conscience to walke before him and others which are afflicted in vs by vs Christianlie comforted thorow Christ But touchyng this point and the particular consolations that God hath left vs in his worde to cheare vs vp when we shal be so cast downe I shal say more hereafter God willing in a seuerall treatie that I haue begun if the Lorde strengthen me to finish it of that question and argument In the mean while I beseech all Gods children and amongest the rest you Right woorshipfull and Honorable as most deare vnto me to accept of that louingly which I haue presētly don published vnder your names whatsoeuer it be Wherof this is all that I minde to say at this tyme that as the Authors worthie name iust credite can not but commend the matter So these fewe lines that I haue writtē as my bodely weaknes inwarde grieues would suffer mee touchyng some pointes wherein I might haue bene long and large I confesse will bee sufficient I hope to stirre vp the Christian Reader the better to loue and lyke and the more willingly and diligently to read and peruse this presēt treatise that so he may profite in sound knowledge and blessed obedienee which if it shall please God in mercy to graunt I shall haue that which I greatly desire and so shall thinke my poore paines well bestowed besides all that I shal be thereby incouraged to goe forwarde with some other work as occasion shal serue the Lord shal inable me either of this excellent mans or mine own The god of al grace blesse you both al yours with the whole houshold of faith wheresoeuer making vs al thorow the single sight of our spiritual bodily wāts whatsoeuer in assured persuasiō to repaire vnto him who hath a plētiful supply for all distresses that so we may in the end truely magnifie the riche grace and mercy of this our good God in Christ So be it At London the 20. day of this December 1579. Your Worships Honors alwayes readie and humble T. W. The Lords most vnworthie ¶ A Proposition or speach made by M. Iohn Caluin vppon the beginning of the Gospell accordyng to Saint Iohn in which the deitie or Godhead of our Lord Iesus Christ is excellently prooued 1 In the beginning was that woord and that woorde was with GOD and that word was God 2 This same was in the beginning with God 3 Al things were made by it and without it was nothing made of that which was made 4 In it was life and that life was the light of men 5 And that light shineth in the darknesse and the darknesse comprehended it not THis woorde Gospel The word Gospell what it meaneth signifieth the declaration that God hath shewed vs of his loue in our Lord Iesus Christe when hee sent hym into the worlde which thing we ought well to marke because it is very much to know the vse of the holy Scripture euen in respect of the wordes it vseth It is true that wee ought not to stande simply or onely vpon the wordes and yet for all that we are not able to comprehend how excellent Gods doctrine is vnlesse wee knowe the proceeding that it vseth and also what is the style and speach thereof And indeede wee are so muche the more to mark weigh this word because it is a very cōmon receiued sentēce to distinguish the holy Scripture into the law the Gospel Diuision of the Scripture those that speake thereof in that sort meane that all the promyses which are cōteined in the old Testament ought too bee referred to this word Gospel True it is that theyr meaning is good but for all that the holy Scripture vseth not such maner of speache If any man speake let hym speake as the words of God 1. Pet. 4.11 and we ought to be sober in that respect and to yeelde such a reuerence too Gods spirite as to keepe suche a maner of speaking as hee himself vseth to teach vs withall Behold thus muche then concerning the woorde Gospell which is a publishing that God hath made vnto vs at the commyng of our Lorde Iesus Christe his sonne declaring himself a father to all the world as also Saint Paule speaketh thereof in his Epistle to the Ephesians Ephe. 2 1◠when he saith that Iesus Christe came to preache the Gospell vnto them that were nigh to those that were farre of from God nigh to wit the Iewes who were alredye entred into the Couenaunt with God and far to wit of the Pagans and Heathen who are as it were far remoued from his Church Nowe when wee shall haue looked euery where we shall finde that this woorde Gospell is not taken in any other signification And beholde also wherfore men haue giuen this name or title to the iiii histories that are written touching our Lord Iesus Christ howe hee came into the worlde and was conuersant therein howe he dyed rose agayne and went vp into heauen men I say haue giuē the name or title of the Gospell to this And why so because the substance of the Gospell is comprehēded in the person of God his sonne as I haue already said The anciēt fathers had in deede the promyses of saluation they were also very well assured that God woulde be their father The difference betwene the fathers vnder the law and vs vnder the gospel but yet they had not in such plaine sort as we haue the gage and pledge of Gods loue towardes them and of their owne adoption For when Iesus Christe came intoo the worlde then God signed and sealed his fatherly loue vnto vs and wee had the full testimonie of life and in deede haue also the substaunce thereof in Iesus Christe 2. Cor. 1.20 as I haue already sayde And this is the cause why S. Paule sayth that all Gods promises are in him yea and Amen to wit because then God ratified and confirmed all that which he had spoken before had promised to men So then it is not without cause that these foure histories wherein is declared vnto vs how the sonne of God was sent that he tooke mans fleshe also that hee liued heere vppon earth amongest men haue beene so named Men then haue comprehended all this vnder the worde Gospell 2. Tim. 2.8 because therein it is declared and set out vnto vs how God hath made perfect and accomplished al that which was requsite for mens saluation and that wee haue had the fullfilling of al in the persō of his sonne Indeede S. Paul speaketh of his Gospell but after what sort It is not as though he had writtē an history of the Gospell but because his doctrine was conformable and agreeable to all that which is conteined therin So according to that which I haue already said when the Gospell was preached vnto vs S. Paules Epistles not called the gospell in what sence it is a plaine manifesting of
and we cannot abide firme and constant But this is not in God for that which is in him is of his essence and eternitie And this is the cause wherfore S. Iohn declareth that this word is verely truly God But as concerning the worde we must not as I haue alreadie saide imagine a counsell or a wisedome in God which should be like to the word of men True it is that we may well take some comparison from our selues but yet we ought alwayes to marke the long distance and great difference that is betweene vs and God An apt similitude for if the heauens be much higher than the earth muche more must it needes be that we shoulde knowe and confesse that God is more high than we yea there is no proportion or resemblance as it were betweene God and men So then when men shall bring or alledge vnto vs some similitude taken frō the creatures we must alwayes mark this great distance and difference which is betweene God and vs. There are two partes or powers of a mans soule to wit vnderstanding and will See his Institut Lib. 1. Cap. 15. Sect. 5.7 As a man may very well say that in the soule of a man there is a certaine vnderstanding which is in such sort ioyned to the soule that the soule can not be without vnderstanding There is also a will not as when wee haue nowe one desire nowe another but a certaine power as a man woulde say to wil which thing man hath in him self for man is not as a stone or as a pile of woode without sense and reason but hee hath imprinted in him this propertie to will this or that So then we may take and vse such similitudes but yet notwithstanding we must consider that speach is here had of so high thinges as of necessitie all mans vnderstanding and witte must be abased and brought lowe and we must handle them and intreat of them in all humilitie applying them to their true meaning Curiositie and vaine imaginations must be auoided and must not be ouer curious wee then haue that fonde imagination which hath borne swaye and ruled heretofore in the world but we must come to Gods schoole to hearken to that which hee shall speake vnto vs and to flye from all that which men shall set out and shal be found contrary to that Gods voice must onely be obeied which the holie Ghost hath left vs. Nowe furthermore we must also marke that some hauing bene thrust forwarde by the deuil haue peruerted the meaning of this doctrine affirming that this word was nothing els but some certaine counsell deliberation and purpose that God had to redeeme mankinde in the person of Iesus Christ who was a certaine forme A perillous opinion confuted as they call him as when a man shall haue purposed to dosome worke and shal haue conceaued the same in his spirite or vnderstanding leauing not by so saying euerlastingnesse of essence or being to the sonne of God But we see alreadie and shall see hereafter more largely how and in what sort Saint Iohn calleth Iesus Christ that word of God thereby to declare and set out his deitie as I haue alreadie saide And that so it is beholde a plaine testimonie of God him selfe for he saieth that this worde was in the beginning so then it must needes be that it hath beene eternall and euerlastyng It is true Gen. 1.1 that some will replie against it because Moses saith that God in the beginning created heauen and earth and that now S. Iohn saith that this worde was in the beginning that it seemeth hereby seeing that so it is that the heauen the earth and other creatures had a beginning that we can not proue the eternitie or euerlastingnes of Iesus Christ because it is saide that the worde was in the beginning An obiection answered But the answere is easie to wit that when Moses speaketh of the beginning we are to remember mark whereof he speaketh that is of heauen of earth and other thinges that haue indeed a beginning But nowe let vs weigh and marke that which Saint Iohn saith In the beginning saith he was that worde And where was the beginning verely in God And what is Gods beginning I pray you Certainely he had none for otherwise it must needes be that God should be framed made So that when mention is made of the beginning of God we must conclude that it is such a beginning as hath not any tyme at all There is then much to be said and great difference also betwene Moses his place when he saith that God created all in the beginning and this when it is said that that word was in the beginning For Moses speaketh of the creatures which had their beginning to be at a certaine time But here Saint Iohn speaketh not of any thing but of God which can not be without his eternitie and euerlastingnesse Wherefore we must conclude that this beginning hath not any beginning And hereby we see that Iesus Christ hath bene alwayes It is as much then Iesus Christ is our God eternall 1. Tim. 3.16 as if Saint Iohn had saide that Iesus Christ is our eternall God who hath appeared and bene made manifest vnto vs in the flesh as also Saint Paul speaketh thereof Nowe he addeth afterwardes This word was with God as if he should say you must of necessitie separate and distinguish him from all creatures Marke the purpose of the Euangelist We must not so much as imagine saith he that this word had any thing at all like vnto creatures we must go out of the worlde we must ascend aboue the earth and heauen when we thinke vpon this worde A man might demaund A hard question answered Before there was eyther heauen or earth was it possible that this worde shoulde be in the beginning yea indeede for S. Iohn for a ful answere seperateth this worde from all the creatures as if he should say when I speake vnto you of this worde you must come to God for it is in God Let vs then regarde and consider it as a certaine eternitie or euerlastingnesse which is not in the creatures neither in the heauen nor in the earth nor in any thing whatsoeuer And notwithstanding all this yet so it is that the Euangelist in this place setteth out vnto vs The father distincted from the sonne not in essence but in person 1. Cor. 8.4.6 1. Tim. 2.5 a distinction betweene God and his worde And what maner a one is this distinction It is not of their essence for he meaneth alwayes that this worde is God and we must conclude seeing that wee haue but one onely God and that there is but one simple essence or being in him that Iesus Christ that is to say this eternall worde whereof mention is made in this place hath not beene separated or sundred from God his father in respect of essence
and mainteyned thereby and that not wee only but all the worlde Also that the world was not onely created at the beginning by this woorde but also that it shoulde bee no more or continue any lōger vnlesse it were preserued in it owne estate by the same meane And therefore as I haue saide let vs marke and keepe faste these two thinges as they are in this place pointed out vnto vs with the finger by S. Iohn Al things in the worlde are vpheld by Christ In the first place then he declareth vnto vs that nothing of that whiche was made was made without this worde And howe then Mindeth hee to accept I knowe not what that was not made Seemeth it that he woulde say that the Angels were not created No no he meaneth no such thing but mindeth to declare that we haue nothing at al which dependeth not wholy of God and hath not it being altogeather in him Touching Angels It is true that the Angelles haue a very noble and excellent nature but yet notwithstandyng they subsist and haue theyr beeyng by this word and are founded in it otherwise they could not continue and abide As also ther is nothing in the world but it is preserued by this very woorde Now heere wee are taught and iustructed howe great our pouertie and wretchednesse woulde bee vnlesse that God vphelde vs by his grace And this is it that the Psalmist speaketh Psalm 104.29 that so soone as God shall withdrawe his spirite frō vs behold we returne to pouder and dust and vanysh away altogeather It is true that hee speaketh in that place of creatures bodyly thinges but so it is that we see how all the rest also is vpholden by the vertue and power of this woorde Nowe euen as wee cannot subsist or bee but by that woorde of GOD so we must likewyse marke that it is by the meanes thereof that wee haue begunne to haue life And who is hee that declareth the same vnto vs The Euangelist This is also the selfe same whiche the Apostle sayth in the first Chap. to the Hebrues Heb. 1.3 that the sonne of God is the brightnesse of the glory or the Image of his substaunce and person of God his Father and that he vpholdeth all thinges by his worde Hee vseth there the woorde woorde but yet in such a signification that hee meaneth not onely the power of the sonne of god but also a certayne wonderfull disposition and a very fitte and seemely order which he hath set in the things created because he is the wisdom of God wee may beholde him in all the creatures because he vpholdeth all thinges by his vertue power Mark thē how we haue life and moouyng and after the first day of our lyfe wee continue in the same to wit Mans life and the cōtinuance thereof is from God alone because that God preserueth vs for in respect of our selues wee must needes perysh euery minute of an houre if this were not that that woorde of GOD mainteineth vs. Behold thē in what sense the Euangeliste sayth that that woorde was life that is that not onely al things were made by it but that they muste of necessitie also be grounded thereuppon and that it mainteine them in their beyng Now he addeth afterwardes that that life was that light of men And wherfore is it that hee addeth this It is for 2. causes The first is that after that we haue knowen the might of God and the power of that his worde both on high beneath and euery where we must then come to ourselues for this is good reason that we should and that with a greater diligence hehold that which toucheth vs very nigh As howe I ought too knowe Gods goodnesse in this that hee preserueth Horses Oxen Otes Psalm 36.6 Psalm 104.27 Gen. 1.11 as Dauid speaketh to vs therof saying that it is hee that giueth nourishment and food to euery beast I see on the other side the Earth which by the commaundemente and blessing of God bringeth foorth her fruites If I looke then vpon beasts I ought to knowe the goodnesse of GOD which declareth it self euen towards Asses Dogges but much more towards mee God commeth to me that I might inwardly feele his power hee geueth mee bread wherw t I am nourished ought I not to be touched to the quick for so many benefits blessings It is true that I should Besides also when men set out Gods workes they speake expresly of men because that God doeth set out his moste great and excellent power rather in vs then in other creatures Gods power appeareth specially in man God thē wyl indeede be magnified both in heauen and in earth and in all his woorkes that we see but yet much more in a man because hee hath imprinted his owne Image in vs rather then in all the rest of his creatures For he hath not sayd of the Sun the Starres Gen. 1.26 or any other creature how excellent soeuer it be I wyll make nowe a chiefe woorke which may bee to myne owne Image and likenesse So then the Euangelist after that he had spoken of the power of that woorde of GOD which spreadeth it selfe to all creatures hee commeth to men And in this hee sheweth vnto vs that if men beholde the goodnesse of God in euery place where they looke they cannot but much more consider and beholde the same within theyr owne persons And forasmuche as God hath doone vs this honour that we are magnified made excellente in our selues insomuche that the very Pagans and Heathen haue called Man a little world Man a little world and why hee is so called because we may see in him a principall worke that surpasseth all the rest good reason is it that we shoulde knowe confesse in it the vertue and power of God It is true that wee may beholde God in all his creatures but when hee manyfesteth him selfe in man then wee see him as it were by face and countenance whereas looking vppon him in other creatures wee see him darkely and as it were on the backe partes So then albeit that it bee saide that God is made visible vnto vs in his creatures yet it so falleth out that in them we see but as it were his feete his hundes his backe but in Man wee see as it were his face God is visible in his creatures chiefly in man but in none can Gods maiestie be perfectly set out Not that it is his face so that we can behold him there in imperfectiō I meane not so for I speke not now of diuine and heauenly things but only of this that it hath pleased God to bee knowne in this world high and to low Behold then the summe of that which S. Iohn sayth to wit that that life was that light of men as if he shoulde say It is true that there is indeede a certaine life spread abroade ouer
the apprehension of the grace of Christ Now there is also a quickening or a liuing death when we dye being confounded in our selues because God knoweth our iniquitie transgression and that we are scattered to bee in that life as it were condemned creatures And this is that that bringeth vs to life And this is that also which I haue saide heretofore that we shal neuer seeke after the grace and fauour of our Lord Iesus Christ tyll such tyme as we bee wounded with the iudgementes of God and that so deepely that we are not able to indure any longer neither knowe on which side to turne vs. We haue then yet nowe at the length the vnderstanding of this place that is that Saint Paule declareth Three especiall pointes of doctrine that our Lorde Iesus Christ placeth vs not in condemnation but that it is the lawe which doeth that and besides we learne that albeit we dye to the lawe when we are dead with Christ yet that notwithstanding we obteine a newe life and moreouer he declareth that this newe lyfe of ours is without our selues And in that hee fayeth In that that I nowe liue I liue not any more sayth hee my selfe but Iesus Christ liueth in me he setteth out and declareth this matter which wee ought wel to marke and hold fast for without this saying wee shall neuer purely and simply perceiue what this meaneth to bee iustified by or thorowe fayth For diuers haue deceyued them selues when they haue found these wordes that we are iustified by the doctrine of the lawe A double error for they meane when wee are iustified that our Lorde draweth vs out of the corruption in which we are and that hee reneweth vs by his spirite to the ende that we should serue him and also they declare that the good woorkes which the Christians doe are no more from the lawe but from them selues And so that indeede which seemeth to haue established and strengthened Sainct Paules doctrine doeth nothyng els but corrupt peruert and marre the same for they make this distinction A doltishe distinction that there are certayne woorkes of the lawe which are the workes that men doe of their free will and of their owne motion and accorde as where they suppose to merite and deserue And they say that men are not iustified by suche woorkes that is to say by morall woorkes and dueties as men call them but yet notwithstanding they woulde bee iustified by spirituall workes that is to say that we know that God guideth vs by his spirit But if it were so all Saint Pauls doctrine should be ouerthrowen let vs then hold fast the word which is here to be expounded that is that we liue not in our selues but in Iesus Christ that is to say that our saluation is without our selues Not that we haue not the assurance thereof in our selues for the spirite is a pledge vnto vs therof as S. Peter saith 2. Cor. 1.22 2. Cor. 5.5 Ephes 1.13.14 Rom. 8.16 we haue the seale of our adoptiō thorow the same spirite in as much as the certaintie of Gods grace is sealed vnto vs thereby And moreouer Iesus Christ dwelleth in vs who is also the matter of our saluatiō but the question is not in this place touching men what they can do wherfore let vs mark wel that the matter of our saluation is not in our selues but in Iesus Christ And that is the cause why Saint Paule sayth that wee liue not any more in our selues but in Christ A good difference betweene the hypocrites and the true faithfull for he maketh here an indirect comparison betweene the hypocrites who deceiue them selues in a vaine ouerweening of them selues and the faithfull who are altogether beaten downe and spoiled of all presumption for they that thinke they haue some dignitie and glorie and boast them selues in their merites or meritorious workes as they call them such are they that liue in them selues And why so they suppose to bring somewhat to God that may make them acceptable before him They goe not out of them selues I warraunt you A place full of great profit and comfort when they will warraunt them selues against the iudgement of God But the faithfull who are instructed to knowe what manner of men they are they condemne them selues and confesse that they are voide of all hope and trust as it were in them selues and beyng so famished and starued as it were they come to our Lorde Iesus Christ and knowe that the matter and substance of their saluation is in him Beholde then howe and after what sort wee liue no more in our selues but in Iesus Christ that is to say that we should know and confesse seeing that our Lorde Iesus Christ bringeth vs saluation that we must hold it of him alone and fetch it from none other And indeed if the death of Iesus Christ bee the satisfaction of our sinnes it followeth therevpon that we are debtters to God A most strong reason Now seeing that so it is beholde our owne righteousnes taken from vs and we spoiled of it I meane thereby the griefe and vexation that wee might conceiue by it To be short Marke these pointes well whosoeuer shall knowe and feele what is the good will of our Lorde Iesus Christ and wherefore he was sent vnto vs from God the Father and also the graces that he maketh vs partakers of by the Gospell suche a one assuredly shall knowe that his life is not in him selfe but rather that hee hath nothing in him indeed saue the matter of death and damnation Hereupon Saint Paul passeth further and sayth In that that I now liue in the flesh I liue in the faith of the sonne of God This is to ouerthrowe yet another replye that men might make for vpon that which hath bene handled A question a man might bring in and mooue a question thus what is this life you speake of and what is our saluation seeyng that we are poore miserable sinners compassed about with so many infirmities yea and that wee liue in the fleshe that is to say wee are in this worlde with bruite beastes and are nourished and susteined with corruptible foode and yet you saye still our lyfe is in Christ An answere to the question Ephes 2.6 Sainct Paule handleth this in an other place when he sayth that we are alreadie set in heauen and that wee are entred into the possession of that inheritance which is promised vs. And yet it seemeth to some that all this shoulde bee but forged and deceipt Marke then how vnder the shadow and colour that we are nowe farre remoued from God wee are polluted and defiled as Saint Peter also speaketh thereof ◠Pet. 3.1.2 It should seeme that this should be nothing but shadowes of that which is set out vnto vs in the Gospell to wit that our lyfe is in Iesus Christ and that we are partakers of all his graces
from him Death yea eternall death at euery of our steps if God keepe vs not wee shoulde be more then miserable and wee coulde meete with no other thing at euery steppe but death yea eternall and euerlasting death Wherfore so often as wee are too make this request let vs thinke what neede wee haue to doe it for wee neuer pray to God in good earnest and hartily yea with suche an affection as is requisite meete vnlesse we knowe what neede wee haue that God pardon vs and afterwardes that hee take care of vs. There are diuers that are very well skilled to pray but it shal be nothing else to them but a Ceremonie So then let vs marke that our praiers shall not be so stedfastly and assuredly grounded as they ought to be vnlesse euery one of vs enter and goe downe deeply intoo himself thus Goe to who art thou How many faultes hast thou committed Diligēt examination of our selues must goe before prayer And what wilt thou demaunde of God now That hee woulde receiue thee to mercy and after that thou knowest thy frailtie that thou be alwayes watchfull and diligent in time to come to prease vntoo him that hee leade thee not into temptation Marke then what great neede wee haue of this petition when wee shall haue somewhat narrowly considered of our selues what maner of men we are and what our weakenesse is and that we should be ouercome a hundred times in a day of so many enimies as wee haue if this were not that god cōmeth betweene them and vs God is our defender against al our enimies and setteth himself against them as our defendour And why shoulde we marke this Let vs beholde and consider the Diuels might power and wil. He is a roaryng Lion saith Saint Peter who desireth nothing else but wholy too swallowe vs vp and deuoure vs. And what are wee 1. Pet. 5.8 euen a Flee as I haue already saide Afterwards when we shal cōsider that the Diuell cōmeth not to assault vs a farre neither maketh his preparation or layeth his furniture against vs on the one side or on the other but findeth matter in our selues wherewithall to vanquishe and ouercome vs that is to saye all our affections whiche are so many enimities and hatredes against GOD as Sainte Paule saith in the eight of the Romans Rom. 8.7 When I say wee shall haue thought vppon this wee shall afterwardes with a good zeale pray vnto God that he leade vs not into temptation And moreouer because wee doe not sufficiently perceiue howe much we ought to suspect and feare our owne lustes it is saide that they fight against vs and woulde ouercome vs indeede were it not that GOD gaue vs strength to resist and withstand the same kept vs alwayes vnder his sauegarde and defence Howe daungerous our owne lusts and affections are that wee might be defended by him For if he did not beare a strong hand ouer vs and raine vs hardly vp it is certaine that wee coulde not tell how to goe one steppe without fallyng and that into a mortall and deadly fall as we haue already declared Two good reasons why wee shoulde wholy submit our selues to Gods gouernment and guiding So then let vs learne to commit our selues wholy into the guiding gouernment and sauegarde of almightie God because we are not able to gouerne our selues and that if wee woulde take it vpon vs our presumption shoulde bee a cause to make euery one of vs in so doing to breake our necks And thus much concerning the first answere And nowe we demaund further The Minister By what meanes is this brought to passe The Childe When he doeth guide and gouerne vs by his holy spirite thereby causing vs too loue goodnes to hate euil to follow righteousnesse and to the sinne for by the power of the holy spirite we ouercome the Diuel sinne and the flesh The Minister What our nature leadeth vs to We haue saide that besides that wee are frayle and weake we are giuen to euill So long then as God shall leaue vs in our nature we shal loue sinne and hate goodnes we shal hate righteousnes and loue euill This prayer thē shortly cōteineth thus much that God would change vs. For mā if he rightly cōsider himself as he is shal finde that vntill suche time as God haue taken him into his defence he is setteled and that with delight and pleasure in sinne for we bring such corruption with vs from our mothers wombe that all our senses our thoughts and our affectiōs are continually geuen to euil Gen. 6.5 Nowe if God did not strengthen vs and holde vs as it were by the hand whither shall wee come Wee haue not onely this frailtie to cause vs to fal but we also haue this inclinatiō redinesse to euill Behold then a poore miserable state for the Diuel is a Tyrant who hath rule and authoritie ouer vs vntyll suche time as God deliuer vs and set vs free Iohn 8.16 euen as speach is had therof in the viii Chap. of the Gospell of Iesus Christ according to S. Iohn This petition then conteineth in sūme thus much in it self that God wold in suche sort chauge vs that whereas nowe wee are inclined to euill and geuen thereto yea that wee runne to it and are setled in sinne that he woulde renew vs and place in vs such a print of his goodnesse and of his feare that wee may hate the euyll loue the good which we ought to aspire and come to But how doeth hee woorke this Gods spirite an effectuall instrument of our newe birth By the power of his Spirite And this is the cause why these two woordes the Spirite and the Flesh are so often set one of them against another in the Scripture Now this woorde fleshe is not taken according too the common speache but it is taken for man insomuch that all that wee bryng from our mothers wombe Flesh and Spirite what they meane is called flesh And what meneth this word Spirite It is nothing of that belongeth vnto vs that is to say of that we haue of our naturall inheritaunce but it is the grace of God by the which we are renued Wherefore it behooueth that God manifest his power ouer vs and in vs in suche sorte that wee be refourmed from euil to good The Spirite a pleadge of our electio and that he so take vs to himself that by this meanes he ratifie and confirme the adoption which hee hath made in electing and chosing vs for his children And the spirite of God woorketh with a certaine power which declareth it selfe in vs. But here the question is of drawing vs out of the Diuels tyranny and of placing vs in such libertie that wee shoulde knowe learne and striue freely and with a good affection to subdue our appetites and lustes And now then wee haue to marke that in praying
is the kingdome the power and the glorie for euer and euer Hereuppon wee aske wherefore this conclusion is added And there are two reasons or causes of it put down in the answere The first is that it is don to protest and declare that all that we haue prayed for before Our prayers ought to be grounded vpon Gods glorie goodnes and power is not grounded vpon any thyng but the glorie of God his iustice and his goodnes and lastly vpon his soueraigne rule and authoritie And now it behoueth vs to declare this as it were by peece meale and particularly to the end it may be better vnderstood Let vs put the case that this were not added to this forme of prayer euery man might doubt saying Alas shal I be heard of him whē I haue asked of him myne ordinarie and dayly bread the forgiuenes of my sinnes and that he would guide me by his holy spirit yea seeing that I haue craued more high and excellent thinges of him to wyt that his name may be glorified that his kingdome may increase and multiplie daily more and more tyll it come to the accomplishment fulfilling and perfection therof these thinges surmount and exceed all that man hath And howe may I be sure that I shal be heard Should we doubt of it But our Lorde declareth vnto vs that our requests and prayers are not grounded vpon that which wee bring with vs for who or what are wee And what is it that we bring with vs. And though that wee were the best disposed people in the worlde to pray yet certaine it is that a man may beholde vs continually altered and chaunged in a minute of an houre Two good similitudes to expresse howe vneffectual praiers are which are grounded vpon men So our request and prayer should bee very weake and indeede nothing els but smoke or as a winde that vanisheth as men say if it had not an other more strong and assured fundation And this is the cause wherefore wee are sent backe as it were to Gods glory to his infinite power to his might and to his euerlasting rule and gouernment If then wee woulde bee well assured that our prayers haue not beene vayne and that we haue not been frustrated of our hope but that we haue obteined all that which we haue demaunded let vs come hither Nowe haste thou prayed to God Prayers rightly made shal not want theyr effect euen thus I confesse that hee is almightie that all power belongeth too him that my requestes being grounded thereupon shall not bee without hauing their effect and accomplishment And thus much for the first reason which is alleaged in this place Now the second is that we learne alwaies to conclude and shut vp our praiers with thanksgeuings Prayers made and not Gods glory onely respected therein are vayne Wherfore whē wee haue to pray vnto God let vs make continually this final conclusion that God may be glorified For without that all our prayers shal be nothing but puffes of winde neither shall there be any order therein or marke whereon a man ought to stay himself There shal be nothing founde therein but a light and flying affection vnlesse wee pray to God that it woulde please him alwayes to shewe vs this grace that we may desire that he may bee honoured and that such prayses may be yeelded vnto him The confession and feeling of our sins should not hinder vs from prayer but rather prouoke vs therto euen as hee deserueth And thus much concerning the seconde reason whiche wee haue to mark out of this speach where it is said that the kingdome belongeth vnto god the glory for euermore to the ende that in confessing alwaies our pouerties and our faultes wee leaue not for all that whatsoeuer fall out too pray vnto him And why so because that if wee enter into our selues wee shall desire nothing but that Gods kingdome may increase that his power may be known that his will may bee doone that his glory may shine foorth in the midst of vs we may comfort our selues in his goodnesse in his righteousnesse and in his mercy Otherwyse there is no doubt but that wee shal be worse then bruite beastes or like vnto poore fearefull and astonished people that is nothing else but crie and houle and yet knowe not wherefore but that wee may thrust forwarde our prayers continually to this marke that God may be glorified and praised for when wee shall seeke the aduauncemente of his kingdome that is to saye that hee may haue rule and authoritie ouer vs and that wee may yeeld him the homage and seruice How and when our praiers bee well ordered framed that he deserueth and requireth then shall our prayers be rightly ruled and ordered Now we wyl fall down before the maiestie of our good God acknowledging the infinit faults and offences for which wee are blame woorthie praying him also to make this doctrine so effectuall and powerfull in vs that it may make vs alwayes to submit our selues too his seruice and obedience Two generall ends of the doctrine of God and that it may stande vs in steede to confirme in vs the grace of his adoption which hee hath wrought in vs that so we call vpon him as our father in more greater boldnesse then heretofore and shew that it is not in vaine that wee demaunde that he leade vs not into temptation neither geue vs ouer to Satan but that he wold gouerne vs by his spirite and geue vs strength and power to resist yea to ouercome the Diuell and the lustes of our owne flesh And that hee woulde not onely shewe this grace and fauour to vs but to al the people and nations of the earth c. God be praised nowe and euer So be it I pray thee gentle Reader to haue an eye to the Marginall notes and referre them to their right places and also to correcte thy booke from these faults following and afterwardes to reade with iudgement too thy profite and comfort Follio 6. Pag. 2. Line 12. For abroade reade aboade Fol. 9. b. line 22. For vve thē reade vve must not then Fol. 13. b in the margent for de sacro Basil reade de sacro Baptist Fol. 18. b line 6. for it said reade it vvas said Fol. 20. b. line 22. for accept reade except Fol. 23 a. line 19. for imperfection reade perfection Fol. 24. b. line 3 for vvinne reade conuince Fol. 29. b. line 18 for confirme reade conforme Fol. 31. b line 8 for creation reade nation Fol. 34. a laste line for sufficiently reade stifly Fol. 39. a. line 25. for sinnes reade sinnner Fol. 39. b. line 9. for vvorde reade corde Fol. 40. b line 19. for debated reade cast dovvne Fol. 41. a. line 3. for makers reade vvoorkes Fol. 41. a. line 12. for one ceade do one Fol. 42. b. line 24. for beastly reade beasts Fol. 50. b. line 10. for at time at that time Fol. 59. a line first for dead reade death Fol. 63. a. lin 22. for his reade this and b. line 23. for in it reade in vs. Imprinted in London at the three Cranes in the Vintree by Thomas Dawson for George Bishop 1580.