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
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
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
our Lord Iesus telleth them It is trew that God graunted it too your fathers howbeeit that was bycause he was fayne too deale with them as with wyld beastes So then he graunted them more than was lawfull but yit knowe yee that although he punished them not with rigour yit is it not ment that you should therefore take occasion at it too doo yit woorse Therefore haue yee an eye alwayes too the beginning when God created Adam and shaped Eue out of his syde he sayde at that tyme that twoo should bee one fleshe He then that taketh twoo wyues is woorthy too bee cut asunder and he that takes three is woorthy too bee cut in three peeces for it is all one as if he would defye God and nature seeyng God hath printed a marke in the person of man and wyfe too the intent that wedlocke should bee kept as it ought too bee Wherfore if a man disanull the ordinance of God deserueth he not to bee wyped out quyte and cleane The thing then which we haue yit still to beare in mynd is that a man must brydle all his senses and not cast his eyes wandering heere and there least his mynd bee caryed away when he sees a wooman that seemes fayrer too him than his owne And let the wyfe also not looke vppon any man but hir husband otherwyse than with simplicitie And let them alwayes thinke wee bee but twoo yea and yit one fleshe I can not bee a whole person except I bee with my husband And let the husband also on his syde thinke I am but halfe a creature when I am asunder from my wyfe seeyng that God 〈…〉 yee see what wee haue too remember vppon this saying that 〈◊〉 shall bee one fleshe Now theruppon Saint Paule concludeth Therefore let the husband loue his vvyfe and let the wyfe honour or feare hir husband For the woord that he vseth signifyeth too feare but it is taken heere for the reuerence and subiection which the wyfe oweth to hir husband And heere wee haue too marke the difference that is put betweene the dewtie of the husband and the dewtie of the wyfe God commaundeth not the husband too feare his wyfe but he commaundeâ—â— him toâ— loue hir There is yit more in the woman that is wit that shee must bee subiect If a man demaund How then Dooth the husband owe none honour too his wyfe It is not possible to loue ryghtly and with a pure hart where there is no reuerence for a man will nâ—uer loue him whom he despyzeth The world dooth in deede call it loue but too speake properly if I loue a wanton person or a iester bycause he makes mee some sport or pleaseth mee that is no trew loue but there must bee a linking togither and an agreement in good manners so as a man haue alwayes good estimation and opinion of him whom he loueth In lyke cace is it betweene a man and his wife For when I thinke with my selfe Shee is a portion of my selfe shee is the one halfe of my person is it possible that I should despyze hir The man then must honour his wyfe howbeeit not by subiection that hee shoulde not alwayes abyde in his state as heade and haue the gouerning of his wyfe That is the cause why Saint Paule requyreth nothing at the husbandes hande but that he should loue his wyfe In another text too the Colossians he addeth that they should not be bitter too them For if there bee loue surely he that loueth wil beare with many faults and infirmities of his freend And if wee doo it one too another much more ought the husband too doo it towards hir whom he knoweth too bee giuen him of God that he should loue hir as his owne bodie And therefore Saint Peter sayeth expresly that men must haue discretion and wisdome too helpe their wyues infirmities by bearing with their frayltie If a man take a toy in his head that his wyfe is vnconstant and lyght or too bee short if he despyze hir vnder pretence that shee is not a man it is an ill regarding of hir For though shee bee frayle he must consider that there is the lyke in himselfe and thereuppon beare with hir as he would bee borne withall himselfe Thus yee see how this is too bee defyned that Saint Paule speakes of here He meaneth not that a man should bee doted in fond loue as it falleth out oftentymes And the last Sunday I alledged the examples of such as pretend too bee very hot in mayntenance of their wyues quarelles abrode and yit are diuelles to them at home So then the loue that Saint Paule speaketh of is a right and good affection which the man beareth too his wyfe bycause hee knoweth that God hath knit them togither as though he had put them togither with his owne hand and sayd lyue you two togither in peace and concord Agein as touching the wyues bycause they bee loth too beare the yoke that God hath layed vppon theyr shoulders therefore in the other text Saint Paule did put them in mynd that God is the author of wedlocke and that it is he which hath set downe this condition that the wyfe should bee subiect too hir husband and suffer hirselfe too bee ruled by him as by hir head and beare him reuerence For a woman will alwayes find matter ynough in hir husband too despyze him If he haue any goodnesse shee will go about too deface it that shee may haue occasion too say why should this man haue preheminence ouer mee For he is no more able too rule than I. And wee knowe what ouerweening there is in men and women For euery one thinkes himselfe more able than his fellowe The wyues therfore would feyne gouerne and haue the maystrie For that cause dooth Saint Paule tell them that they must abyde in the state that God hath put them in that is too wit in subiection and that they must not stand scannyng what is in their husbandes too examin whether they bee woorthy too haue authoritie and superioritie or no but that they must consider what God hath ordeyned and obey the same without geynsaying or replying They must not inquyre why is this and why is that too the intent too fynd some excuce too exempt themselues from the obeying of God and of his commaundementes Therfore wee must giue eare to him and euery of vs must without geynsaying receyue the things that he commaundeth vs Thus yee see how the things are too bee vnderstoode which are spoken here concerning the feare subiection that wyues owe too their husbands This doctrine is cleere and familiar ynough of it self but yit for all that how is it practyzed in the worlde Folke would fayne alledge excuce of ignorance too shift off the performance of their dewtie by saying this is to hygh to hard to be vnderstoode when as it is sayd that men ought to loue their wyues â–ª needeth there any gloze too
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
before the Maiestie of our good God with acknowledgment of our faultes praying him too make vs feele them more and more that wee may bee sorie for them and so streyne our selues too followe his seruice as wee may shewe by our deedes all our lyfe long that he hath not redeemed vs in vayne from the tyrannye of Satan and set vs at libertie euen too serue him with a free will and too giue our selues wholly too the glorifying of his holy name And therwithall let vs beseeche him also too graunt vs the grace so too taste the benefytes which he bestoweth vppon vs as they may prouoke vs more and more too glorify him and that it may bee our continuall exercyze and study too sing and preach his prayses alwayes and too acknowledge how greatly wee bee bound and iâ—detted vntoo him that by that meanes our Lord Iesus may so reigne ouer vs as wee may bee linked too him in vnseparable 〈◊〉 vntyll wee come too the ringdome that he hath bought so deerly for vs That it may please him to graunt this grace not only to vs but also to all people c. The .xli. Sermon which is the nyenth vppon the fifth Chapter 28. Men ought so too loue their vvyues as their ovvne bodyes He that loueth his vvyfe loueth himselfe 29. For no man euer yit hated his ovvne fleshe but rather he nurrisheth and cherisheth it as the Lord also dooth the Churche 30. For vvee bee members of his body of his fleshe and of his bones SEeing that the holy scripture exhorteth vs to be kynd harted meeke and patient one too another and setteth vs downe the example of God who is reconcyled too vs in the person of his sonne our Lord Iesus Christ and sheweth vs therewithall that Iesus Christ spared not himself but shewed the loue that he bare vs and the care that he had of our saluation in that he gaue himselfe too so hard and bitter a death it must needes bee that our hartes are harder than steele if they bee not meekened by it And yit notwithstanding all these exhortations cannot suffyze vs by reason of our wylfulnesse and corruption God therfore too put vs too the greater shame sendeth vs backe too the order of nature as if it were sayd that although we had neuer heard any word of Gods mouth nor neuer had had any teaching by holy Scripture yit ought euery of vs too enter intoo himselfe and too consider his own state for that wyll be ynough too hold vs conuicted without any other witnesse And that could the heathen men tell vs full well who hauing nother beleefe in God nor any Religion could notwithstanding well skill too saye that the wyld beastes make not warre one ageinst another For one Woolfe eateth not another the Beares and Lyons that lyue abrode in the wyld woods haue a certein thing that holdeth them in order so as they hurt not one another And yit haue they no discretion as is among men but they haue as it were a naturall â—â—â—ouing which driueth them too loue one another so as euery of them lyueth quietly with his fellowe â–ª Now then must it not needes bee that men are altoogither out of square and doo despyze God and nature seeing they lyue like Dogges and Cattes as they say and euery man is as a Woolfe or a Foxe too his neyghbour so as there is nothing but craftinesse and malice or else vtter crueltie That is the cause why God telleth vs that wee bee all of one fleshe and of one kynd And Esay vseth the same reason too perswade vs too succour our neyghbours and too haue pitie and compassion of them they stand in any neede Thou shalt not despyze thine owne fleshe sayeth he For the furthest straunger in the world is neuer the more separated from vs for all that but both he and wee spring both out of one fountayne and wee ought too acknowledge him too bee our image Therefore whosoeuer disdeyneth any man surely he foregetteth himselfe too much and he knoweth not what he is nother is woorthy of the honorable degree wherin God hath set him And why Bycause he peruerteth all order Now if this reason ought too take place in generall much more ought men too bee touched too the quicke when it is told them what they bee specially seeing they bee linked toogither in a much streyter bond As if a man should saye too a father How now If thou bee so farre out of loue with thy sonne that thou art vnwylling too see him and disdeynest too talke with him and he can fynd no meanes too come too attonement with thee what a crueltie is that For he is thy fleshe and thy blud And how then canst thou bee so blynded in thyne excessiue moode as not too consider that God hath giuen him thee as though he had come out of thyne owne person And too a sonne it will bee sayde lykewyse How now Is it meete that thou shouldest bee borne intoo the world and haue roome and place among Gods children and in the meane whyle forget thy father that begate thee and by whose meanes God sent thee intoo the world Now the holyest band that God hath set among vs is the bond betweene man and wyfe That is the cause why Saint Paule sayth that a man cannot loue his wyfe but he must loue him self and contrariwyse that if he despyze his wyfe or hate hir it is all one as if he fall at oddes with him self And is that possible Heretoofore he had exhorted husbands too doo their duetyes by hauing an eye too the example of our Lord Iesus Christ. And he had alledged that the sonne of God had giuen him self too the death too wash his Churche so that although it was poore and miserable and ful of filth and vncleannesse 〈…〉 suffered that which was needefull for ouâ— saluation he lefte vs moreouer a record of the grace which he hath purchaced â—or vs Insomuch that in Bâ—btim wee haue a visible token that the bluâ— of our Lord Iesus Christ is our washing and cleâ—zing Can we think vppon all these things and not bee moued too some gentlnesse Yea if wee consider first of all that wee â—ee but wrâ—tched woormes of the earth and too be short that there is nothing in vs but vtter miserie so as wee may well â—ee called vermin and caryons full of all corruption and lothsomnesse and afterward compare our selues with the sonne of God ought there too bee any such pryde in vs as too esteeme and commend our selues and too â—read others vnder our feete Now if this bee generall too all men as I sayd what shall it bee betweene man and wyfe For the knot that God hath knit betwixt them is such that the husband is as yee would say but half him self may no more separate him selfe froÌ„ his wyfe thaÌ„ the wyfe may separate hir selfe froÌ„ hir husband but eche of them must haue regard too their owne state
that belong too the heritage of the kingdome of heauen must it not needes bee that wee bee too vnthankfull if wee consider not how our Lord Iesus Christ laboreth by all meanes too win vs and too make vs walke vnder his yoke And moreouer he not onely allureth vs by gentle and louing meanes too the intent wee should take the better corage too serue him and too doo the things that our calling and state requyre but also draweth vs too him and euen in this world in the transitorie and earthly things setteth vs foorth the euerlasting saluation that is prepared for vs in heauen which was bought so deerly for vs by the blud of his only sonne to the intent that in the end wee should bee parttakers of the effect and vertue that proceedeth therof And now let vs fall downe before the Maiestie of our good God with acknowledgment of our faultes praying him too voutsafe so too reforme our hartes vntoo goodnesse as wee may seeke nothing but too serue him and too yeeld our selues wholly too the obeying of his holy will and that it may please him therwithall so too beare with vs in our feeblenesse as wee hauing receyued pitie and mercie at his hand may in the end bee able too stand vp before his face And so let vs all say Almyghty God heauenly father c. The .xlii. Sermon which is the tenth vppon the fifth Chapter 31 For this cause shall a man leaue father and moother and bee ioyned too his vvyfe and they shal bee twoo in one flesh 32 This is a great secret Yea say I in Christ and in the Church 33 Therefore doo yee so as euery man may loue his wyfe as himselfe and let the wyfe feare hir husband GOd dooth so dispoze his woorkes as wee haue occasion too behold a woonderfull wisedome in all his dooings and too receyue such instruction by them as may be too our benefyte as for example in that which Saint Paule alledgeth here namely that the woman was drawen and taken out of the substance of the man For God could well haue created Eue after the same manner that he created Adam But he 〈…〉 and commaundeth woman too bee shaâ—ed therof And whertoo tendeth this but that there should bee such an vnion betweene man and wyfe as he myght thinke this is my flesh this is my bone and shee whence hath God giuen mee lyfe whence hath he shaped mee Euen of a rib that he tooke out of man Wee see then that God did not without cause vse such diuersitie in creating man and woman It was too the end it should bee continually mynded in wedlocke so as the husband myght knowe that he breaketh the whole order of nature if he bee not vnited in good agreement too his wyfe and the wyfe lykewyse if shee submit not hâ—â—selfe quietly too hir husband acknowledging him too bee hir head But Saint Paul applyeth this further to the vnion which is betweene our Lord Iesus Christ and his Church For as was declared vppon Sunday wedlocke is as a figure of the knitting toogither which is betweene vs and the sonne of god And therefore he cryeth out saying It is a hygh misterie that is too say a secret which wee ought too take very good heed of Yea sayeth he in Iesus Christ and in his Church There are then twoo things too bee noted here The one is that wee see how God euen from the beginning hath knit man and wyfe togither in vnseparable bond The other is that he intendeth too leade vs yit hygher that is too say that forasmuch as there is nothing in our selues but all maner of wretchednesse wee should bee knit too the sonne of God who is the fountayne of all goodnesse and from thence drawe our spirituall lyfe and haue all our strength and power of him And forasmuch as S. Paule hauing alledged the sayd text out of Moyses addeth that this misterie is great in that the sonne of God hath made vs bone of his bone and flesh of his flesh some haue imagined it too bee as a prophesie of that which hath bin sayd But there is no reason nor colour of reason why they should think so and it is euident that the text should bee mard if it bee not taken simply as it lyeth that is too wit that God intended too warne man and wyfe what their dewtie and charge is Let that then serue for one poynt The Papistes haue foully ouershoâ— themselues in this cace and bewrayed such ignorance as little children myght well spit in their faces for it Bycause the woord Sacrament was an ordinarie woord in old tyme too betoken Secrets misteries and all maner of hygh things that are woorthie too bee had in admiration of vs therfore the sayd woord Sacrament was 〈◊〉 in heere 〈…〉 It is a greate Sacrament sayeth Saint Paule that is to saye a great misterie or secret And heerof there is no doubt no more than when he sayeth it is a great Sacrament that God was manifested in the flesh It is a greate Sacrament that the Gospell was published through the whole world and that the wretched Gentyles and vnbeeleuers were matched with the ofspring of Abraham So in this text the infinite goodnesse of our God is a Sacrament that is too say a hygh thing and well worthie to bee looked at of vs Hereuppon some folks haue bin so verie beasts as too saye Then is Wedlocke or Matrimony a Sacrament as well as Baptim or as the Lords supper And bycause they vnderstood not the word to their seeming there was somwhat to be found here like as in Baptim the water betokeneth that we bee washed by the blud of our Lord Iesus Christ and in the Supper the bread and wyne are warrants and pledges of his body and of his blud They were of opinion that as much is doone in mariage Now when wee see that such doltishnesse hath crept in through the whole world and that these greate doctours had neede too bee set agein too their Apcies for so much as they knew not euen the things that they ought too haue iudged by their naturall reason therin we see that therâ— lyeth a greate vengeance of God vppon such as haue corrupted the trew religion and made minglemangles in the woord of God after their owne fancyes And therwithall wee haue too thank our God so much the more for that he hath drawen vs out of such dungeons And seeing there was so horrible confuzion in such as are reported themselues to be the Lampes and pillers of the Church were taken so to bee sith wee see that God did dull them so vtterly wee ought not too be afrayd too separate our selues from their company and siâ—agogue And seeing he hath graunted vs the grace too bee no more mingled with them let vs keepe on our course and walk foorth soberly For there wee haue a warning too hold our selues in awe that wee being Gods
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
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
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
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
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—