Paule spake that of the Lawe and the Prophets Therfore mee also may conclude that there is no superfluitie in the Gospell nor any thing which serueth not too good purpose and whereby wee may 〈◊〉 bee edifyed both in faith and in the feare of god But this doctrine 〈…〉 conteyned there and the holy Ghost speaketh it lowd and shirle 〈◊〉 Therefore they must needes bee Manichies which intend too nip and 〈…〉 the Gospell For looke what lyketh not them they did set it aside 〈…〉 forged a Gospell of diuerse peeces allowing nothing but that 〈◊〉 they themselues thought good of Now if such maner of 〈…〉 haue shewed a diuelish stubbornnesse ageinst God in separating 〈…〉 things which ought too go toogither in vnseparable bond then are they malicious and froward also which would now a dayes haue the doctrine of election kept in silence For they woulde ouerrule God if it were possible stop his mouth as oft as he vttereth any thing that lyketh not them Agein a man may euidently see their beastlynesse in that S. Paule had not a better proofe whereby too magnifie Gods goodnesse than this Then if there were none other reason yit were it better that the whole world should go too confuzion than that this doctrine should bee suppressed with silence For is it reason that God should set the infinite treasures of his mercies before our eyes and yit that they should not be spoken of but bee thrust vnder foote But there are yit twoo reasons mo which shewe that this doctrine is most needefull too bee preached and that wee reape so great profit by it as it had bin much better that wee had neuer bin borne than too bee ignorant of the thing that S. Paule sheweth heere For there are twoo thinges wherat wee must chiefly ame and whereuntoo it behoueth vs too apply all our wittes and indeuers and they bee the very summe of all the thinges which God teacheth vs by the holy scripture The one is the magnifying of God as he deserueth and the other is the assurednesse of our saluation that wee may call vppon him as our father with full libertie If wee haue not these twoo thinges wo woorth vs for there is nother fayth nor religion in vs Well may wee talke of God but it shal bee but a leazing As touching the first poynt I haue tolde you alreadie that Gods grace is not sufficiently knowen but by seâ—ting Gods election as it were before our eyes For put the cace that God drawe all men alyke and that such as intend too obteyne saluation must come of their owne free will and selfmouing if it be so then is it certeine that wee deserue too bee receyued at Gods hand and that he should handle euery man according too his worthinesse But wherin shall Gods goodnesse bee magnifyed Euen in this that he preuenteth vs of his owne mere free good wil and loueth vs neuerthelesse without fynding any thing eyther in vs or in our woorkes why he should loue vs If this bee trew then must there needes bee election so as God must take the one sort bycause he thinketh it good so to doo leaue the other Thus ye see it is a most assured point that Gods glory doth not appeere shyne foorth as were requisite except it be knowen that he sheddeth foorth his goodnesse and loue where it pleaseth him I sayd euen now that the preaching of his word is a singuler benefyte too vs And that is the cause why it is sayd so often in the Lawe 〈…〉 that God hath not delt so with any other nation as he 〈…〉 the linage of AbrahaÌ„ in that he voutsafâ—d too chooze adopt 〈…〉 the lawe was a sure record So then the children of 〈…〉 exhorted too prayse God bycause he had voâ—safed to gyue 〈…〉 law and in the meane whyle had let the poore â—entyles 〈…〉 folk that perteyned not too him at all But it is yit a farre 〈…〉 specialler priuiledge when he maketh vs too fare the better 〈…〉 woord For it is certeyne that our eares myght bee beaten 〈…〉 with the things that should bee told vs and wee bee neuer the 〈…〉 for it vntill God speake to vs by his holy spirit within vs Then 〈…〉 matter God sheweth a dubble grace The one is when he 〈…〉 vp men to preache the Gospell too vs for no man is meete 〈…〉 too doo it of himselfe Needes therefore must they bee of Gods 〈…〉 which doo call vs too him and offer vs the hope of saluation But yit for all that let vs marke well that wee cannot beleeue except 〈◊〉 himself too vs by his holy spirit and speake too our hartes 〈…〉 holy Ghost as well as he hath spoken too our eares by the 〈…〉 of man. And that is the cause why the Prophet Esay sayeth 〈…〉 beleeued our doctrine or too whom is the arme of the Lord 〈…〉 He sheweth that there is no fayth in the world till God haue 〈…〉 in mennes myndes and hartes by the power of his holy 〈…〉 And for the very same cause also dooth our Lord Iesus say that 〈…〉 commeth too him except he bee drawen by the father but 〈…〉 hath learned of my father sayeth he the same submitteth 〈…〉 mee Too be short wee see manifestly that God sheweth 〈…〉 too vs when he voutsafeth too inlyghten vs by his holy 〈◊〉 too the end wee should bee drawen too the fayth of his Gospell If the same were doone commonly and indifferently too all men yit 〈◊〉 wee haue cause too magnify god But now when wee see that 〈◊〉 are hardened and othersome vnconstant and that some go their 〈…〉 without taking any profit by the things that they haue heard 〈◊〉 othersome bee altoogither blockishe it is certaine that the same 〈…〉 God 's grace more apparant too vs according as S. Luke 〈…〉 that at S. Paules preaching as many beleeued as were 〈…〉 too saluation Uerily the number of people was great that 〈◊〉 S. Paules Sermon and out of all doubt he on his side had so 〈◊〉 grace as ought to haue moued euen the very stones And yit 〈◊〉 a great sort continued in their vnbeleefe and stubbornnesse and othersome beleeued Now S. Luke sayeth playnly that the cause therof was not for that the one sort were more forewarde folke than the other or for that there was any towardnesse of vertue more in the one than in the other but for that God had foreordeyned them too saluation Therefore at one woord wee see that all mannes deseruing must ceasse and be layd vnder foote or else God shall not haue his deserued praise Yea and wee must vnderstand that fayth commeth not of our selues for if it did then should there be some woorthinesse in our woorkes Trew it is that by fayth wee confesse that there is nothing but wretchednesse in vs that wee bee damned and accursed and that wee bring not aught with vs but onely an acknowledgement of our
is possible Therefore for bycause there haue alwayes bin so many yea and to many that bring their owne consciences a fleepe S. Paule in this place lyke as also in the â—â—ft too the Romanes setteth downe the trâ—w peace which is that when wee come vntoo God and must present our selues before his Maiestie wee bee sure that he will pitie vs and not lay our sinnes to our chage but receyue vs as his owne children Then if we intend to enoye this spirituall peace which passeth all the goods of the world let vs â—earne too haue warre with our selues And how is that It is first too knowe that wee bee damned and forlorne and that there is no hope of remedie for vs wherby too get out of the pit of destruction agein except wee bee recouered by meanes of our Lord Iesus Christ. When wee bee so bereft of all vntoward selftrust in our own deserts and knowe that wee bee emptie and starke naked let vs repayre as poore beggers vntoo God that is the thing that is requisite for the atteynment of trew peace And by the way also let vs not thinke too gayne any thing by being blockishe â–ª so wee should fallâ— sleepe in this world bnt let vs vnderstand that forasmuch as wee haue no certeyne tyme appoynted vs it is our duetye to summon our selues euening and morning before God and too examine our sinnes throughly and too bee both sorie and ashamed of them When wee haue once learned too make warre thus ageinst our owne vyces and too plye it throughly without Hipocrisie and counterfetting then are wee in the hygh way too the peace which our Lord Iesus Christ dooth publish and preache vntoo vs euery day by the Gospell And that is the very cause why S. Paule sayeth expresly that by him wee haue enterance in vntoo the father As if he should say that no vnbeleeuers no heathenish worldlinges no mockers of God no dullardes which thinke not of their euerlasting saluation can by any meanes taste of what valew the peace is which wee obteyne by the Gospell or conceyue how precious and amyable it is And why For they put too many scarfes before their faces too keepe them from beyng abashed at Gods Iustice and from beyng striken with terrour of their sinnes Too bee shorte they make themselues wilfully drunken that they myght haue a senslesse conscience and they bereâ—ue themselues of all vnderstanding as though they were brute beastes But when wee consider that all our welfare consisteth in beyng able too haue all our recourse vntoo God and that our comming too him is certeine also yea and that the way is open for vs too go thither familiarly surely then will wee forget all other things and long too bee made parttakers of our Lord Iesus Christ and too bee vnited intoo his body too the ende that God may receyue vs and wee call vppon him with full trust in our necessitie and settle our selues vppon the loue that he beareth vs not doubting but that whatsoeuer is offered vs in the Gospell is all one as if God vttered his hart among vs. Now S. Paule hauing spoken of the preaching of the Gospell addeth purposely In one Spirit He had sayd afore that wee bee all knit toogither in the flesh of our Lord Iesus Christ namely â–ª for that he tooke our nature vpon him by that meanes abolished and tooke away the cursednesse that was in Adam Neuerthelesse the dooing therof in the person of the sonne of God were not ynough if the Gospell wer not as a meane to him Now therfore for a third poynt S. Paule addeth that wee must communicate all of one spirit For although the Gospell bee preached yit are there manie stubborne persons and others so beâ—narled in this world that they thinke no more of the heauenly lyfe than doggs and Swyne doo Othersome agein are so saped in their hipocrisie that although God doo call vs all and allure vs sweetly too him in the person of his sonne the number of them that come vntoo God is verye small For this cause S. Paule sayth that wee must haue Gods spirit For it is certein that by nature wee bee variable and not only euery one of vs will needs haue his opinion by himselfe but also wee change euery minute of an houre by meanes whereof wee bee so farre of from beeing all of one accorde that none of vs abydeth setled in his opinion from morning to nyght except he bee gouerned of god It standeth vs then on hand when wee heare the Gospell preached too haue Gods spirit to guyde and gouerne vs soo as wee may throughly imbrace our Lord Iesus Christ and by him haue accesse too the father Now therfore wee must beare in mynd first that when our Lord Iesus Christ exhorteth vs by his ministers according also as S. Paule sayeth in the second too the Corinthians wee ought too bee well dispozed too come vnto him yea and to runne vntoo him euen with inforcing our selues aboue all power of man For when wee haue doone what wee can yit shall wee haue none accesse vntoo him but all our indeuer shall rather bee a retyring backe than a going foreward vnlesse his spirit guyde vs So much the more then doth it stand vs on hand too pray God too touch vs with his holy spirit to cause him to make vs way vnto him as is sayd in the eyght to the Romans and as we haue seene also lykewyse too the Galathians For there S. Paule putteth a difference betwixt Gods children and the Reprobats Wee sayeth he haue the spirit of adoption wherby wee crye Abba father Wee should not knowe him of our selnes sayeth he bycause there is nothing in vs but infirmitie and it were too great a rashnesse in vs too call God our father But when God hath once sealed the truth of his Gospell in vs by his holie spirit and inlyghtened vs inwardly so as wee know it is he that speaketh and thertoo hath assured vs of his goodnesse and mercie then may wee freely and with open mouth crye out that he is our father And soo yee see in effect what wee haue too beare in mynd too the intent that none of vs trust too his owne brayne when the Gospell is preached vnto him but that in cosideration of the rudenesse and weaknesse that is in vs wee suffer our selues too bee gouerned by Gods spirit which is the chefe kye wherby the gate of paradise is opened vnto vs And for that cause also is it sayd that wee must be besprinckled with the blud of our Lord Iesus Christ as S. Peter termeth it in his first Epistle For the same cause also the Apostle in the Epistle to the Hebrewes sayth that Iesus Christ was offred vp in spirit meaning that his sacrifyze wherby he purchaced vs ryghtuousnes should still be as a vayne thing to vs if the holie Ghost wrought not in it by his powre And S. Paul
would haue kept himself from dooing so vnlawfull and vtterly vnexcusable a deede And therfore let vs beware let vs I say beware that we suffer not our selues too bee blynded after that fashyon by Satan and so rocked aslepe as wee consider not what is told vs here namely that if wee haue receyued anie grace or gift at Gods hand wee must set more store by it and put it too such vse as God may bee glorifyed and his Church furthered by it or else wee shall haue a dreafull account too make for giuing cause so of offence too the weake And it had bin better that that filthie trash had bin consumed a hundred tymes with fyre than too haue bin so brought foorth in open place in the syght of all such as lye in wayt for vs a farre of For of a truthe wee knowe well ynough that there are manie which watch vs and seeke nothing but too spye some cause too speake euill of vs not only too mocke vs for our labour for wee bee woorthie of that but too blaspheme Gods name Therfore if a man haue ouershot himself once it is good that he should bee warned of it that he may take better heede hereafter and that wee knowing that God hath bound vs so deeply vntoo him by exalting vs and by dooing vs more honour than we deserue in voutsafing too haue vs too bee his people and too make vs glorie of the hauing of the pure doctrine of his Gospell we may profit our selues the better by it and bee afrayd least if wee chaunge after that sort and become so rechelesse as too fall too taking of leaue too doo what wee list God shewe vs that he is able too take away the things that hee hath giuen vs and too dispossesse vs of them when he listeth Now Saint Paule addeth heere the maner how God is so liberall vntoo vs in Iesus Christ and yit notwithstanding dealeth the gifts of his holie spirit too eche man by certayne meazure not to euery man alyke but as he him self thinketh good He sayeth that this was done by our Lord lesus Christs ascending vp intoo Heauen For then did hee obteyne souerein dominion and the father gaue him a name which is aboue all names that all knees should how before him as it is sayd in another place In deede our Lord Iesus Christ receyued al fulnesse of grace at his comming intoo the world accordingly as S. Iohn sayeth in his first Chapter that al of vs receiue of him to the end wee may haue our fill of the good things wherof wee were hungrie and emptie before That was the cause then why the spirit was giuen him without measure as it is sayd in the same text And the faythfull bycause they be members of the Church haue receyued therof and God hath giuen too euery man his portion and according too the mesure of his only sonne But as for him God hath not giuen him his spirit by measure And why For hee is the head and euerye man must take his lyuelines from thence and he therwithal haue all power ouer vs Wherfore let vs bee contented that euery of vs hath his portion that wee may walk in feare before God and therwithall let vs vnderstand that the perfectnesse is in Iesus Christ bycause Gods spirit resteth in him and bothe greate and smal must bee fayne too repayre too him with acknowledgment of their pouertie too obteyne there the things that they want and not be ashamed to receyue Christs Almesse as they that are destitute of all good things Furthermore although our Lord Iesus Christ shewed himself too bee the only sonne of God whyle he was conuersant in this world proued the same by his wonders miracles and gifts Yit notwithstanding whē he ascended intoo heauen he shewed himself too bee the verye partie in deede which had commission of God his father too deale vntoo vs all things that we haue neede of And that is the cause why it is sayd in the seuenth of Saint Iohn that the holie Ghoste was not yit giuen bycause Iesus Christ was not yit glorified It is very certeyn that our Lord wrought euen then by the power of his holie spirit For when Saint Peter confessed him too bee the sonne of the liuing God it was answered him Flesh and blud hath not reueled this thing vntoo thee but my heauenly father Too bee short wee knowe well that there is nothing but euill in vs and that the good which God giueth vs is by his holie spirit and that all things are committed too our Lord Iesus Christ and that it belongeth too him too deale foorth his doctrine vnto vs according as it is told vs that it is his office and that the father hath giuen him speciall commission too deale his gifts vntoo vs And in deede it is a cause also why the Prophet Esay sayth that Gods spirit rested vppon him namely too shewe that if wee bee separated from him wee must needs perish as it were through drought and emptinesse But howsoeuer the cace stand wee must alwayes come backe too his poynt that the holie Ghost was then powred out vppon all the faythfull when our Lord Iesus Christ was exalted as it is sayd in the other text So then let vs mark that when our Lord Iesus Christ left the world and was receyued vp intoo his heauenly glorie it was too the end that wee should thenfforth inioy his goods so much the better And that is also the cause why he sayd too his disciples it is erpedient for you that I go away for if I taried still with you the holie Ghost should not come It is trew that our Lord Iesus Christ could well haue giuen them his spirit whyle he was conuersant with them after a visible fashyon as well as he did when he was gone out of the world But we must not dispute of this matter after our own fancie we must vnderstand that our Lord Iesus was humbled for a time yea and vtterly emptyed as wee shall see more at length agein hereafter but yit was he receyued intoo his heauenly glory too the intent he should haue souerein dominion and bee so exalted as all creatures myght stoope too him Thus yee see how our Lord Iesus Christes will was to absent himselfe from vs in his body too the intent wee myght the better feele his presence through his dwelling in vs by his holy spirit And that is the thing which S. Paule treateth of as now when he sayeth that for the same cause it is sayd that he vvent vp and gaue his gifts too men after he had led away his enemies prisoners Now this text which is alledged out of the threescore and eyght Psalme sheweth that God is verily exalted in the person of our Lord Iesus christ In deede in that song Dauid preacheth aud singeth the praise of God bycause that beyng stablished King of Israell and bearing the figure
Then dooth it follow that Christ intendeth too distribute his giftes by certeine measure And theruppon wee haue too conclude that he which presumeth of himself and surmizeth that he hath all that is requisite dooth foully deceyue himself twoo wayes For there is not that man which hath receyued such perfection but that he hath neede too profit still with his brethren That is one poynt Agein he that is the excellentest of all others is most bound too doo good with the things that God hath coÌ„mitted to his charge or to his trust as a paâ—â—n On the contrary part the meaner and the ignorant sort must not enuye them that go before them in lerning and wisdome bycause it is Iesus Christes will too haue it so and so must it bee seeing he will haue his Church gouerned by the meanes of men Now then wee see wherat the Prophet amed namely that wee should so suffer our selues too bee filled with the spirituall giftes that belong too our saluation as none of vs refuze too bee taught by the meanes of men Let vs not belyke these fantasticall persons who would haue God too send them some reuelation from heauen and that they myght haue no neede of preaching or reading Let vs not bee caryed away with such foolish ouerweening but let all of vs both great and small submit our selues soberly too the order that our Lord Iesus Christ hath set which is that such as haue greate skill and are well seene in thee holy scriptures and haue the gift of teaching should streyne themselues too serue the whole Church as they bee bound too doo for too that end hath God aduaunced them aboue others And that the meaner sort and the ignorant bee not enuious for that they see not them selues too haue lyke portion but consider that it is ynough for them that God forgat them not but that the dealing of his gracious giftes after that maner was too their profit and saluation It was Gods will that all things should bee made common and that euery member of the bodie should haue his part of them at leastwyse so the order bee alwayes kept Now S. Paule in saying that our Lord Iesus Christ gaue Apostles and Prophets and Euangelistes and Shepherds and Teachers dooth vs to vnderstand that the preaching of the Gospell and the meeting of men toogither too heare the holy Scripture expounded is not a thing inuented by men but that God hath so ordeyned it and our Lord Iesus hath set it downe for a lawe and wee must keepe it without breaking of it For in good sooth were it not set downe by the souereine authoritie of the sonne of God men are so hygh mynded that many of them would shake of that yoke What haue I too doo would euery man say too bee taught by my fellowe Seeyng wee haue the holy Scripture among vs ought wee not too fetch thence whatsoeuer is meete for vs too know Why then should any one man bee preferred before the rest of the company Thus would there bee an horrible disorder in the Churche so as no man would submit himselfe too bee taught No man would bee a learner too haue a mayster or teacher ouer him vnlesse wee were fully perswaded and resolued that that order was not of mans deuyce but that it is a gouernment set downe for all the faythfull by the sonne of God who will haue them heard which haue the charge of teaching as men sent by him telling men that they despyze him and do him wrong and rebel ageinst him and his father if they receyue not his doctrine with all humblenesse and that whosoeuer will bee taken for a Christian must also bee a chyld of the Church And so yee see in effect what wee haue too remember when S. Paul imputeth the hauing of Prophets Teachers 〈◊〉 vntoo the person of Iesus Christ. Furthermore too the intent wee should bee the more gentle and tractable and make no sticking too receyue the doctrine that hath bin preched vntoo vs and to bee alwayes lerners in the scoole of our Lord Iesus Christ Saint Paule telleth vs also that when wee haue good and faythfullteachers and others that labour too shewe vs the way of saluation it is a signe that our Lord Ieâ—â—s Christ hath not left vs nor forgotten vs but that he is present with vs â–ª 〈◊〉 watcheth for our saluation and welfare Therfore let vs not 〈…〉 men can put them selues foorth of their owne head for 〈…〉 too speake one woorde too the glorie of Iesus Christe except it 〈◊〉 gyuen hym from aboue and that the holie Ghoste gouerne his tung â–ª And in very deede it is for the same cause that it is sayd that the holie 〈◊〉 is a wisdome which passeth all wit of man and that the 〈◊〉 man vnderstandeth no whit of it but that God must bee fayne too reuele the things too vs which else are too hygh and hidden from vs Now then when wee see the holie scripture truely expounded and applyed ryghtly too our vse let vs assure our selues that Gods spirit giueth vs record that he abydeth among vs Wherfore let vs lerne to receyue so excellent a gift assuring our selues that it is the homage which our Lord Iesus demaundeth at our hands And that is a cause also why the Gospell is called the kingdome of heauen For wee beewray ryght well that wee take not God for our king nor are willing too honour our Lord Iesus Christ wheÌ„ he is sent vnto vs if we suffer not our selues too bee gouerned by the meanes that he commaundeth and alloweth which is the preaching of the Gospell wheruntoo wee must yeeld such obedience as too receyue the doctrine of it without geynsaying so that he which hath the charge of teaching acquit him self faythfully and the residew bee not so hygh mynded as to say tush I may forbeare it well ynongh but receyue the things willingly which are spoken too them and suffer themselues too bee taught for feare least they should resist the sonne of God that wee may continew in them all the tyme of our lyfe as shall bee declared more at length agein anon Now besydes this Saint Paule by the diuersitie of the offices which he setteth downe expresseth yit better how greatly forecasting our Lord Iesus Christ hath shewed himself for the saluation of those that are his in that he hath left nothing behynd which was requisite conuenient too bring them too the heritage of saluation â–ª Wee must note here concerning these offices which S. Paul reherceth that some of theÌ„ serued but for a tyme as the office of Apostleship For they were not chozen of purpose too continew too the worlds end â—ut only too publish abrode the doctrine of the Gospell vntill it was receyued through the whole world I meane in all kingdomes and Countries though euery man shewed not himself obedient vntoo it Then was there that speciall reason why our Lord Iesus
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
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
such a prerogatiue but that it pleased god to choze 〈…〉 S. Paule therfore braggeth not that he had gotten the 〈…〉 but with all myldnesse acknowledgeth it too bee the free gift of 〈…〉 Thus yee see what the woord Will betokeneth and that not in any one place only but throughout all the whole holie scripture Therfore whensoeuer Gods wil is mencioned it is to shew that men cannot bring ought of their owne Neuerthelesse S. Paule setteth downe heere a woord of ouerplus and sayeth according too the good pleasure As if he had sayd truly seing that Gods will is the cause of our saluation wee should not fleete too and froo and seeke other reasons meanes therof Howbeit forasmuch as men are so vnthankefull and malitious that they would alwayes darken Gods glory so puffed vp with fond ouerweening that they continually chalendge more too theÌ„selues thaÌ„ belongeth vntoo them therfore if they be not sufficiently perswaded of Gods wil let them vnderstand that it coÌ„meth of the good pleasure of his will that is too say of a free inclined wil which dependeth not vpon any other thing than it selfe nor hath any respect one way or other but vouâ—safeth too chooze vs freely bycause it lyketh lyâ—â—eth so too dâ—o Now then wee see that such as serch out the cause why God hath chozen vs woold if it lay in them ouerthrowe his euerlastyng ordinance for the one is vnseparable from the other If God haue chozen vs as it is shewed vs heere then can nothing hang vppon our deserts nor vppon aught that wee myght haue too comme but God wrought it according too his owne free inclyned will and found not any other reason to moue him therto than his owne good pleasure If any meÌ„ think this to be strange geere it is bycause they would be haylefellow with god And heerin appeereth their diulish malapertnesse that they cannot suffer God to raine freely as the thing that he lyketh myght bee receyued as good iust ryghtfull without geynsaying But let such folke barke lyke doggs asmuch as they list yet is this sentence definitiâ—e vnable too bee repealed which the holie Ghost hathe vttered heere by the mouth of S. Paule namely that it is not for vs to searche any further cause of our election than the good pleasure of God that is to say than his owne free inclyned wil wherby he hath chozeÌ„ vs though we were not worthy in none other respect than for that he listed too say so it pleaseth me And so yee see in effect what wee haue too gather vppon those words of S. Paules Now he sayeth immediatly that it is too the prayse of the glorie of his grace Heere he sheweth the finall cause that God looked at in câ—â—zing of vs namly that his grace myght bee praysed by it and that not after a coÌ„mon and ordinary manner but with a certeyne glorie for he hath cuppled those twoo things togither to the intent we should 〈…〉 when wee see how God hath drawen vs out of the bottom 〈…〉 open vs the gate of his kingdome and too call vs too the 〈…〉 saluation Heere wee see yit ageyne the thing that I treated 〈…〉 namely that all such as woold put awaye Gods 〈…〉 or are loth too heere it spoken of doo therin shewe 〈…〉 bee mortall enemies of Gods prayse Too their seeming 〈…〉 vanisheth away Yea but who is the competent iudge 〈…〉 they themselues wyzer than God who hath spoken the 〈…〉 too that which they alledge O say they that were the 〈…〉 to open the mouthes of many meÌ„ to blaspheme god 〈…〉 the wicked it is certeyn that they wil alwayes find wherat to 〈…〉 they cannot be letted so too doo But yit for all that God shal 〈…〉 wherwith to iustifie himself and all they that doo so spyte 〈…〉 his rightuousnesse shall bee confounded Howsoeuer the cace 〈◊〉 it is not without cause sayd heere that God is then dewly glorified â–ª 〈◊〉 his praise maynteyned when wee acknowledg that he hath 〈…〉 whome he listed that there is none other cause of 〈…〉 betweene man and man than only his wil so that they whoÌ„ 〈…〉 doo perishe bycause they be woorthye of it and they 〈…〉 calleth too saluation must not seeke the cause therof elswhere 〈…〉 the sayd free bestowed adoption 〈…〉 by those twoo woords S. Paule ment also too stirre 〈…〉 a greater and feruenter earnestnesse of praysing god For it 〈…〉 â—nough for vs too confesse coldly that our saluation springeth of 〈…〉 good will but wee must bee as it were inflamed too 〈…〉 selues wholly too his praise as if wee were wholly wedded to 〈…〉 as S. Peter sheweth that forasmuch as wee bee draweÌ„ 〈◊〉 darknesse of death it is good reason that wee should be 〈…〉 the vnvtterable prayses of God. And hereby he dooeth vs too 〈…〉 that when the faythfull haue streyned themselues too the 〈…〉 too discharge themselues in praysing Gods goodnesse yit 〈…〉 neuer compasse it bycause it is a thing incomprehensible 〈…〉 well therefore what wee haue too beare in mynd And so vpon 〈…〉 or grace wherof he speaketh it behoueth vs too gather 〈…〉 shall neuer yeeld God his dew glory till they bee vtterly 〈…〉 so as there remayneth not any thing at all in them for too glory 〈…〉 vs put the caâ—e that Gods election were neuer thought of 〈…〉 he therefore ceasse too bee praysed No but he shoulde haue some peece of his prayse still For if men should say no more but that God causeth his daysunne too shyne vppon them that were a cause too prayse him And when we open our eyes too looke vpward and downwarsd vppon the wonderfull woorkes that he sheweth vs the same is a large prouocation too exercise vs in his praise all our lyfe long Moreouer when his Gospell is preached vntoo vs there also wee haue whereof too praise him though no mention at all bee made of his election I say there is ynough as in respect of vs but then should he bee robbed of his chiefe praâ—se and wee should yeeld him but a peece of that which is dew to him And why so For the faythfull should thinke that they haue fayth of their owne selfmouing and free inclyned will. I told you this morning that fayth is a fruite of election For there is none other oddes betweene vs and the vnbeleeuers but that God reached vs his hand and drewe vs too him by a secrete meane at such time as wee turned our backes vppon him and were straungers too him Too bee short it is not for naught that S. Paule sayeth heere that Gods praise shall neuer bee glorifyed as it ought too bee till wee acknowledge his election too bee the cause of all the benefites which he bestoweth vppon vs and that if he of his infinite merâ—y adopted vs not of set purpose from euerlasting wee should haue a peece of the prayse too our selues which is dew vntoo him And
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
vndertooke the condemnation that belonged too vs They shal rather bee hild dubble giltie bycause that by their vnthankfulnesse they bereeue themselues of the benefyte wherof they myght haue bin parttakers if they had receyued the promises of the Gospell by fayth But the Iewes on the one syde blaspheme our Lord Iesus Christ the Turks on the other syde laughe him too scorne and count him but as a night ghost And the Papists labour with tooth and nayle to deface his power and too rob him of the greatest part of his graces These therfore shall fynde that the death which the sonne God hath suffered serueth too increace their cursednesse and too kindle Gods wrath so much the more ageinst them Yea and euen they also which neuer heard of the Gospell are vtterly excluded from this treasure And for that cause S. Paule addeth that Iesus Christ hath preached peace to them that vvere neere and too them that vvere farre of Wherby he sheweth that wheÌ„ the Gospel is preached we be dayly put in possession of the saluation which was purchaced for vs by our Lord Iesus Christ at â—eastwyse if wee lay holde on him by trew fayth that hath taken lyuely roote in our hartes too bring foorth good fruite Therefore there are twoo things requyred The one is that wee know how that the matter and substance of our saluation is in Iesus Christ and the other is that the same bee declared too vs by the Gospell And too the intent wee may bee the surer of this doctrine S. Paule sayeth not that Christ hath sent his Apostles or set vp a great sort of 〈◊〉 too bring vs such message but that Christ himselfe is come too bryng tydings of peace too all men Nowe it is certeyne that our Lord Iesus Christ hath not executed the office of preaching since his Reâ—urrection sauing onely among his Disciples that they myght bee furnished aforehand too preache euery where the doctrine that was committed vntoo them But S. Paule sayeth that he preached too such as had erst bin farre of from god He did not this in his owne person Then is it certeyne that S. Paule speaketh of that preaching of the Gospell which was doone by the Ministers that were appoynted by God and by our Lord Iesus Christ. And yit notwithstanding he sayeth that it was Christ himself that preached namely too the end wee should yeeld the greater reuerence too the Gospell and hold it as the truthe authorized by God and euerye of vs submit himself too it without any geynsaying or replying For if wee haue any doubt of it let vs not thinke that Iesus Christ shall boote vs any thing at all Therfore wee must assure our selues of it yea and as wee haue seene in the first Chapter Gods promises must bee sealed in our harts by the holie Ghost who for the same cause is called the earnestpennye of the lyfe that wee hope for and the verye signe manuell or seale that God printeth in vs too the end that our fayth should bee in full certeintie Wee see then wherat S. Paule amed in this text in saying that Iesus Christ being rayzed from the dead and hauing performed the charge that was inioyned him by God his father was our Redeemer and also the bringer of the same meâ—sage vntoo vs not for once and away but by continuall preaching of it insomuch that he will haue his mouth still open euen too the end too witnesse vnto vs that in him wee shall assuredly fynd all that wee can wish too bring vs too the heauenly lyfe Now then must wee not bee very blocks if we be not touched too the quicke at the hearing of these woords It is trew that the sonne of God fleeteth not from place too place nor is conuersant heere beneath among vs in visible fashion nother were that requisite But yit for all that the doctrine which wee preache in his name ought too haue lyke anthoritie as if hee spake to vs himselfe mouth to mouth And for the same cause also dooth hee say Hee that heareth you heareth mee and he that receyueth you receyueth mee and likewyse he that reiecteth you reiecteth mee And agein by this meanes is God my father honored euen by your beeleeuing of the Gospel And contrariwise he hath great wrong and reproch doone vnto him when the things are douted of that are so wel certifyed there The Pope al the rabble of his Clergie alledge this for the mayntenance of their tyrannie But our Lord Iesus Christes meaning was too warrant vs the message that concerneth the forgiuenesse of our sinnes wherwith our eares are beaten continually For wee shall alwayes hang in a mamering and doubt if wee bee not throughly perswaded and resolued that all thinges conteyned in the Gospell are hild of Iesus Christ who is the infallible truth it self For if wee haue an eye too men wee shall bee euer wauering and doubtfull And for proofe thereof what can they bring vs of their owne growing but vtter vanitie and leazing So then although our Lord Iesus Christ abyde still in his heauenly glory and wee bee absent from him in body yea and that it bee a straunge thing to vs too say that he dwelleth in vs and that wheresoeuer twoo or three bee gathered toogither in his name he is in the middes of them yit notwithstanding wee must bee fully assured of this poynt that when the pure doctrine of the Gospell is preached it is all one as if he himselfe spake vntoo vs and were familiarly conuersant heere among vs Then too bee short our fayth must ame at him as at the very marke or butte of it and we must rest vppon him And seeyng that God his father hath sent him too bee a faythfull witnesse looke whatsoeuer is â—old vs truly in his name wee must receyue it without any geynsaying Furthermore as wee haue heere wherwith too strengthen vs in trew constancie of fayth and too arme vs ageinst all the assaultes and alarumes that Satan can giue vs so it is a great shame for vs when wee bee deafe at the hearing of the Gospell or let it alone as a thing hanging in the aire taking it too bee but as a fable or a thing of no valew And yit for all that most men now adayes doo eyther despyze the Gospell or else are so besotted that they discant of it as of a tryfle or else make but a mocke of it Some hauing heard Sermons or hauing bin taught at some Lecture or by some other meanes will perchaunce say it is possible that this may bee trew and as for mee I wil not say nay to it but forasmuch as I am no clerk nor diuine it is al one too mee I will let it alone still in his ordinarie course Some other will say Tush I will hold mee too the fayth of my forefathers For it is too daungerous a matter to chaunge Some agein say thus How so It is a new doctrine
household folke of God â–ª 20 Buylded vppon the foundation of the Apostles and Prophets wherof Iesus Christ himselfe is the head corner stone 21 In vvhom the whole building being knit toogither groweth intoo a holy Temple too the Lord 22 In vvhom you also are builded togither for a dvvelling place of God in spirit WEe haue seene here alreadie how the holy Ghost by the mouth of S. Paule setteth vs out a looking glasse wherin too behold the infinite goodnesse of our God in pulling vs backe from the dâ—â—â—eons of death to make vs his children and heires of the heauenly lyfe For this cause it is sayâ— â–ª that when we be receyued into the Châ—rch it is all one as if we were made Citizens not of some earthly Citie but euen of heauen too bee companions 〈◊〉 all the 〈◊〉 and faythful seruaunts of God yea and with all the Angels of Paradise And bycause the Churche is called not onely Gods Citie but also his house therefore Paule addeth that we bee his houshold folke therby too inhaunce the grace and fauour that God hath vttered towards vs For 〈◊〉 gathered intoo Gods house and too haue him neere vntoo vs and too haue familiar accâ—sse continually vnto him is much more for vs than if wee were but generally of some Citie of his Wee see then that bicause men doo neuer sufficiently esteeme the spirituall good that wee receyue by our Lord Iesus Christ S. Paul ment to shew here how it is good reason that we should make more account of the adoptioÌ„ wherby God hath so gathered vs toogither by meanes of our Lord Iesus Christ that we may now be familiarly conuersant with him by hope than by al the whole world And he addeth another similitude which is that we be builded to be the temple of God. Sometymes the holy Scripture sayth that euery faithful man is the TeÌ„ple of God bycause he dwelleth in vs by his holy spirit But when it is spoken vniuersally of the whole Churche then are wee as lyuely stones and the building is so bound and clozed toogither that euery of vs serueth too the perfectting therof Then is not the one contrarie too the other For euery faythfull bodye alone is the Temple of God bycause he ought too bee giuen too all holinesse by the woorking of the holie Ghost and as I sayd afore God abydeth in vs Howbeeit for asmuch as wee ought not too bee separated asunder but rather to bee knit toogither in vnitie by the bond of fayth â–ª it agreeth very well also that wee should be named stones and that lyke as a building is made of manye stones wherof there is none but it serueth too some purpose so wee should suffer our selues too bee ioyned too our Lord Iesus Christ by beleef of the Gospell that God may dwell in vs and bee there purely woorshipped and wee bee fully assured that whensoeuer wee call vppon him wee shall alwayes fynd him at hand too heare vs and that when wee bee gathered toogither in his name wee shall euermore haue him among vs That is the thing which S. Paule treateth of heere when he sayeth that they which had bin heathen men and cut of from all hope of saluation were builded vp by the Gospell to bee made a Temple for God. Now we see better than afore how God will take vs for his household that is too wit if wee bee taught purely by the doctrine of the Gospell that God auoweth vs for his Temples that he is contented too bee worshipped of vs and that he taketh our seruis in good worth Therfore vntill such tyme as wee haue the doctrine of the Gospell too giue vs enterance too that excellent benefyte which is vtterly vnestimable wee cannot bee called nother Citizens of heauen nor children of God nor belongers too his household And it is added as well too make vs perceyâ—e what reuerence the Gospell deserueth as also too shewe vs that wee neede not to make farre iourneis too seeke it For God offereth vs the prerogatiue of entring into his house the doore is set open for vs at least wyse if wee receyue the promises that he maketh Wee neede not too go about heauen nor earth God telleth vs and assureth vs that hee hathe adopted vs too the intent wee should leane all wholly vnto him And so ye see how wee may bee familiar with him and he bee ioyned vnto vs. But therwithall hee sheweth also where wee should seeke for his woord For faythlesse men are so spytefull that they seeke all maner of krinks too shift themselues from god And surely wee see that manie make as though they were willing too serue God so it myght bee apparant too them that it is he which speaketh but therwithall they doubt whether the Lawe came of him or no and whether the Gospell bee his truth or no. Lo how men would shake of Gods yoke too the vttermost of their power by their shrinking aside and by their starting holes and shifting They make protestation with full mouth that their intent is too humble themselues vnder him and yit they knowe not nother can they discerne which is his woord And why is that Euen bycause of their malice and vnthankfulnesse S. Paule therefore too barre all such tryfling excuces telleth vs that inasmuch as God hath spoken by Moyses and his Prophets and finally by his Apostles wee ought too assure our selues that al that euer is couteyued in the Lawe and in the Gospel is the truthe it self and that we ought not bee afrayd too bee be guyled or deceyued Wee shall heare manie Replyes for euery man imagineth whatsoeuer commeth in his fancie But God authorized his woord sufficiently when he published his law Agein he gaue sufficient authoritie too his Prophets and finally his Gospel was ratified and sealed with miracles ynow Therfore it is not for vs too say wee knowe not whether it bee Gods woord or no For it is in our mouth it is neere at hand to vs insomuch that God hathe voutsafed to feed vs lyke littel babes with it by sending vs mortall men to speake it too vs face to face So then let vs learne first of all not to sorâ— in the ayre when the receyuing of Gods woord commeth in question Let vs bee contented that he hath giuen vs sufficient record of his wil by his Prophets and Apostles and so shall wee yeeld him obedience though it hath pleased him too vse such instrumentes of his holy spirit for our fayth cannot bee without humilitie and God taketh a tryall thereof in making mortall men too bee the meanes wherby he communicateth himselfe vntoo vs Take it therefore for a principale that it must not greeue vs though God appeere not in visible shape or though he send vs not his Angells from heauen For it ought too suffyze vs that wee knowe that the Prophetes and Apostles are sufficient witnesses chozen and ordeyned too bring vs the message of saluation And by the waye
sendeth in his name and which represent him than too put them too all the shame and reproche of the world But S. Paule as well heere as in other places hathe not sticked too glorie in his imprisonment and bands In deede he was kept in ward as an euill dooer bâ—t in the meane while he had record bothe before God and also before man that he suffred wrongfully for executing his office and finally for seruing God faythfully Therfore let vs not think it strange that on the one syde he calleth himself prisoner and on the othersyde the Ambassadour or messenger of the Liuing God euen as representing his person and dignitie And it is not for nought that he addeth the name of Iesus christ For imprizonment generally myght haue bred some euill opinion of him bycause euill dooers are punished with it by order of Iustis But the cace putteth a difference betewne euill dooers and the witnesses of God and of our Lord Iesus Christ. That is the rause why S. Paule calleth not himself a prisoner simply and without exception but also sheweth the cause why saying that Iesus Christ auoweth him as thâ—ugh he were an hostage or pledge for him So then by this saying wee bee warned too reâ—eyue S. Paules doctrine with the greater authoritie seing hee hath ratiâ—â—ed it so well If he had but onely executed his 〈◊〉 â—n in preaching wee ought too haue made acount of the obedience that hee yeelded vntoo god But he also wrought miracles he inâ—ured a number of trubbles and incomberances and finally he suffered imprisonment and death Now when wee see that for all this he ceassed not too go through stedfastly and too ouercome all the assaults that Satan and the wicked world were able too stir vp ageinst him surely wee haue the greater confirmation of the doctrine which serueth at this day too our vse And therfore when wee bee told of Saint Paule and of the great number of incounters that he indured let vs not think it is more than needeth For it is alwayes a more certayne ratifying of the doctrine too the end wee myght vnderstand how it is not of the doctrine of any mortall wyght but the doctrine of the liuing God who also strengthened him with inuincible constancie by his holie spirit Now as this is well spoken of the persons of Saint Paule so must it also bee extended further For God wissed and ordeyned that the rest of the Apostles should suffer as well as hee And it is sayd of Saint Peter that when he was growen old he should bee girded after another fashion than he had bin woont too bee so as he should bee tyed in streyt bonds and bee led whither he would not at leastwyse as in respect of fleshly infirmitie though he had a spirituall disposition of mynd to obey god We see then in effect how Gods seruants suffered not a two or three of them but so as there myght bee as it were a great and thicke cloud of them as the Apostle sayeth in the twelfth too the Hebrewes Sith it is so let vs make our hand of such helpes For it is certeyne that God ment too susteyne our feeblenesse by adding such helpes too his woord which ought too bee of sufficient authoritie of it self too the intent it should no more bee doubted of nor called in question Thus yee see how the thing that wee haue too beare in mynd is that the blud of the Apostles and Martyrs that hath bin shed too confirme the doctrine of the Gospell is as good as a huÌ„dred seales yea as a whole milion of seales too warrant vs all the thinges fully which are conteyned in the Gospell Trew it is that our fayth ought too bee grounded vppon the authoritie of the holy Ghost and that although God had neuer a Martyr too shewe that the truth of the Gospell is firme and certeine yit it ought too suffyze vs that it is he which speaketh it Agein wee haue seene heeretoofore that the truth shall euer bee doubted of â—ill the holy Ghost haue sealed it in our hartes And for that cause is he called our earnestpennye bycause he insureth vs of the heritage which wee hope for according too the promise which hath bin purchaced so deerely for vs with the blud of our Lord Iesus Christ. Now for the last step wee must come too the experience that wee haue in these dayes For the blud of Martirs is shed still at this day God could well let that the wicked should not runne so vpon the brydle ageinst the faythfull he could well chaunge all their mischeeuousnesse and rebellion and wheras they bee rauening wolues he could make them as sheepe and Lambes surely he could doo so But on the one syde he ordeyneth Satan too driue them and stirre them vp too such rage and agein he giueth them licence and leaue too trubble the faythfull And why Too the end that wee should knowe what the power of his holy spirit is when it pleaseth him too guyde and gouerne vs For as I haue declared alredy the weaknesse of men is such that there needeth but the falling of a leafe from a tree too make them quake ageyne wee knowe that death is horrible of it self Therfore wee must conclude that God vttereth a wonderfull grace when he strengtheneth his seruantes in such wyse as they bee not dismayed with any threateninges nor at the syght of fyre when the enemyes and tirantes are not contented with single death but adde thertoo the most tyrannicall tormentes that can bee deuyzed Now then when the Martyres perseuer in such constancie therin men perceyue that God hath put to his hand Wherfore when wee heare that they bee handled so cruelly for Gods word and that some if they scape are notwithstanding redye too dye and othersome knowing their death shall bee precious in the eyes of the Lord offer them selues in sacrifize with a cheerful corage let vs not suffer their blud too fall too the ground I say when wee heare of all these things let vs beware wee suffer not that thing too perish which God hath ordeyned for our edifying and for the better confirming of vs in our fayth For although wee ought too bee sufficiently instructed by the preaching alone yit must it needes be a great strengthening too vs when Gods word is not onely preached but also sealed after that fashion Then is it not too bee called in question or too be disputed of as an vncertayne matter but they to whom God hath graunted the grace and are led so farre by his holy spirit as too suffer for his truth are faythfull wittnesses that their blud serueth too giue a full sealing vp too his word too the intent that wee should bee the better resolued of it Thus yee see what wee haue to gather vppoâ— this streyne And although the enemies of the Gospell make a triumphing and spit fire and keepe a great coyle too deface all that
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
already that that way ought too bee obserned For there are two euill extremities but looke whatsoeuer God hath ordeyned by his holy spirite that will alwayes bee found too bee for euery mans welfare The one of these euill customes is that a man cannot be wel taken with the world except he flatter Who so intendeth to mainteyne himself must play the blinkard and shut his eyes when he sees a number of things in his freends woorthy of blame And yit in the meane while is not such silence a secret betraying For we see that they whom wee pretend to loue are in the high way to destruction and wholly hardened in their naughtinesse and yit notwithstanding wheras we ought to waken them or else too set a looking glasse before them that they might behold their leaudenesse and be ashamed of it wee winke at it In steade of so dooing euery of vs dooth cokes other and cloketh the things that ought too bee sharpely rebuked insomuch that those flatteries are no better but playsters too ease the sore and in the meane whyle to feede the roote of it within The other euill extremitie is when wee bee so rigorous that euery little fault is ynough too make vs too storme Sith it is so wee shall neuer haue the spirit of meekenesse aforesayd if wee bee not guided and gouerned by Gods spirit as I sayd afore And heerby a man may see and iudge that there is a certeyne pryde lurking within vs wherethrough we take to much vpon our selues To be short there is neuer any ouer great rigour without crueltie nor crueltie without pryde Whosoeuer dispyzeth his neighbors setteth to much by himself he that caÌ„ beare with nothing but is so terribly sterne that al sinnes are in his opinion vnpardonable sheweth also that there is no manhood or humanitie in him So much the more therfore doth it stand vs on hand to beare in mynd that which S. Paule sheweth vs heere which is too forgiue and forbeare Not that we should allowe mens vices as I sayd afore nor that they should haue leaue too doo euill without rebuking but that wee should paciently rebuke mens faults and bee sory for them and in so dooing of our dewtie not forget also to beare with the frayltie and weakenesse of our neighbours so as we shame them not ne stryke them intoo such â—eauinesse that they fall into dispayre when they see there is no forbearing nor any forgiuing at our hands That then is the thing that wee ought to beare in mind And it is the very cause why S. Paule addeth that men should beare one with another in charitie or loue As if he shâ—uld say that forasmuch as we bee brothers toogither there should neede none other rule than that too make vs as well kind hearted as also pacient and lowely And for proof therof he sayeth in the thirteenth of the first Epistle to the Corinthians that Charitie hath these three things First that it is gentle and kind hearted Secondly that it moueth vs too be lowely and meeke and thirdly that it is pacient and suffreth al things Those are three qualities which Paule attributeth vntoo louingnesse For if wee demaund what is the rule of holy life the Scripture telleth vs that loue is the full performaunce therof bycause it is the bond of perfection and the end and fulfilling of the Lawe Lo how these Texts doo teach vs Charitie Agein our Lord also intending too conclude the doctrine of the Law setteth downe these twoo poynts Namely that wee should loue him with all our hart with all our mynd and with all our power and strength and our neyghbours as our selues Then if wee thinke too bee allowed of God and charitie reigne not in vs wee deceyue our selues The world may like well of vs but all our whole lyfe shall bee vtterly lothsome before God vntill Charitie bee setled in our hartes so as shee gouerne vs and wee tend alwayes vntoo hir yea and woorke all our woorkes by hir Now then seeing that loue is the trew perfection of the faithfull and of all Gods children let vs see what it importeth For if a man brag that he hath it and in the meane whyle haue nother lowlinesse nor gentlenesse nor pacience he maketh the holy Ghost a lyer who not without cause sheweth what is betokened by Charitie or loue For he hath not set downe the bare woord and only sayd be yee charitable but he hath also shewed vs what is ment by it Namely first of all that wee must beate downe this pride which beguyleth vs and maketh vs dosse with our hornes ageinst God insomuch that it were right hard for vs too bee lowely mynded towardes men when wee cannot hold our selues meekely in obedience vnder god Now then let vs fyght in such wyse as all pryde may bee corrected in vs and therwithall inforce our selues alwayes too humilitie that wee may bee kynd harted and fellowlyke with the faythfull which cannot bee doone but by bearing one with another The very heathen men had the skill too say that if wee had the wit and discretion too see the vyces that are in our selues we should bee pacient toward others For why I haue neede too bee borne withall my selfe and if I doo not the lyke too other folkes how partially doo I deale This consideration alone ought too tame vs sufficiently though there were nother Lawe nor Gospell Wherefore in asmuch as wee knowe that charitie importeth these three things let vs learne too bee pacient not onely when any wrong is doone vs but also when wee see our neyghbours too bee weake and feeble and not yit come too such perfection as were requisite And though they bee not so well foreward and settled in Gods woord as wee would wishe yit let vs pitie them and with all meekenesse indeuer too vse such correction towards them as nother their vyces may bee nurrished nor the parties themselues bee cast in despayre Thus yee see what wee haue to mark vppon that streyne Now heervppon Saint Paule inferreth further that as I haue touched heertoofore wee must keepe the vnitie of the spirit or the bond of peace For he setteth heere the vnitie of spirit as a marke that is requisyte in the Church and flocke of God insomuch that if wee bee at oddes among our selues wee bee at oddes with god And therewithall he sheweth vs the thing that wee haue seene breefly before which is that if wee bee not at one among our selues God disclaymeth vs and telleth vs wee belong not vntoo him This vnitie therfore is a thing that ought too bee much set by now adayes seeing it is the meane in respect whereof wee bee acknowledged for Gods children Trew it is that the wicked and the vnbeleeuers haue their confederacies and are so linked one too another as there is not a streyter allyance too bee found in the world For euen their euill dooings doo bynd them one too another as
turne away our fayth from his bludshed Ment he that baptim should take the roome of his death and passion to performe the office of our saluatioÌ„ No surely For Baptim is but on Incum and an appendant too the death and passion of our Lord Iesus Christ and if it did not direct vs thither certeynely it were but a tryfling Ceremony As much is too bee fayd of the Lords Supper When wee câ—me too 〈◊〉 the bread and wyne which are the pledges of the body and bluâ— of our Lord Iesus Christ although that in that supper wee bee truly fed with the meate and drink wherof mention is 〈◊〉 in the sixth of Saint Iohn that is to wit that our Lord Iesus Chriâ—â— maketh vs partakers of the truthe of his owne substance too the end that his lyfe should bee common vntoo vs yit notwithstanding if the supper should bee separated from the death and passion of our Lord Iesus Christ it were a thing of nothing And in deede wee see also what the promis conteyneth This is my bodie sayeth he which is giuen for you Trew it is that is sheweth well what our ordinarie foode is but therwithall he sendeth vs also too his death and passion For had he not made satisfaction for our sinnes and shed his blud to wash away our spots what should it boote vs now too haue baptim and his supper ministred and giuen vntoo vs Wee see then that too vse baptim well and according too the institution of the sonne of God we must not set our mâ—nds vppon the corruptible and transitorie element For what is the water If it stand but one day it will corruâ—pt and how then can it clenze our soules for euer and get vs a purenesse that shall continew after death though wee our selues doo turne too rottennesse If this power cannot bee in the water wee must of necessitie repayre too the death and passion of our Lord Iesus Christ. And in dede the water also is a figure of his blud and of his holy spirit Then let vs mark that our Lord Iesus did then wash vs when he shed his blud wherby he clenzed vs That is the meane wherby wee may resort vntoo God with full trust that wee shal bee receyâ—ed as ryghtuous and perfect bycause he layeth not our sinnes too our charge Mark that for one poynt Now as Saint Peter sayeth in his first Epistle wee be wasâ—hed with the blud of our Lord Iesus Christ by the holy Ghost Wee see then that wee haue the substance and truthe of our saluation in the person of the sonne of god And moreouer wee haue too note also that he communicateth him self vntoo vs and therby putteth vs in possession and fruition of all his goods through the power of the holy Ghost And how happeneth it then that Saint Paule hath made no mention heere of the blud that clenzeth vs and of the woorking of the holy Ghost It seemeth that hee hath forgotten the cheef thing and buzieth him self about a thing that is very small I haue told you alredye that he ment not too abridge any thing that belonged too the sonne of God that wee should not seeke the whole fulnes of our saluation in him alone and settle our fayth alonly vppon him nother ment he too dispossesse the holy Ghost of his office but he had respect of our infirmitie And that is the cause why he set downe the signe wherby the thing that of it self is too hygh and too farre hidden from our vnderstanding is set before our eyes That is the piâ—h of the thing which we haue too beare in mynd Now of this declaration wee may receyue a very profitable lesson in generall that is too wit that the trew and lawfull vse of Sacraments is too leade vs directly too our Lord Iesus Christ and that otherwyse wee make them but as Idols And therfore in poperie Baptim is but as a Charme bycause they think there is no saluation but by the water I let passe the things that they haue puâ— to it of their owne deuyzing For they haue corrupted and mard the very institution of Iesus Christ by mingling baptim with the superstitions that are knowen of But let vs put the cace they vsed nothing else but the pure water yit is it diuelish opinion that Baptim is able of it self to saue vs For by that meanes our Lord Iesus Christ is as good as thrust away so as they make none account of him For they stand poring vppon the visible signe and are as yee would say vtterly doted vppon it In lyke cace are they with all the rest of their Ceremonies So much the more therefore dooth it stand vs on hand too beare this lesson in mynd That too apply the Sacraments too a ryght vse and too such vse as God alloweth and ordeyneth they must guyde vs too our Lord Iesus Christ Lyke as in Baptim wee see but the water but therby we must be lifted vp hygher to the blud of the sonne of God assuring our selues that it is not the water that maketh vs cleane but that it is only a warrant of the washing that was gotten for vs when our Lord Iesus Christ was crucifyed for vs In the Supper wee haue bread and wyne Now to hold our selues to that which is set before out eyes were a withdrawing of our selues from Iesus Christ. Our fayth therfore must bee lifted vp and conueyed too him in whom all the partes of our saluation are inclozed Forasmuch then as wee haue the whole perfection and fulnesse of all good things in the onely Sonne of God it is thither that wee must looke vp and labour too atteyne when the Sacramentes are set afore vs for that is the very office of them or else wee peâ—uert all and it is as yee would saye an vnhallowing of the thing that God hath halowed too our benefyte if our Lord Iesus Christ bee separated from the visible signes Wee haue also too note that wee communicate not with Iesus Christ but by the grace of the holy Ghost Yit notwithstanding let vs not hold scorne of the helpes that our Lord hath ordeyned for vs bycause he knewe them too bee requisite for our infirmities sake Why be we not taught simply that if wee runne too our Lord Iesus Christ in him wee shall fynde our washing and clenzing It seemeth that that ought too suffyze vs and that the water of Baptim is but a vayle too keepe vs from comming vntoo Iesus Christ. Yea but let vs see a little what our owne â—udenesse is If wee had the myndes of Angels wee should no more neede this outward Baptim than the Angels do But forasmuch as wee bee earthly and it is hard for vs too atteyne vntoo God and the secretes of his heauenly kingdome it is for our behoofe too bee helped after that fashion And it is a wonderfull gracious goodnesse of God that he stoopeth so too our infirmitie and supplyeth it with meeâ—e and conuenient
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
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
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
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