end wee may bee the better prepared too receiue the 〈◊〉 conteyned in this Epistle the same may haue such authoritie among vs as it deserueth and moreouer bee made amyable too vs so as wee may vnderstaÌ„d how it is for our singular benefite too learne at Paules hand forsomuch as he witnesseth the grace of our Lord Iesus Christ vntoo vs and leadeth vs too God too bee reconcyled vntoo him wheras wee bee naturally the children of wrath and furthermore that wee may stand in his fauour so as wee may bee hold too call vppon him as 〈◊〉 father bee sure that he also taketh vs for his children Theruppon 〈◊〉 a thanksgiuing too lift vp a mennes hartes too acknowledge 〈◊〉 much they bee bound and beholden vntoo God specially consideâ—â—â—â— that he hath shewed himselfe so bountifull towardes them in 〈…〉 foorth himselfe after all maner of sortes â—â—â—essed sayeth he bee the God and father of our Lord Iesus 〈◊〉 vvhich hath blissed vs vvith all spirituall blissings in heaâ—â—â—ly things or in heauenly places in Christ. Forasmuch as the chiefe 〈◊〉 which God requireth at mennes hands is that they should acâ—â—wledge his benefites and be thankfull too him for them S. Paule 〈◊〉 â—sidereth first of all how the same maye prouoke them too doo their 〈…〉 For wee bee so rechlesse as it is â–ª pitie too see Wee can well 〈◊〉 confesse that our chiefe studie and indeuer ought too bee too 〈…〉 a well ordered lyfe that is too wit to praise god For if a man aske vs wherefore wee bee in this world wherefore God hath such a care of vs wherfore his goodnesse feedeth and cherisheth vs finally 〈◊〉 he dooth as it were put out our eyes with the great number 〈…〉 which he bestoweth vppon vs it is too the end wee should 〈…〉 some acknowledgement of them vntoo him For as it is sayd in 〈◊〉 Psalme wee 〈◊〉 our side cannot profit him at all nother requyreth 〈…〉 else of vs in exchaunge than thanksgiuing according as it is 〈◊〉 in the hundred and sixteenth Psalme What shall I render too the 〈◊〉 for all the benefites which I haue receyued of him but onely too 〈◊〉 the cuppe of welfare at his hand and too call vppon his name 〈…〉 see then that all that euer wee can bring vntoo God is but too acâ—â—owledge our selues bound too him for all things And yet for all that 〈◊〉 dischargeth his dewtie no nor the hundredth part of it in that bâ—halfe but rather all of vs from the greatest too the least doo defraud 〈◊〉 of it in as much as wee ceasse not through our leawdnesse to bury 〈◊〉 praise which ought too ring 〈…〉 in our mouthes For this cause 〈◊〉 Lord rebuketh vs for our negligence for wheras the holy scripture exhorteth vs too praise God and vseth so many woordes too that purâ—ose let vs not thinke that they bee superâ—â—â—ous but let vs acknowâ—edge them too bee as many vpbraydings of our churlishnesse and vnâ—yâ—dnesse for fayling in the thing that is so requisite and as yee would 〈◊〉 the principall poynt of our life Trew it is that the holy Ghost â—ooth oftentimes set foorth other reasons why wee shoud magnifye Gods name as the order of nature the fruites which the earth yeeldeth the ayde and help which God giueth vs such other things and those are sufficient matter wherfore too prayse god But S. Paule leadeth vs hygher heere and will haue vs too glorifye God aboue all things for bycause he thinkes it not ynough too haue set vs in the worlde and too cherish vs there and too haue prouided all things needfull for the passing of this transitorie lyfe but also hath chozen vs too bee heires of his kingdome and of the heauenly lyfe Then are wee dubble bound vntoo God and that much more streytly than the ignorant and vnbeleeuing wretches are For although they bee sufficiently bonnd alredye yit notwithstanding the good which he hath doone vs in Iesus Christ is without all comparison more excellent and noble bycause he hath adopted vs too bee his children Truely inasmuch as wee bee men wee bee of the nomber of his creatures which he hath fashioned after his owne image but what for that This image is defaced in vs by sin and by the corruption wherwith we bee atteinted by Adams disobedieÌ„ce And now what other heritage haue wee than of his wrath and of endlesse death Too bee shorte wee bee not woorthy too bee reckened in the number of brute beasts if wee abide in the state which wee haue of nature Now then seyng that God maketh vs members of his onely sonne setteth vs in the aray of the Angels prepareth vs too become parttakers of his owne nature and glory as sayeth S. Peter in his first Epistle ought not wee too perceiue there so hygh and noble a grace as should rauish vs wholly in loue with it Thus yee see that of the thinges which S. Paule ment too say in this text the first is that wee bee heere exhorted too apply our whole indeuer too the praising of God verily bycause wee bee too cold slothfull in that behalfe if wee bee not driuen and inforced thereuntoo Besydes this S. Paule had one other respect more which was too feede vs in such wise with the grace that we haue by the Gospell as wee may no more couet this thing that thing after our ordinary manor We see how fickle wee bee of nature when God is so good vntoo vs as too set his woord before vs wee will needes haue some other thinges beside and nothing can content vs And what is the cause of it It is for that wee bee dull neuer conceiued nor vnderstoode what God sheweth vs by his word For we shal see heereafter that such as know the loue which God sheweth vs in our Lord Iesus Christ haue all that they can wish vpward and downward farre wyde Also S. Paule dooth now call vpon vs too blisse God too the end too holde vs to the doctrine wherin consisteth the fulnesse of all felicitie at leastwise if we 〈…〉 skill too vse it too our profit â—â—thermore let vs marke also how not without cause he sayeth 〈◊〉 is in spirituall blissings For although wee cannot eate a bit of 〈◊〉 nor drinke a drop of water without theft too Godward except â—cknowledge confesse that he therein sheweth himselfe a very 〈◊〉 towards vs yit notwithstaÌ„ding the things that concerne this 〈◊〉 and transitory life of ours are nothing in respect of the thinges 〈◊〉 serue for the euerlasting welfare of our soules And in very deede 〈◊〉 Paules exhorting of vs heere too praise God for his heauenly blisâ—â—s is in such wise that therwithall he giueth vs an incling that we 〈◊〉 bee pacient if we bee pinched in respect of the flesh haue not all â—â—ges at will but that God cutteth vs short of our pittance handâ—â—â— vs not so tenderly as we would bee Two
For in it selfe the maiestie of God is too high a thing and wee should bee vndone a hundred times before wee could come nere him if it were not that he is come downe vnto vs But if wee once haue Iesus Christ â–ª there wee haue a lyuely image of him wherein wee may behold whatsoeuer is requisite for our saluation For there we vnderstand that God is our father and that wee bee clenzed from all our sinnes too be transformed intoo the glorye of god There wee see how God accepteth vs for rightuous and that wee bee reconciled too God ageine There wee perceyue how he hath raunsomed vs and that wee shall neuer bee left destitute of the grace of his holy spirit till he haue brought vs too the ioying of our inheritaunce Thus doo wee knowe all these things in our Lord Iesus Christ. And that is the cause also why S. Paul sayeth in another place that he desired not too knowe any other thing than Iesus Christ and that it is he onley of whom he intended too boast According whereuntoo wee haue seene heretofore how he forsooke all things to abyde vnder the Crosse of our Lord Iesus Christ and that althoughe the same hath too the worldward nothing but shame and reproch yit he protesteth that he had giuen ouer al that he had esteemed afore and that he estemed them but as hinderaunce and losse yea and as filth and dung too the intent too cleaue too our Lord Iesus Christ and too shewe that such as are possessed with the fond opinion of their owne deseruings do separate themselues from our Lord Iesus Christ and that if wee will bee knit vntoo him wee must giue ouer all that we imagine our selues too haue of our owne and offer our selues vnto him â—oyde of all goodnesse too bee filled at his hand And here ye seâ— also why S. Paule sayth that he had leuer come too the hauen of saluation poore and starke naked then too liue in the mids of the Sea and too bee there swallowed vp For although he were taken for an holy man and as halfe an Angell yit made he no reckening of all that so he might bee partaker of the remission of sinnes that was giuen him in Iesus Christ and of the grace which he hath communicated too all his members Therefore let vs learne too magnifie Gods grace in such wyze as wee may vtterly forget all the toyes wherwith the diuell deâ—â—iueth the vnbeleeuers by puffing them vp with I wote not what manner of pryde and come vtterly emptie too our Lord Iesus Christ â—oo beg his grace For wee cannot receiue one drop of it but by confessing our selues too bee vtterly vnworthie of it And now let vs fall downe before the maiestie of our good God with acknoweledgment of our faults praying him too make vs percâ—yue them more and more and that the same may so humble vs as wee may bee stablished in his grace and labour too come nerer and nerer vntoo him that being beaten downe in our selues wee may bee rayzed vp by him through his mere mercie and depending altogither vppon him resort vntoo him as too 〈◊〉 father and continewe in so doing till he haue taken vs out of the prizon of sinne and ioyned vs perfectly too himselfe That it may please him too graunt this grace not onely too vs but also too all people c. The seuenth Sermon vpon the first Chapter 17. I pray for you that the God of our Lord Iesus Christ the father of glorie giue you the spirit of wisedome and reuelation too haue the knoweledge of him 18 That is too wit too haue the eyes of your vnderstanding inlightened too the end ye may know what the hope is which you ought too haue of his calling and what the riches are of the glory of his heritage among the Saintes ALl men haue naturallye some vnderstanding Not that it sheweth itself as soone as they bee borne but in processe of tyme all haue some discretion of good and euill And for that cause are thei reasonable creatures But the vnderstanding which wee haue of nature is not ynough too bring vs too the kingdome of heauen For wee stop farre short when matteâ—s that concerne the heauenly life doo come in question Wee see that euery man hath wit in matters and affayres of the world and euery man will looke about him Agein although dyuers could fynd in their harts that their owne consciences were dead yit notwithstanding God hath so graued a kynd of feeling in their harts as our liues must needs bee brydled and euen the wickeddest and woorst natured of vs all shall of force haue some remorse or hartbyting and bee constreyned whether they will or no too allow the good and condemne the euill Trew it is that when they haue committed any fault they will labour too hyde it with vayne excuces But if a man aske them whether murther extortion robberie whoredome deceyt and forswearing bee vertewes or no thy will say they bee vyces woorthy too bee condemned Euerie man will talke so For it is Gods will that there should bee such a knowledge printed in mans harte too the end that all should bee condemned without excuce and bee inforced too bee thir owne iudges But as I said afore this is not ynough too leade vs vntoo God and too open vs the kingdome of heauen in such wise as wee may knowe how too bee saued or howe too call vppon god Then are wee starke blynd in that behalf for our insyght reacheth not beyond the world Therfore God must bee fayne too woorke in vs and too giue vs new eyes too spye out the things that are requisite too our saluation And that is the cause why S. Paule prayeth vntoo God heere too giue them inlyghtened eyes Wherin he presuppozeth that men haue alredie some enterance not too atteyne so hygh as is requisyte but too haue some seede of Religion in them and too perceyue that there is a God Furthermore God must bee fayne too giue a greater lyght and such a one as wee be quyte voyd of by reason of Adams sin for wee bee plundged in such darknesse that we go cleane awk froÌ„ the ryght way till God haue reached vs his hand Yee see then that the thing which is conteyned heere is that God hath doone more for vs in giuing vs the eyes of vnderstanding than in making vs men and putting vs intoo the world bycause that therby he reformeth vs and giueth vs a cleere and sure insyght as to those whom he hath chozen For it is a priuiledge which is peculiar too his owne children and not common too all men And truely wee see that when God vttereth his power it is not knowen but onely too such as haue inlyghtened eyes according too this saying of Moyses Thy God hath not giuen thee a hart too vnderstand nor eyes too see euen vntoo this day Wee knowe that miracles were wrought in the sight of the people
full fed it shal bee but with wynd that is too say with vayne and tryfling imaginations as I told you this morning They therefore which deuyze patrones of their owne head and surmyze that God will fauor them for it and in the meane whyle let Iesus Christ alone must vnderstand that they bee so farre of from obteyning their requests that God dooth rather abhore them insomuch that when they once swarue from the ankerhold which is set foorth for vs in the scripture that is too wit from hauing our Lord Iesus Christ for their lodesman the Angels of heauen must needs forsake them and the Saints also to whom they behighted themselues must needs deny them yea al of them must set themselues ageinst them as aduersarie parties For there is no means for vs too bee matched with the Angels Prophets Apostles and Martirs till wee haue trew concord with them And how shall wee haue that By fayth that is too say according too the pure doctrine of the Gospell Not that it is ynough for vs too haue our eares beaten with it but that wee must receyue the things that God promiseth vs there so as wee abhorre all that euer Satan can set afore vs and haue none other guyde than only our Lord Iesus Christ who hath told vs that he is the lyght of the world and that whosoeuer walketh in him cannot stray But by the way wee must serche and examin our selues narrowly that wee take not a vayne cloke vnder the name of Iesus Christ as we see manie doo now adayes which protest themselues to bee Gospellers And euen among our selues what a number are there which will shew signes greate ynough that they bee willing too followe Gods woord But they think too discharge themselues with petie tryfles and when they haue once giuen eare too the doctrine and spoken a fewe good words then too their seeming God is hyghly bound vntoo them But heere it is shewed vs that wee haue none acquayntance at all with him vntill Iesus Christ dwell in our harts And that is the verye meane wherby too bee filled with his benefits and too haue his holie spirit dwelling and reigning in vs For vnlesse we feare God and walk in his obedience so as wee behaue our selues according too his will and all our wits and desyres ame thitherward it is a token that wee liue after the flesh as Saint Paule sayeth too the Galathians Therefore wee must shewe by our outward fruites that wee bee truly ioyned too Iesus Christ and that he hath made vs partakers of his holie spirit Now hereuppon Saint Paule addeth further that vvee must bee rooted and grounded in charitie This woord Charitie or loue may bee taken as well for the loue that God beareth vs as for the mutuall loue which wee ought to beare one towardes another But the verie trew and natiue sense of Saint Paule heere is that he ment too haue vs knit toogither For as he spake heeretoofore of Gods free loue towardes vs so now he sheweth how fayth importeth that wee should haue brotherly loue one towards another And the holy Scripture bringeth vs alwayes to that poynt insomuch that when there is any speaking of the full perfection of good lyfe fayth goeth before then comes Charitie next vntoo it For the end that wee must begin at is the vtter abacing of our selues too the end wee may seeke all our welfare at Gods hand and that our seeking of it there may bee first too acknowledge that he giueth vs all things in the person of his onely sonne and secondly too call vppon him too settle our fayth in him too flee wholly for refuge too his mercy and after as euery man feeleth himfelf bound vntoo him as all of vs are exceedingly so to acknowledge by our thanksgiuing that he is our rightuousnes our holynes our victorye our ioy our glorie and our happinesse that wee may performe the thiâ—g which is sayd in Ieremie whosoeuer glorieth let him glorie in the Lord bycause it is he that woorketh ryghtuousnesse Iustice and mercy Yee see then that wee must rest wholly vppon our God or else all the vertuousnesse which wee seeme too haue before men shal bee but filth and dung Now then haue wee fayth Charitie must be matched with it and wee must liue euenly and vpryghtly one with another euery of vs acknowledge thus I was not created for my self nor to seeke myne own priuate benefyte commoditie but for the benefite of my neighbours also And therfore let vs absteyne froÌ„ al guile wrong outrage and malice and indeuer to serue eche others turne according too our abilitie That is the perfection of good lyfe Saint Paule hauing spoken alredie of fayth addeth now that wee must also bee grounded in Charitie as if he should say wee must not haue alonly some fit or pang of loue as manie men haue but there must bee a stedfastnesse and euen holding on in it all our lyfe long For a thing may giue a greate blaze and yit quayle anon after Behold a huge building may be ouerthrowen with one blast of wynd if it be not set vppon a sure foundaton Also a man may set vp a greate tree but if the roote bee cut asunder what will come of it It must needes fall downe out of hand or else if it haue some hold a the one ende for a tyme it must needes wither at the heate of the Sunne Euen so is it with vs when we haue a greate zeale which is not well rooted in our hartes for it wil bee but as a maske or a gay showe before men That is the cause why Saint Paule exhorteth vs purposely too bee grounded in charitie too the intent too correct the vyce of louing by startes or fits as they say which is too common a thing Neuerthelesse it were a fondnesse too concluâ—â— therefore that our saluation were grounded vppon our good woorkes For heere he treateth not of the cause of our saluation but â—nly how wee ought too rule our lyfe Agein wee knowe there is but one onely foundation of the Church as S. Paule sayeth in the third chapter of the second Epistle too Coriâ—thians and as wee haue seene alredie in this selfsame Epistle and specially as Iesus Christ himself declareth in the sixteenth chapter of Saint Matthew And which is that foundation It is Iesus Christ and no man can lay any other than that which the Prophetes and Apostles haue layd and wee must hold our selues too it at this day and euen vntoo the worldes end And yit may wee not ceasse too bee rooted in loue by meanes of our Lord Iesus Christ. When men demaund what is the cause of our saluation by what meane wee be brought into his fauour and how wee may come vntoo hym and cal vpon hym with full trust wee must answeare it is bycause our Lord Iesus Christe is giuen vs and it is he in whom the fulnesse of the
too seeke it there and go foreward more and more in the professing of his Gospell too the intent also too bee filled with his gracious giftes which are the trew fruites of that roote That it may please him too graunt this grace not onely too vs but also too all people and Nations c. The .xxix. Sermon which is the nynth vppon the fourth Chapter 20. But you haue not learned Christ so 21. At leastwise if yee haue heard him and bin taught in him euen as the truth is in Iesus 22. That is too wit that yee put off the old man after the former conuersation which is corrupt after the lustes of errour 23. And bee yee renewed in the spirit of your mynd 24. And put on the newe man vvhich is created after God in rightuousnesse and holynesse of truth SAint Paule sheweth vs by the example of the heathen men and vnbeleeuers how wretched mans lyfe is when he suffereth himself too bee led by his owne affections and lusts For wee bee so blynded by the sinne of Adam that we discerne not beetween good and euill Howbeeeit that is not perceyued at the first blush but if yee looke into the whole course of mans lyfe yee shal find that they hold not any certein way but that they wander too and fro and in the end become stark beasts so as they haue no hart greef nor scruple of conscience at all Now he sheweth what diuersitie there ought too bee betwixt the lyfâ— of Christians that haue bin â—rayâ—ed in the Gospell and the lyfe of the ignorant and blyud wretches which neuer wist what God or his will is That is the cause why he addeth that wee ought too keepe a farre other trade wee I say that are trayned vp in Iesus Christ. As if he sayd that such as haue not the lyght of God straye heere and there and no maruell though they doo so for they be blynd and wander in darknesse But seing that God hath inlyghtened vs and wee haue Iesus Christ the daysonne of ryghtuousenesse shyning vppon vs what a shame is it if wee bee mingled with those that haue no direction at all Then is there no excuce for vs if wee will alledge the heathen For so little can their exawple serue too lessen our sin that it shall dubble our condemnation And why God setteth them before our eyes as looking glasses wherin too behold what wee our selues and what our nature is of all the whyle that wee bee vngouerned of the holy Ghoste On the contrarie part we haue our Lord Iesus Christ too shewe vs the way of lyfe And it is not for nought that he hath sayd that he is the lyght of the worlde and that whosoeuer walketh in him cannot stray and agein that he is also the way wherin a man cannot go amisse That then is the cause in effect why Saint Paule addeth that it is not so with vs for wee haue lerned Iesus Christ. And how Yee haue herd him layeth he And his setting downe a those woords is of purpose too cut of all occasion of making of shrouding sheete of ignorance For men are loth too bee counted fooles except it bee when they should come too accounting with god But then they would fayne scape by saying I am a silie idiot I am not able too buzie my self in so manie matters it is vnpossible for me too set my mynd vntoo that Yee see then how wee can well ynough acknowledge our ignorance when wee bee called and cyted too make our reckening before god Agein another sort will say that the Gospell is too hygh and deepe a thing for them Saint Paule answereth vntoo all this in one woord saying that we haue heard Iesus christ As if he should say it is long of none but of our selues that wee haue not bin well and dewly instucted seing that the Gospell hath bin preached vntoo vs For why There God sheweth him self so farre foorth as is expedient for vs Then is there sufficient learning in the Gospell and it is not for vs too alledge our owne rawenesse no more than our darknesse for God dooth the dewtie of a good and faythfull shcoolemayster Too bee short if wee continew still in our beastlinesse after we haue heard the doctrine of the Gospell we must blame our selues for it for surely it is not long of God who knoweth what is meete for vs And that is the cause also why Saint Paule protesteth that there is no veyle in his preaching but that men myght there see Iesus Christ if they were not blynded by Satan with vnbeleefe too goo away intoo destruction Howsoeuer the cace stande wee coulde not fayle on Gods behalfe too bee guyded and gouerned as is meete for vs if wee gaue diligent eare too the things that he sheweth vs in the Gospell And he dooth yit so much the more aggrauate the leaudnesse of such as profite not in Gods schoole when he addeth that they haue bin taught not as though it had bin sheweth them what Iesns Christ is for once and away and that they had had but only some small tast of it for then myght it seeme that their ignorance were excusable But seeing that our eares are continewally beaten with it from day to day and wee haue bin confirmed and furthered in the fayth and yit wee abyde styll in our beastlinesse that is vtterlye vnexcuzable For he hath shewed heertoofore that if all this boote vs not but that notwithstanding mens stirring of vs vp early and late to come vnto God and theyr offering of the foode of lyfe vntoo vs too feede vs withall so as wee haue bin confirmed in it from day too day too the intente wee should not want any thing wee bee styll at our Apcie lyke yong beginners and knowe not what the rule of good lyfe is wee can blame none but our selues nother can wee say that wee bee silie ignorant soules or that God speaketh vntoo vs in too darke a language or that wee haue not bin trayned vp in the knowledge of the truthe All this is dispatched by that which Saint Paule telleth vs heere which is that God hath not ceassed with the preaching of his truth vntoo vs once or twyce but that he hath ordeyned the Gospell too bee preached continually that wee myght be confirmed in it all the time of our lyfe and that the thing which wee did not conceyue or vnderstand at the first should bee repeted vntoo vs and layd foorth more familiarly in a knowen tung too the ende wee myght haue the larger confirmation of it and that if wee profit not for all his calling of vs too him without ceassing wee see our vnthankfulnesse too apparant in that wee knowe not Iesus Christ after wee haue had our eares beaten so long tyme with the Gospell And this is spoken vntoo vs wherfore let vs learne too recken the tyme well When such as haue knowen Gods truth from their chyldhood do come too mans state
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
haue any good zeale if 〈…〉 ageinst our owne vyces or if wee walke in the obedience of 〈…〉 whence commeth it Euen of this welspring that he purposed 〈…〉 is to wit that he choze vs aforehand Then let vs consider 〈…〉 prayse thereof is dew vnto him and let vs not defraud him of 〈…〉 For although wee lyued as perfectly as Angells yit if we 〈…〉 fond as too thinke that the same commeth of our owne free 〈…〉 selfmouing wee misse the chiefe poynt of all For wheretoo 〈…〉 our good workes but to glorify God withall And if we take 〈…〉 spring of our selues wee see they bee marred by so dooyng 〈…〉 turned intoo vyces so as they be nought else than stark 〈…〉 Yee see then that the thing wherat S. Paule amed in this 〈…〉 too bring vs alwayes backe too Gods free election that wee 〈…〉 know how all goodnesse dependeth theruppon 〈…〉 addeth immediatly that wee be predestinated in adoption in 〈…〉 through Iesus Christ according too the good pleasure of 〈…〉 will. Wheras he sayth that God hath predestinated vs in 〈…〉 it is too shewe that if wee bee Gods children it is not 〈…〉 nature but through his onely grace Now this onely grace 〈…〉 respect of any thing that God foresawe in vs as I touched 〈…〉 but bycause he had erst marked vs out and 〈…〉 too such adoption yea euen in such wyse as the cause thereof is 〈…〉 bee sought elswhere than in himselfe And that is the cause why 〈…〉 addeth immediatly that he did it in himself and according 〈…〉 the good pleasure of his ovvne vvill Also he repeteth the same 〈…〉 that I declared this forenoone namely that all was done in 〈…〉 Christ. Yee see therfore that the thing which wee haue too marke 〈…〉 sentence is that none other cause maketh vs Gods children 〈…〉 onely his choozing of vs in himselfe For wee haue no such 〈…〉 by birth or inheritance nother commeth it of fleshe and blud 〈…〉 sayd in the first chapter of S. Iohn insomuch that al that euer can bee sought in our our owne selues is vtterly excluded and abolished And that is too shewe vs that if men bee let alone in their former plyght they haue no intercommoning at all with God but are vtterly cut off from his kingdome Trew it is that our first father Adam was created after the image of God and that he was excellent in his first state but after the comming in of sinne wee were all vtterly forlorne Insomuch that euen Adam had not any stay of himselfe and his free will that was giuen him serued him too none other purpose but too make him the more vnexcuzable For he fell wilfully and through his owâ—e malice But heereby we see what maner of constancie he had in him sith he was no sooner made but he by by fell drew vs downe intoo his fall with him Then as nowe wee bee all of vs borne the children of wrath and are cursed of God. And so as long as wee abyde in our former state and plyght there is nothing but endlesse death in vs Therefore God must bee fayne too call vs home to him For are wee able too purchace such prerogatiue Where is the goold or siluer too buy it withall Wâ—ere are the vertewes wherewith to recompence God for so great and excellent a priuiledge Too bee short as is sayd alredie vppon this sentence it commeth nother of flesh nor of blud that is too say it commeth not of anie thing that wee can fynd in this world but alonly of Gods adoption For the word which S. Paule vseth betokeneth an appoynting of children lyke as when a man adopteth a chyld he choozeth him too bee his heire and all the goods that he hath afterward doo passe vnder that tytle Euen so are wee heires of the heauenly lyfe bycause God hath adopted and chozen vs for his children Yea but S. Paule is not contented too haue magnifyed Gods grace so farre foorth but he sayth moreouer that God had also predestinated vs and appoynted the thing aforehand Wee see theâ— that S. Paule gâ—tâ—ereth toogither all the things that may beate downe the fond imaginations which wee myght conceyue of bringing aught vntoo God or of auauncing our selues towards him too make our selues acceptable vntoo him Therefore all such thinges muâ—t bee layd awater so as Gods only grace may bee acknowledged in that behalfe And that also is the cause why he repeteth through Iesus Christ. Then if it bee demaunded why and how wee bee predestinated of God too bee his children it is bycause he voutsafed too looke vppon vs in Christ for as I haue sayd afore he is as it were the register wherein wee 〈…〉 too atteine too the heritage of lyfe and saluation For 〈…〉 pitie our miseries yit should we alwayes be hateful in his 〈…〉 Iesus Christ came not before him bycause that all of vs 〈…〉 descended of Adam are all of one mould and making and 〈…〉 none better than other among vs Now then the one sorte 〈…〉 and why is that but bycause God looking vppon them 〈…〉 dooth mislyke them But he choozeth vs in our Lorde 〈…〉 Christ and looketh vppon vs there as in a glasse that he lyketh 〈…〉 And so yee see whereof the difference proceedeth 〈…〉 the thing yit better he sayeth that Gods choozing of vs 〈…〉 himself Trew it is that God doeth all good of himself But 〈…〉 S. Paule ment too set out the thing which is not seene in all the 〈…〉 workes of God that is to wit that none other cause moued 〈…〉 chooze vs than his owne will. S. Paule therefore taketh 〈…〉 all respectes when he sayeth that God choze vs in himselfe If he 〈…〉 any desert or woorthinesse if he had found any disposition 〈…〉 if he had found any goodnesse or vertew or too be 〈…〉 had found any one drop of aught that he myght like and 〈…〉 he had not chozen vs in himselfe but wee our selues shoulde 〈…〉 some partnership with him Seyng then that S. Paule 〈…〉 all thinges in Gods purpose which belong too our saluation 〈…〉 that our election also is shet vp there it is all one as if he 〈…〉 saye that men doo fowly ouershoote themselues when they take 〈…〉 them too bee any thing woorth or too haue bin furtherers or 〈…〉 of themselues too the receyuing of such grace Therefore 〈…〉 bee caryed vp aloft if wee will knowe whereuppon our 〈…〉 grounded and what is the very originall welspring and the 〈…〉 only cause of the same And so yee see what is ment by this 〈◊〉 that God did it in himselfe â—ut S. Paul addeth yet further according too the good pleasure 〈…〉 owne will. If he had set downe no more but onely the woorde 〈…〉 it had bin ynough accordingly as wee haue seene heertoofore 〈◊〉 declared vppon Sonday last that S. Paule was chozen 〈…〉 too the will of god And why so Bycause he was nother fit 〈…〉 to haue
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
he liketh well of And what is the cause of it Wee are all of vs the chyldren of Adam and we are all of one mould Why then inlighteneth hee the one sort and letteth the other alone in their blyndnesse There is none other cause but his owne choyse So then although we can not conceyue nother by wyt nor by reason howe God hath chozen vs before the making of the world yit wee know it by his shewing of it vntoo vs and experience it selfe auoucheth it sufficiently in asmuch as we be inlightened by faith What is the cause that I receyue the Gospell and sticke to it and in the meane whyle others abyde styl in their beastly blockishnesse or rather beare a spiteful rancour ageynst the doctrine of saluation If I imagine that it commeth of myne owne towardnesse I am a traytour too god For wee must alwayes come backe to that which wee haue seene alredy and say Who is hee that hath made thee to excel others S. Paule then dooth in that saying pull downe all loftinesse of man to the end that no man should aduance hymselfe nor alledge that he hath â—ught of his owne Wee must not thinke saith he that wee haue any woorthynesse of our selues but that euery whit of it commeth of god Therfore in this Text S. Paule sheweth by experience howe the Eâ—â—esians had byn chozen of God that it behoued them to haue their â—â—ole faith grounded thereupon that is to wyt vpon Gods free goodâ—â—sse And for proofe thereof saith he ye haue heard the doctrine of 〈◊〉 Gospell and beleeued it But how commes that to passe He sheâ—â—th that it must needes bee that they were confirmed by the holy Ghost Now if they were confirmed it was of necessitie that the holy ghost must needes haue wrought beforehand And so it is to no purpose to enter intoo so deepe a maze as Gods euerlasting ordinaunce For he sheweth vs as it were with his finger how he hath chozen vs at least wise if we play not the churles with hym but acknowledge the good that he hath done vs and bee fully perswaded and resolued in our selues that there is none other cause of it than for that hee had giuen vs his marke from before all euerlastingnesse that is too say for that he had reserued vs too hym selfe as his owne chyldren Nowe then wee see S. Paules meanyng and therfore let vs learne too leaue making of long raunges when the cace concerneth our imputyng of all things to Gods onely mere mercy For the faith that we haue dooth shew it wel ynough â–ª bycause that as I haâ—e sayd afore the same commeth not from our owne moother witte but as a gifte that commeth from aboue such a one as God communicateth not too all men without exception but onely so such as he lysteth Furthermore heere are many woords well worth the weying For on the one syde S. Paule intendeth too magnifie the grace of the holy Ghost by shewing that wee can haue no part nor portion in our Lord Iesus Christ nor in any of all the benefites that he hath purchased for vs except God put vs in possession of our saluation by his holie spirit That therfore is one poynt And yit notwithstanding S. Paule fayleth not too shew therwithall the ineâ—timable benyfite that wee haue by the Gospell in that he termeth it the woord of truth and the glad â—ydings of saluation For first of all he ment too assure vs too the inâ—ent wee myght haue an infallible warrant too call vppon God without doubting or grudge of conscience For so long as wee bee in doubt whether God loue vs or hat vs it is vnpossible for vs too praye truly vntoo him And so by that meanes yee see how our saluation is vtterly defeated according too that which is sayd by the Prophet Ioell And it is a common doctrine in the holy scripture that wee cannot obteyne saluation but by fleeing vntoo Gyd with prayer and supplication But wee should be shet out from that if wee had not the sayd warrant as wee shall see more fully in the third chapter Therfore it stands vs 〈◊〉 too be throughly assured that God is our father and that he accepteth vs for his children And how shall wee bee warranted that vnlesse the doctrine of the Gospell bee so certeyne in all poynts as it bee not lawfull for vs to bring it in question That therfore is the cause why S. Paule sayeth that it is the word of truth No doubt but there are other truthes also for euen when God threatneth vs he dooth it not in â—est nor yit in vayne for as well his threatninges as his promises haue their execution sure and certeyne Howbeeit forasmuch as the present cace concerned the correcting of al distrust in vs as wherunto we be to much inclined S. Paule hath termed the Gospell the doctrine of truth as if he should say my frendes God is a faithfull witnesse vntoo you of his owne wyll for the Gospell is as much as if he laid forth his hart vntoo you and therefore settle your selues vppon it Moreouer also he saith that our saluation lyeth inclosed in the Gospell and that it is too make vs too looue it and esteeme it For should we be so wirlesse or rather starke mad as to holde scorne of our owne welfare But yit notwithstandyng he saith that al this commeth of Gods mere mercy and of his euerlasting electioÌ„ which as in respect of our selues is farre of and vnknowen too vs but we haue knowledge of it by the Gospell which is the meanes and instrument therof For too what purpose were it that our Lorde Iesus Christ hath offered hym felfe in sacrifice too reconcile the worlde to God his father vnlesse wee were made partakers of it by faith Now faith is not an opinion of mans conceyuyng in his owne brayne but a setled beleefe that God cannot lye nor deceyue vs and that it is not to be feared that our hope shall not come too good end if wee wayt vpon hym So then too be short S. Paules intent was to shewe that if we haue the skyll to make our profit of the doctrine of the gospell wee shall no longer stand in a mamering and perplexitie but shal be able to call vppon God with open mouth acknowledgyng our selues so bound and wholly indetted vntoo hym in all things as wee feare not but that he auoweth vs for his children and are accepted at his hande and that hee heareth vs in all the prayers that wee make vntoo hym Thus much concernyng the first poynt Therfore according to S. Paules exhortation â–ª let vs learne to rest in suche wise vppon the doctrine of the gospell that it may bee as much too vs as if God shewed hymselfe visibly vntoo vs and that the heauens were opened vntoo vs and let vs alwayes beare in mynde howe it is anouched by the mouth of our Lord Iesus Christ hymselfe that when
once dead Knowe yee therfore that God did draw you out of the dungeon of all destruction yea rather out of the bottom of hell when he voutsafed too adopt you too bee his children and too call you too the knowledge of his Gospell Wee see that this saying of Saint Paules is conformable too the doctrine and recorde of our Lorde Iesus Christ. So then let vs alwayes runne backe to the welles head whensoeuer we be tempted too glory in our owne vertewes and imagin our selues too haue I wote not what too aduaunce vs withall let vs resort too our naturall state let vs consider that wee had bin vndoone and that wee were vndoone yit still at this day if God of his infinite mercy had not drawen vs out of the confuzion wherin wee were and deliuered vs from it by the meanes of our Lord Iesus Christ. And it is purposely sayd in offences and sinnes too stoppe all mennes mouthes that no man myght make profer too withdrawe himselfe from the common araye nor think that any thing is so greeuous as the corruption of our nature which cannot bee stayed but by death It S. Paule had set downe but one of the words eyther offences or sinnes by and by there woold haue bin answearing and replying For some woold haue thought themselues too haue bin of the common aray And other some would haue said Uery wel though there bee some synne in vs though there bee some fault in vs it doth not therfore folowe that wee bee vtterly condemned and cursed of God for wyl he vse suche rigour and extremitie ageinst vs But S. Paule hath ioyned both the woordes toogither too shew that there is nothing in our nature but all wickednes and sinne and at a woord that there is not one drop of life too bee found in it Therfore it is al one as though he ment too aggrauate or make the thing heynous which men on their part would make light For if wee haue neuer so smal a portion of vertue yea or but a shadow of it wee wyll needes exalt it aboue all the mountaines of the worlde But if there bee any vices in vs though they bee neuer so grosse and apparant yit wee make but very light faultes of them Therefore it stood S. Paule on hand too beate downe this fond presumptuousnesse of men and too shew them that they bee wholly saped in sinne For although he speake heere too the Ephesians yit speaketh he generally too all men And in good sooth he expresseth it yit better in saying that vvee vvalked according too the trade of the vvorld for the euyll lurketh vnespied tyll it bewray it selfe by his fruites And the cause why men cannot humble themselues before God as were requisite is that they flatter themselues till they bee conuicted and bee compelled 〈◊〉 stoope and too hold downe their heades spyt of their teethe For wee see what hipocrisie is in vs insomuch that wee woold beare our selues in hand that blacke were whyte and neuer fynd our selues faultie so long as our misdeedes could not bee layd open too our faces nor any man stop our mouthes by witnessing them too our heads Too haue many wicked thoughtes or too bee tempted too doo this or that euyll wee thinke it no sinne at al. Too bee short S. Paule hath iustly set downe that the Ephesians walked in their sinnes too the intent too shewe that he speaketh not of a thing which ought too bee vnknowen too them For in beholding their owne lyues and in beholding what they had bin and what trace they had followed they should be driuen too confesse that they were vtterly forlorne cursed afore god Therfore when soeuer our hypocrisie hindereth vs from submitting our selues vnto God and from beating of our selues downâ— by acknowledging of our synnes let vs learne too looke intoo our life Truely although wee perceyued a whole million of faultes which wee haue coÌ„mitted yit is it nothing in comparison of that whiche God knoweth Yit notwithstanding too waken vs the better that wee may not be deceiued by our owne selfe soothing as wee haue bin woont too bee let vs alwayes iudge of the roote by the fruites of it Seeing then that wee bee gilty of offending God so many wayes let vs conclude thereupon that there is nothing but frowardnesse in our nature And too shewe the better that he speaketh not here of any one sort of men but of al mankind S. Paule addeth that it vvas according too the trade of the vvorld The woorde that he vseth here betokeneth the course of tyme As if he should say Euen as wee see the Sunne dooth dayly ryse and go downe and as wee see Winter and Sommer followe one another so is it an ordinarie custome yea and euen the nature of man too bee vtterly froward spytefull and rebellious ageinst God and there is nothing in him but all maner of leawdnesse and corruption It is not for men too say â—ush euill custome hath gotten the vpper hande and agein this serueth for some men but all doo not so there are some nations more sinfull than othersome and there are some meÌ„ more stubborne and malicious than others but yet there will alwayes some vertew bee found in some other men Nay sayeth S. Paule for it is the common course of the worlde As if he should saye it is so naturall too all men as there is no disputing whether one man bee bad aâ—d another good For like as fishe is made too suck vp water so arâ— we suckled or rather made starke drunken withall maner of iniquities and sinnes Wee be so filled and stuffed with them that we burst agein Thus yee see how S. Paule ment heere not too rebuke some one sort of men but too shewe all men without exception what their state is till God haue redressed it Therefore let vs open our eyes and looke intoo the thing that S. Paule sayeth and wee shall perceyue that all our woorthinesse and noblenesse is decyphred vntoo vs heere heere are our armes blazed that is too wit that wee bee but dead men till God quicken vs by his mere grace Agein too the end wee should knowe that this death proceedeth not from elswhere than of our owne sinnes it is sayd that wee bee all corrupted that there is nothing in vs but faultes sinnes and offences and that all our whole lyfe beareth record thereof so as the fruite sheweth what the roote is And on the other syde that our starting aside is not for once and no more but that wee tend wholly thither that is too say too euill wee bee inclyned thereuntoo nay rather wee bee caryed headlong thereuntoo yea and wee bee driuen with such a rage that wee neuer ceasse stryuing ageinst God tyll he haue broughte vs in subiection too him by his holye spirit And S. Paule thinkes it not ynough to saye so but addeth things which ought to make vs too tremble yet more saying that it is according
that wee bee the heyres of death and that God must needes bee our enemie yea euen as soone as wee bee conceyued Yit is not God cruell nother hateth he the things that are of his owne making That is trew if we had such purenesse in vs as was in our forefather Adam according too this saying that all things which God made were good God then should hate his owne workemanship in vs But wee must conclude that sith he hateth vs and is as it were armed to take vengeance on vs all we haue well deserued it And that although sinne cannot be poynted out with the â—inger as yee would say yit dooth God know it well ynough and wee must hold our mouthes shet at it That is in effect the thing that wee haue too gather vppon this Text in applying it too S. Paules meaning For if the Iewes which seemed too haue or ought too haue some peculiar prerogatiue are neuerthelesse included vnder the generall state of men what can wee alledge which are borne Gentyles if wee will presume too bring any brauerie before God So then wee haue well wherwith to be confounded dubble seing that they in comparison of whom wee bee nothing haue notwithstanding no enterance intoo the kingdome of God but by his only free mercie anâ— by being reconcyled by meane of our Lord Iesus Christ. But there is yit one question or doubt more For how should the Iewes be Gods enemies seing he had auowed himself alredye to bee their father Some man will say that the seeing of the things that were figured and the truthe â—nd substance of them remayned as yit too bee accomplished But wee haue too marke yit further that although God had adopted the Iewes in Abraham yit they were receyued in Iesus Christ and that that grace was grounded vppon him according too this saying In thy seede shall all nations of the earth bee blissed And wee haue seene in the Epistle too the Galathians that the sayd seede must bee referred too our Lord Iesus Christ for without him there is no vnitie but vtter sâ—attering asunder Sith it is so it is not too bee marueiled that the receiuing of the Iewes into the Church as well as the receyuing of the Gentyles is fathered heere by Saint Paule vppon the onely free bestowed goodnesse of God. Howbeeit there is yit a second poynt which is not too bee forgotten which is that although the Iewes had obteyned such grace yit they abode in suspens till the comming of the Redeemer And for that cause wee shall see in another place that those which were neere and those that were farre of were reconcyled by him For wee know that there is no attonement too bee made with God without sheading of blud Now the Sacrifizes of the Lawe could not put away sinne nor pacifye Gods wrath and cursing When men offered the blud of an Oxe or of a Calfe or of a Lamb it was not too make attonement with God there was no such power in the brute beastes for the thing that is corruptible atteyneth not too the soule Therfore it is too bee concluded that the Iewes were Gods children by hope and yit that they were vtterly separated from him till the attonement was made in the person of the Redeemer And by that meanes did God shew himself fauorable towards them as he did towards the rest of the world And for that cause also dooth S. Paule adde that God being rich in mercie hath quickened them as he did the Gentyls euen according too his great loue vvhervvith he loued them The cheef poynt as I told you this morning that S. Paule handleth is that wee should lerne too bee ashamed yea and too lothe our owne wretchednesse by resorting too our originall and by considering in what plyght God findeth vs and out of what a dungeon wee passe when God reacheth vs his hand And the second is that wee should magnifie his goodnesse so much the more bycause it is an vncredible thing that he should voutsafe too cause the doctrine of lyfe too come downe too the bottome of hell too quicken vs for wee were sunk downe thither Thefore wee must marke well these wordes where it is sayd that God being rich in mercie quickened vs when wee were dead according too the great loue which he beareth vs Trew it is that this tytle myght alwayes agree vnto God bycause he nother abateth nor increaseth and so shall God bee euermore rich in goodnesse But we must therwithall marke the circumstance of the place and the matter that S. Paule treateth of heere which is that God hath vttered the inestimable treasures of his mercie vpoÌ„ vs according too the greatnesse of our miseries And For that cause also he addeth the great loue wherwith he loued vs. For needes must there haue bin such a goodnesse in God as is able to rauish vs seeing it surmounteth all our capacitie and that wee bee not able too taste the hundredth parte of it though wee giue our selues neuer so much vntoo it And why For when S. Paule sayeth that God loued vs he speaketh expresly of himself and of such lyke which had bin chozen from among that people when as the greater part of them was cut of For although the Iewes were the first borne and had preheminence aboue vs as by ryght of inheritance that we be but as silly things borne out of season as S. Paule speaketh of himself yit notwithstanding wee see that they bee now banished from Gods kingdome and are become as a president that ought too make the heare stand vp vppon our heades when wee behold the wrath and vengeance of God that is vttered vppon them Therfore wheras S. Paule and some small number mo were chozen from among the Iewes it was through Gods loue which had the greater apparance towardes them Lykewyse nowe adayes if the Gospell were preached purely throughe the whole world fayth giuen indifferently too all men soo as there were none but he should be touched immediatly with the holy Ghost and all of vs were alyke it woold seeme to be as the course of nature And lyke as meat and drinke are common to all men so it woold seeme that wee had this of our owne naturall motion and that it were not a speciall grace of god But when wee see so manie Countries hunger-starued so as there rayneth not one drop of good doctrine vppon them but rather the wretched people are fed with Lyes and trumperies of Satan and that on the other syde God inlyghteneth vs heere and watereth vs with his woord whereof commeth that but of the great loue whereof S. Paule speaketh heere Agein many men haue their eares beaten with the Gospell and yit it is apparant too mennes eyes that they become hard harted by it and waxe woorse and woorse For it is certeine that a man shall not see so horrible monsters in the papacie as where the Gospell is preached and professed
then let vs assure our selues that not only all our miseries shall turne too our benefyte by our Lord Iesus Christ but also that he will giue vs such strength as wee may well glorie in our state and although wee bee driuen too fyght ageinst manie temptations and that wee bee frayle on our owne behalf yit neuerthelesse wee shall ouercome them in such wyse as wee shall haue cause too yeeld God thankes by our Lord Iesus Christ insomuch as being ioyned vntoo him wee cannot fayle too come too the full perfection of all good things Now let vs cast our selues downe before the Maiestie of our good God with acknoweledgement of our faults praying him too make vs so too feele them as it make vs not onely too confesse three or foure of them but also too go vp euen too our birth and too acknowledge that â—here is nothing but sinne in vs and that there is no way for vs too bee reconciled to our God but by the blood death and passion of our Lord Iesus Christ. And therefore as oft as wee feele any hartbytings too â—urne vs aside from the grace of God too cite vs too his iudgement sâ—ate let vs haue none other refuge than too the sacrifize wherby our Lord Iesus Christ hath made attonement betweene God and vs And wâ—ensoeuer wee bee weake let vs desire him too remedie it by his holy spiriâ— which is the meanes that he hath ordeyned too make vs parâ—â—kers of all his gracious giftes by and let vs so continue in the same as wee may bee an example vntoo others and labour too drawe them 〈◊〉 vs too the fayâ—h and vnitie of the doctrine and by our life and good conuersation shewe that wee haue not gone too schoole in vayne in so good a schoole as the schoole of the Sonne of god That it may please him too graunt this grace not onely too vs but also too all people c. The eleuenth Sermon which is the third vppon the second Chapter 8. Surely you bee saued by grace through fayth and that not of your selues it is the gift of God 9. Not by woorkes least any man myght boast 10. For wee bee his vvoorkmanship created in Iesus Christ too good workes which God hath prepared for vs too walke in SSaint Paule hath shewed heeretoofore that our saluatioÌ„ is the true looking glasse wherein too behold the infinite glorye of God for it is his will too be knowne by his goodnesse aboue all things And for that cause also hath he shewed that God choze vs before the making of the world howbeeit not in respect of any thing that could bee found in vs but too content his owne onely mercie Here therefore he concludeth that matter and sheweth what he ment when he told vs that our adoption hangeth and proceedeth of Gods chozing of vs in his owne euerlasting purpose that is too wit too the intent wee should be as it were cleane defaced and confesse that whatsoeuer wee bee and whatsoeuer goodnesse wee haue wee hold it all wholly of God and of his onely free goodnesse That is the cause why he sayeth that wee bee saued by grace not of our selues but by Gods gift and not by works It had bin ynough â—â—o haue excluded all the goodnesse and vertue that man could imagin But for asmuch as it is hard to beate downe the pride wherto wee bee too much giuen S. Paule reherceth this matter agein too the end it might bee the better vnderstoode and confirmed more at large And therwithall wee haue too mark how he matcheth fayth ageinst it as well too shewe the meane wherby too come too saluation as also too more therfore doth it stand vs on hand too marke well the thing that is sayd in this streyne which is that wee bee saued by grace and that wee doo nothing at all too it but that God giueth vs all that euer belongeth too our saluation And why Bycause wee can doo nothing at all we haue nother good workes nor deserâ—es too alledge for our selues Furthermore this speech is well worth the weying when he saith least any man myght boast For theruppon wee haue too gather that it is not ynough for vs too father some part of our saluation vpon God but that we must come to that poynt yeeld so farre as not too make any countenance too it at all but abyde too haue all our owne glory so abaced as only God may haue all preheminence as wee haue seene in other textes and specially in the place of Ieremie where it was alledged that God is not glorified as he ought too bee nother is it possible for vs to glorie in him till all that euer wee think our selues too haue of our owne bee cast downe and doone away For nother the vertue nor the wisdome nor the abilitie nor the ryghtuousnesse of man muâ—t bee put foorth if wee intende that God should keepe still that which is his owne and which he reserueth too himself Now therfore wee see that all the partnershippes which the world woold make with God are but fond dotages yea and illusions of Satan who laboreth too make vs beleeue that wee are able too doo somewhat of our selues too the intent too plucke vs therby quyte and cleane from ouâ— god For so long as a man imagineth himselfe to haue any one drop of goodnesse of his owne he will neuer giue ouer himself vntoo God but bee puffed vp with vayne presumption and rest vppon himself Satan therfore hath wonne much at our handes when he hath once perswaded vs that wee bee able too doo any thing of our selues or that wee can make any meanes to atteyne too saluation for his drift is too make vs leaue seeking of the thinges in God which God offereth vs And by that meanes wee abyde emptie still according too the virgin Maries song where it is sayd that such as are so filled with ouerweening shall abyde still hungrie and God will laugh their vayne presumption too scorne Then can wee not bee fed with Gods grace except wee long for it and feele our owne lacke according too this saying of the Psalme Open thy mouth and I will fill it So then let vs marke well that men shall then bee dispozed to receyue at Gods hand all that is requisite for their saluation when they reserue nothing too themselues but acknowledge that all self boasting must bee put away And as I sayd afore by that meanes the partnershippes which the world pretendeth too make with God doo fall too the ground For the Papists are driuen too confesse that without Gods helpe they can doo nothing and that they bee too weake too withstand Satan if they bee not strengthened by the holy Ghost They can fynd in their hartes too graunt that they cannot deserue aught at all except God supply their wantes and also that they haue neede of the forgiuenesse of their sinnes But yit for all that they cannot abyde too giue
lykeeh of afterward he must reforme vs and so guide and gouerne vs by his holy spirit as there may bee one accord betweene our life and his lawe Then vntill such time as God prepare good woorks after that fashion that is too say till he giue vs them by shewng vs his will and also make vs to do them by his power wee must needes bee vtterly vnprofitable Now sith it is so let vs learne too humble our selues before God both for that is past and also for that that is too come For that which is past let vs acknowledge that God hath plucked vs out of the gulf of hell and that whereas wee were by nature damned he hath voutsafed too haue vs too bee his children and therfore let vs not bee so ouerweening as too thinke that wee haue this or that but let him be gloryfied as he deserueth and let vs assure our selues that he hath pulled vs backe from death to the intent that the beginning welspring roote and onely cause of our saluation should proceede of his onely free bestowed goodnesse Thus ye see in effect that it is a poynt of trew humilitie to giue all the glory of our saluation vntoo god And for that which is too come it behoueth too knowe that wee could not stirre one of our little fingers too doo any good except wee were gouerned by God and receyued the good works them selues at the hand of him and of his holy spirit So then as oft as wee feele our owne weakenesse let vs flee too him for refuge and when wee haue doone any good let it not puffe vs vp with any pryde but let vs alwayes thinke our selues so much the more straytely bound vntoo God yea euen by dubble He that is yit very weake must confesse him selfe exceedingly bound vntoo Gods mercy for bearing with him but he that goeth afore others and is as a mirrour of all holinesse must confesse himselfe much more bounde vntoo him For why He hath nothing of his owne he holdeth all things of God and of his onely free goodnesse Wherefore let vs all our life long walke in such sort as wee may still from yeere too yeere from mooneth to mooneth from day to day from houre to houre and froÌ„ minute too minute continually acknowledge our selues bound vnto God for the goodnesse which he hath giuen vs of his owne mere mercy and let vs thinke our selues beholden too him for all things And let vs marke by the way for a conclusion that S. Paules intent here is not to decypher al the causes of our saluation one by one but too abate mens lustinesse that they might not make any bragges or any countenance 〈◊〉 God is in their debt Therefore it is ynough for S. Paule to haue stopped all mens mouthes in such wyze as they may not take vppon them too haue aught of their owne For contrariwize whensoeuer God giueth vs good works although they bee the fruites of his mere goodnesse yit can they not purchace vs any thing at his hand for wee must alwayes ground and settle our selues vppon the forgiuenesse of our sinnes There lyeth all our rightuousnesse Too bee short there are twoo things requisite in yeelding God the prayse that is dew for our saluation first that wee acknowledge our selues too haue all things of him and secondly that wee acknowledge that all the good workes and all the good will which he hath giuen vs already serue not too purchace vs fauour at his hand nor for vs too trust vppon but too shewe vs that he had neede too vpholde vs and too burye and forget all our sinnes and that by that meanes wee bee iustifyed before him bycause he acquitteth vs notwithstanding that wee deserue too bee condemned a hundred tymes So then too be shorâ— when it is tolde vs that there is nother freewill nor any thing else in man it is too the ende wee should learne too gyue all glory vnto God and not haue any cause too vaunt our selues any more And that afterwarde vppon the knowing thereof wee should vnderstand that wee should bee in continuall trubble and perplexitie were it not that wee bee sure that wee shall alwayes obteine grace and mercy by comming too God with teares and lamenting And how so Bycause he voutsafeth too acquit vs and although he could thunder downe vppon 〈◊〉 and drowne vs yit he buryeth our sinnes by meanes of â—ur Lord Iesus Christ and receyueth vs alwayes too mercy Thus then yee see how men ought in all poyntes and in all caces too bee confounded in themselues and too bee ashamed of their owne leawdnesse that they may glorifie God and therwithall ackowledge that they should alwayes bee in doubt and anguish but that God dooth euermore pitie them and the death and passion of our Lord Iesus Christ is the sacrifize wherby wee be reconcyled too him That therfore is the trew way too vphold and auow God too bee the Sauiour of the world that also is the way for vs to father all things vpon the grace of our Lord Iesus Christ as he deserueth namely by rayzing and putting quyte away all the glorying which we pretend to haue in our selues and theruppon too confesse not only that all the goodnesse which is in vs is of Gods putting intoo vs but also that he must bee fayne too beare with our infirmities bycause wee ceasse not too prouoke his wrath till he make that satisfaction auaylable which was made by the death and passion of our Lord Iesus Christ. But now let vs cast our selues downe before the maiestie of our good God with acknowledgment of our sinnes praying him to make vs too feele them more and more till wee bee so pulled downe as there may bee no more showe of sin in vs and that in the meane whyle wee may neuerthelesse seeke the ayde and helpe of our Lord Iesus Christ. And that forasmuch as he hath partly inlyghtened vs alredy by his holy spirit it may please him too increace his grace in vs more and more till he haue communicated it wholy vntoo vs and in the meane tyme so vphold vs and gouerne vs by his holy spirit as our whole indeuer may bee nothing else but too frame our lyfe after his holy lawe and he not passe vppon the great number of our sinnes which we commit neuer ceassing too stray away too our owne vndooing but hold vs backe by his secret power vntill he take vs away out of this world and ioyne vs with our Lord Iesus Christ who is the fountayne of all perfection that wee also may bee perfect in him And so let vs say Almyghtie God heauenly father c. The twelfth Sermon which is the fourth vppon the second Chapter 11. VVherfore remember that you vvhich vvere sometime Gentiles in the fleshe beyng called vncircumcision in respect of that vvhich is called circumcision made by hand in the flesh 12. VVere at that time vvithout Christ straungers too the common vveale of
that 〈◊〉 too declare that the Ceremonyes and figures are abolished so as there is now â—o let but that wee may bee knit together in concord and brotherly loue And anon after he compareth the Ceremonies of the â—aâ—e too 〈◊〉 emnitie For lyke as we now 〈◊〉 dayes haue Baptim which separateth vs from the heatheÌ„ so when God choze the Iewes he gaue them Circumcision Now then when we bee one 〈◊〉 baptized we beare the marke wherby God will haue vs knowen too bee of his Church and of the flocke of his sonne Iesus Christ. The lyke be 〈…〉 and vse had Circumcision in the tyme of the lame The Sacrifizes witnessed 〈◊〉 them that God forgaue them their sinnes Forasmuch 〈◊〉 vs 〈◊〉 priuiledge was not giuen too any 〈◊〉 to Abrahams linage 〈◊〉 sayth it was as a wall 〈◊〉 〈◊〉 lyke as if some ground were paled about too keepe sheepe in or as if some stable were made to kepe cattell in Euen so was it then For God as is shewed in the song of Noyses had stretched out his lines too hold the linage of Abraham separated from the rest of the world There â—â—en was Gods pathe and the Ceremonies were as walles or pa 〈…〉 s too hold in that people vnder the keping and the protection of god And what were the â—e 〈…〉 â—yles They went on at aduenture yea and euen in destruction according as it is sayd that God had not voutsafed them the fa 〈…〉 too manifest his rightuousnesse vntoo them And S. Paule also sheweth 〈◊〉 pre 〈…〉 y that God had suffered them too walke on in the 〈◊〉 and that they had bin as wretched beasts in taht behalf Now wee 〈◊〉 S. Paules meaÌ„ing when he speaketh of the Ceremonies how they were as a wa 〈…〉 too deuyde the Iewes from the Gentiles But now are they all broken downe bycause that Iesus Christ 〈◊〉 is the trueth verie substance of them is come too put away all those shaddowes For the giuing of the ceremonial la 〈…〉 was not to the 〈◊〉 〈◊〉 the people shouuld 〈◊〉 themselues wholly about that and put their 〈◊〉 in it as hypocrits doo which peruert Gods meaning that â—oo the intent they should â—pply the absence of 〈◊〉 〈◊〉 Iesus Christ as S. Paul speaketh of them in the second too the Colossians The Iewes had not yit the pledge that is giuen vs in our Lord Iesus Christ and therefore it was needefull that they should bee vphild in good hope till he were shewed to the world Wherefore not without cause were all those things cast downe by his comming for he is now vntoo vs as the day sonne of rightuousnesse And therefore it is no reason that wee should â—ee led any more as it were by darke shaddowes For by that meanes the emnitie is done away bycause that at this day we bee ioyned too that linage which God had dedicated too himself and there is no more diuersitie at all Forasmuch then as wee bee made the children of Abraham by fayth there is but one spirituall kiâ—red among vs. But let vs marke that Baptim and the Lords Supper which are the Sacraments that Christ hath ordeyned are not a diuision lyke too the figures of the lawe For although wee bee separated from the vnbeleeâ—â—â—s and from such as neuer came yit within in Gods Church yit is there not any one certeyne nation of the world which 〈◊〉 accepteth peculiarly by it self but he will haue his grace spred 〈◊〉 ouer all There is not then any such distinâ—â—ion as there was before that it can bee sayd wee come of the linage of Abraham wee bee they whom God voutsafed too adopt None can say so for there is now nother Iewe nor Gentill any more as it is sayd in many places of the scirpture Therefore whosoeuer calleth vppon Gods name purely of what nation so euer he bee the same is well lyked and accepted of him as sayeth S. Peter in the sixtenth of the Acts and also in his first Epistle And Baptim and the Lords Supper serue now a dayes too vnite the whole world For let the barbarousest sort that can be come and God will receyue them Baptim shal bee ministred vntoo them bycause it belongeth to all such as are kniâ— togither intoo the body of the onely sonne of God. Now herewithall let vs looke too applye this Text too our â—difâ—cation And first of all let vs vnderstand that the abolishing of the Ceremonies namely as touching the vsing of them was the very key to open vs the kingdome of heauen For the accomplishment of them was fully shewed in our Lord Iesus Christ so as it is knowen better than euer it was that they were no trifles nor vnprofitable 〈◊〉 but yit for all that it is not for vs to vse them seeing wee haue the full perfection of them all in Iesus Christ. And by that meanes wee see how God hath powred out his goodnesse vppon those whom he had shaken of afore That is the meanes whereby we belong too him at this day In that respect is the Gospell published indifferently too all the world so as our forefâ—thers which were heathen men were receyued intoo the Churche and wee bee succeeded in their roomes For although it bee seene that the world hath bin vtterly forlorne and that there hath bin an horrible desolation in it Yit hath God made the thing effectuall which is spoken in his Lawe namely that he contineweth his mercy too a thousand generations Thus yee see what wee haue too remember in the first place Secondly although baptim serue not peculiarly for any one people Citie or Countrie yit are wee as yee would say marked out by God when he giueth vs the vse of his Sacraments to assure vs of his adoption and too nurrish the hope that he hathe giuen vs by his Gospell It is trew that they which shrink away from our Lord Iesus Christ doo after a sort make theyr baptim vayne but that shall cost them ryght deere because the pledge and earnestpenny which God giâ—eth vs too shewe that wee bee ioyned too our Lord Iesus Christ and are clothed with him as it is sayd in the xii Chapter of the first too the Corinthians is too precious a thing too bee so misused And therfore all they that inhonour themselues with the name of the Church and yit notwithstanding are disordered and dissolute persons shall one day feele what a trayter â—â—â—nesse it is too haue so vnhallowed their baptim which God had ordeyned for their saluation But let vs on our syde â—ake heede that wee walk as folks sholed out from the filth of the world for as sayeth S. Peter the verye cause why our Lord Iesus Christ hath gathered vs vntoo him is that wee should glorifye him for deliuering of vs out of the darknesse of this world and of the diuell intoo his owne lyght And wee haue seene heertoofore in the Epistle too the Galathians how Iesus Christ will haue his death serue
towardes vs if wee herken too his voyce and rest wholly vppon him not doubting but that he will preserue vs so as wee shall bee safe vnder his protection as he himself protesteth saying that he will receyue all that are giuen him of God his father and so keepe them when he hath receyued them as none of them shall perish but he will rayze him vp agein at the last day Now let vs cast our selues downe before the maiestie of our good God with acknowledgment of our faultes praying him too make vs perceiue them more and more that our miseries may driue vs to seeke the good things that he offereth vs euen with trew singlenesse of fayth and that we may not wander here there in our owne fond speculations and gazes but abyde so settled vppon his word as it may bee our only leaning stocke and take such roote in our hartes as it may not only make vs too walke in all purenesse before him and too â—eeke his mercie in the person of his only sonne but also make vs to liue vprightly and indifferently one with another and that we may so profit therin as wee may abhorre al the abuses of the world assuring our selues that seeing wee haue Iesus Christ for our guyde wee cannot fayle to come thither as he is ascended alredy in our behalf that is too wit too the euerlasting heritage which he hath purchased for vs according as it is his will that wee beeing made his fellowheires should in the end come too the same perfection wherintoo he is gone afore vs That it may please him too graunt this grace not onely too vs but also to all people c. The .xxi. Sermon which is the sixth vppon the third Chapter and the first vppon the fourth 20. Novv vntoo him that is able too doo most abundantly aboue all things that wee aske or thinke according too the power that vvorketh in vs 21. Bee prayse in the Church through Iesus Christ throughout all generations for euer more Amen The fourth Chapter 1. I therefore vvhich am a prisoner in our Lord vvarne you too vvalkeas becommeth you in the calling vvhervvith yee be called 2. VVith all lovvelinesse and meekenesse vvith pacience c. WHen God hath doone vs neuer so much good although wee feele our selues beholden vntoo him and bound too yeelde him his dew praise yit can wee not discharge our selues of our dewtie with a free hart except wee hope that he will holde on still hereafter and shewe himselfe the same too the ende which wee haue knowen him too bee heretoofore Now without fayth we cannot hope and so is it vnpossible that God should haue his dew praise at mens handes Put the cace wee had found Gods helpe at our neede and whatsoeuer wee could wishe and in the meane whyle wee thinke it was but a sodein brayd which is vanished away out of hand and that hensfoorth wee may looke for no more at his hand and that it shal bee in vayne for vs too requyre it it is certeyne that wee would come no more at him bycause wee should bee pinched and pressed with heauinesse and griefe Therefore that wee may holde out in praysing Gods name wee must cupple these twoo things toogither that is too wit that on the one syde wee bethinke vs of the good that wee haue receyued of him and that on the other syde wee hope still that he will alwayes bee stedfast and constant in his purpose vntoo the end and neuer ceasse to doo vs good And that is the order which S. Paule keepeth heere saying Prayse and glory be yeelded vntoo God. And how vntoo him sayeth he vvhich is able too doo all things beyond our asking yea and beyond our thinking too Now it is certein that heere Saint Paule had an eye backe too that which wee haue seene before which is that God did then vtter the infinite riches of his goodnesse when he voutsafed too haue the Gospell which is the message of saluation published throughout the world Neuerthelesse he quickeneth vp the faythful to discharge themselues cheerefully by telling them that they must not mistrust that God will withdrawe his hand as though his shewing of himselfe liberall towardes them had bin but for once and away His meaning then is that God will go through with his woorke and therefore that wee may giue our selues too the praysing of his name without any stop as well in respect of the good that wee haue receyued already as vppon beleefe that he will holde on without euer fayling vs That is the effect of the matter which wee haue too gather vppon this streyne Now his saying is Let glory bee yeelded to God in the Church wherby he sheweth that it is not ynough that euery of vs doo priuately acknowledge the benefites that God hath bestowed vppon him but that wee must also ioyne toogither in that mynd For if the body bee well at ease surely no member will bee so addicted too it selfe but that it will haue regard of all the rest Now then when as God hath made his Church too prosper so as the number thereof is multiplyed and it is also increaced in spirituall giftes not onely they that haue receyued those benefites must inforce themselues too praise God but also all the rest of the body for so much as it becommeth vs too bee knit togither with the holy bond whereof S. Paule will speake heereafter That then is the cause why he speaketh purposely of the Church as if he should say that seeyng God dooth so vtter his goodnesse euery man ought too bee inflamed too glorify him bycause that looke whatsoeuer he dooeth too our neyghbours wee ought too take it as doone too our selues And verily he had an eye heere too that which myght hinder the praysing of God with one trew consent For the Iewes had alwayes a certeine disdeyne ageinst the Gentiles bycause they thought it was meete that themselues should keepe stil the birthryght and that they had wrong if any of those were made equall with them which had bin vtterly shaken of afore And likewyse the Gentyles perceyuing the Iewes too bee giuen too foolish bragging of the lawe which had taken an end myght haue despyzed them on the other syde Saint Paule therefore telleth them here that inasmuch as God had called them as brethren too the heritaunce of saluation it became them too agree in such wise in the praysing of him as his prayse myght sound euerywhere And he sayeth Let prayze bee yelded too God yea euen for euermore from world too world and by Iesus Christ. Forsomuch as Saint Paule hath treated hertoofore of the grace that serued to guyde the faythfull too the kingdome of heauen therfore dooth he of good ryght say that men must not only prayse God for once and away but also that there is cause too continewe the same not the lyfe of one man but throughout all ages Yea and moreouer S. Paule ment to doo vs
boast of aboue other men and to chalendge as thine own It is certain that God hath giueÌ„ it thee therfore honour him for it which thing thou canst not doo so long as thou art puffed vp with pryde So then considering that al the vertues for which wee myght bee praysed are all records of Gods goodnesse and that he hath shewed himself a louing father towards vs in that it hath pleased him to haue vs come neere him after that fashion it ought too make vs cast downe our eyes and too walk in all meeldnesse And if wee compare our vertues with our vyces surely wee shall fynd much more wherwith too beate downe our hornes than wherfore too set them vp For when a man hath cast his cards throughly he shall perceyue that although he haue some good zele too serue God yit dooth he but llmp and halt still in that behalf and that he hath no vertue in him which is not blemished with some spot so as there is alwaies one thing or other in him too put him in mynd that he ought not too bee proud Agein his vyces are euer mo in nuÌ„ber a great way thaÌ„ his vertues What shall wee then doo but be ashamed of our selues For we doo after a sort defyle the holie things when wee mingle our owne deformities in that wyse with the gifts of Gods spirit And therfore he that dooth moste excell hath cause too bee the more lowely for that he is so much the more bound vnto god Yee see then that they which are esteemed as peerlesse perles and exalted as little woorse than Angels ought alwayes too brydle themselues short knowing that there is not so little a blemish in them which ought not too bee taken for greeuouser in them than in such as haue not receyued so great gifts ne be so excellent Besyâ—s this there are also vyces in vs euen of our selues as I sayd afore and if there bee any good in vs God hath giuen it vs of his owne mere and freebestowed mercie And therfore it is not for vs too presume but wee must impute all euill to our selues Hee then that maketh such comparison will sone beate downe his ouerweening wherwith he was puffed vp or deceyued Now if the excelleÌ„test sort of al haue not wherof to vaunt theÌ„selues what shall the meaner sort doo and such as are dispyzed too the worldward and haue nothing too set themselues out withall They fyght ageinst nature if they will needes vaunt themselues Too bee short a man shall alwayes fynd this auncient prouerb trew that he which knoweth himself best will esteeme himself least But wee must passe yit further which is that we must vnderstand how we be not any thing of our selues nor can doo aught that is any thing woorth and that the good which God hath put intoo vs ought too serue too teach vs meeknesse When wee once know that well then shall wee bee throughly humbled say I. And the trew Lowlynesse or humilitie is not too make a fayre face or too pretend a myld countenance as many doo who will speake gently and louingly and looke rufully and yit for all that ceasse not too bee as full of pryd as toades within Too be short humility importeth such a meekenesse as pulleth vs downe in our selues and suffereth vs not too aduaunce our selues for any degree of honour nor too seeke estimation aboue our neyghbours Now I haue told you that wee shall neuer bee meeke nor neuer haue any gentlenesse and myldnesse in vs vntill wee bee brought lowe For pryde doth euer hold scorne of all the world And wee see also that such as are ouerweening and stand in their owne conceyt beleeuing themselues too bee well woorthy and too deserue too bee exalted aboue the common aray doo therewithall become very straunge insomuch that men dare scarce looke vppon them they thrust away one and driue away another a great way of Therefore wee must haue learned too humble our selues too the end wee imbrace such as are our trew brothers specially sith wee knowe that wee haue neede too bee borne with at their handes For behold it is sayd of our Lord Iesus Christ that he dooth easely let vs come vntoo him bycause he himself was tempted and made lyke vntoo vs and that he beareth with our weakenesse and infirmities bycause he hath had experience of them in himself Now it is certeyn that our Lord had not any vyce in him for he is the welspring of all goodnesse Yit notwithstanding too the intent that wee on our syde should not sticke too resort too him familiarly and too the end wee should bee heard of God his father for his sake it is sayd that he had compassion on vs bycause he had felt what man and mans infirmities are howbeit without any spot of sinne as I sayde afore Now then how shall wee doo if wee haue this foolishe beliefe that wee bee throughly perfit Seeing that pryde is so rooted in our nature how shall wee pitie such as wee see in myserie if wee consider not first that wee bee no better woorth than they So then let vs marke well that too bee kyndharted gentle and freendly all pryde must first bee beaten downe in vs. Furthermore let vs marke also that kinde heartednesse is the mother of pacience and the continuall bringer foorth of that frute and that if wee bee too sterne it is a signe that there is crueltie in vs and that wee be as wild beasts And therby also we be conuicted of pryde and ouerweening that we haue not well learned the Lesson that S. Paule copyeth vs out heere In deede wee ought too bee greeued at the faults of our neighbours wee must not feede them by our flattery as the common fashion of the world is But yit must our zeale bee so measured as we must beare with a great sort for we our selues also haue neede too bee borne withall and not bee hastier with other folkes then we would that they should bee with vs but alwayes kepe this naturall vprightnesse of not dooing that thing to our neighbour which wee would not haue doone too our selues which is the summe of the Lawe and the Prophets as our Lord Iesus Christ sayeth Yee see then how our zeale ought too bee mingled with kynd hartednesse for if it bee sauced altoogither with vineger what will come of it There wil bee no taste or sauour in it Therfore it must haue some oyle put vntoo it And so there must bee some temperature in all corrections too sweeten them withal that they bee not ouer rigorous Too bee short S. Paule ment too shewe vs heere that although we ought not too bolster out any euill but rather too be moued with Godly zeale to condemne such as deserue it yit notwithstanding we must not reiect the weakelings as though they were vtter reprobates or castawayes but labour too winne them too our God according as wee haue seene
assuring our selues that if Gods sonne had not come downe vntoo vs there had bin no meane for vs too haue come vntoo God his father For besyds that wee bee plundged heere in myre and haue nothings in vs but vtter frayltie it is certeyne that we beare as good as a hell about vs bycause the diuell is not without cause called the prince of this world So then seeing wee bee vnder the tyrannie of Satan and of sinne how could wee mount vpward if Iesus Christ drew vs not But first it behoued Christ too come downe hither And therby are wee taught to woorship our Lord Iesus Christ alwayes in the person which he hath taken of the mediatour and wheras the vnbeleuers and vnholie folk take occasion too despyze him bycause he was crucifyed let vs honour him still as he deserueth For wheras his greatnesse and maiestie were after a sort darkened for a tyme that was too giue the greater beautie too his mercy and louing kindnesse which selfsame woord S. Paule vseth when he purposeth too expresse well what earnestnesse of mynd and care God had too raunsome vs from the dungeons of death And so yee see in effect what we haue too consider vppon the Apostles woords where he sayth that Iesus Christ was so abaced And wheras he addeth that he went vp aboue all the heauens I haue told you alredye in one woord that it is all one as if he ment too exempt him from the aray of creatures knowing that as now hee is not subiect too any chaunge And for the same cause is it sayd in the sixt too the Romans that he suffered once in dying for our sinnes but yit for all that dyed not for euer bycause he is entred into the lyfe of God that is to say he is made parttaker of the immortall glorie so as wee haue iust cause to cast downe our eyes And bycause wee conceyue not this so hygh souereintie which was giuen him let vs honour it seing that euen the Angels of heauen do beare vs companie therin For it is not for nought sayd in the Psalm that all the Angels of God worshipped him when he shewed him self too the world which text the Apostle also applyeth to his person in the first chapter too the Hebrews Herewithall let vs mark that although Iesus Christ be not shet vp in anie place certayne yit he ceasseth not too keepe still the trew nature of his bodie For the Papists haue imagined that although he bee in heauen yit he is euerywhere else as well as there yea and therwithall they haue their speculations too shewe how it is no inconuenience at all that God should haue his beeing aboue and therewithall also bee beneathe â—eere with vs And theruppon they imagin themselues too haue the bodie of Iesus Christ in Almbrye by reason whereof they beare it abrode in the streates and cause all men too woorship it and yit in the meane whyle men knowe it is but a morsell of bread Yis say they it is god But that is an vtter adâ—ichilating of the trwe nature of our Lord Iesus christ In defence therof they alledge that if it had the propertie of a bodie it must needs bee in one place certeine But aboue the heaueus there is no place too speake after the maner of the philoâ—ophers it is sayd that Iesus Christ is there ergo say they his bodie hath not the properties of a bodie Yis and wee knowe that the Angels haue no bodies and yit are they not euerywhere for they be faine to go whether soeuer God appointeth them Now seeing that the Angels are not tyed too any place notwithstanding that their essence is not infinite but comprehended within a certeine measure though they haue no proportion of members why should not Iesus Christ bee aboue all the elements of this world yea and aboue all the heauens and yit not ceasse too bee very man Not that he can dye anie more or bee subiect too anie of our passions and infirmities as hee was heertoofore when he listed too bee conuersant in the world for as now he is quyte rid of all those things but that howsoeuer the cace stand he holdeth stil his trewe nature of man And although he bee aboue the heauens yit let vs assure our selues that that distance hindereth not his preseâ—tnesse with vs and in vs As how Wee must mark what hath bin touched afore It is sayd that he filleth all things yea but that is with the power of his spirit Yee see then that the filling wherof Saint Paule speaketh is that wee should haue our fill of the benefyts of our Lord Iesus Christ and that when wee bee graffed intoo his bodie and made one with him by beleef of the Gospell then may we assure our selues that he is the fountayne which neuer dryeth nor can neuer bee emptyed with drawing and that in him wee haue all varietie of good thinges and all perfection Now then if Saint Paule had ment as the papists haue forged and as is maynteyned now adayes of manie ignorant and wilfull persons namely that Iesus Christ filleth all things with his humane nature surely hee would not haue forgotten it but he letteth it alone as an absurditie Wherfore let vs mark well the the twoo sayings that are set downe heere that is too wit on the one syde that Iesus Christ is gone vp aboue all the heauens and yit notwithstanding that he ceasseth not too fyll all things It is sayd that he is gone vp aboue the heauens euen to the end that we should not be tyed too this world and too our fleshly fancies when we intend too resort too Iesus Christ but that wee should lift vp our mynds on hygh and seeke him there by fayth Insomuch that when the holie scripture sayeth that God is in heauen it intendeth not too assigne him some peculiar place The respect is farre differing and altoogither vnlyke betweene God in his spirituall essence and Iesus Christ in respect of the bodie and humane nature which he tooke of vs For when we speake of God we must alwayes lay this ground that he hath an infinite essence which filleth al things so that heauen is as his royal throne the earth is his footestoole Not that he hath any feete nor any seate to sit on but it serues to shewe that there is no distance so farre or wyde that can conteyne the maiestie of God which is infinite as I sayd That is a thing which wee must beare in mynd when God is spoken of vntoo vs And why then is it sayd that God is aboue al the heauens and why dooth Saint Paul speake after the same maner here of Iesus Christ It is bycause that wee bee dull and earthly that if God should not tell vs that he hath his temple palace in heauen we would tye him too euery pyller to euery stone too euery waterspring too euery tree too bee short too
and states doo tend and whertoo they ought too referre themselues namely that euery man looke too imploy him self in some thing wherby he may doo good And for the same cause are wee lykened too the members of a bodie Now then as who should say that the hand should imploy it self too the delyghting of some other member which notwithstanding should receyue harme by it By that meanes all the bodie should go too destructiō So thē in asmuch as we must alwayes haue before our eyes that in what calling soeuer wee liue God must go before vs as if hee called vs too him and wee followe the way that he sheweth vs by his woord surely he will neuer allow of any trade or occupation which is not beehooffull and seruisable too the whole common welth and redownding also too the profit of all men Therfore if a man vse a trade or occupation which is too no purpose but to breede offences or too bee sotte men in their delicate delyghts and too marre them vtterly or else too set out pomp excessyuely as though men purposed euen in despyte of nature too make hauocke of the good things that God hath giuen vs it is certeyne that all those thinges are without the compasse of godly vocations or callings and that God dooth vtterly disallow them Thou mayst well say I haue trauelled in this or that yea but thou hast serued the diuell For lyke as the diuell hath his Martyrs so hath he also his seruantes Wee see how such as are gyuen too superstition doo martir themselues without end or ceassing are as yee would say starke mad vpon them and as good as out of their wits And oftentimes the scripture also vseth the same comparisons too shew how the diuell casteth men quite out of their boundes when he once possesseth them Yee see then that many men torment themselues without reason yea but yit are they the diuels martirs Lykewise there are a great number that shall haue taken much paine in some trade or occupation too get their liuing yit if a man looke too what purpose it serueth he shall fynd it to be nothing but infection filthinesse that it serueth but to nurrish pride and superfluitie To be short it is an open prouoking of God and a wasting and misspending of the things that God hath giuē with commaundement to vse them soberly stayedly No maruell therfore though S. Paule haue set downe this distinction And therfore let euery mā looke diligently to himselfe and when fathers are mynded too set theyr children too any trade or occupation let them not looke as the common custome is which may bee most gaynefull but let them match these twoo thinges toogither namely when they haue considered by what trade their sonne may best get his liuing and prouyde for himselfe and his household when he commeth too bee maryed therwith let him also looke that he serue his neyghbours turnes and that the vse of his craft or mysterie may redounde too the common profyte of all men The thing then which fathers must haue respect vntoo in setting their children too trades and occupations is not too bee forepossessed wyth regard how they may most gayne but howe they may alwayes bee hylde in order that they swarue not one way nor other For when our lustes do◠so carry vs away that wee can no sooner spye a little gayne but wee bee by and by snatching at it it is all one as if wee shooke handes with Satan yea and these thinges become as hayted hookes that he casteth for vs. And lyke as a hungry fishe will soone bee taken and the foode that she raught at costeth hir full deere so fareth it with these intycementes of Satan When men haue no further forecast but thus ho such a man gayned well by such a trade and great profit may bee made of it he steppeth too it at al aduenture and neuer makes bones at it too scan or consider whether it bee ryght or wrong but as I sayde afore is choked or euer he come too that consideration So much the more therefore dooth it stand vs on hand too marke well what Saint Paule sayeth heere namely that when men bee desyrous too get their lyuing they must bethinke themselues aduyzedly and not beare with themselues in dooyng of things bycause they be customably doone of others and no fault found with them among men but consider that they haue too doo with God and that it is he before whom wee must make our account Agein let vs haue good eye too the thing that is told vs heere that is too say too the succoring of the needie For Saint Paule intended too warne vs in one woord that our Lord in setting poore folkes before vs intendeth too trye what wee bee namely whether there bee kyndnesse in vs or whether wee bee cruell lyke wyld beastes And it is a thing also that ought too moue vs too compassion And for the same cause when the Scripture speaketh of dooing almesse besydes that it vseth the woord mercie it sayeth also that our bowels ought to be moued when we see our brethren in neede Yee see then that the syght of our neyghbours necessities ought too prouoke vs too liberalitie and too releeue them Let vs not tary till they cry out for hunger nor tyll wee bee inforced nor tyll shame compell vs but let euery of vs thinke hath this man neede Hath God se◠him before mee Hath he made mee too knowe it It is ynough For it is euen as much as if he summoned mee and sent me his Receyuers or Rent-gatherers too take vp his reuenewes Lyke as they that haue Reuenewes and Rentes send their men to demaund them and gather them vp so our Lord requyreth of vs that wee should pay him his tributes that is too say the homage money that wee owe him in acknowledgment that the things which wee possesse come from him and euen of his meere free gift He sendeth vs nother Shreefes nor Serieantes but the poore and that ought too suffyze vs for they bee his trew receyuers and that is too the ende we should not be looth to giue them The cause why their necessitie is set before our eyes is too the end wee should bee touched with pitie and compassion and theruppon bee inclyned too doo good So then let vs marke that the summe of the things heere spoken is first that wee should forsake all manner of trades too lyue by which are not agreeing too Gods woord assuring our selues that wee shall alwayes bee taken for theeues before him if wee vse any wicked trades and that although wee haue good assurance that our calling is good and lawfull yit must wee vse it in such wyse as there bee not any rauening craft or deceyt in it Marke that for one poynt Agein let vs vnderstand that there is no excuce for vs before God insomuch that although wee alledge famine pouertie or necessitie all that
dayly accordingly as it is not without cause that he teacheth vs too aske forgiuenesse of our sinnes And so yee see how that saying is too bee vnderstoode Now furthermore S. Paul addeth as wee haue seen alredy to the Galathians that couetous folkes are Idolaters Truely this matter were well woorthy too bee discoursed more at length and there is nothing spoken of it which may not bee spoken agein Howbeeit forasmuch as in handling the Epistle too the Galathians I declared there why S. Paule calleth Couetous folkes Idolaters it shall suffyze too touche the pith of the matter in fewe woordes For as touching other vyces they doo in deede make vs too forget god What are the inordinate lustes of our fleshe euerychone of them but Idols for euery man is haryed away after the things that he desyreth so as he setteth all his hart and mynd vppon them and forgetteth god Therefore it may well bee sayd that all wicked lustes are Idols that impeache the maiestie of God and prouoke vs too stryue ageinst him yea and too shake of his yoke and too betake our selues vntoo Satan Neuerthelesse Couetousnesse is iustly called Idolatry bycause it is certeyne that when a man dooth once giue himselfe theruntoo he â—etteth his whole felicitie therin He is not lyke a Gluâ—ton who hath some remorse and shame of his naughtinesse nor lyke a drunkard a whoremoonger or a blasphemer For there is yit some shamefastenesse in them And why Bycause they cannot so blynd men but that they wyll speake shame of them for it And although the whole world clapped their handes at them and knew no whit of their leaudnesse yit shall they themselues bee inforced too haue some hartbyting Yee see then that all such as offend God any other way whatsoeuer it bee shall yit bee hild in awe by some feare and haue some remnant of discretion left in them too say I doo amisse and how much so euer they soothe themselues and fall a sleepe yea and euen vtterly harden themselues yit shall they bee compelled too feele some pricking within But the couetous man dooth so reioyce in his doyngs that he thinkes not himself faultie nother before God nor before man but which more is gloryeth in his wickednesse For when he hath fleeced one and robbed another of his goods and deceyued one and snared or intrapped another theruppon when he casteth vp his account he will say Blissed bee God that hath prospered mee so well Insomuch that yee shal heare the greatest Cousiners in the world say thanked be God I haue made a good hand too day I haue sped well this moneth I haue gone well foreward this yeere And yit for all that if they enter intoo their owne hartes and sift them throughly they shall fynd there that al was but theeuerie extortion craft and deceyt Howbeeit the diuell hath so stopped their eyes that they haue no more discretion nor conscience to say this is euill done Forsomuch then as couetous folke are at that poynt that they haue no more feare of God too stay them and holde them backe therefore are they termed Idolaters But this is not all the mischiefe there is yit a woorse poynt which is that they set all their felicitie in their riches and doo so forget themselues as they thinke there can no harme happen too them wherthrough they bee puffed vp with such pryde that they thrust God a hundred leagues of from them as the prouerb sayeth And therfore it is not for nought that Saint Paule exhorteth the riche men of this world not too trust too their goods nor too exalt themselues for them He sayeth that purposely bycause they haue so greate opinion of their riches that they feare not God but rather vtterly forget him Yee see then that the Couetous folk abuze their riches by setting their whole hart vppon them which notwithstanding is forbidden them by the prophet in the Psalme and by weltring in such wyse in them that too their owne seeming they haue their Paradyse heere alreadye And therefore this cursed disposition and insaciable luste of Couetousnesse which maketh all men both drunken and blynd is iustly named Idalatrie and lykewyse all the roote of all euill bycause the couetous man seekes alwayes his owne auayles and whether it bee by hooke or by crooke by murther or by treason by periurie or by poysoning or by whatsoeuer meane else all is one too him so he may compasse his desyre Thence spring so many trubbles and contentions and so much bludshed through the world that some are poysoned and othersome haue their throts cut there is none other cause but this insatiable gripplenesse of couetousnesse Trew it is that Ambition and whoredome and such other lyke vyces drawe a sort of foule inconueniences after them but yit dooth not that discharge the couetous sort from being atteynted with the same So then let vs mark well that S Paule speaking of Couetousnesse doth iustly say that it doth so subdew vs too Satan as it maketh vs too forget God and make vs so brutish as wee stand no more in feare of God ne haue any remorse of conscience and so puffe vs vp with pryde as God seemeth to be nothing with vs but wee yeeld the honor of the liuing God vnto our gold siluer riches And that is so rank treason that there is good cause why we bee made too abhorre it here as wee see by that which the holy Ghost speaketh of it by the mouth of the Apostle Now let vs fall downe before the maiestie of our good God with acknowledgment of our faults praying him too make vs feele them with trew repentance that being greeued and hartily sorie for them wee may so sorrow for our offending of him and for our straying from the way of saluation as wee may seeke nothing but too dedicate our selues wholly vntoo him that he may dayly cut of whatsoeuer corruption is in vs and make vs forsake the world as the end whertoo wee were redeemed and clenzed by the blud of our Lord Iesus Christ and in the meane whyle voutsafe too beare with our infirmities and too rid vs of them continually more and more vntill hee haue taken vs out of this world to ioyne vs to himself in all ryghtuousnesse and holinesse That it may please him too graunt this grace not only too vs but also too all people and nations of the earth c. The .xxxv. Sermon which is the third vppon the fifth Chapter 8. For yee vvere sometyme darknesse but novv are yee lyght in the Lord walke yee as children of the lyght 9. For the fruite of the spirit consisteth in all goodnesse and rightuousnesse and truth 10. Trying what is acceptable too the Lord. 11. And haue not too doo with the fruitlesse woorks of darknesse but rather euen rebuke them WEe knowe how hard a matter it is too reclayme men from euill custome when they bee once inhardened vntoo it For the
cheerly hart Now what is too bee sayd of hyred seruants which may warne themselues away and haue their wages payd them when they haue serued out their yeere and are vsed and treated much more gently and liberally than those poore slaues were For they were fayne too labour euery one in his trade and craft they earned their bread they drunk water many a tyme scarce their fill and they were shet vp in Cabanes where they were inforced too doo their taskes Then if Seruaâ—tes now adayeâ— can not stoope so lowe as too beare the state that God hath layd vppon their backes it is certein that they be too-too vnexcuzable As much is to be sayd of subiectes towardes their Magistrates Therfore inasmuch as we see that our Lord spareth vs wee bee so much the more bound too the subiection which S. Paule speakes of heere Furthermore wee haue too wey yit agein the woordes where he speaketh of franke and free harted willingnesse For it is impossible for vs too fynd any tast or sauour in our state or calling of what sorte so euer it bee except wee knowe it bee for our benefyte and welfare For we can reape no great profit of the seruing of Creatures Wee must therefore resort alwayes too our God and ame at this marke namely that seeyng he hath bin so good and gracious too vs as too set vs in this world and too maynteyne vs heere and too shewe himselfe so good a father towardes vs that all that euer wee haue dooth come of him wee must shewe the reuerence which wee beare too his maiestie and labour too please him in such wyse as wee sticke not too bee subiect too men nor take it in greefe or in scorne So shall our state bee greatly sweetened when wee know that God accepteth it in good woorth at our handes And that also is the cause why he setteth these things as one ageinst another not too shewe any contrarietie but rather too accord them toogither For he sayeth that wee must serue God on the behalfe of our maysters with all willingnesse and afterwarde setteth downe Gods will on the other syde Then is it a very good melodie which answereth very well that wee should know how it is Gods wyll that seruantes should obey their maysters And this will of Gods must dispatch all obiections that myght hinder vs or stop vs When the diuell tempteth vs too thinke any thing straunge that is commaunded vs he intyceth vs too our destruction Now then let vs take Gods wyll as our souereine welfare and perfect happinesse assuring our selues that howsoeuer wee bee handled at his hand yit he loueth vs styll and hath an eye too that which is good for vs Let that serue for one poynt And if wee haue such perswasion well rooted in our hartes it is certein that this willingnesse which S. Paule speaketh of will follow with it so as wee shall fynde no lothnesse in our selues too grudge ageinst it as wee see they doo which are inforced to doo things ageinst their wils for they grunt at it and although they dare not bee aknowen of it yit their hartes are fell and there is nothing but rancor in them Therefore Saint Paule setteth downe willingnesse that is too say that wee should doo all thinges with a good will and freely And so shall we make our state leeâ—some and pleasant For as for them that doo nothing but by force and constreynt they cannot eschew the necessitie of obeying and yit in the meane whyle they bee tormenters too themselues and woorke themselues more spyte then they could receyue by all the sorrowes that they can alledge For when wee bee handled roughly by our maysters superiors and Magistrates yit if wee bee sure that God accepteth our seruice it asswageth all the greef that wee can conceyue so that when wee haue doone our dewtie wee take our repaste with praysing of God wee take our rest as a releefe that he giueth vs for our infirmities and besydes this wee wyll euer haue an eye too the heauenly lyfe and take corage at it too walke on though wee haue neuer so many stoppes Yee see then that Gods children shall alwayes make a hundred tymes better market when they doo their dewtie in seruing God freely than they that go too it as though nyne men hild them as they say and discharge it very coldly with grudging and repyning Furthermore let vs marke that Saint Paule heere bringeth vs three tymes backe vntoo God and too our Lord Iesus Christ and that is too rid vs of this imagination which wee myght conceyue that if other men misbehaue themselues towardes vs the bond is broken too vs and therefore that wee may exempt our selues from subiection if wee can As for example if a seruant haue a mayster that is too rigorous and froward he thinkes with himselfe why What doo I And so seruantes thinke themselues halfe quit if their maisters performe not their dewties towardes them But S. Paule declareth expressely that although maysters be so cruell as they doo by no meanes spare such as are vnder their hand yit is not their superioritie diminished therby Trew it is that in respect of themselues such maisters are vnwoorthie too haue authoritie as wee shall see hereafter But yit for all that he that is the inferiour must holde himselfe styll vnder the yoke bycause he sees that God hath so ordeyned it That is the effect of the thing which wee haue too beare in mynd And on the other syde Saint Paul forgetteth not seruants that he should not procure them their right and that which belongeth too them For he commaundeth maysters too doo the lyke too them not as maâ—e and matelyke as they say but so as maisters consider that although though the ciuill lawes lay the brydle looce in their necks yit dooth not God graunt them leaue too doo what they list but speaketh as well for the one as for the other which thing wee must beare well in mynd Now for the maysters he giueth this rule namely that they must looke well about them how they rule bycause they haue a common mayster in heauen who accepteth no persons As touching Seruants he sayeth my freends though yee haue not such recompence in this worlde as yee would desyre let it suffyze you that God accounteth you not as slaues It is trewe that yee bee despyzed too the worldwarde but you haue your inheritaunce in heauen and our Lord accepteth your seruis and yee shall haue your reward payd you as well as if yee were Kinges and Princes That is the thing which wee haue too remember heere In deede the tyme will not serue for the whole discourse of it but yit wee see that first Saint Paule ment not too currye fauor with the greate and riche sort by maynteyning their ryght ageinst their slaues also that he laboreth on the other syde too bring those too lowelinesse and meeknesse which otherwyse myght haue aduaunced
would not otherwyse agree But heere by the way a man myght aske a question For Saint Paule prayeth not God too giue fayth too the faythlesse and charitie too them that are fleshly but vntoo the brethren that is too say too the bodie of the Church Now if they be of the Church they bee Gods children alredye they bee begotten agein by the holie Ghoste and by that meane they haue both fayth and charitie But herin Saint Paule sheweth vs that it is not ynough for that God begin fayth in vs vnlesse he continew in it too the end and that lyke as wee call fayth the gift of God so must he also make it too growe and increace day by day And that is it which is ment by this saying that it is giuen vntoo vs not only too beleeue in Iesus Christ but also too suffer for him Therfore Gods giuing of fayth vntoo vs is not in such wyse as that he dooth but only prepare vs that wee myght beleeue the Gospell if we listed and that afterward we should bring a consent of our owne go foreward of our selues by our own power No but when God hath once dispozed vs too beleeue he must also giue vs such an affection as may touche vs too the quicke and afterward driue vs forewarde and giue vs abilitie too perseuer so as we may profit go foreward be confirmed euen to the end That is the cause why S. Paule speaking heere of the faythfull which were brought alredie intoo the good way and to whom the grace of God was manifested sayeth neuerthelesse that God must bee fayne too further them giue them the gift to hold out euen by growing more and more as wel in fayth as in loue And therby we haue warning to pray God to increase strengthen our fayth and to inflame vs with charitie and therwithall to make vs knowe our imperfections so as although wee see a number that come not neere vs yit wee conceyue not any pryde too stand in our owne conceits as though wee were come too fayth already Wherefore let vs assure our selues that we be but in our way as long as we bee in this worlde and therefore let vs inforce our selues foreward For what perfection of fayth so euer wee can fynd among men it is certeyne that God will fynd much amisse in it and how farre foreward soeuer wee bee and how well so euer wee haue profited in charitie a man shall come farre short of fynding that any of vs hath forgotten him self and thrust couetousnesse and ambition vnder foote with all other things that may 〈◊〉 vs froÌ„ seeking the benefyte of our neyghbour and the imploying of our selues too doo them seruis Sith it is so let vs learne as I sayd too knowe our owne imperfections in such wyse as wee may mislyke of our selues for them and bee induced therby too doo better than wee haue done hithertoo And although men prayse and commend vs yit let vs learne too confesse with all humblenesse and meeknesse that wee bee yit farre short of atteyning too our mark Now hereuppon Saint Paule addeth agein Grace bee too all them that loue our Lord Iesus Christ vncorruptly Wherin he sheweth who bee the brethren that â—e 〈◊〉 of euen now Not all they that professe themselues too liue after the Gospel but such as loue our Lord Iesus Christ yea sayth he with such soundnesse as it bee not an affection that corrupteth and banisheth away out of hand And not without cause is this sayd For wee see how fewe there are which loue Iesus Christ ryghtly and soundly The multitude of them that pretend too holdwith the Godspell is greate ynough but what a number are there which renounce God in their works when they haue confessed him so in their words Agein if a man examin them narrowly which haue yit some good tokens and liue orderly ynough and without blame so as it myght bee sayd that there is no hipocrisie in them he shall see them ouershoote themselues in the turning of a hand As for example wee see how the persecutions now adayes discouer such as haue not a lyuely roote and so doo temptations lykewyse insomuch that they which haue liued in good reputation doo afterward turâ—e asyde and go astray And what is the cause therof Some new blocke that Satan casteth in their way or some other stumbling stocke too make them turne out of the good way Therfore when all is throughly reckened a man shall fynd verye fewe that loue Iesus Christ vncorruptly that is too say which haue at rew stedfastnesse or stoutnesse so as if they bee tempted eyther with feare of death or with pouertie yit notwithstanding they aâ—ter not but continew stil in theyr calling shew that the holie Ghost reigneth so in them as he possesseth the bottomes of their harts euen vntill they bee quyte rid of all the imperfections of their flesh No dout but the perfectest haue store of them And lyke as it may well bee that a tree shall seeme vtterly withered as farre as can be discerned outwardly by his braunches yit if the roote continue still in his force the tree shal be safe so that although some superfluous boughes be cut of yit will he spring againe and it will appeere playnly that it was still alyue within euen so wee from day to day cut of the corrputions of our flesh which are yit in vs vntil wee bee come too the fulnesse of the incomprehensible perfection wheruntooo wee labour as now too atteyne Now let vs fall downe before the maiestie of our good God with acknowledgment of our faults praying him too voutsafe too open our eyes more and more that wee may consider the infirmities and vyces that are in vs yea and those also vntoo which wee should bee giuen if God had not deliuered vs from them and should not drawe vs away from them day by day And theruppon let vs moorne before him acknowledging our selues too bee wretched offenders that are well woorthie too bee condemned if he pitied vs not And let vs so profit in his woord as it may bee too the amendment of the things that are yit amisse in vs and for the bringing therof too passe let vs call vppon the grace of his holie spirit bycause wee knowe how needfull it is for vs in respect of the rechlesnesse yea or rather rebelliousnesse that is in vs And yit for all that let vs not ceasse too go on still too the heauenly perfection wheruntoo he calleth vs That it may please him to graunâ— this grace not only too vs but also too all people and nations of the earth c. FINIS All glorie honor and prayse bee alonly vntoo God and too our Lord Iesus Christ. Amen â— Tim. 1. 9. 1. Cor. 6. 20. 1. Tim. 1. 5. 1. Pet. 1. 21. 22. 23. 1. Cor. 6. 9. 10. 2 â–ª Thâ—â—â— â–ª â— 8. Titus 1. 16. Hâ—br 5. 12. 13 â–ª 1. Cor. 3. 1. â—
hauing borne out the brunt of all wyndes and weathers continueth vnblowen downe through the violence of tempests haue shaken off all the leaues broken off some braunches sliuered dyuers bowghes riuen the bark yea and inforced the top of it too stoope now and then too the ground euen so that fayth or beleefe is too bee counted stedfast and well settled which continueth vnuanquished too the end though in the meane time it haue bin neuer so sore shaken and battered with the assaultes of temptations aduersities and crosses both of body and mynd They therfore which haue atteyned to this grounded growth in Iesus Christ may safely and comfortably deale with the doctrine of Election and Predestination without guyde such may haue neede of exhortation admonition warning and incoragement by reason of the naturall fraytlie which alwayes followeth and oftentimes ouertaketh eueÌ„ the strongest but not of instruction otherwise than by the woord it selfe for as sayeth S. Iohn the inward anoynting that is to wit the inlightening of the holy Ghost teacheth them all things But as for the other sort which are yit but as new borne infantes in Christ whether it bee in respect of â—yme or in respect of knowledge or in respect of both forasmuch as this doctrine is of such nature as it cannot bee learned by any preceptes or perswasions of wisdome vntill the knâ—wledge and loue of God in Iesus Christ be first well felt and throughly digested by fayth in the bowels of mens hartes they haue neede too bee both cherished and trayned foorth by degrees and as it were by parcelmeale too the right conceyuing and vnderstanding of so great a mysterie For although Gods free Election and Predestination according too the purpose of his owne good will euen before all time bee in very deede the first cause and onely originall welspring of our saluation or endlesse welfare and of all the things that further or accompanie the same yit is it not the first poynt in doctrine wherby too bring men to saluation nor the first Loadestarre that men must looke at as soone as they bee entered intoo the way of saluation Which thing appeereth sufficiently by the continuall order of teaching vsed throughout the whole holy scripture where both the Prophets and Apostles and Christ himselfe doo alwayes begin the ministration of saluation at the preaching of repentance and so proceeding too fayth and free forgiuenesse of sinnes too newnesse of lyfe and the right vse of Sacramentes too the rizing agein of the dead and the euerlasting iudgment doo finally deliuer foorth the doctrine of Election and Predestination as a sheeld ageinst all assaultes to make meâ— perseuer and hold out to the end in the way of saluation through all aduersities tormentes and temptations as shall appeare more plainly hereafter This doctrine then is as yee would say the roofe of Christianirie which beyng orderly substancially and workemanly reered vppon the rest of the building is as a couering and safegard too the whole defending it froÌ„ all iniuries anoyances of wynd weather and giuing it continuance with perpetuitie so that whatsoeuer is added afterward may well make too the adorning and beautifying of it but not to the safetie and strength of it â–ª And therefore if it bee set vppon a false or ouerfeeble foundation or while the building is yit greene and vnperfected bâ—fore the stones bee well clozed settled and dry the weyght of it beareth downe the whole house to the ground to the great losse and but if the more grace of God bee too the vtter and vnrecouerable vndoyng both of the buylder and of the building What then will some man say Is it not too bee taught Is it not to bee learned Yis verily and that with all earnestnesse and indeuer of mynd howbeeit not at al aduenture not in haste not rashly not presumptuously but with singular circumspection reuerence warenesse and humilitie as al the godly haue vsed to doo least whyle wee take vppon vs too swim without a bladder before wee haue learned too beare our bodyes vppon the water wee bee caryed away with the violence of the streame or sink for fayntnesse ere wee can recouer too land agein or least which worse is whyle wee bee ouercurious in medling with the secretes of Gods Maiestie wee bee ouerwhelmed of his glory How then may wee wade safely in it too our benefite Euen by seeking of our selues in Iesus Christ. Let vs see if wee can fynd our selues there For the scripture assureth vs that there is no saluation but onely in Christ Iesus nor no damnation to them that are in him Now therefore like as too knowe the originall cause of our death and damnation wee must not raundge beyond the fall of our first father Adam bycause that by him sinne entered into the world and by sinne death so to fynd our recouerie and saluation wee must not seeke elswhere than in Iesus Christ bycause he is ordeyned to bee the onely propitiation and attonement for our sinnes and there is not any other name that is to say any other person or meane giuen vs wherby to bee saued than the onely name of Iesus For he is the way the the truth and the lyfe He is the lyght of the world He is the resurrection and the lyfe God is in him reconcyling the world vnto himselfe In him dwelleth the whole fulnesse of the Godhead bodily God hath made him our Wisedome Rightuousnesse Holinesse and Redemption And he through his once offering vp of himselfe vppon the Crosse hath perfected them for euer which are to bee sanctifyed and is become the author of euerlasting saluation too as many as obey him Inasmuch then as Iesus Christ is both God and man and hath all power both in heauen and earth and all knees must bow before him whosoeuer seeketh saluation out of Iesus Christ dooth but wander away after his owne deceytfull imaginations neuer to fynd the thing that he seeketh bycause that as sayeth Saint Iohn he that hath not the sonne hath not the father and he that hath not the father is a straunger too the couenauntes and promises of saluation without hope and without God in the world and so consequently in stead of the substance he ketcheth but a shadowe or a dreame or rather nothing at all Nay rather he ketcheth euerlasting damnation according to this saying He that beleeueth not in the sonne shall not see light but the wrath of God abydeth vppon him And agein this is damnation that is to say the cause of damnation that wheras light is come into the world which lyght is Christ men haue loued darknesse better than lyght that is to say they haue loued the blynd imaginations and inuentions of their owne ignorant mynds better than the lightsome truth of Christes Gospell Wherefore putting away all flatterie and soothing of our selues and taking to vs
when we consider that he calleth himselfe the father of him that is our head wee knowe that he also must needs auow vs for his children bycause he hath bought vs. Furthermore although S. Paule doo set downe heere but the one woord of Spirituall blissinges yit notwithstanding he sheweth that God hath shewed himselfe bountifull towardes vs mo wayes than one And therof he will make a more large declaration hereafter by laying foorth the benefites particularly which wee obteyne by the Gospell For all this chapter is full of them But howsoeuer the eace standeth yit dooth he giue vs too vnderstand in this streyne that Gods giuing of his gracious gyfts vnto vs is not by patches and parcells and that his making of vs too taste them is not with a wet finger and away as they say but that he hath giuen vs them so diuersly and fully that wee haue cause too magnifie him in all respectes Therfore let vs vnderstand that seyng that Iesus Christ is so giuen vntoo vs in him wee obteyne all that is auaylable too our saluation and too make vs happie according also as Paule speaketh of it in the eyght to the Romanes For if the onely sonne bee giuen vntoo vs how should not all the benefites which he hath in him bee communicated too vs with him and by his meanes But howsoeuer wee fare let vs learne too fauour Gods spirituall giftes in such wise as all our wittes may bee gathered home to make much of them And for the bringing therof too passe let vs beware that wee haue not our myndes too much wedded too the world For the verie cause that draweth vs away so as we perceyue not the hundredth part of the good that God hath doone vs nor can apply his benefites too our profit is our owne vanitie bycause euery of vs begulleth himselfe with his owne fond and wandering lustes Therfore let vs learne too shake off the things that stop vs from comming too our Lord Iesus Christ. And although our naughtie nature prouoke vs too seeke the transitorie things of this world yit let vs doo our indeuer to withdrawe from them so as wee may yeeld our selues with a free hart vntoo God and bee earnestly mynded too obey him and too giue our selves wholly vntoo him for so is it his will too haue vs ioyned vnto him This is the thing which wee haue too marke vppon S. Paule when hauing spoken of the spirituall blissings he addeth immediatly in heauenly places or thinges whereby he ment too shewe that wee bee not 〈…〉 receiue the gracious giftes which are communicated too vs in 〈…〉 Iesus Christ and which God would haue vs too possesse till 〈…〉 howe there is not any thing in this world that ought too 〈…〉 Wherefore when wee once knowe that wee bee not 〈…〉 and made too dwell alwayes in this world but that wee must 〈…〉 as wayfarers in it and that our euerlasting heritage and 〈…〉 in heauen let vs thereuppon make thitherwarde and 〈◊〉 our selues too it more and more And although wee bee feeble 〈◊〉 not faynt but plucke vp a good hart and pray God too giue 〈◊〉 Moreouer yee see that the cause why S. Paule setteth downe 〈◊〉 Blissings is too doo vs too wit that wheras the diuell 〈…〉 any traynes too thrust out of the way God will prouide 〈…〉 them all And why For he hath such store of blissings that he 〈…〉 and destroy all that euer may bee ageinst our 〈…〉 But now let vs fall downe before the maiestie of our good God 〈…〉 of our faultes praying him to touche vs more 〈…〉 with them that wee may bee brought to trew repentance so 〈…〉 may condemne our selues and seeke to our Lord Iesus Christ 〈…〉 that wee want and that not for one day or at a brayd but 〈…〉 and stedfastly too our lyues end and that whatsoeuer befall vs 〈…〉 alwayes assure our selues that we haue cause too praise our 〈…〉 and that if wee be poore and miserable in this world the 〈…〉 is ynough too quiet vs to sweeten all our afflictions and 〈◊〉 and too giue vs such contentation as wee may neuerthelesse 〈◊〉 mouthes open too blisse God for shewing himselfe so kynd 〈◊〉 and liberall towards vs as euen too adopt vs too his children 〈…〉 shewe vs that the heritage which hath bin purchaced for vs by 〈…〉 of his only sonne is redie for vs and wee can not misse of it 〈…〉 go too it with trew and inuincible constancie of fayth That it 〈…〉 please him too graunt this grace not only too vs but also too all 〈…〉 c. ¶ The second Sermon vppon the first Chapter 3. Blissed bee the God and father of our Lord Iesus Christ which hath blissed vs with all spirituall blissing in heauenly things in Christ 4. According too his choozing of vs in him before the foundation of the world too the end wee should bee holy and vnblamable before him in charitie WEe haue seene heeretofore how S. Paule exhorted vs too praise and blisse God bycause he hath blissed vs and that not after an earthly maner but after a spirituall maner too the end wee should learne too holde our selues contented with Gods shewing of his fatherly goodnesse and loue towards vs in opening the gate of the kingdome of heauen vnto vs by hope in so much that although wee bee subiect too much miserie in this world yit it is good reason that wee should content our selues with Gods choozing of vs after that fashion and with his calling of vs too him according as it is witnessed too vs by the Gospell that he is our father namely in as much as he hath knit vs too our Lord Iesus Christ as members too their head And now S. Paule bringeth vs too the originall welspring or rather too the principall cause thaâ— caused God too take vs into his fauour For it is not ynough that God hath vttered the â—reasures of his goodnesse and mercy vppon vs too drawe vs too the hope of the heauenly lyfe by the Gospell and yit is that very much For had not S. Paule added that which wee see presently it myght haue bin 〈◊〉 that Gods grace is common too al men and that he offereth it too all without exception and consequenâ—ly that it is in euery mans 〈…〉 too receyue it through his owne freewill by meanes whereof theâ—e should bee some deseruing in vs For if there were no 〈…〉 men but that some receyue Gods grace and 〈…〉 what myght bee sayd but that God hath shewed 〈…〉 to all mankynd But they that are parttakers of the 〈…〉 Lord Iesus Christ atteyne too it by fayth And so yee see what might bee deemed of it But S. Paule too exclude all deseruing 〈◊〉 behalfe and too shew that all commeth of Gods onely free 〈◊〉 goodnesse sayth that he hath blissed vs according too his 〈◊〉 of vs aforehand As if he should say that too exalt Gods 〈…〉 as becommeth vs wee must looke vppon the
Paule spake that of the Lawe and the Prophets Therfore mee also may conclude that there is no superfluitie in the Gospell nor any thing which serueth not too good purpose and whereby wee may 〈◊〉 bee edifyed both in faith and in the feare of god But this doctrine 〈…〉 conteyned there and the holy Ghost speaketh it lowd and shirle 〈◊〉 Therefore they must needes bee Manichies which intend too nip and 〈…〉 the Gospell For looke what lyketh not them they did set it aside 〈…〉 forged a Gospell of diuerse peeces allowing nothing but that 〈◊〉 they themselues thought good of Now if such maner of 〈…〉 haue shewed a diuelish stubbornnesse ageinst God in separating 〈…〉 things which ought too go toogither in vnseparable bond then are they malicious and froward also which would now a dayes haue the doctrine of election kept in silence For they woulde ouerrule God if it were possible stop his mouth as oft as he vttereth any thing that lyketh not them Agein a man may euidently see their beastlynesse in that S. Paule had not a better proofe whereby too magnifie Gods goodnesse than this Then if there were none other reason yit were it better that the whole world should go too confuzion than that this doctrine should bee suppressed with silence For is it reason that God should set the infinite treasures of his mercies before our eyes and yit that they should not be spoken of but bee thrust vnder foote But there are yit twoo reasons mo which shewe that this doctrine is most needefull too bee preached and that wee reape so great profit by it as it had bin much better that wee had neuer bin borne than too bee ignorant of the thing that S. Paule sheweth heere For there are twoo thinges wherat wee must chiefly ame and whereuntoo it behoueth vs too apply all our wittes and indeuers and they bee the very summe of all the thinges which God teacheth vs by the holy scripture The one is the magnifying of God as he deserueth and the other is the assurednesse of our saluation that wee may call vppon him as our father with full libertie If wee haue not these twoo thinges wo woorth vs for there is nother fayth nor religion in vs Well may wee talke of God but it shal bee but a leazing As touching the first poynt I haue tolde you alreadie that Gods grace is not sufficiently knowen but by seâ—ting Gods election as it were before our eyes For put the cace that God drawe all men alyke and that such as intend too obteyne saluation must come of their owne free will and selfmouing if it be so then is it certeine that wee deserue too bee receyued at Gods hand and that he should handle euery man according too his worthinesse But wherin shall Gods goodnesse bee magnifyed Euen in this that he preuenteth vs of his owne mere free good wil and loueth vs neuerthelesse without fynding any thing eyther in vs or in our woorkes why he should loue vs If this bee trew then must there needes bee election so as God must take the one sort bycause he thinketh it good so to doo leaue the other Thus ye see it is a most assured point that Gods glory doth not appeere shyne foorth as were requisite except it be knowen that he sheddeth foorth his goodnesse and loue where it pleaseth him I sayd euen now that the preaching of his word is a singuler benefyte too vs And that is the cause why it is sayd so often in the Lawe 〈…〉 that God hath not delt so with any other nation as he 〈…〉 the linage of AbrahaÌ„ in that he voutsafâ—d too chooze adopt 〈…〉 the lawe was a sure record So then the children of 〈…〉 exhorted too prayse God bycause he had voâ—safed to gyue 〈…〉 law and in the meane whyle had let the poore â—entyles 〈…〉 folk that perteyned not too him at all But it is yit a farre 〈…〉 specialler priuiledge when he maketh vs too fare the better 〈…〉 woord For it is certeyne that our eares myght bee beaten 〈…〉 with the things that should bee told vs and wee bee neuer the 〈…〉 for it vntill God speake to vs by his holy spirit within vs Then 〈…〉 matter God sheweth a dubble grace The one is when he 〈…〉 vp men to preache the Gospell too vs for no man is meete 〈…〉 too doo it of himselfe Needes therefore must they bee of Gods 〈…〉 which doo call vs too him and offer vs the hope of saluation But yit for all that let vs marke well that wee cannot beleeue except 〈◊〉 himself too vs by his holy spirit and speake too our hartes 〈…〉 holy Ghost as well as he hath spoken too our eares by the 〈…〉 of man. And that is the cause why the Prophet Esay sayeth 〈…〉 beleeued our doctrine or too whom is the arme of the Lord 〈…〉 He sheweth that there is no fayth in the world till God haue 〈…〉 in mennes myndes and hartes by the power of his holy 〈…〉 And for the very same cause also dooth our Lord Iesus say that 〈…〉 commeth too him except he bee drawen by the father but 〈…〉 hath learned of my father sayeth he the same submitteth 〈…〉 mee Too be short wee see manifestly that God sheweth 〈…〉 too vs when he voutsafeth too inlyghten vs by his holy 〈◊〉 too the end wee should bee drawen too the fayth of his Gospell If the same were doone commonly and indifferently too all men yit 〈◊〉 wee haue cause too magnify god But now when wee see that 〈◊〉 are hardened and othersome vnconstant and that some go their 〈…〉 without taking any profit by the things that they haue heard 〈◊〉 othersome bee altoogither blockishe it is certaine that the same 〈…〉 God 's grace more apparant too vs according as S. Luke 〈…〉 that at S. Paules preaching as many beleeued as were 〈…〉 too saluation Uerily the number of people was great that 〈◊〉 S. Paules Sermon and out of all doubt he on his side had so 〈◊〉 grace as ought to haue moued euen the very stones And yit 〈◊〉 a great sort continued in their vnbeleefe and stubbornnesse and othersome beleeued Now S. Luke sayeth playnly that the cause therof was not for that the one sort were more forewarde folke than the other or for that there was any towardnesse of vertue more in the one than in the other but for that God had foreordeyned them too saluation Therefore at one woord wee see that all mannes deseruing must ceasse and be layd vnder foote or else God shall not haue his deserued praise Yea and wee must vnderstand that fayth commeth not of our selues for if it did then should there be some woorthinesse in our woorkes Trew it is that by fayth wee confesse that there is nothing but wretchednesse in vs that wee bee damned and accursed and that wee bring not aught with vs but onely an acknowledgement of our
sinnes But yit should our fayth serue for some desert if we had it of our owne breeding Wee must therefore conclude that it is impossible for men too beleeue vnlesse it bee giuen them from aboue And surely S. Paule declareth heere a thing well woorthie too bee marked when he sayeth blissed bee God. And for what cause Euen for inriching vs in such wise in Iesus Christ that our lyfe is happie and blissed And afterward he addeth according too his choozing of vs. Is not fayth comprehended among the spirituall riches whereof S. Paule maketh mention Yis and which is more it is the chiefe of them For it is by fayth that wee receyue the holy Ghost it is by fayth that wee become patient in our aduersities it is by fayth that we become obedient too God it is by fayth that wee bee sanctifyed to his seruice Too bee short fayth continueth alwayes chiefe of the spirituall benefites that God bestoweth vppon vs Now let vs remember well S. Paules order He sayth that God hath giuen vs fayth as well as any of all the rest according too his choozing of vs Wee see then that fayth dependeth vppon Gods election or else wee must make S. Paule a lyer And so as touching the first poynt yee see that all such as cannot abyde to haue predestination plainly and openly spoken of are deadly enemies of Gods grace and would deface it too the vttermost of their power For as I sayd afore the hyding therof were the ouerthrowing of all religion The second poynt is the assurednesse of our Saluation The Papists say wee must dout of it and that wee cannot come vntoo God otherwyze than with an opinion that he wyll receyue vs but too assure our selues of it that ought wee not too doo for that were too great a presumtuousnesse But when wee pray vntoo God wee must call 〈…〉 at leastwize if we be the scholers of our Lord Iesus Christ 〈…〉 taught vs so too doo Now doo wee call him father at 〈…〉 or are we sure of it in our selues that he is our father If 〈…〉 is there nothing but hipocrisie in our prayers and the first 〈…〉 wee vtter shal bee a stark lye The Papistes therfore neuer 〈…〉 it is too pray vntoo God seing they say that they ought not 〈…〉 themselues of their saluation But as wee shall see in the 〈…〉 chapter specially the scripture sheweth that if wee will pray too 〈◊〉 ryghtly wee must haue beleef in Iesus Christ which giueth vs 〈…〉 vppon that trust wee by and by conceyue boldnesse Then 〈…〉 the world go wee must not bee in a mamering nor yet dout but 〈…〉 be throughly resolued perswaded in our selues that God 〈…〉 vs as his children And how may that bee but by imbracing 〈…〉 through fayth as he offereth it vs in his Gospell and by 〈◊〉 our selues also that wee bee grounded in his euerlasting 〈…〉 if our fayth should depend vppon our selues surely it would 〈…〉 from vs and it myght bee shaken of if it were not 〈…〉 aboue And although wee bee kept or preserued by fayth as 〈…〉 S. Peter yit is it God that keepeth or preserueth vs Then if 〈…〉 were not grounded vppon Gods eternall election it is 〈…〉 that Satan myght plucke it from vs euery minute of an houre 〈…〉 wee were too day the constantest in the world yit myght wee 〈…〉 too morrowe But our Lord Iesus sheweth vs the remedie too 〈…〉 vs ageinst all temptations in that he sayeth you come not 〈…〉 of your selues but the heauenly father bringeth you too mee 〈…〉 as I haue taken you intoo my keeping bee no more 〈…〉 for I acknowledge you for the inheritance of God my father 〈…〉 that hath giuen me the charge of you and put you into my hand 〈…〉 than all Wee see then that besides the setting foorth of 〈…〉 glory our saluatiō also is warranted by Gods eternall 〈…〉 which ought too bee sufficient cause too moue vs too consider 〈◊〉 at S. Paule treateth of it in this place Trew it is as I haue touched alredie that many men starkle at it 〈◊〉 they heere that God hath chozen whom he thought good and 〈…〉 all the rest For wee see that the number of them that come vnto 〈◊〉 is very small and why then hath he refuzed the rest Uerily as 〈◊〉 would say that Gods will ought not too stand for a rule towardes 〈…〉 It behoueth vs too marke first that God is not bound at all vntoo any person For had wee once that foredeele at his hand that he were neuer so little beholden vntoo vs then we might well go too lawe with hun But forasmuch as he on his side is nothing at all bounde vntoo vs but wee altoogither vntoo him let vs see now what wee shall win by our contending with him For if wee will needes constreyne God too deale alyke with all men he should haue lesse libertie than mortall creatures If a man bee riche he may doo what he listeth with his owne goods if he bee liberall too some one is it reason he should bee sewed at the Lawe for it and that euery man should demaund the lyke summe of him Behold a man of his good will aduanceth one whom he loueth now if all poore folke should come and require him too doo as much for them as it were of bound dewtie were it not a fond thing Uerily a man may adopt the farthest straunger in the world too be his chyld and heire and it is free for him so too doo Behold God is liberall too all men for he maketh his sunne too shyne both vppon good and bad Onely he reserueth a certeine part of men on whom too bestowe the priuiledge of adopting them too his children What shall wee now gayne by murmuring ageinst him If any man say that then he should seeme too bee an accepter of persons No it is not so for he choozeth not the riche and letteth the poore go he choozeth not noble men and gentlemen rather than men of no estimation and bace degree And therefore it cannot bee sayd that there is any accepting of persons before god For in choozing those that are vnwoorthy he hath no respect but only too his owne mere goodnesse nother passeth he whether one bee more woorth than another but he taketh whom he listeth What would wee more Then is it good reason that we should hold our selues contented with Gods will and brydle our selues and let him chooze whom he listeth bycause his will is the souereine rule of equitie and right And so yee see the mouthes of all the world stopped And although the wicked and he athenish sort doo grudge and repyne at God yea or blaspheme him for so dooing yit is he myghtie ynough too maynteyne his owne rightuousnesse and infinite wisdome and when they haue chattered their fill yit must they bee confounded in the end For our part wee see what S. Paule sayeth
let vs consider that wee bee his enemyes till he haue pardoned all our sinnes of his owne free goodnesse and yit notwithstanding that our Lord Iesus Christ must bee fayne too step in betweene him and vs For the sacrifyze of his death serueth too purchase vs an euerlasting attonement so as wee must alwayes flee thither for refuge Trew it is that the whole lyfe but of Lord Iesus Christ is become our raunsome â–ª for the obedience which he yeelded too God his father in this world was too make amends for Adams offence and for all the iniquities wherthrough wee bee ronne in arrerages Howbeit S. Paule speaketh heere purposely of his blud bycause it behoueth vs too resort too his death and passion as too the sacrifyze which is of power too blot out all our sinnes And for that cause hath God represented in figures vnder the lawe that men could not bee reconcyled vntoo him but only by that meane Now it is trew that Iesus Christ did not only shed his blud namely at his death but also feele the feare and terrour which ought too haue lyghted vpon vs But S. Paule dooth heere vnder one parrell comprehend the whole after the ordinarie maner of the holy scripture Too bee short let vs repose all our rightâ—â—usnesse in Gods shewing of himselfe mercifull towardes vs of his owne free goodnesse and let vs not presume too face him with any vertew of our owne thereby too bynd him vntoo vs but let it suffize vs that he receyueth vs intoo his fauour freely without any desert of ours onely bycause the rememberance of our sinnes is buryed out of his sight And agein let vs vnderstand that the same canno bee doone but by the death and passion of our Lord Iesus Christ and that that is the thing wheruppon wee must wholly rest Heeruppon S. Paule addeth that all is done according too the richesse of Gods grace Noâ— without cause dooth he heere magnifye Gods mercie which he vttereth in receyuing vs too fauour For wee see on the one syde how men doo wilfully ouershoote themselues through their foolish ouerweening For most men haue alwayes imagined that they myght make their attonement with God by their owne satisfactions and I wote not what shiftes besydes Seeing then that men are so farre ouerseene in their owne imaginations S. Paule too exclude all such dealing sayth that wee must bee rauished in loue with the richenesse of Gods goodnesse He could haue sayd simply that God dooth all according too his grace but he setteh downe heere his greate treasures too the intent that men should not bee so fond as too bring as it were but a farthing for the discharge of ten hundred thousand crownes And truly when the Papists prattle of their satisfactions they say not that they bee able too doo it throughly in all poyntes but they are of opinion that with the death and passion of our Lord Iesus Christ they also are able too bring somewhat of their owne and too doo so much by patches and peeces that God shal bee satisfied and contented Thus yee see what a diuelish opinion reigneth in papistrie for they will needes found masses they will needs bable many prayers they will needs gad on pilgrimage they will needs keepe this feast and that feast they will needs performe I wot not what deuotioÌ„s they wil needs weare sack cloth next their skin and all too help foorth the death and passion of our Lord Iesus Christ as who should say it were not sufficieÌ„t ynough of it self But S. Paule telleth vs that Gods goodnesse as it is shewed vs in Iesus Christ is so greate a treasure that all other things must needs giue ouer and be thrust vnder foâ—te And seing that God vseth so greate bountifulnesse as wee ought too bee wholy rauished at it is it not too outrageouse a presumptuousnesse when wee will needs bring our owne pelting trash as though our going on pilgrimage our dooing of some other deuotions were of any valew or estimation Is it not al one as though the blud of Iesus Christ were not a sufficient pryce I say a sufficient pryce and raunsome for our saluation Yee see then on the one syde how S. Paule ment heere too cut of all occasions of the fond imaginations that men conceyue in surmizing themselues able too pacifye Gods wrath by their owne satisfactions and paymentes and on the other syde how he purpozed too succour our feeblenesse For although wee bee giuen too beleeue wonderous well of our owne vertuosusnesse and too beare ourselues in hand that God is greatly beholden vntoo vs yit notwithstanding when it commeth too the calling vppon God in good earnest and too the putting of our trust in him then if Satan egge vs too despayre and that wee bee tossed with trubbles and temptations we be so dismayed that all the promises of the holy scripture and all that is said vntoo vs of the death and passion of our Lord Iesus Christ cannot make vs too haue any hope S. Paule therfore too remedie this vyce of vnbeleefe which is too deepely rooted in vs doth heere set before vs the greate treasures of Gods goodnesse too the end that all the distruste which wee can conceyue may bee as it were swallowed vp seing that God voutsafeth too vse so greate bounteousnes towards vs. And heeruppon he addeth that he hath made the same grace too abound towards vs in all wisdom and vnderstanding By these â—ords he doth vs too wit by what meanes wee come by the thing that he had specifyed afore Behold all our happinesse and all our souerein velfare consisteth in being at one with God so as he may take vs for hâ—s children and it may bee lawfull for vs too call vppon him as our father with full libertie But how shall wee obteyne that thing from which we be so farre wyde It is sayde that although wee bee naught wâ—orth ne naught can doo yit wee shall finde all thinges in Iesus Christ which are wanting in our selues and that his death passion will bee a sufficient sacrifyze too put away the rememberance of all our misdeedes Howbeit dooth it followe therefore that all men are parttakers of this benefite which is purchaced for vs by our Lord Iesus Christ No for the vnbeleeuers haue nother part nor portion in it Then is it a speciall priuiledge for those whom God gathereth too himselfe Also S. Paule sheweth that eyther wee must haue fayth or else Christ shall not boote vs at all Although then that Christ bee generally the redeemer of the whole world yit dooth his death and passion aduauntage none but such as receiue the thing that S. Paule sheweth heere And so wee see that when wee once know the benefites that are brought vs by Christ and which he offereth vs dayly by his Gospell we muste also bee knyt vntoo hym by faith For the Turkes Iewes and Papistes and all other lyke are cut of and estranged from Christ
wyttier thynges in theyr owne dreames and dotages than all the doctrine is that concerneth Iesus Christe But such folke are vnworthy to taste of the thyng that is shewed vs heere for theyr pride dooth vtterly blynde them and make them starke doltes Notwithstandyng how sâ—euer they fare yit the faythfull perceyue fâ—ll wel that there is a diuine maiestie in the doctrine of â—he Gospell And for that cause S. Paule doeth giue vs to wyt in this same text that our commyng thyther must not bee to learne any common thyng but too lyft vp our selues aboue the world For we shall neuer bee good scollers to Godward nor neuer be in any towardnesse to proâ—it in his schoole except we mount aboue the world and reuerence the things that God speaketh with his owne holy mouth To be short the beginnyng and entrance of our fayth is lowlynesse But how can men wel humble theÌ„selues vnlesse they know that the thinges which God telleth them doo farre surmount theyr owne wyt and capacitie Ye see then that the thyng whereat S. Paul amed is that wee should reuerence the Gospell assuring our selues that it is not for vs to iudge whether God haue spoken well or yll For it becommeth vs too be fully resolued that all that euer commeth from hym is infinite wisedome yea and such wisedome as is vtterly faultlesse To the end therfore that all glorying may be beaten downe in our selues wee learne to reuerence soberly and modestly the doctrine that is preached too vs in Gods name S. Paule hath purposely set downe this secret And too the end wee should knowe how much wee be bounde vntoo God he repeteth this woord According to his good pleasure which he had set downe before And that is doone too put awaye and too shet out all opinion which men might conceiue of their owne woorthinesse For Gods good pleasure can haue no place vnlesse men be barred from al deseruyng and repayre to hym vtterly empty For so soone as wee presume too bring any thyng at all vntoo God surely it is an aduauncyng of our selues too the defacing of Gods grace so as it may haue no more beautie nor preheminence among vs as it ought too haue Too the end therfore that men should forbeare such presumptuousnesse S. Paule sendeth vs styll backe too Gods good pleasure as if he should say that there was none other cause of the preaching of the Gospell too the world than the only franke and free goodnesse of god Yit notwithstanding too represse all ouerboldnesse of men he addeth that God had purposed the said ordinaunce and the said high incomprehensible determination of his wyll aforehand in hymselfe For what is the cause that men take so great libertie of questionyng disputing and going to lawe with God but for that to their seemyng they treate of matters which ought to be open manifest vntoo them So then S. Paule perceiuyng vs too bee so foolishe and rashe as to presume ouer boldly to be inquisitiue of Gods purpose saith it is a sealed letter and that God hath his purpose in hymselfe and that it is not lawfull for creatures too mount so high and that if they doo so it is the next way too cast them downe and too breake their neckes Trewe it is that wee may well apply our whole indeuer too knowe Gods wyll howbeit that must bee no further than he hath vttered in his woord for his woord is our light But if God doo once holde his peace he will haue vs too brydle and as it were too imprison our selues and not too start out any further for if wee woulde needes knowe more than is graunted vs that is too say more than wee ought too know more than is imparted too vs by his woord it were but an entering further and further intoo a maze or rather intoo the bottome of hell Therfore let vs marke well howe S. Paules meaning in this text is that wheÌ„soeuer God keepeth his purpose to himself it becommeth vs to stoope and too holde our selues contented too bee ignorant of it For it is a cursed wisdome and such a wisdome as sendeth vs too the pit of hell when wee take leaue too knowe more than God hath taught vs And contrariwise wee bee wyzer in our ignorance than all the wyze men of the world when wee take not vppon vs too knowe any thing further than Gods woord guydeth and gouerneth vs Trew it is that there is not any mo than onely one single will in god Neuerthelesse he vttereth the same vntoo vs according too our capacitie and so farre foorth as is expedient and profitable for vs As for example wee haue seene that the forgiuenesse of sinnes is a poynt that wee cannot ouerpasse nor forbeare and therefore zacharie calles it the knowledge of saluation Agein it standeth vs on hand too knowe where the forgiuenesse of our sinnes is too bee sought for For if wee haue not Iesus Christ wee continue still enemyes vntoo God wee haue no agreement nor rest in our selues and Gods iustice must needes pursue vs but Iesus Christ is our peace Furthermore wheÌ„ we know the things that are witnessed to vs by Gods woord wee must therwithall reuerence the misteries that are hidden from vs as hath bin sayd alredy and must hereafter be said agein when wee come too Gods election And S. Paule dooth yit agein set downe heere the woord of foreordeyning or forepurpozing to â—hewe that God had predestinated vs before the making of the world and yit that the same was hidden Yea verily but nowe is the same discouered vntoo vs sayeth he Thus yee see in effect that the thing which wee haue too beare in mynde is that wee bee not called too the knowledge of the Gospell by our owne towardnesse nor for that any of vs putteth foorth himself too it of his owne accord nor for that wee haue bound God vntoo vs by any vertue of ours but for that God of his owne infinite goodnesse listed too inlyghten vs And he hath not doone it bycause it came sodeinly in his mynde too doo it as men are woont too doo who are caryed with sodeine braydes but bycause he had determined the same in his owne purpose euen from before all tyme And if our wittes bee ticklish and prouoke vs too bee inquisitiue and too say How so Had God chozen vs aforehand And why then did he not vtter it vntoo vs sooner How happeneth it that it was not perceyued ere this too the ende wee should not so ouershoote our selues S. Paule sayeth that this purpose was after a sort locked vp in God till it was vttered vntoo vs And so too bee short it is not lawfull for vs too knowe any more than is vttered vntoo vs in the Gospell and looke what is shewed vs there it behoueth vs too reuerence it And for the same cause it is added that his so dooyng vvas too set foorth the same in the fulnesse of tyme. Now heerin
toogether in the person of his onely sonne euen vs that haue so torne a sunder the thinges that he had set in so goodly order And for the same cause S. Paule speaketh heere not only of men which were estraunged from God afore by reason of sin but also of all things that are in heauen and earth wherin he comprehendeth euen the verye Angells For although Gods glorie shyne foorth in them and that they were neuer yit separated from him yit neuerthelesse it stoode them on hand too beâ— gathered toogither by our Lord Iesus Christ and that after twoo sorts For albeeit that they neuer swarued asyde ne fell from that they were at the first and that Gods ryghtuousnesse doo alwayes shewe it self in them insomuch that they bee as it were mirrours and paternes of it yit notwithstanding if God liâ—ted too looke vppon them with rigour they should fynd themselues farre short of the perfection of ryghtuousnesse that is in him as it is sayd in the booke of Iob. Furthermore there is yit one other reason too bee matched with this which is that the Aungells should not hane such constancie and stedinesse as were requisyte vnlesse Iesus Christ had so stablished them as they myght neuer fall Thus yee see one way how they were gathered togither But this gathering wherof S. Paule speaketh heere is in respect of their vniting agein vntoo vs For wee knowe that inasmuch as wee were banished out of Gods kingdome wee were cut of from all hope of saluation so as the Angells were by and by fayne too become our enemies and should bee so still were it not for the attonement which wee haue with them agein by meanes of the head which is common too vs both And heere yee see also why that in the ladder that was shewed vntoo Iacob it is said that God stood vppon the toppe of it and touched both heauen and earth and that the Angells went vp and downe on it Now our Lord Iesus Christ is the trew liuing and euerlasting God which touched both heauen â–ª and earth bycause that in his persone God hath knit his owne diuine being or substance and the nature of man toogither Thus therefore yee see that heauen is open so as the Angells begin too acquaynt themselues with vs yea and too become our seruants as is sayd in the Epistle too the Hebrewes bycause the care of our soules is committed vntoo them and they as is sayd in the thirtie and foure Psalme incamp about vs and watch vs and are our keepers Yee see then how wee bee vnited agein too the Angells of heauen by our Lord Iesus Christ. And that is the cause also why he sayd from hensfoorth yee shall see the heauens open and the sonne of man comming downe in his maiestie with his Angells Whereby he doeth vs too wit that heauen was shet ageinst vs and that wee also were vnwoorthie too fynd any fauour at Gods hand that yit notwithstanding now that he is come too bee our head and hath made the attonement betweene his father and vs and taken vppon him the office of mediator is become the head not only of the faythfull but also of the Angells he hath gathered all toogither agein in such wyse that wheras the diuells make warre ageinst vs and practize our destruction without ceassing the Angells are armed with infinite power too maynteyne vs And although wee see them not with our eyes yit must wee certeynly beleeue that they watch for our welfare Otherwyse what a thing were it For wee knowe that the diuell is as a roring Lion and seeketh nothing else but too deuoure vs Wee see what a number of â—â—yghts he hath too wynd about vs with Needes then must the Angells haue an infinite power too defend vs withall Also it must needes bee that wee bee preserued vnder the protection of our Lorde Iesus Christ who is both their head and ours too Thus yee see briefly that the thing which S. Paule ment too tell vs in this Text where he saith that we are gathered togither agein is that wee were scattered asunder before that wee bee not onely reconciled to God by the death and Passion of our Lord Iesus Christ but also now henceforth knyt ageyn vntoo the Angelles so as they are become our brethren and fellowes and God hath giuen them charge too guide and mainteyne vs in all our wayes and to watche ouer vs and to be in continuall battell for the withstandyng of all the enemyes that make warre ageynst vs tyll wee be gathered all together intoo the rest of heauen Now let vs cast our selues downe before the maiestie of our good God with acknowledgment of our faultes praying him too make vs so too feele them as it may drawe vs too trew repentance and make vs to continue the same all the tyme of our lyfe and that yit notwithstanding wee may not ceasse too trust in him and too offer our selues boldly in his sight forasmuch as our sinnes are scoured out by the blud that was shed for the washing of them and that wee may so frame our selues too this doctrine as wee may all the tyme of our lyfe acknowledge that seyng he hath purchaced vs so deerely wee ought too giue our selues wholy too his seruice and that seyng he hath shewed himselfe so good a redeemer towardes vs wee may not doubt but he wyll continue his goodnesse from day too day too the full finishing of the thing that he hath begunne and strengthen vs in all assaultes tyll he haue deliuered vs from the crueltie of Satan and of all his vpholders yea and quyte and cleane taken vs out of the world too make vs parttakers of the happie blissednesse whereuntoo he calleth vs That it may please him too graunt this grace not onely too vs but also too all people and nacions c. The fifth Sermon vpon the first Chapter 13. You also doo trust in Christ vppon the hearing of the word of truth that is too say of the glad tydings of your saluation by beleeuing vvhereof you also are sealed vvith the holy spirit of the promise 14. VVhich is the earnest penny of our inheritance vntoo the redeeming of the purchaced possession too the prayse of his glory WEe haue seene heeretoofore how S. Paule hath declared that there is none other grounde of our saluation than Gods free goodnesse and that wee must not seeke any where else for the cause why he choozeth the one and forsaketh the other For it becommeth vs too holde our selues contented with his onely will purpose vnchaungeable determination And whosoeuer goeth any further must needes stumble intoo such a dimgeon through his owne rashnesse as he shall feele that such as cannot honour Gods maiestie and euerlasting ordinance with all lowlynesse and reuerence must euery one of them say I come too shame Therefore whensoeuer we come to the serching of the cause of our saluation let
vs learne too father it altoogither vppon god It is trew that too bee Gods children and heires it behoueth vs too bee of the body of our Lord Iesus Christ which thing is doone by fayth but yit can wee not beleeue the Gospell except God drawe vs theretoo by his holy spirit Nowe wee see that he dealeth not alyke with all men For he could very well inlyghten all the world and bring too passe that there should be no vnbeleeuers at all but wee see the contrary Therefore let vs assure our selues that be choozeth whom he listeth For if a man should aske the reason why he dooth it it were too loftie a presumptuousnesse and that is the very cause that maketh so many ouerweening folke too breake their owne neckes for that they cannot fynd in their hartes too graunt that God gouerneth men according too his owne will as of good ryght he may full well Furthermore also S. Paule hath heretofore set the Iewes and Gentyles both on one euen ground and that is a thing that requyreth yit longer discourse For seyng that God had chozen Abrahams ofspring it myght haue bin thought that there had bin some woorthinesse in them Surely if wee haue an eye too the speciaâ—l fauour that God shewed too the Iewes they bee well worthy too bee preferred before all the rest of the world But if a man take them as they bee of themselues he shall fynd them voyde of all ryghtuousnesse For wee must alwayes come backe too this poynt that God is not bound nor beholden too any man at all and his receyuing of the Iewes by free adoption is not for that they were better woorth than other men or for that they myght make any maner of vaunt at all of themselues Therefore yee see why S. Paule sayeth expresly that they which beleeued in Iesus Christ in tymes past are coÌ„prehended vnder Gods election as well as the others that the others caÌ„not boast theÌ„selues too bee more worthy or too haue deserued more than they but that all must come too this poynt that as well of the Iewes as of the Gentyles God choze whom he lyked and listed too the ende that nothing should bee considered in that behalfe but his onely mercy and that all mouthes myght bee stopped and no man bee able too alledge that be brought any thing of his owne Howbeit when S. Paule entereth intoo this comparison betweene the Iewes and the Gentyles he sayeth that if a man haue an eye too Gods accepting of the Iewes for his owne peculiar heritage they were a holy linage and he had giuen them his Lawe and promises by meanes whereof they were in more excellent and hygh degree than all the residew whom he had forsaken and shaken of But if wee haue an eye vnto God all mannes glory must needes bee layd awater But S. Paule in that place speaketh alonely of the forgiuing of our sinnes and of our imbracing of Gods grace by fayth which things he sheweth cannot bee fathered vppon any other cause than onely Gods pitying of vs Also wee haue â—eene heretoofore in the Epistle too the Galathians howe S. Paule â—ayd vntoo Peter wee bee Iewes by nature For inasmuch as it was a common opinion that the Iewes were a holy lynage bycause they were descended of Abrahams race very well sayeth he howsoeuer â—he cace stande wee haue none other refuge nor assurance of saluation but too beleeue in Iesus Christ for he wist well that men are vtterly fordoone and lost in themselues bycause they bring nothing with them but Gods wrath and curse Therfore lyke as in those textes S. Paule hath shewed that men beguyle themselues if they imagin that they haue any desert or woorthinesse in them so now for the better confirmation of the same doctrine and too take away all disputing and too beate backe all replyings he bringeth vs too this welspring namely that God not onely giueth fayth too whom he listeth but also hath elected and chozen vs before the making of the world Yee see then that the thing which wee haue too marke in effect is that all men from the most too the least are indaungered vntoo God and there is none so holie or excellent that can exempt himselfe from that generall state of men Nowe hereupon S. Paule magnifieth Gods goodnesse in that the Ephesians were gathered toogither and made all one with those that were hild and accounted afore for Gods people and for the housholde folke of his Church Before the Ephesians beleued the Gospell there was great diuersitie betweene them as shal be declared yit more at large in the second Chapter But notwithstanding that the beleuyng Iewes which had alredy bin coÌ„uerted to our Lord Iesus Christ were as brethren too the Angels of heauen for so muche as they were members of the head that was common too them both wheras in the meane while the Ephesians were poore wretches shet out from al hope of saluation enemyes of God and plunged in all cursednesse beholde God tooke away that diuersitie and raundged them both in one aray Gods goodnesse therfore was so much the more manifest in that he did so 〈◊〉 them backe which were drowned in the bottome of hel to match them with his owne children and too make them fellowes and heyres of his heauenly kingdome That therfore is the cause why S. Paul hauing spoken of such as had beleued in Iesus Christ afore telleth vs expresly that God hath gathered and stablished his Churche in such wise as it wel appeareth that the greatest depend wholy vpon hym and haue not any other thing to rest vpon than his only mercy and that those which were after a sort caste away yea and abhorred haue cause to glorifie hym seeing he hath deliuered them from the confuzion wherein they were And herewithal S. Paule sheweth that the thing whiche hee had said afore is verified vntoo vs by the effectes of Gods grace For as I haue said afore our election is a secret thing yea and incomprehensible When men haue inquired of it as much as is possible surely they must needes quaile in their owne imaginations if they mynde to enter intoo the sayd euerlasting ordinaunce of god And therefore it is not lawful for vs too seeke any further than the Scripture guideth vs and sheweth vs the way Yee see then that Gods choozing of vs is hidden in hym selfe but yit he yeeldeth vs recordes of it by the gifts of grace which he bestoweth vpon vs as by faith which is a gyfte of the holy Ghost Marke that for one poynt Nowe were it but suche a gyft as when he maketh his Sunne to shyne both vpon good and bad or as when he causeth the earth to bring foorth fruit indifferently for all men the same ought also too bee reckened among the gyftes and benefites of god But faith is a singular gift which is not bestowed commonly vppon all men but is reserued of God as a Iewell for those whom
or ceassing for the fayth which he hearde to bee in the Church of Ephesus And for their loue towards the Saints yit notwithstanding he continueth his praying vntoo God that he should inlighten them more and more and bring them too the perfection which all the faythfull ought too labour too attayne vntoo till God haue taken them out of this world Now in that he sayth that he ceaseth not to giue thanks vnto God wee see by his example wherabouts the faythful ought too spende their time For in very deede the cheife sacrifyze that God requireth and alloweth is that wee shoulde honour him for all his benefits and yeelde him his deserued prayse for the same And it is not too bee thought that that can bee doone as yee would say by starts or by patches but lyke as God on his side ceasseth not too poure out his benefits infinitely so also behoueth it euery of vs too inforce ourselues too blesse and prayse him without ceassing For S. Paule speakes heere vnfeynedly and when he blessed God for the Ephesians he ment as much for all other Churches What an vnkindnesse then were it if a maÌ„ should not thinke at all vpon the benefits that he hath receyued at Gods hand Wee are all of vs bound too prayse God for our neighbours If wee heare it reported that God hath prospered his Churche or shewed mercie too his people a hundred leages of and too bee short if wee heare of any thing that ought too make vs glad it becometh our mouthes too be open to prayse God for it Now if wee bee bound too doo this for the good turnes that wee see not but which our neighbours feele though they bee distant in far Countryes from vs what is too bee thought of vs when God filleth our mouthes as it is sayd in the Psalme and yit in the meane whyle wee haue no mind at all too yeelde him thanks And wee haue too note further that if wee bee bound too prayse God for our meate and drinke and for all the things that belong too this flightfull life he bindeth vs to hym much more without comparison when he calleth vs too the heauenly heritage and when he blisseth and inritcheth vs with spirituall gifts of grace which serue too leade vs farre further than this worlde Seing then that God vseth such bountifulnesse towards vs what excuse can wee haue if wee followe not the example that is shewed vs heere in S. Paule which is that all our life long wee must occupy our selues continually in praysing the name of God. Now heerewithall he sheweth that faith and charitie are the verye giftes of God come not of our selues as men doo alwayes imagine through a diuelishe pryde I told you afore that S. Paule playd not the Hypocrite in geuing thanks too God for the fayth and charitie of the Ephesians If euery man could beleeue and had faith of his owne inclination or cold get it by some power of his owne the prayse therof ought not too bee giuen vntoo God for it were but a mockerye too acknowledge our selues beholden too him for that thing which wee haue of others than of him But heere S. Paule blisseth Gods name for inlightning the Ephesians with fayth and for framing their harts vntoo charitie Therefore it is too bee concluded that all the whole commeth of god The heathen men bringing in their owne freewill thâ—â—ght themselues beholden too God for nothing but for their good fortune as they termed it for they surmyzed that they had all things by theyr owne power and pollicie The Papiâ—ts also will well graunt that Gods grace must bee fayne too help vs in parâ—e â—ub yet 〈◊〉 all that they wyll haue man too bee still exalted and too attayn too â—â—yth by his owne motion â—eere S Paule shetteeh out all these diâ—â—lish opinions and sheweth as wee haue seene heertofore that whensoeuer there is any Churche in the world or any people too â—al vppon 〈◊〉 which are setled and grounded vppon the beliefe of the Goâ—pell God deserueth to haâ—e the whole glorie therof And why For his hand must needs haâ—e wrought in that cace bycause men woold neuer inclyne too any goodnesse if they were not guyded and gouerâ—ed to it yea and euen drawen too it perforce by the holie Ghost For there is so greaâ—e 〈◊〉 usnesse in vs that wee not only bee weake and feble as the papists imagin but also vtterly contrarie too God vntill such time as he haue clenzed vs And this is the thing which he meaneth in saying by his prophet Ezechiel that the hartes which were stony before shall bee turned intoo fleshly hartes namely that he will sofâ—en them and bow them to his obeysance Furthermore vnder theis twoo woordes of Fayth and Loue S. Paule hath comprehended the whole perfection of Christians For the marke wherat the first table of the Lawe ameth is that wee should worship one only God and hang vppon him for all thinges acknowledging our selues too bee so indetted vnto him as wee ought to flee to him alone for all refuge and indeuer too spend our whole lyfe in his sâ—ruis That is the summe of the first table of the Lawe The contentes of the second are nothing else but that wee should liue toogither iâ— equiâ—ie and vpryghtnesse and deale in such wyze with our neyghbours as wee should streyue our selues too helpe all men without hurting of any man And wee bee sure that God hath set foorth so good and perfet a rule of good 〈◊〉 in his lawe that nothing can bee added vntoo it Seing it is so not without cause dooth S. Paule in this place set downe fayth in Iesus Christ and charitie towards our neyâ—â—or as the summe of whole christen comes 〈◊〉 shewing wherunto wee ought too frame our selues and which is our rule But herewith all wee haue also to marke that vnder this worde Fayth he compreheÌ„deth the whole seruis of god For it is imposible that wee should not be wholy rauished in loue to our heaueÌ„ly father being once acquainted with his goodnesse as hee hath shewed it vs in the person of his only sonne Behold God draweth vs out of the dungeon of confuzion and death and openeth vs the gate of the heaueÌ„ly kingdome and telleth vs that he will take vs for his children Now can we heare and beleue this but that wee shal be wholly geuen ouer vnto him forsaking the world and hating the euill that is in our selues bycause it separateth vs from him Yee see then how the woorde fayth importeth a full yeelding ouer of our selues wholly vnto god Ageine faith is not an ydle thing it importeth that wee should resort vnto God and that whensoeuer wee bee steyned with any blot wee should pray him to redresse it for there is not any necessitie in the world which is not as a dash with a spurre which God giueth vs to make vs comme vnto him Fayth therfore importeth prayer supplication It
importeth moreouer that it cannot be but we must halow the name of God by resting our selues vppon him and by yeelding him the whole glorie that belongeth too him when wee knowe that hee giueth vs all thinges of his owne free goodnesse looking for â—othing at our handes but only the sacrifyze of thanksgiuing Thus yee see howe fayth importeth all that is contayned in the first table of the Lawe Trew it is that the part is put for the whole howbeit it is too bee considered that the thinges which wee haue spoken of cannot bee put asunder Now then it standeth vs on hand too liue vprightly indifferently with our neyghbors as it is said in the sixtenth Psalme that we bee beholden to God for al things and that wee cannot yeeld hym any recompence agein and that when wee haue streyned our selues too the vttermost too bestow aught vpon â—ym all that wee can doo is nother here nor there too hym What requireth he then That wee should bee giuen too dooing of good to his poore faithfull ones according as S. Paule also nameth the Saintes expresly in this Text. Trewe it is that wee ought too vse charitie towards all men without exception for wee cannot bee the children of God who maketh his Sunne to shine both vpon good and bad except wee loue our enemies and streyne our selues too succour helpe them That therfore is the marke that we must ame at Yit notwithstanding this hindereth vs not to loue all Gods children with a brotherly loue bycause they be knit vnto vs with a streyter boÌ„d That is the cause why it is said aswel in my forealleged text of the sixtenth Psalme as in this present one of S. Paule that wee muste haue loue towardes all the faithfull Yea and S. Paules hym selfe in an other place doth well discusse the doubt that may bee cast in this behalfe For he wylleth vs too haue charitie too all men in generall and chiefly too such as are of the houshold of faith God then wyll haue vs too becomme lyke hym 〈◊〉 and to folowe his example in doing good too al men yea euen too 〈◊〉 as are not woorthy of it in so much that wee shoulde too the vtterâ—ost of our power procure the welfare of those which seeke nothing els but to picke out our eyes Moreouer for as much as he hath set his â—â—arke vppon all the faithfull and commended them vntoo vs he wyll 〈◊〉 vs too beare a certaine special brotherly loue towardes them For â—ods gyftes are too bee esteemed wheresoeuer they bee seene accorâ—ing too the fifteenth Psalme where it is said that wee must loue such as feare God and abhorre such as are wicked Then if wee see the tokens that God hath put intoo his faithfull whereby he commeth neere them is it not meete that wee also on our side shoulde be stirred vp too loue them Too bee short wee see that S. Paule hath comprized heere the whole rule of good and holy conuersation that is tooo wyt that first of all we must giue ouer our selues wholy to our God to stick stedfastly vntoo him And secondly lyue euenly and vprightly with our neighbours absteynyng from all euyll doyng and indeuoring too doo good too all men accordyng too our power and abilitie And howe may that come too passe Euen by knowing our heauenly father and by acknowledging the infâ—nite good turnes which he hath done vs and wherof he voutsafeth too make vs partakers dayly so as all our whole lyfe depend vpon hym he onely be the party at whose hand we looke for euerlasting saluation by callyng vppon hym and by yeelding hym thankes all our life long Let that serue for the first poynt Ageyne as touching the second it is not possible for vs too loue our â—eighbors but wee must also lyue soberly without shewing any euyll â—â—ample and looke in such wize too our behauiour as no man maye haue cause too complayne of vs For what charitie is there in a whoreâ—onger that goes about to dishonest another mans wyfe or in a theefe that seekes too steale another mans goodes Ageyn seeing that our lyfe ought too be guided with all honestie when soeuer any man brusteâ—h out intoo drunkennesse blasphemie or such other things it cannot bee but that in so doing there must be some trubbling of poore folkâ—â— some robbing them of their goodes or some starting out intoo all maner of extorsions and excesses So then if wee haue charitie and loâ—e towardes our neighbor wee shall lyue a sounde and vpright lyfe with them and wee shall rule it in suche wize that wee shall not buzie oâ—r selues about vayne fancies as the Papistes doo for they take 〈◊〉 paynes in their Ceremonies and they call it Gods seruis too babâ—â—e much and too gad heere and there on pilgrimage and to doo this 〈◊〉 that and in the meane while they doo but plonder away in their owâ—e imaginations and that is onely for want of knowing wherunto God calleth them Too the ende therefore that wee take not labour 〈◊〉 vayne let vs marke what God alloweth and let vs holde vs too that For wee cannot misse if wee abide continually in the way as he sheweth it vs by his worde specially sith he sheweth vs in so small roomâ— what is requisite too the leading of such a lyfe as becommeth vs For were the volumes long and without end wee would excuze our selues that wee were no great Clerkes and that wee could not beare away so many things But now seing that our lord vttreth his whole demauÌ„ds in twoo or three words we must needs graÌ„t that if we beare not away so short and eazie a lesson we be toâ— peeâ—ish and froward and stop our eares 〈◊〉 wilfully least wee might heare what he sayth vntoo vs. Finally it is too bee noted vppon this woord Fayth that S. Paule dooth not without cause say the fayth in Iesus Christ for that is the thing which we must looke at The fathers of old tyme had alwayes the image of God before their eyes for they myght not make sacrifize but before his merciseate they myght not hope that God herd them or was mercifull too them by any other meane They then had the visible image of the Arke of couenant but wee haue now Iesus Christ the image of God which was inuisible of himself for not without cause dooth S. Paule say that God is incomprehensible till he manifest himselfe in the person of his sonne Therfore sith wee haue Iesus Christ who is the expresse image of God it behoueth vs to looke thither And heere yee see also why it is sayd that he is the expresse image of the power of God his father For although the persones bee distinct yit dooth he represent vntoo vs the thinges that are belonging and requisite too ouâ— saluation so that in knowing the sonne wee knowe the father also as sayeth S. Iohn and he that hathe not the sonne renounceth
the father what protestation soeuer he make of going too him So then wheras it is sayd heere that wee must beleeue in Iesus Christ let vs bethinke vs of the warning which he giueth to his disciples Beleeue yee in God sayeth he beleeue ye also in me There hee sheweth that the auncient fathers which liued vnder the Lawe had but a dark teaching vntill the tyme that he was manifested too the world Trew it is that they woorshippid the liuing God yea and that they had none accesse vntoo him but by meanes of the mediaâ—or Howbeit that was but vnder shadowes and figures nother had â—hey any such lyght as wee haue nowadayes vnder the Gospell And 〈◊〉 that cause also told I you that he is called the image of God who is of his owne nature inuisible so as wee could not knowe him vnlesse he â—â—tered himself by such meanes Too bee short let vs mark that wee â—oo nothing else but wander till wee haue our fayth settled in Iesus Christ. And this wil bee the better perceyued by the errors wherwith â—he world hath bin imbrewed vnto this day For the Papists will proâ—est well ynough that they beleeue in God as much doo the Turkes the Iewes also Trew it is that the Papistes and Iewes seeme too come neerest the truthe for the Iewes protest that they worship the liuing God euen the same God that gaue them his Lawe by Moyses But what for that In the meane whyle they reiect Christ who is the end and substance of the Lawe As for the Papistes although they â—â—â—fesse Christianitie auowe Iesus Christ to be their sauiour yit is 〈◊〉 â—pparant that they make warre ageynst him for as much as they 〈◊〉 set vp seruing of God after their owne lyking so as there is nothing but disorder in all their doings As touching the Turkes they can wel ynough say Almyghtie God the maker of heauen and earth but shall wee thinke that God will renounce himselfe or vnsaye that which he hath sayd which is that no man can come vntoo him but by his welbeloued sonne whome he hath ordeyned too bee the mediator â—â—tweene him and men Ageyn wee see how the papistes will well yâ—â—ugh say that they beleue in God but yit therwithall they wil needs 〈◊〉 patrons and aduocates too bring them too his presencâ— Agein 〈◊〉 not ynough for them that they bee bought with the blud of ou◠〈◊〉 Iesus Christ they must also put too their owne merits and â—â—â—â—some themselues by their owne satisfactions and when wee haue offended God we must haue such meanes and such Then if a man list too examin the papistes beleefe surely he shall fynd that they â—eleeue their owne dreames and that all that euer they doo is 〈◊〉 confuzed maze For with Iesus Christ they mingle whatsoeuer commeth in their owne head wheras wee know that he ought to continue whole aâ—one by himseâ—fe Wee see then how S. Paule leadeth vs to the trew tâ—yal of our fayth which is by resting vpon Iesus Christ so that wee feele our selues vtterly voyd of all goodnesse and that wee mâ—â—t draw from out of his fulnesse too be filled with all good thinges or else â—o wil bee vnto vs For if wee had all the Angels in heaâ—en on our syde if it were possible yit is it certeyn that all should go too wâ—ecke if wee haue not the sayd head as S. Paule sayeth in the first and second chapters of the Epistle too the Colossians And so yee see what wee haue too gather vppon that sentence Now after S. Paule hath sayd that he thanketh God for the things that he sawe alredie in the Church of Ephesus he addeth that 〈◊〉 praâ—eth too him also This is too shewe vs that when wee see God bestowe his excellent giftes vppon his children wee had neede too beseche him still to contâ—newe and go forewarde with the same and that for twoo causes For he that standeth may happen to fall and againe God had neede too increace his grace more and more For euen they that are the perfectest shall haue cause too bee ashamed if they looke well intoo their owne wantes Yee see then that the thing wheretoo S. Paule bringeth vs is that when wee prayse God for the gyftes which he hath bestowed vppon his chozen children â–ª wee ought too match prayer also with our thanksgiuing And why For it is in hiâ— onely too bring too passe the thing that he hath begunne and it behâ—ueth vs too lay alwayes this ground Lord thou wilt not leaue the woorke of thine owne handes halfe vndone And the same thing whiâ—h wee ought too doo for others is also requisite for our selues Too bee short wee bee heere warned too magnifie God in such wyse for his goodnesse and gyftes which wee haue felt already as wee must perceiue that there is still much default in vs and that it standeth vs on hand that he should giue vs perseuerance too the ende and moreouer that he should correct our vyces and augment his grace in vs till wee bee come too full perfection which thing will neuer bee till wee bee rid of this mortall body Yit notwithstanding wee see howe Satan dooth now adayes possesse such as surmyze a hellishe perfection and make but the three first petitions too their father saying that it is ynough too pray God that his name bee hallowed that his kingdome come and that his will bee done and so they cut of all the rest of the prayer which our Lord Iesus hath left vs And for this matter I haue the signing of their owne handes which theyr disciples know wherby those diuells shewe that they must needes bee vtterly without wit seing they bee caryed away so farre as too refuze too yeelde God this glory that euen now wee bee yit still ouer loden with the burthen of our infirmities hild downe with store of corruptions and hemmed in with abundance of vyces and that God must bee fayne too clenze vs of them more and more yea euen from day too day vntill he haue brought vs too the perfection wheruntoo he calleth vs And it standeth vs so much the more on hand too marke this doctrine well bycause the Papistes are not so farre ouershot in the errours of their superstiâ—ions and Idolatries as these varlets are which doo now adayes sowe abrode their poysons in their priuie meetings and lurking holes But howsoeuer they fare let vs marke well what is shewed vs heere by the holy Ghost when S. Paule sayeth that he prayeth god And why I haue tolde you already that the Ephesians had profited and that the giftes of God and of his holy spirit were augmented in them He hath shewed that Now too knit vp the matter he sayeth further that he prayeth God too giue them that which they haue not which they want as yit Sith it is so let vs marke that the more wee haue profited the more cause haue wee too humble our selues and
And for as much as wee doo not yit perceyue such fulnesse of Gods grace as were to be wished therfore S. Paule sendeth vs to the person of our Lord Iesus Christ. And surely if he had not added that God hath vttered his power in his only sonne after such maner as we haue herd it what a thing were it For we myght alledge in way of reply howso where are these riches of God For we be not only bereft of the goods of this world but also we be as a dry barrein groÌ„ud in respect of the grace of Gods holy spirit If there bee any portion of it in vs it is so smal as wee ought too bee ashamed of it and yit for all this wee bee moreouer plundged in our infirmities If yee speake of Gods power it ought too get the vpper hand of all sinne in vs But wee bee so weake that wee bee as good as beaten downe Agein it were meete that Gods image should shyne foorth in vs and wee beare such store of fylthinesse and such blemishes about vs as is pitie too see Wee should bee wholly consecrated too God but the worlde holdes vs backe and wee bee as it were snarled in it Loe how the faythfull myght bee abasshed when any talke were ministered concerning Gods grace if they stayed there and were not led foorth too Iesus Christ. Not without cause therfore doth S. Paule adde here that God did then vtter the excellencie of his power when he rayzed our Lord Iesus Christ from death And he speaketh purposely of his resurrection bycause that in his death wee see nothing but astonishment For there appeered nothing but weaknesse but by his vanquishing of death he shewed himself too bee the sonne of God yea and the Lord of glorie and lyfe who â—ad all power in himself And that also is the cause why S. Paule sayth that God did set him at his ryght hand For it had not bin ynough for Iesus Christ to haue bin rayzed agein except he had a continuall and abyding dominion Trew it is that euen in his only resurrection wee haue a record that he is the sonne of God but yit for all that wee must passe one step further namely that he had not a blast of power and away but that by his ryzing agein he atteined such superioritie that all the world is gouerned by him and he is now set downe at the right hand of God his father to maynteyne and preserue his seruantes that call vppon him and put them selues intoo his keeping and hath sufficient power to ouercome Satan and al the world and all our enemyes Now then wee see S. Paules meaning that forasmuch as wee myght bee cast downe and our fayth at least wyse sore shaken if wee should looke no further than too our selues therefore he setteth Iesus Christ before vs as the trew patterne wherin wee may see the thing that as yit is vnseene in our selues that is too wit Gods inestimable power which surmounteth the whole world For first he is rayzed from death and secondly he is set at the ryght hand of his father Now the speaking of Gods ryght hand is a resemblance taken of men It is certeyne that God hath nother ryght hande nor lefte for he is infinite and fylleth both heauen and earth and agein he hath no body but is a spirituall beyng Therefore wee must not imagin any place certeine when Gods ryght hande is spoken of And wehn as it is sayd that Iesus Christ sitteth there it is too shewe that he filleth all the world with his power Trew it is that as in respect of his manhood he is in heauen and it is one of the Articles of our fayth that he is ascended into heauen But yit notwithstanding although he bee absent from vs in his body and that there is a great distaunce betwixt vs it is no let but that he filleth all things with his holy spirit and dwelleth in vs himselfe and that wee bee nourished by his owne substaunce according to this saying that his flesh is our meate his blud our drinke Yee see then how that Gods right hand is not some certeyn place for Christ to sit in but the souereinty which he hath obteyned too gouerne the whole world And as I sayd afore it is a similitude borowed of men as when a prince maketh his vicegerent he setteth him at his right side as who should say Loe here the second person of my Realme whom I will haue men too obey God then in the person of our Lord Iesus Christ ment too shewe that he is our father Trew it is that the whole fulnesse of the Godhead is in Iesus Christ. Howbeit forasmuch as wee bee heauie and sothfull and vnable too atteyne too the maiestie of God therefore it is sayde that Iesus Christ hath obteyned all souereintie so as wee bee sure that he hath vs in his protection that being vnder his hand wee be safe and all the diuels of hell doo what they can cannot preuayle at al ageinst vs For who is it that hath al power It is eueÌ„ our head Although theÌ„ that we which are his members be weak yit is there strength ynough in the head which is the chiefe part of the body And so ye see for what cause it is sayd that Iesus Christ is set at the right hand of God his father namely too shewe vs that wee neede not too seeke farre for his help seeing he gouerneth all things both aboue and beneath and wee â—ee committed too his charge here He sayeth that God hath vttered his high and infinite power in vs Howebeeit forasmuch as that suffizeth not by reason of the infirmities which wee feele for that there is so much amisse in vs still and wee bee not yit come too the full measure no nor too the hundreth part of it therefore too the intent we may bee the better assured of all the things that wee want wee must consider them in Iesus Christ Are wee then subiect yit still vntoo death Behold Iesus Christ is receyued vp intoo euerlasting life for the very cause why he became a mortall man as wee bee was that the life which he hath might belong vnto vs Doth sinne dwell still in vs Behold Iesus Christ hath no spot nor blemish in him Are wee weake He is the power of God his father and looke whatsoeuer he receyued in his manhod which he tooke of vs was for our sakes and too our behoofe Too bee short looke whatsoeuer wee want and whatsoeuer may comfort or quicken vs we shall fynd it in our Lord Iesus Christ bycause wee should not bee in care and perplexitie as though we were excluded from the benefites that S. Paule hath made mention of heretoofore Finally wee should neuer haue any settled trust except wee knew that the things which are wanting in our selues are in our head For the measure of Gods gracious giftes is very fimall yea euen in the
must needes graunt this principle that we haue nother lyfe nor gladnesse nor any good thing but onely in God alone That beeing confessed let vs see by what meane wee may atteyne too him and that is by the meanes of our Lord Iesus Christ. And so yee see the cause why it is sayd heere that all fulnesse dwelleth in him that it is his charge too vnite vs vntoo God and too drawe vs backe from the scattering wherein wee bee Therfore wee cannot swarue aside one way nor other too conuey any peece of that thing to S. Peter or too S. Powle which is reserued too Iesus Christ alone but that wee must rob God of his dew Trew it is that wee will not bee acknowen of it but yit shall not our Hipocrisie serue too acquit vs before god Wee may well pretend many starting holes but yit doo wee giue sentence of condemnation vppon our selues in confessing that wee ought to seeke all our welfare at Gods hand Well then if wee alledge that wee be not woorthye too preace intoo Gods presence it is trew and if wee aske how wee may bee able too fly without winges that is trew too And if wee say then must wee repayre too S. Peter or too S. Paule that wee speake of our owne head For God sayeth the cleane contrarie I send you too myne onely sonne sayth he for in him shall you fynde all that you want and feare not that yee shall haue any scarcitie if yee bee once fylled with the grace that I haue put in him and which abydeth in him And that is the cause why the Prophet Esay speaketh purposely of Wyne Water Milke as if he should say wee haue all fulnesse of lyfe in Iesus Christ. As for those then which gad too S. Peter and too S. Paule and will needes haue Patrons and Mediators they not onely doo wrong too Iesus Christ in cantling out the thing by peeces and gobbets which is giuen wholly vntoo him but also rob God of his honour For sith it is his will that all fulnesse should dwell in Iesus Christ accordyng as I haue alledged afore it is certeine that wee go about to defye him openly when wee abyde not within the boundes which he hath set vs in putting vs in subiection too that person which he hath giuen vntoo vs too the end that he should giue vs all that wee haue neede of But yit the thing which he addeth ought too be a greater and larger comfort to vs when he saith that the Chruch is the accomplishment of him that accomplisheth all Now by this woord Accomplishment he meeneth that our Lord Iesus Christ yea and also God his father account them selues as vnperfect except wee bee ioyned vntoo him And that as I sayd is a record of Gods infinit goodnesse wherat a man can neuer maruell ynough First and formost God needeth not too borrow at other mens handes for he is perfect of himself nother wanted he aught euen before he made the worlde And when he made it did he it for his owne profit or too his owne aduauntage No it was alonely too the intent that wee should knowe his goodnesse power wisdome and ryghtuousnesse and bee witnesses of it For he hath set vs heere as on a stage too the end wee should see his glorie in all his creatures and yit notwithstanding he could verye well forbeare vs But put the cace that God should borrowe of others too perfect himself withall and that he were lyke too mortall men of whoÌ„ none is able to forbeare companie put the cace that God were such a one What are wee What can he fare the better by being ioyned vntoo vs It is all one as if the sonne were matched with a quamyre For what haue wee but infection and filthinesse what are we else than things so corrupted by Adams sin as it is horrible too think How then can wee bring any such perfection vntoo God Although there bee nothing but frayltie in vs although wee bee froward and leawd although there bee nothing in vs but all manner of filth and too bee shorte although wee bee lothely in his syght yit notwithstanding it is his will to haue vs ioyned to him yea euen vppon condition that he should bee perfected in vs by his and our ioyning after that sort toogither As if a father should say mee thinkes my house is emptie when I see not my child in it A husband man will say mee thinkes I am but half an man when my wyfe is not with mee After the same manner speaketh God that he thinkes not himselfe full and perfect but by gathering of vs too him and by making vs all one with himselfe He taketh his whole pleasure in vs and will haue his glory too shine foorth in vs so as his beames may sheade out on all sides And although the whole glory bee in himselfe Yit will he haue it seene how it is his will that wee should haue our part and portion of it Thus you see in effect what S. Paule ment by calling the Churche the accomplishment of God and of Iesus Christ. Now then can wee bee excuzed before God when wee say that wee cannot come at him seing wee bee his bodie in the person of our Lord Iesus Christ If one of our feete being diseased would runne I wote not whither and raunge vp and downe saying I go too seeke remedie soâ—â—e where else and for performance thereof would bee cut of from the bodie if say I that the members of a bodie had any vnderstanding and discretion and could speake after that maner were it not a madnesse that the foote should say he would bee rent from the bodie too seeke else where the thing that it wanteth Euen so when the Papistes and other Idolaters alledge that they must bee fayne too serue their turne by the Saynctes and too haue diuers mediators and meanes too bring them too God it is all one as if they should say Iesus Christ is nobodie nother haue wee any successe or enterance vntoo him Yea are the membes separated from the head Of a truthe S. Paule hath heere accused and condemned all those of vnthankefulnesse and vnkyndnesse which vnder colour of vnwoorthinesse too come vntoo God doo deuyze themselues new meanes and separate themselues from Iesus Christ and diminish his power and rend it in peeces S. Paule condemneth them for that they cannot fynde in theyr hartes too accept the benefyte and priuiledge that is offered them in that our Lord Iesus Christ hath voutsafed too become all one with them as with his owne body Nowe then let vs lerane too haue such familiaritie with our Lord Iesus Christ as too resort vntoo him at all times whensoeuer wee bee warned of our defaults and wantes Furthermore too the intent his maiestie shoulde not bee defaced thereby S. Paule addeth that he ceasseth not too accomplishe all things in all men For wee see on the one side that when men
too make vs vnderstand that they bee aboue our heads If wee haue an enemy wee will see if we can ouerthrowe him But if he haue his foote vppon our throte alreadye if he treade vppon our bellyes if he bee already gotten vppon vs what remedie is there then None at all on our part That is the cause why S. Paule speaketh here expresly of the ayre as if he should say that men may well brag and lifte vp their nebbes and bee brazenfaste in auauncing themselues but yit is the diuell aboue them with all that he can make Too bee short he sheweth that wee bee vtterly giuen vp too that cursed bondage And to make the matter the playner he addeth according too the spirit For what is the cause that wee perceyue not the state which he speaketh of but bycause wee be fleshely â–ª If there reygned a tyran ouer vs that would lay a subsidie vppon vs too day and a tax to morrow and sacke mens houses the next day cut this mans and that mans throte and rauish mens wyues and commit other enormities and outrages wee would well ynough perceyue it And why Bycause wee be quicke of feeling in the things that touche our fleshe and so earthly as wee cannot perceyue any thing except it concerne this present lyfe That is the cause why wee perceyue not our owne miseries for they bee inuisible Wee thinke not that the diuell is such a Tyran nor so horrible as he is bycause wee see him not But S. Paule telleth vs that we must looke higher then this world and that wee must haue other eyes than those that beehold visible things and that it standeth vs on hand too looke vppon the diuell though he bee ghostly that although he haue nother armes too strike vs with nor legges too go with nor any such other things yit he fayleth not too be the woorst tyran that can bee deuized in the whole woorld And why so For he entreth vnseene If there were a man that could enter into other mens heads and harts yea and intoo their thoughts and affections without swoord or staffe without venim or poyson without threatening or any thing else or if he had an hundreth deathes in his hand and could make them enter without feeling how I pray you were not such an enemy much more too bee feared than such as come furnished with great force and make a great noize Yis surely Now S. Paule telleth vs that the diuell is such a one for he is a spirite sayeth he So then let vs not to be so fleshely as we haue bin wont too bee nother let vs iudge according too our owne rude and fond fancye when the sayd spirituall enemye is spoken of But let vs assure our selues that he is able too doo vs much more mischiefe without al comparison then if wee could see how he came towards vs and how he entered intoo vs So then forasmuch as he is a spirit let vs bee so much the more afrayd of him And too the intent the faythfull should bee the better dispozed too come too this foresayde poynt that is too say too know their owne confuzion till God haue prouided for it S. Paule addeth yit one confirmation more of his saying For as soone as wee haue receyued the fayth and bee inlightened by Gods holy spirit if wee haue any desire too doo well wee shall by and by indeuer too serue our god And it will seeme that that were inough But if a faythfull man looke intoo himselfe he shall finde ynough to mislike and too sighe and groone for according as I haue tolde you before that euen S. Paule confesseth himselfe too haue bin vnhappy and crieth out who shall set mee free from this prison of death The faythfull then shall alwayes fynd ynough in themselues wherfore too morne before god Yit notwithstaÌ„ding forasmuch as God hath put some goodnesse some wel meaning and some good intent intoo vs the same doth halfe couer the leawdnesse of our nature so as wee knowe not a long time after that it were requisite howe wretched our state is so long as wee thinke but vppon our selues I say vppon our selues such as wee bee after that God hath partly reformed vs by his holy spirit That is the cause why S. Paule sendeth vs too behold what the vnbeleeuers are If wee looke vppon the worlde wee shall see some giuen too couetousnesse and some too pilling and poulling and not onely the little theeues that are whipped and hanged euen such as are robbers I say not in woods and forests but in houses in markets and in places of iustice Wee shall see that there is nother fayth nor loyaltie among most men but that all men are giuen too pilling and pouling without any respect of equitie or vprightnesse Wee shall see some rushe out intoo whoredome and dishonestie some intoo drunkennesse and some intoo other leawdnesse and looce behauiour Wee shall see men rap out othes periuries and other cursed things Agein wee shall see secret conueyances impoysonings spytings malicings treasons and wicked practizes Too bee short wee shall see some so diuelish that they fling them selues headlong altoogither as though they ment too make warre wilfully ageinst god These are things that may astonish vs And although wee bee dull yet ought wee too haue some remors when we see things so farre out of order in the world Neuerthelesse S. Paule sayeth that if we consider what is doone and how all thinges are turned topsiteruie and what libertie the world taketh too withstand God it behoueth vs too apply the same too our selues and too conclude thus the same should betyde mee yea and euen as much as I see in them that are moste wretched For when wee looke vppon the diseases that are abrode how some are eaten with cankers and other filthie diseases and othersome haue as terrible sicknesses as can be we must prie vpon them and say as ill yea worse to should lyght vpon me if God pitied me not For all of vs doo carye the seede of them about vs that not only in our bodyes but also in our soules for there may be some diuersitie of coÌ„plexions so as some shal be stronger and lusâ—yer than other some but the soule of man is vtterly corrupted and marred So then the sinnes that reigne in vs are all of them warnings to make vs cast downe our eyes and too be ashamed before God and his Angells yea and too make vs hate and vtterly abhorre our selues Thus yee see why S. Paule hath added here that the diuell woorketh now still He vseth the woord Now as if he should say my frendes if in looking vppon your present state you fynd any thing well and that the same keepeth you from humbling of your selues throughly and from feeling how miserable yee shoulde haue bin if God had not shewed pitie and mercie towards you see what is doone about you see how the vnbeleueres behaue themselues and
you bee saued 6. And rayzed vs vvith him and made vs sit vvith him in heauenly places in Iesus Christ. I Began this morning too shewe you how S. Paule ment too stretch out Gods goodnesse vntoo all men too the intent that none should haue cause too boast of himselfe as though he had any woorthinesse alone by himself And truly if euer there were any nation in the world aduaunced aboue others it was the Iewes forsomuchas God had accepted them for his owne houshold and called them a holie linage and his owne inheritaunce In that respect therfore the Iewes seemed well woorthie too haue preheminence aboue others Howbeit too the end that none should darken the grace of our Lord Iesus Christ he sayeth that euer they also were the children of wrath so as it stoode theÌ„ on hand â—o lie drawen out of the dungeon of confuzion wherof I spake this morning Too bee short S. Paule sheweth heere that euen those whom men woold deeme too bee the excellentest can bring nothing wherof too brag or too purchace themselues estimation before God but are all receyued too grace too bee made heires of the heauenly lyfe by meanes of our Lord Iesus Christ. Now heere myght a question be demaunded why S. Paule setteth the heathen men on euen ground with the Iewes seing that God had set such oddes betwixt them For it myght seeme that all the promises were disanulled and that were a dooing of wrong vntoo God rather than vntoo men If wee graunt as of necessitie and reason wee needs must that Gods choozing of Abrahams ofspring was not in vayne and that his telling of them that he accepted them too bee of his houshold Church was not too deceyue them they must needes be neerer more familiar vntoo God and they must needes haue some marke wherby too bee gathered vntoo him It seemeth then that S. Paule should not haue abaced the Iewes after that sort But in another place he sheweth that all this geere agrees full well if wee consider the Iewes on the one syde in the state of Gods chozen and peculiar people and on the other syde what they bee of themselues and what they haue deserued before god For in the Epistle too the Romans after that S. Paule hath giuen sentence vppon the whole world shewing that there is not any one which is not damned and forlorne he moueth this question Seing then that God gathered Abrahams linage and dedicated it wholly too himself what shall become of them Shall there bee no holinesse in them For it seeemeth else that God had but dalyed and that his saying in the holie scriptures that he had not delt so with any other nation was nothing woorth But S. Paule sayeth that of a truth men ought too commend the grace that God voutsafed too shewe foorth vppon his people and so consequently that they are too bee preferred before all the whole world so farre foorth as they be indewed with the benefytes which they had by Gods promises Hewbeit he addeth foorthwith that in asmuch as they bee descended of Adams race and are sinners as well as all other men and there is nothing in our whole nature but corruption and frowardnesse all men must bee fayne too stoope and all of vs must needes acknowledg that one of vs cannot bee sholed out fâ—om another according as wee haue seene heeâ—toofore in the second chapter too the Galathians where S. Paule told S. Peter thus Yea wee bee Iewes by nature and it seemeth that wee ought too go alone by our selues seing that God is our King and hath sanctifyed vs and voutsafeth too dwel among vs Well then it seemeth at the first blush that wee should shake of the Gentyles as vncleane persons and such as haue none acquaintance with god But let vs come too account sayeth he aâ—â— there is none of vs all but he is indaungered vntoo God must needes perceyue himselfe too bee a wretched sinner Sith it is so God must bee the iudge of all men and we must needes sinke before his maiestie till wee bee reconcyled vntoo him by our Lord Iesus Christ. Too bee short S. Paules meaning in this text is not too deface Gods grace but too shewe that the Iewes had not any other meane in themselues whereby too obteyne the saluation and heritage of heauen than onely by beyng members of our Lord Iesus Christ and that they must alwayes bee fayne too take themselues first for cursed and damned For the woorthinesse which they haue is but as a wyndfall they be borne in sinne and subiect too cursednesse no lesse than all other men and Gods accepting and choozing of them too himself was a speciall and as they saye a supernaturall gift Yee see then that by nature the Iewes are forlorne as well as the rest of the whole world and yit neuerthelesse that God hath also receiued them too mercy By the way wee must marke that vnder the word Nature Saynt Paule sheweth not only that wee bee sinners by custome so as euery of vs thrusteth his fellowe out of the way and wee bee too much inclyned too followe the euill rather than the good but also that there is a further matter in it which is that euery of vs bringeth sinne with him euen from his birth Too eate and too drinke are things that accompany vs but yit is sinne more rooted in vs than all the things that belong too this lyfe Truely the heathen men will thinke it straunge that the young babes which are not able too discerne betweene good and euill nor haue any discrecion or will should alreadie bee sinners and damned before God according too S. Paules saying who calleth them the children of wrath but yit must wee needes yeelde our selues too condemnation whether we wil or no. As soone as babes bee able too make any signe it is certeyne that they will shewe inough and too much that they bee froward and naughtie and that there is a secrete poyson lurking in them â–ª And that although they cast it not out at the first yit they bee as a broode of serpentes Sith it is so let vs vnderstand that Saint Paule dooth not without cause call vs the children of wrath as well as the Iewes not excepting the very infantes out of the number whom men terme innocents and take them so to bee For wee must not regarde our owne opinion nor the things that wee see before our eyes but wee must giue glory vntoo God who is the competeent iudge thereof although wee finde it incomprehensible How soeuer the world go wee must alwayes come backe too that which is sayd in the one and fiftith Psalme namely that wee not onely offend God dayly in diuerse manners but also are lothsome too hym before-hand yea euen before wee haue eyther done or thought any thing bycause wee were begotten in sinne and cursednesse And by that word Children of wrath S. Paule meaneth
for they will say they bee reformed and yit they seeme too bee diuells incarnate and wee neede not too go farre to see such syghtes So then let vs marke heere that wee must not surmyze that any of vs hath aught wherwith too please God more than his felowes nor presume too make any account of our selues but that we must alwayes repayre too the fountaine that â—annot bee drayned dry and not go too the pits that are full of holes and can holde no water or rather which haue nothing but sâ—id filth in them for all the gloriousnesse and brauerie of men is no better but drawe of the sayde loue of our God confesse that God must not bee perswaded or moued by other folkes but onely that it pleased him too loue vs freely by receiuing vs vntoo him and by inlyghtening vs with his holy spirit in the fayth of the Gospell And so yee see what Saint Paule ment too note heere Now on the other side to the end that men who are alwayes suttle witted in seeking some shifts and starting holes or other should not excuze themselues by being vnder the Tyrannie of the diuell nor alledge that the same ought not too bee layde too their charge Saint Paule sheweth that the sayd bondage ceasseth not too bee wilfull I shewed you this morning that notwithstanding all our free choyze and notwithstanding our reason and will yit we be as it were fettered too Satans seruice so as wee can doo nothing but all naughtinesse nother should wee bee any better by nature than the arrantest theues in the world if God had not pitied vs accordingly as Saint Paule setteth forth al other men vntoo vs as a looking glasse yea euen such as despyze God and all order and are driuen by Satan intoo all outrage saying that wee should bee lyke them if God had not bin mercifull too vs But now there are many which grudge ageinst God and which go too lawe with him saying If free will bee so defaced what shall become of vs If men were able too giue themselues vnto goodnesse and yit notwithstanding made none account of it but gaue themselues too euill surely it were good right and reason that they should bee hild for giltie But if they cannot but doo euill why should God condemne them At leastwise they ought too bee borne withall seing it is apparant that they bee hild vnder Satans dominion euen from their mothers wombe Loe what many men alledge in hope to washe their handes Yea and they bee not contented too iustifie themselues by vayne shifts but they doo also rayle ageinst God as though he were the cause of their damnation But S. Paul to preuent such sâ—aunders sayeth that they which are vnder the bondage of Satan and of sinne ceasse not for all that too be condemned by good right For they be not constreyned theruntoo by force they bee subiect in deede but that is with their owne good will. And that is the cause why he sayeth that euen such as are brought backe agein to our Lord Iesus Christ haue walked in the lustes of the fleshe that is too say that before God had chaunged them and brought them too his obedience by his holy spirit they walked in their owne wicked lusts True it is that men will graunt their nature too bee sinfull but yit they say it suffizeth that the will bee otherwyse All men will graunt that it is the will which putteth the difference betweene vice and vertue But when the philosophers spake after that fashion they were of opinion that wee haue a francke and free will. And that is the thing that deceyued them bycause they knewe not that wee were marred by the fall of Adam and yit notwithâ—â—anding ceasse not to be iustly accursed forsomuch as our offending of God is with our owne good will. And therfore also he addeth agein dooing the desires of our fleshe and of our thoughts As if he should say that they which are possessed of Satan and hild vnder the sâ—auâ—rie of sinne cannot alledge any compulsion For why it is their oâ—ne will that dryueth them thereuntoo Thus yee see in effect how S. Paule ment too stop the mouthes of all misspeakers too the intent that men should not picke any quarrells too God by pretending that they ought not too bee shent for their naughtinesse seing they bee subiect too it by nature But let vs marke heerewithall how S. Paule hath matched thoughtes with the fleshe too the end wee myght knowe that sinne reacheth throughout vs and that wee haue no peece of vs cleane and pure wherintoo infection is not spred For the Papistes will well ynough confesse that wee bee corrupted in Adam but they say that wee doo in deede tend alwayes vntoo euill when wee bee tempted vntoo it and yit neuerthelesse that if wee herken vnto reason and brydle our lustes by ruling them well then wee shall see playnely that wee bee not altoogither vnable too doo good And so the opinion of the Papistes is that mans free will is not of such force as it was at the beginning but that it is wounded yea and sore maymed howbeeit that it hath yit still some lyfe that is to say some vertuousnesse as they imagin But wee haue seene this morning that the determinate sentence of the holy Ghost is more generall that is too wit that wee bee not onely sicke but also dead till wee be rayzed agein by Iesus Christ. Nowe S. Paule confirmeth the same thing saying that our wicked lustes and the affect oâ—s that are termed the sensual appetytes wherin wee resemble the brute beastes are not the onely things that harrie vs heere and there but that we must take the matter more strictly What are all our thoughtes all our determinations and all that euer is deemed too bee best in man They bee sayeth S. Paule starke wickednesse For if God should let vs go after our owne thoughtes it is certeine that there is not a more horrible confuzion than that would bee So then wee see that men are not humbled heere by halues too confesse onely their frailtie and that they haue partly neede too bee succored and helped at Godâ— hand but wee see they bee vtterly damned before him sitâ— their thoughtes are heere called wicked and froward and that they haue nothing in them which prouoketh not Gods vengeance ageinst them So then let vs on the one side yeelde our selues giltie assuring our selues that wee were iustly bereft of all Gods graces in the person of Adam And agein on the other side let vs not take the same for an excuse in hope too scape by such shifte as who should say we were not the boÌ„dslaues of sinne nor wee our selues any whit too blame for it bycause wee bee hild downe in Satans snares and nettes euen from our birth But it behoueth vs to consider alwayes that euery of vs shall fynde the welspring of his disease in his owne conscience Men may
Israell and straungers from the couenants that conteyne the promise vvithout hope and vvithout God in the vvorld 13. But novv in Iesus Christ you that vvere erevvhyle farre of are made neere by the blud of Christ. ALthough the things that are preached vnto vs generally coÌ„cerning Gods grace ought too moâ—e vs too magnifie his name and to acknowledge the benefyts that wee haue receyued of him yit notwithstanding if a thing bee doone priuately vnto vs then ought wee to bee touched yit the more therwith The same order keepeth S. Paule here For wee have seene this morning how he made cleane riddance of all that is in man that there myght bee but only one ground woork of saluation that is too wit the mere goodnesse of god Now hee applyeth the same particularly too the Ephesians willing them too bethink themselues of their plyght wherin God found them as if after his speaking of all mankynd he should send euery one of vs too his owne experience And in verye deede that which is spoken heere too the Ephesians concerneth vs also lyke as if a man hauing told vs of the forlornnesse wherintoo wee bee tumbled by Adams fall should say Consider also what you were and after what sort you liued in all beastlinesse before such tyme as God called you too the knowledge of himself The thing then which wee haue too mark is that S. Paule hauing shewed how that all meÌ„ from the greatest too the least ought too confesse that they haue their saluation through Gods only goodnesse addeth another particular declaration wherin he sheweth the thing that euery one of the faythfull ought too knowe in himself Trew it is that the thing which he hath sayd for that tyme would not agree in all poynts too our dayes but yit shall S. Paules answer alwayes haue his course and serue too good purpose For although wee haue bin baptized from our infancie yit come wee of such as erst were cut of from Gods Churche For the Iewes were sholed out from all other nacions of the world as a people whom God had ordeyned too himselfe wee were then all Heathen I meane as in respect of our forefathers before the Gospell was preached too the world But now agein wee see what confuzion is come vppon vs through the vnthankfulnesse of such as were called too the truthe of the Gospell and how wee haue strayed away after such a sort that wee haue bin as good as cut of from Gods Churche agein For the baptim that wee receiued in our chyldhod stoode vs in none other sted but too make vs dubble giltie before God For they that were plundged in the superstitions of poperie and in all the Idolatries that are committed there had as good as renounced their baptim and were become renegats and wee can not excuze our selues too haue bin forsworne vntoo God seing wee were start away from his obeysaunce Therfore it is not for vs too make any boasting or too seeke any excuce too couer our wretchednesse withall but rather too confesse freely that wee were as deadly enemies too God and woorthie too haue bin vtterly giuen ouer of him bycause he had reached vs his hand too bring vs backe agein too the way of saluation So then first wee take this text as it lyeth to apply it to the Ephesians and afterward looke too take profit of it our selues Now then let vs see the contents and substance of these woords Bethink your selues and remember how yee were sometyme Gentyles First he putteth a difference betweene the Iewes and those whom God had suffered too walke on still in their owne darkenesse For it was a speciall priuiledge that God gaue vntoo Abrahams ofspring when he adopted them too say too them you shal bee my people whom I lyke of as though yee were of myne owne houshold Those then which came not of Abrahams lyne were as good as banished from Gods kingdome and Church And he addeth in the fleshe Not as he speaketh in dyuers other places where he vseth that woord in reproche but too shewe that God had shewed by a visible fashion how wretched their state was and that they needed not any greate deepenesse of wit too perceyue it For circumcizion sayeth he serued as it were too rid men of their vncleannesse And furthermore that Sacrament was ordeyned of God too shewe that all the seede of man is cursed and that wee cannot bee ryghtly made holy and pure but by the cutting of putting away of the thinges that wee haue by nature Too bee shorte lyke as nowe adayes wee bee taught by Baptime too renounce whatsoeuer wee haue by birth so also was circumcizion a token to shew how all men were filthy and lothsome till they had forsaken their owne kynd Now then S. Paules meaning is that the sayd visible signe shewed well too all the heathen that they were as yee would say vnwoorthie too preace vnto God and that he voutsafed not to receyue them into the companie of the faythfull For the Iewes had not inuented circumcizion of their owne brayne but as I haue sayd afore God had sholed them out from the rest of the world all was by reason of the priuiledge of his owne mere grace goodnesse Theruppon S. Paule addeth further that they were at that tyme vvithout Christ. And this serueth too shewe yit better that men are horrible scattered and can do nothing but runne astraye till God haue knit them toogither in the bodie of his sonne and adopted them too bee his children For wee knowe that Iesus Christ is the lyght of the worlde and that all ryghtuousnesse dwelleth in him and that he is our redemption and lyfe So long then as wee haue none acquayntance with him wee must needes bee as poore blynd men in the darke wee must needes bee as good as dead wee must needes bee naked of all holynesse ryghtuousenesse power and all goodnesse And forasmuch as our freedome dependeth vppon him wee must needes bee hild vnder the tyrannie of the diuell and of sin till he haue raunsomed vs from them For this cause therfore doth S. Paule send vs heere vnder the person of the Ephesians too Iesus Christ too the end that they which are not parttakers of Gods sonne should knowe that it were better for them too bee drowned a hundred tymes than too continew alwayes in that state And why For sith wee can haue nother lyfe nor soule health nor ryghtuousenesse nor ought else that is allowable but in Iesus Christ it is all one as if he sayed that wee haue nothing but vtter naughtinesse and destruction in our selues He addeth thereunto the common weale of Israel shewing thereby that all the promises which were made too the Iewes were grounded vppon Iesus christ And therefore they that belong not too his body are foorthwith depryued of all Gods promises and cannot conceyue any hope of lyfe but onely by imagination wherin they beguile themselues And verily he addeth the
instrumentes or couenantes and conueyaunces of the promises as if he should say that God had not called the Iewes as it were in hudder mudther but had passed a solemne conueyance or euidence which serued too leaue all the world in condemnation Therfore forasmuch as God had aduaunced Abrahams linage it must needes bee that the rest of the world was so much the more confounded like as if some Princes or some Cities should make a league all others that are not comprehended in it are as good as depriued of the benefite that is conteyned in it And when God declared that he tooke the Iewes too bee his flocke and that he would be their father and sauiour he declared also that no part thereof could come to the Gentiles whom he had after a sort forsaken and to whom he had not voutsafed too shew the like mercy Finally he sayeth that they had bin vvithout God which is the full measure of all mischief For what shall become of man when his God hath so shaken him of as there is no accesse for him nor no comming too him agein And that not onely he is forsaken of his God but also cannot but plundge himselfe deeper and deeper intoo the bottom of hell and make warre ageinst God as though he were at defiaÌ„ce with him bicause he is stubburne and rebellious ageinst all goodnesse Thus yee see that the thing which S. Paule setteth forth here too the intent that the Ephesians should profit themselues by the things that he had sayd this morning concerning the onely cause of our saluation is that there is none other thing for vs too trust vntoo but onely Gods meere grace But now let vs come too oâ—r selues I haue alreadie declared breifly that our fathers were in the same state that S. Paule setteth downe here And therefore wee haue no cause too brag of as oft as we thinke of what roote and originall wee spring For if the very Iewes bee at this day a record of Gods wrath and horrible vengeance which he layeth vppon them for their vnbeliefe is there not much more cause for too cast downe their eyes which are but as things borne out of tyme For the Iewes are of the holy roote that God had chozen and wee bee but graffed intoo it in their steade If God hath not spared the naturall braunches what will he doo too vs that haue bin brought in as it were ageinst nature Loe how S. Paule exhorteth vs too lowelinesse too the end wee should lerne to submit our selues alwayes too Gods meere goodnesse and frankly and freely confesse that our welfare consisteth therin Also I told you secondly not onely that our fathers were straungers to the hope of saluation bicause they were not adopted as well as the Iewes but also that the horrible scattering which came vppon the whole world and which reigneth in it still at this day ought too beate downe al pryde and presumption that Gods grace may shine the brighter vppon vs Now then as I sayd although wee bee baptyzed and haue the badge of Gods goodnesse and free adoption yit notwithstanding we haue bin wretched idolaters and were gone away from our Lord Iesus Christ and the things that wee had in greatest estimation turned too our greater damnation in steade of being for our welfare Therefore wee haue good cause here too bethinke our selues Furthermore for asmuch as wee bee short witted in magnifying Gods grace let vs wey well this woord which S. Paule vseth heere to bring vs to remembrance of the things which wee myght forget For when wee bee indewed with Gods grace and it hath pleased him too giue vs some good desyre too walk in his feare he hath wrought so in vs by his holye spirit as men may perceyue that there is some goodnesse in vs it maye make vs too forget by and by what wee were afore by meanes wherof Gods grace is as good as buryed Too the intent therfore that our present plyght hinder not our continuall praysing of God and our esteeming of his goodnesse and grace as it deserueth let no length of tyme darken the benefites that we haue receyued of God but let vs as it were enter intoo examination of them euery day And although God haue chaunged our state at this day so as wee bee no more the men that wee were afore yit notwithstanding let vs beare in mynd that before God had pitie vppon vs wee were as seely sheepe that went astray and as beastes that are vtterly lost and that without the same small beginning wee had bin damned ten hundered thousand tymes erst had not God preuented vs and giuen vs remedie for the cursed state wherin wee were Yee see then that the thing which we haue to consider vpoÌ„ the sayd speech wherby S. Paule putteth the Ephesians in mynd what they were afore is that although God had put awaye the thing that shoulde haue made them ashamed and marked them afore hand with his holy spirit so as they were become as precious perles yit notwithstanding he will haue them too bethink themselues lyke as in very deede it is the frutes of repentance which the scripture setteth downe that when God hath reached vs his hand and brought vs home agein from our straying wee ceasse not too beethink vs of our former sinnes euen in such wyze as wee may bee sorye abashed and ashamed of them Whereas he sayeth that the Gentyles haue good cause too hold downe their heades bycause they were sometyme without assurance of Gods goodnesse and loue therby wee bee put in mynd that wee receyue a singular benefyte at Gods hand when wee haue the vse of his Sacramentes which are as warranâ—es that he taketh and auoweth vs too bee of his household and Church Trew it is that if wee abuse them wee shall pay deerly for it but yit whatsoeuer come of it when the Sacramentes are put too the end wheruntoo they were ordeyned it is certein that they bee as it were inestimable treasures as I sayd afore For although wee haue Gods promis that he taketh vs for his children euen from our comming out of our mothers womb yit is there nothing but vnclennesse in our flesh Now then haue wee baptim There it is shewed vs that God washeth and clenzeth vs from all our vnclennesse that he pulleth vs out of the confuzion wherin wee were with our father Adam and that he will haue vs clothed with Iesus Christ too bee parttakers of all his goods as though they were our owne Wee see then what baptim importeth and consequently how much we ought too esteeme this grace of Gods comming vntoo vs in such wyse and of his shewing of himself too bee our father after so homely maner As much is too bee sayd of the supper For there it is shewed vs visibly that Iesus Christ is the trew foode of our sâ—ules that like as our bodyes are susteined nurrished with the bread and wyne so wee haue our
not the sonne hath not the father Then lyke as I haue told you that bycause God reueleth himselfe in this woorde it behoueth vs too seeke him there so also forasmuch as our Lord Iesus Christ is his liuely image let vs not enter intoo ouer hygh speculations to knowe what God is but let vs repayre too Iesus Christ acknowledging that it is his office too bring vs too God his father and that it is he by whome wee must bee guyded and so shall wee bee sure that wee shall not bee without God in this world Now if they that take so much peyne and trott vp and downe too serue God bee condenmed heere too bee without God bycause they haue not hild the trew rule but haue bin beguyled in their superstitions what shall become of the dogges and swyne that haue no awe at all of God specially sith they bereue themselues of all knowledge and degenerate intoo beastes after they haue had some vnderstanding of the truth by hauing their eares beaten with the holy Scripture Of which sort wee see a great number nowe adayes who too take the aduauntage of the tyme and too make good cheere at their pleasure could fynd in their hartes too quench or too darken the lyght that God had caused too shyne vppon them yea euen too the vtter defying of Gods maieâ—tie as though there were no more instruction at all Wee see how this cursed â—eede is dispersed abrode at this day through all the whole world But as I sayd afore if the poore ignorant sort which neuer had any certeyne way but haue bin as blynde wretches wandering heere and there too seeke God and yit he hath not sâ—ewed himselfe vntoo them haue none excuce at all but are condemned at Gods hand bycause they had not a trew roote what shall becoâ—e of the vnhappie wretches that despyze God in that wyse and 〈◊〉 ageinst him saying wee knowe no more what the trew doctrine and Religion meane So much the more then ought wee too humble our selues and too knowe that sith God hath reueled himselfe vnto vs now that he is ioyned too vs with an insepaâ—able bond and hath shewed himselfe a father too vs and hath voutsafed too make vs members of the bodie of our Lord Iesus Christ and made vs one with him with condition that whatsoeuer he hath belongeth now vnto vs we ought too lerne too magnifie that grace and too acknowledge what we haue bin and what wee should bee still if God had not shewed himself mercifull towardes vs. Heruppon a man myght demaund what S. Paule ment by the woord VVorld for it should seeme that out of the world they were not without god Howbeeit that was too aggrauate the matter so much the more by saying that the Ephesians had inioyed the lyght of the Sunne all the Elementes had serued them they had receyued so manie commodities of Gods gift in all his creatures and yit had not knowen him For what else is the world but an open stage wheron God will haue his maiestie seene Let vs lift vp our eyes doo not the Sunne the Moone and the Starres leade vs too him that gaue them the vertewes which wee perceyue in them For behold the sonne is farre of from vs and yit he giueth vs lyght Agein he causeth the earth too bring foorth frutes also wee see the dubble course that he keepeth and although he wander now on the one side and now on the other yit notwithstanding he keepeth his compas continually and neuer fogetteth how farre he ought to go on the one side or on the other as huge a masse as he is If a Ball or a Boule were too bee hild vp it woold neede some help but behold the Sunne hath nothing to hold it vp but the secret power of God and yit notwithstanding he is so huge and infinite a masse as exceedeth all the whole earth Mount he vp or go he lowe turne he or returne he on the one side or on the other yit keepeth he his course stil euery day through the whole world euery yere also on the contrary part and yit for all this he misseth not in any of all those thinges Too bee short when wee behold the skyes wee ought too bee rauished with desyre to go vnto god Agein when we behold the thinges that are neerer vs namely the varietie of the good things that God bestoweth vppon vs wee haue cause too doo the lyke Finally without going any further let vs but enter intoo our selues If a man looke but vppon one of his fyngers what workmanship and what goodnesse of God is there Wee then are in the worlde where God vttereth such abundance of myracles wherby it is his meaning too bee knowen and worshipped and yit notwithstanding wee play the beastes and go on lyke blockeheades without any vnderstanding not knowing the God that made vs and fashyoned vs euen him that vttereth and sheweth himselfe in all his creatures both aboue and beneath Is not this ynough then too bereeue them of all excuâ—e which play the beastes in their ignorance lyuing heere but only too deuoure Gods benefytes and in the meane whyle repayre not too him too doo him honour or to offer him their seruice Then is it not without cause that Saint Paule addeeth yit further this saying that such as were so destitute of the knowledge of the Gospell were without God in the world Now thereuppon on the other side he setteth downe the grace of God which they had receyued too the ende they should knowe that it was not of their owne purchace nor obteyned by their owne pollicy and abilitie but that they ought too consider well how greatly they bee bound vntoo God for rayzing them vp too heauen from the deepe dungeons of hell If God had but lent vs his hand to lift vs vp when wee were falne but too the ground and so let vs alone in our owne state wee should be beholden to him for it For when we bee falne and some body helpes too lift vs vp agein wee will cun him thanke so ought we too doo Behold now God hath not only lift vs vp from the ground but also drawen vs out of the gulf of hell And his so dooing is not too make vs crepe here beneath vpon the earth or to make vs too inioye the benefits that he offereth vs here presently but too aduaunce vs too the kingdome of heauen as wee haue seene heretofore how wee bee put in possession of it alredy by fayth and are set in the person of Iesus Christ in the glory that he hath purchaced for vs for he is entred into it in our behalf The seeing it is so haue we not cause too magnifie Gods grace so much the more So haue yee Saint Paules meaning in that he sayth that novv by Iesus Christ you be come nere vntoo God euen you sayeth he vvhich vvere farre of before Therefore at a word forasmuch as the whole cannot
too drawe vs from all the vnclennesse and filthinesse of the world Lykewyse in the first too the Thessalonians S. Paule sayeth that wee bee not called too vnclennesse but that wee ought too bee pure and too dedicate our selues too our God in purenesse so as wee may shewe in deede that wee intende too honour him with all that euer he hath giuen vs The thing then which wee haue to gather vppon those words of S. Paule is that wee must not runne astray lyke wyld and mad beasts nor yit kicke ageinst him but quietly beare the yoke of our God and approch vnto him with true obedience and moreouer 〈◊〉 our owne wandering lusts too the end wee may walk lyke holie people lyke people that are dedicated too God finally as his heritage Thus yee see how this text is too bee pracâ—â—sed of vs at this day Now he addeth purposely that Iesus Christ hath doone it in the flesh meaning in our nature too the end that wee myght bee sure that in his personne wee bee aâ—owed too bee Gods children For lyke as in Adam wee bee all lost so by our Lord Iesus Christ the second Adam wee bee restored too the hope of saluation And in deede after the self-same maner dooth the Apostle shewe vs that wee may boldly trust that God will alwayes bee oâ—r father for his fake For he hath not taken on him the nature of the Angells sayeth he but the seede of Abraham And although Mathew in the Genealogie of Iesus Christ beging at the person of Abraham as at the welspring roote yit doth S. Luke leade vs further and telleth vs that Iesus Christ appeared not alonly for the Iewes Truely S. Mathew dooth it vppon very good reason namely too shewe that Iesus Christ came specially too performe the promises that had bin made of old tyme But S. Luke sheweth the same thing that S. Paule declareth heere namely that when wee haue gone vp as farre as to â—ur first father Adam wee shall fynd that our Lord Iesus Christ was yit stil before him Trew it is that he was conceyued by the secret and woonderfull power of the holye Ghoste in the womb of his mother but yit for all that he ceassed not too bee the trew linage of Abraham and of Dauid and also of Adam and there is no doubt but that wee bee ioyned too God by 〈◊〉 meane seing he is our trew brother and wee neede not to seeke farre bycause wee bee bone of his bone and flesh of his fleshe as wee shall see hereafter in the fift Chapter Thus yee see in effect what S. Paule ment by adding this saying that the fulfilling or performing of all these things was doone in the flesh of Iesus christ For if wee should consider nothing else in Iesus Christ but his heauenâ—ly glorie and diuine maiestie what would come of it Wee would bee abasshed and wee myght say he were too farre of for vs too come vntoo him But now seeing he hathe of the same flesh that wee haue and is become very man lyke vntoo vs in all things sauing only sin so as he vndertâ—â—ke our passions or sufferings and our wants and wretcheâ—nesse 〈◊〉 haue pitie of vs as the Apostle sayth wee may assure our selues thâ—â— when wee offer our selues vntoo God wee shal bee ioyned vntoo him in the person of his only sonne For lyke as he is verye God so on the other syde he is a kin too vs bycause hee came downe hither refuzed not too bee in this state of bondage too the intent that wee myght bee glorified by his meanes for lyke as he not only abaced him self 〈◊〉 also emptyed himself vtterly so will he also lift vs vp intoo his heauenly glorie And for that cause also is he called our brother This only one saying ought too breake off all distrust when wee bee in dout and perplexitie whether God will accept vs or no. For seeing wee haue this record that Iesus Christ is our brother what would wee haue more So then wee may wel conceyue out of what filth and defylements yea and out of what a gulf God hath drawen vs seing he hathe assured vs of his fatherly loue wheruppon our saluation is grounded yea and that in the person of Iesus christ For wee see how the wretched papists wote not too which Saint too vow themselues yea and too barre themselues of all excuce so as there may neede none other processe too condeÌ„mne them they make a common proueth of it For euen in that one saying that they wote not too which Saint too bow themselues they shewe themselues too bee faythlesse and destitute of all aduyce and stay of themselues and too bee as stray beastes For they haue such a multitude of theyr Sainctes that they haue made whole warreines of them It is trew that all of them haue the Uirgin Mary for their aduocate they catch holde of Saint Michaell or of Saint Peter for their patrone or of some other Saint after as their superstitious mynd leades them heere and there Howbeeit all that they doo is with vnquietnesse of mynd and they shall neuer fynde rest bycause they haue no woord of God too stay vppon And when they fynde themselues hampered in any perplexitie they bee lyke wretched forlorne caytifes that are vtterly at their wittes end bycause they see well ynough that they fynde no ease at all when they haue â—ossed and turmoyled neuer so much But now seeyng that wee bee sure of the hope which wee ought too haue bycause 〈◊〉 Lord Iesus Christ is our yeare and is 〈…〉 vs too vnite vs too God his father let vs vnder stande that the same is an inestimable benefyte for the which wee ought not too bee afrayd too suffer ten hundred thousand deathes if neede were And S. Paule saith consequently that the Law consisted in ordinaunces and Decrees too shewe that God abolished not the lawe of good and holy conuersation when he mynded too call the Gentyles â—oo saluation but that he 〈◊〉 away only the ceremonies that serued peculiarly for the present tyme and were not giuen but only too the linage of Abraham Yee see then what was abolished And therefore let vs leaue the figures of the Lawe as Circumcizion Sacrifizing feastfull dayes as they were kept then the difference of meates Lyghtes Perfumes and all that is set downe in wryting by Moyses for all those thinges must bee vanished away at the comming of Christ and yit for all that let vs hold still the Lawe that God hath giuen vs which is inuiolable that is too wit let vs woorship him purely let vs call vpoÌ„ him let vs put our trust in him let vs do him homage for all the benefites that he hath bestowed vppon vs and let vs hallowe his name Agein let vs aduyze our selues too walke in purenesse of lyfe and with such conscience towardes our neyghbours as we may doo no man wrong or harme and finally let vs
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
too the Prophetes and the Apostles as if it were told vs that they bee our 〈◊〉 within the which wee must keepe vs and that our fayth hath no leaue too start out on the one side or on the other but must bee hilde brydled vnder the obedience of Gods woord as it is conteyned in the holy scripture Now had this text bin well vnderstoode surely the wretched world should not bee in such disorder as wee see it is For what is the cause thâ—â— men haue deuized so manie wayes of saluation but for that they haue not knowen the power of our Lord Iesus Christ as it is shewed vs heere And in good sooth let a man looke vppon all the inuentions of the Papistes and he shall fynd that there is no end of their superstitiousnesse and yit in the meane whyle they haue as good as forgotten Iesus Christ or rather buried him in such sort as they haue had no regard of him And was it not a corrupting and falsifying of Gods truthe when men knew not whertoo it tended nor too what end it was giuen namely how it was giuen too keepe vs wholly too our Lord Iesus Christ that wee myght cleaue to him and fynd rest too our soules as he himselfe sayeth Agein on the other syde whereuppon doo the Papistes ground themselues at this day Euen vppon their Councels vppon their decrees vppon the things that men haue inuented of their owne brayne and yit they would needes beare vs on hand that all perfection is too bee had there For as for the things that Iesus Christ and his Apostles haue taught they be but enterances saye they yea and they bee not ashamed too say that those things are but as an Apâ—ie and that Iesus Christ forbare too speake of the things that were more hygh and excellent so as the holy scripture is but as a Catechisme for little children and that too atteyne too the age of perfection wee must haue holy Councels wherin God reueleth the mystiries that were vnknowen afore Now seing that the diuell hath so vtterly bewitched and blynded them that they haue labored too thrust Gods woord vnder foote too the end wee should stray and wander heere and there without any good direction wee haue so much the more cause too beare in mynde the thing that S. Paule telleth vs heere which is that wee must mislyke whatsoeuer is added too the holy scripture assuring our selues that God hath giuen such charge too his Prophetes and Apostles as he forgat not any thing that was profitable or expedient for our saluation and that if wee desyre too profit in his schoole we must not puttoo any morsels or coluppes of our owne nor fall too borrowing of things heere and there that are contrarie too that pure doctrine but must vtterly mislyke all such dealing yea and abhorre all maner of patching as leuen that sowreth and marreth the whole batch of dowe bycause God condemneth whatsoeuer men take vppon them too adde vntoo the Lawe and the Gospell from the which wee must not in any wyse turne away for it is not without cause sayd This is the way walke in it And wheras Iesus Christ sayeth he is the way and the lyght of the world it is too the end that wee should abyde in him without swaruing asyde in any wyse eyther too the ryght hand or too the left Another thing which wee haue further too consider vppon this text where Gods doctrine is spoken of and the Prophetes and Apostles are named the Messengers of it is this that wee knowing what their office is should not consent too bee taught by such as God neuer made priuie of his wyll and whom he disauoweth when they go about too adde any one â—illable too the things which he will haue too bee noted and hild without geynsaying Trew it is that the Church cannot indure without the dayly preaching of the doctrine of the Prophets and Apostles in it and that all they which are ordeyned too teache are called Masons Carpenters and builders of Gods house Therefore in that they bee buylders of the Churche they bee all one with the Prophets and Apostles Yit notwithstanding it followeth not therefore that they may take what they list of the Lawe or take libertie too preache their owne inuentions but they must drawe their matter out of the pure fountaine that is offered vs in the holy Scripture that wee may bee hilde continually too the simplicitie of the Lawe and the Gospell and not bee atteynted with any wandering opinions in sted of the obedience of fayth which contenteth it selfe with the meane that God hath set Agein wheras S. Paule sayeth that Iesus Christ is the foundation and the head corner stone it is not ment that it is lawful too mingle any thing with Iesus Christ as though he shoulde but make some one peece of the buylding and the rest bee supplyed by others but it serues too shewe that wee must bee buylded vppon him according as Saint Paule exhorteth vs in the thirde Chapter of the first Epistle too the Corinthians where he sayeth that no man can lay any other foundation than that which is layd already that is too wit than Iesus christ Heereby S. Paule dooeth vs too vnderstand that men cannot set forth any thing wheron too ground and settle their saluation there is sayth he none other foundation but Iesus Christ. Agein wee know his dominion extendeth euery where and therefore all of vs from the most too the least must yeeld vntoo him and not forsake the great number of benefytes which he offereth vs and which wee possesse by his meanes But yit shall wee neuer vnderstand how Iesus Christ is our only foundation except wee knowe too what end he was sent according too the forealleged text where S. Paule sayeth that he was giuen vs too bee our wisdome And not only that but also he addeth further that he was giuen vs too be our rightuousenesse redemption and holinesse As if he should say that Iesus Christ is our wisdome wheruntoo wee muâ—t wholy hold our selues bycause wee may there see that he is the welspring of all welfare hath in him whatsoeuer is requisite to our saluation Then if we once know to what end Iesus Christ was giuen and the infinite benefites wherof he will make vs partakers wee will forsake all other foode that is to say all that euer man setteth afore vs shal bee too vs but as vanitie yea and euen as dung and filth bycause wee shal bee fully satisfied with our Lord Iesus Christ. Now then that wee may conceyue how he is the foundation of the Church and that wee ought too bee settled vppon him let vs marke that it is bycause God hath reueled himself fully vntoo vs by his only sonne and put all thinges intoo his hand which are requisite too our saluation or worthie to be desired to the end that wee myght drawe of his fulnesse as is sayd
of him in the first Chapter of S. Iohn And this in effect is the maner how wee ought too put this text in vre where it is sayd that our Lord Iesus Christ is in such wyse the cheef stone that he beareth vp all the whole building in the corner and we knowe that the greatest weyght of a building lyeth vpon the corner But by the way let vs marke also that S. Paule ment not too set Christ alone in a rowe by himself and to couch other stones with him that should haue maystership and authoritie as well as he but simply too shew that there is no more diuersitie betweene the Lawe and the Gospell as touching the substance of them but that our Lord Iesus Christ is the end of all and that wee bee so ioyned and knit togither by his meanes that all of vs are made the Temple of God and belong by vnitie of fayth too the spirituall building wherin God intendeth too dwell Yit notwithstanding if our fayth rest not wholy vppon our Lord Iesus Christ it is certeyne that wee cannot bee builded vppon this foundation For whereas the Papistes inuent Patrones and Aduocates too get them fauour at Gods hand and heape vp a number of meanes too merit withall it is all one as if they made themselues straungers too Iesus Christ. Now whosoeuer turneth away from him and it bee but a finger bredth must needes fall intoo destruction for ▪ it is the propertie of a foundation too beare vp the whole building Now if the buildig bee too wyde and ouerhang it it must needes fall downe Euen so goeth it with vs If wee bee not builded vppon Iesus Christ so as our fayth bee lined and leueled vntoo him and wee sticke too him without adding of one thing or other he must needes disauow vs for any of his and cast vs quyte away And in good fayth the Papists their lyke doo well be wray their greate vnthankfulnes by their wandring here and there and by their adding of new meanes at their owne pleasure This wrong and outrage which they doo too our Lord Iesus Christ deserue wel that we should tumble them downe and cut them quite off from Gods Church Therfore if wee mynd too inioy the benefite that S. Paule setteth foorth to vs heere let vs beware that our fayth bee so framed too the Lawe and the Gospell as too reiect whatsoeuer thinges man shall haue inuented assuring our selues that it is the next way too drawe vs too destruction and that wee cannot bee grounded vppon Iesus Christ too stand fast vpon him for euer vnlesse wee addmit all the thinges that are spoken and witnessed of him in the Lawe and the Gospell without making of it Lawfull for men too adde any thing at all too it Yee see then in effect that the thing which wee bee warned of in these woordes of S. Paule is that wee belong not too our Lord Iesus Christ ne can bee of Gods Church except it be by following the pure doctrine of the Lawe and the Gospell and by forsaking as yee would say all the filth and abhomination that men haue deuyzed by their owne dreames and dotages how fayre colour of wisdome soeuer they beare For they will fynd store ynough of fyne pedlery too make folke beleeue that their adding of so many gewgawes is not without cause But howsoeuer they fare if wee couet too bee ioyned and vnited too Iesus Christ we must so abyde in him as too make none account of any other thing And therwithall wee see also that too bee taken for Gods children wee must giue our wynds too trew concord For S. Paule setteth downe bothe twayne of them heere and in verye deede they be things inseparable that Christians being taught Gods word purely should with one hart and one mynd receiue the things that are so set forth vnto them and haue brotherly concord among them too speake as it were with one mouth and too make one pure and simple confession Then lyke as hithertoo wee haue seene that we must be builded vppon Gods pure woord alone so it is shewed vs heere that wee must not euery of vs bee bent too his owne opinion but frame our selues too the vnitie of fayth accordingly as S. Paule speaketh therof in the third too the Philippians saying ▪ if ye intend too bee perfect ame yee all at one mark and be yee knit truly toogither in one For wee know how ambition tickleth vs continually and euery man would fayne haue somewhat by himself too set out his owne estimation withall For the very cause wherof came al the heresies that euer were is this pryde so depely rooted in mennes harts that wheras all of vs ought too bee lerners euery of vs will needs bee teachers And in verye deede he that is to teach other folks must not set foorth any thing of his owne but purely impart vntoo them the things that he hath learned of our Lord Iesus Christ. And soo bycause men are so froward that they couet alwayes too knowe more than is lawfull for them therefore they misbehaue them selues and euery man would keepe a schoole too make a showe of hym selfe But it is said heere that in stead of this dealyng wee must bee knyt toogither that wee may speake all as it were with one mouth and confesse that wee haue but one God and one Father by shewing our selues too haue no mo maysters but onely Iesus Christe Neuerthelesse it is true that such a concord would not bee ynough but I haue told you already at what ende wee must begynne that is too wit at the pure instruction which wee receyue of the Prophetes and Apostles The Papistes brag too too much of theyr agreement and so may they do ful wel for the diuel possesseth thē in such wise that they be wholly sotted in it In deede there is ianglyng iarryng ynough among thē they snatch one at another lyke Curdogs when they bee in theyr own Synagogues but yit they sticke toogither lyke Burres in the mayntenance of all vngodlynesse We see their diuelish madnesse wilful stubbornnes when they reason for the mayntenance of their own lies ageinst gods truth But S. Paul sheweth vs after what maner we ought to agree ▪ namely not in dreames dotages nor in the things that men haue put foorth of their own store but in the doctrine of the Prophets Apostles Now seing that the Papists haue banished the holy scripture although they make coūtenance to receyue it doo neuerthelesse deface it yea vtterly falsifie corrupt it by their own inuētions therby we see they be farre of frō their reckening in that they vant thē selues with open mouth to bee Gods Church for seeing they haue not the doctrine of the Prophets and Apostles they haue no marke 〈◊〉 the church at al. Although men were redie to receyue al things that are in the holy scripture euē without geinsaying yit if they fal to mingling
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
wil fynd matter ynough heere to iangle at so doo they in deede For they would needes haue God bound to call all the world alyke without exception But that will he not doo Agâ—in is the Lawe giuen Then passeth there a long tyme before Iesus Christ come intoo the world Too bee short for the space of almost foure thousand yeeres there passed an infinite number of people wandering heere and there lyke blynd wretches and walking in the shadowe of death and God did let them still alone as it is sayd iâ— the seuenteenth of the Actes Sodeinly the Trumpet 〈◊〉 and the wall was broken downâ— and God gathered toogither 〈…〉 eâ—st strayed from him and had despyzed his name He receyâ—â—â— them too fauour by meanes of our Lord Iesus Christ in whose person the souerein dominioÌ„ of God is extended ouer al the world These then are things that could not enter into our conceyt as I said afore Therefore it is not without cause that S. Paule nameth that order of dealing a mysterie that had bin vnknowen to al ages was reueled in his time But first and formest wee must resolue a question that myght bee put heere bycause the Patriarkes were not vtterly ignorant what should insew and the prophets bare record of it For when there is any speaking that the Gentyles should bee matched with the people whom God had chozen and adopted before it is said that Moyses foretold and vttered and that all the Prophets sayd that the straungers should come too woorship God and too honour his maiestie Then was it not a thing vtterly vnknowen at that tyme as Saint Paule speaketh of it but yit let vs marke that all those prophesies ceassed not too bee darke bycause the meanes were hidden It is true that the hope of the faythfull was that God woulde one day gather toogither the world that was scattered after so horrible manner as we haue seene but as touching the knowledge of the tyme that Circumcision and the figures of the Lawe should bee abolished that God should bee serued after another better knowen fashyon that Iesus Christ should bee as the daysimne of ryghtuousenesse that men should content themselues with him that there should be no mo visible signes but Baptim and the Lords Supper too confirme vs withall in all the ghostly gifts which wee obteyne at this day all this say I was vnknowen Yea euen the very Apostles theÌ„selues continued still in that grosse ignorance notwithstaÌ„ding that our Lord Iesus Christ warned theÌ„ of the things that were at hand In deede wheÌ„ he sent them abrode into the Country of Iewrye he sayd vnto them Speake not yit too the Gentiles But that was bycause the coÌ„uenient tyme was not yit come When he drew towards his death I haue other sheepe sayd he that are not of this fold which must bee gathered toogither Therâ— he sheweth that manie were chozen of God his father who neuerthelesse were not compryzed in the nation of the Iewes And when he was rizen agein from the dead he sayd Go preache the Gospell too all creatuâ—es Heere then is commaundement first gyuen them too preache the hope of saluation too such as were vtter straungers too it before Now when S. Peter was aduertized that God would send him too a heathen man he was so amazed at it that the heares stoode vp vppon his head And how is that possible God was fayne tâ—o send him a vision from heauen too make him go too a man whom he tooke too bee vncleane So then it is not without cause that S. Paule speakyng heere of so high and great a secret saith it was vnknowen too the Patriarkes and Prophetes They had in deede some incklyng of it howebeit that was but accordyng too theyr measure and vnder shadowes and figures There was not then any certayne knowledge tyll God had vttered the thing in effect which he had kept in his owne determination And soothly S. Paule thought it good too repeate the woord Mysterie or Secrete too the intent that one of vs should not prouoke another too bee wylful in opinion as we bee woont too bee For if a thing bee hard one wyll say this passes myne vnderstandyng and another makes none account at all of it And by that meanes men turne away from obeying God and cast as it were a stumbling blocke in folkes wayes so as their way and passage is stopped vp and none comes neere Gods truth which would be euident ynough so men woulde giue eare vntoo it But wee bee forepossessed with this opinion that it is too hygh and profound a matter and theruppon it seemes too vs that God speakes it not for vs And that is a cause which maketh vs too hold scorne of his woord to let it alone as a thing that belongs not at all vntoo vs yea and the boldnesse and lewdnesse of men is such that they condemne all things that mislike them Here S. Paule too amend that fault sayth that the thing which is vnknowen to vs is neuerthelesse full of Maiestie before god For shall wee take vppon vs to measure Gods secrets by our imagination What a presumptuousnesse were that It is sayd that his iudgements and dooings are so deepe a gulf as is able too swallowe vs vp a hundred thousand times Therfore let vs learne so to magnifie Gods wisdome as though his meaning bee darksome vntoo vs yiâ— wee may not therfore shake it of but honour it with all humilitie Trewly euen the things thaâ— seeme most common ought too bee â—eceyued in such wise of vs as too vnderstand that God giueth vs but a taste of them and that wee haue not the perfect knowledge of them I meane the whole docâ—rine of the Gospell There is not any poynt there which seemeth to bee of so small importaunce which passeth not all our vnderstanding And there are some other matters wherein God reserueth the reason to himself meaning therby too hold vs short too make vs confesse that all his dooings are rightfull although wee cannot agree too it of our owne naturall wit nor conceyue in our minde the reason why it should bee so Now if euer this doctrine were too bee put in vre it hath neede too bee put in vre nowe a dayes For wee see how the wretched vnbeleeuers doo generally shet them selues out of doores from comming vntoo god What is the cause that the wretched scules in the popedome doo welter in their owne ignoraunce and for any thing that is told them do shewe still that they be as it were bewitched by Satan They say that Gods word is too high a thing Yea but dooth it followe therefore that wee haue iust cause too reiect it Wee should rather consider how it is sayd that Gods wisdome is comprehended alonly by humilitie And seeyng that God voutsafeth too teache the lowely and little ones all pryde ought too bee beaten downe in vs and then should wee
such lyke things after that Winter hath put all out of fashioâ— Agein how can fruits Corne and wyne nurrish men seing they haue no lyfe of themselues Then if wee fall too seeking out the grouâ—d of Gods woorks it is as I sayd a bottomlesse pit and wee 〈…〉 fayne too confesse that God hath in himselfe an infinite wisdome wheruntoo wee cannot atteyne Howbeeit Gods 〈…〉 now and then 〈◊〉 more wonderfull vntoo vs when we fynd the cause of them 〈◊〉 to our naturall wit vnderstanding As for example wheras it is sayd that it was Gods will that the Gospell should bee preached vppon the soodein through the whole world it was too see too a verye mad kynd of dealing if wee iudge of it after our owne imagination For some man will demaund why God bethought him 〈…〉 to the hope of saluation sith he had shet them out from 〈…〉 Behold the world which had continewed so long tyme afore â–ª was renewes agein at the flud And wee see how God suffereth the heathen folk too walk in destruction When all maner of wickednesse was come to his ful heigth and ouerflowed the world as a horrible flud then suddeinly God showed him self And is not that a secret too astonish men withall Now lyke as the wicked and al such as despyze God and al worldlings are dazeled at these things and so farre out of conceyt with the straungenesse of them that they could fynd in theyr harts too go too Lawe with God so the faythfull are taught too knoâ— that Gods wisdome is incomprehensible Agein S. Paule speaking hereof in the fourth Chapter of the second too the Corinthians sendeth vs backe too the Creation of the world saying that if wee thinke it straunge that God should inlighten blynde wretches and that such as were but wandring beasts afore should bee brought intoo the way of saluation by the doctrine of the Gospell Wee should consider how the light was created at the beginning What was there in the confuzed lump whereof it is sayd that God created the Heauen and the earth There was nother beautie nor order nor aught else â–ª darkenesse couered all as it is sayd in Moyses But God commaunded that light should bee made and so he drewe light out of darkenesse Therefore sayeth S. Paule although the world was in iâ—ksome darkenesse that the Gentiles had their eyes as good as stopt vp so as there was not any knowledge of saluation at all Yit God at the comming of his onely sonne shewed how his promising by his Prophets that he would gather the world too him was not for naught And so yee see how he bringeth light out of darkenesse new agein Howsoeuer the cace stand wee must alwayes come backe too this poynt that the drawing of the Gentiles too the hope of saluation by the doctrine of the Gospell was a secret of god And he speaketh of the communicating therof vntoo them bycause God had kept it secret too himself and therefore he addeth that it had bin vnknowne in al tymes and all ages And how so For God kept it secret too himself Wee bee warned new agein in this Text too reuerence Gods incomprehensible ordinaunce when we heare speaking of our saluation and too consider that it is a worke which passeth all our capacitie and that if wee mind too haue such knowledge of it as is good and profâ—table too glorifie God withall Wee must be as it were at our 〈◊〉 end too say it is a thing that I cannot vnderstand aright Trew it is that wee ought too set our whole studie theruppon and it behoueth vs too exercise our selues in it all the tyme of our lyfe as wee see in the other Text. But howsoeuer wee deale yit must the finall knitting vp of it alwayes bee that God hath not compassed the worke of our saluation according to our slender capacitie and weakenesse but ment too humble vs too the end wee should bee abashed in our selues And when we haue reuerenced his euerlasting ordinaÌ„ce which is hid from vs let vs imploye all the power and abilitie which wee haue too the praysing of his holy name This is the thing that wee haue to beare in mynd and looke what is spoken too all men generally that must euery of vs applyâ— particularly too himselfe For S. Paule treateth here of the comming of the Gospell vntoo vs which come of the race of the Gentiles and sayeth that the same is a secret of god Now if euery of vs looke intoo himself and demaunde this question of himself how comes it too passe that I am made partaker of the Gospel how haue I bin brought intoo the Churche I say it wee consider well these things wee shall all of vs from the greatest to the least confesse that our Lord hath wrought after an vnaccustomed fashion For it is not of the order of nature that God hath so reformed vs and created vs the second time too the end we should be his children and beare his image but it is a very Miracle which ought too rauishe vs and amaze vs as I haue sayd alreadye Let that serue for one poynt And besides that forasmuch as I must bee fayne too reserue that which followeth till another time let vs note for a conclusion that wheÌ„ there is any speaking of Gods secrets it is good reason that we should bee sober and suffer our selues too bee ignorant in the things that God hath not reueled vntoo vs. That is the thing which wee haue too consider vpon the woord Communicate For euen very experience sheweth what the end of them is which giue head too their owne curiositie and will needes knowe all things and serch out all Gods secretes by percell meale They that mount vp intoo such ouerweening shall in the end be confounded And the hygher that they clymb the more horrible shall their fall bee and God must needes cast them downe vtterly Therfore let vs learne too knowe no more than God disclozeth vntoo vs for it is meete for him for too shew vs so much of his power and purpose as he thinketh good When it pleaseth him too open vntoo vs the things that were straunge afore then let vs learne them of him and not say this is too darke but let vs pray him too giue vs such vnderstanding by his holy Ghost as wee may perceyue whatsoeuer he sheweth vs by his woord Yee see then how wee ought to bee diligent and heedfull in receyuing the things that God hath voutsafed too teach vs in his holy Scripture and the things that are preached too vs in his name But therwithall let vs also tarry till he impart vntoo vs what he thinkes good and let vs not thrust in our selues at al aduenture too knowe more than is lawfull for vs but let vs bee contented with that which God sheweth vs assuring our selues that it is not for any enuy that he suffereth vs to knowe no more but for that he hath regard
ryghtfull and doone with such wysdome as is not too bee founde fault with And now Saint Paule thinkes it not ynough to say that God had his secret purpose hidden in himself but also sayeth that his vvill vvas that this vvisdome vvhich is diuers in many sortes should be knowen This tytle deserueth too bee well marked where he sayth that Gods wisdome is as yee would say of dyuers sortes Not that God is variable and chaungeable in himself nor that there is any snarling or intangling in his deuyces there is no such thing at all in God nother can there bee but Saint Paules speaking after that manner is in respect of our vndersauding Therfore if wee would comprehend Gods wisdome wee should bee confounded and dazeled at it bycause it is infinite and besydes that it hath things in it which are able too amaze all our senses yea and too swallowe them quyte vp so as wee should neuer discerne anie thing certeynly too say Loe this is it But this had neede too bee layd out more at length that wee may vnderstand it and fare the better by it Now and then wee see some looking glasses wherin wee thinke we behold a hundred yea or rather an infinite number of images before vs and when wee see them wee bee at our wits end After the same manner hath Saynt Paule spoken heere of Gods wisdome namely as giuing vs warning of the weakenesse and rudensse that is in our vnderstanding too the intent wee should not bee too inquisitiue in serching the things that passe our capacitie and the matters that God hath purposed in himselfe Then if wee will needes so stye vp hygher than is lawfull for vs and thrust our selues foreward with foolish presumption too bee priuie of Gods counsell and too inquyre particularly what he hath determined our wittes must needes fayle vs ere wee come halfe way there and we shall fynde so many things there that wee must of necessitie quayle of our selues and bee driuen too confesse that it is not for vs too reache the bottome of so great and deepe a gulfe Therfore if a man demaund here how then can wee confesse God too bee ryghtuous wyse and almyghtie sith wee bee so daunted at his woorks for it is said that it is the wisdome of men too serche out Gods woorks and too set theyr mynds wholly vppon them and he hath also ordeyned the world too bee as a stage wheron too behold his goodnesse ryghtuousnesse power and wisdome and therfore there seemeth too bee some contrarietie betweene these twoo that wee should bee diligent and heedfull in considering Gods woorks and yit notwithstanding that our wits are dazeled at the thinking vppon them the answer thertoo is verye easye which is that if wee desyre soberly too knowe but the things which God voutsafeth too reuele vntoo vs and which are for our profite wee shall haue vnderstanding ynough and wee shall well perceyue that he enuyeth not the teaching of vs by his woorks that wee myght come vntoo him and put our whole trust in him too knowe how too call vppon him to discerne betweene good and bad and too walke according too his will. Then if wee giue not head to our foolish and vnordinate lusts but herken lyke good scollers to the things which our mayster voutsafeth too declare vntoo vs wee shall in Gods woorks vnderstand all things that are for the furtherance of our welfare And that is the cause why it is sayd in the booke of Iob that wee shall haue done very much if wee can espye but the vtmost borders of Gods woorks Then may wee taste of Gods wisdome ryghtuousenesse power and goodnesse by considering allonly the â—â—sts or vttermost bounds of Gods workes But if we will needs fall too gaging of them too the bottom there wee shall fynd the foresayd gulf which is able too swallow vp all our vnderstanding Too bee short first it is too bee vnderstoode heere that as well Gods woord as his woorks are vntoo vs woonderfull secrets and such as passe all our wit and capacitie Insomuch that if wee haue an eye to his works there are yit further miracles in them too daunt vs withall than the things that wee see euery day which are in common vse among vs Lykewise in the holy scripture there are somwhat secreter poynts which are not very easye to be vnderstoode Konwe wee that once wee haue first of all to humble our selues and to pray God to inlyghten vs by his holie spirit that wee may profit our selues by all his woorks and woords And moreouer let vs lerne the things that he sheweth vs and bee contented with the measure that he appoynteth vs without coueting too knowe anie more than that which wee may lerne in his schoole Thus yee see what wee haue to beare in mynd Furthermore when wee once haue such meeldnesse surely our Lord will giue vs a sure resting poynt and although his priuities bee incomprehensible and the doctrine of the Lawe and the Gospell bee secrets aboue the the reache of the world yit shall wee bee taught by them too our welfare and saluation And so there is no mingling no confuzednesse no intangling for vs bycause God will guyde vs by his holie Ghoste and giue vs wisdome and discretion too knowe whatsoeuer he seeth too bee for our behoof Mark that for one poynt But if wee bee vnteachable or vnruly and will needs play the looce colts too serche further than wee haue leaue surely Gods wisdome wil bee alwayes variable vntoo vs that is to say there wil be such diuersitie of things and so manie stoppes in it as wil make vs at our wits end and wee shall abyde as vtterly confounded Yea and euen the faythfull shall well perceiue the thing that Saint Paule sayeth heere that they may euer bee put in mynd too walke in awe and feare and not giue themselues the brydle too much nor take too much leaue to know more than our Lord will haue them too knowe Now then the dout which myght haue bin cast namely how God wil haue vs too bee abashed at his works is remoued And yit will he not haue vs too bee abasshed at them so wee suffer our selues too bee taught by him Theruppon wee may gather also that it is a diuelish statelinesse when these Ruffians take so highly vppon them as too reiect whatsoeuer they cannot conceyue the reason of If a man tell them that God dispozeth al things by his secret ordinance and that the things which wee terme fortune chaunce â—azard casualtie happe aduenture and such lyke are al determined before the making of the world insomuch that euen the heares of our heads are numbered and one litle bird shal not light vppon the ground without Gods prouidence they step forth and obiect how can that bee And whereas God telleth vs in his Lawe that he will haue this and that done shall wee say that he hath mo wils
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
Godhead dwelleth Now wee bee yit farre of from such perfection Howbeit forasmuch as wee bee grounded vpon our Lord Iesus Christ wee haue a steadynesse that continueth all our life So then let vs marke that Saint Paule exhorteth vs here too true stedfastnesse too the intent we should neuer bee weery of wel doing though wee haue neuer so many occasions too thrust vs aside For euen such as are best mynded too see too doo neuerthelesse take pritch at it when men shewe themselues vnkind towardes them and when they consider that for their well dooing men wyll requite them with all euyll they bee sore greeued at it and become quite out of hart And that is a cause why so fewe continue in the feare of God and walke as they ought too doo for it seemeth too them that they haue lost their labour in doing well Agein there foloweth this inconuenience also that the wicked take occasion too rush out so much more intoo all maner of harmfulnesse so that if a man liue in simplicitie and beare the wrongs paciently that are doone vntoo hym all men wyll bee dooing with him and euery man would eate hym vp as if he were a sheepe among an hundred Woolues Such as are easily intreated too giue of their goodes too their neighbours seeme too bee set out too the spoyle and euery man wyll bee catching al that euer he can from them When men see so leaâ—de dealings in thâ— world it maketh euery man too take out his owne share as men say But contrariwise it is told vs heere that if wee bee rooted and grounded in charitie although men thrust vs aside and discorage vs by their vnthankfulnesse yit wyll wee not ceasse too hold out in well dooing bicause wee haue a good and deepe roote And S. Paule hauing spoken so of the good will that wee ought 〈◊〉 beare towardes our neyghbours returneth too his matter of fayth And surely the cheef poynt for vs is too knowe that God auoweth vs for his children and that our sinnes are forgiuen vs so as he taketh vs for ryghtuous If wee haue not that how can we fynd any sweetnesse in seruing and honoring of him And how or with what corage can we pray to him What prayse can wee offer to him Too bee short it standeth vs on hand too bee certified of the infinite good that is doone vs by our Lord Iesus Christ too the end wee may bee rauished in loue with our God and inflamed with a ryght zeale to obey him and holde our selues short vnder his awe too honor him with all our thoughtes with all our affections and with all our hartes The cause then why S. Paule contineweth this matter is to prynt it in the myndes of the faythfull where their saluation lyeth and how they may bee sure of it And so much the more doo wee see what the wretchednesse of the world is For there is none other assurance than the calling vppon God on this groundworke so as a man bee lifted vp by fayth too offer himself into his presence But on the contrary part we see how men haue gone too worke And in deede they haue not bin ashamed in the popedome too say that wee ought too bee alwayes doubtfull of our saluation and that wee cannot haue a sure beleefe of it And it is not the ignorant sort which say so but all the doctors of their Sinagoges hold it for an article of their fayth that wee ought too bee alwayes in a mamering and doubtfull And that is euen as much as too cast men vp at aduenture vntoo Satan So much the more therfore behoueth it vs too beare well in mynd the doctrine that is conteyned heere that is to wit that when wee once knowe the loue that God beareth vs in our Lord Iesus Christ and in such wyse as he hath witnessed it too vs by his death and passion and dooth still dayly warrant it by his Gospell wee haue the perfect knowledge and such as shall giue vs full happinesse And that is the cause why he sayeth too the end yee may learne with all the Sayncts what his heyght depth and wydnesse and thicknesse is that yee may knowe all this sayeth he How now Ment S. Paule too make vs Carpenters or Masons that he speaketh heere as of the heygth of a buylding Intendes he to teach vs thâ— science of Masourie that he speaketh thus of wydenesse No but he openeth his owne meaning by by saying It is the Loue that hath bin shevved vs in Iesus Christ. Therfore when wee once knowe how well God loueth vs and how inestimable the mercie is wherof he hath giuen vs so good a pledge in the person of his only sonne wee haue all that can bee sayeth he Let vs inforce all our wittes both vpward and downeward let vs stye aboue the cloudes let vs pierce too the Centre of the earth let vs go downe too the bottoms of the deepes and let vs rake ouer sea and land yit shall there bee nothing but vanitie and leazing When wee haue ended all our wyndlasses surely weee may peraduenture discourse lyke folk that are verie suttle haue learned the vnderstanding of manie things but yit shall there bee no substance in vs But when wee once knowe that God is our father in Iesus Christ and how that commeth too passe and by what meanes wee obteyne so greate a benefyte that is the thing sayeth he whertoo wee must hold vs For it is the trew measure of our fayth they bee the bondes of it and whosoeuer couers too knowe more dooth but go astray as though he would wilfully enter intoo a maze wheroutof he could neuer wynd himself agein Wherfore let vs hold our selues contented with Iesus Christ as he is and as he vttereth himself by his Gospell and then shall wee bee filled full sayeth S. Paule With what filling Euen with the fulnesse of God sayeth he As if he should say Wretched folke as wee bee there is none of vs but he coueteth knowledge and it is a naturall desyre which burneth all men Insomuch that wee shall see many which consume all their goods and spare nother their bodyes nor their lyues And what too doo Too get knowledge Wee shall see othersome trot from place too place And what too doo Too get knowledge All men then haue that desyre some more and some lesse and there is not so ignorant a person which would not faine come too knowledge Now then seeyng wee bee all inclyned thertoo of nature let vs learne which is the trew knowledge In deede there are sciences which are behoofefull too passe this world withall and requisite it is that men should haue artes and trades and also the liberall sciences as they be termed All these are good if they bee referred too their dew endes But yit notwithstanding wee must come too the Science of Sciences for that is it which will neuer fayle For when a man shall haue trotted
too vnderstand that the Churche should bee preserued forâ— euer and that there should alwayes remayne some seede of it in the world so as the record of sauation should neuer bee frutelesse but there should bee some people still too bee gathered toogither which should bee a looking glasse wherin too behold the inestimable mercie which our God sheweth vs in our Lord Iesus Christ. So then wee see Saynt Pauls meaning wherby wee ought too bee assured that although Satan practyze all that is possible too wype away the remembering of God and too make hauocke in the Church as the grace of our Lord Iesus Christ may bee as good as defaced yit will God ouercome all by his power so as the Church shall continew still and the death and passion of our Lord Iesus Christ shall bee auaylable notwithstanding the crueltie of Tyrantes and the practyzes of houshold enemyes and of such as would ouerthrowe the whole buylding And that also is the cause why Saynt Paule setteth vs downe the name of Iesus Christ. It is trew that wee cannot yeeld God thankes but by that meane for it is certeyne that wee should not bee meete too receyue one drop of good but by the meane of our Lord Iesus Christ bycause wee bee enemyes too God by nature Insomuch that although he bee freeharted euen too the vnbeleeuers yit shall the same turne too their greater condemnation so that they bee dubble accursed in beeing partakers of Gods blissynges for too hym that is vncleane all thyngs are vncleane as sayth Saint Paule in an other place And therefore wee can neuer giue God thankes but in the name of Iesus Christ by whom wee rereyue all good things Howbeit Saint Paules meanyng was too doo vs too vnderstand in this Text that Gods once shewing of hym selfe too bee a father too all men in the person of his onely sonne by ordeinyng hym too make the attonement was too last for euer and too continue world without end insomuch that wee must assure our selues as I sayd afore that God will mainteyne his truth in this world and by that meanes haue alwayes some flocke gathered vnto him among whom his name shal bee called vppon But let vs come now too the second part He sheweth that it is not ynough for vs too haue knowne Gods goodnesse by experience for the tyme past vnlesse we be strengthened in such hope by it as we doubt not but that God will shewe himself mercifull toowards vs euer after And that is the cause why he sayeth Too him that is able too doo al things exceeding abundantly aboue our asking or thinking Now wee see heere how S. Paule warneth vs that if God haue vsed great mercifulnesse towards vs heeretoofore wee must not doubt of his continuing of the same bycause he is not lyke mortal men which be fickle mynded nother must wee bee afrayd that his fountayne will drye when he shal haue bestowed great benefits vppon vs already Why so for he hath such store of them that the more wee take to our contentation the greater abundaunce hath he still Wee see then the meane too dispoze our selues too acknowledge the good that God hath done vs at leastwyse too honour him for them is too bee alwayes fully resolued and perswaded that wee shall euer fynd him a father bycause he hath promised so too bee And wheras he speaketh of Gods power or myght wee must not imagin it too bee an ydle power as the worldlings doo They will graunt well ynough that God is almyghtie but yit in the meane whyle they trust neuer the more in him Too their seeming he takes his rest in heauen or else he dispozeth not things in this world but at starts when he bethinks himself of them But contrariwyse when God speaks vntoo vs of his power it is too the end wee should make it our sheeld ageinst al the distresses hinderances and lets which the diuell casteth before our eyes too make vs distrust Gods promises Lyke as when it is sayd that Abraham beleued that God is almightie it was not generally and confuzedly but with an applying of Gods infinite power too the thing that had bin promised him which was that in his seede all the nations of the earth should bee blissed Abraham looking vppon himself sawe he was a man as fast decaying as myght bee He drooped and as yee would say dragged his wings after him too bee short he was hard at deathes doore His wyfe had bin barrein all hir lyfe long she was past the age of teeming anie more insomuch that the thing which was told him by Gods own mouth seemed vtterly vnpossible And why is it that Abraham dooth neuerthelesse beleeue assuredly that God will keepe promis with him It is bycause he had an eye too his infinite power which is able too ouercome all lets and hinderances Wee see then how Abraham applyed Gods power too his owne behoof assuring himself that Gods truthe and his power are things inseparable After that maner also dooth S. Paule say that he whom he hath put in trust with his gage is myghtie For he sawe himself too bee a poore and frayle creature he sawe how hee was hunted at all hands he sawe that he was shaken of and despyzed he sawe how the doctrine that he bare abrode was hated and abhorred he sawe how his lyfe hung as by a threede and he had such a number of trubbles as were able too ouerwhelm him yea and finally too confound him and dispatch him quyte And how ouercame he all this abode inuincible yea euen tryumphed ouer them being in prison seing himself at deathes doore How could he haue such victory ageinst so manie temptations and incounters It was by knowing that God was the keper of his soule whervpon he conceyued his infinite power which is able too performe all that he appoynteth Yee see then that Saint Paule imagined not a power in the aire but knew that God wrought so in him as he should neuer fall but vppon his feete as men say And why For he had promis of it Wherfore let vs learne to put this lesson as well in vre as it is common in the scripture The repeting therof so oft is not for nought For wee see the frowardnesse that is in our selues insomuch that although God haue promised too keepe vs yit if neuer so little a blast of wynd come vppon vs wee bee dismayed by and by And howso Surely if wee yeelded God the honour that hee deserueth and acknowledge him too bee almightie in deede we should boldly defye all that seemeth too bee ageinst vs And why For if God bee on our syde who shal bee ageinst vs sayeth Saint Paule And wee see also how Dauid defyeth both all his enemyes and also death saying though I should walk in the shadowe of death within the graue yit should I be safe bycause God is my shepherd and hathe his sheephooke too
feete Then is there not any part of the bodye that hath any priuate vnderstanding too it selfe But yit notwithstanding the hand dooth willingly acknowledge it selfe bound too serue all the rest of the body so as it neuer refuzeth too doo it If there bee any ache if there be any disease or if there bee any other neede alwayes the hand is walking from to syde too thother Now vp now downe and is continually occupyed The feete also without hauing any other vnderstanding that onely a secret selfmouing of nature can skill too beare vp the rest of the body and are neuer looth too doo it or greeued at it Lykewise the hand disdeyneth not too borrowe helpe of the other members as knowing full well that it is not able too mainteine it selfe alone Lo what an interchaungable companionship there is among the members of a body And now hath God so called vs too him that he will haue vs too becâ—me all one in Iesus Christ as hath bin sayd afore Dooth it then followe that euery of vs should bee a whole body by himselfe No for wee see on the contrarie part how God hath so dealt vntoo euery man his portion and vntoo all in generall that it is as a bond too hold vs toogither in concord too the intent wee should not bee puffed vp with so fond ouerweening as too say I haue ynough of myne owne I passe for no body else Gods will then is not that euery man should bee a whole and perfect body of himself but that one should bee as a hand another as a finger another as an arme another as a leg another as a shoulder and another as a foote Too bee short God hath so dispozed his giftes among vs as wee must needes perceyue that if euery of vs will draw alone by himselfe he shall by and by bee as a rotten member bycause he can haue no firme continuance in the whole body if he will needes bee separated from the rest of the members And what will followe of it It must needes perishe Euen so is it with vs That therefore is S. Paules meaning when he sayth that Gods grace is giuen too euery of vs. Then sheweth he first of all that if wee haue any excellencie it serueth not too make vs proud for wee bee beholden too God for it wee haue nothing of our owne as wee haue seene alredie by his vsing of the same reason to the intent that no man should presume too much of himselfe but walke meekely and soberly giuing all the glory vntoo god So then he sayth agein that whosoeuer is most excellent hath no cause too exalt himselfe aboue his neyghbours for he hath nothing of his owne but must accknowledge that he hath all of god And after what maner Euen by confessing that it is his freebestowed gift Yee see then that for the first poynt Saint Paule ment too rid men of the vyce which they bee too much inclyned too that euery man myght beware of exalting himself Trew it is that there is none of vs al but he coulde fynd in his hart too bee a maister ouer other men but S. Paule sayth vnto them yee wretches what are yee What is it that you can claime too say I haue this or that of mine owne for yee hold all thinges of the mere free gift of your god And therfore cast downe your heades euery one of you and consider there is none but only God which ought too haue all preheminence As for you yee must learne too stoope too him and too hold your selues contented euery man with his degree so as yee labour and indeuer too serue your neyghbours and al the whole commonaltie or body of the Church Howbeeit Saint Paule addeth moreouer that it is according too the meazure of Christ according vntoo that which I haue declared that is too wit that we shal not fynd perfection in any man aliue but euery man hath neede too bee succored and that not only in respect of this common lyfe Trew it is that our Lord sheweth vs aforehand how it is his will too hold vs linked toogither bycause wee would bee too fleeting too separate our selues asunder For euery of vs cannot bee a Baker euery of vs cannot bee a Husbandman euery of vs cannot bee a Cutler insomuch that there is not that man which needeth not the help of one that seemeth his inferiour yea and a rascall in comparison of himself nother could we liue one day in this world without communicating toogither Our Lord brydleth vs in this aforehand bycause he sees wee bee as it were harebrayned and would hardly bee kept in vnitie But heere he treateth of the spirituall giftes wherby God sheweth that he is a father too vs and holdeth vs as the housholdfolke of his Church Let the perfectest man that is examin himself and he shall fynd that his receyuing of more than other men haue is in such wyse that it is by meazure Howsoeuer the cace stand let none of vs presume too haue all for it must needes bee that a man is too much blynded with pryde if he bee of that mynd But when wee haue our meazure let vs consider the twoo poyntes which I haue touched afore namely that he which hath receyued the larger meazure is the more streytly bound too imploy euery whit of it too the common benefyte of the Church And moreouer that he must helpe himself by his neyghbours and consider that he cannot forbeare them and therfore conforme himself quietly vntoo them and seeke no more but to be as a member of the body that all of vs may hold on toogither too our head desyrous that Iesus Christ may haue such preheminence ouer vs as euery of vs may obey him and he leade vs too God his father And so yee see what Saint Paule ment in speaking of the sayd meazure Now it standeth vs on hand too marke well how he sayeth that it is in Iesus Christ bycause it is he in whom wee be linked toogither For as hath bin shewed heertoofore what is our spirituall kinred Although it spring of God as of the fountayne of all goodnesse yit could it not flowe downe vntoo vs except Iesus Christ were among vs and that wee were gathered toogither by his meane Accordingly also as wee haue seene in the first Chapter how it is his office too gather all things toogither both in heauen and earth that were scattered asunder before Then let vs marke that for asmuch as God hath not giuen men such perfection that euery one of vs can lyue of himself alone wee must cling toogither in peace and concord For it is certeine that God could well haue made vs perfect out of hand so as nothing should haue wanted in vs and that he is no nigard in inriching vs with his goods so farre foorth as he knoweth too bee for our behoof Seeing then that there is infirmitie in vs why dooth not God knit vs too him
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
he walked all his lyfe tyme as one vnknowen and vnesteemed and in the end was put too death and that not a common death but a death that was so reprochfull yea and cursed of Gods owne mouth that he was hild for accursed before God and his Angelles too the intent that wee myght be blissed for his sake and by his meanes Seeing then that Gods sonne was so abaced haue not wee good cause too stoope lowe For God requyreth not that wee should forgo anie thing of our owne when he exhorteth vs too lowlinesse And why for if wee knew what wee bee wee would stoope lowe ynough Our head was not in lyke plyght when he came downe hither For why As it is sayd in the .xvii. of Saint Iohn he possessed his diuine glorie and maiestie before the making of the world And yit for all that he voutsafed too abace himself in such wyze as in the syght and opinion of men that too outward apperance he seemed too haue vtterly giuen ouer his maiestie It is trew that he continued styll in his perfect state but that appeered not And that is the cause why Saint Paule vseth the woord Figure or Shape he appeered sayeth he in the shape of man For he meaneth that our Lord Iesus Christes clothing of himself with our flesh and his being despyzed and reiected were no derogation at all too his diuine essence And why for it was but an outward shape Then did he continue alwayes vnappayred and yit neuerthelesse he was seene too bee vnder all men Who wyll then refuze the same state that wee should not bee lowly after his example The fathers that liued vnder the Lawe perceyued alredye â—hat it behoued them too bee fashyoned lyke vntoo the image and patterne of our Lord Iesus Christ who was their head and yit they had but verie darke figures Now then seeing that Iesus Christ sheweth vs the way so as he is entered intoo the kingdome of heauen through many tribulations and intoo lyfe by death and is exalted on hygh after abacing lowe what excuce shall wee haue if wee seeing those things bee styll puffed vp with pryde and cannot fynd in our hartes too walke in meeknesse considering that wee bee nothing So then wheras Saint Paule speaketh of the lowe places of the earth he meaneth the humane nature which our Lord Iesus tooke vppon him for our saluation yea euen with addition of all the things that I haue toâ—ched For he shewed not himself as a great prince nother vsed he anie pompe or traynes of men too make himself dread in the world but as it is sayd in the two and fortith of Esay he brake not the broozed reede he quenched not the smoking flax nother was his voyce or crye hearde in the streetes Agein besydes this wee see how he suffered reproche and how he abode it paciently when he came too his death all men seemed too haue conspyred ageinst him Therfore wee must adde all these qualities too knowe how Iesus Christ descended into the lowe partes of the earth Howbeit if we compare his diuine maiestie with our nature wee may well call all the earth the lowe places although Iesus Christ had possessed the whole world yit had it bin nothing in comparison of his heauenly glorie For what are they which are in hyghest state of dignitie They doo but craule heere lyke Frogges or leape lyke Gressehoppers as sayth the Prophet Esay No maruell than though the whole earth bee termed a lowe and bace place in respect of heauen Howbeeit Saint Paules intent here was too note breefly that Iesus Christ voutsafed too stoope so lowe as too become a mocking stocke too the vnbeleeuers yea and euen too bee condemned and esteemed as a man accursed and forsaken of God all which things he indured for our saluation It is good reason therfore that wee should myldly and without geynsaying receyue Gods humbling of vs and beare in our selues the image of our Lord Iesus Christ by being shaken of despyzed and mocked for our simplicitie and that no man should â—â—ke vppon him or chalendge too himself the things that are none of his That is the effecte of Saynt Paules meaning Now he sayeth that he is gone vp aboue all heauens Wherin we see that the sonne of God hath not as now the lordship of this world For Saint Paules declaring that he is aboue all the heauens is too shewe that the dominion which he hath is heauenly and diuine and euerlasting For the heauens themselues shall passe away and they must needs vanish as Iesus Christ auoweth with his owne mouth Now if the heaues bee snbiect too chaunging and must bee doone away too be renewed agein if Iesus Christ dwelt in heauen he should bee subiect too the same state that is too say he should bee frayle and transitorie Then is he aboue all the heauens in his infinite glorie wherin there is nother chaunge nor turning about And theruppon he addeth that it is too fyll all things By this woord Fyll he meaneth that Iesus Christ is not so locked vp in anie one place but that wee may feele him present and that he dwelleth in vs and that he filleth all things But surely that is not with his bodie as some haue grossely imagined but it is with his power and with his spirituall benefyts and gifts Yit neuerthelesse Saint Paules intent heere is too betoken a presence of Christ too the end that wee may knowe that we haue not lost anie thing by his absenting of himself from the earth so as he dwelleth heere no more after a visible fashyon And why For he ceasseth not for all that too execute his power euery where and to fyll all things insomuch that wee haue all things of him which are requisite for our saluation That is in effect the verye meaning of S. Paule Wherfore let vs heere put in practize the exhortation that hath bin touched afore which is that wee cannot bee taken for Gods children except wee become lyke too him that hath the ryght of the first borne Sith it is so let vs willingly suffer our selues too be abaced that God may exalt vs for by that meane did our Lord Iesus come too his glorie Agein let vs apply all our senses to tast throughly what the mercie of God is in that it hath pleased him that his sonne which was his image should bee so abaced Let vs consider how greate the loue of our Lord Iesus Christ is in that he voutsafed to hide his diuine essence for a tyme and tooke not vppon him as belonged vntoo him but did as it were stoope downe too the syght of the world Sith wee see this let vs consider first of all how precious 〈◊〉 soules were too the sonne of God seeing he voutsafed too stoope so lowe for our saks and let vs esteeme of the Gospell wherby so greate a benefyte is communicated vntoo vs
euery thing that wee see Therfore too correct such vyce our Lord sayeth too vs mount vp mount vp aloft as though he lifted vs by the chiâ—â—es and sayd wretched beasts why seeke yee too see mee here beneathe What intend yee too lyken mee too Assure your selues yee must bee conueyed vp aboue all the world when yee think vppon me and my maiestie Therfore yee cannot woorship mee except yee bee rapt vp aloft and consider that I am incomprehensible Lo how the scripture speaketh of him And when wee say Our father which art in heauen it is too the intent wee should lift vp our mynds vntoo him as he calleth vs at all houres Not that wee must imagin as the papists doo who think too please God with their much babling and with their vsing of many Ceremonies which may haue a gay glosse to the worldward I say wee must not think too please God so for let vs bee sure that that were a transfiguring of God to make him lyke our selues but wee must rather bethink vs that in sted of hauing our mynds weyed downe to the world wee must stryue to lift theÌ„ vp on hygh And as for Iesus Christ it is sayd that he is aboue al the Heauens euen in his humane nature And how is that Being God in respect of his essence he is equall too his father so as he filleth all things but in respect that he hath put on a humane bodie he is aboue the heauens so as he is not in the world And it is too fond a grosnesse too say Why then and are not the twoo natures so knit togither as they cannot bee put asunder All this is trew but yit dooth it not followe that they cannot bee distinguished So long as wee remayne alyue our soule and bodye are ioyned toogither and yit it doth not therfore folow that the soule is not of another nature than the bodie or that they cannot be distinguished Euen so is it with Iesus Christ. If a man demaund why then Is not our Lord Iesus Christ all whole with vs according as he is our head and mediatour and hath gathered vs too him in such wyse as wee liue of his owne substance Yis he is with vs al whole if wee take him in the person of the mediator But if a man demaund is euerye part of him among vs which is in himself No nother is it requisite that he should anie more bee so conuersant among vs as too bee subiect too the suffering of anie thing but he must bee quyte and cleane exempted from all that geere And that is the cause why the Apostle telleth vs that he is appered once and that hensforth we wayt for him And so yee see what wee haue to consider vppon this saying that Iesus Christ is exalted aboue all the heauens Now let vs go backe agein to the woord fyll for therein Saint Paul sheweth vs that the souereintie of our Lord Iesus Christ hath no boundes too bee locked vp in but that it reacheth euen vntoo vs Therfore as I haue said twyce alredy our Lord Iesus Christs filling of all things is by his power For he is not a King after the manner of those whom wee see in this world They be subiect to hunger thirst they bee subiect too diseases and other things so as they must haue officers at euery stones cast or else they shal not be obeyed They then are fayne to doo their affayres by other men which they cannot doo by themselues and too borrowe helpe at other folkes handes But it is not so with Iesus Christ for he reigneth not by force of armes nor after the manner of worldly prynces Now then He reygneth by his spirit and by the meane of his woord And by that meanes are al things fylled with him euen by the Gospell Saint Paule sayth in the first too the Corinthians that wee communicate with him And too that end also dooth God call vs day by day namely too make vs parttakers of his only sonne And how may that bee vnlesse he extende his power vntoo vs Now truly in this cace it standeth vs on hand to haue more than our senses can receyue For the power of our Lord Iesus Christ caryeth with it a woonderfulnesse aboue all our vnderstandyng as Saint Paul wyll shewe yit agein hereafter For when he hath sayd that Christ is the head of the Church and as it were a husband which is all one personne with his wyfe he cryeth out It is a great misterye or secret betweene Iesus Christ and his Church If it bee a secret surely than can we neuer atteyne too it by our own mother wit nor by our owne conceytes And therfore wheras Saint Paule sayeth that he filleth all things let vs assure our selues that in sted of common reason and common opinion wee must haue the experience of fayth if wee intend to knowe how Iesus Christ dwelleth in vs and too bee perswaded of it as hath bin sayd therof alredie Howsoeuer wee fare let vs not thinke that anye distance can separate vs from the sonne of god And why For his dominion extendeth hygh and lowe and therfore wee shall feele that he is in vs and wee in him that wee shall be made all one toogither yea euen too bee ioyned vnto God his father and too be brought too the perfection that is spoken of in Saint Iohn where he sayeth it is expedient for you that I go my way for my father is greater than I. Our Lord Iesus Christes meaning there is not too make himself inferiour too his father as in respect of his diuine essence for wee knowe there is but one God but he taketh vs there too lift vs vp according too our rudenesse and infirmitie as if he should leade vs pace by pace and step by step lyke litle chilldren After that manner then dooth he ioyne vs too God his father tyll wee bee ryghtly transformed intoo his glorye whereof wee inioy part alredye by the Gospell For wee see not yit but as it were through a glasse and darkelye as Saynt Paule sayeth in another place That then is the thing which wee haue too beare in mynde Now it behoueth vs too honour well this King which is set ouer vs by God his father and consider that wee ought too bee his people in deede yea and euen his owne bodie Seeing he dooeth vs such honour let vs looke that wee bee so much the more inflamed with the loue of him and consider that Iesus Christ beeing exalted aboâ—e all the heauens is also iudge of the worlde yea euen too call vs too account not only of our outward deedes but also euen of all our thoughtes And therfore let vs walke in his feare and obedience assuring our selues that when the Trumpet soundeth at the last day we must all appeere before him And further let vs consider also that he filleth all things in such wyse as it is
Christ ordeyned the twelue Apostles vntoo whom Saint Paule was ioyned afterward to preach among the Gentyles and it was as an entering intoo the possession of his kingdome But after that the Gospell was once authorized after that maner the office of Apostleship ceassed Yit notwithstanding they had companions and helpfellowes who were not of equall degree 〈…〉 in commission with them too sowe abroad the seede of 〈…〉 them dooth Saint Paule name Euangelists or Gospellers According wheruntoo wryting vntoo Timothie he sayeth â–ª Go through diligently with the woork of an Euangelist Those twoo Offices then serued but for that tyme. Now as touching the Office of Prophetes wee haue it not so excellent now adayes as it was then as men see For God hath abated his giftes bycause of the vnthankefulnes of the world Not that he sheweth not him self as liberall as is requisite for our saluation but bycause that howsoeuer the world go wee bee vnworthie too haue his treasures so largely powred out as they had them at the first vpspring of the Gospell therfore dooth he giue vs but a small portion of them â–ª Howsoeuer wee fare the Prophetes serued too bee as it were expounders of Gods will and had a much hygher vnderstanding in the scriptures than the common Teachers had whose office was too instruct As for the Shepeherdes which S. Paule speaketh of they bee the Ministers of the word which haue ordinary charge to teach in some place As much is too bee sayed of the Teachers as wee see by example of the Church of Antioche in the thirteenth of the Actes Trew it is that none can bee a Shepeherd except he teache but yit for al that the Teachers haue a seueral charge by thâ— selues which is to expound the scripture that there may be alwayes a good sound vnderstanding of them that the same may haue his 〈…〉 in the Church so as â—erisies false opinions 〈…〉 that the fayth may abyde 〈◊〉 and sure aboue all things 〈…〉 the Teachers â–ª Therfore wee see by the report of S. Luke that the Apostles were not tyed to any one certein place nother did Iesus Christ ordeyn theÌ„ to that end Preach yee the Gospell sayeth he too all creatures And for that cause according as occasion was giuen them and as gappes were opened vntoo them for the preaching of the Gospell they imployed them selues about it and were not tyed any certein place And why For their commission reached further Yee see then that the Apostles had charge too go too and fro and had no resting place that is too say they had not the charge of any seuerall Church commited vntoo them so as they myght say heere will I abyde As much is too bee sayd of the Euangelistes for they went about the world too except it were when they were called particularly too some place After that maner had Timothie bin chozen for a tyme howbeeit for as much as he could yll bee forborne in the office of an Euangelist he was fayne too shift his place now one where and now another where Titus was alloted too the I le of Candie Trew it is that he was not yit altoogither settled there but yit was he fayne to hold him to that church howbeeit that he was remoued too and fro according as the present oportunitie and neede requyred And heerin wee see how these leaud folk which would peruert all order of gounerment and seeke nothing but confuzion doo spyte God in saying that a man must not tary alwayes in one place but followe the example of the Apostles But that is a flat mocking of Iesus Christ as wee see by this text Yee see then how wee haue too marke that the Apostles were as Trumpets too proclayme the Gospell euery where and that they had Euangelistes in lyke charge with them too beare them company But yit in the meane whyle there were Prophetes also which were conuersant more in one place than in another after as it pleased God to distribute his grace Yit neuerthelesse there were of them in euery Church according as wee see that in the Epistle too the Corinthians that S. Paule standeth myghtyly vppon that poynt shewing that the gift of prophesying ought too bee preferred before all other giftes bycause it is more profitable and serueth more too the edifying of the Church As touching Shepherdes wee see how S. Paule and his companion Barnabas ordeyned of them euery where and also how he commaundeth Titus Timothy to cause the churches to be so prouided as they myght alwayes haue some Shepherd too guyde them for otherwyse there would bee nothing but disorder Now then sith wee see that the choyce of Ministers and Shepherdes was made by the authoritie of Iesus Christ and they had as it were their place appoynted them too say Thou must looke about thee heere as if a man were set in a bulwarke or in some Tower to keepe it when it were in any dauÌ„ger it becommeth euery man to keepe his place and not to couet too gad heere and there but too hold him self bound too the place where he is This say I is the thing which wee haue too marke when S. Paule speaketh of such a varietie Too bee short let vs learne that our Lord Iesus knewe whatsoeuer was profitable for the welfare of his church and that he shewed it in hauing a care that the faythfull myght not want anie thing but that they myght haue sufficient and conuenient meanes too draw them too the kingdome of heauen Now a dayes wee haue no more the office of Apostleship as I told you before nother haue wee anie ordinarie Euangelistes but yit for all that God dooth neuerthelesse drawe vs vnto him and giue vs all helpes that are meete for vs In deede he chastyzeth our vnthankefulness and bycause he sees his word despyzed he giues vs the things with a wet finger as they say which wee should haue more fully if wee had such zele to them as were requisyte Yit notwithstanding let vs not thinke our state too bee the worse bycause wee haue none Apostles now adayes for it were more than needeth It was ryght necessarye considering the confuzion and disorder of the popedome that God should stirre vp men which were not chozen according to the order of the Church but yit he gaue them grace and they serued his turne But now that there is order set both heere and elswhere where the Gospell is preached wee must come backe too the thing before alledged namely that when God giueth vs such Shepherdes as labour too guyde vs faythfully and thervntoo wee haue Teachers also which are able too mayntaine the purenesse of the doctrine among vs and too strengthen vs in the pure truth of the Gospell and too withstand all sectes and errours wee must vnderstande that that grace ought too bee so esteemed wee must not grudge ageinst god Moreouer it is very certeyne that if the
Gospell were receyued with such reuerence and earnestnesse as it deserueth God also would bee more bountifull on his syde Wheras wee see now so fewe good Preachers yea that there step vp a sort of dirt-daubers woorse than naught and farre leauder than the Moonkes in the poppedome which are as redie to preache Mahomets Alcoran as Christes Gospell so they may keepe their liuings styll and when besydes those wee see also a sort of drunkardes that haue no more zeale than Swyne but are as mastiues that barke not ne neuer open their lipes but too confound lyght and darknesse toogither that all things myght be put out of order Let vs vnderstand that God executeth iust vengeance vppon the despyzing of his Gospell For let vs see a little what the humilitie and submission is which men yeeld vntoo God for all their hearing of the sound of this doctrine and for all his setting vp of the scepter of his Gospell to shew that he is mynded too reigne ouer vs Wee see that most men could fynd in their hartes to haue no religion at al. Agein they that make fayrest countenance would yit full fayne that the Gospell were styll but a shadowing place of Ceremonies And howsoeuer the world go they bee loth too beare anie yoke they cannot abyde too bee rebuked for their vyces but they would haue a beastly licenciousnesse condicionally that they myght doo what they list they would bee contented that the Gospell should bee preached as who should say they would graunt it vntoo Iesus Christ by composition and couenant But in the meane whyle all is but hipocrisie and they cannot so conceale their counterfetting but that the world dooth well see that they bee as shamelesse as harlots For doubtlesse a man shall find more religion and feare of God in the popedome than among those that are in the places where the Gospell is preached But the mischeef of all mischeeues is that a sort of these naughtipackes step vp intoo the chayre of truth of whom some are drunkardes some whoremongers and some blasphemers and too bee short there is such wickednesse among them as is horrible to see ▪ Sith wee knowe this let vs cast downe our eyes and condemne the vnthankfulnesse and rebelliousnesse that is in vs as the cause of all the disorder that wee see But howsoeuer the world go with vs yit if our Lord bee so benificiall too vs still as too haue his doctrine preached too vs therin wee haue a sure and infallible token that he is neere at hand with vs and that he seeketh our saluation by calling vs vnto him as though he spake with open mouth and that wee sawe him personally before vs Then can we not fayle nor bee deceyued in assuring our selues that Iesus Christ calleth vs too him and that he holdeth out his armes open too receyue vs as oft as the Gospell is preached vntoo vs And wee neede not too seeke reuelations from heauen nor too wander abroade for seeing that the woord is in our harte and mouth what would wee more Who shall flye vp aboue the cloudes Who shall go down into the deepes let vs assure our selues that God offereth himself vntoo vs in the person of his only sonne when he sendeth vs preachers and teachers And herwithall let vs still haue an eye too that which I sayd afore which is that they too whom God giueth most of his grace must consider that by that meanes they be the more bound to imploy them selues in the place that our Lord hath assigned them too and wheruntoo it is his pleasure too appropriate them He then that hath knowledge must not exalt himself for it but consider that he is a better too the whole bodie and theruppon examin well how he may serue too the glory of God with the things that he hath put him in trust withall and make the gift which he hath receyued profitable assuring him self that the vse therof is common too all men and that although God haue committed it too his custody and will haue him too bee the keeper of it yit must he not hold it as a treasure locked vp in a hutch but impart it abroade to such as want it and haue neede of it Herwithal also let vs keepe vs frō enuying of those whom it is Gods will to honour after that fashion that there bee no spytefulnesse in vs too say Why and is it meete that such a one should bee preferred before mee For in so dooing wee spyte god And therfore let euery of vs knowe his owne state and degree and not stand in contention with our God assuring our selues that the thyngs which he hath ordeyned in his Churhe are doone by vnreuocable iudgment Wherfore let vs abhorre these madbraynes that would take away the order which wee see too bee grounded vppon the authoritie of the sonne of god There are that thinke the preaching of the Gospell too bee a needelesse thing and that it serueth as it were but for little children and that they them selues haue the holy Ghoste at commaundement too reuele things too them from heauen euery minute of an houre But it is certeyne that the Diuell blyndeth them in that ouerweening and men knowe that he had wonne the goale if the meane of our saluation were abolished and taken away For lyke as S. Paule sayeth that the preaching of the Gospell must serue too make the Church perfect that wee may bee brought too the kingdome of heauen so on the contrary part when there is no more any doctrine or Shepherd the diuell must needes so ouermayster vs as wee shal bee scattered asunder and nothing shall remayne but ruine and destruction Seeing then that this order is not of men let vs learne too submit our selues vntoo it and let all of vs both great and small without geynsaying suffer God too guyde vs 〈◊〉 that meane seeing it hath pleased him too appoynt it Also wee see how Gods children are called the children of the Church And S. Paule sheweth that our Lord Iesus will reigne ouer vs with condition that his woord bee alwayes in mens mouthes He sayeth not that the Angels shall come to reuele vntoo vs the things that God will haue vs too knowe but he sayth that wee must vnderstand Gods will by their meanes which haue the charge and office too tell it vs For lyke as in the tyme of the Lawe it was sayd that the Priestes were Gods Angels and that men ought too inquyre at their mouth so now also God will not haue vs too flitter in the ayre after our owne fancies but too go too the fountayne which is open for vs when wee list too drinke If a man would go seeke the head and welspring of a fountayne I meane as it is hidden in the earth and would hold scorne too drinke vntill he had found it would not men take him for stark mad and besyde him self Yis that would they But
in good plyght but by meane of the preaching of Gods woord So then if wee bee willing that God should be honored and serued that our Lord should quietly haue his royal seat among vs to reigne in the mids of vs if we be willing to be his people to liue vnder his protection if we couet too bee builded vp in the him to be ioyned vnto him to continue in him vnto the end to be short if we desyre our saluation we must learne to be humble schoollers in receyuing the doctrine of the Gospel in herkening to the shepherds that are sent vs as if Iesus Christ spake too vs himself in his own person assuring our selues that he wil allow of the obedience submission of our fayth wheÌ„ we herken to the mortal men vnto whoÌ„ he giueth that charge Therfore let vs shew the desyre which wee haue that God should be honored also the desire and care which we haue of our owne saluation of the common welfare and edefying of the Churche which thing will then come too passe when all of vs both great and small doo giue our consentes that Iesus Christ shall haue his instruments wherby too speake vntoo vs and drawe vs vntoo him Which order if wee obserue he will so blisse vs therby as wee shall haue cause too glorifie him for that wee shall see how it hath alwayes bin his will too procure the saluation of our soules and that he is euer at hand with vs and will so woork as wee shal not want any thing that is for our behoofe or profit Now let vs fal downe before the maiesty of our good God with acknowledgment of our faults praying him to make vs so to feele them as we may be cast down in our selues seeke nothing else but to be set vp agein by him that our Lord Iesus may haue such preheminence ouer vs as we may honour him as he deserueth that wee beeing vnder him in his keeping may bee so guyded by his holie spiâ—iâ— as his woord may profit more and more in vs and shewe foorth his strength and he so beare with our infirmities as he may neuer ceasse too take vs for his owne so long as wee liue in his world vntill wee bee all gathered vp toogither intoo his kingdome That it may please him too graunt his grace not only too vs but also too all c. The .xxvi. Sermon which is the sixt vppon the fourth Chapter 11. And the same hath giuen some Apostles and some Prophets and some Euangelists and some Shehperds and Teachers 12. For the reparation of the Saynts too the woork of administration and for the building vp of Christes bodie 13. Vntill wee come all into the vnitie of fayth and of the knowledge of the sonne of God in the perfect man vntoo the measure of the full age of Christ. 14. That wee may no more bee babes vvauering and caryed too and fro vvith euerye vvynd of doctrine by the vvylinesse of men and through their craftie conueyances too deceyue vs. WEe haue seene this morning how God hauing respect of our frayltie hath voutsafed too vse this meane too drawe vs too him that is that wee should be taught familiarly by mortal men lyke our selues and therin he sheweth also that he had an eye too the thing that myght bee fittest for his seruants For in saying that he will alwayes send a Prophet in Israell from among the people he ment too shewe that wee needed not too seeke farre for him but that he would fynd a meane too bee familiarly conuersant among vs Therfore when the Gospell is preached among vs Gods applying of himself after that maner too our slendernesse is as much as if he came downe too vs himself So little then ought wee too disdeyne the order that he hath set among vs that our vnthankfulnesse shal be the more heynous if wee consider not how greatly he loueth vs in that he dealeth with vs after our owne small capacitie For inasmuch as wee haue not so excellent abilitie as the Angels therfore dooth he giue vs such meanes as he knoweth too bee necessarie for vs Moreouer Saint Paule addeth now that this must not serue vs for a little tyme only but that wee must continew in it all the tyme of our lyfe For had he not added yit further the thing that we see a man myght say that we ought in deede to coÌ„forme our selues to the rule that God giueth vs howbeit that must bee but for a whyle as if a man shold send litle children to schole but that is not to spend their whole lyfe there And so it would haue seemed that the thing which hath bin spoken heertofore serued but for a tyme and that when wee haue bin trayned in them a yeere or twayne that ought too suffyze vs and euery man should be a Clerk wel ynough learned so as he myght forbeare all instruction afterward But Saint Paule telleth vs that so long as wee bee in this world wee must still profit in Gods schoole and haue our eares beaten dayly with his woord that wee may on the one syde bee brydled and on the other syde bee strengthened and set foreward more and more For put the cace wee were of so good abilitie and capacitie as too learne all that is for our behoofe within twoo or three yeeres space yit are wee so fickle headed that euery of vs would by and by bee starting out of the way if wee were not hild backe Therfore Gods voutsafyng too haue his woord preached vntoo vs euen too our dying day serueth too make our fayth 〈◊〉 and stedfast But there is yit a greater necessitie Which is that such as thinke themselues forewardest if they sift themselues throughly shall fynd themselues yit farre of from the marke that they runne at And therfore it standeth vs vppon too bee strengthened dayly more and more and to haue the lyght of our fayth increaced after the maner of the day which we see to grow still bryghter bryghter vntoo hygh noone So must we profit still more and more till the daysonne of ryghtuousenesse appeere vntoo vs Trew it is that men are so stout harted as a number of them will not beleeue it but that is bycause they bee contented with their assishnesse For yee shall see a great sort so proud and presumptuous bycause they haue studyed three or fower latin words that to their owne seeming they passe all the greatest doctors in the world Aâ—d surely they also which doo but begin too study some science beare themselues in hand that they bee alredy come too the perfection of it and yit haue they scarsely entered into it In lyke cace is it with handy craftes in so much that there is none so bold as blynd bayard he sticketh lesse to do al things than the man that hath greatly profited So is it also with these lyghtheaded ChristiaÌ„s get they once some saying of
he beleeueth but in the meane while if these men which vaunt themselues with full mouth too bee as pillers of the Church and as good catholikes as may bee as the world sees well ynough bee demaunded what faith is they stop short of it They will say perchaunce it is too beleeue in God yea but the Turkes and Papistes will say so too and yit for all that 〈◊〉 will condemne the Turkes bycause they know not what beleefe is As much is too bee sayd of Papists And wherin differ wee from them wee I say that call our selues Christians In knowing that God hath sent vs Iesus Christ too leade vs vp hygher so as wee bee sure that bycause he is our father he will not lay our sinnes too our charge but receyueth vs intoo his fauour through his owne free goodnesse accepting vs for ryghtuous when wee condemne our selues by trew repentance and seeke all our welfare in Iesus Christ acknowledging that there is nothing in vs but vtter cursednesse Yee see then that our Lord Iesus Christ is the very marke or whyte wherat wee ame If a man should shoote in a long bowe or in a Crosse bowe or in a Gunne and haue no mark or white before him but should discharge at aduenture now this way now that way what a shooting were that Euen so standes the cace with al them that ame not at our Lord Iesus christ For they doo but roue and intangle them selues in many a pecke of trubbles and wee should bee euer in daunger to bee misledde and deâ—eiued by men if wee did not knowe Iesus Christ and settle our whole contentation in hym assuring our selues that he is the whole summe of our fayth Now Saint Paule addeth yit further that the same is for the age of perfection and for our true accomplishment Wherby he doth vs too wit as I haue touched alredy that so long as wee liue in this world wee must still growe and go foreward knowing that there are still manie infirmities in vs and that wee bee not yit come too our full greatnesse Yit is it not therfore too bee sayd that wee bee litle children still as he will adde anon after but here he setteth downe as it were three degrees of age First infancâ—e and chyldhod secondly the yeeres aboue twelue before there bee yit discretion and skill to gouerne our selues in which tyme wee must still profit more and more And when a man is come too the age of fortie yeeres then is he is his cheefe state For by that tyme he ought too haue some trade both of bodie and mynd wheron too stay and rest Not that wee must not profit still euen at threescore yeeres but I speake of the similitude that Saint Paule setteth downe heere First therfore he sayth that wee must herken too the Gospell till wee bee come too full age And when is that At our death sayeth he For heere wee must not count our yeeres after the manner of men After a man is once past fiftie too all seeming he decayeth both in his senses and in his wit But Saint Paule sayth that wee shall neuer bee at our full growth till wee bee rid of this bodie So then the spirituall age of Christians is when they bee gone out of this world But now let vs see what manner of ones wee bee since wee beganne too profit in the Gospell Wee bee lyke a chylde that is halfe a man He is past fifteene yeere old or perhappes past twentie yit he ceasseth not to learne styl dayly for he hath needde of it and he is sure that although he haue studied a good whyle yit is he not come too the last step he hath not gotten so settled and stayed a iudgment as were requisite Howbeeit it may well come too passe that a child of twentie yeeres shall haue all the sciences at his fingers endes wherein he hath bin trayned and instructed but yit shall he bee neuerthelesse lyght headed for all that nother shall he haue the skyll too apply them too his vse bycause he is not yit rype for he is but lyke greene Corne or lyke as when a vyneyard makes a fayre show of a good vintage but the grapes are not yit rype Euen so is it with that age And for that cause Saint Paule sayth by a similitude that as long as Christians are alyue although they were threescore yea foure score or fyue score yeeres old yit must they bee still lyke children not too chyldren of wit but too young striplings which are of age to profite and doo willingly submit and suffer themselues too bee gouerned bycause they knowe well they bee not yit of rype discretion Neuerthelesse Saynt Paule telleth vs wee must not bee lyke lyttle babes that haue yit nother wit nor discretion nor can scarsely yit discerne betweene good and bad First and formest therfore wee must beare this lesson well in mynd that when wee haue seene and tryed neuer so much in the world and traueled from place too place and bin exercyzed in manye affayres though we thinke our selues to be the politikest in the world yit are wee not so wyse that wee neede to learne no more And why For heere the cace concerneth Gods wisdome which passeth all the wit of man and wee may bee commended ynough and too much of the world and yit wee shall know things but in part and therfore let vs not deceyue our selues Therfore away with this fond ouerweening too thinke our selues wyse ynough I spake euen of them that are able too teathe others and let vs continew scollers still For although Iesus Christ haue appoynted certein too bee as leaders and guydes too shewe other men the way yit dooth it not follow that they bee so wyse that they must not bee learners as well as the rest For he that speaketh must take instruction by it himself and a man shall neuer be meete too declare Gods will vntoo other men except he himself learne dayly The thing then whiche wee haue too beare in mynde is that wee must bee throughly perswaded that if wee profit not our selues wee go lyke Seacrabbes For they that go not foreward in the doctrine of saluation vaunt they neuer so much of their being taught in Gods schoole doo vndoubtedly go backe And therfore let vs beware in any wyse that wee fall not asleepe or stand still at a stay as though there were no more too bee learned And let vs consider that our lyfe is lykened too a way and thervppon learne too go foreward still and too gayne alwayes some ground and too spurre and etch foorth our slouthfulnesse and slowenesse so as it may from day too day appeere that wee haue gotten some knowledge more than afore eyther by vnderstanding better the things which we thought too haue bin throughly printed in our myndes or by conceyuing some other poynt by other folkes instruction which was vnknowen too vs afore So then let vs increace the hoord
Christ were the bond of our concord and that God alloweth it bycause it is grounded vpon his woord Saynt Paule then ment heere too put a difference betwixt vs and the heathen and vnbeleeuers For all men will graunt well ynough that there can be nothing but hauocke among men when they bee lyke too Dogges and Cattes and it hath bin knowen for a grounded principle in all ages in all Countries and among all people insomuch that euen the heathen folke and such as knew not what trewe religion meaneth haue simply commended and esteemed the benefyte of concord and agreement toogither But yit they buylded without foundation And therefore Saynt Paule beginneth at Gods truth As if he should saye wee must not only linke in one among our selues but God must also go before vs and wee must obey him so as wee must bee gathered toogither vnder him and he sit ouer vs and wee must leuer chooze too bee at defyance with the whole world than too slip away from him Thus yee see that the thing which wee haue too marke vppon this text is that God will not haue vs too bee knit toogither without knowing how or why but he will haue vs too agree too woorship and serue him and too put our whole trust in his infinite goodnes so as Iesus Christ be our head and we all members of his bodie through the power of fayth And agein that when wee once knowe how wee haue a father in heauen which hath adopted vs too bee his children and that Iesus Christ hath voutsafed too take our flesh and substance vppon him too the intent that wee should bee flesh of his flesh and bone of his bone the same should moue vs too loue one another too bee carefull ech for others saluation and too helpe one another according too the abilitie that God gyueth vs According wheruntoo it is sayd in the Psalme that the freendship of brothers is a leeuesome thing And afterward the Prophet bringeth vs too the oyntment that was powred vpon the Priests as if he should say that men hauing no more but euen their moother wit may perceyue that there is not a more leeuesome thing in the world than too liue in peace and amitie Howbeit therewithall he declareth the order of it after the same maner that it is shewed vs heere by S. Paule and â—ayth that the sayd brotherhood must bee conâ—crated and dedicated to the name of god For the annoynting of Aaron and his successors was in such sort as the oyntment did sheade downe vppon the whole body and vppon the garment of them Now therefore let vs marke that if wee intend too linke toogither well wee must drawe vntoo God and our linking must bee allowed of him Otherwyse wee may well haue fellowship toogither but it shal bee but a cursed felowship and the end of it can neuer bee but vtter confuzion Wherefore that wee may rule our lyfe well let the end that wee begin at bee too cleaue vntoo the truth Ryght necessarie is this warning for vs now adayes For the Papistes accuse vs that wee haue trubbled the world that the debates that are now adayes doo spring of our fault inasmuch as heretoofore all was deade euery man sayd Amen too them and there was no disputing In deede there was no great trauell spent in seeking God or the saluation of men Now then too cast the Diuell out of the possession that he had gotten it behoued vs too vse great vehemencie according as it is sayd that he will neuer giue ouer his place except he bee inforced Therefore it stoode vs on hand as yee would say too thunder and lighten too waken the world that was so falne asleepe and after a sort bewitched For inasmuch as the vnbeleeuers are extremely stubborne in stryuing ageinst God and cannot abyde that the truth should take place but vpholde theyr lyes with diuelishe wilfulnesse that is the very cause why there is so much trubble and warre in the world now adayes I meane for Religion Now the Papistes would laye the blame in our neckes but let vs see who is in the fault For wee desyre that euery man should doo homage vntoo God and that both great and small should submit themselues too his woorde and that there should bee one trew vnitie of fayth so the simplicitie of the Gospell go before it and guyde it These are the things that wee seeke and the Papists fynd fault with it Yit notwithstanding there is none other thing too bee found in our doctrine but that wee would fayne that there should bee a melodie betweene men and Angels too woorship the trew God and too follow his wâ—ord which is our trew rule to the end there should be no corruption in his seruis On the contrarie part the Papistes would maynteyne all their abhominations and errours and cannot indure that Iesus Christ should haue his preheminence For they haue bereft him of all his offices and made as it it were a bootie of them They haue an infinite warrein of Hee sayncts and Shee sayncts too whom they giue the tytle of their Aduocats saying that by their merits they obtein fauour at Gods hand for such as pray vntoo them Moreouer in all the rest of their doctrine there is nothing but it is peruerted yea and falsifyed And besydes these errours and superstitions the Papists are also so spytefull as too bend themselues euen ageinst God to spit out their madnesse yea and to indeueâ— too wype away the rememberance of Iesus Christ by fyre and swoord What should wee doo in this cace There is no compounding with them but by renouncing of Gods truth But wee know what order is taught vs heere by the holie Ghoste For Saint Paule could well haue sayd io one woord Agree my freends But he sawe well hee should haue spoken but one half and that his doctrine also should haue bin misconstrewed and therfore he sayth Let vs bee knit toogither in the truthe and let vs rather gyue ouer all the frendship of the worlde and procure the anger of all vnbeleeuers and of all such as rebell ageinst God than swarâ—e one whit from it But if wee seeke too bee at good agreement in the truthe and none of bs bee wedded too himself but rather euery of vs procure the welfare and saluation of his neyghbours that is the concord which ought to be among vs. The thing then which wee haue in effect too remember vppon this streyne is that on the one syde we must beware of confederating with Gods enemyes that wee stryke not sayle as they say too please them For although it behoue vs too seeke too haue peace and vnitie with all men as neere as wee can yit is Gods truthe alwayes excepted and wee must make more account of that than of all the world And in deede they that will needs gartify creatures and in the meane season turne away from Gods truth as much as they can
shall bee alwayes vnhappie Wherfore let vs euermore abyde stedfastly by our God and hold vs vnder his yoke and not shrink away in any wyse but rather defye the whole world yea though there were no man too hold with vs That is one poynt Agein if the world may bee wonne too obedience and wee bee able too doo so much as too drawe one or twoo too consent in one fayth with vs then must wee put our indeuer and labour theruntoo For wee must shun these twoo extremities namely of offending God and of turning away from his pure woord too purchace mens fauor and also of being so hygh mynded and full of statelinesse as too trust euery man to himselfe and to let others alone and too passe for no man but himselfe for these are two euill extremities which wee must beware of But let vs learne too ioyne these twoo things as inseperable namely that wee yeeld God trew obedience through fayth by holding our selues to the pure simplicitie of his word and agein that therwithall we despyze not our neyghbours but indeuer to win them that they may submit themselues quietly vntoo God and by that meanes alâ— of vs both greate and small may speake as it were with one mouth through the holy Ghoste reigning in our harts and all of vs haue the knowledge that hath bin spoken of namely that God is so the authour of our saluation that he hath also shewed himself a father towards vs in adopting vs and in voutsafing to haue vs to be al of his household Which cannot bee except wee liue all in good concord bycause he is the God of peace And although wee should bee driuen too fyght ageinst the whole world yit let vs bee of good comfort bycause the Angels of heauen are our companions in cleauing vnto god Should wee then in these dayes separate our selues from an infinite multitude of men which presume vppon their riches their greatnesse their pomp their credit yea their wisdome Yea and let vs esteeme euery whit of it but as trashe and for our owne parte although they call vs Schismatikes count vs but as the ofscowrings of the world let vs hold vs contented in that wee know that the Angels of heauen the holie Patriarks the Hrophets the Apostles and the Martirs agree with vs and too be short that all Gods chozen people from Abell too his present day doo beare vs sufficient companie And so may wee despyze all that shal bee layd too our reproche when wee haue Gods truthe and the mark wherby wee knowe our selues too bee his children For inasmuch as God cannot deny himself he will continew alwayes with his Church wherof we bee a parcell if shee sticke vntoo his woord Let that therfor bee one poynt But in the meane while also let vs not forget to seeke peace to the vâ—termost of our power according to the text that I alledged out of the Romanes Therfore let vs not wilfully seperate our selues from the world but let vs haue as it were our armes strected out too take home all such as yeeld themselues willingly too the obedience of God that wee may haue one fayth toogither and let vs indeuer too bring it too passe And the very same also is the cause why Saint Paule telleth vs heere that the fayth and obedience which wâ— yeeld vntoo God serues not too puffe vp our harts with pryde so as wee should reiect other men and euery of vs loue himself and shift for himself â—ut too make vs followe the example of our heauenly father who allureth them too him which were farre of and is readye too beâ— reconcyled too his enemyes which thing seing he hath shewed vs 〈◊〉 our Lord Iesus Christ and giuen vs so excellent a pledge of it wee also must haue the same doctrine of peace in our thoughts and in our harts and indeuer as much as is possible too bring them too the vnion of the Gospell that are separated from it as yit so that if they which haue bin as it were stark mad ageinst God doo yeeld themselues as lambes and sheepe of the flocke wee must bee redye to receyue them Let vs then bend our selues too that and not bee giuen euery man too his owne profite but assure our selues that sith God hath knit vs toogither and bound vs one too another euery of vs ought too imploy himself too the vttermoste of his abilitie and according too his owne measure too drawe his neyghbours with him so as we may be ryghtly one bodie and Iesus Christ reigne ouer vs. And for the same cause also dooth he adde that wee should grovve in all things in him that is our head that is too vvit in Iesus Christ. Now by this woord Growe Saynt Paule continueth the matter that wee haue seene heeretoofore which is that wee must not stand so much in our owne conceytes as too thinke our selues too bee come alredye to the marke wee go too For as I told you our lyfe is a iorney and therfore wee must go on styll for he that lingereth by the way dooth well shew that he neuer wist wherat he amed Therefore although wee must not bee as little children yit are wee not yit come to full age nother haue wee gotten yit such strength as were requisyte Wherfore let vs growe that is too say let euery of vs looke well too his owne infirmitie and when he sees his owne weakenesse â–ª let him theruppon take harte and thrust foorth himself let him preace vntoo God and let all our myndes bee continually bent that waye For it is not ynough for vs too haue begunne nor yit too haue gone on â— good way vnlesse it bee printed in our hartes that wee must profiâ—e still euen too our dying day Otherwyse it is certeyne that wee shall be but dazeled with our owne pryde that will make all Gods gifâ—es too vanish away which wee had receyued afore Wherfore let vs not imagin that wee haue such power or such vnderstanding in all the things that are requisyte for our saluation as that wee should not consider how it is not for nought that the holy Ghost exhorteth vs heere 〈◊〉 growe And heere yee see also how lowelinesse ought alwayes too maâ—ch with fayth according too this saying that Gods woord serueth too instruct the small and lowelye ones The greater then that a man would make himself too bee surely the more dooth he shet the doore ageinst himself so as he can haue no enterance intoo the schoole of God and of our Lord Iesus Christ. Therfore let vs looke well 〈◊〉 our owne slendernesse that wee may bee so meeke as nothing mayâ— hinder vs from hoping continually more and more in our god And the same ought also too quicken vs and prouoke vs to serue him and to confirme our selues continually the more in his woord For what is the cause of so greate sloth and coldnesse as is seene in manye men but that they thinke
if the hands the feete the belly the stomacke the legs all the rest of the members should conspire togither to say let vs forsake the heaâ— What should â—hey win by it Or if they should conspyre toogither too put the head downe anâ— to thrust it into the belly that men myght not see it what profit should the whole body haue by it Euen so standeth the cace with all such as would diminish the glory and maiestie of Gods sonne and lessen his power and not acknowledge to what end he was sent of God his father namely that they should seeke all their welfare and all the partes of their saluation in him for it is as much as if they would put downe their head But S. Paule telleth vs that there must bee no knitting in the body but that which commeth of the head For whence coÌ„meth all Beholde the veynes conuey nourrishment euery where through the whole body and the senewes hold the bones togither and giue theÌ„ mouing but yit must all these thinges haue their roote in the head So then if we will needs despyze God in diminishing the glory of his only sonne surely all will turne to our confuzion Iesus Christ can wel ynough forbeare vs but we must needs perish wretchedly like rotteÌ„ carions if he giue vs not whatsoeuer belongeth to our life Thus yee see what S. Paule ment too shewe vs. Hereunto he addeth that there is a certein measure in euery member that the furnishment therof coÌ„meth of the head so as it sheadeth through the whole body howbeit sayth he that is in measure When he sayth it is in measure he doth vs to wit that al the excellencie which we can see heere is no derogation to the perfectnesse that is in Iesus Christ. For there are twoo reasons too bee marked The one is that all that is in man is vnperfect therfore that we must resort to our Lord Iesus Christ that he alonly may abyde vnimpeached not bee mingled with other creatures The other is that the measure portioÌ„ which is in euery member is not there as hauing his peculiar seat there For what could the hand doo if it were not continually nurrished maynteyned by the head The bond that holdeth altogither must needes bee maynteyned from thence Also the naturall heate mouing must come from thence insomuch that the hand shoulde wither euery minute of an houre rotte away if the head wrought not continually The like respect is betweene Christ his Church For if wee consider well what is in men though we admitted one too bee like an Angell yit hath he but his measure still And why To the intent that Iesus Christ should not be bereft of the honor that belongeth vnto him Seeing then that euery of vs hath his portioÌ„ as hath bin shewed afore it is good reason also that euery of vs should stoope not lift vp our hornes too take any thing vpoÌ„ vs which God reserueth to his only sonne That is one point Agein let vs vnderstand that the same measure coÌ„meth of free gift as hath bin shewed alredy yit is it not without cause that S. Paule repeteth it heere agein For wee see the foolish presumptuousnes of men how euery man would be a lord we would faine rod God of his right to the end to be aduaunced esteemed our selues Therefore to abate that loftinesse and to clenze vs of such vyce S. Paule putteth vs in mynd once agein that we haue nothing which is not giuen vs And therfore we must resort too this which he sayeth in the first too the Corinthians Who art thou Haste thou made thy selfe so excellent by thyne owne cunnyng Hast thou any thing which thou canst chalendge as thine owne No it is God that hath aduaunced thee so and therfore humble thy self His meaning then is that all the whole knitting all the whole furnishing coÌ„meth of the head For it is not ynough for vs that wee were once created shaped but it standeth vs on hand to haue our members still mainteyned in their plyght That therefore is the cause why S. Paul addeth the word furniture or sheading down as if God should shead downe his inworking vppon the head and the head shead foâ—rth the same inwoorking throughout all the members And that is it which S. Paul ment in saying that Iesus Christ is our spirituall head who hath receyued all fulnesse of grace according too the first chapter of S. Iohn where it is sayd that it was giueÌ„ him not for himself alone but for vs also which are his brethren Seeyng it is so let vs vnderstand that al the grace which we haue receyued of God is creeped into vs by the meanes of our Lord Iesus Christ and that wee haue the full furnishing of it throughout also by him Trew it is that the sayd strength or inwoorking passeth through euery member and in comming from the head it shal be in the shoulder before it bee in the arme and afterward in the arme before it be in the hand but yit for all that shall the arme therfore glory in it selfe and giue the hand no part with it No but his receyuing is to impart it vntoo the residew of the limbes and all coÌ„meth of the head Agein shal not the hand on the one syde giue of his power backe agein too the arme on the other syde Yis for euery member knowes his owne office that is too say euery member hath naturally an inclination too serue all the rest of the bodye as though God had giuen them discretion and wisedome too say thus it must bee They be bound vntoo it and knowe the neede that eche of them hath of others helpe Trew it is that my hand cannot iudge any thing but yit hath God put such an indowment disposition into it that it desireth nothing rather than too imploy it self to the seruice of all the rest of the body Also the foote doth his dewtie without intreating or bydding as though God had imprinted such a discretion in them as to consider that all of them receiue their power from heauen and that the things which they haue receyued must be fitted thervntoo Now if a man shoulde demaunde Is euery man then alyke and equall in the Church Saint Paule in speaking of portion and measure meaneth not that God hath distributed lyke portion too euerye member For the legge is not the eye and yit â—euerthelesse the leg according too his qualitie hath that which it needeth And for the same cause also Saint Paule sayeth that the members should bee so knit togither as they myght make vp one whole body through loue and by that meane haue euerye one wherewith too bee contented There are then twoo things which wee must marke namely that Gods gifts are diuers and that some are much more excellent than other For the Eye is an excellenter member than the foote and wee see also how it is had
our owne brayne is all of it stark naughtinesse and rebellion ageinst God â–ª So then it was requisite that greate vehemencie should bee vsed in this behalf and therfore also dooth Saint Paule vse it saying that he not only teacheth but also cyteth them too whom he speaketh too the end they may knowe that they bee as it were in Gods presence and that it is not for them too fall asleepe in their vayne selfflatteries but that as the diuell hath manie allurements too beguyle vs so on the contrarie part Gods woord must inlyghten vs and that although wee forslowe too consider our vyces and had leuer too conceale them yit wee must vnderstand that it is more for our profit to come too reason and too examin throughly what is in vs That is the cause why Saint Paule mynding too exhort the Ephesians too chaunge of lyfe setteth downe this adiuratioÌ„ kind of witnesse bearing as though he were present before Gods iudgment seate If there bee any couenanting betweene man and man this solemnitie and Ceremonie of swearing will moue them and cause them to bethink themselues well what they promis at leastwyse if they bee not quyte out of their wits Howbeeit heere is not some Notarie too take notyce of their othes and such other customes as are among men to ratify the things that they agree vppon among themselues but heere is Saint Paule who standeth in the behalf and person of Iesus Christ from whom hee hath authoritie not only too requyre vs but also too summon vs too make our account if wee indeuer not too discharge our dewtie yea and he telleth vs thaâ— it is not for vs too let slip the things that he sayeth nor too heare them with deaf eares bycause God is present too punish our rechlenesse in despyzing his woord Sith it is so let vs learne too leaue flattering of our selues as manie doo whom wee see too pretend deafnesse and whatsoeuer couÌ„tenances they make they continew alwayes the same they were afore Wherfore let vs mark well that God thinking it not ynough too teache â—s intendeth too take away all excuce and â—elleth vs that he wil not suffer such contempt of his woord when wee voutsafe not too giue eare seeing he was so gracious as too speake vntoo vs too giue vs a warrantyze of our saluation Now let vs come too the effect of that which is conteyned heere Saint Paule sayeth Bee not as the rest of the Gentyles are I haue told you alredye that they too whom he wryteth were for a tyme quyte giuen too all naughtinesse and without the feare of god For euen from their cradle they had bin brought vp in all maner of Idolatrie yit they thought themselues well discharged when they had doone some sacrifyze too their puppets Like as at this day in the popedome they that play moste murlimewes are counted most holie and they think themselues out of Gods dette so they haue once doone a sort of pelting tryfles For that cause dooth Saint Paule send the Ephesians too this similitude saying that if they looke vppon the rest of the Gentyles there they may see in what plyght and taking they weere before God had gathered them intoo his Church Prye vppon your selues there sayeth he for there shall you see your owne images before such tyme as God reached you his hand and drew you out of the dungeon of vnbeleef wherin you were plunged you differed nothing at all from them Now then at leastwyse yee ought too consider the grace that hath bin graunted you that it may bring foorth fruite in you By the way let vs marke that in vsing this speech the rest of the Gentyles Saint Paule comprehendeth heere al mankynd For he speaketh not of twoo or three men only nor of any one nation nor of some countrie but he sayeth generally that all they which had not bin trayned in the Gospell were blynd wretches as wee see Too bee short he sheweth what maner of ones wee be vntill God haue preuented vs with his grace too the intent wee should not cast this exhortation away nor beare our selues on hand that we be exempted from all the things which we shall see hereafter Therfore too the end wee surmyze not a priuiledge too withdrawe our selues from the common aray of men Saint Paule hath heere knit all Adams children toogither as it weere in one bundle For in all mankynd there is nothing too bee found but leawdnesse and corruption Heere therfore are two poynts which wee haue too mark The one is that heere as it were in a looking glasse wee should behold what our owne state is so long as God giueth vs the brydle and letteth vs follow our owne swindge Mark that for one poynt and I will lay it out more at large anon The other is that when wee see the enormities which are committed through the whole world that men bee so shamelesse in euil dooing or rather altoogither bewitched and some so besotted as a man can by no meanes moue them to learne too feare God when wee see I say on the one syde such stubbornnesse in men and on the other syde soo grosse and beastly senslesnesse let vs learne to spy our selues there and too consider that God did vs a singular good turne when it pleased him too touche vs too the quicke that his woord myght preuayle in vs For wee differ nothing at al from the woorst and most disordereâ— in the â—orld nor from such as are in moste horrible confuzion Yee see then what wee should haue bin if God had not pityed vs And this ought too touche vs wel too the quicke that the grace which God hath graunted vs bee not darkened and quyte quenched in the end so as wee bee quyte and cleane bereft of it After this manner thereforâ— ought wee too apply this text too our instruction where Saint Paul setteth other men before vs which haue not yit bin inlyghtened by the fayth of the Gospell but are let alone that by comparing our state with theirs wee may consider how mercifull God shewed him self vnâ—oo vs in drawing vs out of such a dungeon too the intent that wee should bee the diligenter in giuing our selues vntoo him Hereupon he sayth VValk no more hensforth as they did in Vanitie of mynd By this woord Hensfoorth or Hereafter he intendeth too shame such as trayned in the Gospell if their lyfe proue not that they haue not mispent their labour For too what purpose are wee called too the fayth of our Lord Iesus Christ but too separate our selues from the stumbling blockes of the world Therefore wee must not excuze our selues by our bringing vp in euyll custome nor by any examples that myght allure vs too leaudnesse nor yit by that there is nothing but frowardnesse round about vs for seeyng that God hath adopted vs too bee his children he wyll haue vs to lyue therafter And therefore let vs marke that fayth importeth such a
reforming of our selues as our lyfe bee cleane chaunged And for the same cause is iâ— sayd that whosoeuer wyll bee counted too bee in Iesus Christ must become a new creature For wee may prate of the Gospell ynough and too much and wee may be maruelously fyne headed but that shal bee nought woorth vntill the sayd chaunge appeere in vs that is too say vntill wee leade a newe lyfe Besydes this wee haue too marke heere that after Saynt Paule hath spoken of the vanitie of mynd he addeth Blyndnesse of mynde or Darkenesse of vnderstanding and lastly he sayeth Blyndnesse or Stubbornesse of hart This blazing of men after this sort serues well too put them quyte out of conceyt For when the Philosophers spake of the excellencie and woorthinesse that is in mans nature they did alwayes set downe Reason as an ouerruler Next hir they did sâ—t downe discretion betweene good and euill when men debate in themselues and make a serching and a turmoyling for things After that manner did they make as it were a Courte barre too the end too make man iudge of good and euill It should seeme then that Saynt Paule heere abaceth men too much when he sayth that Reason hath nothing in it but vanitie vntruth and deceytfulnesse and agein that all that euer men can conceyue is but a maze of vayne fancies and that they doo but ouerthrowe them selues more and more as if a blynd wretch should wander abroade in the darke Yit notwithstanding the holy Ghost is the only competent iudge too giue sentence of the things that are in vs least wee myght thinke our selues too haue wonne the goale by flattering of our selues according as he told vs afore that men haue theyr eyes so blyndfolded with the fond opinion which they haue conceyued of their owne woorthinesse that they cannot bee ashamed and confesse their owne leaudnesse That was the cause why the Philosophers did alwayes magnify the nature of man and yit notwithstanding experience sheweth the cleane contrarye for the vanitie that is in them is apparrant But they wyted that vppon mens negligence and rechlesnesse so that if men would aply all the senses of nature throughly too knowe what is good they should bee as little Angels They imagined so but that was for want of boulâ—yng them too the bottom For they neuer wist what God is and that made them too discharge themselues so lyghtly toowardes him insomuch that euen they which disputed most cunningly of Gods maiestie and had a hygher vnderstanding than the common sort and too bee short were esteemed the wyzest men in the world could notwithstanding neuer come neere the truth of God and whensoeuer his seruis came in question they were so graueled that they turned all things vpsyde downe And so the wisedome of the world will not â—uffer vs too come too the heauenly lyght for it is a speciall gifte of God and not too bee found in our selues Yee see then that euen the greatest men of skyll deceyued themselues and that is the cause that men fall asleepe in this fond opinion wherto they were to much inclyned afore Yea and we see that this foolish or rather diuelish ouerweening hath gotteÌ„ place euen among the Iewes insomuch that they haue alwayes bin of opinion as men are now adayes in the popedome that they haue freewill Trew it is that the Papistes will graunt more than the heathen folke namely that wee be corrupted by original sin howbeeit their meaning is that notwithstanding the infirmitye which is in man yit there abydeth some remnant of goodnesse in him insomuch that wee halfe an vnderstanding styll and also 〈◊〉 will that is able to trayne vs vntoo good though it bee but weake of it self Too bee short such as will needes iudge according too their naturall vnderstanding say that men are as sound vncorrupted as Angels The Papistes being conuicted by so manye recordes of the Scripture will graunt well ynough that wee bee falâ—e from our originall and that there are manye vyces in vs but yit is that no let say they but that we be still half cleane and are able to do good of our owne power when wee bee once humbled before god To be short they make such a partnership betwene God and men that they say in deede that wee haue neede too bee inlyghtned from aboue too atteyne too fayth but yit that wee haue some lyght in our selues and God maketh vp that which wanteth Agein they will say that lust dooth so reigne in vs as it is ryght hard for vs too submit our selues too God but yit that wee must labour too doo it and are able too doo it so that God ayd vs and reache vs his hand This is the Concurrence as they terme it that is too say the matching or marrowing toogither of Gods grace and of the goodnesse that remayneth in man though wee bee corrupted But as I sayd let vs rather herken too that which God himself euen he which only is the competent Iudge hath spoken of it by vnrepealable sentence which is that all they which follow common reason and the things that man hath of him self are blynd wretâ—hes And what shall then become of Reason For although men think that it serueth too giue them lyght and too shew them the way yit is it certeyne that it dooth but alwayes tumble them intoo the pit and wheras they weene themselues too bee well aduyzed they shal be stark beasts And the cause why this is told vs continewally is too doo vs too vnderstand that God must bee fayne too reforme vs not by half but all whole throughout And heere a man myght ask a question if men I meene those whom God hath let alone were without vnderstanding and discretion in that behalf whether myght one see examples of it or no It is verie certeyne that they bee not lyke horses nor yit lyke dogges but yit let vs mark that all the vnderstanding and discretion which is in vs and all the iudgment which it is possible for vs too haue serueth too none other end than too make vs vnexcusable Therfore wee must vnderstand that although wee haue some discretion betweene good and euill before God haue taught vs by his woord and inlyghtened vs 〈◊〉 his holie spirit yit the same â—erueth but too bereeâ—e vs of excuce that wee myght not make a buckler of ignorance as wee bee wâ—â—nt too doo For although euery man haue not had the written Lawe yit must he beare the sentence of damnation about him in his hart as sayeth S Paule in the second too the Romanes and God must driue him too perceyue it aforehand by making him to feele harâ—â—ytings whether he will or no so as he shall say I am giltie in this thing and in that Thus remayneth there some vnderstanding in men howbeit not too leade them in the way of saluation but only too make them so much the more giltie before god For as touching our affections
diuell deceyueth them by the intycementes which he setteth afore them For whosoeuer is not touched with trew feare of God will let himself looce and if a man say too him vnhappye creature wilt thou vndoo thy self so He will answer No. For it seemeth not too him that he serueth the diuell And why For they that are bewhitched with Satans illuzions after that sort doo so cleaue vntoo him that they beecome starke doltes and dullardes Too the end then that wee learne too flatter our selues no more in our owne conceytes nor too fall asleepe theruppon Saynt Paule telleth vs that our lustes are full of deceytes as if he should say when you take your seâ—ues too bee in good cace and yee haue all your owne wishing and fortune as yee terme hir smyleth vppon you so as yee prosper in all things euery where and yee want nothing behold al your felicitie is but falshood Too bee short Saynt Paule ment too warne vs heere that wee ought too suspect our selues in all our desyres Therefore if a man intend too rule his lyfe well he must first and formest mislyke of himself and consider that all that euer he imagineth of his owne conceyt is but an illuâ—ion of Satan wherwith he deceyueth and beguyleth himself and that as many as are of them are but as snares too intangle him on all sydes When wee once knowe this we shall haue profited greatly not only for one day but for all our lyfe longe And for asmuch as wee see such a number of wretched soules cast awaye themselues vppon hope of some profit which they haue imagined of their owne head let vs beware that wee hold not the same trade that is too say that wee follow not our owne good intentes as men terme them For wee shall but throwe our selues headlong intoo destruction if wee followe the way that our owne nature dryues vs too And why For all our owne lustes and lykings are deceytfull Then is there none other shift but too laye asyde the reason which wee weene our selues too haue toogither with all the intycementes of Satan and the world so as euery whit of it bee cast away and wee well appoynted knowing that the sweetenesse of them serueth but too beguyle vs the sooner that wee myght not perceyue the deadly poyson which is hid vnderneath Thus in effect wee haue too beare in mind how S. Paule telleth vs that vntyll such â—yme as we haue learned too denye our selues and too holde our selues as prisoners vnder Gods woorde yea and too rid our selues quyte and cleane from the thinges that wee haue of our selues and of our owne nature we wote not what Christiâ—nitie meaneth wee knowe not whertoo the Gospell tendeth nor too what ende it is preached For it is not ynough too haue put away the old man for once but wee must profit in it more and more according too the warning that is giuen vs heere And in good scoth S. Paule had taught the Ephesians and they had receyued his doctrine and yit neuerthelesse he exhorteth them along tyme after as wee see Hereby he sheweth vs that it is for vs too invre our selues to pacience all our lyfe long Although then that wee haue alredy struggled greatly too thrust all our affections all our lustes and all our lykings vnder foote yit shall we neuer haue so ouermaystred our selues that wee shall bee throughly reformed And therefore it standeth vs on hand too giue all our indeuer theruntoo and too labour for it all the tyme of our lyfe And so in fewe woordes yee see the stoutnesse which wee must haue too forsake all our owne lustes and all our wicked thoughtes And heereuppon wee must proceede too the second poynt which is that wee must bee renewed For it is not ynough that men mislyke of themselues and hate their vyces in shunning of them but wee must also frame our selues too Gods will according too this saying Hate euyll and doo good So then the things that S. Paule hath spoken hithertoo are as a preparatyue too set our lyfe in good order lyke as when a man intendeth too haue a good crop in his feelde he must first stubbe it too rid away the brambles bushes and euyll weedes and afterward plow it and harrowe it and then sowe it and so will fruite spring of his labour Therefore if wee purpose too beare fruite vnto God and bee desyrous too order our lyfe in such wise as his name may bee glorifyed by it wee must first cause our selues too bee stubbed for wee bee full of naughtie affections which are as thornes and thistles and therefore must bee cut away and plucked vp by the roote and afterward wee must bee tylled so as the plow passe vppon vs that is to say when our Lord maketh vs too feele his Iustice wee must bee so sorie that wee bee so giuen too naughtinesse as it may bee as a good tylth too vs at Gods hand That is the thing which Saint Paule dooth hithertoo Now he soweth the good seede too the ende that God may gather the good fruite which he requireth of vs that is too say that he may be honored at our handes and that wee may shew that wee doo in verye deede thinke our selues beholden too him for all thinges That is the cause why he speaketh next of beyng renewed in mynd and vnderstanding that is too say that we must bee reformed in all things throughout and bee so chaunged as men may perceyue that wee haue not onely forsaken our selues but also that God reygneth in vs without geynstryuing and possesseth vs both in our affections and in our thoughts according as he deserueth ryght well that wee should bee giuen all wholly vntoo him Now let vs fall downe before the Maiestie of our good God with acknowledgment of our faultes praying him too make vs so too feele them as it may make vs too bee sory for them and too walke roundly away in the path wherein he hath set vs and that too bring the same too passe wee may consider too what end our Lord Iesus is sent vs so as the things which he hath doone for vs may not bee lost and perishe through our leaudnesse and carelesnesse but that wee beyng renewed may learne so too serue our God in holynesse and ryghtuousnesse as wee may well shewe how great account wee make of the most noble and excellent redemption which he performed in that he spared not his onely sonne for our sakes And so let vs all saye Almighty God heauenly father c. The .xxx. Sermon which is the tenth vppon the fourth Chapter 23. Bee yee renewed in the spirit of your mynd 24. And put yee on the newe man vvhich is created after God in rightuousnesse and holynesse of truth 25. VVherefore put avvay lying and speake truth euery of you too his neyghbour for wee bee members one of another 26. Bee yee angry and sinne not WEe haue now too lay foorth the second
part of the well ordering of our lyfe set downe heere by Saint Paule which is that wee must walk in newnesse of lyfe bycause it behoueth vs too bee reformed by Gods spirit And too the intent wee may knowe that our chaunging must not bee in part only but in whole Saint Paule taketh heere the thing that seemeth most excellent and most estemed in mannes nature namely knowledge vnderstanding wit reason and all maner of abilitie of mynd Then if there bee any wisdome in vs Saint Paule sayeth it must bee corrected And why Trew it is that our reason of it self is alwayes commendable but wee bee so corrupted by Adams sin that we haue not the skil to think so much as one good thought which is not crooked and full of malice and rebellion ageinst god And although this be not perceyued openly yit will there euer be some secret hipocrisie lurking which is ynough to much to condemne vs before god Yee see then that the thing wheruntoo wee must inforce our selues if wee purpose too please God is that being rid of all our owne conceits and affections wee get vs a new guyde that is too wit Gods spirit according whâ—â—untoo he vseth a lyke maner of sentence in the twelfth too the Romanes in speaking of Christian lyfe It behoueth vs too bee transformed not only in our affections which are sinfull as euery man may iudge but euen in the thing which seemeth faultlesse that is too wit in the Reason that wee haue spoken of Too bee short wee must bee sacrifyzed or else our lyfe will bee alwayes vnholy and vncleane And this sacrifyzing is expounded by Saint Paule in the text before alledged to be the laying away mortifying of al that we haue of our selues Our trew perfection then is that fyghting ageinst al that is of our owne nature wee suffer our selues too bee gouerned by Gods spirit so as it may bee perceyued that wee bee vtterly chaunged For it is not ynough that our lyfe haue some honestie too the worldward so as it may bee commended and had in good reputation among men but also ambition and all other vyces that ly lurking within vs must bee clenzed away and our Lord must haue the guyding of vs. And for that cause also doothe he adde that we must be reformed according too God namely in trew rightuousnesse and holinesse Lyke as heertoofore he had condemned the old man which as I haue told you alredie is all that euer wee bring from our moothers womb so now he sayeth that wee must bee new creatures And for the same cause dooth he send vs too the example of our Lord Iesus Christ in the sixth too the Romans saying that wee must bee crucifyed and dye with him namely in respect of the old man and also bee fashyoned lyke too his rysing agein too walk in newnesse of lyfe It is trew that he vseth other woords there howeeit all commeth too one which is that lyke as our Lord Iesus is the second Adam so must he bee as a patterne too vs and wee bee fashyoned after him and his image that wee may be lyke him Now surely this wil not come too passe of our owne nature but yit is not this exhortation more than needeth bycause that when the holie scripture bringeth vs too our Lord Iesus Christ it meaneth not that wee should bee as blocks of woode but that wee should come and offer our selues too God that he may woork in vs And in very deede these twoo things agree vâ—ry well that the power which is in vs should come of God for it is he that moueth vs vnto good it is he that bringeth vs to it it is he that giueth vs both the wil the abilitie to performe the wil as we haue seen in another text And yit God worketh so in vs that of his gracious fauour the good works that are done are called ours And in good sooth when we be so led by him wee go And it is not too bee woondered at that Gods goodnesse stretcheth so farre as too make the things ours which are his and whereof he only deserueth the prayse For wee call the bread that wee eate our owne though wee haue it but by tytle of gift For although men take payne for it yit could it not stand them in any stead but through Gods free blissing Then looke what is giuen vs wee call it our owne Euen so S. Paule exhorteth vs too put on the newe man not that wee can doo it of our selues for Iesus Christ must bee fayne too clothe vs with his ryghtuousnesse as well as make vs parttakers of the giftes of his holy spirit And I praye you what is ment by putting on of the new man I haue tolde you already that it is the vtter chaunging of vs both in our thoughts and in our desyres and too bee short in all the partes of our soule Now is not such an alteration the speciall woorke of God and the gift of hys holy spirit Saint Paule therefore meaneth not that wee can doo any thing as of our owne power but yit that euery of vs ought too streyne himselfe too followe whither soeuer he calleth vs And therewithall he warneth vs that all our lyfe is very daungerful vntill wee chaunge and that the newnesse appeere in vs. Now Saint Paule sayeth that the nevve man is created after God and his image And therin he confirmeth the matter which I go about too touch that is too wit that although wee streyne our selues too the vttermost that wee can yit can wee doo nothing vnlesse wee bee preuented by Gods grace Which of vs can bee his owne maker Wee knowe that that honour must bee reserued vntoo God alone But heere the cace standeth vppon a new creating That therefore cannot bee in mans will nor yit in his power And Saynt Paule also hath dispatched that doubt and scruple in saying that the newe man is created of god As if he should say my frendes In dede ye ought not to abuse the grace that is offered you by the Gospell but yit for all that assure your selues that when yee haue streyned your selues what yee can too dedicate your selues too Gods seruice yee can doo nothing furtherfoorth than he woorketh in you by his holy spirit According whereuntoo he sayeth in another place that we doo woorke our owne saluation euen as though we could doo somwhat of our selues but yit he addeth that it must bee in feare and trembling that is too say with putting away of all presumption knowing that it behoueth vs too depend vppon another and he addeth the reason for it is God sayeth he which giueth both the will and the abilitie too performe it and all of his owne free goodnesse After that manner then must wee indeuer our selues But yit must wee not therfore conceyue a vayne ouerweening in the meane whyle as though we had some shift and were able on our owne syde too
had bin a common saying and so well knowen as it had bin taken almost for a prouerb Now Dauid vseth a woord which signifyeth properly too chafe and storme howbeeit that was in rebuking such as persecuted him wrongfully bycause they were hardned in theyr malyce and forepossessed with so great and venemous rage ageinst him that they made no conscience too oppresse him Forasmuch therfore as he sawe such wilful stubbornnesse in his enemyes he sayeth vntoo them Bee yee angrie and yee shal not sin Whereby he dooth vs too wit that the cause why they were so caryed away with rage ageinst him was that there was nother feare of God nor honestie nor conscience that could hold them backe any more but that they were become as wyld beastes And that is the cause why he sayeth Bee angrie that is too say Enter a little intoo questioning and reasoning with your selues examin what yee bee dooing and then will yeee not sin any more If euery of you will go intoo his chamber and bethinke himself aduyzedly yee shal perceyue that hithertoo yee haue bin driuen by diuelish rage Now this doctrine is ryght necessarie for all men bycause wee see what headinesse there is in vs insomuch that wee haue no sooner conceyued any toy in our head but that by and by without inquyring of Gods will or without asking counsell at his mouth as the Prophet Esay exhorteth vs too doo wee take the thing that wee haue conceyued for good and will needes subdewe all men too our lyking And therefore the cause why wee ouershoote our selues so much is that wee enter not intoo examination of the matter with our selues that wee myght discerne betweene the good and the euill euen by yeelding God his due authoritie in giuing eare with all reuerence and modestie too the things that he sheweth vs by his woord Then haue wee neede too bee angrie that is too say too bee greeued with our selues and too complayne of our selues that wee sooth not our selues as wee haue bin woont too doo If wee doo so wee shall not sin that is too say the great malapartnesse that is so deeply rooted in vs will soone bee abated for wee shall abhorre too fyght ageinst God and if our affections get aforehande with vs God will set in foote ageinst them and say how nowe will yee make warre ageinst mee vnawares Now heeruppon Saint Paule sayeth Bee yee angry and sin not As if he should say my frendes what maketh you too storme so one ageinst another For if neuer so little a fault bee committed ageinst you yee bee streyte in a chafe and would rend vp heauen and earth too bee reuenged of the offence and yit in the meane season yee haue matter ynough too bee offended euery one with himself Neuer go from your owne persons too seeke cause of anger for how many wayes offend you God euery day Yee ceasse not too prouoke him early and late And yit if one touche but the tip of your finger yee are by and by in a pelting chafe And what is the cause therof but that as it seemeth yee haue conspyred with Satan too tormente your selues so You beare your selues on hand yee shall bee well in quiet when yee haue reuenged the wrong that hath bin doone vntoo you But it is a cursed quietnesse when men are so at rest by being reuenged vppon those that haue offended them The way then too asswage all these wicked heates is for euery man too thinke with himself that he shall surely haue ynough wherfore too bee greeued with himself and too bee angrie with himself and too bee reuenged of himself According wheruntoo Saint Paule in the second too the Corinthians declaring what trew repentance is alledgeth the sorinesse which wee conceyue vppon the knowing of our sinnes saying that the said sorines bringeth with it a greef which suffereth vs not to be in quiet and rest but maketh vs to fall to stomaking ageinst our selues in consideration of the terriblenesse of Gods wrath which wee haue prouoked ageinst vs and yit notwithstanding suffereth vs not too ceasse too bee still of good hope by resting vppon Gods goodnesse and mercie Therfore if one bee once come too the poynt that they can bee angrie with themselues when they knowe they haue sinned and seeke not too bee reuenged of their enemyes but rather are redie too doo them good and doo pray for them that is a good exercyze and euery man ought too spend himself in that battell for surelye they bee good and holye passions when a mans anger proceedeth of a zeale too Godward and of a loue that he beareth towards him And if wee doo so that is too say if euery of vs bee greeued at his owne vyces certeinly wee shall neuer fynd leysure too be at emnity with other folkes or too spyte our neyghbours but if wee haue a trew zeale too Gods honour vndoubtedly wee will forget the offences that are committed ageinst vs and not bee so hastie as too say I will mayntayne myne honour or honestie For wee shall haue another greater and woorthyer let too hold vs backe that is too wit the reuenging of the fault which wee our selues haue committed ageinst God and whereby he hath bin dishonored as much as in vs lay and the forgetting of the offence that hath bin committed ageinst our selues Thus yee see in effect what wee haue too consider vppon this where Saint Paule sheweth vs that men must turne their eyes away from the occasions which they may conceyue too bee reuenged of others For if a fly doo but come ouerthwart our eyes wee bee by and by in a spytefull choler in so much as there needeth no more too make vs fall out with euery body that doth any thing which mislyketh vs So then let vs learne to forsake our selues and to thinke euery of vs vppon our owne faultes that wee may bee so displeased with them as it may rid away our cholericknesse wherethrough wee fall too fyghting ageinst God and make vs too bee angry at the great number of vyces whertoo wee bee too much giuen That is the thyng which wee haue too remember in the first place And as touching the second poynt wee will delay it vntill next the Sunday at which tyme it shall by Gods leaue bee discoursed at length Now let vs fall downe before the maiestâ—e of our good God with acknowledgment of our sinnes praying him too make vs perceyue them more and more and therwithall too inlyghten vs so by the doctrine of the Gospell as wee may espye our owne sinnes and shamefulnesse and bee ashamed of our selues and also behold the ryghtuousnesse which hath bin shewed vs in our Lord Iesus Christ and tend thereuntoo with indeuer too bee fashyoned therafter so as wee may come dayly neerer and neerer theruntoo vntill wee cleaue throughly vntoo it and that in the meane tyme he beare with our infirmities graunting vs the grace too amend them from day
too day in hope that he will shewe himself mercifull toowardes vs so wee play the Iudges ageinst our owne selues in condemning all the vyces which wee perceyue too be in vs That it maye please him too graunt this grace not onely too vs but also too all people and Nations of the earth c. The .xxxi. Sermon which is the eleuenth vppon the fourth Chapter 26 Bee angrie and sin not Let not the sunne go dovvne vppon your anger 27 Nother giue yee place too the diuell 28 Let him that stole steale no more but let him rather labour woorking vvith his handes in the thing that is good that he may haue too giue vntoo him that needeth WEe saw the last SoÌ„day that if euery of vs looked well too himself and too his owne vyces wee shoud haue ynough wherwith to stay our chafing and choler from wreaking our wrath vppon such as offend vs For wee bee so wayward of our selues alredy that a small thing will put vs out of pacience And therfore the fault that another man committes ageinst vs be it neuer so little will alwayes set vs in a chafe And why Bycause wee take too much leyzure too looke vppon other mens faultes and in the meane whyle forget our owne The remedy then which is set vs downe heere to keepe vs from being so soone and so lyghly offended at other mens faultes is that euery of vs enter intoo himself and vexe and chafe himself there when he sees himself so wretched as all of vs are Now after that Saint Paule hath shewed that it were much better and more for our behoof too bee bee greeued at our owne vyces than at euery small occasion when men behaue not themselues too our lyking he addeth theruntoo Let not the Sunne go downe vppon your anger We must not vnderstand by this that S. Paul ment to acquite such as are soone angrie soone appeazed for it is a vice worthy of blame And although it bee more excuzable than the feeding of a displeazure which turneth too rancour or hatred yit notwithstanding we cannot bee so soone pacifyed but that wee shall haue offended God alredye with our choler For wee heare what is sayd euen by the mouth of our Lord Iesus Christ namely that if wee shewe any signe of displeazure at all and it be as it were but by grunting betweene the teeth wee bee alreadye in daunger of hel fyre before god Wee shal not neede too haue giuen any blowe nor too haue doone any open wrong wherby wee myght bee brought before a Iustice if wee haue but only offended so farre as too haue conceyued any pritch there is no excuce for vs And therfore when Saint Paule forbiddeth vs too feede our anger he dooth not vtterly iustifye them that are gentle and easye too bee reconcyled and will soone forgiue for they bee blame woorthie alredie as I sayd afore But he proceedeth here by degrees as if he should say my freends if euery of vs thought vppon his owne sinnes it is certeyne that wee should bee moued too mislyke of our selues bycause wee prouoke Gods wrath ageinst vs and he that hath a lyuely feeling of his owne faults will arme himself therwith ageinst himself For wee ought too haue a zele too Godward as though wee were his attourneyes and that zele ought too procure vs too condemne euill whersoeuer wee fynd it But Anger is alwayes at our elbowe yea and it dwelleth in vs so as wee shall neuer bee so perfect as were too bee wisshed so long as wee bee in this world Yit notwithstanding howsoeuer the cace stand let vs beware that wee suffer not our selues too bee possessed with inordinate passions For if wee conceyue any hartburning and go too bed vppon it surely wee shal bee poysoned by and by and the mischeef wil not bee espyded so easly It is all one as if a man that felt him self alredye attached with infection of some disease should linger in his miserie and by all meanes possible eschewe the phisicion and runne as farre backe from him as he possibly coulde if he woulde offer too come too him and afterward when he would haue remedie it is too late bycause the disease is settled hath so ouergrowen him that phisick cannot stand him in any stead Euen so is it with the man that is angrie and contineweth in it without purging of the malice from his stomacke certeinly it is as if a man had some inward and vnespyed disease which groweth so strong as afterward it becommeth vncurable That is the second degree which Saint Paule hath set downe heere First he sheweth vs how wee may bee faultlesse before God in respect of anger and choler that is too wit by thinking euery of vs vppon our owne faults too condemne them and too bee â—orie for them and too feele such anguishe of mynd for them that wee bee as men half in a 〈◊〉 That is a holy Anger and such a one as God allowâ—th of And yit notwithstanding forasmuch as wee bee ouerweake if wee commit a fault at leastwyse let vs not dubble it and though wee haue offended God let it not make vs too multiply choler ageinst him least the diuell get possession of vs and wee cannot afterward abyde too bee brought backe agein intoo the good way but our passions doo so ouermayster vs as they make vs too followe them without end or measure In any wyse let vs beware of that That also is the cause why he sayeth that wee giue place too the diuell when the sunne goeth downe vppon our anger It is trew that wee haue no sooner tripped but that diuell hath alredy had power ouer vs howbeeit he is brydled in such wyse that if wee bethink vs of our faults and amend them God suffereth him not too hold vs captiue as prisoners But when we be so farre ouerseene as to take pritch and to lyke wel of our owne testinesse and therupon to conceyue a number of fancies too rancle inward more and more I say if wee bee at that poynt wee haue giuen Satan entrance he hath taken possession of vs and afterward it is out of tyme for vs too wish too returne for the mischeef is rooted so deepe and growen so strong that medicines can not doo any more good as I haue shewed alredy Now we see S. Paules meaning And therfore let vs put this doctrin in vre The first poynt wherof is to examin well the euill that is in vs that we may be angry with our selues and euery of vs be as a foe too himself as driuen by a zeale to Godward to hate abhorre our owne vyces Let that be the first thing that we bestowe our studie vppon and then shall we haue wherupon too occupie well our chafing and choler we shal be no more so hasty to take pritch ageinst such as haue doone vs some wrong but wee will rather beare with them that haue fowly offended vs bycause wee shall haue
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
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
reconcyle those betweene whom there was any secret grudge much more ought wee too absteyne from all mouing of dedate For what authoritie or meanes shall wee haue too bring them toogither which are greeued one at another and too set them at brotherly attonement or too asswage their choler when they bee moued with some ouer vehement passion if wee our selues bee full of stryfe and trubble and giuen to crying roring and storming So then not without cause dooth Saint Paule declare that all bitternesse vvith testinesse and anger and cursed speaking ought too bee put avvay from the faythfull euen vvith al Spytfulnesse For he setteth downe spytefulnesse heere as the roote that yeeldeth the frutes which he speaketh of And by that woord he meaneth such a Churlishnesse as maketh euery man too bee giuen too himself and too drawe alone without regard of others For it cannot bee but that the man which loueth himself ouer much must needes disdeyne his neyghbours and so shake them of as no gentlenesse can bee gotten at his hand Then if wee intend too auoyde stryfe and quarelling wee must begin at this poynt of putting away churlishnesse and considering that God hath linked vs toogither indeuer euery man too maynteyne peace and freendship regard those whom God hath so inhonored as too make them his children or in leastwyze created after his owne image That is for the first poynt Now out of this Spytefulnesse springeth Bitternesse which is when wee bee wayward and easye too bee moued and there reigneth such a scornfulnesse in vs as we thinke all the world to be our vnderlings and that other folkes are nothing in respect of vs When wee bee puffed vp with such pryde it cannot bee but that wee must needes bee bitter and by and by bee out of pacience at the stirring of euery strawe if it bee too our mislyking and take all things in yll part and seeke occasions of vnquietnesse According as wee see a great number which are not contented with chafing when any wrong is doone too themselues but although the matter touch them not doo seeme too bee set as spyes too marke if there bee any thing too checke at In deede if a man speake but one word that mislykes them they wil not in any wyse be quyeted but are still fynding fault with euery thing And howsoeuer the world go they must needes bee medling where they haue nothing too doo for they bee of so froward a nature that they will bee quarelling for the furthest straunger in the world But if the matter concerne themselues though a man labour neuer so much too please them and too doo the thing that may content them yit will they euer mislyke of somewhat and if a man aske them the reason why there is none other too bee found but their owne cankerde stomacke bycause they haue conceyued a rancour and are puffed vp with pryde too esteeme their owne selfwill with disdeyne of others Wee see then that Saint Paâ—le hath shewed vs heere the trew remedies too hold our selues in awe that wee may liue peaceably and keepe our selues from entering intoo quarels and braules A Phisition will not only bid a man beware of the feuer or any other disease but he will also consider wheretoo he is inclined and see what things may bee ageinst him and thereuppon say vntoo him beware of such a thing for surely yee cannot but fall into such a sicknesse or such an inconuenience if you take not heed too your self Now wee would bee heedie ynough too keepe the orders that are prescribed vs for the health of our bodies but when it comes too the soule euery of vs is negligent whereby wee shewe that wee make none account of our saluation and that is bycause we consider not that on the one syde the diuell laboreth too seduce vs and wee on the other syde are so frayle as wee neuer cease too giue our selues too euill except our Lord haue armed and fenced vs with his woord So much the more therefore dooth it stand vs on hand too marke the order that is set downe heere which is that too liue quietly toogither and too keepe our selues from contention and stryfe first we must not bee blynded with excessiue loue of our selues but rather indeuer too rid away all pryde that wee may make account of our neyghbours and liue meekely with them for that will restreyne vs from being so bitter and testie in taking all things in ill part And hereupon S. Paul telleth vs that when we be so purged within both of spytefulnesse of bitternesse we must absteyne from Hastinesse from wrath and from roring For here he setteth downe the suddein heats of choler wherthrough men ouershoote themselues ere they bee aware of it and afterward fall intoo rages that cannot bee stayed For this cause it behoueth vs too bee mortifyed for then will it bee easie too alay the heate yea and euen too quenche it But when wee bee so inflamed with wrath all must needs bee full of thundering and there wil bee no measure of our anger Yee see then that the thing in effect which wee haue too marke here is that forasmuch as Gods children ought too liue in peace and concord they must too the vttermoste of their power brydle all their passions yea and consider what commeth of wrath and anger namely that fyre is kindled open warre preclaymed many woords escape which a man would wish in agein and finally therof springeth incurable mischeef Now then if wee looke well whertoo all our moodinesse leadeth vs or rather earyeth vs away namely that the diuell taketh possession of vs and holdeth vs in the the stocks and that wee haue nother reason nor stay of our selues when we be so farre out of pacience certesse we would stand vpon our gard not giue place to the diuel as hath bin declared afore Howbeeit that we may auoyd stryfe debate let vs learne to clenze our hartes of bitternesse and testinesse And too bring that too passe let vs learne too esteeme well of those that are linked vntoo vs and vntoo whom also we be bound Thus yee see in effect how wee ought too put this text in vre And forasmuch as it is a thing as hard to bee kept as any a thing that dooth greatly hinder vs therfore Saint Paule addeth that it behoueth vs too bee myld gentle and courteous one too another Heere he setteth downe the contraries too the bitternesse and spytefulnesse that he spake of And he bringeth vs backe too this principle that in asmuch as wee bee men God hath created vs after his owne image and that inasmuch as he hath called vs too the beleef of his Gospell therby he hath marked vs new agein and there wee behold his image which ought too moue vs too the Gentlenesse wherof he speaketh Therfore let vs mark well that we cannot despyze the least that is without dishonoring god For as I told you afore
offended That therefore is the order which Saint Paule keepeth too bring vs too charitie and too maynteyne vs in it for it is the whole summe of this Lesson Too bee Gods children say I we must loue one another be knit toogither in good agreement that peace may bee maynteyned among vs And how is that possible too bee For euery man is too much medded too himself Agein their myndes are as farre differing as may bee Their manners and conditions also are differing Too bee short wee haue infinite causes too put vs away and too cut vs of from all company And surely if euery man let himselfe looce Charitie shall neuer take place but bee banished farre from vs What is too bee doone then Wee must first rid away all scornfulnesse and pryde as is sayd afore and afterward bee clenzed from bitternesse and frowardnesse so as wee fall not too bee cholerike and testie but euery man brydle himself and subdew his owne affections But this cannot bee doone except wee bee gentle and kynd harted namely bycause wee bee creatures fashyoned after the image of God and knit togither with an vnseperable bond Yit would not all this suffize vntyll wee haue learned too knowe our owne infirmities and that euery of vs bee angrie with himself bycause he seeth that he hath neede too bee quickned vp and that there bee many vyces in himself of the same sort that are in his neyghbours and that therefore wee haue neede of this bond too hold vs fast togither which will then bee doone when wee bee mercifull and pitifull Now if common courtesie ought too moue vs too succour such as are in necessitie it ought also too bee of force too reconcyle vs. For when our Lord Iesus exhorteth vs too bee merciful it is not only too the intent wee should releeue the hungry and thirsty with meat and drinke or help vp a man agein that is falne in decay or that wee should succour euery man according too our owne abilitie and the parties neede our Lord Iesus intendeth not that alone Trew it is that all things are comprehended therein but he will haue vs specially too shewe mercie in forgiuing the faultes that are committed and not too bee so extreme as too shake of those vtterly which are not altoogither too bee commended or in whom wee spye many vyces In deede wee ought not too flatter one another for trew freendship will not beare that bycause it would bee but a foading of vs too our owne destruction If a man bee a freend too another and suffer him to ouer come himself with meate and drinke so as in the end he killeth himself is it too be sayd that his flattering of him after that manner and his foading of all his foolish appetytes is freendship No So then if wee see a poore man at the poynt too throw himself headlong intoo destruction wee doo well shew our selues too bee rather traytors than freendes too him if wee indeuer not too plucke him backe The compassion therefore whereuntoo our Lord Iesus exhorteth vs is not a rocking of vs asleep in our infirmities through flatterie but a holding of our selues in measure and a tempering of our rigour in such wyse as oyle may alwayes bee mingled with our vineger as they say That is in effett the thing whertoo Saint Paule ment too bring vs For although euery man doo his best too bee pitiful so as he may shew no ouer greate rigour towards his neyghbours yit is it as contrarie too our nature as any thing can bee For as I haue sayd alredye this selfloue of ours dooth so blynd vs that wee make the least scapes in the world too bee heynous sinnes and offences vnpardonable By meanes wherof if any man anger vs too our seeming his fault ought not in any wyse too bee forgiuen So then mercifulnesse shall neuer bee found in men vnlesse they fyght it out too the vttermost ageinst their owne affections As for single teaching it wil not boote in that behalf Wee haue this Churlishnesse so deeply rooted in our harts that if wee bee told of our dewtie it dooth but half moue vs For this cause Saint Paule setteth Gods example afore vs heere who hath forgiuen vs in his only sonne And immediatly therunto he addeth our Lord Iesus Christe who spared not him self for our redemption and saluation The thing then that can breake all hardnesse in vs the thing that can mortifye all our excessiue passions the thing that can reclayme all our crueltie pull downe all our pryde and loftinesse and sweeten all our bitternesse is to haue an eye too Gods behauing of himselfe towardes vs. Nowe he hath loued the world so well that he hath giuen his only sonne too death for our sakes If we compare our selues with God what a distance is there betwixt vs So then the greatest wrongs that wee can possibly imagin too bee doone vntoo vs are nothing in comparison of the least fault that wee commit ageinst god For a man cannot deuyze to break Gods will neuer so little but the same is an incountering of his souerein dominion a violating of his maiestie and an ouerthrowing of his ryghtuousnesse which are thinges too precious too bee abuzed What lyke thing is too bee found in man can it bee sayd that if one haue misuzed vs it ought too bee esteemed as if a man had infringed Gods ryghtuousnesse Now then wee haue iust cause too condemne our selues vntill wee serue God as wee ought too doo And who dooeth that Wee bee enemyes too him aforehand euen from our moothers womb and as wee growe in age so growe wee continually without ceassing in naughtinesse in all sinfulnesse and in all vnryghtuousnesse And yit for all that God hath not forborne too looke mercifully vppon vs insomuch that the more wretched we were the more hath he vttered his infinite mercie in sending vs his only sonne Now if wee consider this ought not all pryde too bee layd downe all bitternesse asswaged all rebelliousenesse tamed all spytefulnesse rid out of our harts and all vntruthe put away Yis verily What is the cause then that wee bee so wayward and that when heate hath once caryed vs away wee ceasse not euen too spurre foreward our selues and that wee doo so easly enter intoo contention and stryfe that all the house where we bee must ring of vs What is the cause hereof Euen our owne vnthankfulnesse for that wee think not vppon Gods incomprehensible goodnesse towards vs in that he hath not spared his only sonne notwithstanding that wee were his deadlie enemyes notwithstanding that wee were at warre with him notwithstanding that wee were cursed alredy of nature bycause of the corruption that is in vs But yit notwithstanding all this as I sayd afore it is vnpossible that wee should taste of Gods mercie except wee bee touched with compassion and haue our harts rid cleane of that cursed affection of reuendge So then albeeit that
Saint Paule haue exhorted vs too things that are very hard yea and vtterly repugnant too mans nature and which cannot bee brought too passe except God woork in that behalf yit notwithstanding the declaration that is shewed vs heere ought too preuayle so much with vs as too make vs forget all wrongs For admit that another man haue offended mee what then Can I try my self ryghtuoâ—s and giltlesse when I shall come before God Alas there are so many iniquities and transgressions in mee that I should bee confounded a hundred thousand tymes Should one fault then which is committed ageinst mee bee vnpardonable and shall a hundred yea a whole Million which I haue committed ageinst God bee nothing What am I in comparison of that souerein Maiestie So then following this warning of S. Paules whensoeuer wee bee moued too impaciencie for any displeasure or wrong so as we haue any desire of reuenge let vs learne let vs learne I say too gather our wittes aboute vs and too consider what wee bee For first of all if a man haue committed any fault ageinst vs wee our selues doo the lyke or farre woorse On the other syde let vs consider how God hath redeemed vs yea and specially by that most precious pledge of the blud shed of his onely sonne And haue we deserued that Agein what cause hath moued God too bee so mercifull towardes vs Nothing else but our wretchednesse Now seeing that he which is so good and that he beyng not of our nature hath notwithstanding had compassion of our wretchednesse wherin wee were plundged what shall wee doo Ought not wee too haue much more compassion one of another bycause wee fynd the things in our selues which wee pardon in our neyghbours God can fynd no infirmities in himselfe howe then shall he bee moued too forgiue vs Truely euen bycause he is the welspring of all goodnesse and mercy But when I see the thing that greeueth mee in my neyghbour if I examin well my selfe I shall fynd the lyke there or else much more Should not all these things perswade mee too some compassion if I forgat not my selfe too much The way then too make vs easly forgiue many faultes and too beare with many vyces that may mislyke vs in our neyghbours is too cast our eyes vppon the inestimable loue which God hath borne vs in the person of his sonne And heereuppon wee may conclude as I sayde afore that if wee were not too vnthankefull there would bee another manner of myldnesse among vs than there is and wee would not so soone fall out for euery wrong that is doone vs For ought wee not too thinke early and late and day and nyght vppon the fauour that is graunted vs in our Lord Iesus Christ who is the daysunne too inlyghten vs Should wee be so brutish as not too consider that he maketh his spirituall lyght too shyne vppon vs of purpose too guyde vs too saluation And how is that doone but by Gods mercy Agein when wee behold the fauour that God sheweth vs in maynteyning vs in this present lyfe are wee woorthie too be be found at his cost No but all commeth too vs through our Lord Iesus Christ. Therefore it would become vs both sleeping and waking eating and drinking in rest and in labour and in all things else too consider alwayes the mercy that God vseth towardes vs and too beare it in mynd and too make it our continewall exercyze And specially must this grace come alwayes before our eyes when wee pray vntoo god For what accesse may wee haue too talke familiarly with him and too discharge all our cares and greefes as it were intoo his lap yea and too call him our father if wee bee not called too him through his free bestowed goodnesse in our Lord Iesus Christ and he forgiue vs our transgressions If wee bethinke vs not of all these things wee bee too dulheadded and brutish And heereby it appeereth full well that we shall alwayes bee disallowed in bragging our selues too bee Gods children and his household folke and faythfull children if wee bee not willing and glad too forgiue wee may well boast of it afore men yea and wee may bee had in estimation through a fond opinion but yit will God disgrade vs So then if wee bee loth too forgiue our vnthankefulnesse bewrayeth it self therein how that wee consider not the infinite goodnesse of our God as he sheweth it in our Lord Iesus Christ. That is the thing in effect whertoo S. Paule intendeth too bring vs. Now he addeth that vvee must bee follovvers of God as vvell beloued children For a man myght yit reply it is trew that Gods mercy ought too rauish vs all and too amaze vs and it is so woonderfull a thing that all our affections ought too bee fastened vppon it But what for that Are wee able too bee lyke vntoo God No for he is the fountayne of all goodnesse and wee bee leaud and vntoward yea God hath the full perfection of all goodnesse in him and there is not so much as one drop of it in our nature No maruell then though we come nothing neere him ne haue any resemblance or lykenes vnto him Such reply say I myght men haue made if S. Paule had not added this saying Bee yee follovvers of God that is too say follow yee him let him bee your example or patterne For although God be the souerein goodnesse it selfe and that wee haue not any peece of vs which tendeth not too euill yit is it no sufficient excuce for vs that wee should therefore bee vtterly ageinst him for that is a token that wee belong nothing at all too him Truely as in respect that wee bee but onely men Adams sinne hath so alienated vs from God that theroutof spring malice spytefulnesse pryde excessiue passions and wicked desyre of reuenging and it separateth vs from God in whom is the fulnesse of all goodnesse Such are wee from our moothers womb through Adams sinne as I sayd afore But yit for all that must wee not needes chaunge our kynd when it pleaseth God too reache vs his hand and too gather vs too him and too knit the things agein in one which were scattered asunder Yis And that is the cause why S. Paule sayeth as Gods deere beloued children Heerein he sheweth that wee shall haue our mouthes shet vnlesse we answer God in goodnesse by bearing one with another according also as our Lord Iesus telleth vs in S. Mathew Follow your heauenly father sayeth he which maketh his sonne too shyne both vppon good and bad For too say that wee bee Gods children too call vppon him too pretend the name of Christians and yit in the meane whyle too bee despyzers of God and too make as though wee would defye him by shewing that wee drawe aloofe from him is it not vtterly ageinst kynd Yis and therefore let no man deceyue himselfe but let vs consider that wee bee not onely full of
fleshe tempt them too euill yit will they resist and consider that as long as they lyue in this worlde they must spend their lyfe in his seruice that gaue it them Then if our myndes bee vppon God surely it will arme vs and giue vs strength ageinst all temptations And S. Paule sayeth heere that we must examin well what things please him wherin he wakeneth vp our rechlesnesse For in the foresayde despyzing of God which I spake of there are twoo things The one is that men fall asâ—eepe in soothing themselues and thinke not that euer they shall come too account and theruppon doo rest so soundly as if it were in vs to make good or euill And afterward they fall outrageously too flinging themselues at aladuenture ageinst god Therefore it is not ynough for vs not too fyght wilfully ageinst God nor too play the wyld beastes or the mad Bulles which push euery way with their hornes that is not ynough but wee must bee watchfull in inquyring throughly what is lawfull for vs that wee may discerne betweene the things that God permitteth and the thinges that he disalloweth Too bee short the first thing that Saint Paule sheweth vs heere is hat our lyfe shall neuer be well ordered vntill it bee wholly conformable too Gods will. Marke that for one poynt Secondly as I haue told you wee must not thinke that God forgiueth our carelesnesse when wee doo as it were wilfully shet our eyes and are contented too go astray without taking any great heede but that it behoueth vs too stand vppon our gard and too seeke diligently what God alloweth Those are the twoo poyntes which wee haue too marke As touching the first poynt wee see how men haue alwayes taken leaue in all ages too followe their owne inuentions as they terme them And soothly it hath euer bin a common prouerb that the intent iudgeth men and it is very trew in part but men haue misexpounded it and misconstrewed it For vnder that presence euery man hath imagined that he should bee cleered before God and bee taken for ryghtuous so he had no intent too offend After that maner do the Hipocrites weene themselues to do well and when they haue inuented a sort of follies superstitions they beare themselues on hand that God ought too take all in good woorth bycause they weened them to be good But God deales not according to our imagination Wee see then that men did foully beguyle themselues in imagining that it was ynough for them too haue a good intent or meaning as they terme it And euen therefore is there nothing but hellish confuzion in poperie bycause they haue forsaken Gods woord and regarded not what he bade or forbade but tooke leaue too doo some this thing and some that as it came in euery mans fancie and al vnder colour that men are too bee iudged by their intent Trew it is as I sayd afore that the intent iudgeth men in some respect For although wee doo the most commendable woorke that can be deuyzed yit shall wee not fayle too bee condemned at Gods hand if it bee not doone too the ryght end If our honest dealing bee but in outward apparance too get report that wee bee the henestest men in the world and in the meane whyle all our vertuousnesse is but dung and filth within it is but a showe of honestie And why Bycause our intent is leaude and crooked But yit for all this as I sayde afore wee must not take head too doo whatsoeuer our owne brayne teacheth vs for our cheefe wisedome is to seeke what Gods will is according wheruntoo Saint Paule sayeth it is our reasonable seruice which God commaundeth vs and wherin our obedience shal bee well allowed But if wee will needes doo all vppon our owne head God will reiect it all for that is not reasonable it is but trash and trumperie of Satan Wherefore let vs marke well what is told vs heere â–ª that is too wit that wee must not seeke any other difference betweene good and euill than by weying it in Gods balance and not in our owne too say It seemeth too mee and I thinke it too bee good and I will take some taste of it Let vs beware I saye of bringing such rashnesse with vs and let vs bee as little children that are newlye weaned from the teate Let vs learne of God and suffer our selues too bee guyded and gouerned wholly by him Yee see then that humilitie is the beginning too serue God well when as wee bee not puffed vp and caryed away with ouerweening nor so rash as too say I weene so I thinke so but contrariwyse too thinke thus is this of God hath he spoken it by this woord Although it seemed too bee the best and excellentest thing in the world yit notwithstanding I would not fayle too refuze it if it bee forbidden of god And that is the cause why it is expresly sayd thou shalt not doo the thing that seemeth good in thyne owne eyes And for the same cause are wee forbidden too bee wyse in our owne conceytes Only let vs assure our selues that too be taught of God is the infallible wisedome But as soone as wee step asyde from that which he sheweth vs wee bee but wanderers though wee were the wyzest too outward showe and the best esteemed in the world Too bee short wee see how all that euer men can bring of their owne will stand them in no sted but onely too condemne them And why There is nothing that can guyde vs but only Gods will it is the only rule whereby wee may say this is noughtwoorth or this is good Now seeing that the diuell hath gone about too bereeue vs of such a benefyte it behoueth vs so much the more too stand vppon our gard that is too say too be heedfull and too apply all our wits throughly too the seeking out of Gods will. Wee be carefull ynough for our temporall profit for men neuer lyghtly take thing in hand without forecasting wel what may insew O say they behold I shall cast my selfe intoo such a daunger agein this will serue my turne that way or else this may hinder mee or hurt mee Now then we be heedfull ynough in seeking the things that belong too this flyghtfull lyfe but in the meane whyle wee step forth at aladuenture in seruing god And although we pretend great zele in seeking the heauenly lyfe yit we shew therby that wee make none account of it and that all that euer wee doo is but for fashyons sake and as it were taskwoorke Therefore let vs marke well that men shall not bee so sore condemned when their rebelling ageinst God is not wilfully and of set purpose as when they harden themselues in their frowardnesse Trew it is that men shall doo some things without looking neerly too them but yit must they looke whether God lyke of them or no. The thing wherin wee must bee wyzest and best
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
vs and yit notwithstanding wee suffer his name too bee blasphemed his maiestie to be bereft and spoyled of al reuerence his woord too bee torne in peeces all order that he hath commaunded too bee broken the Church which is his wyfe too bee corrupted and misuzed and his children too bee intyced too naughtinesse and in the meane whyle wee play mum bowget I would fayne knowe of you whether such silence doo not sufficiently shew that wee bee not woorthie too eate one bit of bread nor too bee counted in the number of earth woormes Lyce Cimies and other of the vylest and filthyest things of the world Therefore let vs thinke well vppon it that wee shal bee found giltie of the despyzing of Gods maiestie as wee see bycause wee rebuke not mens vyces That is a cause why the wicked and heathenish sort waxe the bolder and thinke the world to runne on wheeles on their syde and tryumph in their despyzing of God after that fashyon it commeth partly of our silence And that is the thing which S. Paule ment too shewe vs heere It followeth moreouer that the wretched soules whom our Lord Iesus Christ hath bought so deerly that he spared not himself to haue saued them doo perish and are giuen intoo Satans possession through our sufferance and in the meane whyle wee make none account at all of it Now then doo wee not therein bewray that wee haue not so much as one drop of charitie in vs Yis and that is the cause why I sayde that in so dooing wee bee traytours too God and too our neyghbours For when wee haue no better zeale towards Gods name nor better care of our neyghbours welfare doth not the world see euery way that wee bee full of crueltie and vnkyndnesse Of crueltie I meane towardes men in that wee suffer them too perish euen knowing it and looking vppon it and of vnkyndnesse towardes God bycause wee yeeld him not such honour as he deserueth when wee haue not the corage too shewe that at leastwyse wee mislyke that men should so derogate Gods authortie and the reuerence which they owe too him Therefore whensoeuer wee bee afrayd too prouoke mens displeazure or too purchace their ill will let vs thinke vppon the thing that is told vs heere namely that wee ought at leastwyse too feare the Lord whose wee bee and that seeyng wee bee fed at his cost wee must not abyde too see such leaudnesse committed ageinst him without shewing as much as is possible and too the vttermost of our power and abilitie that wee doo vtterly abhorre such things I say as farre as wee can for some tymes our mouthes shall bee so shet as wee shall bee able too doo no more but sigh and lament at such vtter disorder when men become lyke diuels that are let looce in flinging out intoo furiousnesse ageinst God and they that beare the swoord seeke nothing but too make a confuzed medly too the intent that all goodnesse may be forgottē For then as I sayd we haue none other remedie but too bee sorie for it according as it is sayd of Loth that it greeued his hart too bee in Sodome Therefore let vs not forbeare but let euery of vs prouoke himselfe too greefe and sorowe when wee see things so out of order and let vs gyue recorde of it as farre as it may doo good Agein if there be any hope for vs to win those that are so vnruly let vs continually assay too draw them too repentance yea let vs streyne our selues too it For many men alledge this prouerbe too lyghtly that a man must not cast perles among swyne And they beare them selues on hand that men are swyne before they haue tryed what they bee Though they haue bin of lyght behauiour yea or euen looce and lawlesse so as the diuell hath after a sort caryed them away yit must wee labour too win them agein and haue good hope of it according too Saint Paules saying that Charitie hopeth well of all things So then vntill such tyme as men shewe themselues vtterly wilfull in euil and that their diseases appeere too bee vtterly vncurable let vs indeuer too bee good Phisitions too them by the aduyzements that God shall put intoo our mouth And so yee see what S. Paule intended in saying that the vnbeleeuers thinke themselues too bee hidden when they bee not perceyued nor rebuked and that when they bee let go at rouers they bee as it were in the darke and theruppon conceyue the more boldnesse too doo wickedly But wee bee partly the cause of it and we cannot wash our handes of it for God setteth vs in his roome in that behalfe and giueth vs his woord which hath authoritie too condemne euyll and yit notwithstanding all is suppressed and thrust vnder foote Marke that for one poynt But on the contrarie part when the wickeddest men in the world bee rebuked then perceyue they their shame whereas before they discerned not whyte from blacke And why For if a man bee in the darke he seeth nothing at all but staggereth and stumbleth and though he bee neuer so much berayed yit he perceyueth it not Therfore when Gods woord is set afore men and we shewe offenders their faultes with such libertie as is requisite it is as much as if wee shewed them a glasse and sayd too them See what thou art thou art as fowle and filthie as may bee art thou not ashamed too see thy selfe go washe thy muzzle So then warnings will alwayes win thus much howbeeit not alyke with all men for as I sayde afore many are hardened so as Satan possesseth them and God hath giuen them vp too such a wilfull stubborne mynd that they bee past all shame Neuerthelesse whensoeuer any faythfull man dooth his dewtie it wyll alwayes doo good and some profit will come of it insomuch that they which were erst as wood beastes or as wyld bullockes will returne and a man shall see some honestie in them Therefore let vs win that poynt if it bee possible for vs or at leastwyse let vs streyne our selues too win it And so yee see what we haue too gather vpon those wordes of Saint Paule Now as touching the woord Rebuke it signifyeth properly too discouer the thing that was hyd And he allotteth this office vntoo preaching according wheruntoo he taunteth the vaynglorie that reigned in the Churche of Corinth for their speaking with straunge tungs too the intent too bee commended and that men myght say of him This man is a greate Clerk this man can speake all languages and yit in the meane whyle there was no edifying at all Lykewyse in these dayes in the popedome the Organes are pyping at one syde and there is chaunting of fower parts on the other syde and there is such store of gewgawes that the simyle people are rauished but neuer a whit edifyed But Saint Paule sayeth that when wee bee come togither in the name of God wee must
cace that their prosperitie hild alwayes at one stay yit doo wee knowe that our happinesse consisteth not in this transitorie lyfe which is of no continuance but is as a shadowe that vanisheth out of hand What shall we then thinke of the man which being created after Gods image redeemed by the blud of our Lord Iesus Christ and adopted too bee companion with the Angels dooth notwithstanding play the beast wilfully by forgetting what he himself is yea and euen the pryce of his saluation If a man which is created too inherit euerlasting lyfe bee contented with the hauing of a three or foure dayes pleasure heere beneath and neuer passeth for all the rest must it not needs be that Satan hath bewitched him and bereft him of all vnderstanding and reason and finally made him lyke a brute beast For if a mans sonne forsake his fathers house and the sustenance that is prepared for him there and runnesâ—oging abrode too haue a twoo or three dayes pleasure whether it bee in whoredome or in any other laudnesse and within a whyle after becomes a begger and hath not a morsell of breade too eate wil not the world say that such a chyld is starck blynd woorse than mad Now let vs compare this too the heritage that is prepared for vs in heauen and was purchaced so deerly for vs Let vs see wherin it excelleth our wicked and cursed lusts Let vs see whither those men doo cast themselues which shrink away from God and what their end is lyke to bee when they bee so gone away from the welspring of lyfe and of all welfare and ioy So then had wee any setled vnderstanding surely wee would no more think it straunge that the trew wisdome of men is too liue in the feare of god For that is the thing wherin all our welfare consisteth as it is sayd in the Psalme So much the more therfore dooth it stand vs on hand too mark well this lesson where S. Paule telleth vs that wee shall euer bee as straungers from all welfare so long as wee seeke not too obey God. Besyds the things afore sayd wee haue also too mark that as I sayd afore there is not any other rule than the framing of our lyfe according too Gods commaundement Would we then that God should allow of vs and lyke well of vs Letvs vs not rest vppon our owne intents nother let euery of vs bee giuen too much to stand in his oâ—ne conceyt and too say this seemes good too mee it must needes be so for I lyke well of it Let vs beware of such ouer holdnesse and let vs offer our selues too our God assuring our selues that wee cannot doo amisse in obeying him inasmuch as it is our whole wisdome too inquyre of his will. Now â–ª can wee say that our Lord hath hidden any thing from vs that was for our behoof too knowe No â–ª for he protesteth that hee will shew vs the way of lyfe so wee be not sâ—ubborne but bow downe our heads with one accord too bee subiect too his woord The same was protested long afore of the Lawe which notwithstanding was but dark in comparison of the Gospel for there wee haue the full and perfect syght Now therefore let vs not alledge that wee bee rude and grosse nother the veryest idots in the worlde thinke too scape at that starting hole by saying I am no diuine I neuer went too schoole For God hath stooped in such wyse that all of vs from the moste too the least may bee taught familiarly by his woord so there be no replying nor geynsaying in vs but that we suffer our selues to bee guyded and gouerned by his will. And his will is manifest vntoo vs as he protesteth by his prophet Esay I haue not spoken vntoo you in secret sayeth he I haue not sayd in vayne seeke mee whosoeuer seeketh mee I will bee at hand with him and shewe him familiarly whatsoeuer is for his welfare To be short S. Paule presuppozeth heere as he sayeth too the Colossians that when the Gospell is preached vntoo vs there wee shall fynde a faultlesse wisedome by meanes whereof wee shall haue a very certein way and therfore let vs beware that wee swarue not from it one way nor other It is trew that all men shall not be so wel inlyghtened as were requisite but whereupon is that to be wyted but vpon our owne fault and negligence And agein although many simple soules atteyne not too such knowledge as myght leade them and direct them perfectly too the seruing of God according too their hartes desyre yit notwithstanding all they that submit themselues humbly too Gods woorde and receyue it and giue themselues too it and beare such reuerence towardes it as they ought too doo shall surely haue a good loadstarre to leade them too the heritage of heauen although they drag their legges after them and bee not so well aduyzed as were too bee wiâ—â—ed For this cause Saint Paule rebuketh al them of vnthankfulnesse and stubbornnesse too whom the Gospell is preached if they bee not sure what Gods will is for that sheweth them as much as is for their 〈◊〉 It is trew that God will not make vs too sâ—ye aboue the cloudes nor feede our curiositie as a number desyre who would haue speculations and are fond too heare some newe things and would 〈◊〉 euery day chaunge of speeche too tickle their eares withall But God will not followe our fancies so farre He will teache vs the things that are behooffull for the briâ—ging of vs vntoo him And what would we more That therfore is the thing which wee haue too remember vppon this saying of S. Paules Now then let no man thinke it strauÌ„ge that the wretched world is so runne astray that euery man peakes away alone by himself and there is nothing but confuzion euerywhere as wee see for example among the poore Papistes who â—â—â—tir themselues 〈◊〉 of all measure and yit fayle so much of comming vntoo God that they go from him through their misaduyzed and brutish zele And why For they passe not a whit for Gods will but euery man followes his owne fancie and all of them excuce themselues vnder pretence of good intent By that meane hath the world bin peruerted by that meane haue all things bin put out of order and by that meane hath all certeintie bin taken away euen bycause that in sted of Gods will which ought too bee so apparant as euery man myght â—ow downe his necke too it too receyue the yoke that is layed vppon him men haue taken leaue and libertie too doo what they thought good of themselues Forasmuch then as Gods will hath bin so despyzed and men haue bin so diâ—elishly bold and â—uer weening as too behaue themselues after their 〈◊〉 â—windge it did put all things to confuzion and the disorder of it is so great yit stil that it ought to make vs shudder too thinke vppon
and in the meane whyle bee nigardly in our harts and haue no zele at all so as all is doone but for fashyons sake surely wee vnhallowe Gods name in so dooing And euen for the same did he say by his Prophet Esay that such as came neere him only with their lippes were farre of from him in their harts Therfore let vs mark well how it is sayd heere that too sing Gods prayses the hart must go before and as yee would say make a thundering within For it is the cheef melodie that can bee and therin wee agree with the Angels of heauen For if the mouth speake alone surely it is but flat mockerie And although men allow of vs for it yit dooth God refuze our paying of him with such coyne that is too say with follies and things of nothing Notwithstanding when wee shall haue bin zelous in the praysing of God aâ—d he can well bee our iudge and witnesse that wee lay open our harts before him then must wee also doo â—ur dewtie towards our neyghbours that euery man may be incoraged and tolled foreward by our example And heere wee see first of all how little account is made of God now adayes For all the countenance that men make of singing his prayses is but a howling and yelling It is one of the grossest abuses in papistrie that they think that God ought too hold him self well apayd when they haue barked at their parchment as they say But in so dooing the holy scripture is vnhalowed torne in peeces yea and vtterly falsifyed Howsoeuer the cace stand there is nother aduyzednesse wit nor vnderstanding in their dooings for it is ynough with them that the throte hath yelled it out aloud Yea and euen among vs too it is certein that such as pretend to set foorth Gods prayses doo commonly seeke nothing but too glorifye themselues by it and keepe backe the principall in making countenance too pay God some peece of their arreerages Agein let vs consider how cold and sâ—ender this exercyze of talking one too another in songs hymnes and prayses of God is among vs For hardly can one woord bee wroong out of vs that may edify Leaud talk can by no meanes bee banished froÌ„ vs all the world shall heare vs sing vnchaste and ribauldly songs and such things cannot be plucked out of mens mynds But then ought this matter too bee rayzed out of the holy scripture Howsoeuer the cace stand if men pardon themselues they shall answer for it before God according too the sentence that Saint Paule pronounceth heere by the authorie of God and by the power of his holy spirit And by the way let vs marke that his touching of three woordes heere togither which import all one thing is not for nought It is too shewe that wee shal haue ynough wherwith too interteyne one another if wee acknowledge the sâ—ndrie benefytes that God hath bestowed vppon vs as becommeth vs If varietie delyght men let vs consider how manie wayes God layeth foorth the treâ—sures of his goodnesse toowardes vs Looke how many there bee of them so many 〈◊〉 are there and if wee had a hundreed melodyes too delyght vs in all the things that wee occupye our selues about it were nothing in comparison of the inestimable diuersitie of benefites which wee receyue at Gods hande Saint Paule therefore hath heere corâ—ected our vnthankfulnesse by adding these dyuers wooâ—dâ—s too shew that it must needes bee that wee bee too dull if wee bee not moued when our Lord stirreth vs vp so many wayes seeing wee cannot set our mynd vntoo any thing but his benefytes must needes come in our syght For the same cause also he addeth Yeelding alvvayes thankes As if he sayd that if wee were well aduyzed the continuall repeting of Gods prayses and the harping vppon them should neuer greeue vs nor weery vs And why Seeing that God continueth his benefyting of vs is it not reason that there should bee an answerablenesse on our part too hold out in dooing him honour for his good turnes Dooth any one day passe wherein wee receyue not at the least a hundred good turnes at Gods hand Now is it meete that wee should thinke that when wee haue thanked him a twyce or thryce for the greate number of benefytes which we receyue of him al our lyfe long we haue leyzure to occupy our selues otherwyse euer after When as our Lord renueth and refresheth the rememberance of his goodnesse were it not meet that wee should bee moued by it Therefore it behoueth vs alwayes too marke well this saying whereby Saint Paule declareth that wee bee tootoo vnmyndfull of God if wee bee not prouoked too acknowledge his benefytes from yeere too yeere from mooneth too mooneth from day too day and from houre too houre and too yeeld him the sacrifyze that he requyreth of vs which is that wee shoulde protest our selues too bee wholy at his will too bee beholden too him for all good things and that it is impossible for vs too performe the hundreth part of our dewtie according as wee heare how Dauid sayeth What recompence shall I yeeld vntoo the Lord for all the goood that he hath doone mee I will receyue the cup of saluation and call vppon his name And in the fortith Psalme he sayeth expresly that the order which God keepeth in gouerning vs is so woonderfull a thing as it passeth the heares of our heades in number insomuch that wee must needes bee amazed at it And therefore seeing wee cannot come at the infinite goodnesse of God though we indeuer too apply all our wittes thereuntoo al leastwyse let vs ame toowardes it And lyke as wee see that God is neuer werie of shewing himâ—elfe liber all towardes vs but floweth continually as a founteyne yea euen by so many streames as are able too satiâ—fie vs in all things let vs also shewe continually without ceassing how much we be bound 〈◊〉 beholden to so good and kynd harted a father And he addeth yit further that vvee must thanke God for all things Whereby he dooth vs too wit that men are too blockish in that they consider not how many wayes God allureth and spurreth them notwithstanding the slothfulnesse that is in them As if he should say my freendes considering how much wee bee bound vntoo God both in respect of our bodyes and in respect of our soules can wee comprehend it No it is not possible for wee haue too small and narrowe a wit. And when wee haue after a sort comprehended Gods benefytes yit haue wee not tung too expresse nothing neere how much wee bee bound vntoo him So then of whom is it long that wee bee so cold that as soone as wee haue spoken but one woord wee thinke it is ynough and that we bee discharged till another tyme and returne too it agein as slowely as may bee whereof commeth such slacknesse Euen of our shetting of our eyes Although God shewe vs by all meanes
that it becommeth vs too bee occupyed in blissing his holy name yit will not wee see it one whit Agein as touching the bodie we beare our selues on hand that our goods come too vs eyther by our owne cunning or by good fortune or by fauour of the world as for God he is alwayes let alone and as for his goodnesse wee thinke not on it Now then when wee intend too doo our deâ—tie in yeelding God his dew prayse which is the cheef sacrifyze that he requyreth as I sayd afore let vs haue regard too consâ—der better what wee bee and what our state is and how wee bee subiect too so many necessities as God must bee fayne too succour vs iâ—finite wayes And when wee haue considered our wretchednesse both in bodie and soule and on the contrarie part also considered how God prouydeth for all and suffereth vs not too haue any penurie without relâ—ef at his hand surely wee shall haue wherwith too continue the praysing of his holy name without ceassing And Saint Paule will haue vs not onely too thanke God for the benefites which wee feele apparantly but also although he afflict vs and handle vs diuerse tymes otherwyse than wee would yit will he haue vs too prayse him styll after the example of Iob who as wee see not onely thanked God when he had his children at his table and they made merry in feasting one another but also when he was bereft of his issew and left desolate in his house when all his goods were taken away partly by robbers and partly by lyghtening that fell from heauen and when he was so miserable as it seemed that Lyce should eate him vp he ceassed not too say The Lord hath giuen the Lord hath taken away blissed bee the name of the lord So then Saint Paule sheweth vs that euen in our sorowes and when wee receyue chastizements that are rough and bitter too vs yit let vs not grudge ageinst God but rather perseuer in praysing his name as he exhorteth vs in another place where he sayeth that in praying too him wee must alwayes prayse him Although wee haue not the things that wee craue and that in our peticions wee shewe our selues too want this and that and are pinched with greefe and care yit must thanksgiuing be mingled still with our prayers There are a great number that pray vntoo God but yit they do but prouoke Gods wrath bycause they intermingle their grudgings and repynings gâ—ashing their teeth at him They will in deede say My God helpe mee But which is that God If they could plucke him out of heauen they would doo it with all their hart too the end he myght haue no more power ouer them Ye see then that a number thinking too pray vntoo God doo but prouoke him to wrath bycause their requestes are full of pryde spytefulnesse and defyance And therfore Saint Paule telleth vs too the Philippians that all our petitions and requestes must bee matched with thanksgiuing too shewe that wee doo paciently abyde too bee gouerned by the hand of god Likewise in this text he sayeth that wee must thanke God for all things not only when wee bee in prosperitie and all things fall out as wee would wish so as God giueth vs our hartes desyre and wee lyue in delyght and pleasure that is not the onely fit tyme and season too yeeld praise vntoo God but although he squoorge vs yit must wee acknowledge that he procureth our saluation and welfare by that meane Let vs see then if wee haue not cause to blisse God in all our aduersities Yis For first whatsoeuer betyde vs he beareth with vs insomuch that if he should touche vs but with one of his fingers in good earnest wee should bee ouerwhelmed at the first blowe Seeyng then that wee hold out it is a token that he spareth vs and haue not wee cause too thanke him for it Agein when he turneth his chastizings too our benefyte for that he purgeth vs by that meanes too further vs continually therby too the kingdome of heauen and too lift vs vp bycause wee bee too much tyed too the world too the end wee should bee gathered toogither too come too the full perfection that is prepared for vs in heauen when wee see all this haue wee not cause too prayse our God notwithstanding that wee bee full of greefe care feare and doubtes Yis certeinly but that our owne vnthankfulnesse hindereth it So much the more behoueth it vs too marke well the thing that S. Paule telleth vs heere namely that wee haue cause too praise God without end or ceassing And if our mouth bee stopped sometymes with grief so as wee seeme too bee barred from praysing God and wee cannot apply our selues freely theruntoo let vs vnderstand that God neuer sheweth himselfe so rough and rigorous towardes vs but that he asswageth the bitternesse which is in our afflictions too the intent too drawe vs vntoo him and that wee myght thanke him and glorify him for it Forasmuch as wee receyue no grace but by the meanes of our Lord Iesus Christ who dooth also turne the corrections too our welfare which wee should suffer as punishments for our sinnes therfore it is sayd that vvee should yeeld thankes too our God and father namely by our Lord Iesus Christ. Now he setteth downe on the one syde God the father and afterward sheweth how God is our father in all respectes that is too wit by meanes of the mediator through whom we be reconcyled vnto him and he hath so put away al our sinnes that whatsoeuer things we can indure in this world are all furtherances of our saluation as is sayd of them in the Epistle too the Romans And heere wee haue to marke first of all that without fayth wee cannot prayse God as we ought to doo insomuch that whatsoeuer prayses wee sing with our mouth all is but feyning and hipocrisie except wee bee throughly perswaded that God is our father And marke heere what is ment by fayth It is not as the Papistes suppoze it namely too beleeue that there is a God in heauen and in the meane whyle too knowe no whit of his will but Saint Paule telleth vs wee must bee throughly resolued that God accepteth vs for his children or else wee shall neuer bee able to prayse him with a pure and free affection And how may that bee doone but by being grounded vppon the free adoption wherethrough he taketh vs too him for our Lord Iesus Christes sake For is it by inheritance or for any woorthinesse of ours that God is our father and wee his children Alas no but cleane contrariwyse wee bee called the children of wrath and God must needes disclayme vs bycause there is nothing but sin and wickednesse in vs Then â—ntill wee come too our Lord Iesus Christ it is certein that wee cannot bee sure of Gods fauour nor that he will accept our â—eruice And therefore
from our father Adam as it were by inheritance The maner therfore that wee bee of Iesus Christes flesh and bone of his bone is that wee bee graffed intoo his body accordingly as Saint Paul also vseth the same similitude of graffyng Lyke as a sine that is set intoo a stocke taketh his sustenance from the same so must wee by being graffed intoo our Lord Iesus Christ. Trew it is that we doo not yit bring foorth good fruite of our selues for his purpose heere is but too shewe that as a braunche withereth which is broken of from the roote and so let alone but receyueth sap and nurrishment froÌ„ the roote if it bee graffed intoo another euen so is it with vs that is too wit that if wee continew such as wee bee by kynde then are wee in death bycause wee bee separated from our Lord Iesus Christ but if wee bee incorporated intoo him and it please him too communicate himselfe vnto vs then doo we feele in very deede that bread doth not more nurrishe vs wheÌ„ wee eate it nor wyne strengthen vs better when we drink it than wee verily receyue lyfe and strength by the body and blud of our Lord Iesus Christ. Now then that this is a hygh misterie euery man is able to iudge of himselfe When wee haue debated neuer so much and scanned the matter in our hartes is there any of vs that can comprehend how wee bee knit too our Lord Iesus Christ and how wee bee made all one with him so as wee can assure and warrant our selues that wee shall by that meane bee parttakers of Gods glorie and that euen at this day wee liue in our Lord Iesus Christ According too this saying of his bee of good cheere for as I liue so shall you also Can this say I enter intoo so small a roome as our sensuall reason is No surely And that is the cause why a number of men cannot admit this poynt that wee bee the flesh of Iesus Christ and bone of his bones but content themselues with their owne imaginations which is an abacing of Gods grace which Saint Paule was not able too expresse but rather shewed vs that it ought too rauish our wittes too woonder at it Many then may happen too haue a rouing and as it were a heathenish imagination that we bee knit vnto our Lord Iesus Christ that is too say that wee bee saued by his grace But the Scripture goeth further and though there were no more but this saying That it is a great misterie yit let vs beware of limiting it after our owne fancie for it were al one as if wee would make Saint Paule a lyer All such as despyze this spirituall coniunction which wee haue with our Lord Iesus Christ would shewe that there is no such secret nor wonderfull power of God nor aught else as wee heare spoken of heere And the holy Ghost vseth such speeche too humble vs and afterward â—oo exalt vs agein Therefore wee must on the one syde confesse that all the wisedome and wit which wee haue dooth fayle vs in that behalfe and afterward ryze vp agein for that we heare our Lord Iesus Christ call vs too him and tell vs that wee bee so knit vntoo him that he hath not any thing of his owne which he maketh not common too vs and wherof he will not haue vs too bee parttakers Therfore if wee haue any contrarye motions in our selues and it come intoo our heades too say how is it possible that our Lord Iesus Christ who is in heauen should nurrish vs with his owne substance so as his body should bee our meate and his blud our drinke I say if wee fall intoo such fancies we must repulse them all with that which is sayd here namely that it is a great Secret and wee must rebuke our owne folly and rashnesse in intending too measure the thing that is infinite Our Lord sheweth vs that when he hath knit vs too his only sonne he hath doone so high and profound a woorke as surmounteth all our capacitie Seeing it is so let vs alwayes conclude that although wee fynde it a straunge matter yit must wee rest vppon the thing which is spoken by God himselfe specially when he sayth that he will woorke after so hygh a fashyon that wee shal bee vtterly rauished at it Wherefore let vs learne generally vppon this text that all the benefytes which wee receyue by the meanes of our Lord Iesus Christ thereby too atteine too the heauenly lyfe are and doo proceede of the fayd fountaine of Gods incomprehensible wisedome so as it is not for vs too bee so foolish and presumpâ—uous as too say I will knowe what it is and agein I will see what pleaseth mee Let vs restreyne our selues from such presumption for it will make vs vnwoorthy of the misterie of fayth bycause it is a saying that importeth a great secret The end say I whereat wee must begin if we mynd too fare the better by Iesus Christ and too bee parttakers of all his grace is too vnderstand that Gods woorking in our saluation is a great misterie or secret according too the text that I alledged heertoofore out of the Epistle too Timothie It is a great misterie sayth Saint Paule that God was manifested in the flesh For what a great distance is there betweene God and man Wee be but wormes and rottennesse and Gods maiestie is so hygh as no man can say what it is nor conceyue the hundredth part of it in thought but wee must be fayne too bee rauished too woonder at it Seeyng then that God hath so linked himselfe vntoo vs that he is the trew Emanuell as he is named in Esay and that the things which seeme to be so farre asunder are knit togither in the person of our Lord Iesus Christ Let vs conclude theruppon that there is nothing but mysteries and secretes in all the grace which wee receyue of our God and specially in our incorporating or graffing intoo our Lord Iesus Christ who hauing taken our nature vppon him and clothed himselfe with our fleshe will haue vs too bee graffed into him as into our roote too bee quickened by his spirit and too bee parttakers of his lyfe so as he hath nothing peculiar too himself alone but will haue all to be common vnto vs Will wee then receyue our Lord Iesus Christ with all the benefytes which he bringeth vs and will wee by his meanes ouercome all the temptations that can crosse vs Wee must tast throughly of the thinges that the holy Scripture telleth vs and setteth afore vs and giue such reuerend credit vnto theÌ„ by acknowledging that God woorketh in vs by our Lord Iesus Christ as the same may content vs and make vs too forsake all our owne naturall vnderstanding Now let vs fall downe before the Maiestie of our good God with acknowledgment of our sinnes praying him too voutsafe too pardon vs in such wyse as wee may
reasonable creature in whom God hath printed his marke should bee put too such reproch it was tootoo farre out of all square But such are the fruites of the disobedience and sin of our father Adam that all things were turned topsiteruie Also on the other part inasmuch as seruantes were in such subiection it seemeth that if they could by any meanes plucke their neckes out of the collar it ought too bee lawfull for them and it was an honest excuce so too doo But howsoeuer Seruantes fare Saint Paule commaundeth them to obey their maysters too be subiect too them In deede he dooth also exhort the maysters not too abuse the power that was giuen them nor too thinke that the thing which was graunted them by the Lawe of man was so ryghtfull and vnparciall before God as they could not bee blamed for it Saint Paule then counselleth maysters too asswage the excesse of their superioritie but yit will he haue their seruantes too submit themselues too it and too beare the yoke that was so hard and heauy Now it myght seeme that he did seruantes wrong therein and that he should rather haue cried out ageinst the common abuse that such outrage myght haue bin layd downe But we haue two principles to remember to restreyne vs from attempting of any chaunge The one is that forasmuch as it had bin Gods will too put maynkynd intoo confuzion and that all men both great and small should be put in mynd that Adam had peruerted the order of nature Therfore S. Paul counselleth seruantes to beare such subiection assuring themselues that it commeth of God and therefore that they must take it paciently The other is that the Gospell serueth not too chaunge the common policies of the world and too make Lawes that belong too the temporall state It is trew that Kings Princes and Magistrates ought alwayes too aske counsell at Gods mouth and too frame themselues vntoo his word but yit for all that our Lord hath giuen them libertie too make such Lawes as they shall perceyue too bee meete and conuenient for the gouernment that is committed vntoo them howbeeit they must call vppon God too giue them the spirit of wisedome and discretion and bycause they bee not of abilitie too rule of themselues they must take aduice and counsell at Gods woord Yit notwithstanding the doctrine of saluation which is called the kingdome of heauen and the thinges that belong too the brydling of vs in this world that men may knowe how too behaue themselues one toowardes another are sundrye thinges That therefore is the cause why Saint Paule left slauerye bondage or seruiship as it was And he exhorteth Seruants to doo their dewtie in feare and trembling that is too say with all lowelinesse and reuerence yea and hee addeth further with singlenesse of hart which he matcheth ageinst all the fyne slyghts and shifts wheruntoo the seruants and slaues of that tyme were too much giuen as is too bee seene in them that haue written of them haue set forth the maners and trade of lif which was in course and vse at those dayes And let vs mark first of all that S. Paul thinks it not ynough for seruants too seeke the benefyte profit of their maisters and to be willing to obey them and too be foreward in executing whatsoeuer is commaunded them but he requyreth reuerence aboue all things as I sayde afore Let Seruants vnderstand that although they should not bee inforced nor chastized with whipping when they doo amisse but that they had gentle and meeke masters yit notwithstanding they ought too beare paciently the state wherin they bee assuring themselues that God alloweth of it and that the superioritie which their maysters haue ouer them how hard and greeuous so euer it be is neuerthelesse ordeyned and stablished of god And that is the cause why he setteth downe the woord Singlenesse For wee bee ouer wittie in seeking our owne aduauntage and there is none of vs all which is not a great doctor in matters concerning his owne profit Why should such a one say wee haue this prerogatiue aboue mee What reason is there that I should bee bound too him in that ▪ Take mee the handicrafts men that neuer knew word of learning and deale with them in dayly matters and in things that may make with them and they bee so skilfull in debating their cace that yee would take them too bee all men of lawe Forasmuch then as men are so wyly in seeking their owne commoditie and profit too the hinderance of others Saint Paule dooth purposely set downe singlenesse of hart which serueth too sift all affections and too ouerthrowe all things that men can deuyze too hinder themselues from dooing of their dewties Now he setteth downe purposely these woords As seruing the Lord and it is the cheef foundation that wee haue too leane vntoo when the cace concerneth the dooing of any dewtie towards men For if wee sticke too creatures wee wil say Came wee not all out of the Ark of Noe Why should he bee better esteemed than I Is it meete that I should bee put vnder his feete what reason is that And all the rest of the woords which wee heare euery day For wee haue skill ynough too alledge exemption and so little doo wee think our selues bound vnto others that wee think all others bound vntoo vs The mark therfore that al mē shoote at is that euery man would be a Lord and no man admit any subiection And so it would needs followe that wee should bee as wyld beasts or rather as doggs and Catts as men say vntill wee knew that God lyketh well of the seruis that wee doo too creatures If wee bee not throughly perswaded of that wee may well make some fayre countenances and please men but out mynd shall neuer bee ryght and well dispozed vntill wee bee come to the poynt that wee know that our Lord accepteth our seruis But there is yit one other cause that myght hinder vs or rather coole vs in the discharge of our dewtie towards other men and that is mens vnthankfulnesse For they whom wee pleasure doo commonly 〈◊〉 vs no thank but rather think that wee bee made for none other purpose but too serue them When wee see them requyte our seruis so euill it spyteth vs and it were ynough too make vs leaue of altoogither Now then it is needfull for vs too come backe too that which Saint Paule telleth vs namly that God is aboue all degrees and that he hauing superioritie ouer the world will haue euery man imploy him self with all humblenesse and that all subiections which he hath ordeyned in the world too remayne firme and vnuiolable This is the effect of the thing that Saint Paule telleth vs heere Now first of all wee haue too mark the generall article which I come now to touch which is that whē we haue superiours ouer vs we must not obey them as inforced but
bycause God hath ordeyned them and there is no preheminence but of him as Saint Paule declareth to the Romanes It is trew that there he speaketh expressely of Princes and Magistrates but yit for all that it extendeth too all authoritie as too that which parentes haue ouer their children husbandes ouer wyues and Maysters ouer their seruantes Therefore wee must bee fully perswaded of this that Gods intent is not that all men should bee shuffled toogither as it woulde come too passe if there were no restreynt but that some should rule and haue authoritie too commaund others and that they which are vnder them should obey Then is it an vnreuocable sentence of God wheruntoo wee must hold our selues and bee contented For if wee protest our selues too bee willing too obey God and in the meane whyle will needs remoue all order that he hath set among vs all that wee speake wyth our mouth is but hypocrisie Therefore wee must gyue a proofe of our humilitie too God-ward by our willyng and easye bearing of mans yoke which he hath layd vppon vs as it were his owne handes Let that bee for one poynt Now as I sayd this comprehendeth all subiection as well of people towardes Princes and Magistrates of children towardes theyr parentes and of wyues towardes their husbandes as also of seruantes towardes their maysters And when wee once haue that it wyll bee easie for vs too withstand all the trubbles and incomberances that hinder vs and turne vs away from our dewties For what is the cause that wee cannot submit our selues too Gods wyll As I sayd all these disputings are vnauaylable and fond when a man shall say Why am I bound too such a one Why shoulde he holde his foote vppon my throte Who hath giuen him more authoritie than mee But seeyng God hath told vs that he will haue it so it behoueth vs too holde our peace Therfore if wee bee fully perswaded of it wee shall be too froward if wee shewe not by our deedes that wee bee willing too please our God and too fulfill his good wyll For if a mayster haue a great multitude of folke in his house he shall bee of sufficient authoritie too appoynt whom he listeth too haue the ouersyght of it and they must be obeyed A Prince hath his officers and they must commaund and others must herken too them and simply obey them And what is too bee doone then when our God who is the souerein Lord and father hath the ryght of preheminence and dominion ouer vs will haue vs too obey such as he hath appoynted without making any reply For what can it boote too say the contrarie Therefore as I sayde let vs print this counsell of Saint Paules throughly in our hartes That when wee doo our dewtie willingly and vnfeynedly towardes those whom God hath set in authoritie ouer vs wee serue God himself And soothly without that mynd all the vertewes that wee can haue in outward shewe too the worldward shal bee but smoke as yee shall see a number of men that pretend maruelously well insomuch that they whoÌ„ they serue shall bee contented tootoo well with them But although such dealing bee allowed among men yit is it nothing woorth before god And why For God will bee honored at our handes He wyll haue men too inioy theyr ryght in such wyse as nother he bee forgotten nor they as it were defaced Therefore if wee will but onely obey men and despyze the thing which God will haue too bee as an acceptable sacrifyze too himselfe what a dealing were that Then let vs tend alwayes too him and dedicate our selues too him And forasmuch as it is hys will that wee should bee vnderlyngs let vs beare that yoke willyngly and with a free and vnslauishe or vnconstreyned mynd And for the same cause Saint Paule sayeth expresly Let not your seruice bee eye seruice as though yee sought too pleaze men And in very deede they that play their pageantes so fayre as they say seeke eyther recompence or else too bee well interteyned and fed with the fattest or else too haue greater wages and afterward too haue some extraordinarye gift or reward when occasion serueth That is the thing that men hunt for when they haue not an eye vntoo god But Saint Paule telleth vs that although they whom we serue be so froward as wee cannot tell how too content them and wee haue not any hope that euer wee shall get the valew of a button at their hands yit wee must neuerthelesse performe our dewties towards god And heere wee haue too gather that in all things which God commaundeth vs wee must not onely imploy our eyes our feete our handes and our armes as they say but wee must begin with the inwarâ— affection Therefore when as Saint Paule sayeth not vvith eye seruice he sheweth vs that if wee desyre that our Lord should allowe our seruiâ—â—s as good and lawfull â–ª our hart must go foremost and guyde all our members so as there bee no counterfetting accordingly as it is sayd that he regardeth faythfulnesse that is too say that wee should deale soundly playnly and substancially Thus are all gay showes quyte dasht For as I sayd there is greaâ—e preâ—ence of vertew in many men but God accounteth it euery whit as nothing and in deede it is but hipoâ—risie Therfore if wee will begin too serue God well let vs learne too leaue dubblenesse and that wee may buyld substanâ—ially let vs alwayes lay that foundation accordingly also as wee see how he had leuer too bee loued than feared Trew it is that wee owe him reuerence and that wee ought too treâ—ble at his maiestie â–ª but yit when he sheweth vs the cheef thing which he â—â—quyreth and which pleaseth him best he sayeth What is it O Israel that thou shalt fynd in my Lawe but that thou loâ—e mee and sticke too mee Seeing that our Lord requyreth this willing affection and that wee should resort too him with a free and franke hart thinke wee that he accepteth aught at our handes when wee come too him grudgingly repyningly yit pretend too maruelous earnesâ—nes towardes men Howsoeuer the world go wee will alwayes haue this backe nooke in vs that wee would bee exempted from the obeying of god Therfore we must take pleasure in his seruice and it must be our ioy and delyght so as our bondage must be more sweete and leeâ—some too vs than all liberty yea and than all the Realmes and Kingdomes of the world And Saint Paule sayeth expresly Maysters as touching the flesh bycause that among other â—lyghtes of Satan wherewith he 〈◊〉 too trubble the world in old tyme and also too make the doctrine of the Gospell hated he did put this heresie intoo a number of mens heades that if wee bee once spirituall wee must no more bee subiect too any worldly and transitorie policie nother is that the state of Gods children And wee also haue seene in
them all And that is the cause why he sayeth that our fyghting is not ageinst flesh and blud By these woordes he dooth vs too vnderstand that wee haue not too stand ageinst mortall men onely It is trewe that men shall oftentymes bid vs battell yea and they shal bee Satans vnderlings too torment vs But that is not the thing that we must sticke at For the diuel serues his turne by them too driue vs too despayre or too prouoke vs too reuengment and too make vs grudge ageinst god Howsoeuer the cace stand the wicked doo neuer trubble vs but they bee egged too it by another that is too say by Satan who ruleth them and is their head and setteth them a woorke too the endes aforesayd Therefore if wee sticke vppon men wee forget the principall after the manner of Dogges who if a man doo cast a stone at them fall too byting of the stone too wreake themselues and regard not the hand that threw it Euen so are wee vnpurueyed of wit when wee thinke our stryuing is but only with men and in the meane whyle thinke not vppon our inuisible enemye Wherfore let vs bethinke vs well of the thing that Saint Paule telles vs heere namely that Satan is the cheef enemye that wee haue yea and that it is he whom we must withstand and although he use diuerse meanes to vexe vs and to turne vs away froÌ„ the feare of God yit must wee alwayes haue our eye vppon him that we may beware of him Agein a man myght thinke it straunge that Saint Paule should say that the diuelles are the principalities of the aire the lordshippes and powers of heauen and the princes of the world for a man would deeme that he matcheth them ageinst god Now although some Heretikes in olde tyme haue abuzed this place intending too haue made as it were twoo beginnings so as God should bee letted too maynteyne himselfe ageinst Satan and too defend those whom be hath taken intoo his protection yit notwithstanding if wee haue an eye too Saint Paules intent this question wil bee easly resolued And why For heere is no talke of any power that the diuell should haue as it were in despyte of God too aduaunce himselfe ageinst him for wee must rather stand fully resolued of this poynt that the diuell is the executer of Gods iudgmentes and cannot attempt any thing more then is graunted and permitted him If there were no more but this text of the first chapter of Iob where the diuell appeered with the Angelles who are named there the children of God to get leaue too doo mischeef it ought too satisfie vs throughly Trew it is that he seeketh nothing else but too peruert and confound all things But yit for all that God holdeth him brydled and executeth what he thinks good by his meanes insomuch that when the diuelles haue deuyzed what they caÌ„ yit can they not attempt any thing without Gods leaue yea and except he haue ordeyned it and giuen them expresse charge to doo this or that Yit notwithstanding it is not for nought that S. Paule nameth them the powers and principalities of the aire for all this dependeth vppon the things that he will speake anon concerning the darkenesse of the world But that the diuelles should haue superioritie ouer mankynd which is shaped after the image of God were ageinst all reason yea if wee had continued in our soundnesse Had wee hild out in the state wherein God created our father Adam it is certeyne that the diuell should not haue had any aduauntage ouer vs But forasmuch as wee bee now ouerwhelmed with darkenesse and become thralles of our owne nature therefore the diuell is named the Prince of the world Wherfore let vs marke well that Saint Paule hauing so aduaunced the power of the diuell sheweth vs from whence all of it proceedeth and what is the welspring of it too the intent wee should not thinke that the diuell hath the reynes of the brydle looce on his necke so as hee should bee able too doo what he listeth and God vnable too let him Too the intent then that wee should not imagin that Gods souerein dominion is abated by any power of the diuelles Saint Paule sayth that their power proceedeth of this that this world is in darkenesse Trew it is that the Sunne shyneth vppon vs and the Moone also but yit for all that wee ceasse not too bee plunged in the dungeon of death and too bee blynd wretches bycause wee bee banished from the lyght of lyfe which is in god Inasmuch then as wee bee destitute of the knowledge of him that made and fashyoned all things and haue our wittes intangled in all naughâ—inesse and our reason is vtterly peruerted therefore dooth Satan reigne ouer vs And so the question is dissolued which myght haue bin demaunded namely how the diuelles are named the princes of the aire and haue such scope in this world which God hath created That commeth not of the originall order of nature as I haue declared alredye but of the corruption that is happened through the fall of man Howsoeuer the cace stand the diuels haue such power ouer vs as wee could not tel how to withstand them vnlesse God were both our sheeld and our wal and serued our turne at al assayes yea and fought for vs at such tyme as wee can doo nothing at all I say wee must mark well that and also beate downe the foolishe presumption which is so rooted in our harts as it is ryght hard for vs too weede it out For wee see how men doo alwayes vaunt themselues and woulde make themselues as Idols But how speaks the scripture of them It calleth them the diuells slaues So long then as wee haue not Iesus Christ for our king and his seate is vnset vp among vs by reason of Adams fall the diuell must needes bee our Prince and haue all authoritie ouer vs and wee bee subiect vntoo him Now let men make as greate brauerie as they list and chalendge this and that too themselues and yit notwithstanding the thing that the holie Ghost hath spoken must continew soothfast For vnrepealable is the definitiue sentence that is giuen heere that is too wit that the diuel is our prince and wee his subiects hild downe vnder his thraldome vntill wee bee set free by our Lord Iesus Christ according too this saying in the eyght of Saint Iohn that it is he which maketh vs free too the ende wee shoulde depart out of the cursed tyrannie and bondage of Satan Now seeing wee bee as wretched folk ouerthrowen and the diuell is ouer our heads and hath gotten the vpper hand of vs alredye if wee bee not reskewed after a woonderfull maner there is good cause why wee should stoope as I declared alredye this morning and distrust the strength that wee surmyze our selues too haue of our owne for it is nothing else than deceytfulnesse Also there is wherwith too quicken
leyzure let vs learne too fence our selues so afore hand with corage and constancie as wee may bee his Ambassadours whensoeuer it shall please him both in prizon and in the middes of the threatenings of enemies and in all the rages of death that can bee put ageinst vs That is the thing which wee haue too marke vppon this streyne And so let vs not bee dismayed as a number of vnconstant persons are who when they heare that a great sort are imprizoned in such a place and such a one was burnt in another place are by and by out of hart and the Gospell is no more accounted with them They that forge too themselues such stumbling blockes shewe well that they neuer had any liuely roote in fayth But contrariwyse when wee see that our Lord Iesus Christ dooth so serue himselfe by those whom he calleth too tryall by putting them intoo the handes of Tyrantes and of the enemies of his truth and yit giueth them inuincible constancie it is a goodly strengthning of our fayth and wee haue cause too bee the more inflamed For vnlesse God wrought in them it is certeyne that there should no such strenght bee seene in any man liuing Therefore wee must pray God too arme vs at our neede and therwithal to shewe vs that the doctrine of his Gospell which is of sufficient authoritie of it selfe must bee further authorized by a manner of prouision But yit must the blud of the Martirs and of such as God hath sanctified to his glory serue too that purpose bycause they bee as it were his Proctors before men Now heereuppon Paule addeth that he hath sent Tychicus too Ephesus too the intent that the Ephesians myght knowe in what state he was This also is sayd too the common edifying of the Church For whereas Saint Paule speaketh of his state and dooings he meaneth not the things that concerne his bodie or his health nor any thing else that belongeth too this present lyfe but he referreth it specially too the confession of the fayth and his free maynteyning of the Gospell Wee know that if a man bee in prison specially a man of renowme folke will bee in some care of him saying Alas will God giue him constancie And agein ▪ the diuell sleepeth not at that tyme There shall neuer any man of credit which hath edifyed Gods Church bee cast in prison or impeached but there shall some thing or other bee sowed abrode too disgrace him and too bring him as it were intoo a slaunder and all is too deface the things that God hath doone by his meane and too ouerthrowe that which he hath builded That is one of Satans policies And therefore Saint Paule knowing that men myght sowe abrode many lyes and say ho see yee I warrant yee he should not bee so long borne with at Rome specially hauing the Emperour and all the Court ageinst him except he did yeeld it may well bee sayd that his cace is not cleere And others Tush men make no account of him they see he is but a doting foole And others some one thing and some another euery man after his owne fancie Saint Paule I say perceyuing that many poore we akelings myght be hindered by him and cast intoo perpleritie and that othersome myght bee kept backe from comming too the Gospell will haue his state knowen and the diuell with all his slaunders put too the foyle and the mouthes of all backebyters stopped and lykewyse of all Colcaryers which seeke nothing but too set trubble in the Church Also for feare least they that had begun too profit in the Gospell myght bee hindered and the same an occasion too shet the gate ageinst such as were not yit come in Saint Paule intending too preuent all those respectes sayeth that he hath sent Tychicus And wee see yit better in this text what care he had alwayes too make the Churches continewe in goodnesse For he could haue alledged that he was letted ynough for himselfe and that he was ouermatched with enemyes he could haue made thē beleeue that he had had no leyzure too thinke of other folkes and that for his owne part it was ynough for him too doo his dewtie at Rome without sending here and there ouer the sea too confirme the Churches for there were a great sort of others besydes him Agein forasmuch as God had shet him vp it had bin ynough as a man would haue iudged in common opinion that he swarued not a syde euen too the death But he contenteth not him self with his only being of a faythfull witnesse and martir of our Lord Iesus Christ but he thinketh therwithall that it became him too preuent all stumbling blocks which the diuell stirred vp one way or other too defame the Gospell withall and he imployeth himself therto as wee see heere by example Now then let vs learne to serue God in such wyze euen too the laste gaspe of our lyfe as wee may haue a care of our neyghbours also and procure their welare as much as wee can accordingly as God hath bound vs thertoo And to the intent that Tychicus should be receyued he calleth him brother and faythfull minister in Christ and that is too giue him credit that men myght receyue his record And in very deede wee must iudeuer too the vttermost of our power that such as can serue the Church may bee aduaunced and men knowe what they bee and that they may haue as it were their mark so as they may haue authoritie as is requisite That is the example which Saint Paule sheweth vs For it was not for any vaynglorie or fauor of men that he commended Tychicus after that maner but his desyre was that men should know Christs faythfull minister too their owne benefyte so as he myght haue accesse too them and not be reiected as one woorth nothing but that his woord myght be receyned as it deserued Theruppon too end and knit vp his Epistle withall Saint Paule prayeth that the brethren myght haue peace loue and Fayth from God and from our Lord Iesus Christ. Now this woord Peace is commonly taken in Saint Paule for all welfare and prosperitie In deede it signifyeth properly concord but the Apostles being accustomed too the Hebrew tung haue vsed the word that importeth both And when Saint Paule sayeth Grace and peace bee giuen vntoo you by the first he wisheth Gods fauour and mercie and by the other that he should prosper vs in all goodnesse and good things Therfore in this text he sheweth that all the prosperitie of the godly commeth of Gods mere goodnesse and not from elswhere Therunto he addeth also fayth and charitie Wherin wee see that God reserueth too him self the office not only of sending vs these outward goods which wee want but also and specially of giuing vs the spiritual gifts wherof wee bee vtterly voyd and destitute Howbeit it is hard too make men beleeue it bicause they be alwayes drunkē with this pryde of
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