plundged For naturally wee can doo nothing eâ—se but prouoke Gods wrath wickednesse will alwayes reigne in vs wee bee hild downe vnder the bonds and tyranny of Satan God therfore must bee fayne too woorke too change vs for all goodnesse coÌ„meth of his election sayeth S. Paule Yee see then that the thing wheruntoo he ment too bring the faythfull was to make them knowe that lyke as God choze them of his owne free goodnesse so he gyueth them not leaue too yeeld themselues to naughtinesse but intendeth too keepe and preserue them vndestâ—ed too himselfe For Gods chozing of vs and his calling of vs therwithall vnto holynesse are things matched insâ—perably togither accordingly also as S. Paule sayeth in another text that wee be not called to vncleâ—enesse fâ—â—thinesse but to be dedicated too God in all godlynesse and holynesse Now forasmuch as we cannot lay foorth the whole at this tyme let vs looke too make our profit of this Lesson And seing wee bee now about too prepare our selues to the receyuing of our Lord Iesus Christs supper which is a pawne vntoo vs as well of our election as of the hope of our saluation and of all the spiriâ—uall benefyts that come foorth of this welspring and fountaine of Gods free goodnesse let vs consider that there he vttereth his riches vntoo vs not too the end that wee should abuse them but rather of purpose too be glorified for them at our hands not only with our mouthes but also with our whole lyues And forasmuchas wee hold all things of him let vs also learne too bee his and too giue ouer our selues too the obeying of him that he may inioy vs quietly And let vs alwayes shoote at this mark namely too get a sure warrant that he taketh and auoweth vs for his children by bearing his marks by shewing in bery deede that wee bee rightly gouerned by his holy spirit in calling vppon him as our father Thus yee see in effect what wee haue too marke in this text till the residew may followe Now let vs fall down before the maiestie of our good God with acknowledgmeâ—t of our faults praying him too make vs feele them in such wise as wee may continually profit in his feare and be strengthened more and more in the same in the meane whyle so to beare with our weaknesse as wee may alwayes inioy his grace euen till he haue set vs in possession of all things at such time as he shall haue doone away our sinnes and blotted them quite out for our Lord Iesus Christs â—ake And salet vs all say Almightie God heauenly father c. ¶ The third Sermon vppon the first Chapter 〈…〉 hath choozen vs in Christ before the foundation of the 〈…〉 too the end vvee should bee holy and vnblamable 〈…〉 him in Loue. 〈…〉 hath predestinated vs too adopt vs too himself by 〈…〉 Christ according too the good pleasure of his vvill 〈…〉 the praise of the glory of his grace vvherethrough he 〈…〉 accepted vs in his vvelbeloued I Began too shewe you this morning that it is not lawfull for vs too take libertie too loocenesse vnder colour that God hath chozen vs before the making of the world as though it were meete for vs too giue ouer our selues too all naughtinesse bycause wee cannot perishe seyng that God hath taken vs for his children For wee must not put the thinges a sunder which he hath 〈…〉 toogither Seyng then that he hath chozen vs too bee holy 〈…〉 in purenesse of lyfe our election must bee as a roote that 〈…〉 good fruites For so long as God lettes vs alone in our owne 〈…〉 wee can doo nothing but all manner of naughtinesse bycause 〈…〉 so great corruption and frowardnesse in maâ—â—es nature that 〈…〉 they thinke or doo is contrarie too Gods rightuousnesse 〈…〉 there is none other shift but too bee chaunged by god And 〈…〉 â—ommeth this chaunge but onely of the grace that wee spake 〈…〉 for that he did elect and chooze vs for his children before 〈…〉 borne intoo the world Herewithall wee haue too marke 〈…〉 that God letteth his choozen ones go for a tyme so as they 〈…〉 too bee strayd away vtterly lost yit bringeth them home 〈…〉 too his flocke when it pleaseth him And that serueth too 〈…〉 the more and too make his goodnesse and mercy so much the 〈…〉 knowen too the whole world If God should make all his 〈…〉 too walke in perfectnesse of conuersation euen from their 〈…〉 it should not bee so well discerned that the same 〈…〉 of the grace of his holy spirit But when wretched folke that lyued looâ—ely and were giuen too all naughtinesse for a time are quite chaunged that cannot come too passe without Gods woorking putting too of his hand Thus yee see that the cause why God delayeth the calling of those whom he had chozen is say I too touche them too the quicke by his holy spirit that he may make them too walke in his obedience For when wee see them refourmed vpon the suddayne and beyond the common expectation and opinion of men therin we perceyue that God hath vttered his power in them as I sayde afore And agein on the other part euery of vs is conuicted by experience that wee bee beholden too God for all the good that is in vs For when wee bee naturally inclyned too any vyce and afterward the same is corrected wee perceyue well that God hath looked mercifully vppon vs Yee perceyue then that wee haue so much the more cause too humble vs seyng wee were in the way of perdition till he had drawen vs out of it And it standeth vs in hand too mark that well For there are some fantasticall heades which imagin that God dooth so guyde his chozen ones by his holy spirit that they bee sanctifyed
aforehand eueÌ„ from the tyme that they bee borne intoo the worlde as soone as they come out of their moothers womb but the contrarie appeereth And in good sooth wee see how S. Paule in another text speaking too the faythfull sayeth some of you were plundged in couetousnesse some were giuen too crueltie some were scorners some were whoremongers and looee lyuers and othersome were gluttons and drunkardes and too bee short yee were full of all vnclenesse but God hauyng chaunged you and made you cleane from such filthinesse and infection hath dedicated you too himselfe Agein he sayeth too the Romanes you â—ught too bee ashamed of the lyfe which you led before he drewe you too himselfe So then whereas it is sayd in this text that God choze his seruantes to make them walke in holinesse of life it is not ment that he is bound too gouerne them with his holy spirit eueÌ„ from their chyldhood forth For as I haue sayd alredy experience sheweth that he letteth them runne astray till conuenient tyme bee come for too call them But yit must wee alwayes beare in mynd that Gods choozing of vs was too the end too call vs too holinesse of lyfe For if he should let vs alone still as wretched castawayes surely wee could doo nothing but all manner of naughtinesse according too the corruption that is in vs The good then proceedeth of his free bestowed mercy which he hath vsed alredy towardes vs before wee were borne yea 〈…〉 the world was made Thus yee see in effect what wee haue 〈…〉 this streyne And so the blasphemies of such as would 〈…〉 praise are repressed which make a iarre and as it were 〈…〉 God 's free election and indeuer of dooyng well 〈…〉 Hath God chozen vs Then let euery of vs doo what 〈…〉 wee cannot petishe And what shoulde wee passe of 〈…〉 good or euill seying that our saluation is grounded vppon 〈…〉 grace and not vppon any vertew The answere 〈…〉 easie namely that if Gods election were not looke 〈…〉 thoughtes and appetites there are in vs so many 〈…〉 should there bee ageinst all rygâ—â—uousnesse for wee tende all 〈…〉 euill and wee bee not only inclyned too it but wee bee as it 〈…〉 hot with it and wee runne too it with frentik 〈…〉 cause the diuell possesseth all such as are not reformed by 〈…〉 spirit And so we must needes conclude that our giuing 〈…〉 too doo good is for that God guydeth and leadeth vs 〈…〉 his holy spirit and all bycause of his election 〈…〉 erewhyle wee must not separate the things that God 〈…〉 toogither For wee bee not chozen too take leaue too doo 〈…〉 list but too shewe by our deeds that God hath adopted vs 〈…〉 children and taken vs intoo his keeping too the intent too 〈…〉 by his holie spirit and too knit vs too himselfe in all 〈…〉 ryghtuousnesse 〈…〉 let vs mark also that although God haue reformed vs 〈…〉 in the good waye and made vs too feele that he hath 〈…〉 vs alredie to subdew vs to his word and to make vs serue 〈…〉 in all things yit doth it not therfore follow that we be 〈…〉 at the first day no nor yit in all our whole lyfetyme 〈…〉 sayes not that God bringeth his chozen and faythfull ones 〈…〉 poynt of perfection 〈◊〉 he sayes that he draweth them 〈…〉 And so are wee but in the way thitherward euen vntill our 〈…〉 Therfore as long as wee liue in this world let vs learne too 〈…〉 go foreward more and more assuring ourselues that there is 〈…〉 somewhat amisse in vs For they that imagin anie 〈…〉 are as good as bewitched with hippocrisie and pryde or 〈…〉 no feeling nor feare of God in them but mocke him 〈…〉 face For he that examineth himselfe shall alwayes fynd 〈…〉 of vyces as he shal bee ashamed of them if he consider them well They then which say that wee can come too anie perfection whyle wee dwell in this mortall bodie doo well shew that eyther they bee vtterly blynded with diuelishe pryde or else that they bee 〈…〉 folk voyd of all religion and godlinesse As for our part 〈◊〉 vs mark as I touched afore that God hath chozen vs too the 〈◊〉 wee â–ª should bee blamelesse Howbeeit that wee bee not able too bee so till wee bee quyte râ—d of all our infirmities and departed 〈◊〉 of this prison of sin wherin wee bee hild fast as now And therfore when wee feele anie vyces in vs let vs fyght manfully ageinst them and not bee out of hart as though wee were not Gods children bycause wee bee not yit faultlesse before him but that our sinnes are alwayes before our eyes which make vs giltie Although then that wee fynd neuer so manie miseries in ourselues too thrust vs out of the way â–ª Yit let vs go on still assuring our selues that as long as wee liue heere beneath vppon the earth our waye is neuer at an ende but wee 〈◊〉 alwayes go still forewarde and wee can neuer come too our resting place Lo how the faythfull ought too harten and strengthen themselues although they bee not perfect And let the same also cause 〈◊〉 too groâ—e and sigh vnder the burthen which wee bee driuen too feele For the perfection of the faythfull and of Gods children is too acknowledge their owne weaknesse and too pray God not onely too amend all their misdooings but also too beare with them of his infinite goodnesse and not too call them too account with extremitie and rigor Yee see then that the thing whereuntoo wee must resort for succour is Gods mercy whereby he couereth and buryeth all our sinnes bycause wee haue not yit atteyned too the marke whereunto he calleth vs that is too wit too a holy and faultlesse lyfe But howsoeuer the world go with vs let vs go foreward still and take good heede that 〈◊〉 step not out of the right way If the woord Loue bee referred too men then S. Paule ment too betoken the trew rightâ—â—â—â—ousnesse of Christians that is too wit to deale faithfully and vprightly For wee knowe that the hypocrites would content God with ceremonies and Gewgawes as men terme them and in the meane whyle some of them shal bee giuen too catching and snatching some shal be full of enuie malice crueltie and treason some 〈◊〉 drunkardâ— and othersome shal be whoremongers and looce 〈…〉 themselues the brydle too all naughtinesse And yit for all 〈…〉 al is safe if they may make a fewe moppes mowes 〈…〉 some countenaunce of holinesse by vsing a fewe 〈…〉 Paule too cut of all such stuffe sayeth that wee must walke in 〈…〉 is the bond of perfection and the fulfilling of the Lawe if 〈…〉 too haue our lyfe allowed of god And so yee see what wee 〈…〉 marke vppon that strey ne 〈…〉 let vs marke that in this place S. Paule exhorteth 〈…〉 acknowledge our selues beholden to God for all the vertew and 〈…〉 that is in vs As for example if wee
vs learne too father it altoogither vppon god It is trew that too bee Gods children and heires it behoueth vs too bee of the body of our Lord Iesus Christ which thing is doone by fayth but yit can wee not beleeue the Gospell except God drawe vs theretoo by his holy spirit Nowe wee see that he dealeth not alyke with all men For he could very well inlyghten all the world and bring too passe that there should be no vnbeleeuers at all but wee see the contrary Therefore let vs assure our selues that be choozeth whom he listeth For if a man should aske the reason why he dooth it it were too loftie a presumptuousnesse and that is the very cause that maketh so many ouerweening folke too breake their owne neckes for that they cannot fynd in their hartes too graunt that God gouerneth men according too his owne will as of good ryght he may full well Furthermore also S. Paule hath heretofore set the Iewes and Gentyles both on one euen ground and that is a thing that requyreth yit longer discourse For seyng that God had chozen Abrahams ofspring it myght haue bin thought that there had bin some woorthinesse in them Surely if wee haue an eye too the speciaâ—l fauour that God shewed too the Iewes they bee well worthy too bee preferred before all the rest of the world But if a man take them as they bee of themselues he shall fynd them voyde of all ryghtuousnesse For wee must alwayes come backe too this poynt that God is not bound nor beholden too any man at all and his receyuing of the Iewes by free adoption is not for that they were better woorth than other men or for that they myght make any maner of vaunt at all of themselues Therefore yee see why S. Paule sayeth expresly that they which beleeued in Iesus Christ in tymes past are coÌ„prehended vnder Gods election as well as the others that the others caÌ„not boast theÌ„selues too bee more worthy or too haue deserued more than they but that all must come too this poynt that as well of the Iewes as of the Gentyles God choze whom he lyked and listed too the ende that nothing should bee considered in that behalfe but his onely mercy and that all mouthes myght bee stopped and no man bee able too alledge that be brought any thing of his owne Howbeit when S. Paule entereth intoo this comparison betweene the Iewes and the Gentyles he sayeth that if a man haue an eye too Gods accepting of the Iewes for his owne peculiar heritage they were a holy linage and he had giuen them his Lawe and promises by meanes whereof they were in more excellent and hygh degree than all the residew whom he had forsaken and shaken of But if wee haue an eye vnto God all mannes glory must needes bee layd awater But S. Paule in that place speaketh alonely of the forgiuing of our sinnes and of our imbracing of Gods grace by fayth which things he sheweth cannot bee fathered vppon any other cause than onely Gods pitying of vs Also wee haue â—eene heretoofore in the Epistle too the Galathians howe S. Paule â—ayd vntoo Peter wee bee Iewes by nature For inasmuch as it was a common opinion that the Iewes were a holy lynage bycause they were descended of Abrahams race very well sayeth he howsoeuer â—he cace stande wee haue none other refuge nor assurance of saluation but too beleeue in Iesus Christ for he wist well that men are vtterly fordoone and lost in themselues bycause they bring nothing with them but Gods wrath and curse Therfore lyke as in those textes S. Paule hath shewed that men beguyle themselues if they imagin that they haue any desert or woorthinesse in them so now for the better confirmation of the same doctrine and too take away all disputing and too beate backe all replyings he bringeth vs too this welspring namely that God not onely giueth fayth too whom he listeth but also hath elected and chozen vs before the making of the world Yee see then that the thing which wee haue too marke in effect is that all men from the most too the least are indaungered vntoo God and there is none so holie or excellent that can exempt himselfe from that generall state of men Nowe hereupon S. Paule magnifieth Gods goodnesse in that the Ephesians were gathered toogither and made all one with those that were hild and accounted afore for Gods people and for the housholde folke of his Church Before the Ephesians beleued the Gospell there was great diuersitie betweene them as shal be declared yit more at large in the second Chapter But notwithstanding that the beleuyng Iewes which had alredy bin coÌ„uerted to our Lord Iesus Christ were as brethren too the Angels of heauen for so muche as they were members of the head that was common too them both wheras in the meane while the Ephesians were poore wretches shet out from al hope of saluation enemyes of God and plunged in all cursednesse beholde God tooke away that diuersitie and raundged them both in one aray Gods goodnesse therfore was so much the more manifest in that he did so 〈◊〉 them backe which were drowned in the bottome of hel to match them with his owne children and too make them fellowes and heyres of his heauenly kingdome That therfore is the cause why S. Paul hauing spoken of such as had beleued in Iesus Christ afore telleth vs expresly that God hath gathered and stablished his Churche in such wise as it wel appeareth that the greatest depend wholy vpon hym and haue not any other thing to rest vpon than his only mercy and that those which were after a sort caste away yea and abhorred haue cause to glorifie hym seeing he hath deliuered them from the confuzion wherein they were And herewithal S. Paule sheweth that the thing whiche hee had said afore is verified vntoo vs by the effectes of Gods grace For as I haue said afore our election is a secret thing yea and incomprehensible When men haue inquired of it as much as is possible surely they must needes quaile in their owne imaginations if they mynde to enter intoo the sayd euerlasting ordinaunce of god And therefore it is not lawful for vs too seeke any further than the Scripture guideth vs and sheweth vs the way Yee see then that Gods choozing of vs is hidden in hym selfe but yit he yeeldeth vs recordes of it by the gifts of grace which he bestoweth vpon vs as by faith which is a gyfte of the holy Ghost Marke that for one poynt Nowe were it but suche a gyft as when he maketh his Sunne to shyne both vpon good and bad or as when he causeth the earth to bring foorth fruit indifferently for all men the same ought also too bee reckened among the gyftes and benefites of god But faith is a singular gift which is not bestowed commonly vppon all men but is reserued of God as a Iewell for those whom
you bee saued 6. And rayzed vs vvith him and made vs sit vvith him in heauenly places in Iesus Christ. I Began this morning too shewe you how S. Paule ment too stretch out Gods goodnesse vntoo all men too the intent that none should haue cause too boast of himselfe as though he had any woorthinesse alone by himself And truly if euer there were any nation in the world aduaunced aboue others it was the Iewes forsomuchas God had accepted them for his owne houshold and called them a holie linage and his owne inheritaunce In that respect therfore the Iewes seemed well woorthie too haue preheminence aboue others Howbeit too the end that none should darken the grace of our Lord Iesus Christ he sayeth that euer they also were the children of wrath so as it stoode theÌ„ on hand â—o lie drawen out of the dungeon of confuzion wherof I spake this morning Too bee short S. Paule sheweth heere that euen those whom men woold deeme too bee the excellentest can bring nothing wherof too brag or too purchace themselues estimation before God but are all receyued too grace too bee made heires of the heauenly lyfe by meanes of our Lord Iesus Christ. Now heere myght a question be demaunded why S. Paule setteth the heathen men on euen ground with the Iewes seing that God had set such oddes betwixt them For it myght seeme that all the promises were disanulled and that were a dooing of wrong vntoo God rather than vntoo men If wee graunt as of necessitie and reason wee needs must that Gods choozing of Abrahams ofspring was not in vayne and that his telling of them that he accepted them too bee of his houshold Church was not too deceyue them they must needes be neerer more familiar vntoo God and they must needes haue some marke wherby too bee gathered vntoo him It seemeth then that S. Paule should not haue abaced the Iewes after that sort But in another place he sheweth that all this geere agrees full well if wee consider the Iewes on the one syde in the state of Gods chozen and peculiar people and on the other syde what they bee of themselues and what they haue deserued before god For in the Epistle too the Romans after that S. Paule hath giuen sentence vppon the whole world shewing that there is not any one which is not damned and forlorne he moueth this question Seing then that God gathered Abrahams linage and dedicated it wholly too himself what shall become of them Shall there bee no holinesse in them For it seeemeth else that God had but dalyed and that his saying in the holie scriptures that he had not delt so with any other nation was nothing woorth But S. Paule sayeth that of a truth men ought too commend the grace that God voutsafed too shewe foorth vppon his people and so consequently that they are too bee preferred before all the whole world so farre foorth as they be indewed with the benefytes which they had by Gods promises Hewbeit he addeth foorthwith that in asmuch as they bee descended of Adams race and are sinners as well as all other men and there is nothing in our whole nature but corruption and frowardnesse all men must bee fayne too stoope and all of vs must needes acknowledg that one of vs cannot bee sholed out fâ—om another according as wee haue seene heeâ—toofore in the second chapter too the Galathians where S. Paule told S. Peter thus Yea wee bee Iewes by nature and it seemeth that wee ought too go alone by our selues seing that God is our King and hath sanctifyed vs and voutsafeth too dwel among vs Well then it seemeth at the first blush that wee should shake of the Gentyles as vncleane persons and such as haue none acquaintance with god But let vs come too account sayeth he aâ—â— there is none of vs all but he is indaungered vntoo God must needes perceyue himselfe too bee a wretched sinner Sith it is so God must bee the iudge of all men and we must needes sinke before his maiestie till wee bee reconcyled vntoo him by our Lord Iesus Christ. Too bee short S. Paules meaning in this text is not too deface Gods grace but too shewe that the Iewes had not any other meane in themselues whereby too obteyne the saluation and heritage of heauen than onely by beyng members of our Lord Iesus Christ and that they must alwayes bee fayne too take themselues first for cursed and damned For the woorthinesse which they haue is but as a wyndfall they be borne in sinne and subiect too cursednesse no lesse than all other men and Gods accepting and choozing of them too himself was a speciall and as they saye a supernaturall gift Yee see then that by nature the Iewes are forlorne as well as the rest of the whole world and yit neuerthelesse that God hath also receiued them too mercy By the way wee must marke that vnder the word Nature Saynt Paule sheweth not only that wee bee sinners by custome so as euery of vs thrusteth his fellowe out of the way and wee bee too much inclyned too followe the euill rather than the good but also that there is a further matter in it which is that euery of vs bringeth sinne with him euen from his birth Too eate and too drinke are things that accompany vs but yit is sinne more rooted in vs than all the things that belong too this lyfe Truely the heathen men will thinke it straunge that the young babes which are not able too discerne betweene good and euill nor haue any discrecion or will should alreadie bee sinners and damned before God according too S. Paules saying who calleth them the children of wrath but yit must wee needes yeelde our selues too condemnation whether we wil or no. As soone as babes bee able too make any signe it is certeyne that they will shewe inough and too much that they bee froward and naughtie and that there is a secrete poyson lurking in them â–ª And that although they cast it not out at the first yit they bee as a broode of serpentes Sith it is so let vs vnderstand that Saint Paule dooth not without cause call vs the children of wrath as well as the Iewes not excepting the very infantes out of the number whom men terme innocents and take them so to bee For wee must not regarde our owne opinion nor the things that wee see before our eyes but wee must giue glory vntoo God who is the competeent iudge thereof although wee finde it incomprehensible How soeuer the world go wee must alwayes come backe too that which is sayd in the one and fiftith Psalme namely that wee not onely offend God dayly in diuerse manners but also are lothsome too hym before-hand yea euen before wee haue eyther done or thought any thing bycause wee were begotten in sinne and cursednesse And by that word Children of wrath S. Paule meaneth
for they will say they bee reformed and yit they seeme too bee diuells incarnate and wee neede not too go farre to see such syghtes So then let vs marke heere that wee must not surmyze that any of vs hath aught wherwith too please God more than his felowes nor presume too make any account of our selues but that we must alwayes repayre too the fountaine that â—annot bee drayned dry and not go too the pits that are full of holes and can holde no water or rather which haue nothing but sâ—id filth in them for all the gloriousnesse and brauerie of men is no better but drawe of the sayde loue of our God confesse that God must not bee perswaded or moued by other folkes but onely that it pleased him too loue vs freely by receiuing vs vntoo him and by inlyghtening vs with his holy spirit in the fayth of the Gospell And so yee see what Saint Paule ment too note heere Now on the other side to the end that men who are alwayes suttle witted in seeking some shifts and starting holes or other should not excuze themselues by being vnder the Tyrannie of the diuell nor alledge that the same ought not too bee layde too their charge Saint Paule sheweth that the sayd bondage ceasseth not too bee wilfull I shewed you this morning that notwithstanding all our free choyze and notwithstanding our reason and will yit we be as it were fettered too Satans seruice so as wee can doo nothing but all naughtinesse nother should wee bee any better by nature than the arrantest theues in the world if God had not pitied vs accordingly as Saint Paule setteth forth al other men vntoo vs as a looking glasse yea euen such as despyze God and all order and are driuen by Satan intoo all outrage saying that wee should bee lyke them if God had not bin mercifull too vs But now there are many which grudge ageinst God and which go too lawe with him saying If free will bee so defaced what shall become of vs If men were able too giue themselues vnto goodnesse and yit notwithstanding made none account of it but gaue themselues too euill surely it were good right and reason that they should bee hild for giltie But if they cannot but doo euill why should God condemne them At leastwise they ought too bee borne withall seing it is apparant that they bee hild vnder Satans dominion euen from their mothers wombe Loe what many men alledge in hope to washe their handes Yea and they bee not contented too iustifie themselues by vayne shifts but they doo also rayle ageinst God as though he were the cause of their damnation But S. Paul to preuent such sâ—aunders sayeth that they which are vnder the bondage of Satan and of sinne ceasse not for all that too be condemned by good right For they be not constreyned theruntoo by force they bee subiect in deede but that is with their owne good will. And that is the cause why he sayeth that euen such as are brought backe agein to our Lord Iesus Christ haue walked in the lustes of the fleshe that is too say that before God had chaunged them and brought them too his obedience by his holy spirit they walked in their owne wicked lusts True it is that men will graunt their nature too bee sinfull but yit they say it suffizeth that the will bee otherwyse All men will graunt that it is the will which putteth the difference betweene vice and vertue But when the philosophers spake after that fashion they were of opinion that wee haue a francke and free will. And that is the thing that deceyued them bycause they knewe not that wee were marred by the fall of Adam and yit notwithâ—â—anding ceasse not to be iustly accursed forsomuch as our offending of God is with our owne good will. And therfore also he addeth agein dooing the desires of our fleshe and of our thoughts As if he should say that they which are possessed of Satan and hild vnder the sâ—auâ—rie of sinne cannot alledge any compulsion For why it is their oâ—ne will that dryueth them thereuntoo Thus yee see in effect how S. Paule ment too stop the mouthes of all misspeakers too the intent that men should not picke any quarrells too God by pretending that they ought not too bee shent for their naughtinesse seing they bee subiect too it by nature But let vs marke heerewithall how S. Paule hath matched thoughtes with the fleshe too the end wee myght knowe that sinne reacheth throughout vs and that wee haue no peece of vs cleane and pure wherintoo infection is not spred For the Papistes will well ynough confesse that wee bee corrupted in Adam but they say that wee doo in deede tend alwayes vntoo euill when wee bee tempted vntoo it and yit neuerthelesse that if wee herken vnto reason and brydle our lustes by ruling them well then wee shall see playnely that wee bee not altoogither vnable too doo good And so the opinion of the Papistes is that mans free will is not of such force as it was at the beginning but that it is wounded yea and sore maymed howbeeit that it hath yit still some lyfe that is to say some vertuousnesse as they imagin But wee haue seene this morning that the determinate sentence of the holy Ghost is more generall that is too wit that wee bee not onely sicke but also dead till wee be rayzed agein by Iesus Christ. Nowe S. Paule confirmeth the same thing saying that our wicked lustes and the affect oâ—s that are termed the sensual appetytes wherin wee resemble the brute beastes are not the onely things that harrie vs heere and there but that we must take the matter more strictly What are all our thoughtes all our determinations and all that euer is deemed too bee best in man They bee sayeth S. Paule starke wickednesse For if God should let vs go after our owne thoughtes it is certeine that there is not a more horrible confuzion than that would bee So then wee see that men are not humbled heere by halues too confesse onely their frailtie and that they haue partly neede too bee succored and helped at Godâ— hand but wee see they bee vtterly damned before him sitâ— their thoughtes are heere called wicked and froward and that they haue nothing in them which prouoketh not Gods vengeance ageinst them So then let vs on the one side yeelde our selues giltie assuring our selues that wee were iustly bereft of all Gods graces in the person of Adam And agein on the other side let vs not take the same for an excuse in hope too scape by such shifte as who should say we were not the boÌ„dslaues of sinne nor wee our selues any whit too blame for it bycause wee bee hild downe in Satans snares and nettes euen from our birth But it behoueth vs to consider alwayes that euery of vs shall fynde the welspring of his disease in his owne conscience Men may
instrumentes or couenantes and conueyaunces of the promises as if he should say that God had not called the Iewes as it were in hudder mudther but had passed a solemne conueyance or euidence which serued too leaue all the world in condemnation Therfore forasmuch as God had aduaunced Abrahams linage it must needes bee that the rest of the world was so much the more confounded like as if some Princes or some Cities should make a league all others that are not comprehended in it are as good as depriued of the benefite that is conteyned in it And when God declared that he tooke the Iewes too bee his flocke and that he would be their father and sauiour he declared also that no part thereof could come to the Gentiles whom he had after a sort forsaken and to whom he had not voutsafed too shew the like mercy Finally he sayeth that they had bin vvithout God which is the full measure of all mischief For what shall become of man when his God hath so shaken him of as there is no accesse for him nor no comming too him agein And that not onely he is forsaken of his God but also cannot but plundge himselfe deeper and deeper intoo the bottom of hell and make warre ageinst God as though he were at defiaÌ„ce with him bicause he is stubburne and rebellious ageinst all goodnesse Thus yee see that the thing which S. Paule setteth forth here too the intent that the Ephesians should profit themselues by the things that he had sayd this morning concerning the onely cause of our saluation is that there is none other thing for vs too trust vntoo but onely Gods meere grace But now let vs come too oâ—r selues I haue alreadie declared breifly that our fathers were in the same state that S. Paule setteth downe here And therefore wee haue no cause too brag of as oft as we thinke of what roote and originall wee spring For if the very Iewes bee at this day a record of Gods wrath and horrible vengeance which he layeth vppon them for their vnbeliefe is there not much more cause for too cast downe their eyes which are but as things borne out of tyme For the Iewes are of the holy roote that God had chozen and wee bee but graffed intoo it in their steade If God hath not spared the naturall braunches what will he doo too vs that haue bin brought in as it were ageinst nature Loe how S. Paule exhorteth vs too lowelinesse too the end wee should lerne to submit our selues alwayes too Gods meere goodnesse and frankly and freely confesse that our welfare consisteth therin Also I told you secondly not onely that our fathers were straungers to the hope of saluation bicause they were not adopted as well as the Iewes but also that the horrible scattering which came vppon the whole world and which reigneth in it still at this day ought too beate downe al pryde and presumption that Gods grace may shine the brighter vppon vs Now then as I sayd although wee bee baptyzed and haue the badge of Gods goodnesse and free adoption yit notwithstanding we haue bin wretched idolaters and were gone away from our Lord Iesus Christ and the things that wee had in greatest estimation turned too our greater damnation in steade of being for our welfare Therefore wee haue good cause here too bethinke our selues Furthermore for asmuch as wee bee short witted in magnifying Gods grace let vs wey well this woord which S. Paule vseth heere to bring vs to remembrance of the things which wee myght forget For when wee bee indewed with Gods grace and it hath pleased him too giue vs some good desyre too walk in his feare he hath wrought so in vs by his holye spirit as men may perceyue that there is some goodnesse in vs it maye make vs too forget by and by what wee were afore by meanes wherof Gods grace is as good as buryed Too the intent therfore that our present plyght hinder not our continuall praysing of God and our esteeming of his goodnesse and grace as it deserueth let no length of tyme darken the benefites that we haue receyued of God but let vs as it were enter intoo examination of them euery day And although God haue chaunged our state at this day so as wee bee no more the men that wee were afore yit notwithstanding let vs beare in mynd that before God had pitie vppon vs wee were as seely sheepe that went astray and as beastes that are vtterly lost and that without the same small beginning wee had bin damned ten hundered thousand tymes erst had not God preuented vs and giuen vs remedie for the cursed state wherin wee were Yee see then that the thing which we haue to consider vpoÌ„ the sayd speech wherby S. Paule putteth the Ephesians in mynd what they were afore is that although God had put awaye the thing that shoulde haue made them ashamed and marked them afore hand with his holy spirit so as they were become as precious perles yit notwithstanding he will haue them too bethink themselues lyke as in very deede it is the frutes of repentance which the scripture setteth downe that when God hath reached vs his hand and brought vs home agein from our straying wee ceasse not too beethink vs of our former sinnes euen in such wyze as wee may bee sorye abashed and ashamed of them Whereas he sayeth that the Gentyles haue good cause too hold downe their heades bycause they were sometyme without assurance of Gods goodnesse and loue therby wee bee put in mynd that wee receyue a singular benefyte at Gods hand when wee haue the vse of his Sacramentes which are as warranâ—es that he taketh and auoweth vs too bee of his household and Church Trew it is that if wee abuse them wee shall pay deerly for it but yit whatsoeuer come of it when the Sacramentes are put too the end wheruntoo they were ordeyned it is certein that they bee as it were inestimable treasures as I sayd afore For although wee haue Gods promis that he taketh vs for his children euen from our comming out of our mothers womb yit is there nothing but vnclennesse in our flesh Now then haue wee baptim There it is shewed vs that God washeth and clenzeth vs from all our vnclennesse that he pulleth vs out of the confuzion wherin wee were with our father Adam and that he will haue vs clothed with Iesus Christ too bee parttakers of all his goods as though they were our owne Wee see then what baptim importeth and consequently how much we ought too esteeme this grace of Gods comming vntoo vs in such wyse and of his shewing of himself too bee our father after so homely maner As much is too bee sayd of the supper For there it is shewed vs visibly that Iesus Christ is the trew foode of our sâ—ules that like as our bodyes are susteined nurrished with the bread and wyne so wee haue our
spirituall lyfe of the verye substance of Gods sonne Seing then that our Lord Iesus dooth as it were from hand too hand shewe vs that he giueth vs his bodie and blud too bee our spirituall meat and drink is it not a thing much more worth than all things that are too bee found in this world And herin wee see how malicious and frowarde most men are for as touching the Lords Supper manie come to it which rush thither lyke wretched beasts not knowing why it was ordeined Some agein make but a custome ordinarie vse of it although thei haue bin taught to what purpose it auaileth vs yit they do but wring their mouth at it all is one to theÌ„ when it is once past with theÌ„ And othersome defyle it euen wilfully And as touching baptim we se how the world goeth with it For wheras we ought to think dayly not only once aday but euery houre of the day both vpoÌ„ Babtim also vpon the Lords supper to confirme our selues the better in Gods grace so little dooth any man sett his mynd that way that if baptim bee minnistred in the Church men make none account of it Scarsly can one bee found among a hundred that can fitly tell and vtter what that signe of our adoption betokeneth And yit yee see what disdeyne is matched with that ignorance Must not God after his long suffering of vs and his pacient wayting for vs be reuenged of such dishonour when his grace is so lyghtly esteeemed among vs So much the more therfore dooth it stand vs in hand too marke well what S. Paule telleth vs heere when he sayeth that the Gentyles being depryued of the Sacramentes which God giueth too his children for a warrant of his goodnesse and loue are in miserable taking too the end wee may lerne too make much of the priuiledge which he hath giuen vs not too boast folishly of it as hipocrytes doo who abuse Gods name continewally but too make vs too fare the better by a thing of so greate pryce and valew and too make vs knowe that wee bee no whit better than they which are as poore hungrestarued soules ageinst whom God shetteth the gate still and too whom he voutsafeth not tooo impart those pledges of his wherein he sheweth and witnesseth that he will bee our father Yee see the Turkes haue circumcision as well as the Iewes and yit is it nothing woorth bycause there is no more any promis of God goyng with it and yit notwithstanding wee come of Adams race as well as they Wherefore haue wee Baptim but bycause God intended too shewe himselfe the more pitifull towardes vs and too vtter the riches of his goodnesse Agein the Papistes will needes bee called Christians and haue Baptim as well as wee And yit in the meane whyle they bee bereft of the holy Supper yea and they haue the abhominable Masse wherein they renounce the death and passion of our Lord Iesus Christ. And what cause is there why wee should bee so preferred before them sauing that God would haue vs too bee as myrrours of his infinite mercy So much the more therefore behoueth it vs too walke in awe and warenesse and too set store by the things which God sheweth vs too bee of such woorthinesse and excellencie that wee may fare the better by them Wherefore marke it for a speciall poynt when S. Paule speaketh heere of Circumcision and vncircumcision For although he say in other places that Circumcision is nothing howbeeit that was but bycause it was abolished and the vse therof ceassed as of all other figures of the Law yit notwithstanding at such tyme as God ordeyned it and so long as the Iewes vsed it holily it was a sure warrant to them of Gods adoption as if he had clenzed them from all the filthinesse that is in Adams race and appropryed them vntoo himselfe After he hath sayd so he addeth that they vvere vvithout Christ and vvithout promises Here he sheweth that the Sacraments take and borrowe their force of Gods woord For if there were nomore but the bare signes it were no matter of great importance If Circumcizion had bin giuen too the Iewes without any doctrine or instructioÌ„ too what purpose had it serued Surely they had bin neuer the better for it But when as God sayeth I am the God which sanctifyeth you you shal bee my children I will receyue you and therwith all take you for myne heritage and on the other syde also I giue my self too you and wil bee your lyfe forasmuch as Circumcizion had such promises it was as an inestimable treasure too the Iewes bicause the foundation that is to wit our Lord Iesus Christ was layd sure wheron the promises were setled and as yee would say confirmed That then is the cause why S. Paule ioyneth heere the common weale of Israell and the instruments of Gods promises and our Lord Iesus Christ al toogither Howbeeit in speaking of the common weale of Israell he sheweth that God had chozen one certeyne linage which he would haue too bee holie and so was it too bee concluded that all the rest were vnholie In speaking of the instruments of the promises he sheweth as I haue touched alredie that wee must not looke vppon Circumcision in it selfe but wee must direct it too the ryght end of it It becommeth vs too knowe wherefore God would haue it vsed among the Iewes for otherwyse it is but an Apes toy as the number of fond deuotions which the Gentyles had whereby they hoped too haue had holynesse but all of it was but abuse and trumperie bycause they had no promis of god Lykewyse they say now adayes in the papacie that they haue many Sacramentes and therewithall as many murlimewes and gewgawes as can bee but all that God disalloweth is but pelting trash And why for there is no woorde that sanctifyeth them So then let vs marke well that too profit our selues by the Sacramentes wee must alwayes be taught them by Gods doctrine And thereby wee may iudge that manie are cut of from the Church of God who notwithstanding are now adayes thought to bee hyghest in it For in the meane whyle where is the instructioÌ„ which they should haue too be partakers of the benefytes that God offereth them They will alledge their Baptim and they will say they receyue the Lordes Supper If a man ask them too what end they vnderstand nothing at all and that is as an vtter abolishing of the power of the Sacramentes So much the more therfore dooth it stand vs on hand too come backe too this poynt namely too lerne of the Gospell too what end Baptim was ordeyned what frute it yeeldeth vs and which is the ryght and lawfull vse of it and also too consider whertoo the holie Supper auayleth vs For if wee haue not Gods woord our Lord himselfe telleth vs that the Sacramentes which we receyâ—e are as it were imbaced and there is
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
too the Prophetes and the Apostles as if it were told vs that they bee our 〈◊〉 within the which wee must keepe vs and that our fayth hath no leaue too start out on the one side or on the other but must bee hilde brydled vnder the obedience of Gods woord as it is conteyned in the holy scripture Now had this text bin well vnderstoode surely the wretched world should not bee in such disorder as wee see it is For what is the cause thâ—â— men haue deuized so manie wayes of saluation but for that they haue not knowen the power of our Lord Iesus Christ as it is shewed vs heere And in good sooth let a man looke vppon all the inuentions of the Papistes and he shall fynd that there is no end of their superstitiousnesse and yit in the meane whyle they haue as good as forgotten Iesus Christ or rather buried him in such sort as they haue had no regard of him And was it not a corrupting and falsifying of Gods truthe when men knew not whertoo it tended nor too what end it was giuen namely how it was giuen too keepe vs wholly too our Lord Iesus Christ that wee myght cleaue to him and fynd rest too our soules as he himselfe sayeth Agein on the other syde whereuppon doo the Papistes ground themselues at this day Euen vppon their Councels vppon their decrees vppon the things that men haue inuented of their owne brayne and yit they would needes beare vs on hand that all perfection is too bee had there For as for the things that Iesus Christ and his Apostles haue taught they be but enterances saye they yea and they bee not ashamed too say that those things are but as an Apâ—ie and that Iesus Christ forbare too speake of the things that were more hygh and excellent so as the holy scripture is but as a Catechisme for little children and that too atteyne too the age of perfection wee must haue holy Councels wherin God reueleth the mystiries that were vnknowen afore Now seing that the diuell hath so vtterly bewitched and blynded them that they haue labored too thrust Gods woord vnder foote too the end wee should stray and wander heere and there without any good direction wee haue so much the more cause too beare in mynde the thing that S. Paule telleth vs heere which is that wee must mislyke whatsoeuer is added too the holy scripture assuring our selues that God hath giuen such charge too his Prophetes and Apostles as he forgat not any thing that was profitable or expedient for our saluation and that if wee desyre too profit in his schoole we must not puttoo any morsels or coluppes of our owne nor fall too borrowing of things heere and there that are contrarie too that pure doctrine but must vtterly mislyke all such dealing yea and abhorre all maner of patching as leuen that sowreth and marreth the whole batch of dowe bycause God condemneth whatsoeuer men take vppon them too adde vntoo the Lawe and the Gospell from the which wee must not in any wyse turne away for it is not without cause sayd This is the way walke in it And wheras Iesus Christ sayeth he is the way and the lyght of the world it is too the end that wee should abyde in him without swaruing asyde in any wyse eyther too the ryght hand or too the left Another thing which wee haue further too consider vppon this text where Gods doctrine is spoken of and the Prophetes and Apostles are named the Messengers of it is this that wee knowing what their office is should not consent too bee taught by such as God neuer made priuie of his wyll and whom he disauoweth when they go about too adde any one â—illable too the things which he will haue too bee noted and hild without geynsaying Trew it is that the Church cannot indure without the dayly preaching of the doctrine of the Prophets and Apostles in it and that all they which are ordeyned too teache are called Masons Carpenters and builders of Gods house Therefore in that they bee buylders of the Churche they bee all one with the Prophets and Apostles Yit notwithstanding it followeth not therefore that they may take what they list of the Lawe or take libertie too preache their owne inuentions but they must drawe their matter out of the pure fountaine that is offered vs in the holy Scripture that wee may bee hilde continually too the simplicitie of the Lawe and the Gospell and not bee atteynted with any wandering opinions in sted of the obedience of fayth which contenteth it selfe with the meane that God hath set Agein wheras S. Paule sayeth that Iesus Christ is the foundation and the head corner stone it is not ment that it is lawful too mingle any thing with Iesus Christ as though he shoulde but make some one peece of the buylding and the rest bee supplyed by others but it serues too shewe that wee must bee buylded vppon him according as Saint Paule exhorteth vs in the thirde Chapter of the first Epistle too the Corinthians where he sayeth that no man can lay any other foundation than that which is layd already that is too wit than Iesus christ Heereby S. Paule dooeth vs too vnderstand that men cannot set forth any thing wheron too ground and settle their saluation there is sayth he none other foundation but Iesus Christ. Agein wee know his dominion extendeth euery where and therefore all of vs from the most too the least must yeeld vntoo him and not forsake the great number of benefytes which he offereth vs and which wee possesse by his meanes But yit shall wee neuer vnderstand how Iesus Christ is our only foundation except wee knowe too what end he was sent according too the forealleged text where S. Paule sayeth that he was giuen vs too bee our wisdome And not only that but also he addeth further that he was giuen vs too be our rightuousenesse redemption and holinesse As if he should say that Iesus Christ is our wisdome wheruntoo wee muâ—t wholy hold our selues bycause wee may there see that he is the welspring of all welfare hath in him whatsoeuer is requisite to our saluation Then if we once know to what end Iesus Christ was giuen and the infinite benefites wherof he will make vs partakers wee will forsake all other foode that is to say all that euer man setteth afore vs shal bee too vs but as vanitie yea and euen as dung and filth bycause wee shal bee fully satisfied with our Lord Iesus Christ. Now then that wee may conceyue how he is the foundation of the Church and that wee ought too bee settled vppon him let vs marke that it is bycause God hath reueled himself fully vntoo vs by his only sonne and put all thinges intoo his hand which are requisite too our saluation or worthie to be desired to the end that wee myght drawe of his fulnesse as is sayd
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
he sayeth that when the people should bee come intoo the land of Canaan although they should till and manure the ground yit should they not say this haue I gotten with my owne hand but all acknowledge that they were mayâ—teyned by the woord that proceedeth out of Gods mouth that is too say by the inward grace which God giueth too his creatures so as wee bee fed therby For all the labour of man can nothing auayle vnlesse God blisse it And what then shall wee saye of the thing that is much more excellent For is not the foode of our soules much preciouser than that which serueth but for our bodies therfore let vs not thinke that it is ynough for vs to come to a sermon or too reade Gods woord euery man by himself but wee must also resort vnto God that he may giue vs increace And for the same cause dooth Saint Paule set downe this similitude that he which planteth is nothing nor yit he that watereth but that it is God that giueth the increace from aboue And he speaketh not there of the laborers of the ground but of the sowers of Gods woord and of such as manure his Church with continuall exhortations Albeit then that wee take neuer so great payne yit shall wee doo no good at all with our labour except God woorke with it by his holy spirit But when he woorketh with vs then is our labour auaylable and then it is sayd that the Gospell is the power of God too the saluation of all that beleeue For God dooth so vtter the power of his holy spirit that the preaching of the Gospell and the secret and inwarde woorking of the holy Ghost are things so ioyned toogither as they cannot bee separated And so yee see in effect what wee haue too remember vppon that saying of S. Paule Now hauing spoken of praying he sayeth That yee may be strengthened in the inward man by the power of his holy spirit Here he sheweth vs the weaknesse that I spake of afore for if we perceyue not our owne neede we will neuer voutsafe too resort vntoo God lyke poore beggets We know that man being left to himself will neuer acknowledge his owne pouertie except it bee proued too his face To the end therfore that wee should come vntoo him vnfeynedly and with trew lowelinesse it is for our behof too feele by experience that we can doo nothing at all and that wee bee vnprofitable in respect of all goodnesse vntill our Lord haue renewed vs That is the thing which Saint Paule intended too make vs too vnderstand For though all the world generally doo seeke help at Gods hand yit is there scarce one too bee fonnd among a hundred that dooth it truely and without hipocrisie For if a man could serch what is in some he should fynd them redye too burst lyke Toads with pryde and filthinesse and that they presume woonderously vppon themselues They will go seeke succour at Gods hand and yit thinke they haue their seeking in themselues Surely it is too excessiue a leaudnesse but yit is it a vyce that reygneth too much Howsoeuer wee fare if wee desir God too reache out his hand too succour vs let vs lerne first of all too abace our selues and let vs know that wee haue not sufficient strength of our owne nature but that the same must bee fayne too come from aboue and from his holie spirit as S. Paule hath expressed heere That yee may bee strengthened sayth he by the power of his holy spirit No doubt but he maketh comparison here of things cleane contrarie For so long as a man can doo ought of himself Gods spirit needeth not to supply the roome But forasmuch as all power proceedeth of Gods free goodnesse therin it is shewed vs that wee can doo nothing of our selues and that all the strength which wee surmyze our selues too haue is but smoke that vanisheth away and a starke illuzion of Satan who seeketh too holde vs fast in some fond selfweening too the intent wee should not repayre too our God and so be left vtterly destitute And besides this Saint Paule sheweth further that it is a free bestowed benefyte that is too saye a benefyte that proceedeth of Gods onely free gifte too the intent wee should not imagin that when God succoreth vs he hath an eye too any thing else than our wretchednesse or that he dooth it for any good disposition that he sawe should bee in vs And that is the cause why he succoreth vs in all our needes And therfore Saint Paule sayeth heere that it standeth vs on hande too bee strengthened by the power of his holy spirit and that the same is a free gifte Now he sayeth acording too the richenesse of his glory Wherfore is it that he magnifieth the riches of Gods goodnesse so much but to beate downe all the fond opinions wherwith men besotte them selues in weening too bring I wote not what of their owne and by that meane too make themselues haylefellowe with God Therfore it behoueth vs to beare this thing wel in mind For S. Paul speakes too such as had shewed great strength already but yit was it meete that God should alwayes haue the prayse of it They were in great forwardnesse and had fought already for the Gospell and yit Saint Paule wisheth that they might bee strengthened Heerein wee see that wee bee so farre vnable too begin too doo good that euen when God hath set vs in the way when he hath reached vs his hand yea and when he hath continuâ—d his grace in vs from day too day Yit if he do but turne away his hand one minute wee bee quite quayled And so wee be warned as wee haue seene afore that as God is the beginner of our saluation so is he the worker of it throughout and there is nostedfaâ—â—nesse in vs furtherfoorth than wee bee vphild by him and by his holy spirit And therfore wee ought too bee prouoked too pray dayly all the tyme of our life For they that forget themselues and fall asâ—eepe shall soone fâ—ele themselues bereft of Gods grace And why They bee not worthy of it bycause they seeke it not with continuall care Therefore too waken vs throughly both from our slouthfulnesse and from our rechelesnesse wee must beare in mind that seeing God hath called vs into his Church and touched vs to the quicke to receyue his Gospel with trew obedience the same ought to strengthen vs so much the more too the end Let that serue for one poynt Agein let vs vnderstand that God must needs shewe the riches of his glory when he increaseth so his holy spirit in vs by degrees For must there not needes bee an infinite treasure of his goodnesse when he draweth vs so to him at the first sight In what plight we are when God chozeth vs and taketh vs too him He draweth vs not onely out of a stinking puddle but out of the bottom
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
Then dooth it follow that Christ intendeth too distribute his giftes by certeine measure And theruppon wee haue too conclude that he which presumeth of himself and surmizeth that he hath all that is requisite dooth foully deceyue himself twoo wayes For there is not that man which hath receyued such perfection but that he hath neede too profit still with his brethren That is one poynt Agein he that is the excellentest of all others is most bound too doo good with the things that God hath coÌ„mitted to his charge or to his trust as a paâ—â—n On the contrary part the meaner and the ignorant sort must not enuye them that go before them in lerning and wisdome bycause it is Iesus Christes will too haue it so and so must it bee seeing he will haue his Church gouerned by the meanes of men Now then wee see wherat the Prophet amed namely that wee should so suffer our selues too bee filled with the spirituall giftes that belong too our saluation as none of vs refuze too bee taught by the meanes of men Let vs not belyke these fantasticall persons who would haue God too send them some reuelation from heauen and that they myght haue no neede of preaching or reading Let vs not bee caryed away with such foolish ouerweening but let all of vs both great and small submit our selues soberly too the order that our Lord Iesus Christ hath set which is that such as haue greate skill and are well seene in thee holy scriptures and haue the gift of teaching should streyne themselues too serue the whole Church as they bee bound too doo for too that end hath God aduaunced them aboue others And that the meaner sort and the ignorant bee not enuious for that they see not them selues too haue lyke portion but consider that it is ynough for them that God forgat them not but that the dealing of his gracious giftes after that maner was too their profit and saluation It was Gods will that all things should bee made common and that euery member of the bodie should haue his part of them at leastwyse so the order bee alwayes kept Now S. Paule in saying that our Lord Iesus Christ gaue Apostles and Prophets and Euangelistes and Shepherds and Teachers dooth vs to vnderstand that the preaching of the Gospell and the meeting of men toogither too heare the holy Scripture expounded is not a thing inuented by men but that God hath so ordeyned it and our Lord Iesus hath set it downe for a lawe and wee must keepe it without breaking of it For in good sooth were it not set downe by the souereine authoritie of the sonne of God men are so hygh mynded that many of them would shake of that yoke What haue I too doo would euery man say too bee taught by my fellowe Seeyng wee haue the holy Scripture among vs ought wee not too fetch thence whatsoeuer is meete for vs too know Why then should any one man bee preferred before the rest of the company Thus would there bee an horrible disorder in the Churche so as no man would submit himselfe too bee taught No man would bee a learner too haue a mayster or teacher ouer him vnlesse wee were fully perswaded and resolued that that order was not of mans deuyce but that it is a gouernment set downe for all the faythfull by the sonne of God who will haue them heard which haue the charge of teaching as men sent by him telling men that they despyze him and do him wrong and rebel ageinst him and his father if they receyue not his doctrine with all humblenesse and that whosoeuer will bee taken for a Christian must also bee a chyld of the Church And so yee see in effect what wee haue too remember when S. Paul imputeth the hauing of Prophets Teachers 〈◊〉 vntoo the person of Iesus Christ. Furthermore too the intent wee should bee the more gentle and tractable and make no sticking too receyue the doctrine that hath bin preched vntoo vs and to bee alwayes lerners in the scoole of our Lord Iesus Christ Saint Paule telleth vs also that when wee haue good and faythfullteachers and others that labour too shewe vs the way of saluation it is a signe that our Lord Ieâ—â—s Christ hath not left vs nor forgotten vs but that he is present with vs â–ª 〈◊〉 watcheth for our saluation and welfare Therfore let vs not 〈…〉 men can put them selues foorth of their owne head for 〈…〉 too speake one woorde too the glorie of Iesus Christe except it 〈◊〉 gyuen hym from aboue and that the holie Ghoste gouerne his tung â–ª And in very deede it is for the same cause that it is sayd that the holie 〈◊〉 is a wisdome which passeth all wit of man and that the 〈◊〉 man vnderstandeth no whit of it but that God must bee fayne too reuele the things too vs which else are too hygh and hidden from vs Now then when wee see the holie scripture truely expounded and applyed ryghtly too our vse let vs assure our selues that Gods spirit giueth vs record that he abydeth among vs Wherfore let vs lerne to receyue so excellent a gift assuring our selues that it is the homage which our Lord Iesus demaundeth at our hands And that is a cause also why the Gospell is called the kingdome of heauen For wee beewray ryght well that wee take not God for our king nor are willing too honour our Lord Iesus Christ wheÌ„ he is sent vnto vs if we suffer not our selues too bee gouerned by the meanes that he commaundeth and alloweth which is the preaching of the Gospell wheruntoo wee must yeeld such obedience as too receyue the doctrine of it without geynsaying so that he which hath the charge of teaching acquit him self faythfully and the residew bee not so hygh mynded as to say tush I may forbeare it well ynongh but receyue the things willingly which are spoken too them and suffer themselues too bee taught for feare least they should resist the sonne of God that wee may continew in them all the tyme of our lyfe as shall bee declared more at length agein anon Now besydes this Saint Paule by the diuersitie of the offices which he setteth downe expresseth yit better how greatly forecasting our Lord Iesus Christ hath shewed himself for the saluation of those that are his in that he hath left nothing behynd which was requisite conuenient too bring them too the heritage of saluation â–ª Wee must note here concerning these offices which S. Paul reherceth that some of theÌ„ serued but for a tyme as the office of Apostleship For they were not chozen of purpose too continew too the worlds end â—ut only too publish abrode the doctrine of the Gospell vntill it was receyued through the whole world I meane in all kingdomes and Countries though euery man shewed not himself obedient vntoo it Then was there that speciall reason why our Lord Iesus
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
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—