auaylable not onely in hydâ—â—◠〈…〉 which wee haue committed alreadie and in burying them out of remâ—â—â—â—aunce but also in clenzing vs dayly by hys holy spirite and in holding vs vp continually till we bee come to the perfection wherevntoo he calleth vs and be deliuered from the prison of sinne wherewith wee bee yet inclozed That it may please him to graunt this grace not onely to vs but also too all people c. The. 40. Sermon which is the thirde vpon the sixth Chapter 6 Let him that is taught in the vvorde make him that teacheth him partaker of all good things 7 Deceyue not your selues God cannot be mocked For looke vvhat a man sovveth that shall he also reape 8 For hee that sovveth in the fleshe shall also of the fleshe reape corruption But hee that sovveth in the spirite shall of the spirite reape euerlasting lyfe WEe see well ynough that wheresoeuer S. Paule was knowne he could not be suspected to be a man much giuen too his owne profite For although it were lawfull for him to haue his finding bicause hee bare abrode Gods worde yet notwithstanding as we see he forbare that libertie to the end to preuent al occasions of stuÌ„bling And he protesteth that he was fain to labor day night with his hands to earne his liuing But yet was he so much the better able without suspition to call vpon the negligent sort to do their dutie as we see in this text He commaundeth men to find their teachers not to suffer them to want any thing Nowe if Saint Paule as I sayde had bin a couetous man in scraping too himselfe other mens goods or if hee had bin desirous too set out himselfe in pompe and superfluitie hee shoulde haue had his 〈…〉 haue bin tolde him that he spake for himselfe and that it had bin no giuing of himselfe to the seruice of God But forasmuch as he had shewed sufficiently by experience that forgetting himselfe and hauing no regarde of his owne persone he sought nothing else but to aduaunce the kingdome of our Lorde Iesus Christ and to edifie his Church therefore he might rebuke the vnthankefulnesse of such as behaued themselues amisse towards their sheepherdes in abridging them of sustenance for their bodies whereas by their meanes they had food and sustenance for their soules Now it is a verie vnkinde dealing wheÌ„ a man considereth not that he which bringeth him the doctrine of saluation is as a fosterfather sent vnto him of God and at least wise findeth not in his heart to giue him bodily food Therfore when men are so retchlesse in that behalfe they bewray a contempt of Gods worde For nature ought to teach vs that when we be in any mans dette wee shoulde streyne our selues to the vttermost to requite him the like and if we be not able to do it then at leastwise to shewe that it is not for want of good will But in this cace lyke cannot bee requyted for lyke For Gods worde findeth not any thing in the worlde that may be layde in balance agaynst it Yet notwithstanding such as are taught ought at leastwise not to spare theyr temporall goodes for the finding of those at whose hande they receyue the inestimable treasure of the Gospell And verely we see howe it hath alwayes bin the pollicie of Satan too spoyle Gods Church of good Sheepherdes and ministers by after a sort staruing of them Satans vpholders shall alwayes haue ynough to cramme themselues withall according as wee see howe that in the Papacie these ydle bellyes which do nothing else but barke oute theyr Masses and Mattins are crammed too the full Though all the worlde shoulde hunger and thirst for it those kinde of people shall neuer feele penurie yea and they shall haue good store of prouision though all the worlde starue in the meane while But cleane contrarywise when such as serue God shall haue shewed the singular zeale and care which they haue for the health of mens soules men let them alone and thinke them greatly bound vnto them that they giue theÌ„ the heering VVell say they we haue heard him 〈…〉 him well he hath done his dutie And how many are there nowadayes that 〈◊〉 contribution when they come too heere a Sermon They could find in their hearts that God shoulde neuer be spoken of bicause it is a melancholike matter too them VVhereby wee see that the Diuell hath by that meanes gyuen a pushe too ridde away all teaching and too bring to passe that there might bee none but Idolles nor any man care howe hee behaued himselfe Then was it not without cause that Saint Paule was desirous to remedie such inconuenience saying that hee which teacheth ought at leastwyse to bee nurrished and mainteyned and that hee which receyueth the doctrine of saluation is bounde at leastwise to giue of his goodes and substance to him that hath ministred spirituall foode vntoo him And Saint Paule speaketh here expresly of Gods woorde For whereas humane sciences haue alwayes bin so highly esteemed that such as haue professed them haue bin mainteyned the woorde of God whiche surmounteth all other things is as it were cast downe Therefore Saint Paule blameth mennes naughtinesse saying See what a worthie thing it is to haue Gods worde brought vnto you See what fruite redoundeth vnto you by it For we be all miserable and cursed sauing that God calleth vs to him by meanes of his worde for that is the power which he spreadeth ouer vs to gather vs intoo his kingdome Sith it is so then howe can you bee nigardly of the transitorie goodes of thys worlde that such as trauell for your welfare and edifying shoulde not at leastwise bee so mainteyned as they might giue themselues wholly vntoo that and not bee drawne awaye by cares that might stoppe them and hinder them of doing their duties The woorde that Saint Paule vseth heere is Cathechise whiche signifyeth too teach traine or instruct and therof commeth our word Cathechisme which signifieth a Teaching Trainment or Instruction Then he that cathechyzeth sayth hee that is to say he that is a faythfull Teacher to edifie the people in Gods worde let him be mainteyned by such as are Cathechyzed that is too say by such as are taught or as are brought as scholers vnto God Now we see Saint Paules meening and therevppon we haue to gather first of all that we must not take any nowadayes for Ministers and Herdmen of Gods Church but such as bring his woorde Marke that for one 〈…〉 for our behoofe so to do For the Papistes boast that they haue the Church on theyr syde But it is certaine that it cannot be verified of Gods children that they shoulde bee a flocke without a guide Then what are the markes of the Churche That there bee a flocke gathered togither and that therewithall there bee a sheepeheard too leade the sheepe too our Lorde Iesus Christ And in good soothe the Papists alledge also that they haue
corrupt and peruert all doctrine with full mouth and cast out blasphemies agayst God Yee shall see then now adayes that all Tables all houses and all streetes are full of mockers of God And whereof commeth that It is true that there are many Hypocrites and selfe soothers Howbeeit the Diuell hath so possessed some 〈…〉 spit openly 〈…〉 that is too say they defie God without any remorse of conscience and thereby it appeereth that they bee giuen vp too a reprobate minde and spirit of madnesse And whence proceedeth such malapertnesse of aduauncing mennes selues so against God As I told you before it coÌ„meth of the sayd hypocrisie when wee thinke to disguise things in such wyse by our suttle slightes and fayre replies that there is no more difference betwixt white and blacke So much the more therfore dooth it behoue vs too beare well in minde this warning of S. Paules Now herevpon he proceedeth with the matter that he had touched in somuch that he extendeth it yet further in saying that looke as wee sowe so shall we reape He that soweth in the spirite shall of the spirit reape euerlasting lyfe and be that soweth in the flesh shall reape corruption To be short heere S. Paule likeneth all the studie care and paynes that we take vntoo seede which husbandmen sowe For wherfore do men buzie themselues about this or that or wherefore doo they trauell and take paynes but for some end which they haue purpozed to themselues â–ª I say euen bycause they hope for fruyte to their commoditie that is the very cause why they be not weerie of their labour As for example he that intendeth too get muche will suffer hunger and thirst cold and heate and nothing will appall him And why For his couetousnesse carieth him on still so as he forgetteth all things else and tormenteth himselfe more than if he were in his enemies handes nay his enemies woulde not torment him so much So then when a man taketh great paynes too gather goodes it is lyke the sowyng of a husbandman and he hopeth that haruest will come and that he shall gather it vp againe in the ende He that woulde aduaunce himselfe too the worldward dares not sleepe half his fill and what seeketh he by his watching To come to some honour or worship and to winne credite VVell then Ambition is the haruest of them that couet worldly honour Their desire is to gather And what â–ª The thing that their owne nature liketh and â—ongeth for Euen so is it in all other things Like as an vnthrift will labour too satisfie his appetite and he will not sticke the rather to do some lewd pranke as too play the bawde or some other lyke thing And to what ende To the end he may eate his fill and fare delicately or else play the drunkard And othersome fall too robbeâ—â— and murther that in fine they become arrant Theeues Lo wherevnto mennes lustes bring them For they purpose with themselues to make a haruest that is to say to haue the thing that they lust for â–ª though it be to their ruyne and confuzion But howsoeuer the world go if ye consider why men giue themselues to one thing or other ye shall find that they alwayes hope for a haruest So then the things which they do are the seedes of the labour whiche they hope to gather frute of Heere S. Paule sayeth that after as we sowe so shall we reape And afterward he openeth himselfe in saying that the one sort soweth too the spirite and the other sort too the fleshe Now to sowe to the spirit is too withdrawe a mannes selfe from the worlde and from this transitorie lyfe and to know that we be created not too tarie heere beneath but too passe foorth on till wee bee come too our inheritance and that our life is not to bee heere but for a little whyle and to walke away as hath bin sayd in the Psalme that hath bin song and shall be song againe so as our beyng heere is not too abide heere for euer nor as though wee had an euerlasting dwellingplace but God giueth vs as it were a shorte walke and causeth vs too make but a turne or twayne and streytwayes after sayeth vntoo vs Come away Sirs and returne yee intoo dust as Moyses also speaketh in his song Seing it is so if wee bethinke our selues well to renounce all our owne lustes then shall we sowe too the spirite that is too say wee shall see that it behoueth vs too apply all our studie too the heauenly lyfe wherevntoo we be called Yee see then howe the one sorte of whom the number is very small and scant doo sowe too the spirit bycause they starte not out intoo worldly cares too bee tied too them but consider that God calleth them higher and therfore prepare and indeuer themselues to come thither The other sorte doo sowe to the flesh that is to say they bee so wholly possessed with a beastly affection that too their seeming there is nothing too bee compared too this lyfe And truly if yee marke at what marke men shoote yee shall finde that the world holdeth them backe well neere all Yee shall scarce finde one among a thousand that goes any further too consider that this world is but a shadow that vanisheth away and too bend themselues earnestly and rightly too the heauenly lyfe Therfore all men welneere doo sowe to the fleshe True 〈◊〉 that their respectes 〈◊〉 what differ For one is a whorehunter another a drunkarde the thirde a niggardly pinchpennie and another a spendall Then if yee looke vppon the humours of the menne they bee diuerse and as it were repugnant so as the one hateth the other And wherefore Bycause sayeth he he is not of my nature he and I cannot agree But howsoeuer the worlde go if a man sifte them he shall finde that all of them sowe too the fleshe Therefore there are many sortes of of sowyng but yet notwithstanding all of them sticke faste heere beneath so as they cannot consider wherevntoo God calleth them and wherevntoo they ought to apply themselues For some would bee riche some would haue honour and credite some would lyue at their ease and take their pleasure some woulde haue this and some that but in the meane whyle all of them poare vppon this transitorie lyfe and cannot lift themselues vp Nowe Sainct Paule sayeth it is good reason that wee should reape according too our sowyng They then which do so giue themselues to the worlde and sowe too the fleshe shall sayeth he reape corruption that is to say in the end they shal perceyue that al the things which they esteemed so highly were but smoke True it is that this woord Corruption might be taken for euerlasting death but that is not Sainct Paules meenyng For he intendeth to say that men are destitute of wit and discretion when they wil needes intangle theÌ„selues in their blockish and grosse cares For why
if a man aske them go too what is the world They will say it is a shadowe that slippeth away And what is our life It is nothing And what are the goodes of this worlde They be but a dreame All of them will say thus much and yet neuerthelesse they bee so rauished as a man cannot tell how to plucke them from it and the Diuell holdeth them as it were bewitched so that God crieth out at their eares wretched men where are you and yet they go on still too plundge themselues deeper in the quamyre And although they knowe well ynough that all their lustes are nothing that this life slippeth swiftly froÌ„ them yet will they needes bee wedded to it still Although then that God doo crie too these vnaduized folke to bring them intoo the right way yet are they so dulled that they cannot obey â—â—â—er the Counsell nor the warnings whiche they heere Thus yeeree why S. Paule sayeth that suche as haue sowen after that maner shall of the fleshe reape corruption But they sayeth he which sowe to the spirit that is to say whiche know that there is a much preciouser life than this wherein we bee and set their whole affection and minde therevpon shal reape of the spirit euerlasting life That is to say bycause they haue bin gouerned by Gods spirit and haue labored to come vnto him and too bee knit to him therefore is their reward also ready for them Now heere first of all wee bee warned to thinke better vpon all our thoughtes doings attempts wishes and indeuers and to consider well too what end they tend For this similitude shall alwayes be found true that we do then sowe when we apply our labour or trauell to any thing Therfore let vs looke well to our selues and consider that although God will haue vs to gather Corne and wyne in this worlde for the sustenance of our bodies yet notwithstanding he calleth vs yet higher and will not haue vs to be hild still heere VVherefore let vs learne to seeke first that God may reigne and beare rule so as we may yeeld our selues wholly to him and his rightuousnesse and that the care of this transitorie life dull vs not as I haue sayd afore but but that it may be as an income to the principall wherevnto we must go that is to say to the kingdome of God To be short let vs consider that God hath put vs into this world to sowe that is to say not to be idle nor vnoccupied And how Truely the Ministers of Gods woord ought to sowe to the end to gather in such a haruest as they may offer vp to God as an holy offering And their sowing is too teach faithfully to the end that Gods woord may bring forth frute and his name be glorified and blissed accordingly as our Lord Iesus Christ sayd to his Apostles I haue chozen you to the end you should go and bring forth abundance of frute and such frute as shall last for euer The ministers then haue this peculiar to themselues howbeit all of vs in common must sowe to eternall lyfe that is to say wee must passe through this worlde as straungers lifting vp our mindes to the heritage where wee should rest and wherevnto also it behoueth vs to apply all our indeuer And euen when wee trauell for the sustenance of our bodies let it be alwayes with tending to the sayde marke according as it is sayd that we must not liue to eate 〈…〉 but eate and drinke to the end to be conueyed to another life and that our liuing in this world is not to settle heere but to atteyne to a higher thing that is to say to the heauenly life Sith it is so whensoeuer any man buzieth himselfe to get his liuing whither it bee by tillage or by some handicraft or by trade of merchandise or howsoeuer it bee in all the cares that wee take for ourselues or for our housholdes let vs alwayes shoote at a higher mark For surely it is a naughtie thing if a man buzie himself but only about the getting of his liuing and haue no regard of Gods seruice For in the getting of his liuing he ought too consider thus with himselfe Howe will God allow of my dooyng How will he accept my seruice Truely that will he doo if I walke not after myne own lustes if I looke that I doo no man wrong and if I buzie my selfe faythfully about the thing that I am bounde too doo This I say is the way for vs too sowe that is too wit that wee bee not wedded to the worlde nor hilde downe heere beneathe but that wee may alwayes mount vpwarde too the lyfe of heauen Now then let vs looke well vppon the meane of sowing after that sorte that is to wit of sowing too the spirit sayth Sainct Paule VVherefore let vs consider that wee bee not as Asses and Oxen that toyle and labour and afterwarde doo eate and drinke and are fed as reason and good right require but that God hath adopted vs too come to the life of heauen Therefore let vs sowe to the spirit and cut off all that may hinder our mounting vpward let vs shake them off as hurtfull things and assure our selues that al such as labor to get reputation in this world shall in the end finde themselues disappointed VVhy so For they shall see plainly that it is but corruption VVhen he that shal haue gathered great abundance of goods commeth vnto death he hath so much the more greef bycause he made this world his paradise Therefore he then gnasheth his teeth at God and he stormeth and tormenteth himselfe much more than if he had not takeÌ„ so much peynes to gather Thus ye see that such as haue sowed in the flesh perceiue at length that they haue sowed to corruption bicause they gather nothing else but corruption but it is all to late and therfore let vs bethink ourselues And although we 〈…〉 men beguile themsâ—â—â—s and too make their reckening that it is a happie life to haue all thing that they wishe as commonly euerie man is ruled by his owne lyking although wee see men storme after that fashion let vs learne to do otherwise consider that God calleth vs to an euerlasting life which he setteth coÌ„tinually before vs by his Gospel Let vs set our whole mindes vpoÌ„ that and let al our intents desires tend thitherward let vs indeuer to profit more more in the doctrine of saluation that he may lift vs vp and drawe vs hence from beneath according also as S. Paule sayth when he telleth vs what the weapons of Christenfolke are making the doctrine of the Gospell to bee our shooes For it standeth vs on hand to be armed from top too toe or else wee should soone be wounded with the assaultes that are giuen vnto vs in this world After he hath declared this say I he sayth that the Gospell must lift vs vp and drawe
b 13. ¶ Redeeme To what end we bee Redeemed 14. a. 20. and 15. 16 ¶ Regenerate The Regenerated are neuer quite voyd of sinne 264. a. 18. b ¶ Renew After what maner we be Renewed in spirite 262. b. 6 ¶ Repent and Repentance VVhat is imported by Repentance 26◠b. 18 The true preparatiue to Repentance 201. a. 20. b ¶ Resurrection The maiestie of Christes Resurrection ◠2. 19. ¶ Reuerence In what wise men are to be Reuerenced ◠b. 24 Looke more in Authoritie Credit and Countenaunce Person The Reuerence that is to be giuen to the Preacher of Gods word 31. a. 7. 46. b 34. 205 a 32. b. 206. a. b. How the ministers must behaue themselues to be Reuerenced 206. b. 18 ¶ Rigorousnesse Of Rigorousnesse in rebuking of other mens offences 284 b. 30. 285. a The cause of our Rigorousnesse against other mens offences 287 b. 2 ¶ Rule The Rule of God which all men must folowe 326. a. 31. b. 327 a. b. VVhereunto the Rule of God leadeth vs 327 b. 1 The reward of such as are alwayes wauering and wandering from the Rule of God 327. a. 25 The Rulers of Poperie 326. b. 11 ¶ Rightuousnesse VVhat is betokened by the word Rightuousnesse 232. b 29 All humane Righteeousnesse before regeneration or without faith is but hipcorisie dung and filthinesse before God 36. b. 23. and 37. a b 38. a. b. No man can attaine to the perfect Rightuousnesse which the Lawe requireth 100 a. 5 The difference betweene the Rightuousnesse of sayth and the Righteousnesse of the Lawe 101. a. 22. b. 137. b. 27. 138. a b VVhat the Righteousnesse of the Gospell 〈◊〉 of fayth is 140. a 5. b VVhat maner of Righteousnesse the Rightuousnesse of the Law is 134. a. 7. b. The Rightuousnesse of Christians 99. b. 1. 239 a. 8. b The parting Righteousnesse of the Papist◠234. a 9 The lothnesse of worldlinges and hypocrites to be bereft of their owne Rightuousnesse 95 a. 26 b Looke more in Iustifie and Iustification in faith and in Law S ¶ Sacrament WHat the Sacramentes are and why they be added to the word 54. a. 9 To what end Sacraments were ordeyned 83. b. 31. a. 118. a. 12. b. Christes Sacraments defyled by Popes Poperie 240. b. 17. 241. a. The Papistes abuse misapplie the name of Sacraments 320. b. 11 The vse of Sacramentes 84. b. 29. and 85. a. b. The right applying of all Christes doings Sufferinges and Sacraments to our benefite and behoofe 106. b 11. and 107. a. ¶ Looke more in Ceremonies ¶ Sacrifize Christes Sacrifize and mediation happened not but by the ordinance of God 12. b. 6 Only Christes Sacrifize taketh away sins 11. b 23. and 12. The sufficiencie of Christes Sacrifize 12. a 1. The benefits of Christes Sacrifize 19. b 26 VVhat was betokened by the Sacrifizes of the Iewes 84. a 20 VVhy the Gentiles and heathen men retained the vse of Sacrifizing 135 a 28. The trew Sacrifizes that God requireth 280. a 32. b ¶ Saluation Saluation Election and calling come al of Gods only free mercy 38. a 4. b and 39. a b and 40. b 28. and 41. a b. and 42. a b. Our Saluation is fully and perfectly reueyled in the Gospell 144. a 18. b and 145. a Christ admitteth no partnership in the woorking and accomplishinge of our Saluation 233. a 25. b and 234. a b 235 a b and 236. b ◠and 237. a b. VVhosoeuer ioineth any thing with Iesus Christ in the work of Saluation renoūceth him 200. a 8 Gods glory and our welfare or Saluation are matched inseparably togither 55. a 23. VVhy Saluation is said to be of free gift 19. b 8 VVhy the promis of Saluation is called spirituall 144. a 12 How the Fathers obtained Saluation 159. a 35. b To whom the law prowiseth Saluation 158. b. 10 VVhy God promiseth Saluation to such as kepe his law 163. a 33. b ¶ Secular VVho is a Secular man among the Papistes 274. a 6 ¶ Seede and Sowe VVhat is ment by the wordes Seede and Sowe 303. a 11 and 304. b 19 Christ is the only blessed Seede in whom all other must be blessed 146. a 5. b and 147. a b VVhat the word Seede importeth who be the trew Seede of Abraham 146. a 11 b 147. a VVhat is ment by Sowing to the spirit the reward thereof 303. b 9. and 304. b 1. and 305. a 12. b and 306. a VVhat is ment by Sowing to the flesh the sundry sorts therof and the reward of it 303. b 27. and 304. a and 305. a 17. b VVhat it is to Sowe to eternall lyfe 304. b 26 VVhat the Sowing of Gods Ministers is 304. b 21. After what maner al men ought to Sowe that is to say to trauaile in their seueral trades craftes and vocations 304. b 32. and 305. a Such as men Sowe such shall they reape 303. a 7. b and 304. a b and 305. a b ¶ Serue Seruant Seruice God looketh to be Serued by all men though they be of neuer so high degree and calling 176. a 27. b God will not be serued with mens inuentions 243. a 6. The meanes and waye to yeeld God acceptable seruis 193. b 17. 243. a 13. b and 244. a b and 245. a b and 246. a b and 273. a 33. 274. b 12. and 324. b 22. and 325. a b and 326. a b The chief Seruing and honouring of God 27. a 7. b VVhat the Papistes do terme Gods Seruis 219. b 18. and 273. a 13. and 274. a 2. b 325. a 34. b To what end the Papistes serue God 326. a 18. VVho be Gods trew Seruants 315. b 35. 316. a b and 317. a b VVhom God imployeth too his Seruice they be the more bound too him for i◠▪ 120. a. 17. b and 121. a b There is no Seruing or woorshipping of God without Christ 112. a 22. A description of such as Serue the tyme what is to be thought of them 315. b 21. 316. a. b. 317. a Looke more in Honour and Honouring ¶ Shame VVe must not refuze the Shame of our misdeedes when God may bee glorified by the acknowledgment of them 50. a. 5 ¶ Shrift The inioyning of Shrift 232. a. 3 ¶ Shrinke Of such as Shrinke in Christes quarrell and their reward in the end 316. a. 18. b and 317. a. Looke more in Dissimulation and in Apostasie Scorne Looke Mocke ¶ Simplicitie VVhat is ment by the Simplicitie or singlenesse of our Lord Iesus Christ 60. b 19. ¶ Sinne Sinfulnesse Sinner All persons both Iewes and Gentiles are shut vp vnder Sinne 93. b 24. and 94. a b and 95. a b. In what wize and why God hath shut vp all men vnder Sinne 164. a 1. b. and 165. a b. Onely Sinne is the cause of Gods displeasure towards vs 11. a 30. VVe neuer see our owne Sinfulnesse
suche as are so firie at the first dashe that reason can neither appease them nor stay them Therefore when men be so hot and fling themselues at al aduenture things must bee alledged agreeable to their nature to make them ashamed that they may bee drawen too the obedience of God S. Paule then ment heere to bring vs by little and little to the ouercomming of all our affections which are to farre out of square too the end that whensoeuer wee bee prouoked to hate any man or to be reuenged of him we may consider thus with our selues what will bee the end of it but that we shall one of vs consume another lyke dogges and cattes And when we haue considered that wee must proceede yet further which is that althoughe our hatred myght aduauÌ„tage vs neuer so much although we might alwayes haue the vpper hand of our enemyes and although wee could bring all our practizes and attempts to effect I say although wee might haue aduauntage by gyuing head to our passions yet were it but a prouoking of Gods wrath seing we could not yeelde so farre vnto him as to loue those that are vnworthie Sith the case standeth so let vs bee afraid submit ourselues with all humilitie And forasmuch as it is a hard thing let vs fight so much the more manfully tyll God haue gotten the maysterie and wee renounced our selues as I sayde forsaking all our owne nature too the ende that wee may keepe the sacred vnitie which he did set among vs when it pleased him that wee should bee one flesh Now herevpon Sainct Paule addeth that if wee mind to restreine the lustes of our fleshe from reigning in vs wee muste walke in the spirit Furthermore the battell is ryght harde so that wee doo not what wee would do but although God haue reformed vs and touched vs to the quick so as wee would fayne please him in all poynts yet notwithstanding wee shall not yet atteyne too perfection bycause our owne nature will alwayes leade vs vntoo euill But before wee go any further wee must marke that by the word Fleshe Sainct Paule meaneth all that is in man and 〈◊〉 what euer we bring with vs by our birth According also as our Lord Iesus Christ declareth sufficiently in the third of Iohn That which is borne of fleshe sayth he is flesh By the woorde Spirit he meaneth not the Soule of man but the grace whych God giueth vs when he bringeth vs backe to his obedience correcteth our vyces all that is contrarie to his word And the terming of men by the name of Flesh in the holy scripture is in way of contempte But yet in this texte it is a marke of vyce and corruption Sometymes when the Scripture speaketh of flesh it saythe verie well what else are men but fleshe that is too say but rottennesse Ageine all fleshe is grasse And ageine what are the Aegyptians They bee fleshe and not spirit Yee see then that vnder this woord fleshe men are taught their owne frayltie and doone to vnderstand that they be but earth and dust wormes and woormes meate And this serues first of all to humble them But when fleshe is matched ageynst Spirite then are not men taken in their first state as they were created of God but it serueth too shewe that they bee corrupted and full of infection and wickednesse so as there is no taste at all in them to discerne aright but they are vtterly peruerted in all their lustes Yee see then that whereas our Lord Iesus Christ sayth wee bee fleshe euen from our birth his meaning is that wee bee blind wretches which haue no wit at all too come vntoo God and that although he haue put an vnderstandyng in vs to discerne good euill yet notwithstaÌ„ding wee bee growen brutish and cannot come to him and al the reason that we haue serueth but to make vs vnexcusable and finally that we couet nothing but vtter euil that loke how many affections wee haue so many are the enemyes that fighte ageynst all ryghtuousnesse Lo how the holie Ghost blazeth our armes wheras most men bragge of their owne free wyll and of their vertues it is sayd that there is nothing in vs but starke corruption that the same is as an enmitie against God and separateth vs from his rightuousnesse True it is that our Soule or mind is oftentimes called by the name of Spirit for the woord Spirite or Ghoste betokeneth an inuisible substance which cannot be seen nor felt as can a body The Angells are Spirites and so are the Diuells also Howbeit these are corrupted spirites and alienated from God so as there is nothing but vtter wickednesse iâ—â—â—em So then our soules also are Spirites but yet they bee spirits infected with sin which thing happened too them when wee were chaunged and abaced and Gods image defaced in vs by the fall of Adam Now then there had need to be some renewment therof and that renewment is called spirit which is when God reformeth vs and maketh vs new creatures by his holy spirit The first poynt wherof is that we be inlightened so as we conceiue the things that were hidden from vs by nature for faith is the speciall gift of God bycause it is impossible for man to conceiue the things that are for his soule health vnlesse God haue wrought in him Yee see then that fayth is a gift of the spirit as wee shall see hereafter in due time and place insomuch that as wee haue not one good motion to come vnto God and to frame ourselues to his will except he gouerne vs so also forasmuch as he hath adopted vs he giueth vs his holy spirit which is the true marke that sheweth vs to bee Gods children Too bee short looke whatsoeuer God putteth intoo his chosen and faithfull ones too correct theyr wicked and sinfull nature the same is comprehended vnder the word Spirit Now S. Paule sayth that wee must walke after the spirit and then wee shall not fulfill the lustes of our fleshe Hereby he giueth warning too such as delight too much in their owne vyces and take leaue to do naughtily vnder pretence that they be not able too withstand it Heere he wakeneth them vp and telleth them that they be without excuse and that although they bee giuen vntoo naughtinesse yet they ought too seeke the remedie of it And what is that Truely wee shall not finde it in ourselues but God will supply in that behalfe by giuing vs grace to fight in such wyse against all our lustes and wicked affections as his holy spirite shall reigne in vs and get the vpper hande of them God will not deceiue vs in making vs such promise and therefore let vs hye vs to him as diseased folke to a Phisition To bee short S. Paule hath an eye to the excuse that men would bring and are wont too bring in this cace O say they wee bee fleshly and charitie
out of his graue and his eyes by miracle opened so as God sente a man vntoo him of no greate fame named Ananias who baptized him strengthened him and made him too receyue the visâ—ble tokens of the holy Ghost and that therevppon he went his way into Arabie a countrie where Iesus Christe had neuer bin spoken of afore for although the Iewes had bin somewhat dispersed yet was the Gospell vtterly vnknowen I say when wee see howe Sainct Paule went that way too woorke who is he that can say that he learned aught of men or that he had bin wonne too it by disputation or by reason or by any other maner of worldly meanes at all Nay rather wee shall bee constrayned too graunt that what soeuer was too bee found in him was of Gods putting intoo him That then was the speciall reason why Sainct Paule communed not with the Apostles And truely heere he speaketh of them as it were in way of skorne terming them flesh and bloud Howbeit it is not a defacing of the giftes whiche they had receyued of God when wee make comparison betweene our Lorde Iesus Christ and them And wee ought too marke that well For when wee speake of men surely they may well bee called fleshe and bloud as wee see they bee called in the firste of Iohn Yee see then that men of their owne nature are nothing but corruption And for asmuche as they would fayne presume to much of their owne wisedome and power or of their owne rightuousnesse and courage therefore too put away all that pryde and fonde ouerweening God sayeth VVhat are yee fleshe and bloud Yea and sometymes by this saying flesh and bloud the holy Scripture meaneth this sinfull nature of ours whiche wee haue since the fall of Adam For wee haue no more the vncorruptnesse that was in vs but contrarywise wee bee vtterly ignorant or rather beastly and there is nothing but filthinesse in vs so as wee be not able too doo any thing that is aught woorth furtherfoorth than God gouerneth vs. Lo in what wize we be termed flesh and bloud And therefore it is sayd that our beyng inlightened in the knowledge of our Lord Iesus Christ commeth not to vs by heritage nor is had of flesh and bloud but that we bee madâ— the children of God through his begetting of vs newe agayne by his holy spirite yea euen after a speciall maner For wee woulde holde altogither with the worlde if he should let vs alone too our selues Againe in the sixtenth of Sainct Mathew it is sayde that flâ—she and bloud had not tolde Peter and his fellowes that Iesus Christ was the sonne of God but the heauenly father Thus ye see how men are called flesh and bloud namely when they bee compared vntoo God to shewe that wee haue not ought but corruption in vs. True it is that our soules are immortall neuerthelesse the Scripture speaketh so of vs in way of contempt to the ende wee shoulde bee voyde of presumption But as for the Apostles they were alreadie regenerated by Gods spirite and therefore there was more in them than fleshe and bloud as wee haue seene by the Text last alledged Yet notwithstanding whensoeuer they bee compared with God then must al that is of our owne nature be comprehended vnder the termes of fleshe and bloud And why For else it shoulde come in question too knowe whether the Apostles might by their owne woorthinesse and excellencie preiudice the Gospell as the foresayde troublers pretended to shrowd themselues withall But Saint Paule sheweth that if God withdraw that which is his there shall remaine nothing either in Peter Iohn or Iames but that they be the sonnes of Adam as other men are so as there is nothing in them but corruption So then let vs not abuse the gracions giftes that God hath put into them to deface the Maiestie of him and the Gospell Thus ye see after what maner Saint Paule speaketh here of the Apostles For wee haue heard howe hee sayde heeretoofore that if an Angell from heauen should gainsay the Gospell he ought to bee hated and cursed as if hee were a Diuell And how so Is it meete that men should speake so reprochfully of the Angels which are so noble creatures and which are called the heauenly principalities and powers of God It is no wrong at all too doo so too them when it commeth to the yeelding of soueraine dominion too our Lorde Iesus Christ who is their heade for it behoueth them too be placed vnder him Therefore let vs not thinke wee haue anie wrong offered vs though we were troden a hundred tymes vnder foote so it bee to the exalting of Gods name and that our Lorde Iesus Christ may haue his dutie and supremacie reserued vnto him so as hee may bee heard both of great and small and all men submit themselues too him in true obedience of fayth Nowe herevppon we may gather howe blinde the wretched Papistes are in honouring the Apostles and Martyrs in such wise that God is robbed of his honour and seruice insomuch as it should seeme that all that belongeth and is reserued to him is put to the spoile and pray among them For what difference make they betweene him and hys creatures And besides that our Lorde Iesus Christ is as good as buryed bycause they plucke awaye the office from him that was giuen him For in sted of beeing our Aduocate too giue vs enterance vntoo God his father and that wee shoulde go right foorth vntoo him if wee intende too haue our prayers and supplications heard they haue sette vp an infinite multitude of Aduocates Patrones and Intercessours and Iesus Christ is Iacke out of office Nowe when wee see that the creatures haue obteyned such honour among men that by that meanes God is as it were thrust backe and his worde borne downe thereby we perceyue that the Diuill hath turned all vpside downe Therefore how soeuer the world go let our esteeming of men be after such a sort as God may hold still that which is his owne and if we compare him with his creatures let vs consider that all is but vanitie and whatsoeuer commendation they haue here the same is a recorde which God giueth vs of hys loue to the ende we should keepe onwards vnto him and he be exalted Yea and let vs consider that we cannot honour God as he deserueth but by submitting our selues to his worde For all they that make many Ceremonies to beare men in hande that they desire to serue God are mislyked of him vntill such time as they be subdued to him and also to his worde And that also is a cause why S. Paule stryueth for the authoritie of the Gospell For hee thinkes it not ynough too haue God and Iesus Christ talked of but hee will also haue euerie man to receyue the doctrine conteyned in the Gospel without gainsaying And heereby wee see how that nowadayes all Religion is decayed and
them and to be short they cannot finde in their heartes to come as poore beggers before God but wyll alwayes bring some present with them And yet notwithstanding all that euer wee thinke our selues too haue is but abhomination Therefore Saint Paule sheweth vs that there is none other meanes for vs too receyue lyfe at our Lorde Iesus Christes hande and too bee made partakers of his death and resurrection and so to attaine too the heritage of heauen by his meanes than to be vtterly voyded of all the foolishe ouerweenings which the children of this world conceyue when they imagin with themselues ô as for mee I haue some vertue in mee I haue some towardnesse and to lay it all downe and cast it quite away For vntill wee haue forgotten our owne desertes surely wee shall neuer be able to conceyue the grace of our Lorde Iesus Christ Do wee then come vntoo him Let vs come vtterly emptie For if wee make any countenaunce of hauing aught it is nothing else but winde Truely whensoeuer men are puffed vp with pryde they become so full that they are readie too burst howbeeit all of it is but wynde But yet howe so euer wee fare that wynde holdeth vs backe from receyuing the benefites that are purchaced and brought vntoo vs by the Sonne of God and which he communicateth to vs by his Gospell Thus ye see wherevnto the conclusion tendeth which Saint Paule maketh heere Now the Papistes will graunt well inough that wee bee not able to purchase saluation except we bee helped by our Lorde Iesus Christ howbeeit they imagin that men may halfe saue themselues and that looke what wanteth is supplied by the grace of our Lord Iesus Christ c so they suppose thēselues to haue a good auailable startinghole But in saying so they shew thēselues deadly enimies of the grace of our Lord Iesus Christ and vpholders of the cace and quarell of the false Apostles and deceyuers that had corrupted defloured and falsfied the pure truth in the Church of Galatia For those sort of men coulde well inough confesse that Iesus Christ was the Sauour of the world and they would haue bin ashamed too say that Iesus Christ was nothing nay rather they professed Christianitie And what deemed they of Iesus Christ That he came too help mens infirmities bycause they were not able to discharge the lawe too the full and that for asmuch as they could not haue so great and large perfection as was requisite therefore it behoued them too bee helped by Iesus Christ and euen as much doo the Papistes say at this day But S. Paule concludeth on the contrarie part that then Iesus Christ had died in vayne If any man replie no not so for there should come some frute of his death and passion by helping vs too the forgiuenesse of our sinnes and although we haue meanes to satisfie God withall yet would not the same suffyze vnlesse Iesus Christ should worke therewith I say if any man make such replie let vs marke that S. Paule hild this for a certaine and vndeceyuable principle that doo the best we can there is nothing but cursednesse in vs till God haue receyued vs of his meere grace Lo wherein the Papists beguile themselues and not they onely for it hath bin a common errour among the Turkes and among all the Heathen men that euer were The Turkes can confesse well ynough that they haue neede of Gods mercie that hath alwayes bin an opinion through the whole world but they haue intermingled their own satisfactions with Gods grace as if they should say although God be pitifull towardes vs yet muste we procure fauour in his sight by our owne deseruings After that maner were the Heathen folke woont too speake And what say the Papistes now adayes All one thing For after they haue once graunted themselues too be wretched sinners and to haue neede to be succored by our Lord Iesus Christ and that his death and passion are auayleable to make them way vnto God they interlace their owne freewill and their preparations and thervnto say that they deserue on their side and that although Iesus Christ help them yet he dooth not all himselfe And in very deede that is the flat doctrine of the Papistes woord for woord For they say wee cannot deserue aught except Iesus Christ go before vs and shewe vs the way for they say that he hath purchaced vs the firste grace and that it lieth in vs to follow on and too attayne to the second And if a man aske them what is ment by that first grace they say it is the occasiō of meriting or deseruing for that is their terming of it and their maner of speache And this occasion of meriting is nothing else with them but that men are able of themselues too binde God too them by their owne satisfactions But S. Paule telleth vs that it is to outrageous yea and too Diuelish a trayterousnesse too haue such pride and therefore he cōcludeth that Iesus Christ should haue died in vayne if wee should seeke rightuousnesse in the lawe VVill wee then possesse our Lord Iesus Christ It behoueth vs too know wherefore wee come vnto him namely bycause that by the Lawe we are already condemned cursed of God cut off from hope of life and full of all corruption so as God must be fayne too clenze vs by his holy spirit and for asmuch as there are many infirmities in vs we must alwayes come to our Lord Iesus Christe and to confesse that there is nothing in vs but all cursednesse and miserie wee must needes come too this conclusion of S. Paules that Christ had died in vaine if it behoued vs to obtayne rightuousnesse by the law whither it were wholly or partly VVee must needes confesse that and the veriest idiotes are able to perceyue it in so much that if we receyue not Iesus Christ with that condition it is certayne that his comming shall profite vs nothing at all It will be but as a winde to blow vs away together so as wee shall be no more able to take hold of Gods mercie that is offered vs in Iesus Christ Now seyng it is so let vs learne to leaue such maner of mingling and acknowledge our selues beholden too our Lord Iesus Christe for all things for when we go about too interlace our owne merites with the free remission of our sinnes it is but a falsifying of Gods truth Besides this when we haue learned to rest our selues after that maner vppon him let vs bee taken in loue with the spirituall benefites which he bringeth vs and let not the afflictions and aduersities of this world hinder vs from holding on our course and from the ouer comming of all temptations and distresses but that we may haue full ioy in the middes of all our sorrowes and troubles assuring our selues that al that euer wee can suffer in this world is nothing in comparison of that which is prepared
sure of the promis the heritage must needes come by faith And my alledging herof is bicause the thing that is spoken in this text might seeme darksome by reason of the shortnesse of it namely that the heritage of saluation yea and all the benefits that God bestoweth vpon vs in this world must proceede of our fayth that is too say without bringing any thing at all of our owne but onely by receyuing all things of Gods free gift For why Put the cace that wee shoulde hope too receyue according too our woorkes according to our owne woorthinesse and according too our desertes towardes God how might wee bee sure of the promises Truely wee should hang alwayes in a mamering for it would behoue vs still too consider thus verie well how haste thou discharged thy selfe what haste thou done And so shoulde fayth bee vtterly dashed But fayth ought too assure vs fully of Gods good will towardes vs whiche thing it shoulde not doo but wee should hang still in doubte and it shoulde bee but a bare opinion and that opinion should bee but an illusion of Satan For all they which thinke too haue any thing by their owne power must needes be bewitched by the Diuell Yee see then how it is too grosse a mockerie when wee thinke too deserue aught at Gods hand But howsoeuer we go to woorke though our eyes be seeled vp with hypocrisie and we take our selues too be wonderfull fellowes yet can wee not haue any certaintie in vs without fayth For hee that once done away by and by the promises fall to the ground we can haue none assurance of them Therefore wee must conclude that the heritage commeth by faith too the end wee may haue no more pride in vs that is to wit too the end wee hope not any more that wee can bee able too do aught of our selues or that we haue any free will to take or refuze the grace that is offered vs. VVe must forget all the things which men are woont to chalendge to themselues all must be layd vnderfoote we must come voide of all power emptie and hungrie and seeke at Gods hand the things that we want and not doubt but that he hath ynough in himself to succour vs with and that he hath also put into our Lord Iesus Christ all things that wee can wish and all that he knoweth to be for our behoofe and profite Thus yee see howe wee may inioy the heritage that hath bin promised vs in all ages and which God offereth yet still at this day by the doctrine of the Gospell And now let vs cast our selues downe before the Maiestie of our good God with acknowledgement of our sinnes praying him too make vs perceyue thē more and more that it may cause vs to walke in such wise in his feare as we may seeke nothing but too dedicate our selues wholly vnto him and that according as he seeth vs wrapped in feeblenesse and corruption it may please him too clenze vs thereof by his holy spirit and to beare with vs too the end That it may please him to graunt this grace not onely to vs but also too all people and nacions of the earth c. The. 21. Sermon which is the seuenth vpon the third Chapter 19 VVheretoo then serueth the Lavve It vvas added bycause of transgression till the seede came too vvhom the promis vvas made and it vvas ordeyned by Angelles in the hand of a Mediator 20. Novv a Mediator is not of one but God is one WEe haue seene heretofore that before the giuing of the Lawe God had alreadie shewed his goodnesse yea euen his free goodnesse in the linage of Abraham too the end that the Iewes should not haue any other leaningstocke for their saluation than the sayd promis that God would haue pitie vppon them and shewe them mercie in sending them a Redeemer by whom they should obtaine forgiuenesse of their sinnes Herevppon S. Paule inferreth that the lawe which came after the promis must not disanul that which God had already ordeyned and concluded howbeit that in the meane while it might seeme that the lawe was added too help the promis as though the promis had bin weake of it selfe For after the same maner doth the Apostle reason in the Epistle to the Hebrewes and bycause it is sayd by the Prophet Ieremie that God will giue a new lawe that is too wit the Gospell the Apostle inferreth that then it must needes followe that the lawe which was giuen by Moyses was weake and had no such perfection in it as a man might trust vntoo It may well seeme at the firste blush that a man might say as much on the contrarie parte namely that for asmuch as the lawe was giuen after the promis it was done for some accomplishment bycause the promis was not sufficient of it self vnlesse it borowed perfection else where for otherwyse the lawe might seeme too be needelesse But it were against all reason that God shoulde haue giuen a needelesse doctrine Therefore it standeth vs on hande too knowe too what purpose the lawe serueth and too what ende it was giuen or else wee shall alwayes bee of opinion that the promis was vnsufficient and could not saue vs but in parte Herevpō S. Paule declareth that God in giuing of his lawe had a farre other meenyng and intent than they imagine whiche seeke their rightuousnesse in it and make it the meanes of their saluation For it was giuen sayeth he bicause of transgression not for that there needed a bridle bicause the world was wicked and froward for we know there were lawes and statutes made among menne according too the vyces that had neede too bee redressed If all men were Angelles so as there were nothing out of square but euery man behaued himselfe well of his owne accord so as there needed no amendment then were Lawes too no purpose at all VVhat is the cause then that we haue neede of so many lawes and statutes The naughtinesse of men bycause they ceasse not too rush out intoo all euill and therefore remedie is fayne to bee prouided for it like as if there were no diseases there should neede no phisike but mens vnrulinesse causeth diseases and therefore remedies must needes bee prouided So then seyng that men haue neede to be bridled and as it were restreyned it is a sure record that they are bent too all euill and vtterly frowarde of their owne nature But S. Paule ment not after that sort in his forementioned saying He intended too passe further namely that God purposed too bewray mennes wickednesse by meanes of the Lawe And this reason is peremptorie too shewe that wee bee not able to purchace rigtuousnesse for heate and cold come not bothe out of one spring If a fountayne bee sweete there is no seeking of bitternesse in it but cleane contrarywise if a fountaine be bitter or brackish sweete water must be sought for in another spring Euen so is it
that God may winne the vpper hande of vs. Let vs learne too hate our selues to take displeasure agaynst our selues and to be reuenged of our owne naughtinesse as Saint Paule sayeth in the second too the Corinthians For Repentance importeth that men should condemne themselues hate themselues and take vengeance on themselues when they see their whole life corrupted and that they should vse an holy anger against it In sted of desiring to be reuenged of our enemies when they haue done vs any harme we should be chafed angry with our selues yea and punish our selues for faults when we cannot frame our selues vnto Gods wil. But forasmuch as we might become desperate and euerie man replie Alâ—s how should we fight after that fashion VVhere is our strength For there is nothing but weaknesse in vs and againe we see that the diuell is so mightie and strong an enimie as wee can neuer bee able to subdue him and our lustes are as mad beasts without reason without measure without stay by reason whereof we be as good as vanquished euen before any stroke be striken S. Paule sayth that the spirite doth also lust agaynst the flesh that is to say tht whereas we be prouoked to do euill of our owne nature and the diuel thrusteth vs forward it standeth vs on hande to fight so much the more valiantly against all the temptations wherewith we be priâ—â—â—d and spurred And in so doing we haue a good helpe For who â—all gaine the goale VVho shall haue the vpper hande and maystrie Shall the corruption that is in vs or shall the power of God haue it Therefore whensoeuer God listeth to vtter the grace of his holy spirite he shall alwayes bee the stronger and win the field how great hardnesse soeuer there bee in the matter So then let vs do so much honour vnto God as to trust that he will vphold vs and make vs to winne the battel and let vs march on boldly vnder his banner howbeit in calling vpoÌ„ him with reuerence and warenesse For as I haue shewed alreadie S. Paule ment not to make it too hard a matter bicause men are ouermuch inclyned to slouthfulnesse He ment not to rocke men asleepe no but he telleth vs first that wee must become enemies to our selues and fight agaynst our owne thoughts and agaynst all our affections to serue God aright But nowe bicause we might be astonished and euerie of vs might drawe backe bycause it is impossible for vs too bring it aboute hee sayeth Shall not Gods spirite get the vpper hande Yes but wee haue it not And of whome is that long but for that wee resort not too him that is readie too giue it vs yea verely in such measure and portion as he knoweth too bee for our behoofe Our Lorde crieth by the Prophete Esay â–ª All you that bee athirst come to the water take both wyne water and milke without money or ware for I am readie too giue you bountifully as much as you neede Lo howe God speaketh Likewise our Lorde Iesus Christ also telleth vs that he is the true fountaine whereout of it behoueth vs to draw and that we shall bee satisfied with his fulnesse according as he saith in the .vij. of S. Iohn that whosoeuer commeth to him shall drinke his fill of water yea and haue such a well in himselfe as Riuers shall gushe out of it so as hee shall not onely haue ynough to serue his owne turne but also the waters shall flow out of his bellie if hee suffer Iesus Christ to poure out his spirite vpon him for he is prest and readie to do it So then although Gods spirite bee a great waye off from vs yet shall wee receyue ynough of it and God is readie to giue it vs and hee will doo it bycause he hath promised it and forasmuch as hee allureth vs so gently wee shall receyue as muche as shall sted our turne Therefore like as wee bee warned heere too fight yea euen wyth myght and mayne so on the other syde 〈◊〉 shewed vs that our victorie is most certaine and infallible so we seeke succour at Gods hande acknowledging our own weakenesse and confessing humbly that we can do nothing If wee repayre to our God and desire him to bee our Phisition his holy spirite shall not be so weake but he shall ouercome all the passions of our fleshe and giue vs the grace too go through with all the battels that shall bee set agaynst vs. And nowe againe Saint Paule sayeth that the faythfull do not what they woulde and that is to giue them courage still that we may learne to go on forwarde though we can not bring all the things to passe throughly and perfectly which God sheweth vntoo vs â–ª And this is needfull as I sayde for else wee shoulde bee hypocrites and beare our selues in hande that nothing were amisse But such pride were intollerable of which sort we see some mastife dogges in whome there is neyther feare of God nor Religion and yet they preach that the faythfull ought to be perfect And that is a diuelish blasphemie and such a one as wee ought too abhorre There are others that dispayre when they see that they cannot discharge their duetie towards God To the end therfore that we may neither be hypocrites nor yet faint S. Paule sayth that we do not all that we woulde But howsoeuer wee fare wee muste come backe to that which he touched not long since namely that we fulfill not the lusts of the flesh when wee bee gouerned by the holy Ghost So then first let vs vnderstande that wee bee so giuen vntoo euill that a man cannot wring out one drop of goodnesse out of our thoughts affections but they alienate vs quite and cleane from it Marke that for one poynt Secondly let vs trust in God that notwithstanding our vices yea and rebellions he will make vs to walke in his obedience For wee shall be gouerned by his holy spirite who will make vs too feele such a working in vs as we shall not be hilde backe nor hindered too go forwarde in our good race but keepe on still to the mark that wee ame at Thirdly if wee see yet some resistance in our selues and that wee had neede too bee inforced more and more bycause that many ouerthwart things doo let vs insomuch that wee doo euen fall or else happen too runne astray let vs not bee discouraged for all that but let vs followe the holy calling of God and still learne effectually to cut oâ— our vyces And to bring that to passe let vs be sorie for them and confesse them willingly before God But howsoeuer wee fare let vs not thinke our selues forsaken of him though our life be neuer so vnperfect Thus ye see that the thing which we haue to beare in mind is that all the imperfections and infirmities that wee feele as yet in our selues shall not restreyn our indeuering to submit our selues
vs from the corruptions wherein wee be plunged so as wee may atteine too the kingdome of God wherevnto he calleth vs. Ye see theÌ„ what we haue to beare in mind Now as touching that S. Paule saith that they which haue sowed in the spirit shall reape euerlasting lyfe he meaneth not that wee in so doyng deserue so woorthie and excellent a thing as the kingdome of heauen is but he sheweth that the faithful hauing knowen their owne calling shall neuer fynd themselues deceyued though they seeme wretched too the worldward VVee know that God adopteth vs of his owne free goodnesse that is the groundworke of our saluation He forgyueth vs our sinnes and that is our ryghtuousnesse For if he shoulde consider vs in our owne nature he coulde not but cast vs away as lothsome and accursed So can we fynde no grace at his hande excepte he admitte vs of hys owne free goodnesse And wee knowe also that our workes are euermore vnperfect and blemished with some vyce so as they cannot be accepted of God VVee are sure that when we should go about too serue him and to doo good oftentymes wee go cleane backeward so that we are euermore in his daunger But howsoeuer the world go when God hath once adopted vs to bee his children buried all our sinnes and shewed that he lyketh well of our seruice though it be vnperfect then declareth he further addeth as an ouerplus that we shal not be deâ—â—â—ed in dedicating our 〈◊〉 vnto him and in laboring for the heauenly life It is true that men wyll laugh vs to scorne Behold these fondlings say they see how they martyr themselues And wherfore for the kingdome of heauen And who hath brought them tydings of that It is I wote not what a kinde of Religion that beguileth these folke and in the meane while they be poore outcastes in whom there is neither corage nor any thing else According whereuntoo wee see now adayes that such as stand vppon their reputation do rayle vppon vs saying as for these wretched sillie soules what thinke they to doo Lo how wee bee scoffed at bycause wee couet not too aduaunce ourselues nor too bee in reputation of the world Although then that wee bee so scorned let vs gyue eare too the promise that is made vs heere which is that if wee followe our vocation simply wee shall perceiue that God who hath begonne is faythfull and that hys intent of winning vs vntoo him is our souereyne welfare and that he not only seeketh our profit in al respectes but also will through his infinite goodnesse shewe himselfe a father and Sauiour towards vs. VVherefore let vs streyne our selues too the vttermost too come vntoo him let vs dedicate ourselues wholly to him and let vs giue ouer all worldly things that may hinder our comming vnto him I say let vs giue them all quite and cleane ouer seeking continually the things that may guide vs vpward let vs continue in them to the end And if we do so surely our Lord Iesus Christ will shewe that there is a haruest prepared for vs not of these worldly riches which are subiect to corruptioÌ„ for the costlyest richest apparel deckings of this world shal be eateÌ„ with mothes worms and there is neither gold nor siluer nor any thing else but it perisheth in the end And moreouer wheÌ„ meÌ„ will needes take of theÌ„ vnmeasurably they shal burst with the goods which they haue heaped togither they shal not only become vnprofitable to theÌ„ but also they shal turne to their vtter destruction In sted of this theÌ„ we shal find that we haue hoorded vp a good treasure which shal be laid vp safe for vs in the hand of God to receiue the fruite of it when wee shall haue finished our course in this world and continued the sowing of our seede that is to say when wee shall haue proceeded in the 〈◊〉 of our God without wearinesse looking alwayes vp to heauenwarde and withdrawing ourselues from the world as much as is possible for vs. And nowe let vs cast downe our selues before the Maiestie of our good God with acknowledgement of our sinnes praying him too make vs so too feele them as it maye bring vs too true repentance and yet notwithstandyng wee not ceasse too comforte and cheere vp our selues wyth his goodnesse not doubting but that he receiueth vs too mercie at leastwise if wee repaire too him too bee reformed by his holie spirit till he haue rid vs quite and cleane of all the imperfections and vices of our fleshe and renued vs after his owne image to bring vs to the perfect rightuousnesse wherevntoo we trauell And so let vs all say Almightie God heauenly father c. The. 41. Sermon which is the fourth vpon the sixth Chapter 9 Let vs not bee vveerie of vvell dooyng for in conuenient season vvee shall reape vvithout vvearinesse 10 Therefore vvhile vve haue time let vs doo good too al men but cheefly to them that are of the household of faith 11 Yee see hovve large a letter I haue vvritten too you vvith mine ovvne hand WEe haue seene the similitude whereby Sainct Paul exhorted vs to do good so long as God giueth vs tyme in this world For whyle wee bee heere wee ought to apply all Gods giftes too the seruice of him and of all his yea and generally of all men For after as God bestoweth any abilitie or gifte vppon any 〈◊〉 vs he byndeth him too suche as haue neede of him and as he is able too helpe Therefore wee must bee fully resolued of this that none of vs must bee ydle or vnprofitable but haue an eye too the meane that God hath gyuen vs too the ende that euery of vs maye make as it were a sacrifice of it vntoo hym And herevppon too gyue vs the better corage Sainct Paule saythe that in so dooyng wee doo sowe and God will not suffer vs too bee disappoynted when wee shall haue indeuered too occupie our selues about the things that he commaundeth VVee are of opinion that all is loste if euery man seeke not his owne profit and bee giuen wholly too himselfe But it is cleane contrarie For althoughe that he which succoureth his neyghbor forgo the thing that he bestoweth vppon him yet he putteth it in good keepyng as he doth which layeth his seede intoo the ground that is to reape fruite of it in conuenient season Contrarywise there is a way for all to perishe namely if we be too gripple of the riches of thys worlde so as wee haue no care nor regarde but of our owne profite wee shall gather corruption that is too say all shall perishe as in very deede the worlde and the fashion thereof muste needes passe and vanishe awaye Thus yee see what all the treasure is which they can scrape together that indeuer too make their hand in this worlde For as their lyfe is flyghtfull and transitorie so are all the goods