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
The father of our Lorde Iesus Christ of whom all kinred is named in heauen and in earth Now hereby hee sheweth vs first of all how familiarly wee may go vntoo God as hath bin touched alredye And the last sunday this text was declared sufficiently where he shewed vs how we may come vnto god But there he did set fayth in the first place Seeing then that wee haue assurance that the gate is opened for vs wee may bee bolde too go in vntoo god And this fayth ingendereth trust in our hartes and trust giueth boldnesse These are the three steppes that Saint Paule did set downe there And heere he sheweth vs how wee obteyne that priuiledge that is too wit bycause God hath not only his heauenly Maiestie too bee worshipped of vs for although wee ought too honour him in that respect yit would it so astonishe vs as too make vs shun his presence as much as wee possibly could but also addeth the tytle of father and sayeth that he taketh vs for his children by meanes whereof wee hee no more afrayde of him but may come faâ—â—lâ—arly too him whensoeuer occasion serueth forasmuch as he hath his armes open too receyue vs This is an article well woorthy too bee mynded For if wee cannot call vppon God what will become of vs in what plyght shall wee bee It is sayd that all our welfare lyeth in hauing our recourse vntoo god Now if wee thinke that God wil heare vs when wee pray doubtingly and debatingly wee beguile our selues as sayeth S. Iames. Therfore wee must nâ—t bee as reedes that are shaken with euery wynde or lyke the waues of the sea But wee must bee well and throughly assured that God which calleth vs too him will not disappoynt vs Wherfore when wee pray vnto God it must be with trust that wee shall not loze our labour But how may we come by that For behold God hath 〈◊〉 incoÌ„prehensible 〈◊〉 what a distance is there betweene him vs Though we could 〈◊〉 aboue the cloudes yit could wee not come nygh God by reason of the infinite hyghnesse that is in him for the heauens comprehend it not Then should wee bee as folke forlorne and vainshed away if Iesus Christ were not there as a meane to make vs way And that is it which S. Paule meaneth heere when he sayeth that he prayeth too the father of our Lord Iesus Christ too the end wee might 〈◊〉 that he is not farre from vs if wee hold the way that he sheweth vs that is too wit if wee make Iesus Christ our aduocate to beare word for vs and speake as it were by his mouth For he is entred intoo the Sanctuary of the heauens too present himselfe there on our behalf that it might he all one as if he bare vs vppon his shoulders and boâ—h wee and our prayers bee accepted and allowed of God and wee bee sure that they vanish not away intoo the ayre but that God 〈◊〉 them as well as if he were hard by vs according to his promise made in the Psalme which is that he wil be neere at hand to all such as call vpon him in truth Had this bin well considered the wretched world had not troubled it self so much in seeking too Hee Saints and She Saints too bee their patrons and aduocats As for example when the wretched Papists say that they must haue the Uirgin Mary S. Michaell for their intercessors and other Saints whom they haue deuyzed of their owne brayne ho say they wee bee not woorthy too come in Gods presence It is very trew but his vnworthinesse of ours ought also to make vs too seeke the remedye which God hath appoynted for vs that is wit too repayre too our Lord Iesus Christ who is the way that leadeth vs too his father according too this saying of his I am the way the truthe and the lyfe and whatsouer yee ask of Goâ— my father in my name shal be graunted you There our Lord Iesus promiseth that whatsoeuer we ask of God his father in his name shal bee doone vnto vs and therby he warranteth this doctrine Therfore let vs mark at a woord that in asmuch as our Lord Iesus offereth and putteth foorth himself too bee the way too lead vs vnto God his father wee must not go raunging vp and downe but if wee will needs seeke any other way wee shall but stray and neuer bee at any certeinetie to come vntoo god Furthermore too the intent wee may bee contented with Iesus Christ alone let vs beare well in mynd how he sayeth that all our requests shal be heard if they bee grounded vppon his 〈◊〉 Yee see then that the thing which Saint Paule ment too shewe 〈◊〉 first place is that as oft as wee pray vntoo God wee must assure 〈◊〉 selues that although wee bee vnworthy too come vntoo him yit notwithstanding he ceasseth not too accept vs and our prayers are a sacrifyze of good and acceptable sent vntoo him when we acknowledge him too bee the father of our Lord Iesus Christ. But yit must 〈◊〉 also adde that which the Gospell sheweth vs that is too wit that 〈◊〉 bee members of his only sonnes bodie For had wee no allyance 〈◊〉 Iesus Christ we should gayne nothing by knowing him too bee the sonne of god But forasmuch as wee bee made one with him and he boutsafeth too communicate all his goods vntoo vs therfore wee may well call God our father And for that cause also did he saye 〈…〉 disciples I go my way too my God and your God too my father and your father Thus much concerning the first poynt And heerewithall wee must marke well also how S. Paule addeth for a larger declaration that all kinred both in heauen and earth is named of him In saying so first he sheweth that the Iewes ought to be ioyned vnto the Gentyles and that for asmuch as the Trumpet of the Gospell is blowen Gods grace must bee preached abrode euery where that men of all Countries and Nations may call vppon God And therby also it is shewed vs that although wee come of the heathen which were erst cut of from the kingdome of God yit wee bee now made his household folke and registred among the Citizens of heauen and God auoweth vs too bee so And so yee see that by the father of our Lord Iesus Christ an also bycause Iesus Christ is made our head and hath receyued vs for his body yee see I say that all kinred is named of him bycause God voutsafeth too take vs too him yea euen vs poore wretched creatures which are not woorthie too bee of the number of the woormes of the earth yit notwithstanding he not only voutsafeth too admit vs intoo the companie of the Iewes which were a holy linage the chozen people of God and his owne inheritaunce but also hath taken vs intoo the fellowship of the Angels of heauen For
is sorie or greeued And why Wee bee not Gods children as he speaketh of it in the Epistle too the Romanes except his holy Ghoste dwell in vs For are wee woorthie by nature too bee mustered in such aray as too bee fellowes with the Angells wee I say which are but rottennesse and moreouer cursed in Adam and chyldren of wrath Howbeeit God by his holy spirit calleth vs too this inestimable honour and dignitie of beeing his children so as wee may call vpon him as our father and haue familiar resort vntoo him That therfore is doone by the holy Ghoste and for the same cause is he called the spirit of adoption For the inheritance of heauen belongeth not too vs but in respect that wee bee Gods children Wee bee not so of our selues and by nature as I told you and therfore it followeth that it commeth of Gods freebestowed goodnesse Now hee sealeth vp all this in our harts by his holy Ghoste and that is the cause why it is sayd that wee haue a mortall bodie The thing that is ment heerby is not only our feete hands skin bone and flesh but that there is a lump of corruption in vs by reason of the dwelling of sin in vs which bringeth nothing but death For haue wee liued any tyme wee go away intoo dust and cindre and there is not that man which seeth not himself alredye beeseeged with a hundred deaths considering the diseases and infirmities wheruntoo wee bee subiect Agein age makes vs to stoope so as we perceyue a long whyle aforehand how we be summoned too come too our graue Seeing then that wee perceyue such a number of deathes all at once toogither in our bodies and a much greate dungeon in our soules how should wee hope that God would take vs vp intoo his kingdome But Saint Paule sayth that the spirit is lyfe If there bee but one grayne or one spark of the spirit of our Lord Iesus Christ in vs let vs assure our selues that wee shal be parttakers of his glorie for it is sayd that he is raysed agein from the dead and hath gotten the vpper hand of it by his holy spirit After that maner are wee quickened with him wayting till wee bee deliuered from all the corruptible nature that compasseth vs about And now S. Paule sayeth that wee bee sealed by the holy Ghost as is sayd of it in the first chapter heertoofore and in other places besyde as in the second to the Corinthians And this similitude is very fit For although Gods promises ought to be of sufficient authority to haue ful credit with vs of theÌ„selues yit notwithstanding such is our misbeeleef that wee cannot giue credit too them nor rest vppon them till they bee confirmed and warranted vntoo vs so as wee may say behold it is euen God himself that speaketh But what for that On the one syde we be forepossessed with distrust on the other syde we be alwayes doubtfull and misgiuing and cannot rest vpon the things that are told vs in Gods name By reason wherof his promises are alwayes vnauaylable vntill he print theÌ„ in our harts which thing he dooeth by his holie Ghost For as a peece of euidence is made authentical by setting too of the seale so God warranteth his promises of our saluation in our harts by signing and sealing of them there with his holy spirit That then is the cause why it is so often sayd that Gods spirit sealeth vp the inheritance of our saluation in our harts And for the same cause also is he named the earnest penny in another place For when a bargain is made although there bee no present payment seene yit if an earnest penny bee giuen the bargayne is concluded and the chapman cannot say afterward tush I repent mee of my bargayne and I willâ—forsake it nother can the other say I fynde my selfe deceyued and ouerseene and therfore I will rather keepe my wares styll but eche of them is bound the one too make the money and the other too deliuer his wares Euen so is it sayd that Gods spirit is the earnest penny of the lyfe of our soules And why For as I sayd God byndeth himself vntoo vs in respect of our infirmitie whertoo wee bee too much inclyned In deede it is not for that he oweth vs any thing but wee haue so much the more cause too magnifye his goodnesse in that he is so free harted as to bynd himselfe willingly vntoo vs wheras he oweth vs not any thing and vouâ—safeth too assure vs of it bycause he seeth vs so feeble and weake Lyke as when hee sweareth it is not for that he on his owne part needeth too adde any thing too his single woord for he himselfe is the truth and the thing that commeth of him must not bee doubted of It myght seeme therefore that the othe which he maketh is superfluous and that he dooth but abuse his owne name No but he dooeth it bycause he seeth vs weake and that wee haue neede too bee hild vp many wayes and specially bycause he seeth vs giuen too misbeliefe and therefore that he must bee fayne too remedie it So then whensoeuer God sweareth therin he stoopeth vntoo vs for pitie of our wretchednesse and the sealing and ratifying of his promyses in vs by his holy spirit is euen bycause it is impossible that wee of our selues should beleeue him and wee could not bee sure of the thinges that he promiseth vs to call vppon him and too ouercome all the temptations of the world vnlesse he vsed that meane And therefore wee haue so much the more neede too beare this text in mynd where S. Paule sayth that the holy Ghost sealeth in our hartes And hereupon wee may gather a good lesson to humble vs withal namely that wee shall neuer yeeld God the chiefe honour that he requyreth at our handes except he himself drawe vs too it and giue vs grace too discharge it whithall The thing that he requyreth aboue all other is that his woord haue all authoritie ouer vs and that wee yeeld it such reuerence as he may no sooner speake but wee shall by and by answer Amen that is too say as there may bee a ryght or full accord betwixt them That is the obedience of fayth which is the cheef sacrifyze that God requyreth But contrariwyse on our part there is nothing but replying ageinst Gods woord wee bee full of lustes and although wee seeme not too make vtter resistance ageinst him and too play the mad bedlems as many doo yit are wee giuen to a number of wicked imaginations as we see insomuch that some are as it were frantike specially when a man speakes too them of God for then will they haue their mouth open too spew out their blasphemies and too enter into disputation and debate shewing themselues vtterly vnwilling too receyue any good doctrine And othersome fall not intoo such furie and outrage but yit they let
imagining themselues too haue some abilitie of mynd too beleeue the Gospell and too discerne betweene good and euill insomuch that too their seeming it is a needlesse thing to pray God too inlyghten them But yit must wee needs bee punished for our ouerweening if wee think wee haue eyther fayth or charitie of our selues So then let vs conclude that bothe of them bee the singular gifts of God and let vs confesse that both of them come of him and that on the other side he must bee fayme 〈…〉 for wee bee blynd 〈…〉 wee haue the woord preâ—ched too vs and as it were chawed too vs so as there remayneth no more for vs too doo but too swallowe it downe Yit shall wee continew dull lyke blocks of timber if God doo not inlyghten vs by hys holie spirit and bow our harts too his obedience Then if God woork not so it is certein that when our eares shal haue bin beaten with good doctrine all the tyme of our lyfe it shal bee but lost labour And it is not only in this text that it is sayd so but a man shall scarsly fynd any leaf in the holie Scripture wherin God reserueth not too him selfe the giuing of fayth And in good fayth wee our selues see well that the holie scripture inlyghteneth vs and how vtterly wee bee destitute of Gods spirit If wee compare our selues with fayth and with the things that it bringeth vs wee shall well see that there is iust cause why God should will vs too doo him homage for so great and so excellent a fift For it is sayd that God looked downe vppon men and that he found them euery chone giuen ouer too all euill and saped in their filthinesse so as there is not one that seeketh after goodnesse Agein when there is any speaking of our reason and wisdome it is sayd to be stark ignorance and that we bee vtterly brutish and that wee must become fooles in our selues if wee will profit in Gods schoole And 〈◊〉 for our harts what are they They bee full of naughtinesse and 〈◊〉 bornnesse eueÌ„ from our chyldhood as the holie scripture reporteth euery where of them Forasmuch then as wee be blynd in our vnderstanding and froward in wil let vs come now and see what fayth is It is a coÌ„prehending of Gods secrets so as we know the fatherly loue that he beareth vs assure our selues of it take hold of the heauenly lyfe which neuerthelesse is incomprehensible too mans vnderstanding to be short are acquaynted with the grace of our Lord Iesus Christ which extendeth hygh lowe and deepe and wyde as wee haue seene herteoofore Now then if on the one syde we consider what fayth is on the other syde enter intoo our selues and examin our selues in such sort as we fynd our selues vtterly destitute of all goodnesse it is good reason wee should confesse that vntill God giue vs fayth wee haue no fayth at all That is the thing which wee haue too mark vppon this text As much is too bee sayd of charitie For is it not apparant that euery man is wedded too the loue of him self â–ª and that 〈◊〉 affections â—arye vs away so as wee seeke 〈◊〉 owne profit continually with the hinderance of other men And yit this lust and 〈…〉 wee cannot loue our neyghbours but would rather oppresse them So then we must needs haue Charitie from elswhere and God must breake the cursed inclinatioÌ„ that is in vs namely the ouer excessiue louing of our selues And moreoâ—er when wee haue so renounced our selues wee must vnderstand that wee bee so indetted too our neyghbours as wee must indeuer too doo our dewtie towards them And so yee see that fayth and charitie are iustly called the speciall gift of God and that Saint Paule dooth iustly in this text say Charitie and Fayth bee vntoo you frow God our father It is certeyne that his wish was not made feynedly but that in saying so he doth vs to vnderstand that wee must haue it at Gods hand Wherfore let vs lay downe all foolish ouerweening and let vs vnderstand that all the spirituall benefyts which wee haue are the free gifts of God wherby hee sheweth and declareth his liberalitie effectually towards vs And it is certeyne that all the perfection of Christians consisteth in faythe and charitie Wherfore let vs conclude that whatsoeuer belongeth to the saluation of our soules or is woorthie too bee esteemed and commended wee haue none of it of our owne growing but it commeth too vs from aboue Accordingly as it is sayd of the confessing of our fayth that nother flesh nor blud doo shewe vs that Iesus Christ is the sonne of God but the father reuealeth it too vs And lykewyse also our Lord Iesus Christ sayeth Father I thank thee that thou haste hidden these things from the wyse and reueled them too the little ones Therfore let vs learne to bee little ones that we may bee Gods schollers and too bee fooles in our selues that wee may bee filled with his wisdome and yeeld him honor according too the measure of the gifts which wee shall haue receyued of him and not bee soo wicked as too chalendge the prayse vntoo vs which he dooth iustly and ryghtly reserue too him self Howbeeit Saint Paule matcheth our Lord Iesus Christ with God the father too doo vs vnderstand that wee can obteyne nothing but by the meanes of him which hath reconcyled vs vntoo god For what is the cause that wee bee so corrupted in our nature as wee bee voyd of all goodnesse and full fraught with all vyces and too be short that we be altogither abhominable but for that we be vtterly estraunged from our Lord Iesus Christ who is the fountayne of al goodnesse And for the same cause was he indewed with all fulnesse of grace according as it is sayd that the father hath not giuen hym the spirit in some certein portion but in such wyse as all of vs may so drawe out of him as wee can not want any thing for he is the fountayne that can neuer bee drawen drye Then can wee not haue one drop of spirituall gifts but by flowing downe vppon vs through our Lord Iesus Christ who is the only cundiâ—pype of them And our Lord Iesus Christ not only hath the office of giuing vs at his owne pleasure whatsoeuer iâ— requisyte and necessarie for our welfare in respect that he is our mediator as wee haue seene in the .iiii. Chapter but also Saint Paule yeeldeth him here moreouer that he giueth vs faith and charitie by his owne authoritie and power for he setteth him in equall degree with his father Now then let vs vnderstand that our Lord Iesus Christes office of inlyghtening vs by fayth and of reforming our harts not only belongeth too him as now in respect that he is our mediator Gods minister but also that it is his owne for this maner of speeche of S. Paules
when we consider that he calleth himselfe the father of him that is our head wee knowe that he also must needs auow vs for his children bycause he hath bought vs. Furthermore although S. Paule doo set downe heere but the one woord of Spirituall blissinges yit notwithstanding he sheweth that God hath shewed himselfe bountifull towardes vs mo wayes than one And therof he will make a more large declaration hereafter by laying foorth the benefites particularly which wee obteyne by the Gospell For all this chapter is full of them But howsoeuer the eace standeth yit dooth he giue vs too vnderstand in this streyne that Gods giuing of his gracious gyfts vnto vs is not by patches and parcells and that his making of vs too taste them is not with a wet finger and away as they say but that he hath giuen vs them so diuersly and fully that wee haue cause too magnifie him in all respectes Therfore let vs vnderstand that seyng that Iesus Christ is so giuen vntoo vs in him wee obteyne all that is auaylable too our saluation and too make vs happie according also as Paule speaketh of it in the eyght to the Romanes For if the onely sonne bee giuen vntoo vs how should not all the benefites which he hath in him bee communicated too vs with him and by his meanes But howsoeuer wee fare let vs learne too fauour Gods spirituall giftes in such wise as all our wittes may bee gathered home to make much of them And for the bringing therof too passe let vs beware that wee haue not our myndes too much wedded too the world For the verie cause that draweth vs away so as we perceyue not the hundredth part of the good that God hath doone vs nor can apply his benefites too our profit is our owne vanitie bycause euery of vs begulleth himselfe with his owne fond and wandering lustes Therfore let vs learne too shake off the things that stop vs from comming too our Lord Iesus Christ. And although our naughtie nature prouoke vs too seeke the transitorie things of this world yit let vs doo our indeuer to withdrawe from them so as wee may yeeld our selues with a free hart vntoo God and bee earnestly mynded too obey him and too giue our selves wholly vntoo him for so is it his will too haue vs ioyned vnto him This is the thing which wee haue too marke vppon S. Paule when hauing spoken of the spirituall blissings he addeth immediatly in heauenly places or thinges whereby he ment too shewe that wee bee not 〈…〉 receiue the gracious giftes which are communicated too vs in 〈…〉 Iesus Christ and which God would haue vs too possesse till 〈…〉 howe there is not any thing in this world that ought too 〈…〉 Wherefore when wee once knowe that wee bee not 〈…〉 and made too dwell alwayes in this world but that wee must 〈…〉 as wayfarers in it and that our euerlasting heritage and 〈…〉 in heauen let vs thereuppon make thitherwarde and 〈◊〉 our selues too it more and more And although wee bee feeble 〈◊〉 not faynt but plucke vp a good hart and pray God too giue 〈◊〉 Moreouer yee see that the cause why S. Paule setteth downe 〈◊〉 Blissings is too doo vs too wit that wheras the diuell 〈…〉 any traynes too thrust out of the way God will prouide 〈…〉 them all And why For he hath such store of blissings that he 〈…〉 and destroy all that euer may bee ageinst our 〈…〉 But now let vs fall downe before the maiestie of our good God 〈…〉 of our faultes praying him to touche vs more 〈…〉 with them that wee may bee brought to trew repentance so 〈…〉 may condemne our selues and seeke to our Lord Iesus Christ 〈…〉 that wee want and that not for one day or at a brayd but 〈…〉 and stedfastly too our lyues end and that whatsoeuer befall vs 〈…〉 alwayes assure our selues that we haue cause too praise our 〈…〉 and that if wee be poore and miserable in this world the 〈…〉 is ynough too quiet vs to sweeten all our afflictions and 〈◊〉 and too giue vs such contentation as wee may neuerthelesse 〈◊〉 mouthes open too blisse God for shewing himselfe so kynd 〈◊〉 and liberall towards vs as euen too adopt vs too his children 〈…〉 shewe vs that the heritage which hath bin purchaced for vs by 〈…〉 of his only sonne is redie for vs and wee can not misse of it 〈…〉 go too it with trew and inuincible constancie of fayth That it 〈…〉 please him too graunt this grace not only too vs but also too all 〈…〉 c. ¶ The second Sermon vppon the first Chapter 3. Blissed bee the God and father of our Lord Iesus Christ which hath blissed vs with all spirituall blissing in heauenly things in Christ 4. According too his choozing of vs in him before the foundation of the world too the end wee should bee holy and vnblamable before him in charitie WEe haue seene heeretofore how S. Paule exhorted vs too praise and blisse God bycause he hath blissed vs and that not after an earthly maner but after a spirituall maner too the end wee should learne too holde our selues contented with Gods shewing of his fatherly goodnesse and loue towards vs in opening the gate of the kingdome of heauen vnto vs by hope in so much that although wee bee subiect too much miserie in this world yit it is good reason that wee should content our selues with Gods choozing of vs after that fashion and with his calling of vs too him according as it is witnessed too vs by the Gospell that he is our father namely in as much as he hath knit vs too our Lord Iesus Christ as members too their head And now S. Paule bringeth vs too the originall welspring or rather too the principall cause thaâ— caused God too take vs into his fauour For it is not ynough that God hath vttered the â—reasures of his goodnesse and mercy vppon vs too drawe vs too the hope of the heauenly lyfe by the Gospell and yit is that very much For had not S. Paule added that which wee see presently it myght haue bin 〈◊〉 that Gods grace is common too al men and that he offereth it too all without exception and consequenâ—ly that it is in euery mans 〈…〉 too receyue it through his owne freewill by meanes whereof theâ—e should bee some deseruing in vs For if there were no 〈…〉 men but that some receyue Gods grace and 〈…〉 what myght bee sayd but that God hath shewed 〈…〉 to all mankynd But they that are parttakers of the 〈…〉 Lord Iesus Christ atteyne too it by fayth And so yee see what might bee deemed of it But S. Paule too exclude all deseruing 〈◊〉 behalfe and too shew that all commeth of Gods onely free 〈◊〉 goodnesse sayth that he hath blissed vs according too his 〈◊〉 of vs aforehand As if he should say that too exalt Gods 〈…〉 as becommeth vs wee must looke vppon the
difference that is 〈◊〉 betweene man and man For the Gospell is preached to some and 〈◊〉 wote not what it is but are vtterly shet out from it as if 〈◊〉 should make it too rayne in one coast and suffer another coast to 〈◊〉 dry Now if it bee demaunded why God pitieth the one part 〈◊〉 forsaketh and giueth ouer the other there is none other answere 〈◊〉 that it so pleaseth him Uppon the preaching of the Gospell in a 〈◊〉 some shal bee touched with lyuely faith in their hartes and 〈…〉 go away ageine as they came without faring any whit the 〈◊〉 or else they harden themselues ageinst God and bewray the 〈◊〉 that was hidden in them before whereof commeth such 〈◊〉 Euen of this that God amendeth the one sort by his holy 〈◊〉 and leaueth the other sort in their naturall corruption Yee see 〈◊〉 that the thing wherein Gods goodnesse shyneth foorth most vntoo 〈◊〉 that by the preaching of the Gospell too vs wee haue as it were 〈◊〉 that he pitieth vs loueth vs calleth vs and allureth vs too him 〈…〉 when the doctrine that is preached too vs is receyued of vs 〈…〉 effectually that is yit a further and more speciall token 〈…〉 wee perceyue that God intendeth too bee our father and hath 〈…〉 vs too bee his children Not without cause then doth S. Paule say 〈◊〉 this streyne that wee bee blissed of God euen according too his 〈◊〉 of vs aforehand For wee of our selues come not too him wee 〈◊〉 selues seeke him not but the saying of the Prophet Esay must 〈◊〉 bee fulfilled in all namely that God sheweth himselfe too such 〈◊〉 sought him not and that such as were farre of doo see him neere at 〈◊〉 and he sayeth too them heere I am heere I am although you 〈◊〉 despyzed mee yit doo I voutsafe too come too you bycause I haue 〈◊〉 care of your welfare Thus wee see what S. Paule amed at in this 〈◊〉 Too bee short wee haue to marke heere that wee shall neuer know 〈◊〉 our saluation commeth till we haue lifted vp our myndes too 〈◊〉 Gods euerlasting purpose wherby he hath chozen whom he thought 〈◊〉 and left the residew in their owne confuzion and fall Now then 〈◊〉 is no maruell though some men thinke this doctrine too be straunge and hard for it agreeth no whit at all too mans naturall wit. If a man aske of the Philosophers They wil alwayes tell him that God loueth such as are worthy of it and that forasmuch as vertue pleaseth him he dooth also marke out such as are giuen theretoo too hold them for his people Yee see then that after our owne imagination wee will deeme that God putteth none other difference between man and man in louing some and in hating other some than eche mans owne worthinesse and deseruing But by the waye let vs remember also that in our owne vnderstanding there is nothing but vanitie and that wee must not measure God by our meetyard and that it is too excessyue an ouerweening too bynd God too the stake so as he should not do any thing but that which wee could conceyue and which myght seeme ryghtfull in our eyes The matter therfore concerneth heere the reuerencing of Gods secrets which are incomprehensible too vs without wee doo so wee shall neuer taste the principles of fayth For wee knowe that our wisdome ought alwayes too begin at humilitie and this humilitie is as much too say as that we must not fall too weying of Gods iudgments in our owne balance nor take vpoÌ„ vs to be iudges and determiners of them but that wee must bee sober bycause of the weaknesse of our wit and that forasmuch as wee bee grosse and dull wee must magnifie God and say as wee bee taught by the holy scripture Lord thy determinations are as a great deepe and no man is able too recken them vp vntoo thee Yee see then that the cause why some men fynd this doctrine hard and irksome is for that they bee too much wedded too their owne opinion and cannot submit themselues to Gods wisdome to receiue his sayings soberly modestly And truly we ought too take warning by that which S. Paule sayeth namely that man of his owne mother wit vnderstaÌ„deth not Gods secretes but taketh them too bee starke foolishnesse And why For wee bee not of his câ—unsell but must haue things reueled too vs by his holy spirit or else we should neuer know them we must haue theÌ„ in such measure as he giueth theÌ„ vnto vs S. Paule speaketh there of the things that wee know by experieÌ„ce that is to wit that we be Gods childreÌ„ that he gouerneth vs by his holy spirit that he comforteth vs in our aduersities that he strengtheneth vs through pacience We should not conceyue any of all these things vnlesse we were inlyghtened by his holy Ghost How then shall wee vnderstand the thing that is much hygher namly that God choze vs before the making of the world Sith the cace standeth so let vs learne too put away all that wee conceyue of our owne 〈◊〉 too lay it vnder foot and let vs receyue whatsoeuer God 〈…〉 vs discharging our selues vtterly of all selfweening and 〈…〉 our selues that wee cannot bring any thing of our owne syde but 〈…〉 beastlynesse Thus yee see what wee haue too beare in mynd 〈…〉 in good sooth wee see how S. Paule exhorteth vs to come too the 〈…〉 poynt Who art thou o man sayeth he which standest in 〈…〉 with thy God After he had set downe many replyes which we 〈…〉 to make he sayeth who art thou o man By the word man he 〈…〉 to make vs perceyue our owne fraylty for we be but wormes of 〈…〉 earth and rotteÌ„nesse Now then what a malipertnesse is it too open 〈…〉 mouthes to dispute with God Is it not a peâ—uerting of the whole 〈…〉 of nature Is it in our power too plucke the Sunne out of the 〈…〉 or too latch the moone betwixte our teeth as they say much lesse 〈◊〉 it lawful for vs too contend with God and too alledge reasons too 〈◊〉 his iudgments which wee cannot comprehend 〈…〉 are that will graunt this doctrine of Predestination too bee 〈…〉 wherof S. Paule treateth heere but yit they would it were so 〈…〉 as it myght neuer bee spoken of Yea but they shew themselues 〈…〉 bee but fooles in controllyng the holie Ghoste which spake it by 〈…〉 Prophets and Apostles yea and euen by the mouth of Gods only 〈…〉 For when our Lord Iesus intendeth too assure vs of our 〈…〉 he sendeth vs too this euerlasting election and lykewise when he 〈…〉 too magnifie the gift of fayth the one in the tenth of Ihon 〈…〉 the other in the sixth And therefore those kynd of folke come too 〈…〉 too put God too silence and too wype the things out of the holye 〈…〉 which are shewed there For all the whole scripture is 〈…〉 S.
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
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
so should God bee diminished and abridged of so much of his ryght Too bee short wee see well ynough how it is sayd heere that men must bee vtterly abaced too the end that God may haue his right and no man bee made copartener with him but all men confesse that he is both the beginner and the accomplisher of our saluation Also wee must marke well how S. Paule addeth that of his owne grace he hath accepted vs in his vvelbeloued By this he vttereth yit much better why our saluation is grounded vppon Gods mere election and free bestowed goodnesse For men will neuer giue ouer their foolishe ouerweening if they bee not so vanguished as they haue not one woorde more too reply S. Paule therefore too bring vs too such reason telleth vs that wee bee damned lost in our selues Now when such a thunder bolt lighteth vppon our heades it is not for vs too stand checking any more Then if men will bee so foolishe as still too hunt about with wyndlasses too haue somewhat alwayes belonging and reserued too themselues besides the onely grace of God there needeth no more but this saying too turne them from it namely that 〈…〉 not in Gods fauour till wee were in Iesus Christ bycause 〈…〉 damned and accursed in our owne selues This matter 〈…〉 declared already if wee were not ouerâ—â—owe in 〈…〉 thing that is so needefull and which ought too be so cleere 〈…〉 And in good sooth euen experience ought too teache vs in 〈…〉 And surely if hipocrisie blynded vs not too much 〈…〉 well perceyue that there is nothing but wickednesse 〈…〉 God 's wrath would strike vs in such feare that wee shoulde 〈…〉 wittes end with it But God must bee fayne too compell vs 〈…〉 by strong hand or else wee cannot fynd in our hartes too 〈…〉 all praise vntoo him Therefore let vs marke well what is 〈…〉 this speeche where it is sayd that wee were taken too fauour 〈…〉 Christ bycause he is the welbeloued And why is Iesus 〈…〉 God 's welbeloued according as he is termed in the xvii 〈…〉 and in other places and also is shewed too bee so in the 〈…〉 Thereby it is shewed vs that God dooth iustly hate 〈…〉 vs so long as wee abyde in our owne naturall plyght For 〈…〉 were not peculiar too Iesus Christ then was it sayd in 〈…〉 is my welbeloued sonne in whom I am well pleased But 〈…〉 too Iesus Christ then can none other creature claime 〈…〉 that although God loue his Angels yit can they not bee 〈◊〉 beloued of him but by the meanes of Iesus christ And as 〈…〉 is a farre other respect For as I haue sayd alredy wee 〈◊〉 and Iesus Christ is the mediator or spokesman too set 〈…〉 at one with God insomuch that there should bee no 〈…〉 constancie in them if they were not vphild by him And 〈…〉 their rightuousnesse should not bee perfect but that they 〈…〉 and chozen in him Let that serue for one poynt 〈◊〉 for vs seyng wee bee estraunged from God through sinne he 〈…〉 take vs as his enemyes and be an aduersarie too vs 〈…〉 therefore is the onely welbeloued among men and as for 〈…〉 of vs God vtterly misâ—yketh and disclaymeth vs yea euen 〈…〉 that he sayeth he repenteth him that he made man Which 〈…〉 of his importeth that wee bee not woorthie too bee of the 〈…〉 Asses Dogges and other beastes For they continue still Gods 〈◊〉 in the same plyght that he made them but we bee so leawd 〈…〉 that wee deserue too bee razed out and too haue our 〈…〉 cursed and hatefull before god Nowe let vs go brag and boast and seeke armes too innoble our selues for wee see how the holy Ghost disgradeth all such as thinke themselues too bee aught woorth Wherfore let vs consider that if wee bee enemies vntoo God wee bee in woorser taking than if wee had neuer bin created Heeruppon S. Paule telleth vs that God hath accepted vs in his welbeloued Seing then that our Lord Iesus Christ is receyued of God his father too bee the beloued not only in his owne person but also in respect of the loue that is extended too all the members of his bodie by that meanes wee bee called home agein and God imbraceth vs for his children wheras erst wee were his enemyes and vtterly hated of him But howsoeuer the world go wee must alwayes come backe too the election that wee haue spoken of before For the grace that is communicated too vs by our Lord Iesus Christ dothe issewe lykewyse out of the same spring Theruppon going foreward with the matter that I haue touched alredie he sheweth vs howe greate neede wee haue too bee welbeloued in Iesus Christ. For if it were not proued too our faces wee woold neuer graunt I meane vnfeynedly that wee bee beholden too God for all things For wee bee alwayes laboring too aduaunce our selues some way or other and euery of vs seeketh how he may reserue somewhat too himself though it bee but the mountenance of a pinnes poynt But contrariwyze S. Paule telleth vs that God must be fayne too loue vs out of our selues and that if he lyke well of vs it must not bee in respect of our owne selues And why For wee be prisoners and bondsâ—aues of sin wee bee hild downe vnder the yoke and tyrannie of Satan and finally wee bee shet vp in the bondage of death till wee bee raunsomed by our Lord Iesus Christ. Now then wee see that the summe of this lesson is that men are admonished too depart out of themselâ—es and too seeke their saluation in Gods only goodnesse euen by holding the meane that is shewed vs heere which is too resort too our Lord Iesus christ For there are two euill extremities wherof wee must beware The one is that in comming too our Lord Iesus Christ wee must not imagin that there is anie woorthynesse in vs why he should make vs partakers of his benefytes And how may that vyce bee corrected Euen by being led too Gods free election For the verye cause why men presume so much vppon their owne free will and the very ground also wheron they build the opinion which they haue conceyued of their owne deserts and woorthinesse is that they know not how they bee nothing in any other respect than for that God hath accepted them of his owne mere free goodnesse bycause he had chozen them alredie in his owne euerlasting purpose Therfore wee cannot by any meanes father the beginning of our saluation vppon God except wee confesse that which is shewed vs heere namely that wee were vtterly damned and accursed at such tyme as he adopted vs that the verie originall cause of his adopting of vs is for that he had predestinated vs before hand yea euen before the making of the world Marke that for one poynt The other euill extremitie whereof wee must likewyze beware is speculation Many fantasticall folke will say As
he liketh well of And what is the cause of it Wee are all of vs the chyldren of Adam and we are all of one mould Why then inlighteneth hee the one sort and letteth the other alone in their blyndnesse There is none other cause but his owne choyse So then although we can not conceyue nother by wyt nor by reason howe God hath chozen vs before the making of the world yit wee know it by his shewing of it vntoo vs and experience it selfe auoucheth it sufficiently in asmuch as we be inlightened by faith What is the cause that I receyue the Gospell and sticke to it and in the meane whyle others abyde styl in their beastly blockishnesse or rather beare a spiteful rancour ageynst the doctrine of saluation If I imagine that it commeth of myne owne towardnesse I am a traytour too god For wee must alwayes come backe to that which wee haue seene alredy and say Who is hee that hath made thee to excel others S. Paule then dooth in that saying pull downe all loftinesse of man to the end that no man should aduance hymselfe nor alledge that he hath â—ught of his owne Wee must not thinke saith he that wee haue any woorthynesse of our selues but that euery whit of it commeth of god Therfore in this Text S. Paule sheweth by experience howe the Eâ—â—esians had byn chozen of God that it behoued them to haue their â—â—ole faith grounded thereupon that is to wyt vpon Gods free goodâ—â—sse And for proofe thereof saith he ye haue heard the doctrine of 〈◊〉 Gospell and beleeued it But how commes that to passe He sheâ—â—th that it must needes bee that they were confirmed by the holy Ghost Now if they were confirmed it was of necessitie that the holy ghost must needes haue wrought beforehand And so it is to no purpose to enter intoo so deepe a maze as Gods euerlasting ordinaunce For he sheweth vs as it were with his finger how he hath chozen vs at least wise if we play not the churles with hym but acknowledge the good that he hath done vs and bee fully perswaded and resolued in our selues that there is none other cause of it than for that hee had giuen vs his marke from before all euerlastingnesse that is too say for that he had reserued vs too hym selfe as his owne chyldren Nowe then wee see S. Paules meanyng and therfore let vs learne too leaue making of long raunges when the cace concerneth our imputyng of all things to Gods onely mere mercy For the faith that we haue dooth shew it wel ynough â–ª bycause that as I haâ—e sayd afore the same commeth not from our owne moother witte but as a gifte that commeth from aboue such a one as God communicateth not too all men without exception but onely so such as he lysteth Furthermore heere are many woords well worth the weying For on the one syde S. Paule intendeth too magnifie the grace of the holy Ghost by shewing that wee can haue no part nor portion in our Lord Iesus Christ nor in any of all the benefites that he hath purchased for vs except God put vs in possession of our saluation by his holie spirit That therfore is one poynt And yit notwithstanding S. Paule fayleth not too shew therwithall the ineâ—timable benyfite that wee haue by the Gospell in that he termeth it the woord of truth and the glad â—ydings of saluation For first of all he ment too assure vs too the inâ—ent wee myght haue an infallible warrant too call vppon God without doubting or grudge of conscience For so long as wee bee in doubt whether God loue vs or hat vs it is vnpossible for vs too praye truly vntoo him And so by that meanes yee see how our saluation is vtterly defeated according too that which is sayd by the Prophet Ioell And it is a common doctrine in the holy scripture that wee cannot obteyne saluation but by fleeing vntoo Gyd with prayer and supplication But wee should be shet out from that if wee had not the sayd warrant as wee shall see more fully in the third chapter Therfore it stands vs 〈◊〉 too be throughly assured that God is our father and that he accepteth vs for his children And how shall wee bee warranted that vnlesse the doctrine of the Gospell bee so certeyne in all poynts as it bee not lawfull for vs to bring it in question That therfore is the cause why S. Paule sayeth that it is the word of truth No doubt but there are other truthes also for euen when God threatneth vs he dooth it not in â—est nor yit in vayne for as well his threatninges as his promises haue their execution sure and certeyne Howbeeit forasmuch as the present cace concerned the correcting of al distrust in vs as wherunto we be to much inclined S. Paule hath termed the Gospell the doctrine of truth as if he should say my frendes God is a faithfull witnesse vntoo you of his owne wyll for the Gospell is as much as if he laid forth his hart vntoo you and therefore settle your selues vppon it Moreouer also he saith that our saluation lyeth inclosed in the Gospell and that it is too make vs too looue it and esteeme it For should we be so wirlesse or rather starke mad as to holde scorne of our owne welfare But yit notwithstandyng he saith that al this commeth of Gods mere mercy and of his euerlasting electioÌ„ which as in respect of our selues is farre of and vnknowen too vs but we haue knowledge of it by the Gospell which is the meanes and instrument therof For too what purpose were it that our Lorde Iesus Christ hath offered hym felfe in sacrifice too reconcile the worlde to God his father vnlesse wee were made partakers of it by faith Now faith is not an opinion of mans conceyuyng in his owne brayne but a setled beleefe that God cannot lye nor deceyue vs and that it is not to be feared that our hope shall not come too good end if wee wayt vpon hym So then too be short S. Paules intent was to shewe that if we haue the skyll to make our profit of the doctrine of the gospell wee shall no longer stand in a mamering and perplexitie but shal be able to call vppon God with open mouth acknowledgyng our selues so bound and wholly indetted vntoo hym in all things as wee feare not but that he auoweth vs for his children and are accepted at his hande and that hee heareth vs in all the prayers that wee make vntoo hym Thus much concernyng the first poynt Therfore according to S. Paules exhortation â–ª let vs learne to rest in suche wise vppon the doctrine of the gospell that it may bee as much too vs as if God shewed hymselfe visibly vntoo vs and that the heauens were opened vntoo vs and let vs alwayes beare in mynde howe it is anouched by the mouth of our Lord Iesus Christ hymselfe that when
that Iesus Christ hath doone for vs we must not mistrust that he hath suffered in vayne For surely his suffering were too no purpose at all towardes vs vnlesse it came vntoo vs so as it myght redound too our profit and wee inioy it That therefore is the thing that is purchaced in the person of our Lord Iesus Christ. And yit in the meane season as in respect of our selues he reyneth vs short â—oo the ende wee should not through our owne vnthankfulnesse refuze the benefite that God offereth vs that is too wit our reioycing in our afflictions bycause wee knowe that our saluation is sure nor repyne ageinst God and blaspheme him but walke on quietly till wee bee deliuered from this prison wherein wee bee and till wee bee fully set free by beyng gathered togither in our Lord Iesus Christ. Now let vs cast our selues downe before the maiestie of our good God with acknowledgment of our faultes praying him too make vs feele them more and more yea euen so farre as too bring vs too vtter mislyking of the wretchednesse that is in our selues so as wee fynding that there is nothing in vs but a dungeon of all naughtinesse may learne too resort too his righteousnesse and to seeke it at the well head and too acknowledge that he hath shewed himselfe a mercifull father towardes vs not doubting but that thereby he ment too assure vs also that he had adopted vs before the beginning of the worlde too the intent wee should continue in calling vppon him with trew stedfastnesse and neuer giue ouer And so let vs all say Almightie God heauenly father c. ¶ The sixth Sermon vppon the first Chapter 15. For this cause I also hauing herd of the fayth vvhich yee haue in Iesus Christ and of the loue vvhich you haue tovvardes all the Saintes 16. Ceasse not too giue thankes for you making mention of you in my prayers 17. That the God of our Lord Iesus Christ the father of glory should giue you the spirit of vvisdome and reuelation too haue knovvledge of him 18. That is too vvit too haue the eyes of your mynde inlyghtened that you might vnderstand vvhat the hope is vvhich yee ought too haue of his calling and vvhat are the riches of the glory of his inheritance among the Saintes WEe haue seene already howe Saint Paule brought the Epesians not onely to the chief but also too the onely cause of their saluation and shewed that they must of necessitie father all the whole vppon God without mingling of any foolish presumption therwithall as who should say that they themselues had furthered Gods grace which they had receyued eyther by their free wil or by any good intent in them Saint Paule therefore hath shewed in effect that not onely the Ephesians too whom he spake but also they that had bin Gods Church before ought all without exception to confesse that all their welfare proceeded of Gods onely free goodnesse not onely bycause they were all redeemed by meane of our Lord Iesus Christ but also bycause he had called them too the beliefe of the Gospell according too his choozing of them before the creating of the world And nowe he warranteth all the sayd doctrine by the recorde which it yeeldeth vnto God in that it doth euen then magnifie his goodnesse when he is as it were separated from mannes eye and from the sight of all witnesses Trewly the doctrine of the Gospel oughte not too bee the lesse esteemed when it is preached and published in the open face of the whole woorld but yit it behoueth him that speaketh it too haue it throughly printed in his hart to say the same thing in himselfe before God and his Angels which he speaketh before meÌ„ for otherwise it were but a iangling or rather an vnhalowing of Gods word if a maÌ„ should step vp intoo the pulpet too talke lyke an Angell and in the meane while haue no such meaning in his hart nor bee perswaded of the thing that he speaketh It were better that a man were drowned a hundred times than too beare abrode the most excellent record of saluation of Gods truthe and in the meane season not too bee perswaded in himselfe of the thing that he preacheth so as God and his Angells might knowe that he hath the same thing printed in his harte Therefore it is not without cause that after S. Paule hath preached Gods free goodnesse in choozing whom he lyked and in calling them too the knowledge of his Gospell when he had chozen them in confirming them with his strong hand and by giuing theÌ„ inuincible constancie and stedfastnesse wheÌ„ he had called them nowe he addeth that God knoweth his witnessing therof too bee in good earnest and vnfeynedly For he protesteth heere concerning the prayers which he maketh alone by himselfe when no man could know his thought nor what he sayeth and vttereth with his mouth that euen then he auoweth the same doctrine before God inasmuch as he prayeth him to voutsafe too accomplishe the thing that he hath begunne Heere therfore wee haue too marke first of all that such as mynde too haue their labour profitable too the edifying of the Churche and such as haue any trew zeale must not onely giue themselues too teaching but also therwithall pray God too woorke with them by his power and grace For oftentymes â—t befalleth that wee doo but beate the water yea though wee haue â—he tongues of Angells bycause wee pray not God to further the docâ—rine that wee preach For of our selues wee bee but vnprofitable instruments and when he hath giuen vs vtterance he must also make it effectuall according as it is sayd that he which planteth is nothing and he that watereth is nothing but it is God that giueth the increase Seing it is so Let such as haue the charge of teaching Gods Church walke fearfully carefully not onely indeuer to win men vnto God 〈◊〉 also humbly acknowledge that they can doo nothing of themselues and that they should but cast foorth a sounde intoo the aire which would vanishe away out of hand if God wrought not with them by the secrete power of his spirit That therefore is the thing that wee haue too remember vppon the woords that S. Paule speaketh heere But euerye of vs also ought too apply it generally too his owne vse Therfore when wee come too bee taught Gods woord or when any of vs readeth it alone by himselfe let vs not imagin our witts too bee suttle ynough and that wee bee able ynough too vnderstand whatsoeuer the scripture telleth vs but let vs acknoweledge our own beastlinesse and praye God too make his doctrine too preuaile in such wyse with vs as it may not slip froÌ„ vs But this thing will be perceyued the better by the processe that S. Paule holdeth on heere if wee wey well all the woords that he vseth He sayeth that he yeeldeth thanks vnto God without end
with all myldnesse too beseeche God too finishe the thing that he hath begunne 〈◊〉 too increace his giftes in vs till wee neede no more too go any fâ—rther which shal bee at the meeting whereof wee shall speake more in the fourth Chapter But yit must wee mark well the woords that S. Paule vseth For he sayeth the God of our Lord Iesus Christ the father of glorie or the glorious father for the speeche father of glorie is put in the Hebrew tongue for glorious father giue you the spirituall reuelation too haue knowledge of him Now when as S. Paule sendeth vs heere too Iesus Christ saying that the God whom he calleth vppon is the same which is the God of our Lord Iesus Christ yea and his father too it is too shew the trust that he had too be heard and that the Epheâ—â—â—ns should take hart too follow the same fashion and rule of praying â—â—d that when they haue any occasion to resort vntoo God they should hâ—ld the same way that he did and keepe by the streit lyne of comming 〈◊〉 our Lord Iesus Christ. But now if a man demaund how God is aboue our Lord Iesus Christ the question is easye too bee resolued if wee haue an eye too the person of the mediator which is abased in our stead and degree too bee the meane betweene God and vs Trew it is that Iesus Christ is all one with his father and when wee speake of the liuing God it behoueth vs too acknowledge that the whole fulnesse of the Godhead dwelleth in him Therefore wee must not separate our Lord Iesus Christ as though he were a new God and some otheâ— than the same that was shewed too the fathers from the beginning as some diuels say now adayes which haue stirred vp that stining villanie and abhommination but it is the selfsame only one God which hath shewed himselfe too vs in the person of the father so wee seeke him in Iesus Christ. For in Iesus Christ wee haue too consider the office of the mediator in that he so abased himfelse Not that he forwâ—nt any whit of his maiestie nor that he was any whit abridged or diminished of his eternall glory there was no such thing at all But as in respect of vs he was abaced yea and vtterly emptyed And wee must not bee ashamed too say that Iesus Christ was abaced seing it is sayd that he was emptyed for that is the very woord that S. Paule vseth too the Philippians Therfore when wee speake of Iesus Christ as he is ioyned too vs too the end too bring vs too his father so is he vnder God his father namely in respect that he hath taken our nature vppon him and is become our fellow And that also is the cause why he sayd to his disciples as S. Iohn reporteth in his twentith chapter Go yee too my brethren and tel them I go too my God and your God too my father and your father Lo how Iesus Christ ioyneth himself in such wyse with his faythfull ones that he sayth he will haue one self same God with them Yea verily but in what sort For is he not God himself Yis howbeeit forasmuch as he is clothed with our flesh and inasmuch as he voutsaued too bee made fleshe too the ende that wee myght bee members of his bodie that is the cause why he hath one God with vs And that is the cause also why the Apostle applyeth this text of Esayes too his person Lo heere am I with the seruants which thou hast giuen mee so as Iesus Christ commeth there as a captein that presenteth himself before his king and prynce saying Lo here I am with the companie of children which thou hast giuen mee Howsoeuer the cace stand wee see that Iesus Christ draweth vs too God his father too the end wee should repayre too him with ful trust and he receyue vs For otherwyse who is he that durst bee so bold as too hight himself that his request should be heard What grace could wee obteyne if the gate were not opened vs by Iesus Christ and that he performed not the thing that he hath spoken namely that he is the way Howbeeit too the intent wee myght the better knowe what neede wee haue too bee guyded by our Lord Iesus Christ S. Paule setteth heere before vs the infinite glory of god How dare wee then bee so bold as too offer our selues intoo Gods sight but for that we haue an aduocate which maketh vs a way in thither For if the sunne doo dazle mennes eyes and the heate of it sindge vs though wee bee very farre of from it what will become of vs when wee will preace vntoo God For what else is the sunne than a little power which he hath breathed intoo it And must wee not needes bee as it were swallowed vp when wee preace to the incomprehensible maiestie that is in God Yit notwithstanding if wee haue Iesus Christ wee haue too vnderstand that God is not onely the father of glory but also the father of mercy and that he looketh with pitie vppon such as are most miserable and are had in reproche and disdeyne of the world Lo whereuppon wee ought too rest in praying vntoo God. S. Paule prayeth God heere expresly too giue the Ephesians the spirit of wisedome and reuelation It is certeine that God had alredy reueled too them the truth of his Gospell as it is seene And verily wee could not haue one sparke of fayth or of lyght except God had wrought in vs alredy according as it is sayd to Peter in the sixteenth chapter of S. Mathew Flesh and blud hath not opened these thinges vntoo thee but my heauenly father which is in heauen And yit for all this Peter sheweth afterward that he knewe not any whit of Christes spiritual kingdome Then although he were but as a silly nouice sat his A. B. C. yit is it witnessed of hym that the smal taste of the Gospel which he had was a gift from heauen Hereby wee see how God must be faine too increase his giftes more and more in vs and in that respect is our life termed a way bicause wee must alwayes go on forewardes tyl our race bee ended And who soeuer imagineth any perfection in this worlde is possessed of Satan and vtterly renounceth God grace Yit notwithstanding let vs not surmize that God changeth his purpose for he is not variable or suffereth his grace too bee chopt out in gobbets and cantles at mens pleasures but he hath appoynted this order that wee shoulde growe from day too day and yit therwithal learnâ— to acknowledge soberly our wantes and too grone for them and to mislike of them to hold our selues alwayes in awe Yeâ— see then that these two thinges agree very wel namely that the Ephesians had alredy receyued the spirite of Reuelation and yit that they needed to haue it giuen them of god For although there be but
for 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
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
haue vengeance ready for all such as â—et themselues ageinst our doctrine Yea though they bee the hyghest in the world yit if they set vp their bristles ageinst God and deâ—pyze him they shall not scape the damnation that is threatened them at leastwyse when the faythfull haue once performed their obedience And in deede when an enemie summoneth a people there is trembling for feare least they shall fynde no mercy if reasonable conditions should bee refuzed and what then shal be doone when God commeth not onely too will vs too yeeld our selues vntoo him but also too offer himselfe too vs and will haue vs too possesse him and all his goods in the person of Iesus Christ What shall become of vs if wee refuze such grace when he vseth such kyndnesse towardes vs Must not horrible damnation lyght vppon so villanous pryde and scornfulnesse when men voutsafe not too receyue him euen him which not only procureth their saluation but also created them and by whom they bee mainteyned Then let vs learne too marke well this doctrine wherein peace is spoken of too the ende wee prouoke not God any more ne turne our bread intoo bane and our meate intoo mortall poyson but that wee may bee quickened truely by the grace which God offereth vs dayly And for that cause Saint Paule concludeth that they which are so touched with Gods spirit to obey the Gospell simply and substancially are no more straungers but rather fellovvcitâ—zens vvith the Sayncts and Gods houshold folk And this tendeth still too the end that I haue noted afore that is too wit that Gods name should bee glorified as it deserueth and that wee should not step lyghtly too him as wee bee woont too doo For wee thinke too discharge our selues with one woord by saying that Iesus Christ is our redeemer But let vs alwayes call to remembrance what wee haue bin and in what taking we were til Iesus Christ drew vs out of the dungeons of death For the worde straungers importeth that which wee haue seene heertoofore namely that before the Gospell was preached the Gentyles were without hope of saluation cut of from Gods fauour without promises without God in the world insomuch that although they liued heere although they were fed and susteyned by the good thinges that God gaue them although they inioyed the lyght of the sunne yit neuerthelesse they were without god And at the same poynt are all vnbeleeuers So then S. Paules rehercing what our redemption was when Iesus Christ came too find vs reached vs his hand to guide vs too God his father is too the end that wee should learne toâ— yeeld hym the whole prayse of our saluation Heeruppon he sayeth that wee bee citizens of heauen companions with the Angelles of Paradise and fellowes with the holy kings and Prophets When there is any talke of the Prophetes and Apostles or of any of the Saynctes and Martyrs wee haue them in admiration and good reason wee should so but in the meane whyle wee regard not wherfore the holy Ghoste setteth them before vs The Papistes make Idolles of them and too theyr seeming they haue honored S. Paule and S. Peter well when they haue decked them with Gods fethers But contrarywyse it is sayd hâ—ere that when God setteth foorth the grace that he gaue vntoo them it is too the ende that wee shoulde bethinke vs of the benefite that he bestoweth vppon vs in that he mustereth vs in their band According wherunto the Apostle in the .xii. to the Hebrewes sayth that they might to be vnto vs as a great thicke cloud of witnesses that we myght followe their example the more cherefully and walke on in the way that they shewe vs Agein when God hath made vs too perceyue the inestimable good which he doth vs in matching vs with the Prophetes Apostles Martyrs and all the faythfull let vs go yit further and consider that he hath made vs fellowcitizens with the Angelles of heauen A man would take great labour for a citizenship Freedenizonship or Burgesship of this world and yit notwithstanding they be but incoms of this lyfe And what is this lyfe of ours A flyghtfull shadow which fleeteth away out of hand Behold God calleth vs not only to soiorne in his Church as straungers but also too assure vs that he admitteth and accepteth vs for his children so as wee may with trew trust and as it were with one mouth boldly call vppon him as our father and keepe one tune and melodie with all the Saints That therfore is the thing which we haue to remember vpon this streyne which order the Apostle vseth also in the end of the Epistle too the Hebrewes saying that we be no more vnder the law which could do nothing but fray vs bycause there was nothing too bee heard there but thunderings and lyghteninges which were terrible signes of Gods anger But wee sayeth he are come too mount Syon where wee heare the sweete voyce of God our father who matcheth vs with his holy spirites with his Angelles and with the soules of his faythfull ones so as wee bee now of their crew and may speake vntoo God as it were all with one mouth bycause wee haue one common head This is in effect the thing that wee must beare in mynd And although wee inioy it not as yit yit notwithstanding wee bee sure that by the meanes of fayth wee may walke through this present lyfe as straungers too the world and that God will not fayle too auow vs for his children and heyres and that although wee bee yit wrapped heere in many vyces and imperfections yit notwithstanding all the Saincts of Paradyse doo acknowledge vs for their brethren and imbrace vs for our Lorde Iesus Christes sake Now let vs cast our selues downe before the Maiestie of our good God with acknowledgment of our faults praying him too make vs so to feele them as we may mislike them more more on the other side set our whole mind too the considering of the infinite grace which he extendeth toowards vs in calling vs vntoo him too the intent we may not be so spitefull nor yit so witlesse and blind as not to hearken when he speaketh but rather that wee may obediently through fayth yeelde vntoo the doctrine which he setteth foorth vntoo vs wherein lyeth all our welfare and saluation and that the same may plucke vs backe from all the leaud lusts of the world and from all the froward affections that thrust vs aside turne vs away from him so as we may grow more and more in his feare and loue too be fashioned lyke his image vntill we bee come too his heauenly glory wheruntoo he calleth vs That it may please him too graunt this grace not only too vs but also too all people c. The .xv. Sermon which is the seuenth vppon the second Chapter 19 Then are you no more straungers and forreyners but fellowe citizens with the Saints and the
too make vs take our turne and course wee may bee fenced a long whyle aforehand and not bee possessed with such imagination as some bee which beare themselues on hand that they shal neuer feele any greefe or trubble but that wee may alwayes be redy armed to fyght Herewithal S. Paule sheweth that it is not ynough for vs to be only taught for we should not ceasse for all that to be alwayes fretting and to be as men more than half out of their wittes vntill God made his doctrine too take such place as wee were touched too the quicke with it Now then hauing exhorted the Ephesians he sayeth I bowe my knees before the father of our Lord Iesus Christ. If exhorting too the end that euery man myght be of courage had bin ynough S. Paul would not haue added that which he speaketh heere of prayer But to the intent too shewe what the Ephesians had too doo he falleth intoo the way before them too giue them an example And therfore let vs marke that when wee shall haue had our eares beaten with Gods woord to shewe vs our dewtie and thertoo not only bin instructed but also exhorted and spurred forward yit will there alwayes bee some sloth coldnesse and rechlesnesse in vs so as the doctrine shal stand vs in smal stead vntill God touch vs with his holy spirit And this serueth too beate downe al pryde in vs For a number thinke themselues able too woork woonders who feele themselues beguyled when they come too the pinch Wee see what happened too Peter He promised yea euen vnfeynedly that he would not shrinke from his Mayster though he should dye for it Yee see how Peter made a stout brag Surely he made it not but of a zeale which a man would say is good and holy and he ment too haue had the same intent so settled as too haue shewed it at the neede and yit notwithstanding the stout wordes of a sillye wenche made him too deny Christ and he was redy too haue denyed him a hundred tymes insomuch that he fell to cursing banning Seeing wee haue such a looking glasse let vs acknowledge our owne weaknesse in Peters person and as S. Paule sheweth vs heere let vs resort too him that hath all power in him For it is not ynough for vs too knowe our disease vnlesse wee seeke the remedie of it First of all then let vs rid our selues of al foolish opinions wherwith the world is imbrewed as that a man may bee able too ouercome all temptations by his owne free will and rather let vs learne too abace our selues vtterly knowing that when as God is so gracious to vs as too teache vs by his woord the same is not too inable vs too doo it but onely too hold vs the more giltie and conuicted therof too the end wee should not make a sheeld of ignorance Let that bee one poynt Yit notwithstanding let vs not stay there but for asmuch as we be weake of our selues and Godhath all strength in him let vs repayre vntoo him For it is certein that he calleth and allureth vs vntoo him And therfore let vs not thinke that wee shal be disapoynted when we cast our selues downe so as half dead or rather as starke dead at his feete not doubting but that he will lift vs vp agein And so Saint Paule speaking of his praying too God heere was not alonly too protest that he discharged his dewtie but too the intent that the same should serue for an example too all the faythfull that vppon the knowing of their wantes they myght resort only vntoo God knowing that he holdeth vs vp continually by strong hand and that after he hath once giuen vs fayth he addeth also such inuincible constancie that wee stand out too the end This is it in effect which wee haue too beare in mynd And therfore let vs take warning not too trust too our owne wit nor too presume anie whit vppon our own power and strength when wee come too heare Gods woord but too desyre our God that lyke as he hath voutsafed too haue his woord preached vntoo vs by the mouth of a man so he will also speake vntoo vs inwardly and in secret by his holy Ghost that by that meanes the doctrine which wee haue heard may take roote and bring forth profit and fruite And moreouer sith wee see by experience that God requyreth more of vs than our power and abilitie can auoord let vs desyre him too supply our wantes according too the example that I haue set downe alredye which is that it is cleane contrarie too our fleshly reason that wee should go too death if neede bee and forsake the world and our owne lyfe This is not too bee found in man if he followe still his owne reason and will. God therfore must bee fayne too woorke in this cace and too remedie our infirmitie But although that too suffer for the Gospell and too go too death as it were with blyndfolded eyes and not too bee turned away nor striken downe for anye thing bee verye hard things and such as passe all abilitie of man yit will God stand by vs in such sort as wee shall ouercome all distresses if wee arme our selues with the weapons that he giueth vs that is too say if vpon the knowing of his will wee being vnable too walke as he commaundeth vs doo pray him too giue vs legges and too strengthen vs in such wyse as wee may ouercome all This doone a man cannot say that this doctrine is vnprofitable For why is it that our Lord giueth vs those things by his holy spirit which we haue not by nature Euen too make the doctrine auaylable so as it may not disappoynt vs They then which doo slaunderously say that if wee cannot followe God of our owne freewill it were better too forbeare preaching bycause it is but lost labour they say I wote not what order God keepeth too assure vs too himself And experience sheweth well ynough that the preaching of the word is but an instrumeÌ„t wherby God worketh in secret If wee bee fully resolued of that then shall wee verye well perceyue that God agreeth very wel with himself in that he will haue the Gospell preached too vs and yit telleth vs that it should stand vs in no stead except it pleazed him too woorke in our hartes by his holie spirit Now in saying that the Gospell is an instrument it is all one as if a man should say that a plowman with his Plowgh 〈…〉 and all other things were an instrument and yit not therfore the cause why the earth bringeth 〈◊〉 fruites And why For God keepes that too himself and in that respect doo wee aske him our dayly bread For wee must vnderstâ—â—d that as a father hath care of his children and as yee would say puts the meate intoo their mouthes so will God haue vs too receyue our sustenance at his handes And for that cause
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
assuring our selues that if Gods sonne had not come downe vntoo vs there had bin no meane for vs too haue come vntoo God his father For besyds that wee bee plundged heere in myre and haue nothings in vs but vtter frayltie it is certeyne that we beare as good as a hell about vs bycause the diuell is not without cause called the prince of this world So then seeing wee bee vnder the tyrannie of Satan and of sinne how could wee mount vpward if Iesus Christ drew vs not But first it behoued Christ too come downe hither And therby are wee taught to woorship our Lord Iesus Christ alwayes in the person which he hath taken of the mediatour and wheras the vnbeleuers and vnholie folk take occasion too despyze him bycause he was crucifyed let vs honour him still as he deserueth For wheras his greatnesse and maiestie were after a sort darkened for a tyme that was too giue the greater beautie too his mercy and louing kindnesse which selfsame woord S. Paule vseth when he purposeth too expresse well what earnestnesse of mynd and care God had too raunsome vs from the dungeons of death And so yee see in effect what we haue too consider vppon the Apostles woords where he sayth that Iesus Christ was so abaced And wheras he addeth that he went vp aboue all the heauens I haue told you alredye in one woord that it is all one as if he ment too exempt him from the aray of creatures knowing that as now hee is not subiect too any chaunge And for the same cause is it sayd in the sixt too the Romans that he suffered once in dying for our sinnes but yit for all that dyed not for euer bycause he is entred into the lyfe of God that is to say he is made parttaker of the immortall glorie so as wee haue iust cause to cast downe our eyes And bycause wee conceyue not this so hygh souereintie which was giuen him let vs honour it seing that euen the Angels of heauen do beare vs companie therin For it is not for nought sayd in the Psalm that all the Angels of God worshipped him when he shewed him self too the world which text the Apostle also applyeth to his person in the first chapter too the Hebrews Herewithall let vs mark that although Iesus Christ be not shet vp in anie place certayne yit he ceasseth not too keepe still the trew nature of his bodie For the Papists haue imagined that although he bee in heauen yit he is euerywhere else as well as there yea and therwithall they haue their speculations too shewe how it is no inconuenience at all that God should haue his beeing aboue and therewithall also bee beneathe â—eere with vs And theruppon they imagin themselues too haue the bodie of Iesus Christ in Almbrye by reason whereof they beare it abrode in the streates and cause all men too woorship it and yit in the meane whyle men knowe it is but a morsell of bread Yis say they it is god But that is an vtter adâ—ichilating of the trwe nature of our Lord Iesus christ In defence therof they alledge that if it had the propertie of a bodie it must needs bee in one place certeine But aboue the heaueus there is no place too speake after the maner of the philoâ—ophers it is sayd that Iesus Christ is there ergo say they his bodie hath not the properties of a bodie Yis and wee knowe that the Angels haue no bodies and yit are they not euerywhere for they be faine to go whether soeuer God appointeth them Now seeing that the Angels are not tyed too any place notwithstanding that their essence is not infinite but comprehended within a certeine measure though they haue no proportion of members why should not Iesus Christ bee aboue all the elements of this world yea and aboue all the heauens and yit not ceasse too bee very man Not that he can dye anie more or bee subiect too anie of our passions and infirmities as hee was heertoofore when he listed too bee conuersant in the world for as now he is quyte rid of all those things but that howsoeuer the cace stand he holdeth stil his trewe nature of man And although he bee aboue the heauens yit let vs assure our selues that that distance hindereth not his preseâ—tnesse with vs and in vs As how Wee must mark what hath bin touched afore It is sayd that he filleth all things yea but that is with the power of his spirit Yee see then that the filling wherof Saint Paule speaketh is that wee should haue our fill of the benefyts of our Lord Iesus Christ and that when wee bee graffed intoo his bodie and made one with him by beleef of the Gospell then may we assure our selues that he is the fountayne which neuer dryeth nor can neuer bee emptyed with drawing and that in him wee haue all varietie of good thinges and all perfection Now then if Saint Paule had ment as the papists haue forged and as is maynteyned now adayes of manie ignorant and wilfull persons namely that Iesus Christ filleth all things with his humane nature surely hee would not haue forgotten it but he letteth it alone as an absurditie Wherfore let vs mark well the the twoo sayings that are set downe heere that is too wit on the one syde that Iesus Christ is gone vp aboue all the heauens and yit notwithstanding that he ceasseth not too fyll all things It is sayd that he is gone vp aboue the heauens euen to the end that we should not be tyed too this world and too our fleshly fancies when we intend too resort too Iesus Christ but that wee should lift vp our mynds on hygh and seeke him there by fayth Insomuch that when the holie scripture sayeth that God is in heauen it intendeth not too assigne him some peculiar place The respect is farre differing and altoogither vnlyke betweene God in his spirituall essence and Iesus Christ in respect of the bodie and humane nature which he tooke of vs For when we speake of God we must alwayes lay this ground that he hath an infinite essence which filleth al things so that heauen is as his royal throne the earth is his footestoole Not that he hath any feete nor any seate to sit on but it serues to shewe that there is no distance so farre or wyde that can conteyne the maiestie of God which is infinite as I sayd That is a thing which wee must beare in mynd when God is spoken of vntoo vs And why then is it sayd that God is aboue al the heauens and why dooth Saint Paul speake after the same maner here of Iesus Christ It is bycause that wee bee dull and earthly that if God should not tell vs that he hath his temple palace in heauen we would tye him too euery pyller to euery stone too euery waterspring too euery tree too bee short too
let them thinke thus with themselues I ought too bee a great teacher as the Aposte also sheweth in the Epistle too the Hebrewes it is now a fifteene or twentie yeeres ago since I came too age of discretion so as a number of men are still behynd mee and it is God himself which calleth mee for the preaching of the Gospell vntoo mee is not by chaunce but therby God sheweth the care that he hath of my saluation and the loue that he beareth towardes mee Seeing then that I haue heard the Gospell so long tyme without ceassing or myght haue done if the fault were not in my self must I not needes looke for a terrible condemnation when I continew still in my beastlinesse Agein let such as haue bin sometyme in darknesse and afterward are inlyghtened thinke thus It is now a yeere fyue ten or more ago since God opened myne eyes by his woord and drew mee out of the dungeon wherin I was in which if he had left mee styll I had bin a wretched forlorne creature and now that he hath voutsafed too inlyghten mee with the knowledge of his truth which is so precious a thing should I bee rechlesse in the hearing and receyuing therof Agein on the other syde God pitying my rudenesse applyeth himself as much as can bee too my capacitie insomuch that he dooth euen lisp as yee would say too shewe mee his secretes after a sweete and louing fashyon as if one should feede a little babe and chawe his meate too him too the end he should haue no more too doo but too swallow it downe and shall I notwithstanding continew a dullard still Then let vs marke well all these things and beare well in mynd these words of S. Paule where he sayeth not onely that wee haue heard of Iesus Christ but also that wee haue bin taught him bycause that through Gods goodnesse the Gospell was not preached vntoo vs for one day and no more but hath ringed a long tyme already in our eares And wee haue too marke that S. Paule speaking of the doctrine of the Gospell matcheth Iesus Christ with it according as it hath bin tolde vs heretofore that the thing which God sheweth vs in his word is the knowledge of Iesus Christ as who is also the end and substance thereof Therefore let vs marke it to the intent we wander not when wee would faynest profyte in Gods woorde but may haue alwayes a certeine marke too ame at For wee see a number that haue turned ouer the Scripture leafe by leafe and are able too make great report of it But in the meane whyle they wote not what the effect or pith of it is for their amyng is not at our Lord Iesus Christ. So much the more behoueth it vs too marke well all the textes wherein it is shewed vs that when wee once knowe the benefytes that are brought vntoo vs by the sonne of God what power he hath and what treasures he vttereth towardes vs then wee haue the trew vnderstanding of the Gospell But without Iesus Christ wee haue nothing And verily wee ought too be the more prouoked theruntoo by the example of those which name themselues Christians and yit notwithstanding wote not too what Sainct too vow themselues as they say As for example see how the Papistes gad vp and downe without any certeintie and are as Reedes that bend with euery wynd And why Bycause there is no stedfastnesse but in our Lord Iesus Christ and they bee iustly punished for not seeking of him For although they bee neuer so stout in their owne imaginations yit must they bee fayne too knowe in the end that the things which they haue buylded and forged in their owne heades are nothing And therefore as I haue touched already let vs vnderstand that Iesus Christ is the shooteanker wherunto God the father calleth vs and that wee must not bee drawen from him for any thing but apply all that wee haue vntoo him And that is the cause why S. Paule dooth in Gods name and authoritie exhort and warne those agein which haue heard Iesus Christ and bin taught of him by the doctrine of his Gospell Furthermore he saith If yee haue learned him well according as the truth is in our Lord Iesus Christ. And this is set downe of purpose bycause there are a number of fickle headed folke and fantasticall fellowes which make great protestation with full mouth that they bee Christians as though they had deuoured the whole Gospell and yit haue nother wisedome nor discretion in them And would God that examples therof were not so ryfe now adayes in the world But if a man should demaund euery of them whether they would not haue the Gospell yis what else say they That runnes roundly with them without any stop for saying is good cheape But let a man examine the most part of them how they haue profited and he shall scarce fynd one among a hundred of them that knowes in good earnest what belongeth too Iesus Christ. Too say that men may lawfully eate flesh vppon frydayes and too mocke at all the superstitions of poperie and to say that they be but gewgawes and tryfling things that they can do with ease But in the meane whyle if a man aske them what it is to be regenerated what pacience is what newnes of lyfe is what it is to be fashioned agein after the image of god there the most part of thē wil shew that they neuer tasted of the truth of the Gospell but did but only guibble about the barke of it neuer came at the very substance of it And this is not now adayes only for S. Paule sheweth wel that euē in his time many folks abused the name of Christ wold needes be takē for great Christians yit neuer wist what the sonne of God was Wherfore let vs mark wel what is said here For it is as if S. Paul should find fault with himself not that the things which he had spokē needed any amendment but too giue the sharper check or rebuke to such as did so falsifie Christs name wickedly abuse his Gospel by making it a cloke for their wickednes S. Paul thē making a countenance as it were to bethinke himself better sayth yea for sooth but I pray God ye haue learned him As if he shold say I speak indifferētly to al such as haue heard the pure doctrine of god Howbeit forasmuch as a great sort wil wrest wring the things that are told thē take but only some patch of matter I wote not what therfore haue they not any good foundation to buyld vpō To be short they haue no roote of fayth And yit for al that haue they once but fidled ouer I wote not what by by they be great clearkes to their own seeming And therfore looke wel to it sayth he that ye make not a vayne protestatiō least ye be cōuicted of falshood before God his Angels
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
what plyght haue I brought my self what shall I doo And that is the sorrow that Saint Paule speaketh of which wee must not shun But if wee neuerthelesse go on still in euill it is all one as if wee tooke pleasure in dryuing and chacing away of Gods spirit The Prophet Esay sayeth wee prouoke Gods spirit too bitternesse when wee refuze the good doctrine that he setteth afore vs But S. Paule passeth yit further heere For in deede it is a kynd of prouoking God too wrath when wee yeeld not too his doctrine which is a sure record of the care which he hath of our saluation and of the loue that he beareth vs But wee must come too the considering of euery of vs by himself God hath voutsafed to ingraue the beleefe of his Gospell in my hart too the intent I should bee sure of my saluation And how dooth he that By voutsafing to chooze mee for his house and too dwell in mee by his holy spirit Now then if I blot out this grace it is asmuch as if I ment to estraunge my self from God wilifully And therefore let vs beware of such extemitie and let vs hold our selues in awe And therewithall let vs marke also how Saint Paule addeth for the last woord that Gods sealing and marking of vs after that manner by his holy Ghost is ageinst the day of our redemption Hereby he sheweth vs that if wee will well ouercome Satans allurementes and the lustes of our flesh and all the temptations of the world wee must alwayes mynd the heauenly lyfe that is promysed vs and wheruntoo wee ought too trauell Now then Gods spirit sayth S. Paule is not giuen vs too bee withdrawen from vs agein when wee haue once felt his grace and power but too the intent that the seale and print of him should abyde with vs euen vntoo the day of our redemption that is too say tyll wee bee delyuered from this transitorie lyfe and from all the miseries wherwith wee bee beseeged Now therfore seeyng that God hath giuen vs his holy spirit too guyde and gouerne vs both in lyfe and death and with intent that wee should neuer bee depryued and destitute of him Let vs looke well too it that he may alwayes keepe the possession that he hath taken in vs and wee also inioy that inestimable benefite of his continuing with vs for euer that he may guide vs and hold vs alwayes vp by strong hand duryng all the course of our life The cause then why Saint Paule doth purposely call vs backe too the last day is too make vs lyue soberly knowing that like as wee haue neede too bee guided throughout by the power of Gods spirit so if wee bee depriued of it and estraunged from hym and left destitute of his grace it is too bee feared that wee shall fall intoo a reprobate mynd As touching the day of our redemption S. Paule by that woord vnderstoode the happinesse which wee hope for and which is hidden from vs as yit It is trew that wee were redeemed in the person of our Lord Iesus Christ but wee inioy not that benefyte as yit Wee may well say Iesus Christ is our Redeemer that is to say he hath deliuered vs and set vs free from the bondage and subiection of death sinne wherin wee were by paying our raunsome and by makyng our attonement Ye see then that wee bee redeemed as in respect of the sonne of God for he hath performed all that was requisite for our deliuerance and saluation as he hym selfe auoweth with his own mouth But when wee come too our selues wee fynde not thys redemption there And for that cause as well in thys place as in the eyght too the Romanes Saint Paule sayth that the last day wherin Iesus Christ will appeere is the day of our saluatioâ— and deliueraunce And why Wee see what a number of miseries beset vs round about yea wee carye them with vs and they bee inclozed in our bodyes and in our soules It behoueth vs therfore too seeke a better state than that which we see heere And for the same cause is it sayd that our saluation lyeth in hope and that wee hope not for the thing that wee see but that God intendeth too feede our hope And wheras he sheweth not the things too our eyes which he promiseth and which it behoueth vs too wayt for at his hand it is too the end that although wee bee forlorne wretches in this world yit wee should not ceasse too reioyce in him knowing that wee shal not bee disappoynted in wayting for the heritage which he hath purchaced for vs And so yee see what is ment by the woord Redemption which is set downe heere Wherefore let vs learne too bee so armed and fenced with Gods spirit too fyght ageinst all Satans temptations as he may neuer fynde vs vnprouided nor out of order And that that may bee doone let vs pray God so too ingraue his truth in vs by the same spirit as wee may get victorie by it and ouercome all that is ageinst our saluation and that we continuing in our vocation that God calleth vs too may take corage and bee pacient vntyll our Lord Iesus Christ who is our lyfe doo appeare that our lyfe and our full happinesse may also bee manifested in him at his comming And now let vs fall downe before the maiestie of our good God with acknowledgment of our faults praying him too take vs too mercy and not too impute the great number of our sinnes vntoo vs whereby wee bee blame woorthy before him but rather too beare with our infirmities and too clenze vs of them from day too day that wee may growe and increace in all his gracious gifâ—es and put farre from vs all euill that may seduce vs and thrust vs out of the way and that by that meane wee may draw neerer and neerer vntoo him vntyll wee bee fully knit vntoo him at the comming of our Lord Iesus Christ. That it may please him too graunt this grace not onely too vs but also too all people and Nations of the earth c. The .xxxiii. Sermon which is the thirteenth vppon the fourth Chapter and the first vppon the fifth Chapter 31. Let all bitternesse and hastinesse and wrath and roring and iniurie bee put from you with all spytefulnesse 32. And bee yee gentle one too another and kynd harted forgiuing one another euen as God though Christ forgaue you The fifth Chapter 1. Bee yee therfore folowers of God as deere children 2. And vvalke in loue euen as Christ loued vs and gaue himselfe for vs an offering and sacrifice vnto God for a sent of good sauour WEe knowe that all Gods children not only should bee peaceable themselues but also procure peace too the vttermost of their power and make attonement whereas was disagreement and stryfe forasmuch as it is the marke that our Lorde Iesus Christ hath giuen vs Now if we ought too
for any trubbles impediments lettes or stoppes that can bee layd in our way Now let vs fall downe before the Maiestie of our good God with acknowledgment of our faultes praying him too touche vs with such repentance as wee may bee sorie for them and rid them away more and more too the strengthening of vs in his feare and in the keeping of his holy commaundementes and the meane season he beare wyth our infyrmities vntill wee bee quyte and cleane rid of them and make vs too profit from day too day in the doctrine that is too wit in the remission of our sinnes vntyll wee come too the perfection of his rightuousnesse and glory And so let vs all say Almightie God heauenly father The .xxxvi. Sermon which is the fourth vppon the fifth Chapter 11. Haue not too doo vvith the fruitlesse vvoorkes of darkenesse but rather rebuke them 12. For as for the things vvhich they doo in secret it is a shame euen too name them 13. But all thinges are layd open vvhen they bee rebuked by the lyght for the lyght is it that layes all things open 14. VVherfore he sayth awake thou that sleepest and arise from the dead and Christ vvillinlyghten thee WEe haue seene this morning that although there bee many things in the world too turne vs away from the seruing of God yit must we not therfore swarue as though that myght serue vs for an excuce For there haue bin stumbling blockes in the world at all tymes but the remedie for them is this doctrine that is too wit that Gods children must stande vppon their gard that they corrupt not themselues by companying with the vâ—beleeuers bycause God hath sholed them asunder And it is not ynough for vs not too bee drunkardes whoremongers theeues or murtherers but wee must also shun all manner of euill wheresoeuer it bee In deede wee ought too begin alwayes at our selues for hipocrites will alwayes spye a mote in their neyghbours eye and yit beare a great stone in their owne without feeling it But if wee will bee ryght and sound Iudges let euery man examine himself and begin there in condemning vyces Let vs consider well whether wee our selues bee faultie or no that wee may first and formest make our owne indytement before God by hating the euyll that is in our selues Howbeeit wee must also shewe therwithall that wee loue God better than the world and not maynteyne our selues in fauour and freendship of the wicked by foading them in their faultes and by flattering them And for that cause S. Paule addeth that wee must rather euen rebuke the woorkes which can bring nothing but vtter cursednesse And this serueth not onely too shewe the zeale which wee haue that God should bee honored but also too withdrawe sillie soules that are in the way too destruction and too bring them backe agein intoo the way of saluation Lo heere twoo causes which ought too moue vs too reproue euill The one is that it must irke vs too see God offended and men prouoke his wrath by ouerthrowing the order that he hath set Seeyng then that God is by that meane despyzed and his woord troden vnder foote it ought too greeue vs according too the Psalme where it is sayd that wee ought too receyue too our selues the reproches that are offered too god Also we ought of dewtie too haue a care of those that are redeemed with the blud of our Lord Iesus Christ. If wee see the soules go too damnation which did cost God so deere and make no reckening of it it is a scorning of the blud of our Lord Iesus Christ. And euen for that cause also dooth S. Paule tell vs that inasmuch as wee bee separated from euill too the intent wee should not be companions of such as despyze God nor in any wise bee lyke them wee must too the vttermost of our power shew that we hate them to the end that they beyng by that meanes ashamed of their leaudnesse may bee touched with repentance If wee haue once profited so farre it shall bee a great gayne too haue drawen backe a wretched soule that was in the way too destruction And after the same maner speaketh Saint Iames of it exhorting vs too doo it saying The thing that you shall gayne by it is that you shall saue a soule from loozing And although men bee hardened in their sinnes yit is it too great purpose for vs too shew the zeale that we haue of honoring God and that his woord should not bee so impeached nor the order broken which he hath set without declaring that the same displeazeth vs For if a man will bee knowen too bee a good and faythfull subiect he will not suffer any man too speake euill of his Prince without setting of himselfe ageinst him Lykewise that chylde shall bee taken for vnkynd and vnhonest which heareth his father wrougfully â—lamed and defaced and maynteyneth not his honour or honestie Now is not God our souerein prince Yis and although wee bee but wretched woormes of the earth and vyle caryons yit dooeth he the honour vntoo vs too adopt vs for his children Now then if wicked and heathenish folk deface his maiestie and darken his ryghtuousnesse yea and indeuer too plucke his dominion from him and wee dissemble at it is it not too excessiue and intollerable a leaudnesse Therfore let vs mark well what is told vs heere For it standeth vs so much the more on hand too mark this text bycause this vyce hath reigned in the world in all ages namely that according as euery man is more or lesse desyrous too be flatttered so dothe he the easâ—yer beare with other men not after the maner which wee haue seene heertofore which is that wee ought too haue compassion of such as are weake and too vse pacience towards them but cleane contrariwyse that is too wit that wee bee contented too feede the euill and too enter continually into a willing confederacie toogither and too the intent that other men should not sift vs too narrowly in our vyces but let vs alone too doo what wee list wee giue euery man leaue too take lyke libertie too him self And that is the cause why all things are out of order now adayes in the world Agein wee bee loth too prouoke any mans displeazure ageinst vs insomuch that we had leuer betray God and too betray our neyghbours bothe bodie and soule than too vse the libertie that Gods spirit commaundeth vs Wee see a wretched man play the naughtipacke let him follow his owne swindge say wee it maks no matter too vs And why for wee wil not discontent him Agein we see othersome peruert all order of Iustice and infect the whole people and countrie And wee passe it ouer easly without speaking ageinst it And why O I will not bring my self in displeasure with a man of authoritie Let some other bodie leade the daunce and I will willingly say Amen too it And if
dispatch of the rest for vnder that woord it is shewed vs first that our Lord Iesus Christ was after a sort myndlesse of himselfe and regarded not his owne person when he went about our saluation Trew it is that he was giuen vs of God who as it is sayd in the third of Saint Iohn dyd loue the world so well that he spared not his onely sonne but gaue him too the death for our sakes Yit notwithstanding our Lord Iesus Christ also did gyue himself No man taketh my lyfe from mee sayth he but I lay it downe For it was requisite that the sacrifyzce which he offered for the remission of our sinnes should bee willing Yee see then that Iesus Christ gaue himselfe too the death and if wee deâ—aund the cause surely it was first too fulfill the will and euerlasting deteâ—â—ination of God his father Neuerthelesse lyke as God the father inteâ—ded the saluation of mankynd so Iesus Christ shewed how deere wee were too him and how precious our soules are in his syght sith he voutsafed too giue himselfe after that fashyon Now then on the one syde the husbandes must consider well heere what they owe too their wyues that is too wit that they should bee as â—eere too them as their owne lyues at the least And though they doo so yit shall they not come too the perfection of our Lord Iesus Christ but followe him a great way behynde And the wyues also on their syde must beare well in mynd that forasmuch as it is Gods â—ill that 〈◊〉 wedlocke there should bee as it were a figure of the grace of our Lord Iesus Christ they bee too farre 〈◊〉 if they submit not themselues where God calleth them too it And by the way let vs knowe also that Saint Paule ment too magnify Gods goodnesse towardes vs and the loue that Iesus Christ beareth vs in saying that hâ— gaue himself for vs And therefore let vs acknowledge that it came of the free mercie of God his father and also that our Lord Iesus Christ respected nothing but our miseries when he shewed himselfe so pitifull too succour vs If wee mynd these things on the one syde wee shal bee moued too our dewtie without geynsaying and on the othersyde inflamed too glorify our God and acknowledge both with our mouthes and also by our whole lyfe how much wee bee beholden too him seeyng he hath powred out the treasures of his mercy vppon vs in so much that he hath not onely discharged vs of the condemnation wherin we were and drawen vs out of death but also hath voutsafed too giue vs his welbeeloued sonne for a pledge of his loue and Iesus Christ hath taken vppon him the office too bee the borrowe and raunsome for vs too the end too set vs cleere before God that the diuel also myght not haue any more ageinst vs notwithstanding that he bee our aduersary we bee subiect vnto him tyll we be set free from that bondage by meanes of the sayd Redeemer Now let vs fall downe before the Maiestie of our good God with acknowledgment of our faultes praying him to make vs so to knowe them as wee may aske him forgiuenesse of them and reforme our selues more and more by amending them and so profit in the doctrine of saluation as our lyfe may alwayes bee fashyoned after his law according to the meazure of the grace which wee haue receyued of him And so let vs all say Almyghtye God heauenlye father c. The .xl. Sermon which is the eyght vppon the fifth Chapter 25. Yee husbandes loue your vvyues as Christ loued the Church and gaue himselfe for it 26. Too sanctify it clenzing it in the vvashing of vvater through the vvoord 27. Too make it too himselfe a glorious Church vvithout spot or vvrincle or any thing elâ—e but that it myght bee holy and vnblamable WEe haue seene this morning how large matter of glorifying the infinite goodnesse of our God wee haue if wee consider by what meanes he hathe drawen vs from death and taken vs for his children notwithstanding that wee were cursed afore in Adam And now Saint Paule setteth foorth how wee bee made parttakers of the grace that is purchaced for vs by our Lord Iesus Christ namely by being wafshed and clenzed from our spottes too the end too bee dedicated too his seruice in all holynesse Also he addeth the wasshing of water bycause Baptim is a visible figure and record vntoo vs according too our rudenesse and infirmitie too make vs the better too perceyue the grace of our God which passeth all vnderstanding of man Now first of al there is the woord Sanctify which importeth that we should bee separated from the world too bee knit vntoo the sonne of god And this doctrine is such as wee can neuer knowe it ynough For as I haue sayd afore wee must alwayes compare the state wherein God fyndeth vs with the state wheretoo he calleth vs For from our moothers womb wee 〈◊〉 nothing but vtter wretchednesse wee bee cursed and detestablâ—â—â—fore god Therefore he draweth vs out of the dungeon of death from thence dooth he gather vs vp too himselfe And by the woord Sanctifie S. Paule meaneth the chaunge which ought as it were too rauish and too astonish vs as oft as wee consider what wee were and what wee should bee styll if God pitied vs not But let vs come too the meane that I spake of He sayeth that our Lord Iesus Christ hath washed vs. No dout but this is too bee referred too his death and passion For how could wee appeere before God as it were with our countenances vpryght but that our sinnes are done away by the sacrifyze that was offered too set vs at one with god Then vntill wee bee wasshed and scoured cleane by the blud of our Lord Iesus Christ wee bee fowler before God than any leapar wee bee full of all maner of filth and infection and too bee short all that wee can bring shall but prouoke Gods wrath and the vertewes that men esteeme greatest shal bee but lothsomnesse Therfore wee must imbrace the sacrifyce wherby our Lord Iesus Christ hath reconcyled vs too God his father and his blud must flowe downe vppon our soules too clenze vs from our filthinesse and spots Neuerthelesse it is not without cause that Saint Paule sets vs downe baptim heere not that wee bee made cleane by that nother was it his meaning too turne vs asyde from the death and passion of our Lord Iesus Christ. But forasmuch as wee bee dust and grosse and vnderstand not the spirituall benefyts so well as were requisyte therfore Saint Paule conforming him self too our rudenesse and infirmitie hath shewed vs here our wasshing by a visible signe That wee may the better profit our selues by this maner of speeche let vs consider too what end baptim was ordeyned and whertoo it serueth When our Lord Iesus Christ commaunded vs too bee baptyzed in his name ment he too
remedyes So little then dooth Baptim hinder vs from comming too the sonne of God so wee bee able too apply it too our behoofe or keepe our fayth from amyng at him that without it wee should bee hild downe still heere and wauer continually as floting in water But when wee see how water is cast vppon the chyldes head there we ought too mynd the blud of our Lord Iesus Christ and too consider that lyke as water washeth away the filth of the body so the blud of our Lord Iesus Christ is the very clenzing of our soules Now as touching the inwoorking of the holy Ghost wee knowe it is lykened too water and that is bycause he maketh vs parttakers of the benefytes that were purchaced for vs by our Lord Iesus Christ and agein bycause that by his grace and woorking wee bee renewed and dye vntoo the world and all our owne corruption is put away to the intent wee should come too the newnesse of lyfe which is gotten for vs by the â—esurrection of our Lord Iesus Christ. All this must wee behold in Baptim And lykewyse the Supper must serue vs as a ladder too clymb vp too our Lord Iesus Christ and too bee throughly confirmed that he dwelleth in vs and that wee bee made one with him so as he quickeneth vs as the braunches of a tree which take their strength from the roote and as the body of man which draweth his strength from the head And so the thing that wee haue too marke vppon this streyne is that the Sacramentes doo not turne vs away from the trust which wee ought too put wholly in our Lord Iesus Christ nor make vs too start asyde one way or other but that being perswaded by them that Iesus Christ suffizeth wee fynd all our contentation and rest in him too the end also that all the honour which belongeth too him bee yeelded vntoo him For it is not for vs too abridge him of that which his heauenlye father hath giuen him Let that serue for one poynt And that is also the cause why Saint Paule sayeth hauing clenzed it Then yeeldeth he the dignitie of clenzing vs too our Lord Iesus Christ. True it is that if he had not bin appoynted too bee the Mediator he could not haue doone it for it is a woorke altoogither belonging too God but forasmuch as he was sent too that end and had that office committed vntoo him therfore are wee washed by him And in deede it is not only in his humane nature that wee bee washed by his blud but wee must also beare in mynd how the Apostle in the Epistle too the Hebrewes sayth that he suffered in spirit How in spirit That is too say his death must not bee considered of vs as if a man dyed but wee must vnderstand that he is in such wyse the sonne of God manifested in the flesh as he hath vttered his euerlasting power And that when he was so abaced and emptyed although there appeered nothing but cursednesse in his death yit ought wee too vnderstand that he wrought in that behalfe with a woonderfull power such as surmounteth all our vnderstanding and all that wee can conceyue Yee see then that Saint Paule hath very well confirmed the thing that I told you that is too wit that all our fayth is but a wauering and vanishing opinion vntyll it bee so grounded in our Lord Iesus Christ as it rest wholly there and nother swarue nor stagger one way nor other For as soone as wee go about too adde one thing or other too our Lord Iesus Christ surely he shaketh vs of as vnworthie too haue any part or portion of his benefytes Therefore wee must leaue him that which is his owne that is too wit that he onely clenzeth vs according also as it is of his mere grace that wee haue all ryghtuousnesse before God. And Saint Paules speaking of Baptim as I sayd afore is too the end that wee considering our owne abilitie should bend our selues too the confirming our fayth by these meanes which are behooffull for vs For he that reiecteth Baptim as superfluous dooth well bewray that he knoweth not him self Insomuch that when wee haue well examined what is in vs it is certein that euen the perfecteâ—t shal fynd themselues inclyned to vnbeleef and to so many doutings as ye would maruell They shall see themselues feeble and weake and subiect too infinite temptations So then it must needs bee that a man is too much blinded in pryde when he thinketh that baptim can 〈◊〉 him in no sted Considering therfore what neede wee haue 〈…〉 too God by certein degrees let vs make account of baptim and of the holy Supper and let them alwayes bee meanes too guyde vs 〈◊〉 Iesus Christ. Agein it is not without cause that Saint Paule matcheth the woord and the washing of water toogither For as I haue touched afore too bee so drawen away by visible things that in sted of 〈◊〉 vp aloft wee bee hild downe belowe is too common a vyce and so deeply rooted in vs as it is very hard too bee plucked vp God pitying mans weaknesse hath at all tymes as yee would say 〈…〉 too them not by chaunging his place for his being is infinite and his maiestie filleth both heauen and earth but by making him self familiar vntoo them as if he were conuersant with them And for that cause did he terme his temple his house his dwelling place his rest and sayd that he dwelt betweene the Cherubins howeeit that was not to harden the people in their superstitions Too what end then He ment too drawe them to him by little and little which were vnable to come to him at the first dashe For where are the wings that wee should stye aboue the clouds withall But our fayth must stye vp aboue the heauens So then God ment too releue mens infirmities by Ceremonies Sacramentes and such other things But the vyce on the contrary part hath shewed it selfe too much that is too wit that men haue taken occasion too hold themselues downe and too intangle themselues in Ceremonies and wheras they should haue lifted them vp they haue abuzed them by turning them too the cleane contrarie And that is the cause also why the Prophets were continually occupyed in rebuking the Iewes for that they thought that God had dwelt in the materiall temple How now sayeth Esay Hath not the Lord made all these thinges Hath he not created both the stones and the wood And wyll you shet him vp within them Dooth he not fill all the Heauens and the earth is not able too conteyne him And yit notwithstanding yee would locke him vp in some Cabane of your owne buylding Wherby he sheweth that it is too grosse a folly for men too snarle themselues after that sort in visible figures Ceremonies and Sacramentes and too dwell vppon them wheras they should bee led vntoo god Now forasmuch as this hath reigned in all ages
before the Maiestie of our good God with acknowledgment of our faultes praying him too make vs feele them more and more that wee may bee sorie for them and so streyne our selues too followe his seruice as wee may shewe by our deedes all our lyfe long that he hath not redeemed vs in vayne from the tyrannye of Satan and set vs at libertie euen too serue him with a free will and too giue our selues wholly too the glorifying of his holy name And therwithall let vs beseeche him also too graunt vs the grace so too taste the benefytes which he bestoweth vppon vs as they may prouoke vs more and more too glorify him and that it may bee our continuall exercyze and study too sing and preach his prayses alwayes and too acknowledge how greatly wee bee bound and iâ—detted vntoo him that by that meanes our Lord Iesus may so reigne ouer vs as wee may bee linked too him in vnseparable 〈◊〉 vntyll wee come too the ringdome that he hath bought so deerly for vs That it may please him to graunt this grace not only to vs but also to all people c. The .xli. Sermon which is the nyenth vppon the fifth Chapter 28. Men ought so too loue their vvyues as their ovvne bodyes He that loueth his vvyfe loueth himselfe 29. For no man euer yit hated his ovvne fleshe but rather he nurrisheth and cherisheth it as the Lord also dooth the Churche 30. For vvee bee members of his body of his fleshe and of his bones SEeing that the holy scripture exhorteth vs to be kynd harted meeke and patient one too another and setteth vs downe the example of God who is reconcyled too vs in the person of his sonne our Lord Iesus Christ and sheweth vs therewithall that Iesus Christ spared not himself but shewed the loue that he bare vs and the care that he had of our saluation in that he gaue himselfe too so hard and bitter a death it must needes bee that our hartes are harder than steele if they bee not meekened by it And yit notwithstanding all these exhortations cannot suffyze vs by reason of our wylfulnesse and corruption God therfore too put vs too the greater shame sendeth vs backe too the order of nature as if it were sayd that although we had neuer heard any word of Gods mouth nor neuer had had any teaching by holy Scripture yit ought euery of vs too enter intoo himselfe and too consider his own state for that wyll be ynough too hold vs conuicted without any other witnesse And that could the heathen men tell vs full well who hauing nother beleefe in God nor any Religion could notwithstanding well skill too saye that the wyld beastes make not warre one ageinst another For one Woolfe eateth not another the Beares and Lyons that lyue abrode in the wyld woods haue a certein thing that holdeth them in order so as they hurt not one another And yit haue they no discretion as is among men but they haue as it were a naturall â—â—â—ouing which driueth them too loue one another so as euery of them lyueth quietly with his fellowe â–ª Now then must it not needes bee that men are altoogither out of square and doo despyze God and nature seeing they lyue like Dogges and Cattes as they say and euery man is as a Woolfe or a Foxe too his neyghbour so as there is nothing but craftinesse and malice or else vtter crueltie That is the cause why God telleth vs that wee bee all of one fleshe and of one kynd And Esay vseth the same reason too perswade vs too succour our neyghbours and too haue pitie and compassion of them they stand in any neede Thou shalt not despyze thine owne fleshe sayeth he For the furthest straunger in the world is neuer the more separated from vs for all that but both he and wee spring both out of one fountayne and wee ought too acknowledge him too bee our image Therefore whosoeuer disdeyneth any man surely he foregetteth himselfe too much and he knoweth not what he is nother is woorthy of the honorable degree wherin God hath set him And why Bycause he peruerteth all order Now if this reason ought too take place in generall much more ought men too bee touched too the quicke when it is told them what they bee specially seeing they bee linked toogither in a much streyter bond As if a man should saye too a father How now If thou bee so farre out of loue with thy sonne that thou art vnwylling too see him and disdeynest too talke with him and he can fynd no meanes too come too attonement with thee what a crueltie is that For he is thy fleshe and thy blud And how then canst thou bee so blynded in thyne excessiue moode as not too consider that God hath giuen him thee as though he had come out of thyne owne person And too a sonne it will bee sayde lykewyse How now Is it meete that thou shouldest bee borne intoo the world and haue roome and place among Gods children and in the meane whyle forget thy father that begate thee and by whose meanes God sent thee intoo the world Now the holyest band that God hath set among vs is the bond betweene man and wyfe That is the cause why Saint Paule sayth that a man cannot loue his wyfe but he must loue him self and contrariwyse that if he despyze his wyfe or hate hir it is all one as if he fall at oddes with him self And is that possible Heretoofore he had exhorted husbands too doo their duetyes by hauing an eye too the example of our Lord Iesus Christ. And he had alledged that the sonne of God had giuen him self too the death too wash his Churche so that although it was poore and miserable and ful of filth and vncleannesse 〈…〉 suffered that which was needefull for ouâ— saluation he lefte vs moreouer a record of the grace which he hath purchaced â—or vs Insomuch that in Bâ—btim wee haue a visible token that the bluâ— of our Lord Iesus Christ is our washing and cleâ—zing Can we think vppon all these things and not bee moued too some gentlnesse Yea if wee consider first of all that wee â—ee but wrâ—tched woormes of the earth and too be short that there is nothing in vs but vtter miserie so as wee may well â—ee called vermin and caryons full of all corruption and lothsomnesse and afterward compare our selues with the sonne of God ought there too bee any such pryde in vs as too esteeme and commend our selues and too â—read others vnder our feete Now if this bee generall too all men as I sayd what shall it bee betweene man and wyfe For the knot that God hath knit betwixt them is such that the husband is as yee would say but half him self may no more separate him selfe froÌ„ his wyfe thaÌ„ the wyfe may separate hir selfe froÌ„ hir husband but eche of them must haue regard too their owne state
that belong too the heritage of the kingdome of heauen must it not needes bee that wee bee too vnthankfull if wee consider not how our Lord Iesus Christ laboreth by all meanes too win vs and too make vs walke vnder his yoke And moreouer he not onely allureth vs by gentle and louing meanes too the intent wee should take the better corage too serue him and too doo the things that our calling and state requyre but also draweth vs too him and euen in this world in the transitorie and earthly things setteth vs foorth the euerlasting saluation that is prepared for vs in heauen which was bought so deerly for vs by the blud of his only sonne to the intent that in the end wee should bee parttakers of the effect and vertue that proceedeth therof And now let vs fall downe before the Maiestie of our good God with acknowledgment of our faultes praying him too voutsafe so too reforme our hartes vntoo goodnesse as wee may seeke nothing but too serue him and too yeeld our selues wholly too the obeying of his holy will and that it may please him therwithall so too beare with vs in our feeblenesse as wee hauing receyued pitie and mercie at his hand may in the end bee able too stand vp before his face And so let vs all say Almyghty God heauenly father c. The .xlii. Sermon which is the tenth vppon the fifth Chapter 31 For this cause shall a man leaue father and moother and bee ioyned too his vvyfe and they shal bee twoo in one flesh 32 This is a great secret Yea say I in Christ and in the Church 33 Therefore doo yee so as euery man may loue his wyfe as himselfe and let the wyfe feare hir husband GOd dooth so dispoze his woorkes as wee haue occasion too behold a woonderfull wisedome in all his dooings and too receyue such instruction by them as may be too our benefyte as for example in that which Saint Paule alledgeth here namely that the woman was drawen and taken out of the substance of the man For God could well haue created Eue after the same manner that he created Adam But he 〈…〉 and commaundeth woman too bee shaâ—ed therof And whertoo tendeth this but that there should bee such an vnion betweene man and wyfe as he myght thinke this is my flesh this is my bone and shee whence hath God giuen mee lyfe whence hath he shaped mee Euen of a rib that he tooke out of man Wee see then that God did not without cause vse such diuersitie in creating man and woman It was too the end it should bee continually mynded in wedlocke so as the husband myght knowe that he breaketh the whole order of nature if he bee not vnited in good agreement too his wyfe and the wyfe lykewyse if shee submit not hâ—â—selfe quietly too hir husband acknowledging him too bee hir head But Saint Paul applyeth this further to the vnion which is betweene our Lord Iesus Christ and his Church For as was declared vppon Sunday wedlocke is as a figure of the knitting toogither which is betweene vs and the sonne of god And therefore he cryeth out saying It is a hygh misterie that is too say a secret which wee ought too take very good heed of Yea sayeth he in Iesus Christ and in his Church There are then twoo things too bee noted here The one is that wee see how God euen from the beginning hath knit man and wyfe togither in vnseparable bond The other is that he intendeth too leade vs yit hygher that is too say that forasmuch as there is nothing in our selues but all maner of wretchednesse wee should bee knit too the sonne of God who is the fountayne of all goodnesse and from thence drawe our spirituall lyfe and haue all our strength and power of him And forasmuch as S. Paule hauing alledged the sayd text out of Moyses addeth that this misterie is great in that the sonne of God hath made vs bone of his bone and flesh of his flesh some haue imagined it too bee as a prophesie of that which hath bin sayd But there is no reason nor colour of reason why they should think so and it is euident that the text should bee mard if it bee not taken simply as it lyeth that is too wit that God intended too warne man and wyfe what their dewtie and charge is Let that then serue for one poynt The Papistes haue foully ouershoâ— themselues in this cace and bewrayed such ignorance as little children myght well spit in their faces for it Bycause the woord Sacrament was an ordinarie woord in old tyme too betoken Secrets misteries and all maner of hygh things that are woorthie too bee had in admiration of vs therfore the sayd woord Sacrament was 〈◊〉 in heere 〈…〉 It is a greate Sacrament sayeth Saint Paule that is to saye a great misterie or secret And heerof there is no doubt no more than when he sayeth it is a great Sacrament that God was manifested in the flesh It is a greate Sacrament that the Gospell was published through the whole world and that the wretched Gentyles and vnbeeleuers were matched with the ofspring of Abraham So in this text the infinite goodnesse of our God is a Sacrament that is too say a hygh thing and well worthie to bee looked at of vs Hereuppon some folks haue bin so verie beasts as too saye Then is Wedlocke or Matrimony a Sacrament as well as Baptim or as the Lords supper And bycause they vnderstood not the word to their seeming there was somwhat to be found here like as in Baptim the water betokeneth that we bee washed by the blud of our Lord Iesus Christ and in the Supper the bread and wyne are warrants and pledges of his body and of his blud They were of opinion that as much is doone in mariage Now when wee see that such doltishnesse hath crept in through the whole world and that these greate doctours had neede too bee set agein too their Apcies for so much as they knew not euen the things that they ought too haue iudged by their naturall reason therin we see that therâ— lyeth a greate vengeance of God vppon such as haue corrupted the trew religion and made minglemangles in the woord of God after their owne fancyes And therwithall wee haue too thank our God so much the more for that he hath drawen vs out of such dungeons And seeing there was so horrible confuzion in such as are reported themselues to be the Lampes and pillers of the Church were taken so to bee sith wee see that God did dull them so vtterly wee ought not too be afrayd too separate our selues from their company and siâ—agogue And seeing he hath graunted vs the grace too bee no more mingled with them let vs keepe on our course and walk foorth soberly For there wee haue a warning too hold our selues in awe that wee being Gods
bee rid of them and he so gouerne vs by his holy spirit as we may indeuer to liue according to his holy wil and reforme our whole lyfe according to his holy commaundementes and he beare with all our infirmites vntyll hee haue wholly reformed vs too bring vs too the perfection whertoo wee labour as now too atteyne And so let vs all say Almyghtie God c. The .xliii. Sermon which is the first vppon the sixth Chapter 1. Children obey your fathers and moothers in the Lord for that is ryght 2. Honour thy father and thy moother which is the first commaundement in promis 3. That thou mayst fare vvell and bee long lyued vppon earth 4. Fathers prouoke not your children too wrath but nurrishe them vp in the nurture and vvarnings of the Lord. OUr resorting vntoo Sermons must bee not onely too heare the things that wee knewe not but also too bee stirred vp too doo our dewtie and too bee wakened when wee bee sâ—othfull and drowzie by good and holy warnings and too bee râ—buked if there bee any stubbornnesse and malice in vs And that is the thing which Saint Paule telleth vs heere which euery of vs ought too haue ingrauen in our hartes For it is a thing which all of vs vnderstand by our moother wit that children ought too bee obedient and subiect too their fathers and moothers and also that there ought too bee such gentlenesse in those that haue children too gouerne as too vse them myldly and not too giue them cause of frowardnesse through their ouer great roughnesse This say I is knowen well ynough of all men but yit is not the warning that is giuen vs heere more than needeth For who is he that dischargeth himselfe of the things that are told vs heere by Saint Paule Fathers and Moothers doo dyuers tymes marre their children with cockering them and make them such Cocknyes as they leade them too vtter vndooing Agein somtymes they bee in such cholers and heates with them without measure or discretion that they haue no hold of themselues nor no indifferent dealing with them as there ought too bee As for children although it bee sufficiently proued too them that they ought too bee obedient and subiect too their parentes dooth not the world see how they despyze them as it were hold vtter scorne of them Nother are there almost any which hold themselues in awe and yeeld a ryght reuerence too their fathers and moothers in respect that God hath bound them too it and that they ought too doo it Therefore sith wee see heere that Saint Paule exhorteth the faythfull too things that are so common therein wee may perceyue the frowardnesse of our owne nature For thâ—se are such things as wee ought not too bee put in mynd of them but euery of vs ought too bee inclyned of himselfe too doo his dewtie without warning Gods spirit then rebuketh vs for being so fleshly that although wee knowe a thing too bee as ryghtfull as may bee yit wee cannot giue our selues too it Wherfore let vs indeuer to fyght ageinst our owne vyces For it is not ynough for vs too haue learned what wee ought too doo but also forasmuch as there is much fyghting and stryuing in our selues ageinst it after wee once knowe Gods will and what is ryghtuous and conuenient euery of vs must enter intoo himselfe and beware that he drawe not cleane backe but that he imprison and bridle himselfe and beare wel in mynd that it is not ynough for him too haue bin instructed taught vnlesse he do also thrust foorth himselfe by force and subdue all his wicked affections how hard so euer it bee too bring it too passe Now let vs come too that which is sayd heere Yee Children sayth Saint Paule obey your fathers and moothers Trew it is that as Paule alledgeth afterward God hath in his lawe set downe a more generall terme that is too wit Honour For God ment too doo vs too vnderstand that children ought too yeeld bothe subiection and reuerence too their fathers and moothers For such a one myght yeeld obedience and subiection as myght neuerthelesse haue a spytefull a proud and a loftie hart and despyze the partie whom he serueth But when as our Lord commaundeth vs too honour our fathers and moothers therunder he meaneth too comprehend reuerence and moreouer a performance of all dewtie that is too wit that children should vnderstand that they bee bound too serue their fathers and moothers to be subiect too them in all things too the vttermoste of their power Yee see then that generally God will haue children not only too bee obedient and subiect too their parents but also too yeeld them reuerence and moreouer too doo their dewtie towards them in succoring them and in dooing them all the ease and comfort that they can assuring themselues that they be not their owne nor at their owne libertie but that they owe all seruis vntoo them â–ª by whose meanes they came intoo the world And Saint Paule sayeth expresly in the Lord meaning that there is a dubble bond too hold vs in this subiection For first there is the order of nature and agein God telleth vs that he hath set vs in this earthly lyfe with condicion that fathers and moothers should haue superioritie ouer their children The Heathen men shal not fayle too bee found giltie though they had not the lawe too direct them nor were taught the doctrine which wee heare now by the mouth of Saint Paule Insomuch that if a chyld were stubborne ageinst his father and mother among the heathen he was as it were abhorred and there was nother greate nor small which could not iudge of it Nother shall they scape Gods hand sith they bee condemned alredy in this world for as I sayd afore it is a thing that is grauen in the harts of vs all and also as manifest as may bee Howbeit besyds that which wee knowe naturally God addeth his owne will for a further and more ample confirmation and telleth vs that he hath so ordeyned and appoynted it and therfore that wee must passe that way Then sith wee perceyue that God holdeth vs vnder awe of our fathers and moothers it is certein that wee bee so much the more vnexcuzable if euery of vs submit not him self with meeknesse and humilitie And they that haue followed the order of nature among the heathen and poore blynd soules shal bee our iudges For who hath stirrred them vp theruntoo They had not the helpes that wee haue and yit they performed their dewtie That then is the thing which Saint Paule intended in saying that children ought to obey theyr fathers and moothers in the Lord. Now he addeth that that is ryght As if he should say no man shal gayne any thing by stryuing in this behalf For wee knowe that mans mynd is so full fraught with pryde as there is no man but hee would bee a lord As for subiection it
irketh men to yeeld too it vntill our Lord haue framed vs too it by his holie spirit And for that cause also is the spirit of God called the spirit of meeknesse and gentlenesse And why Bycause pryde maketh men lyke wyld beasts and puffeth them vp lyke Toades so as they cannot humble themselues Saint Paule therfore perceyuing that this vyce is so rooted in our nature and mynding too redresse it sheweth that it is ryght and that it becommeth euery man too imploy him self theruntoo and that although there bee any such sturdinesse in vs as wil not suffer vs too bee subiect too our superiours yit this ryghtfulnesse 〈◊〉 Gods that is too say the rule that he hath set must ouerwey it For when he sayeth it is ryght or ryghtfull he bringeth vs backe too Gods authoritie as if he should say seeyng God hath sayd the woorde there is no further scanning of the matter but men must stop their mouthes and seeyng God hath commaunded it men must obey it assuring themselues that his wyll is a sure and infallible rule from the which it is not lawfull too swarue nother too the ryght syde nor too the left And it is a good warning For wee see that although men were willing too doo well and had some good zeale towardes it yit will euery of vs bee wyze in his owne conceyt and when it commeth too the guyding and gouerning of our selues wee will needes beare sway aboue the woorde of god Forasmuch then as men are so fond and presumptuous as too attribute somewhat continually too their owne wit it standeth vs the more on hand too marke well what is sayd heere that is too wit that wee must haue the discretion and skill too perceyue what God commaundeth and alloweth and lykewyse what he disalloweth Haue wee then a warrant of Gods will Wee must bee contented with it And if he once say This pleaseth mee then is it ryghtfull though wee perceyue not the reason of it Agein if there bee some hardnesse yit let vs not aske why nother let vs reply ageinst God whē he condemneth the thing that seemeth not too bee vtterly euyll in our eyes Let vs say I beware of such malapertnesse and diuelishe rashnesse and let vs followe that which Saint Paule telleth vs heere that is too wit that all that euer God hath vttered by his woord is ryghtfull and that wee also must auow it too bee so without geynsaying For the trew proofe of our fayth and obedience is that when wee thinke that this or that ought not to haue bin commaunded or forbidden yit we accept it for good and auaylable bycause God hath spoken it Now hereuppon Saint Paule alledgeth the commaundement of the Lawe Honour thy father and thy moother And agein he addeth further that it is the first commaundement of promis As if he should say that God intended too bring vs by all meanes too the subiection which wee should yeeld too our fathers and mothers It ought too suffyze vs that it is acceptable too God but seeyng he allureth vs moreouer by gentlenesse and will not fray vs with authoritie force but promyseth too prosper vs in seruing our fathers and moothers that ought too make vs too lyke the better of our subiection Therefore Saint Paule hauing shewed vs that wee must bee subiect too our fathers and mothers except wee will bee rebels too God and bend our hornes ageinst him and turne all ryght and order vpsyde downe addeth that wee shall bee tootoo hard harted and wilfull stubborne if after Gods commaūding of vs this promis of his moue vs not wherby he intendeth too induce vs so graciously too doo the thing that he willeth vs And surely if wee bee not moued yea and euen meekened by it it may well bee sayd that the diuell reigneth wholly in vs and that he possesseth our hartes His saying then is that it is a commaundement which hath a speciall promis and so hath none other commaundement of the lawe but that The promis is that wee shall liue long vppon the earth yea and in prosperitie bycause God will blisse vs if wee honour those that were the meanes whereby wee came into the world And on the other syde he sheweth what the dewtie of fathers and mothers is towardes their children that is too wit too intreate them gently Not too pardon them altoogither or too lay the brydle in their neckes and too let them doo what they list but too deale so myldly with them as they doo not in any wyse put them out of hart as it is sayd in another place but nurrish them in the feare of god By this woord Nurrish Saint Paule meaneth that they should deale gently with them and shewe themselues louing towardes them Howbeeit this woord is also sauced as yee would say with nurture and correction of god Then is there on the one syde Nurrishment that is too say kyndnesse and gentlenesse and on the other side Chastyzement and Discipline that children may bee hild in awe and not bee suffered too bee wanton and vnruly but so brought vp in the feare of God as they may knowe that God hath not left them awelesse and lawlesse but that he hath giuen them ouerseers too rule their lyfe This is the effect of the thing that S. Paule sheweth vs heere Now too the intent wee may haue the fuller and certeiner vnderstanding of this text wee must marke first of all that too speake properly wee haue no father but only god Trewe it is that now and then he is called the father of our soules and of our spirites according as he is spoken of in the Epistle too the Hebrewes Howbeeit euen as in respect of the flesh also the honour and dignitie of bearing the name of father belongeth not too any mortall creature for it is God that fashyoneth vs as it is sayd in the booke of Iob. Is the seede of man which is but corruption able to◠fashyon a body wherein appeereth so excellent woorkmanship of God No. Then let vs vnderstand that forasmuch as our bodyes are all of them recordes of Gods woonderfull power he onely deserueth too bee hild and accounted as our father Yit for all that they also that beget vs and by whom wee bee brought intoo this world are our fathers By what tytle Bycause God hath voutsafed too make them parttakers of the honour that belongeth too himselfe alone And heereby wee bee put in mynd that in stryuing ageinst our fathers and mothers we make warre ageinst god For he hath imprinted his marke in them that tytle of theirs dooth vs too wit that God hath set them as it were in his place Therefore we must hold it for an vndoubted truth that in honoring our fathers and mothers wee yeeld God the seruice that he requyreth of vs and which we owe him And contrarywyse if wee despyze our fathers and moothers and hold scorne too do◠our dewties towardes them
God is expresly offended in it not only bycause wee breake the commaundement of his lawe but also bycause wee despyze his maiestie whereof our fathers and moothers doo beare a certein marke as I haue sayd afore And that is the cause why there is so rigorous punnishment in the Lawe ageinst them that were disobedient too their fathers and moothers that whosoeuer had despyzed his father or moother or vttered any cursing ageinst them or doone them any harme should bee stoned too death Therefore when children bee so farre out of square as too set lyght by their fathers 〈◊〉 moothers God will haue them dispatched out of the world for they bee monsters and an infection too defyle the whole earth Also he will not haue any long examination for such as lift vp themselues ageinst their fathers and moothers but if the father and moother haue once giuen this witnesse Behold this our sonne will not bee amended by and by thereuppon let him bee stoned sayeth he and let the world bee rid of such an infection Gods saying so is too shewe vs that it is tootoo outrageous horrible a cryme when children cannot fynd in their hartes too yeeld submission too their fathers and moothers for it is al one as if they were full bent too abolish the whole order of nature That therfore is the end that wee must begin at to profit our selues well by this doctrine And the same also is the cause why Saint Paule sayeth that wee ought too bee subiect too our fathers and moothers in God meaning thereby that the thing which the Paynims and vnbeleeuers conceyue darkely ought toâ— bee much better knowen vntoo vs For the Paynims wiâ—t not well how too yeeld a reason why children ought too yeeld this subiection and obedience too their fathers and mothers sauing that it appeered that there is a certeine equitie and ryght that required it and that that was the reason But as for too 〈◊〉 too this ground of the matter that God is our father and that he requyreth this subiection at our handes that could they not doo And why For they knewe not whether there were a God that created and fashyoned them or no. But wee which knowe that God who is our Creator is also our father and that too bee so belongeth vntoo him and that he hath reserued that honour and dignitie too himselfe and agein that he will haue fathers and moothers too be also parttakers of that priuiledge wee must of necessitie conclude that wee ought too obey our fathers and moothers yeâ— euen in God as though he receyued at our handes the honour and seruice which wee doo to them that represent his person and maiesty heere as I sayd afore which is despyzed in the stubbornnesse and disobedience of children too their fathers and moothers Here agein I must put you in mynd of a thing that I spake of afore that is to wit that wheÌ„ Gods wil is once knoweÌ„ to vs we must brydle our selues short not take leaue to reply ageinst God to aske why God lyketh this or dislyketh that but admit his will as the souerein ryghtuousnesse equitie And where shall we fynd that will of his In his word For when S. Paul intendeth to proue Gods will he soreth not in the aire aboue the clouds but bringeth and alledgeth the things that are conteyned in the Lawe So then too rule our lyfe aryght let vs apply our whole myndes too seeke out the things that are pleasant and acceptable too God as he sheweth them in his lawe in the Prophets and in the Gospell That is all our wisdome And let vs beware of the ouer boldnesse which I sayd was diuelish which is too bee wyse in our owne conceyts and too say How should this bee Why should that bee But let vs simply obey our God. Furthermore here is also a promis In deede a question myght be moued heere why Saint Paule sayth it is the first commaundement of Promis seeing there is a promis added lykewyse too the second commaundement of the lawe For there it is sayd I am the Lord which doo shewe mercie in a thousand generations too such as loue mee and keepe my commaundements Heere is a much larger promis than that wherof mention is made in this text And how then dooth Saint Paule say that it is the first commaundement with promis The answer is easy For Gods promising of mercie too a thousand generations in the first table is not a restreint of it too that only coÌ„maundement but an extending of it to the whole law as if he should say there is nothing better for you thaÌ„ to submit your selues to my wil for otherwyse you be in a cursed plyght And for proof therof doo not all things that you can hope for come too you of myne only free goodnesse Now for my part I will not fayle such as serue mee and seeke too honour mee but they shall fynde continually that I am a mercifull god Heerin as I sayd afore our Lords intent is too drawe vs too the obeying of his commaundements and ordinances with a willing mynd And so it is no speciall promis proper too any one commaundement alone But the promis that Saint Paule speaketh of heere where it is sayd Honour thy father and mother that thou mayst liue long vppon the earth is peculiar too that commaundment alone As if he should say God is so gracious that he will cause them too prosper through his blissing and fauour which behaue themselues humbly and meekly and yeeld dew reuerence too theyr fathers and moothers Not without cause therfore dooth Saint Paule say that it is the first commaundment with promis namely with such promis as is speciall and hath respect too none other commaundement than that Now let vs come too the promis God sayth that such as obey so shall liue long Heeruppon wee may gather that this present lyfe is not too bee despyzed bycause it is a record of Gods fatherly goodnesse and loue towards vs And in good sooth it is no small thing that God voutsafeth to create vs and to set vs in this world not only to liue here as brute beasts but also too reigne as his children and too haue dominion ouer all other creatures It is sayd that his goodnesse and mercie extend euen too Asses Oxen and horses And why For when he maketh the earth too beare hay for Cattell dooth he not therin shewe a wonderfull goodnesse towards the poore brute beasts as I sayd afore But there is a farre other reason in respect of vs For how inioy wee all the goods and riches wherof the earth is full God hath powred out his bountifulnesse in that the earth bringeth vs foorth such a sort of sundry fruts Yea wee cannot looke vp too heauenward hygh nor lowe but wee may perceyue a thousand yea infinite records of Gods goodnesse Too what ende shyneth the sunne but too giue vs lyght And are
before God bycause all things that beare a great glosse and countenance too the world doo vanish away when they come before the souerein iudge On the other syde also heere followeth that which is sayd in another text namely that they which are faynt harted must bee comforted for else they myght quayle bycause it would seeme too them that God regardeth them not I speake of such as are despyzed too the worldward Therefore it must bee told them that God hath not forgotten them though it bee his will too keepe them lowe for aâ—yme It behoueth euery of vs too apply this too his owne vse according too the state that God shall haue set vs in For when wee bee trubbled wrongfully when men make none account of vs when men shake vs of if wee imagin that God hath giuen vs ouer too wee cannot call vppon him And on the other syde also wee cannot serue him with a free hart bycause wee thinke it is but labour lost too no purpose Therfore when we be assayled with such temptation let vs call this lesson too rememberance which is that though wee bee now afflicted in this world and men laugh vs too scorne and spit in our faces and too bee short though wee indure all the reproche that can bee yit wee fayle not for all that too bee in the safe keeping of our God bycause he esteemeth vs setteth store by vs and will in the end shewe that he dooth so insomuch that although wee linger and pyne away and he withhold himselfe as it were hidden from vs and a man myght deeme according too naturall vnderstanding that wee bee as yee would say razed out of his rememberance yit neuerthelesse after he hath hild vs vnder for a whyle and tryed our humilitie obedience wee shall fynd that our walking faythfully and vncorruptly in his feare shal bee admitted in our account in the end and that we haue not labored for mooneshyne of the water as they say That is the thing in effect which we must beare in mynd when the great personages of the world exalt themselues in their pryde and are able to trample vs vnder their feete Howbeeit let all such as haue superioritie ouer others aduyze themselues well and consider that God hath not giuen them the brydle without reseruing his owne ryght too himselfe but that both great and small must bee fayne too appeere before his iudgment seate and there there wil be no accepting of persons Wherfore let such as are riche let such as are in authoritie let such as haue any aduantage aboue their neyghbours remember wel this saying that there is no accepting of persons before God but that although that in this world one man goes before another followes after yit when the Trumpet soundeth so as wee must all come before the great Iudge then there shal bee no more any such difference And for the same cause are euen Kings and Princes brought too that poynt and too that consideration in the Psalme where it is sayd Yee bee Gods and yee bee children of the hyghest which is bycause God hath ordeyned theÌ„ to be as his leeutenants and set them in hygh degree Trew it is that this must stand in force for a tyme but yit shall yee dye as men sayeth he and as any one of the common people and then shall yee bee driuen too knowe that yee were but mortall men For all these great and gay shewes shall then bee layd awater And of a truth the setting downe of the woord Person ought too put vs well in mynd that they bee but temporall things and that wee cannot bring any of them with vs before God as though they were our owne Trew it is thaâ— in our common speech we take the woord Person it another sense for we call a man or a woman a person But when the Scripture speakes of it it meaneth all things that are without vs as riches states offices nobilitie great birth and all things that men possesse in this world and whereof they may also bee bereft Therefore when it is sayd that there is no accepting of persons before God it is as much too saye as he will iudge vs simply as mortall men and as brittle and frayle creatures and that wee cannot sheeld our selues with one thing or other insomuch that the richest cannot bring their treasures landes and possessions with them to aduaunce themselues with them aboue others They that haue bin in any great dignitie shall not say how so Euery man trembled vnder mee Such geere shall bee nothing woorth afore god All the greatnesse and all the authoritie of the world will serue too no purpose but euery man shall be taken as a chyld of Adam So then let such as haue any occasion too exalt themselues beare well in mynd that all the thinges which haue any gloriousnesse too the worldward and are esteemed and had in reputation shall fade away lyke smoke and bee consumed too nothing when wee come too bee iudged of our god And therefore let all men both great and small lyue in humblenesse and trust And that is the câ—â—se why Saint Iames sayth let him that is small glory in his hyghnesse Why so Bycause God hath adopted vs too his children and although wee bee but poore earthwoormes and euen men themselues account vs as filth and dung yit hath God voutsafed too print his marke in vs that wee myght bee knowen too be his children and that he hath giuen vs leaue to call vpon him as our father with full mouth Therefore wee haue iust cause too glory notwithstanding that wee be of lowe degree For wee haue a hyghnesse whereby God exalteth vs aboue all the world And on the contrary part Saint Iames sayeth that he which is great must glory in his lowenesse For wheras the vnbeleeuers are so bewitched with pryde that they despyze God and as I sayd afore doo beare themselues on hand that they bee exempted from all lawe and that their state is set alone by it selfe from all the rest of the world the beleeuers must vnderstand that all the dignitie and excellencie in the world serueth but for a tyme and passeth away and that when wee come before God wee shall haue nother one thing nor other to clothe our selues withall Too bee short the things which the scripture calleth Persons are as apparels and clothings Let vs take this similitude If he that is richly apparelled thinke too scape from God vnder colour that he gazeth at his owne gay fethers and that the world woondereth too beholde him he deceyueth himself very much For all those things must bee layd asyde when God calleth vs too iudgement Agein the poore folke that scarsely haue wherwith too couer halfe their body yea and that but with a fewe ragges and torne cloutes must not thinke themselues the lesse esteemed of God for all that For there shall bee no more persons that is too say
say I that wee bee resolued herof it must needs bee that we be too blockish if we be not touched yit more to the quicke and set on fyre with this carefulnesse that is spoken of here and therwithal continue in the same Howbeeit Saint Paule speaketh heere expresly of the Saintes or faythfull but yit is that no impediment that wee should not pray generally for all men For the wretched vnbeleeuers and the ignorant sort haue greate neede too bee sewed for vntoo God for behold they bee in the hygh way too destruction If wee sawe a beast at the poynt to perish we would haue pitie of it and what shal we do when we see a soule in perill which is so precious before God as he hath shewed in that he hath raunsomed them with the blud of his owne sonne Then if wee see a poore soule go so too destruction ought wee not too bee moued with compassion and kyndnesse too desyre God too remedye it So then Saint Paules meaning in this text is not that wee should let the wretched vnbeleeuers alone without care of them but that wee should pray generally for all men howbeeit he sheweth vs therewithall that wee must haue a speciall care of those whom God hath knit vntoo vs by a streyter bond Lykewyse when he speaketh of Almesedeedes his intent is that they should bee doone too all men without exception which haue neede but yit he addeth that wee must specially succour them that are of the houshold of fayth Euen so is it with our prayers and supplications For the spirituall brotherhood which God hath set among vs ought too touch vs the more and too make the Church of God too come before our eyes and intoo our remembrance as oft as wee pray And these words Our Father ought too teache vs too make our prayers common For none of vs can say My father alone of himselfe but wee call him Ours too shewe that wee ought not to haue such care of our selues as to forget them that belong vnto vs and are linked to vs with so neere a knot as I haue declared already That then is the cause why S. Paule sayeth expresly that wee must pray for the Saintes Now were this well printed in our hartes as I sayd afore wee should bee well waked too pray too our God without end or ceassing For let vs consider the state and plyght of the Church in these dayes Although our Lord giue vs some rest yit are our poore brethren tormented by tyrantes and by the enemyes of the fayth Some are fayne too flee some haue their goods taken from them many bee thrust intoo prizon and other some are burnt at the stake All these poore soules are in vnquietnesse and put too some new terrour euery minute of an houre Wee see that there is as tirrible manacing and threatening as may bee Wee see how the diuell dryueth all those foreward with outrageous fury which would abolish the doctrine of the Gospell Wee see what scatterings are made by the stumbling blockes that Satan thrusteth in by his champions Wee see how a great sort seeke nothing else but too put the Gospell too all shame And in the meane whyle the poore seruantes of God which imploy themselues in his seruice are trubbled and vexed by all meanes Then if we gather toogither all the miseries and aduersities wheretoo the Church is subiect and consider well the distresse of euery of our brethren must it not needes bee that wee are duller than brut beasts if wee bee not moued too pray vntoo God yea euen with a ryght perseuerance in the same For though I bee at myne ease too day there are many thousands in great perplexitie and I shewe wel that I cut of my selfe as much as I can from the bodye of our Lorde Iesus Christ if I pitye not the members too whom I am linked Not without cause therefore dooth Saint Paule set all the Saintes heere afore vs when be intendeth too inflame vs the better too a ryght dispozed mynde in praying and too continewe throughout in the same And therupon he requyreth also that men should pray for him Yee shall pray for mee also sayeth he that God giue mee boldnesse in opening my mouth so as I may vtter the secret of the Gospell accordingly When Saint Paule commendeth him self too the prayers of his neyghbours therby he sheweth well in what humilitie wee ought too walk For he did not counterfet in exhorting the Ephesians too such praying He protesteth before God and his Angels that he had neede of it But now let vs compare our selues with Saint Paule What man is of such abilttie that he can forbeare too bee succored by the prayers of his neyghbours when Saint Paule exempteth not him self from it Now then let euery man in his praying vntoo God desyre too bee made parttaker of all the prayers that are made throughout the Churche both generally and particularly In deede this promis shall alwayes stand trew that God wil bee neere at hand too all such as call vppon him And Ionas fayled not too bee succored of God though he were in the whales belly Now therfore when we bee forsaken of men when we be as good as dead and the remembrance of vs is as good as buryed yit wil not God ceasse to regard vs and too cast his eye vppon vs too succour vs according too this saying that the eyes of God are alwayes vppon them that feare him and his eares open too such as repayre vnto him Notwithstanding too the intent too humble vs the better our Lord telleth vs that wee haue neede one of anothers help and that there should bee an intercommoning among vs And besyds this there is also another reason which is that he will keepe our charitie occupyed Wherfore let vs learne too shewe both by our almesdeeds and by our counsell and by all other helpes that none of vs is giuen too him self nor too his too owne priuate profit but that after as God hath linked vs toogither euery of vs coueteth too succour our members and too communicate toogither in our prayers supplications For our commending one of vs of another after that maner vntoo God is the cheef dewtie of charitie And therfore it caused Saint Paule too desyre the Ephesians expresly too pray for him Now if any man alledge that that was a signe of vnbeleef for if this promis suffyze vs not that euery man shall obteyne his owne requests is it not a poynt of distrust the answer thertoo is easy For wheras God sayeth that he will haue pitie vppon all such as seeke it at his hand he meaneth not too disanull the thing that he commaundeth vs in so many other texts which is that wee should bee myndfull one of another Furthermore let vs mark that in following Gods woord wee can neuer bee blamed of misbeleef For how comes it too passe that men fall to misbeleefe but by passing