ought to thinke thereof though it bee rigorous 1074. b all 1075. a 10.20 Of Gods endles vengeance vpon such as despise his Iustice. 976. a 10.20.30 What these words of executing Gods Iustice and iudgement doe giue vs to vnderstande 1224. a 40.50.60 c. Gods maiestie his Iustice are things inseparable 1169. a 10 Iustice ciuill What forecasts are the ouerthrowe of all right Iustice. 332. a all The dissolutenes of men in the execution of Iustice noted 330. b 10.20 How they that do Iustice sanctifie their hands in so doing c. 306. a 50.60 There was a soueraigne court of Iustice in Iewrie 621. b 40 The chiefe causes of all the impeachments of Iustice. 623. a b How men should beare an euen hande in executing of Iustice. 627. a 10. c. That it is our partes to loue the state of Iustice. 620. b 30.40 Doctrine for such to marke practise as sit in y e seat of Iustice. 862. b all c. 863. all 216. a all 624. b 60.704 b all 730. b 10.20.328 b 40 The charge and dutie of such as be ministers of Iustice. 737. b 10.20.209 b 50.60 The negligence and coldnes of magistrates and officers of Iustice rebuked by a heathenish prouerbe 407. a 20.30 Of the presence of Gods maiestie in the order of Iustice. 704. a 50.60 b 10 Of Iustice and iudgement and wherein they do both consist 235. a 30. b 10 A rule that concerneth all such as haue the sworde of Iustice in their handes 692. b 50.60.693 a 10.330 b 60.331 a 10 How we abuse the sacred order of Iustice 711. a 40 They that are set in roome of Iustice haue a verie harde account to make why 2. b The seate of Iustice is consecrated vnto God why 16. a 30 He that sitteth in the seate of Iustice sitteth in the roome of God 20. a 60 The office of Iustice is an honorable seruice 18. b 10 How the court of Iustice is made a market to sell other mens right c. 231. a 50 The offices of Iustice sold by princes by what reason 16. a 50.60 Iusticers A lesson for Iusticers to learne laide downe in writing 18. b 10 An exhortation to bee well marked of Iusticers wheÌ„ any matter of offence is brought before them 547. a 50.60 b all 548. a 10. Looke Iudge and Iudges Iustifie Howe abhominable hee is before God that doeth Iustifie a guiltie person 329. a 50 A forme of consideration that we ought to haue of our selues and our estate whereby we are taught in no case to seeke to Iustifie our selues before God 380. b 10.20.30 How men Iustifie themselues in their disobedience 33. b 30.40.50 That men must not Iustifie themselues as blameles though they seeme not to haue offended 1178. all 380. a 10 How the law could Iustifie vs before God 301. a 30.40 Manifest proofes that workes doe not Iustifie 302. a all A question whether faith doeth Iustifie as Paul auoucheth 301. a 10.20 Iustified The life of Papistes laide out whiles they vrge this doctrine that men are Iustified by workes 380. a 40.50.60 That it stoode the Iewes in hand to be Iustified by mercie and grace notwithstanding they had kept the law why 302. a 10 Of being Iustified by faith what the same meaneth 1011. a 40.50.857 b 30.40 The cause why we are Iustified by faith 858. a 10 Whether we be Iustified by almesdeeds as Moses seemeth to teache 857. b 30.40.50 60 How to be Iustified before God is ment 763. b 10. Looke Righteous Iustification Against Iustification by workes a doctrine maintained by the Papistes their reasons refuted 938. b all Iustification by faith onely confirmed 858. a 10. b 10 K. Keepe Of the worde Keepe and why it is said that men should keepe Gods lawes statutes c. 455. b 30.40.50.60 456. a 10.488 a 40.50 What we haue to note when it is saide that God doeth Keepe vs as the apple of his eye 1121. a all We are charged to Keepe Gods worde 1174. b all and vntill when we cannot keepe it 1175. a 10. so forward How harde a matter it is for men to keepe the lawe Read this place aduisedly 260. a 10.20.30.40.50.60 Keepers Of the Keepers of the lawe the gospell and who they be 1079. all 1080. all Keeping Two kindes of Keeping the law of God required of the Leuites 1204. a 60 b 10 Kid. The true meaning of these words Wee must not seeth a Kid in his dams milke 560. a 50.60.562 a 20.30 Kill Howe men dispense with themselues touching the commandement Thou shalt not Kill 223.10 From what things this worde To Kill teacheth vs to absteine 224. a 50.60 The cause why God sayeth expressely Thou shalt not Kill 222. a 30.40.50 60. Looke Hate Murther Kindhearted The meanes and wayes to bee Kind-hearted charitable 581. a 20.30 Looke Mercifull Pitifull Kindnes How we despise God nature and all Kindnes 281. b 20.30 Diuerse proofes of Gods Kindnes and what wee are taught to doe thereby 280. b 20.30.290 a 10.338 a 10.20 The heathen forgâ—t naturall Kindnes in burning their children to their idols 523. a 60. b 10. c. There is nothing wherein men resemble God more than gentlenes louing Kindnes 327 a 30 Of the mutuall duties and intercourse of Kindnes and loue that ought to be among men generally 95. a 30.40.50 Notable doctrine of shewing Kindnes one to another 69. b 10.20.30.40 c. 70. a 10. Looke Gentlenes Goodnes Loue. King It is not meant that Moses was a King in Israel as some gather by the text in whose time there was no King in Israel 1192. a 20 With what affection the Iewes were led when they chose them a King 981. a 50 How God is saied to bee a King among the vpright dealers 1192. all Why God woulde that the King of his people the Iewes should haue a copie of the booke of the law 649. a 20 30. c. 650. a 30.40 What doctrines wee haue to gather by the Iewes requiring of a King 645. 646. all Why God speaketh generally of the whole linage of Abraham seeing by the prophesie of Iacob the King was to be chosen of the tribe of Iuda 647. a 30.40 What the Iewes were willed to obserue if they were disposed to choose them a King 644. a 40. c. where note singular good points of learning Two reasons for vs to marke why God forbiddeth his people to haue any stranger to be their King 647. b 40 Kings How the Kings that succeeded Dauid were cruelly handled 981. a 50.60 982. a 10 That Kings must not exalt themselues aboue their brethren how that is meant 655. a 10. c. Why it was forbidden the Kings of Israel to take many wiues 652. b 30. c. 653. all Howe Kings must exercise themselues in the booke of Gods lawe 651. a 10 A lesson for Kings to learne if
they terme it but that is for the time comming I meane not that diffinitiue sentence shoulde bee giuen according to that which hath bene knowen by a man aforetimes but howe shoulde men deale to come to the trueth of things done Let them consider what manner a one the man hath bin I see that one is a despiser of GOD I see a lewde vnthrifte that hath neither faith nor honestie in him I see a drunkarde that is full of furie and passeth no more to murder a man than to cutte the throate of a Capon or a Henne I see this also I see he is a quareller and is euer working of some mischiefe or other yea I see and can point one with my finger that seeketh to bring all goodnesse to decay and to put al things out of order I see al this now I pray you is not this a good inducement to leade mee to the trueth of the matter by comparing the faulte that hee shall haue committed with his former life As for example a man is founde at some murder or apprehended for some other misdeede that he is charged with and bicause there is not sufficient witnesse he will denie that hee knowes any thing of it notwithstanding by the markes that God sheweth mee of him I see his whole lyfe is as an euidence against him If I were to take information of the whole matter and had a doosen witnesses that coulde say vnto mee this is the murtherer I coulde not more clearly perceiue the murther than by beholding that the partie is a rank naughtipacke a despiser of God such a one as hath neither faith nor honestie a cutthrote and robber of a spitefull stomacke and ful of poison so as he is vtterly out of all square I pray you is it meete I should be blinded still when I see such proofes Now then let vs marke well that whereas Moses speakes here of the time past it is to shew vs that God wil helpe vs to the knowledge of matters and of the truth of them so wee on our side shut not the gate nor quenche not the light when it is offered vs. Loe what wee haue to beare in minde And on the other part let vs marke also that if wee haue knowen a man to be of a good conscience and seene none other signes in him but of the feare of GOD of honestie and of vpright dealing wee must not lightly take vppon vs to charge him with any cryme For to what purpose shoulde it serue such as haue lyued as becommeth them to haue giuen good example all their lyfe long if euerie ill reporâ— shoulde bee admitted against them at the first dashe so as they should be condemned without further inquirie So then let vs marke that God meant here to restraine vs from iudging vnaduisedly and from thinking amisse on such as haue liued aright Nowe for the suÌ„me and conclusion of all here is the promise that Moses maketh that is to wit That the people shall prosper in the lande that is giuen them to inherite and that God will blesse them for euer and them also that come of their children And this doctrine is verie ryfe namely that if wee serue GOD he will blesse vs as though our seruice were recompensed But yet wee must not imagine hereupon as the Papistes doe that wee deserue any thing at all at Gods hand that he yeeldeth vs like for like as though he were bouÌ„d thereunto or as though there were some hire or wages due to vs we must not enter into such dotages but we must coÌ„sider y t the cause why God promiseth reward to such as serue him is to harten theÌ„ by doing theÌ„ to vnderstand y t it is not lost labor to serue God By y t means then God intendeth to incourage vs to serue him and to do wel and not to make vs proude or to put vs in beliefe that wee deserue aught Then let vs marke that wheras God promiseth vs reward it is for that hee had earst giuen vs the grace to serue him Whereof commeth it that wee liue as becommeth vs Commeth it of our owne freewill Commeth it of our owne selfmoouing No but of Gods gouerning of vs by his holy spirit Now then although it were a recompence yet ought not the same to bee attributed vnto vs 1. Cor. 15.10 but rather to y e grace that God hath put into vs which grace he crowneth But there is yet one point more which is that although God blesse vs and make vs to prosper yet haue not wee serued him as we ought to do for all that but he should alwayes rather finde somewhat wherefore to punish vs if he listed to vse rigour towardes vs. Therefore let vs not thinke that euer we haue so discharged our duetie as that God should in any thing be bound towards vs. But forasmuch as he beareth with vs and imputeth not our sinnes and offences to vs but winketh at them taketh all in good worth as at his childrens handes therefore doeth he vouchsafe to reward our workes And so wee see that all such as attribute any deserte to themselues are surely besotâ—ed with fond selfweening must be fain to mislike of themselues not to make any account of their owne wretchednesse And soothly if we wist what our workes are wee should alwayes haue cause to sigh and to craue pardon at Gods hand and that will make our workes to be accepted at his hand notwithstanding they bee vnperfect And why Bicause he beareth with vs as with his children And so he yeeldeth vs not that which he oweth vs nor that which we haue deserued but that which it pleaseth him to giue vs of his meere liberalitie Neuerthelesse he giueth such recompence to our workes to the intent wee should be the willinger to serue him and vnderstand that our seruing of him shall not bee in vaine but that we must imploy our selues for him as for our maister and prince and giue our selues wholly to his seruice though it bee not with such perfection as were requisite Nowe let vs kneele downe in the presence of our good GOD with acknowledgement of our faults praying him to make vs feele them more and more that being humbled we may bee drawen to true repentance and therewithall knowe to what ende wee are chosen to bee his people namely to the ende wee should worship him as our King and obey his lawes not onely in outward deedes but also with true and heartie affection and liue in such wise vnder him as we may moreouer bee linked to our neighbours with brotherly loue and by that meanes bee assured more and more that his adopting of vs to bee his children is not in vaine That it may please him to graunt this grace not onely to vs but also to all people and nations of the earth c. On Fryday the vij of Iune 1555. The xxx Sermon which is the twelfth vpon the fourth Chapter and the
aboue all nations and there shall not bee either male or female barren among you or among thy Cattell 15 The Lord will take from thee all diseases and all the euill plagues of Egypt which thou hast knowen Hee will not lay them vpon thee but vpon all those that hate thee WE see here againe the thing that hath bin treated of alredy heretofore namely that God indeuoreth to drawe vs to him by gentlenesse It were enough for him to shew vs his will howbeit forasmuch as our nature draweth the cleane cōtrary way he setteth his promises afore vs to win vs withall to prouoke vs to serue him the better Therefore whensoeuer God promiseth to blesse vs to mak vs to prosper so we serue him thereby we be put in minde of y e singular goodnesse loue which he beareth towardes vs. For is he bound to doe it Nay ought not euery of vs to streine our selues yea euē aboue our power to serue him Are we not bounde thereto by nature Yes and therefore let vs marke well that whereas God voutsafeth to tel vs that if we serue him he will be fauorable and mercifull vnto vs his so dooing proceedeth of his own meere freegoodnesse And if that moue vs not the worlde may see what our vnthankfulnesse is But yet by the way let vs marke well y t his promises should stand vs in no stead if our Lord supplyed not our defaults I mean euen whē we be best minded to serue him for else should we come farre short of y e perfection y t is required of vs. All his promises then should nothing boote vs if he did not beare with vs and so is he faine to vse dubble grace towardes vs. Howbeit to y e intent y t things may be the better vnderstoode let vs see first of all how it may agree y t God should blesse vs of his owne free goodnesse make vs to prosper yet notwithstanding match it with this condition y t we serue honor him For at the first sight there seemeth to be some disagreement in it If God loue vs without respect of our deseruinges there ought to be no iffes nor conditions in the matter But he putteth them to it as we see in this text yea all the whole scripture is full of the same doctrine 〈◊〉 19.29 Rom. 2.6 Apo. 14. namely that God recompenceth euery man as they shall haue serued him How can it thē be that God should both haue respect of our life also loue vs of his owne free mercy Let vs marke well the wordes that Moses vseth here For he sayth that God will performe his couenant and mercy according as he hath promised if he be honored and serued In saying that God will performe his couenant and mercie he sheweth v◠well that we must not begin at our owne seruice as though we would bring any thing vnto God to moue him to loue vs For whereupon is his couenant grounded Euen vppon his mercie Now thē let vs see what his mercie is whereto it ought to be referred First of all it is his chosing of vs. Although wee be vttterly froward deserue to be shaken off at his hand yet doth he take vs into his fauor Thus is it already a great and inestimable mercie that although God find vs lost and damned creatures yet he vouchsafeth to take vs for his people aduauncing vs to such dignitie as to be of his houshold and Church Now when he hath so begun he must be faine to hold out still that is to say he must be faine to like well of vs continually by reason of the same free fauor which he beareth vs and all for our Lorde Iesus Christes sake So then God maintaineth his mercy towards vs bycause he pitieth our wretchednesse and miserie And although we be not worthie to be receiued yet doeth he accept vs. And wherefore Because he loueth vs in the person of his only son Eph. 1.6 But there is yet more that is to wit y t he vseth mercy towards vs in bearing with our imperfections and by that meanes accepteth our seruice so that although it be faultie and haue always some blemish in it yet notwithstanding he admitteth it of his owne goodnesse Now we see what the couenant importeth which Moses speaketh of here namely that first and foremost God receiueth vs to mercye euen without finding any thing but vtter cursednesse in vs. And secondly that he continueth his fauour towards vs for loue of his only son notwithstanding y t he might find iust cause in vs to shake vs off and to hate vs. And thirdly that he accepteth our workes taketh them for good so as although they be as ye would say but halfe done and haue alwayes some faulte mingled with them yet notwithstanding he ceaseth not to admit them as if they were righteous and sound and all by vertue of the said couenaunt as I saide afore Now then we see it is no incōuenience y t God should blesse vs and make vs to prosper when wee haue serued him and yet notwithstanding that his louing of vs should bee not for any woorthinesse or desertes of ours but for his owne free goodnesse sake without any other reason that wee can alledge than that he hath chosen vs and made vs partakers of the righteousnesse that is in our Lord Iesus Christ that thereby all our filthinesse may be couered and hidden But as soone as the ignoraunt sort doe heare of the woord Condition they beare themselues in hand that God maketh some payment that when he sheweth vs any fauour he doth it in recompence of our desertes And by that meanes the wretched Papists doe blind themselues with vain presumption quite ouerthrow thēselues by perking vp after that fashion against God therefore they must at length be cast downe in their ouerloftines For whereunto do they leane Beholde say they God telleth vs that he will blesse vs if we serue him therefore it followeth that all the promises which he maketh are conditionall Yea but they haue ill studied the holy scripture when they cannot discerne betweene the promises as they be set downe in the Lawe and the thinges that God addeth to thē to supply our default For if wee take the promises so rawely that is to wit that God will blesse none but them that serue him wee shall all of vs bee shut out from hope For which of vs serueth God with all his heart and with all his soule as God hath expressely commaunded vs Nay contrariwise we drag backward and by nature wee be deadly enemies vnto him because all y e thoughts and affections that are in vs doe fight against his will Rom. 8.7 Then are wee so farre of from being able to serue him as wee should doe that wee make war against him and cease not to prouoke his wrath against vs. Nay verily euen when God hath reformed vs by his
of For hee had spoken of Afflictions and hee had spoken likewise of Gods benefites and of his leading of the people al the time y t they were in the wildernesse Now therefore to all those matters he applieth this finall sentence saying know thou that thy God hath nurtured thee after a gentle and louing fashion so as thou needest not to wander farre or to make long vagaries to know whether thy God hath beene with thee or no he hath applyed himselfe to thee as familiarly as may bee Is not the instruction that hee hath giuen thee so familiar as no man can shew himselfe more familiar That therefore is the meaning of Moses And whereas he saieth Know thou in thy heart It is to the end that men should bee the diligenter in applying y e things to their instructioÌ„ which God teacheth them For it is pitie to see howe dull wee bee of our selues Although God vtter himselfe familiarly vnto vs yet doe not we see him a whit And what is the cause thereof A man that is dulsighted and hath sore eyes discerneth not things well though they be layd afore him Nowe wee bee not onely dimsighted but also starke blinde in Gods workes True it is that he must bee faine to inlighten vs but yet must wee also doe our indeuour and apply our mindes to iudge well of his workes when it pleaseth him to shewe them to vs. And so it is not a needelesse speech of Moses to say know thou in thy heart As if he should say euerie man must enter into himselfe and indeuour earnestly to know the grace and goodnesse of God We must not slumber in that case but euery of vs must do his diligence to the vttermost To bee short these sayinges Let men inforce themselues and let men streine themselues are well woorth the noting For when God teacheth vs by and by euery of vs must enter into his owne heart And now againe whereas hee sayth that God taught or trained his people as a man doth his Children It is to cut off aloccasion of starting holes that men might not pretend any ignoraunce For in as much as thinges are declared here according to our rudenesse wee cannot excuse our selues by saying that our wit is too dul and that we be vnable to mount so high for this doctrine is giuen vs familiarly ynough To the end therefore that no man might take occasion of excuse Moses sayth at a woord what hath not thy God taught thee after a commoÌ„ fashion and as men doe When a father intendeth to teach his child will he do more than thy God hath doone to thee Nowe sith it is so these thinges were not spoken for that time onely but our Lorde woorketh after the same maner yet still at this day so as wee may perceiue the thinges that Moses telleth them heere Rom. 〈…〉 In deede Gods woorkers are likened to a bottomlesse pit and it is not lawfull for vs to bee so inquisitiue of his doings as to seeke to know all the reasons of them for we be not able to conceiue them and therefore as we haue seene in Iob Iob. 16â—â— we must be contented to see the outleetes of his woorkes And this similitude importeth much where it is saide that wee see but the outleets that is to say the outermost partes of Gods woorkes As for to attaine to the middes of them or to search al that which lyeth hidden within that is vtterly vnpossible And let vs beware of rushing so farre for God would surely punish our rashnesse But yet must wee looke vppon the outleets and listes or bondes of Gods woorkes and take such taste of them as wee may learne so much of them as may bee for our welfare and saluation If wee doe so wee shall perceiue that God applyeth himselfe to our rudenesse and that hee dealeth with vs after the maner of men that teach little children instructing vs in such wise as wee cannot say to him yea but I am not as an Angell of heauen to comprehend Gods doings For as I said God vouchsafeth to stoope to vs to the intent wee should vnderstand his workes he becommeth familiar with vs. Of whom is it long then y t we profit not by the instructions that he giueth vs For wee cannot say but y t he manifesteth himselfe to vs so many ways y t there is no more excuse for vs if we knowe him not Verily euen by the order of nature wee may knowe him generally as by the seasons of the yeere by the growing of fruites vpon the earth and by the shining of the Sunne the Moone and y e starres Euen by these thinges may we see that our Lord hath applied himselfe wholly vnto vs and to the feeblenesse of our vnderstanding and that he hath as it were transfigured himselfe by taking vppon him the person of a man to the end that we might know him Again when he scourgeth vs doe wee not see that hee handleth vs as a father handleth his owne children If he see a man wax ouerlustie and malapert after hee hath borne a while with him he taketh the rod in his hand For on the one side he warneth vs by his word And afterward if he smite vs with his hand doth hee not vse the greater kindnesse towardes vs to the intent wee shoulde receiue his corrections to our benefite Againe when he sendeth vs of his benefites it is all one as if a father being desirous to winne his childe by gentlenesse shoulde say vnto him My Sonne what wilt thou doe Who shall maintaine thee when thou art gone away from mee Here thou hast alwayes whereon to liue thou seest howe I take paines for thee get thee to a straunger and see if hee will deale better with thee Nowe then like as a father will speake after that manner to his childe so doeth our Lorde shewe him selfe vnto vs and hee matcheth his worde with his deeds that is to say whereas he sendeth vs prosperitie and quietnesse he telleth vs also that it is to allure vs to him that his gentlenes might winne vs to him and make vs to returne familiarly vnto him and to depart from our sinnes Sith it is so let vs learne that there will be no excuse for us if we take not instruction by al the order which God keepeth to teach vs withall in this worlde For why Hee behaueth himselfe like a mortal man towards vs and worketh not after the manner of his owne incomprehensible maiestie because it woulde confounde vs. Wee be too weake to mount so high and therefore hee stoopeth vnto vs. Seeing then that hee dealeth so friendly on his behalfe Let not vs be so slouthfull as not to enter into our owne harts and to consider thinges accordingly and to inforce our selues to beare Gods benefites well in minde so as we take instruction by them as wee ought to do Thus ye see what we haue to mark vpon that place Nowe Moses sheweth
for that they had purchased it by their owne policie or for that they had gotten it by any other way or mean of their own but for y t God had called them to it as we haue seene heretofore And so much the lesse excuse had they wheÌ„ they turned away from him and lifted vp their hornes against him For it is an inestimable benefite for vs to haue God to our father Because that therein we be made fellowes with the Angels who are lykewise called the childreÌ„ of God in respect that they be members of our Lord Iesus Christ. Seeing that God hath called vs to the fellowship of the Angels to be their brethren companions what a leawdnesse were it to make ourselues vnderlinges to the diuels to submit ourselues vnto their bondes and tyranny What a dealing were it that I being made a companioÌ„ to the Angels of heauen should take the diuel for my Lord king What a choyce were that Were I not worse than mad So then let vs mark well that when as Moses dooth here call God the father of the Israelites it is to inhaunce their vnthankfulnesse the more and to shewe their leawdnesse the playnlyer As if he should say Consider your former state For God had aduauÌ„ced you wonderfully high and you haue wilfully cast your selues downe to the bottom of hell After which maner he vpbraideth the king of Babilon that he had bin as the morning starre 〈…〉 12. and now behold saith he thou art in the bottom of hell 〈◊〉 2.6 True it is also that God calleth kinges his children lykewise all Princes and Magistrats But if we compare them with the childreÌ„ of the Church and with the flocke of our Lorde Iesus Christ surely Gods calling of vs to the knowing of him and his marking of vs out to aly himselfe vnto vs dooth farre surmount all the kingdomes and Empyres of the world And therefore it is certaine that when men turne away from their aliance with God it is all one as if they forsooke heauen to goe to the bottome of hell For as I haue sayd afore they cannot away with the company of the Angels but will needes goe to submit themselues in bondage to the diuels And according hereunto Moses addeth that God had possessed that people as he termeth them his heritage Whereby he doth vs to vnderstand as he will declare afterward that God meant to haue held that people as his owne houshold suffering the rest of the world to wander away to become straungers vnto him whereas his wil was to haue the people of Israell as people familiar and well acquainted with himselfe According whereunto he addeth It is he that hath created thee it is he that hath shaped thee And this creation is not the same that belongeth to all men and to all the childreÌ„ of Adam but it is the same that is spoken of in the hundreth Psalme It is he that made vs Psal. 100.3 and not we our selues And it is a very common speech in the holy scripture to say that God hath created and fashioned his Church This is a people whom I my selfe haue created Esa. 43.7 and they shall set forth my prayse saith he in the three and fourtith of Esay But it were needelesse to alledge many places for all the scripture is full of them And it is a notable point of doctrine that God declareth vs to bee newe creatures Eph. 2.10 at such time as he chooseth vs to himselfe True it is that wee be greatly bound vnto him for vouchsafing to set vs in this world For although he had made vs but brute beastes yet were it a great thing that we might bee counted the worke of his handes But it was not his will that wee shoulde bee Asses or Horses it was his will that wee shoulde bee reasonable creatures This is so high a preheminence that wee cannot commende it sufficiently Yet is that nothing in comparison of his calling of vs to the faith Insomuch that when hee telleth vs that hee will take vs to bee of his Church hee dooth after a sorte forget his former creating and sayth that he giueth vs a farre other thing than to haue bin mortal men which is nothing in comparison to bee of his Church And this serueth to humble vs to the intent we should not thinke our selues to bee come to the faith by our owne power but acknowledge the same to be the gift of God least we shold vsurpe the title of the creator by imagining our selues to haue gotten faith by our owne abilitie as the Papistes doe who say that although they cannot doe any thing but through the grace of God yet doe they prepare and dispose themselues thereto aforehand Againe they haue a kinde of concurrence or running together wherethrough they be as companions with GOD so as they worke together with his grace or else doe so aunswere thereunto that Gods grace dooth nothing but by halues Loe at what poynt the Papistes are and by that reason they should be halfe their owne creators For I haue declared already and the very truth is so that it is a farre greater thing for vs to be counted of the Church than of the common kinde of men for it is a farre nobler creation to bee the children of God than to be the children of Adam Yet notwithstanding the Papistes doe chalenge the one halfe thereofto themselues saying that they dispose themselues to it by their owne free-will and that they deserue grace at Gods hand and also that they worke together therewithall By which reason the one 〈…〉 of this creaâ—ion which is the excellentest shall belong to men And what a treacherie wore that Therefore when wee heare that it is God that made vs and not wee our selues Psal. 100.3 let vs not make account of our selues nor be puffed vp with the winde of presumption which serueth to no purpose but to make vs to swell Let vs vnderstand then that we haue nothing of our owne but that all is Gods in that it hath pleased him to call vs to his word it is not we A man might thinke it straunge why it should be sayd it is not wee that haue created our selues for there is none of vs al but he knoweth it and confesseth it Bâ—â— if we haue an eye to the fond and diuelish ouerweening wherewith men are besorted we shall see that this kinde of speach is not superfluous but that the holy ghost meant to exclude all such foolish imaginations to the intent that men should not reserue aught to themselues but yeeld fully vnto God that which is belonging vnto him And that is the cause also why S. Paul saith in the second Chapter to the Ephesians Eph. â— 10 We be his workemanship for he hath created vs to good workes namely which he hath prepared for vs before wee were borne If men think themselues to be y e founders of their owne good