and mainteyned thereby and that not wee only but all the worlde Also that the world was not onely created at the beginning by this woorde but also that it shoulde bee no more or continue any lōger vnlesse it were preserued in it owne estate by the same meane And therefore as I haue saide let vs marke and keepe faste these two thinges as they are in this place pointed out vnto vs with the finger by S. Iohn Al things in the worlde are vpheld by Christ In the first place then he declareth vnto vs that nothing of that whiche was made was made without this worde And howe then Mindeth hee to accept I knowe not what that was not made Seemeth it that he woulde say that the Angels were not created No no he meaneth no such thing but mindeth to declare that we haue nothing at al which dependeth not wholy of God and hath not it being altogeather in him Touching Angels It is true that the Angelles haue a very noble and excellent nature but yet notwithstandyng they subsist and haue theyr beeyng by this word and are founded in it otherwise they could not continue and abide As also ther is nothing in the world but it is preserued by this very woorde Now heere wee are taught and iustructed howe great our pouertie and wretchednesse woulde bee vnlesse that God vphelde vs by his grace And this is it that the Psalmist speaketh Psalm 104.29 that so soone as God shall withdrawe his spirite frō vs behold we returne to pouder and dust and vanysh away altogeather It is true that hee speaketh in that place of creatures bodyly thinges but so it is that we see how all the rest also is vpholden by the vertue and power of this woorde Nowe euen as wee cannot subsist or bee but by that woorde of GOD so we must likewyse marke that it is by the meanes thereof that wee haue begunne to haue life And who is hee that declareth the same vnto vs The Euangelist This is also the selfe same whiche the Apostle sayth in the first Chap. to the Hebrues Heb. 1.3 that the sonne of God is the brightnesse of the glory or the Image of his substaunce and person of God his Father and that he vpholdeth all thinges by his worde Hee vseth there the woorde woorde but yet in such a signification that hee meaneth not onely the power of the sonne of god but also a certayne wonderfull disposition and a very fitte and seemely order which he hath set in the things created because he is the wisdom of God wee may beholde him in all the creatures because he vpholdeth all thinges by his vertue power Mark thē how we haue life and moouyng and after the first day of our lyfe wee continue in the same to wit Mans life and the cōtinuance thereof is from God alone because that God preserueth vs for in respect of our selues wee must needes perysh euery minute of an houre if this were not that that woorde of GOD mainteineth vs. Behold thē in what sense the Euangeliste sayth that that woorde was life that is that not onely al things were made by it but that they muste of necessitie also be grounded thereuppon and that it mainteine them in their beyng Now he addeth afterwardes that that life was that light of men And wherfore is it that hee addeth this It is for 2. causes The first is that after that we haue knowen the might of God and the power of that his worde both on high beneath and euery where we must then come to ourselues for this is good reason that we should and that with a greater diligence hehold that which toucheth vs very nigh As howe I ought too knowe Gods goodnesse in this that hee preserueth Horses Oxen Otes Psalm 36.6 Psalm 104.27 Gen. 1.11 as Dauid speaketh to vs therof saying that it is hee that giueth nourishment and food to euery beast I see on the other side the Earth which by the commaundemente and blessing of God bringeth foorth her fruites If I looke then vpon beasts I ought to knowe the goodnesse of GOD which declareth it self euen towards Asses Dogges but much more towards mee God commeth to me that I might inwardly feele his power hee geueth mee bread wherw t I am nourished ought I not to be touched to the quick for so many benefits blessings It is true that I should Besides also when men set out Gods workes they speake expresly of men because that God doeth set out his moste great and excellent power rather in vs then in other creatures Gods power appeareth specially in man God thē wyl indeede be magnified both in heauen and in earth and in all his woorkes that we see but yet much more in a man because hee hath imprinted his owne Image in vs rather then in all the rest of his creatures For he hath not sayd of the Sun the Starres Gen. 1.26 or any other creature how excellent soeuer it be I wyll make nowe a chiefe woorke which may bee to myne owne Image and likenesse So then the Euangelist after that he had spoken of the power of that woorde of GOD which spreadeth it selfe to all creatures hee commeth to men And in this hee sheweth vnto vs that if men beholde the goodnesse of God in euery place where they looke they cannot but much more consider and beholde the same within theyr owne persons And forasmuche as God hath doone vs this honour that we are magnified made excellente in our selues insomuche that the very Pagans and Heathen haue called Man a little world Man a little world and why hee is so called because we may see in him a principall worke that surpasseth all the rest good reason is it that we shoulde knowe confesse in it the vertue and power of God It is true that wee may beholde God in all his creatures but when hee manyfesteth him selfe in man then wee see him as it were by face and countenance whereas looking vppon him in other creatures wee see him darkely and as it were on the backe partes So then albeit that it bee saide that God is made visible vnto vs in his creatures yet it so falleth out that in them we see but as it were his feete his hundes his backe but in Man wee see as it were his face God is visible in his creatures chiefly in man but in none can Gods maiestie be perfectly set out Not that it is his face so that we can behold him there in imperfectiō I meane not so for I speke not now of diuine and heauenly things but only of this that it hath pleased God to bee knowne in this world high and to low Behold then the summe of that which S. Iohn sayth to wit that that life was that light of men as if he shoulde say It is true that there is indeede a certaine life spread abroade ouer
and mens merites cannot stand togither Rom. 4.13.14.16 Now needes must it fall out that in the meane season this promise should be disanulled if men staie them selues vpon workes as Saint Paul saith in the place already alledged out of the Romans And yet for all this he putteth not downe without good cause and reason this worde woorkes of the lawe Sometymes when hee esteemeth them not hee doeth it to shewe that he speaketh generally without exception as in the place erewhile alledged hee sayeth Rom. 4.6 that GOD iustifieth without workes hee establisheth not the woorkes of the lawe but saieth without woorkes Leuitie 18.5 Galat. 3.12 But bicause he hath to do with the Iewes whoe might alwaies alledge and say And what Shall this promise that wee haue too wit hee that shall liue according to the lawe shal bee iustified this is our life shal this I say bee vnprofitable shal al this bee without cause and voide Mark howe the Iewes might obiect Saint Paule therefore vseth a preuention heere and cutteth the throate as a man woulde say of al that they are able to obiect as though hee shoulde say albeeit woorkes are of the lawe yet so it is that they are not able to iustifie But now let vs come to the principal point or matter Neither Iewe nor Gentile can be iustified by the lawe It is saide that the Iewes that had al the promises of God and the outward testimonies that he had chosen thē from amongest al the rest of the worlde were yet notwithstanding inforced too seeke their iustification and righteousnes in our Lord Iesus Christ Which seeing that so it is too whome shal the Gentiles repaire nowe to obteine grace in shall they goe to seke it in the lawe frō which they are further estraunged than the Iewes No. Wherfore we must cōclude Assured persuasion of Gods mercie through Christ is the meane of iustification that the Gentiles haue no other meane to obteine pardon before God by and to stande vpright in his iudgement than to be apt to learne and to humble thēselues when the question is to appeare before him hauing true certainty and assurednesse of his mercy thorow our Lord Iesus Christ And marke what this speach meaneth but in the grace of our Lord Iesus Christ Wherein also the error of the Papistes is once again ouerthrowne For when they say that they are iustified by fayth they confesse themselues sinners but this is but in parte for they can not suffer or abide this saying thorowe fayth onely No not a whit and therefore it is very likely that we shal neuer agree in this poynt A verie fit similitude For they meane that our woorkes are in parte the cause of our saluation and so make thereof a hotchpotch and mingle mangle that is neither flesh nor fishe as men say that is that part of our woorkes and parte of our fayth are the things that iustifie vs. And when S. Paule saieth that it is not thorowe the workes of the law but by the onely faith of Iesus Christ is not this a doubt that the Papists flye and shunne verie much So then Sainct Paule declareth that there is neither Iewe nor Gentile that can be found iust in Gods sight but onely in and through our Lord Iesus Christ who is our righteousnes and that we are made partakers of this righteousnes euen by the doctrine of the Gospell for as the Apostle S. Paule saith Rom. 10.3.4.9 in the tenth Chapter of his Epistle to the Romans God accepteth vs not for the obseruation or keeping of his commaundements nor through the lawe but in by our Lord Iesus Christ whō hee hath raised vp from the dead to iustifie vs. I see that I haue bene alreadie ouer long and therefore I will not goe any further at this time Master Caluins wonderfull humilitie the rest shal be expounded some other time notwithstanding the brethren may adde hereunto that which I haue omitted and also redresse that which they shal know to be more fit for the purpose than I haue alreadie declared respecting and bearing with my infirmitie weaknesse which thing also I pray thē to performe towards me Now wee will giue thanks vnto our good God for the fauor he hath shewed vs when it pleased him to draw vs to the knowledge of his Gospel beseeching him that hee woulde in suche sort open the eyes of our vnderstanding that wee may knowe An excellent prayer for true humilitie and lowlines of heart what an excellent thing it is to humble our selues vnder the obedience of our Lorde Iesus Christ to the end that none of vs lift vp his hornes so muche as to will to make him selfe free of him selfe and by his owne vertue and power but that he suffer himselfe to be vanquished and ouercome and that altogether wee may abide in such sort to bee subiected and brought in obedience vnder Gods word that these which seeme to be the most excellēt and famous in the Church may not lift vp glorifie them selues but that they may receiue correction admonition reproofe frō the least and that al that may serue to the ende we may atteine to this marke that GOD may beare rule ouer vs all as he that is our creator and hath chiefe rule and gouernement both in heauen and earth and seeyng we knowe that wee can not here on earth No perfection in this world be like vnto Angels of heauen that wee may learne vnfeignedly to receiue imbrace the doctrine of the Gospell wherein our saluation is included and comprized And seeing wee knowe also that there is nothing in our nature but that which deserueth a curse that we may learne to seeke our righteousnes out of our selues which righteousnesse hath bene purchased for vs by our Lorde Iesus Christ and that we may clearely beholde the same in this holy Gospel through a liuely fayth The seconde Proposition or speache of M.I. Cal. vpon the seconde to the Galat. 15 We which are Iewes by nature and not sinners of the Gentiles 16 Knowing that a man is not iustified by the workes of the lawe but by fayth in Iesus Christ wee also haue belieued in Iesus Christ to the ende that wee might be iustified by the faith of Christ and not by the workes of the lawe bicause that no flesh shal be iustified by the workes of the lawe 17 Nowe if in seeking to bee iustified by Christ we our selues also are founde to be sinners is Christ therfore the minister of sinne Be it not so 18 For if I build againe the things that I haue destroied I make my selfe a trangressour or trespassour 19 Verelie I haue beene through the lawe dead to the lawe to the ende that I might liue to God because I am crucified with Iesus Christ to the ende I might liue to God 20 So I liue and yet nowe not I but Christ liueth in me and in that that
woorde is eternall For if a man beginne to doe some thing wee cannot thereupon say that hee was not before that If this be true in creatures what wyll it be when wee shall come to God So then albeit that worde of God hath not spread abroad made manyfest the power therof before the creation of the world yet none can therupō conclude that it was not alredy before that time And this is that which S. Iohn mente to set out and declare by this maner of speach wherein it is saide that all thinges were made by this Woorde Moreouer let vs marke that when wee speake of God the Father and of his woorde wee say then that God made al things whatsoeuer that by his worde A good rule which ought well too be remembred this worde by is attributed onely vnto Iesus christ True it is that whē we speak of God singly and by himselfe and without distinction of the persons we may well say Rom. 11.36 that all thinges are by and from God but when there is a distinction as in this place ther is behold then the proprietie which belongeth and agreeth to Iesus Christe to wit that al things were made by him And this is that distinction of persons which I haue alredy spoken of that is that all thynges are of GOD the father but that Iesus Christe is the meane therof Marke then what S Iohn ment as if hee shoulde saye that GOD by his woorde hath made all thinges Wherefore GOD sheweth that hee is the fountaine of them all and that it must needes bee that hee shoulde make and create all thinges but yet by the meane and power of that his woorde And without it nothing was made of that whiche was made Sainte Iohn commeth heere too repeate the same Sentence not onely because it is his custome to repeate one the selfe same thinge after two sortes Two causes of S. Iohns repetition but also by reason of mens ingratitude and vnthankefulnesse For albeit that it sayde vnto them that God made all thinges by his woorde yet they doe not at the firste conceiue vnderstande or beleeue the same Wee see that Gods Creatures touche vs not to the quicke and that wee are so dull and so blockishe in our vnderstanding that wee are not able too comprehend these things euen in such playn and simple sort as they are propounded and set out vnto vs. Wherfore S. Iohn that hee might the better expresse the same vnto vs addeth without it nothyng was made The dulnes of mans wit in Gods matters should teach vs true humilitie of that which was made As if hee shoulde say Surely wee are accursed if wee doe not receiue this eternall word of God seeyng that by it it is that wee haue beene created yea that all the worlde hath beene made the heauen the starres and the earth which bringeth forth for vs our foode and nourishment to be shorte that all good thinges haue beene geuen vs by the meanes of this word So then seeing wee perceiue that our lyfe proceedeth from thēce we must wholy keepe our selues fast thereto and cast from vs all that that men wyll set before vs to the contrary This is heere a double exposition in respecte of the placing of the woordes not that they are chaunged but because wee haue diuersly disposed and placed them Our sort reade it thus We must heede lye looke howe wordes and matters are placed in the scripture That by that worde all thinges were made and that without it nothing was made and ende there their sentence afterwardes they adde All that which was made was life in it But this declaratiō is not aptly set It is true that the sense which they geue is indeed almost all one for they haue in a maner the same exposition that wee haue but the maner of speache is very straunge for it is not sayde of the creatures that they are life but that is attributed vnto God as Saint Paule saith in his Epistle to the Romans Rom. 8.10 that the Spirite is life by reason of the freedome that hath beene bestowed vpon vs by Iesus Christe To be shorte though we shal viewe all the holy Scripture yet wee shal neuer find that it is said that we are life in our selues There is a double life euen in this life but that God only hath life and that not onely the spirituall life but euen that life from which all things haue theyr being Act. 17.28 and by which wee liue and that we haue life and breath in him as I haue alreadie alleadged out of S. Paules saying And by this wee see the trueth of this sentence to wit that nothyng of all that which was made was made without that worde of God And this is the order of the readyng that hath beene founde and obserued in all the most olde Greeke Doctours and other expositors neyther was there any but one alone that hath otherwyse expounded it Furthermore we haue to note that the Manichees laboured to peruert and wrest this place The Manichees and their opinion confuted saying All that was made in him was life to prooue their foolish opinions as that all creatures had life in thē were liuing for example Stones Trees Corne Otes All this in theyr fantasie was liuing insomuche that they durst not eat bread vnlesse they were sanctified of GOD before hande And wherefore hee must be good that eateth this would they say The Diuell certainely possessed them and yet not withstanding they would alleadge places of Scripture and abuse them The Diuel and his instrumēts do continually wrest the scriptures to prooue their foolish speculations withal Nowe I ment indeede to touch this by the way to declare that the Diuell hath alwayes indeuored to peruert wrest and wring the holy Scripture but whatsoeuer it be if wee searche and seeke after Gods trueth wee shall finde it pure and simple as it is and the Diuell shall not be able to deuise or perfourme any thing against it or vs to turne vs away from it because it is shewed and set out vnto vs before our eyes and it shal appertain to none but to vs if wee will beholde it in his puritie keepe it in suche sort as God hath reuealed the same vntoo vs. Then let vs come to the naturall meanyng After that Sainte Iohn had sayde that nothing was made of that which was made without this woorde Hee addeth that in it was life Nowe heere hee myndeth to set out two diuerse things that is too saye that as all was once created by the power of that worde of GOD so all thinges continue and are preserued by that power and by the same meane And these are 2. matters which it behooueth vs well to consider and way Two thinges worthie to bee marked The one that we haue our beginning and lyfe by this woorde the other that we are vpholden
What Rom. 8.33 may not wee stande before God saieth hee seeing hee iustifieth vs and who is it then that shall condemne vs Certaine it is that in that place this word to iustifie importeth not that God maketh vs iust but this it is that he receiueth vs to mercy and in pardoning vs our sinnes hee holdeth vs and accompteth vs as iust albeit that we be not so indeede The comparison sette against it declareth the same God iustifieth vs who is it that shal condemne vs If these two wordes be well weighed to iustifie must needes bee contrarie to condemne and that is then to absolue So to be iustified before God that is the absolutioÌ„ or losing that he giueth vs when it pleaseth him to receiue vs to mercie as is declared vnto vs in the Romanes Rom. 3.28 Rom. 4.5.6 where Saint Paul alledgeth this place out of the two and thirtie Psalme Blessed is the man whose iniquities are pardoned and whose sinnes are couered hee saieth there that wee are iustified without the woorkes of the lawe And why so because our sinnes are pardoned vs that through Gods free goodnes The other place is declared in the thirtenth Chapter of the Actes Acts. 13.38.39 to wit that we can not be iustified by the workes of the lawe but by the grace of our Lorde Iesus Christ The Gentiles then are iustified and after what sort From all thinges froÌ„ which the lawe of Moses could not iustifie them that is to say coulde not absolue theÌ„ For Moses lawe had many markes signes to testifie their reconciliation to GOD. The ceremonies of the law could not iustifie There was washinges sprincklings satisfactions and all the rest But all this was not or serued not to iustifie that is to say to acquite and discharge men in such sort that they should bee accompted iust So when in this place it is said that the Iewes founde not any thing in the lawe whereby they might be iustified he meaneth by iustified obteinyng of grace and fauor before God in summe approbation and allowance before him And thus muche concerning one worde What is ment by the faith of our Lord Iesus Christ Nowe the faith of our Lord Iesus Christ is not that whereby Iesus Christ belieued but that by which we belieue in him And howe doe wee belieue in our Lorde Iesus Christ that is in receiuing and applying him such a one vnto our selues as he hath beene sent vnto vs from God his father But he hath sent him 1. Cor. 1.30 as sayth Saint Paul to be our righteousnes our wisdome and satisfaction When then we shall receiue our Lorde Iesus Christ for our righteousnes beholde howe the faith that wee haue in him iustifieth vs. And howe is hee our righteousnes hee declareth it in an other place in the second Epistle of the Corinthians 2. Cor. 5.21 where he saith that hee that knewe not what sinne ment that is to say was pure and innocent from it was made as sinne for vs to the ende that wee might bee iustified in him Marke then what this speach the fayth of our Lord Iesus Christ importeth We ought to come to Christ because he alone hath all thinges in him that we neede that is to say the assuraunce that wee haue through the fayth that we are reconciled to God his father and that wee finde in our Lorde Iesus Christ euery thing that we haue neede of to bee short that God iustifieth vs without our selues in that satisfaction and recompence which hee findeth in the sacrifice of his deare sonnes death and passion And thus farre concerning this worde There remaineth yet this worde workes of the lawe whereby some haue vnderstood barely the ceremonies as Circumcision the washings the sacrifices the sprinkeling of beastâ—â— bloud and suche like thinges And there is some shewe thereof at the first sight because that the founteine of this question which Sainct Paul handleth proceeded from this These wordes workes of the lawe conteine not onely the ceremonies but all that God commandeth in the law that the Iewes would be circumcised and obserue the ceremonies of the lawe Wherefore it should seeme by this that the workes of the lawe were nothing els but the ceremonies thereof But they import as wee shall see in a more large declaration thereof somewhat more to wit that vnder that speach is comprehended all that which God hath commaunded True it is that the first occasion which Sainct Paul had to enter into disputation and question about the matter was to set out the abuses which were in these outwarde thinges Pilgrimages feastes obseruatioÌ„ of dayes c. wicked in a double respect as at this day wherein wee are at controuersie with the Papistes touching pilgrimages feastes the obseruation of certaine dayes c. Wee doe not onely handle this question and point whither that these three things such lyke be commaunded of God yea or no but we come somewhat further and say that this is not onely not to serue God but that it is blasphemie to say so Wee see then that when men will speake of some ceremonie or some superstitious obseruation they shall come to the generall rule because they are thinges ioyned together yea thinges that can not be sundered So much also is there to be saide concerning the woorkes of the lawe For when the Iewes would that men should obserue Circumcision and that it shoulde continually abyde whole and sound that proceeded from an errour for they supposed that Circumcision was Gods seruice and that it was a meritorious woorke to bee iustified by and it is likely that they helde so muche also concerning all the rest But that is contrarie to trueth for Circumcision was a testimony of the grace of God Rom. 4.11 and a signe of faith as Saint Paul speaketh thereof in the fourth of the Romanes Beholde then how the Iewes were turned verie farre from the true institution of God when they attributed suche an vse to the ceremonies of the lawe And this is the cause also why Saint Paule stayeth so muche vpon this worde Two sortes of Papists or rather two iudgements in Papists touching merites And moreouer it is not without cause that hee standeth also vpon the word promise For the Papistes themselues confesse indeed that they merite nothing but by reason and in the strength of the promise When they say that they deserue heauen through Gods grace they meane thereby that they are not able to doe all but yet sundrie tymes you shal haue them speake thus proudly that they merite or deserue the whole They say that it is not by their works in their own nature but that God hath framed first such a preparation or dispositioÌ„ in them and so there is nothing touching faith and yet behold wherfore S. Paule addeth this word faith because they establish and erect of workes and Gods promises their owne merites Gods promises
from him Death yea eternall death at euery of our steps if God keepe vs not wee shoulde be more then miserable and wee coulde meete with no other thing at euery steppe but death yea eternall and euerlasting death Wherfore so often as wee are too make this request let vs thinke what neede wee haue to doe it for wee neuer pray to God in good earnest and hartily yea with suche an affection as is requisite meete vnlesse we knowe what neede wee haue that God pardon vs and afterwardes that hee take care of vs. There are diuers that are very well skilled to pray but it shal be nothing else to them but a Ceremonie So then let vs marke that our praiers shall not be so stedfastly and assuredly grounded as they ought to be vnlesse euery one of vs enter and goe downe deeply intoo himself thus Goe to who art thou How many faultes hast thou committed Diligēt examination of our selues must goe before prayer And what wilt thou demaunde of God now That hee woulde receiue thee to mercy and after that thou knowest thy frailtie that thou be alwayes watchfull and diligent in time to come to prease vntoo him that hee leade thee not into temptation Marke then what great neede wee haue of this petition when wee shall haue somewhat narrowly considered of our selues what maner of men we are and what our weakenesse is and that we should be ouercome a hundred times in a day of so many enimies as wee haue if this were not that god cōmeth betweene them and vs God is our defender against al our enimies and setteth himself against them as our defendour And why shoulde we marke this Let vs beholde and consider the Diuels might power and wil. He is a roaryng Lion saith Saint Peter who desireth nothing else but wholy too swallowe vs vp and deuoure vs. And what are wee 1. Pet. 5.8 euen a Flee as I haue already saide Afterwards when we shal cōsider that the Diuell cōmeth not to assault vs a farre neither maketh his preparation or layeth his furniture against vs on the one side or on the other but findeth matter in our selues wherewithall to vanquishe and ouercome vs that is to saye all our affections whiche are so many enimities and hatredes against GOD as Sainte Paule saith in the eight of the Romans Rom. 8.7 When I say wee shall haue thought vppon this wee shall afterwardes with a good zeale pray vnto God that he leade vs not into temptation And moreouer because wee doe not sufficiently perceiue howe much we ought to suspect and feare our owne lustes it is saide that they fight against vs and woulde ouercome vs indeede were it not that GOD gaue vs strength to resist and withstand the same kept vs alwayes vnder his sauegarde and defence Howe daungerous our owne lusts and affections are that wee might be defended by him For if he did not beare a strong hand ouer vs and raine vs hardly vp it is certaine that wee coulde not tell how to goe one steppe without fallyng and that into a mortall and deadly fall as we haue already declared Two good reasons why wee shoulde wholy submit our selues to Gods gouernment and guiding So then let vs learne to commit our selues wholy into the guiding gouernment and sauegarde of almightie God because we are not able to gouerne our selues and that if wee woulde take it vpon vs our presumption shoulde bee a cause to make euery one of vs in so doing to breake our necks And thus much concerning the first answere And nowe we demaund further The Minister By what meanes is this brought to passe The Childe When he doeth guide and gouerne vs by his holy spirite thereby causing vs too loue goodnes to hate euil to follow righteousnesse and to the sinne for by the power of the holy spirite we ouercome the Diuel sinne and the flesh The Minister What our nature leadeth vs to We haue saide that besides that wee are frayle and weake we are giuen to euill So long then as God shall leaue vs in our nature we shal loue sinne and hate goodnes we shal hate righteousnes and loue euill This prayer thē shortly cōteineth thus much that God would change vs. For mā if he rightly cōsider himself as he is shal finde that vntill suche time as God haue taken him into his defence he is setteled and that with delight and pleasure in sinne for we bring such corruption with vs from our mothers wombe that all our senses our thoughts and our affectiōs are continually geuen to euil Gen. 6.5 Nowe if God did not strengthen vs and holde vs as it were by the hand whither shall wee come Wee haue not onely this frailtie to cause vs to fal but we also haue this inclinatiō redinesse to euill Behold then a poore miserable state for the Diuel is a Tyrant who hath rule and authoritie ouer vs vntyll suche time as God deliuer vs and set vs free Iohn 8.16 euen as speach is had therof in the viii Chap. of the Gospell of Iesus Christ according to S. Iohn This petition then conteineth in sūme thus much in it self that God wold in suche sort chauge vs that whereas nowe wee are inclined to euill and geuen thereto yea that wee runne to it and are setled in sinne that he woulde renew vs and place in vs such a print of his goodnesse and of his feare that wee may hate the euyll loue the good which we ought to aspire and come to But how doeth hee woorke this Gods spirite an effectuall instrument of our newe birth By the power of his Spirite And this is the cause why these two woordes the Spirite and the Flesh are so often set one of them against another in the Scripture Now this woorde fleshe is not taken according too the common speache but it is taken for man insomuch that all that wee bryng from our mothers wombe Flesh and Spirite what they meane is called flesh And what meneth this word Spirite It is nothing of that belongeth vnto vs that is to say of that we haue of our naturall inheritaunce but it is the grace of God by the which we are renued Wherefore it behooueth that God manifest his power ouer vs and in vs in suche sorte that wee be refourmed from euil to good The Spirite a pleadge of our electio and that he so take vs to himself that by this meanes he ratifie and confirme the adoption which hee hath made in electing and chosing vs for his children And the spirite of God woorketh with a certaine power which declareth it selfe in vs. But here the question is of drawing vs out of the Diuels tyranny and of placing vs in such libertie that wee shoulde knowe learne and striue freely and with a good affection to subdue our appetites and lustes And now then wee haue to marke that in praying
is the kingdome the power and the glorie for euer and euer Hereuppon wee aske wherefore this conclusion is added And there are two reasons or causes of it put down in the answere The first is that it is don to protest and declare that all that we haue prayed for before Our prayers ought to be grounded vpon Gods glorie goodnes and power is not grounded vpon any thyng but the glorie of God his iustice and his goodnes and lastly vpon his soueraigne rule and authoritie And now it behoueth vs to declare this as it were by peece meale and particularly to the end it may be better vnderstood Let vs put the case that this were not added to this forme of prayer euery man might doubt saying Alas shal I be heard of him whē I haue asked of him myne ordinarie and dayly bread the forgiuenes of my sinnes and that he would guide me by his holy spirit yea seeing that I haue craued more high and excellent thinges of him to wyt that his name may be glorified that his kingdome may increase and multiplie daily more and more tyll it come to the accomplishment fulfilling and perfection therof these thinges surmount and exceed all that man hath And howe may I be sure that I shal be heard Should we doubt of it But our Lorde declareth vnto vs that our requests and prayers are not grounded vpon that which wee bring with vs for who or what are wee And what is it that we bring with vs. And though that wee were the best disposed people in the worlde to pray yet certaine it is that a man may beholde vs continually altered and chaunged in a minute of an houre Two good similitudes to expresse howe vneffectual praiers are which are grounded vpon men So our request and prayer should bee very weake and indeede nothing els but smoke or as a winde that vanisheth as men say if it had not an other more strong and assured fundation And this is the cause wherefore wee are sent backe as it were to Gods glory to his infinite power to his might and to his euerlasting rule and gouernment If then wee woulde bee well assured that our prayers haue not beene vayne and that we haue not been frustrated of our hope but that we haue obteined all that which we haue demaunded let vs come hither Nowe haste thou prayed to God Prayers rightly made shal not want theyr effect euen thus I confesse that hee is almightie that all power belongeth too him that my requestes being grounded thereupon shall not bee without hauing their effect and accomplishment And thus much for the first reason which is alleaged in this place Now the second is that we learne alwaies to conclude and shut vp our praiers with thanksgeuings Prayers made and not Gods glory onely respected therein are vayne Wherfore whē wee haue to pray vnto God let vs make continually this final conclusion that God may be glorified For without that all our prayers shal be nothing but puffes of winde neither shall there be any order therein or marke whereon a man ought to stay himself There shal be nothing founde therein but a light and flying affection vnlesse wee pray to God that it woulde please him alwayes to shewe vs this grace that we may desire that he may bee honoured and that such prayses may be yeelded vnto him The confession and feeling of our sins should not hinder vs from prayer but rather prouoke vs therto euen as hee deserueth And thus much concerning the seconde reason whiche wee haue to mark out of this speach where it is said that the kingdome belongeth vnto god the glory for euermore to the ende that in confessing alwaies our pouerties and our faultes wee leaue not for all that whatsoeuer fall out too pray vnto him And why so because that if wee enter into our selues wee shall desire nothing but that Gods kingdome may increase that his power may be known that his will may bee doone that his glory may shine foorth in the midst of vs we may comfort our selues in his goodnesse in his righteousnesse and in his mercy Otherwyse there is no doubt but that wee shal be worse then bruite beastes or like vnto poore fearefull and astonished people that is nothing else but crie and houle and yet knowe not wherefore but that wee may thrust forwarde our prayers continually to this marke that God may be glorified and praised for when wee shall seeke the aduauncemente of his kingdome that is to saye that hee may haue rule and authoritie ouer vs and that wee may yeeld him the homage and seruice How and when our praiers bee well ordered framed that he deserueth and requireth then shall our prayers be rightly ruled and ordered Now we wyl fall down before the maiestie of our good God acknowledging the infinit faults and offences for which wee are blame woorthie praying him also to make this doctrine so effectuall and powerfull in vs that it may make vs alwayes to submit our selues too his seruice and obedience Two generall ends of the doctrine of God and that it may stande vs in steede to confirme in vs the grace of his adoption which hee hath wrought in vs that so we call vpon him as our father in more greater boldnesse then heretofore and shew that it is not in vaine that wee demaunde that he leade vs not into temptation neither geue vs ouer to Satan but that he wold gouerne vs by his spirite and geue vs strength and power to resist yea to ouercome the Diuell and the lustes of our owne flesh And that hee woulde not onely shewe this grace and fauour to vs but to al the people and nations of the earth c. God be praised nowe and euer So be it I pray thee gentle Reader to haue an eye to the Marginall notes and referre them to their right places and also to correcte thy booke from these faults following and afterwardes to reade with iudgement too thy profite and comfort Follio 6. Pag. 2. Line 12. For abroade reade aboade Fol. 9. b. line 22. For vve thē reade vve must not then Fol. 13. b in the margent for de sacro Basil reade de sacro Baptist Fol. 18. b line 6. for it said reade it vvas said Fol. 20. b. line 22. for accept reade except Fol. 23 a. line 19. for imperfection reade perfection Fol. 24. b. line 3 for vvinne reade conuince Fol. 29. b. line 18 for confirme reade conforme Fol. 31. b line 8 for creation reade nation Fol. 34. a laste line for sufficiently reade stifly Fol. 39. a. line 25. for sinnes reade sinnner Fol. 39. b. line 9. for vvorde reade corde Fol. 40. b line 19. for debated reade cast dovvne Fol. 41. a. line 3. for makers reade vvoorkes Fol. 41. a. line 12. for one ceade do one Fol. 42. b. line 24. for beastly reade beasts Fol. 50. b. line 10. for at time at that time Fol. 59. a line first for dead reade death Fol. 63. a. lin 22. for his reade this and b. line 23. for in it reade in vs. Imprinted in London at the three Cranes in the Vintree by Thomas Dawson for George Bishop 1580.