all indeuer to warrant our calling and election by good and godly conuersation and so shall the way bee layed open for vs to enter into the euerlasting kingdome of our Lord and Sauiour Iesus Christ to whom bee all honour glory and dominion for euer and euer Amen Thus much haue I presuming vpon your graces good fauour and sufferance aduentured to wryte of this deepe but yit moste comfortable poynt of Christen doctrine so farre foorth as myght beseeme the breefnesse of an Epistle and as too my poore skill hath seemed necessarie too giue the simple reader an enterance into the substance of this booke that he myght the eazlyer conceyue and the better vnderstand and digest the doctrine of this Epistle and of the Sermons written vppon the same And therfore I haue had a speciall care to set downe the matter as playnly and comfortably as I could holding my selfe alwayes to the present cace without stepping asyde into any bymatters and without auouching anything which is not warranted by Gods expresse woord Agein I haue bin the sparer in woordes and sentences of myne owne bycause of the greate profoundnesse of the diuine doctrine which cannot bee handled with too greate reuerence the rather bycause I see that the more godly and skilfull men are in matters of Religion the warer and circumspecter they bee is dealing with the foresayd doctrine eyther in familiar talk conference or in giuing it forth in their Sermons writings And as for the author of these Sermons I shal not neede to coÌ„mend him to your grace bycause that you whose study is imployed in matters of diuinitie and good gouernment of the Church are better acquaynted with him thaÌ„ I therfore cannot be ignorant of the goodnes of his writings wherof this is not the first part nor I hope the last that hath and shal be put forth both by mee and others I trust to the benefyte of our common country Wherefore omitting too trubble you any further in that behalfe I beseech your goodnesse to beare with my boldnesse and also with myne ouersyghtes where any haue scaped mee in this translation and to further this my trauell with your fauour as you doo the lyke proceedings that tend to the aduauncement of Gods glory by the edifying of his Church Surely my purpose and desyre was that it should haue bin a first fruite or at leastwise among the first fruites of such maner of presents as were offered your grace at your returne into the South to welcome you to your See of Caunterbury if the time would haue serued to haue had it conueniently printed for it was fully translated and deliuered out of handes a good while afore Neuerthelesse my trust is that a woorke so beneficiall to the Church of God shall not bee the lesse acceptable to you though it come not with such speede as I gladly would it should haue doone which thing I beseeche your goodnesse with all reuerend humilitie too graunt praying God too power vppon you such abundance of his heauenly grace and holy spirit as the place of high preheminence wherin he hath set your most reuerend fatherhood requyreth that wee may long inioy your furtherance to the continuall benefyte of his Church Written at Clare in Suffolke the .vii. of Ianuary 1576. Your good graces most humble Oratour alwayes at your commaundement Arthur Golding To all Christians baptized in the name of the Father and of the Sonne and of the holy Ghost dwelling or abyding in Fraunce greeting IT is a wondrous mattâ—r right deerly beleued brethren how all of vs glory in our Baptim and yit consider not all with one accord what that marke importeth of iâ— owne nature namely by following the intent of him that is the author of it For no doubt but if wee did so wee should all ioyne toogither in one holy consent too woorship the onely one God in spirit and truth and to acknowledge Iesus Christ for our onely Sauyour Aduocate Mayster yea and Lord as touching the gouernment of our soules and consciences and wee would take his â—nely woord for our wisdome guyde and rule of our whole lyfe and specially of his seruice without mingling of the inuentions of mans brayne with it how great antiquitie or countenance so euer they seeme too haue Yea and for the outward gouernment and visible order of the Church wee would hold vs to that which our Lord Iesus Christ in whose name wee were Baptyzed hath shewed thereof too his Apostles and by them inioyneth the whole world too followe euen vntoo the last day And certeynly then should the straunge confuzion and diuisions ceasse which are too bee seene in Christendome wherof those are the cause which will not harken vntoo God and yeeld full authoritie too his woord which fault shal bee layd too their charge at the iudgment of God vnlesse they turne a new leafe The Lord and Father of mercie graunt them grace so too doo according as supplication is made too him for them in all holy assemblies where he is called vppon according too his will in the onely name of Iesus Christ. That is the thing which wee desire For heere the cace concerneth not the bringing in of some newe deuyce after the fancie of men nother stryue wee too make the victorie fall vppon mens sides whatsoeuer they bee as some surmyze but that God and his woord may haue the vpper hand ageinst all abuses superstitions and lyes of Satan and 〈◊〉 we may all toogither giue glory too our God confessing that both 〈◊〉 and our fathers haue ouershamefully forgotten him insomuch 〈◊〉 haue not folowed his holy Lawe but haue bowed asyde both 〈…〉 the ryght hand and too the left And truly whensoeuer we reade 〈◊〉 woord in a tung that wee vnderstand or heare it preached and 〈◊〉 â—â—clared purely he allureth vs too him too make the lyke acknowâ—â—â—gedment And he hath doone so much in these late yeeres by striâ—â—ng with his mercie ageinst the malice of the world that dyuerse â—aue returned intoo the ryghtway whom others yea euen of all deâ—rees doo followe styll anew But yit is not that ynough vnlesse thâ— residew which haue hithertoo bin deaf or asleepe doo bethinke themselues too awake in good earnest and too haue eares too heare aâ— sayeth Iesus Christ. Therefore wee intreate and exhort them too it 〈◊〉 Gods name that they may discharge themselues of the promis whereuntoo their Baptim dooth secretly bynd them as hath bin sayd And too further them therein besydes the lyuely voyces of the trew â—inisters and other bookes conteyning faythfull expositions of the Scripture wee offer them heere the Sermons of M. Iohn Caluin vppon the Epistle of the Apostle Saint Paule too the Ephesians where as wee hope they shall haue matter too fare the better by for the playner vnderstanding of the things which they shall eyther heare preached or reade alone by themselues afterward Too mak long rehersall of things that myght bee alledged in commendation
Paule spake that of the Lawe and the Prophets Therfore mee also may conclude that there is no superfluitie in the Gospell nor any thing which serueth not too good purpose and whereby wee may 〈◊〉 bee edifyed both in faith and in the feare of god But this doctrine 〈…〉 conteyned there and the holy Ghost speaketh it lowd and shirle 〈◊〉 Therefore they must needes bee Manichies which intend too nip and 〈…〉 the Gospell For looke what lyketh not them they did set it aside 〈…〉 forged a Gospell of diuerse peeces allowing nothing but that 〈◊〉 they themselues thought good of Now if such maner of 〈…〉 haue shewed a diuelish stubbornnesse ageinst God in separating 〈…〉 things which ought too go toogither in vnseparable bond then are they malicious and froward also which would now a dayes haue the doctrine of election kept in silence For they woulde ouerrule God if it were possible stop his mouth as oft as he vttereth any thing that lyketh not them Agein a man may euidently see their beastlynesse in that S. Paule had not a better proofe whereby too magnifie Gods goodnesse than this Then if there were none other reason yit were it better that the whole world should go too confuzion than that this doctrine should bee suppressed with silence For is it reason that God should set the infinite treasures of his mercies before our eyes and yit that they should not be spoken of but bee thrust vnder foote But there are yit twoo reasons mo which shewe that this doctrine is most needefull too bee preached and that wee reape so great profit by it as it had bin much better that wee had neuer bin borne than too bee ignorant of the thing that S. Paule sheweth heere For there are twoo thinges wherat wee must chiefly ame and whereuntoo it behoueth vs too apply all our wittes and indeuers and they bee the very summe of all the thinges which God teacheth vs by the holy scripture The one is the magnifying of God as he deserueth and the other is the assurednesse of our saluation that wee may call vppon him as our father with full libertie If wee haue not these twoo thinges wo woorth vs for there is nother fayth nor religion in vs Well may wee talke of God but it shal bee but a leazing As touching the first poynt I haue tolde you alreadie that Gods grace is not sufficiently knowen but by seâ—ting Gods election as it were before our eyes For put the cace that God drawe all men alyke and that such as intend too obteyne saluation must come of their owne free will and selfmouing if it be so then is it certeine that wee deserue too bee receyued at Gods hand and that he should handle euery man according too his worthinesse But wherin shall Gods goodnesse bee magnifyed Euen in this that he preuenteth vs of his owne mere free good wil and loueth vs neuerthelesse without fynding any thing eyther in vs or in our woorkes why he should loue vs If this bee trew then must there needes bee election so as God must take the one sort bycause he thinketh it good so to doo leaue the other Thus ye see it is a most assured point that Gods glory doth not appeere shyne foorth as were requisite except it be knowen that he sheddeth foorth his goodnesse and loue where it pleaseth him I sayd euen now that the preaching of his word is a singuler benefyte too vs And that is the cause why it is sayd so often in the Lawe 〈…〉 that God hath not delt so with any other nation as he 〈…〉 the linage of AbrahaÌ„ in that he voutsafâ—d too chooze adopt 〈…〉 the lawe was a sure record So then the children of 〈…〉 exhorted too prayse God bycause he had voâ—safed to gyue 〈…〉 law and in the meane whyle had let the poore â—entyles 〈…〉 folk that perteyned not too him at all But it is yit a farre 〈…〉 specialler priuiledge when he maketh vs too fare the better 〈…〉 woord For it is certeyne that our eares myght bee beaten 〈…〉 with the things that should bee told vs and wee bee neuer the 〈…〉 for it vntill God speake to vs by his holy spirit within vs Then 〈…〉 matter God sheweth a dubble grace The one is when he 〈…〉 vp men to preache the Gospell too vs for no man is meete 〈…〉 too doo it of himselfe Needes therefore must they bee of Gods 〈…〉 which doo call vs too him and offer vs the hope of saluation But yit for all that let vs marke well that wee cannot beleeue except 〈◊〉 himself too vs by his holy spirit and speake too our hartes 〈…〉 holy Ghost as well as he hath spoken too our eares by the 〈…〉 of man. And that is the cause why the Prophet Esay sayeth 〈…〉 beleeued our doctrine or too whom is the arme of the Lord 〈…〉 He sheweth that there is no fayth in the world till God haue 〈…〉 in mennes myndes and hartes by the power of his holy 〈…〉 And for the very same cause also dooth our Lord Iesus say that 〈…〉 commeth too him except he bee drawen by the father but 〈…〉 hath learned of my father sayeth he the same submitteth 〈…〉 mee Too be short wee see manifestly that God sheweth 〈…〉 too vs when he voutsafeth too inlyghten vs by his holy 〈◊〉 too the end wee should bee drawen too the fayth of his Gospell If the same were doone commonly and indifferently too all men yit 〈◊〉 wee haue cause too magnify god But now when wee see that 〈◊〉 are hardened and othersome vnconstant and that some go their 〈…〉 without taking any profit by the things that they haue heard 〈◊〉 othersome bee altoogither blockishe it is certaine that the same 〈…〉 God 's grace more apparant too vs according as S. Luke 〈…〉 that at S. Paules preaching as many beleeued as were 〈…〉 too saluation Uerily the number of people was great that 〈◊〉 S. Paules Sermon and out of all doubt he on his side had so 〈◊〉 grace as ought to haue moued euen the very stones And yit 〈◊〉 a great sort continued in their vnbeleefe and stubbornnesse and othersome beleeued Now S. Luke sayeth playnly that the cause therof was not for that the one sort were more forewarde folke than the other or for that there was any towardnesse of vertue more in the one than in the other but for that God had foreordeyned them too saluation Therefore at one woord wee see that all mannes deseruing must ceasse and be layd vnder foote or else God shall not haue his deserued praise Yea and wee must vnderstand that fayth commeth not of our selues for if it did then should there be some woorthinesse in our woorkes Trew it is that by fayth wee confesse that there is nothing but wretchednesse in vs that wee bee damned and accursed and that wee bring not aught with vs but onely an acknowledgement of our
he liketh well of And what is the cause of it Wee are all of vs the chyldren of Adam and we are all of one mould Why then inlighteneth hee the one sort and letteth the other alone in their blyndnesse There is none other cause but his owne choyse So then although we can not conceyue nother by wyt nor by reason howe God hath chozen vs before the making of the world yit wee know it by his shewing of it vntoo vs and experience it selfe auoucheth it sufficiently in asmuch as we be inlightened by faith What is the cause that I receyue the Gospell and sticke to it and in the meane whyle others abyde styl in their beastly blockishnesse or rather beare a spiteful rancour ageynst the doctrine of saluation If I imagine that it commeth of myne owne towardnesse I am a traytour too god For wee must alwayes come backe to that which wee haue seene alredy and say Who is hee that hath made thee to excel others S. Paule then dooth in that saying pull downe all loftinesse of man to the end that no man should aduance hymselfe nor alledge that he hath â—ught of his owne Wee must not thinke saith he that wee haue any woorthynesse of our selues but that euery whit of it commeth of god Therfore in this Text S. Paule sheweth by experience howe the Eâ—â—esians had byn chozen of God that it behoued them to haue their â—â—ole faith grounded thereupon that is to wyt vpon Gods free goodâ—â—sse And for proofe thereof saith he ye haue heard the doctrine of 〈◊〉 Gospell and beleeued it But how commes that to passe He sheâ—â—th that it must needes bee that they were confirmed by the holy Ghost Now if they were confirmed it was of necessitie that the holy ghost must needes haue wrought beforehand And so it is to no purpose to enter intoo so deepe a maze as Gods euerlasting ordinaunce For he sheweth vs as it were with his finger how he hath chozen vs at least wise if we play not the churles with hym but acknowledge the good that he hath done vs and bee fully perswaded and resolued in our selues that there is none other cause of it than for that hee had giuen vs his marke from before all euerlastingnesse that is too say for that he had reserued vs too hym selfe as his owne chyldren Nowe then wee see S. Paules meanyng and therfore let vs learne too leaue making of long raunges when the cace concerneth our imputyng of all things to Gods onely mere mercy For the faith that we haue dooth shew it wel ynough â–ª bycause that as I haâ—e sayd afore the same commeth not from our owne moother witte but as a gifte that commeth from aboue such a one as God communicateth not too all men without exception but onely so such as he lysteth Furthermore heere are many woords well worth the weying For on the one syde S. Paule intendeth too magnifie the grace of the holy Ghost by shewing that wee can haue no part nor portion in our Lord Iesus Christ nor in any of all the benefites that he hath purchased for vs except God put vs in possession of our saluation by his holie spirit That therfore is one poynt And yit notwithstanding S. Paule fayleth not too shew therwithall the ineâ—timable benyfite that wee haue by the Gospell in that he termeth it the woord of truth and the glad â—ydings of saluation For first of all he ment too assure vs too the inâ—ent wee myght haue an infallible warrant too call vppon God without doubting or grudge of conscience For so long as wee bee in doubt whether God loue vs or hat vs it is vnpossible for vs too praye truly vntoo him And so by that meanes yee see how our saluation is vtterly defeated according too that which is sayd by the Prophet Ioell And it is a common doctrine in the holy scripture that wee cannot obteyne saluation but by fleeing vntoo Gyd with prayer and supplication But wee should be shet out from that if wee had not the sayd warrant as wee shall see more fully in the third chapter Therfore it stands vs 〈◊〉 too be throughly assured that God is our father and that he accepteth vs for his children And how shall wee bee warranted that vnlesse the doctrine of the Gospell bee so certeyne in all poynts as it bee not lawfull for vs to bring it in question That therfore is the cause why S. Paule sayeth that it is the word of truth No doubt but there are other truthes also for euen when God threatneth vs he dooth it not in â—est nor yit in vayne for as well his threatninges as his promises haue their execution sure and certeyne Howbeeit forasmuch as the present cace concerned the correcting of al distrust in vs as wherunto we be to much inclined S. Paule hath termed the Gospell the doctrine of truth as if he should say my frendes God is a faithfull witnesse vntoo you of his owne wyll for the Gospell is as much as if he laid forth his hart vntoo you and therefore settle your selues vppon it Moreouer also he saith that our saluation lyeth inclosed in the Gospell and that it is too make vs too looue it and esteeme it For should we be so wirlesse or rather starke mad as to holde scorne of our owne welfare But yit notwithstandyng he saith that al this commeth of Gods mere mercy and of his euerlasting electioÌ„ which as in respect of our selues is farre of and vnknowen too vs but we haue knowledge of it by the Gospell which is the meanes and instrument therof For too what purpose were it that our Lorde Iesus Christ hath offered hym felfe in sacrifice too reconcile the worlde to God his father vnlesse wee were made partakers of it by faith Now faith is not an opinion of mans conceyuyng in his owne brayne but a setled beleefe that God cannot lye nor deceyue vs and that it is not to be feared that our hope shall not come too good end if wee wayt vpon hym So then too be short S. Paules intent was to shewe that if we haue the skyll to make our profit of the doctrine of the gospell wee shall no longer stand in a mamering and perplexitie but shal be able to call vppon God with open mouth acknowledgyng our selues so bound and wholly indetted vntoo hym in all things as wee feare not but that he auoweth vs for his children and are accepted at his hande and that hee heareth vs in all the prayers that wee make vntoo hym Thus much concernyng the first poynt Therfore according to S. Paules exhortation â–ª let vs learne to rest in suche wise vppon the doctrine of the gospell that it may bee as much too vs as if God shewed hymselfe visibly vntoo vs and that the heauens were opened vntoo vs and let vs alwayes beare in mynde howe it is anouched by the mouth of our Lord Iesus Christ hymselfe that when
one spirit yit are the gyftes diuers and they be distributed to euery of vs in measure and as it pleaseth hym to giue them There is none but Iesus Christe whiche hath receyued them fully He onely is the fountaine that can neuer be drayned dry it is he vpon whom Gods spirit reâ—teth to the end that we should al of vs bee made partakers of it And for our owne parts let vs acknowledge that the wizest of vs haue neede too bee alwayes scolâ—ers and too learne styll euen to our dying day Howbeit by the way let vs marke that this woorde Reuelation condemneth vs of al blyndesse For wee haue our eyes open too discerne betweene white and blacke wee see the Sunne and the Moone wee see these worldly things and are able to iudge of them wee neede no newe Reuelation for that geere for wee haue it of nature True it is that our eyes are instrumentes of Gods power and goodnesse wherby he maketh vs to inioye the light but that is a common thing But heere S. Paule sheweth vs that wee bee blynd and that we conceyue not any whyt of Gods spirituall grace except he open our eyes and take away the kercheefe or veyle that is before them yea and giue vs a newe sight which wee haue not For wee haue our eyes woorse thaÌ„ stopped vntyl he inlighten them by his holy spirit Thus ye see what wee haue too beare in mynde And that is the thing which he proceedeth styl withal Namely saith he too haue the eyes of your vnderstanding inlightened But a man might reply If wee haue the spirit of Reuelation alredy why haue wee neede of it Uerily as who should say you sawe nothing at all True it is that you see partly but you haue your eyes styll too much dymmed And this may be said generally of al men according as it is saide that in this worlde wee see thinges but dâ—â—ly and as it were through a glasse tyll wee bee able to behold God in his heauenly glory at which tyme we shal be fashioned lyke vntoo hym Ageyâ—e too the intent that men shoulde not alledge and say Mâ—st God then reuele thinges in suche wise vntoo vs as if wee were in such taking that wee could see nothing at all And shall a man bee as a bruâ—e beast without discretion or iudgement To answeare heereunto it is true that wee haue some wyt but yit are wee blynd for all that bycause wee be corrupted by sin God therfore must bee fayne too giue vs new eyes as I sayd afore And he addeth the woord wisdome the better too beate downe the fond ouerweening that men conceyue in themselues when they will needes flye without wings too come vntoo god For there is not that man which woulde not bee wyse If wee desyred trew wisedome by seeking it at Gods hand it were a good and well ruled desyre But there are twoo faults in vs for wee will needes bee wyze after our owne conceyt Am I not wyze ynough too gouerne my selfe wyll a foole say And in the meane whyle wee despyze Gods word and euery of vs will needes haue the â—rydle layd looce in our necke and haue leaue giuen him too doo what he thinketh good But that is too great an ouerweening The other vyce is that in reading the holy scripture wee still imagin too come too the knowledge of the things that are conteyned there by our owne discretion But heere both twayne of them are excluded by S. Paule For when as he desyreth God too giue his faythfull ones the spirit of wisdome he sheweth that they haue no discretion no more than brute beastes except it bee by the guyding of our Lord Iesus Christ of purpose too come too the kingdome of heauen For euen in ciuill matters and worldly affayres God giueth it not too any but too such as he thinketh good Now if he keepe his speciall goodnesse alwayes too himselfe too giue discretion too whom he listeth too guyde himselfe withall in these bace things of the world then dooth he make the vnbeleeuers too bee well syghted and therefore when the cace concerneth the heauenly lyfe there is no preparation in vs And so S. Paule presuppozeth the thing which I haue sayd already namely that wee must bee taught at Gods hand too know him by the doctrine of truth through the record of the Gospell for without that wee shoulde bee lyke these fantasticall fellowes which roue vnder the pretence of hauing the reuelation of Gods holy spirit howbeeit that is not after the maner that S. Paule taketh the word Reuelation when he prayeth God too giue it too his children As for example when Iesus Christ speaketh of his spirit he doth not separate it from the doctrine that he had preached When the spirit commeth sayeth he he shall tell you all truth And how is that Had not the Apostles receyued it alredy Yis but he addeth he shall shewe you the things that you heare now of my mouth Too bee short it is the peculiar office of the holy Ghost to teach vs in such wise as the word which we heare may therwithall haue his course place and as we may profit in the same And theruppon S. Paule sheweth also wherin lyeth all our light and knowledge namely in knowing God in the person of his onely sonne That say â—is the thing wherwith we must content our selues For if wee haue â—iâ—klishe wits too bee inquisitiue of the things that passe our capacitâ—e Let vs consider a little how weake and rawe our vnderstanding is And if our wits be so grosse heauie how shall wee doo when wee would sâ—ye aboue heauen and earth Are wee able too comprehend all that in so small a roome Yit neuerthelesse we see how men take vnmeasurable leaue to bee inquisitiue of this and that to put foorth questions in way of pleading and disputing ageinst god For this cause S. Paule sheweth vs here that if wee mynde too bee wize it behoueth vs too bee sober that is too wit we must vnderstand what manner a thing God and our Lord Iesus Christ is as he himselfe will shew anone after that when wee be once come to that poynt wee haue so much as ought wel too suffize vs and if wee presume too go any further it is but a wilfull ouerthrowing of our selues S. Paule then wil shew that more at length hereafter but it ought to suffize vs that as wel in this text as in all the whole holy scripture we ought too learne which is the God whom wee ought too serue what is his will how we may haue our trust in him what entraÌ„ce we may haue to pray too him and too flie too him for succour at all times That is the thing wherunto we must imploy our selues But that caÌ„not be doone vnlesse al that euer we haue neede of and is auaylable to our welfare be too bee had in Iesus Christ in whom God hath manifested himself
For in it selfe the maiestie of God is too high a thing and wee should bee vndone a hundred times before wee could come nere him if it were not that he is come downe vnto vs But if wee once haue Iesus Christ â–ª there wee haue a lyuely image of him wherein wee may behold whatsoeuer is requisite for our saluation For there we vnderstand that God is our father and that wee bee clenzed from all our sinnes too be transformed intoo the glorye of god There wee see how God accepteth vs for rightuous and that wee bee reconciled too God ageine There wee perceyue how he hath raunsomed vs and that wee shall neuer bee left destitute of the grace of his holy spirit till he haue brought vs too the ioying of our inheritaunce Thus doo wee knowe all these things in our Lord Iesus Christ. And that is the cause also why S. Paul sayeth in another place that he desired not too knowe any other thing than Iesus Christ and that it is he onley of whom he intended too boast According whereuntoo wee haue seene heretofore how he forsooke all things to abyde vnder the Crosse of our Lord Iesus Christ and that althoughe the same hath too the worldward nothing but shame and reproch yit he protesteth that he had giuen ouer al that he had esteemed afore and that he estemed them but as hinderaunce and losse yea and as filth and dung too the intent too cleaue too our Lord Iesus Christ and too shewe that such as are possessed with the fond opinion of their owne deseruings do separate themselues from our Lord Iesus Christ and that if wee will bee knit vntoo him wee must giue ouer all that we imagine our selues too haue of our owne and offer our selues vnto him â—oyde of all goodnesse too bee filled at his hand And here ye seâ— also why S. Paule sayth that he had leuer come too the hauen of saluation poore and starke naked then too liue in the mids of the Sea and too bee there swallowed vp For although he were taken for an holy man and as halfe an Angell yit made he no reckening of all that so he might bee partaker of the remission of sinnes that was giuen him in Iesus Christ and of the grace which he hath communicated too all his members Therefore let vs learne too magnifie Gods grace in such wyze as wee may vtterly forget all the toyes wherwith the diuell deâ—â—iueth the vnbeleeuers by puffing them vp with I wote not what manner of pryde and come vtterly emptie too our Lord Iesus Christ â—oo beg his grace For wee cannot receiue one drop of it but by confessing our selues too bee vtterly vnworthie of it And now let vs fall downe before the maiestie of our good God with acknoweledgment of our faults praying him too make vs percâ—yue them more and more and that the same may so humble vs as wee may bee stablished in his grace and labour too come nerer and nerer vntoo him that being beaten downe in our selues wee may bee rayzed vp by him through his mere mercie and depending altogither vppon him resort vntoo him as too 〈◊〉 father and continewe in so doing till he haue taken vs out of the prizon of sinne and ioyned vs perfectly too himselfe That it may please him too graunt this grace not onely too vs but also too all people c. The seuenth Sermon vpon the first Chapter 17. I pray for you that the God of our Lord Iesus Christ the father of glorie giue you the spirit of wisedome and reuelation too haue the knoweledge of him 18 That is too wit too haue the eyes of your vnderstanding inlightened too the end ye may know what the hope is which you ought too haue of his calling and what the riches are of the glory of his heritage among the Saintes ALl men haue naturallye some vnderstanding Not that it sheweth itself as soone as they bee borne but in processe of tyme all haue some discretion of good and euill And for that cause are thei reasonable creatures But the vnderstanding which wee haue of nature is not ynough too bring vs too the kingdome of heauen For wee stop farre short when matteâ—s that concerne the heauenly life doo come in question Wee see that euery man hath wit in matters and affayres of the world and euery man will looke about him Agein although dyuers could fynd in their harts that their owne consciences were dead yit notwithstanding God hath so graued a kynd of feeling in their harts as our liues must needs bee brydled and euen the wickeddest and woorst natured of vs all shall of force haue some remorse or hartbyting and bee constreyned whether they will or no too allow the good and condemne the euill Trew it is that when they haue committed any fault they will labour too hyde it with vayne excuces But if a man aske them whether murther extortion robberie whoredome deceyt and forswearing bee vertewes or no thy will say they bee vyces woorthy too bee condemned Euerie man will talke so For it is Gods will that there should bee such a knowledge printed in mans harte too the end that all should bee condemned without excuce and bee inforced too bee thir owne iudges But as I said afore this is not ynough too leade vs vntoo God and too open vs the kingdome of heauen in such wise as wee may knowe how too bee saued or howe too call vppon god Then are wee starke blynd in that behalf for our insyght reacheth not beyond the world Therfore God must bee fayne too woorke in vs and too giue vs new eyes too spye out the things that are requisite too our saluation And that is the cause why S. Paule prayeth vntoo God heere too giue them inlyghtened eyes Wherin he presuppozeth that men haue alredie some enterance not too atteyne so hygh as is requisyte but too haue some seede of Religion in them and too perceyue that there is a God Furthermore God must bee fayne too giue a greater lyght and such a one as wee be quyte voyd of by reason of Adams sin for wee bee plundged in such darknesse that we go cleane awk froÌ„ the ryght way till God haue reached vs his hand Yee see then that the thing which is conteyned heere is that God hath doone more for vs in giuing vs the eyes of vnderstanding than in making vs men and putting vs intoo the world bycause that therby he reformeth vs and giueth vs a cleere and sure insyght as to those whom he hath chozen For it is a priuiledge which is peculiar too his owne children and not common too all men And truely wee see that when God vttereth his power it is not knowen but onely too such as haue inlyghtened eyes according too this saying of Moyses Thy God hath not giuen thee a hart too vnderstand nor eyes too see euen vntoo this day Wee knowe that miracles were wrought in the sight of the people
vs acknowledge the infinite goodnesse of our God in that he hath separated vs from the companye Wherefore when wee see one sort sotted in their vnbeleefe and an other sort full of pryde bitternesse and stubbornnesse ageinst the Gospell let vs vnderstand that wee our selues should bee lyke them but that God hath reached foorth his arme vppon vs. But now let vs marke well the woordes that S. Paule vseth heerein saying the excellent greatnesse of his mâ—ghtinesse according to the effectuall vvoorking of the povver of his strength It should seeme that the holie Ghost ment too thunder downe vppon this diuelish opinion wherwith the world hath at all tymes bin besotted â–ª that is too wit of freewill For the heathen men presumed so farre as too say that God had in deede created them too bee in the world and that it was in his power too giue theÌ„ good or bad fortune as they termed it but that it was in euerye mans owne power and freechoyce too follow vertew and too behaue himself in such wyse as no fault myght bee founde in him Loe how the heathen men parted the stake betweene God and themselues The lesser matter which is the setting of vs heere beneath too crawle heere lyke frogges they left vntoo God but the greater matter namely our atteyning vntoo heauen and the ruling of our selues in all vertew that sayd they was in mans owne abilltie and belonged only too himself The Iewes and Papists haue not bin altoogither of this mynd for as I haue touched alredye they confesse that we haue neede of Gods helpe But yit for all that they will haue vs too mingle some peece of our owne holinesse with Gods grace and too bee able too woorke ioyntly with it as they say insomuch that when it commeth too the reckening the cheef part shall alwayes bee found in our selues But let vs see how the holy Ghost speaketh of it Too what end vseth he all these terme of hyghnesse power strengh effectual vvorking and myghtinesse wherfore heapeth he vp all these toogither but too shewe that men bee mad when they will take more vpon them than becoÌ„meth them Ther is not that woord heere which serueth not to abate our cackling if wee boast of neuer so little a drop of goodnesse For if men say I haue yit some good mouing in mee I haue some peece of vertew behold S. Paule speaketh of Hyghnesse as if he ment to shew that all the goodnesse which we haue is aboue the world and hath not his roote nor spring in our selues but coÌ„meth from aboue as S. Iames sayeth Agein if men say wee haue some power too withstand our owne vyces and to fyght ageinst temptations S. Paul sayeth heere that our strength our power and our myght commeth of God and that he must bee fayne to vestowe it vppon vs and we to receyue it of him If men say still yit by streyning our selues we may be able too doo somewhat S. Paule telleth vs ther is no effectuall working ther is no bringing of the thing to passe vnlesse God giue it vs according too his speaking of it in the second to the Philipians where he sayeth that it standeth vs on hand too walke in feare and warinesse bycause it is God which giueth both the will the abilitie to performe the will according too his owne good pleasure that is too say he beginneth the woorke and bringeth it too the end and knitting vp Too bee short let vs marke that looke how many woordes there are heere so many great thunderclappes and lyghteninges are there too beate downe and too sinke all the pryde of man too the intent that being confounded in our selues wee myght giue God the glory which he deserueth and with all lowlinesse frankly and freely yeeld our selues giltie acknowledging that al goodnesse commeth of him that we be beholden to him only for it Thus yee see how the effect of the matter which wee haue too marke vppon this streyne is too imbace our selues in such wyze as wee myght haue no desyre too part halues with God too saye that he dooth but helpe vs and that there is some portion of his grace and holy spirit in our owne freewill but too yeeld him purely and simply the whole prayse of our saluation Furthermore let it also make vs too despyze the world that wee may content our selues with the hope of the euerlasting lyfe which is purchased for vs by our Lord Iesus christ For wee knowe that although men bee generally subiect too many afflictions and that this lyfe of ours bee notwithout cause termed a vale of wretchednesse yit god exercizeth his owne childreÌ„ with greater abundaÌ„ce of aduersities than he dooth the other sorte for they also haue neede too bee alwayes put in mind to renounce the world If wee should liue heere to much at our â—ase and pleasure what woold become of vs seeing wee misse not too fall a sleepe heere notwithstanding that God doo pricke vs and quicken vs vp so many wayes to passe hence in poste without â—esting heere bylowe yee see then in fewe woordes howe God will exercyze vs many wayes after he hath called vs too the fayth of the Gospell for else wee would bee weery of seruing him and it would seeme too vs that his loue were but a very slender thing if wee should not learne to giue ouer all other things as little or nothing woorth and too imbrace Iesus Christ. Therefore let vs learne that S. Paules intent heere is too drawe vs in such wyse vntoo God as nothing may let vs too walke in our calling and that if wee haue not all thinges to our lyking in this world wee may lerne too esteeme the inestimable benyfites of our God better than wee haue doone that wee may say with Dauid as he speaketh in his sixtenth Psalme I haue myne heritage which suffizeth me seeing that God hath giuen himself too mee I haue so excellent a portion that I passe not for going through all the afflictions of the world Pouertie sickenesse reproche feare threatinings all these thinges shal bee sweete too mee so I possesse my God and he make mee to feele that he hath chozen mee and reserued mee too himselfe and is mynded too haue mee partaker of all his goodes Thus you see in effect that by this text wee may bee hartened and strengthened vntoo pacience too beare myldly all the afflictions and aduersities of the worlde and not too bee greeued or out of conceyt and that although God make vs now and then too drinke of a bitter cup and giue vs cause too sigh and lament yit wee must not fall too repyning and grudging but assure our selues that God hath giuen vs a good comfort in that he hath called vs too bee parttakers of his kingdome and so vttered his power already in vs as wee ought as it were too aduaunce our selues aboue all earthly thinges and too looke downe at them as at our feete
which he treated of continually was that wee cannot sufficiently exalt our God considering the mercie that he vseth towardes vs And now too expresse the same yit the better and to touch vs the more to the quicke with it he sheweth vs as in a picture or in a glasse what men are til God haue preuented them with his grace and called them backe too himselfe Therfore he sheweth that wee be pluâ—dged in so horrible a dungeon that the very thinking of it ought to abash vs and make the heares stand vp vpon our heades for it cannot bee but that theruppon wee must needes bee moued and inflamed too blisse Gods name for that he hath sought vs so in in the bottome of Hell too drawe vs vp too the kingdome of heauen And our Lord Iesus Christ too shew in what cace he findeth vs sayeth that he is come to the end that the deade should ryze at his voyce Yee see thâ—n that the office which the sonne of God taketh vppon him is too draw vs from death too lyfe by the doctrine of his Gospel According wherunto he addeth that such as beleue in him are passed from death wherin they were hild downe and are entred into the heauenly lyfe Not that the faythfull doo inioy it heere alredy but bycause they possesse it in such wyse by hope as they be throughly assured of it Now wheras our Lord Iesus Christ sayeth that his voyce hath power too rayze the dead he taketh it by a similitude For what lyfe soeuer wee suâ—myze oâ—r selues too haue yit notwithstanding if we be separated from God wee l bee in a spirituall death howsoeuer the vnbeleeuers imagin themselues too be more than alyue in their owne wisdome and vertue And therein doo they harden themselues and make their brags of it too the vttermost But let vs see where the welspring of lyfe is It is in God and they bee alienated from him Also let vs see what is the trew lyfe of man It is not that he should bee sâ—ttle and fine witted and bee able too compasse his matters well in this world by his owne cunning and pollicie or too purchace himselfe renoune or too bee wittie and well aduized too giue counsell too all other men it is not that he should excell in all humane sciences and in all arts nother is it that he should bee esteemed and renouned as a maâ— of noble corage or as one that hath the other vertues that are commendable among men but it is a hygher thing that wee must begin at namely to knowe that God is our father that wee bee defended and preserued by the light of his word inlightened by fayth too knowe the way of saluation and too assure our selues that our whole welfare lyeth in him so as wee seeke it there with al lowelynesse and also too knowe the meane whereby too atteyne too it that is too wit by hauing our Lord Iesus Christ in whom the whole fulnesse of grace is offered vs. Thus you see what the spirituall lyfe of man is and where it lyeth that is too wit in the lyght of Gods woord and in the woorking of his holie spirit so as wee be new fashyoned agein according too the image that was lost and vtterly defaced in vs by Adams sin And is that too bee found among worldly men Yea euen among those that are most honored No surely Then is it not without cause that our Lord Iesus vseth this similitude saying that wee bee raysed from death by meanes of the Gospell For florish wee neuer so much beare wee neuer so fayer a glosse before men and seeme wee too haue neuer so much wherfore too bee had in estimation yit are wee but wretched carions there is nothing but rottennesse and filthinesse in vs God lotheth vs wee bee damned and forlorne before him the Angells abhorre vs all creatures curse and ban vs and all things aske vengeance vppon vs bycause wee defyle them For there is such corruption in man that heauen and earth must bee infected with it vntill God haue chaunged them The thing then which our Lord Iesus Christs saying importeth is that vntill wee bee renewed by the Gospell through the fayth that proceedeth of it wee bee but as dead men there is not one drop of lyfe in vs that deserueth the name of lyfe And too bee short wee bee as good as buryed in our graues and must bee fayne to go out of them agein whereby wee bee doone too vnderstand that wee bee cut of from Gods kingdome and consequently that there is nothing but filth in vs and yit notwithstanding that God voutsafeth too bee knit and vnited vntoo such as put their trust in him and in his goodnesse That say I is our rysing agein Too bee short wee must alwayes consider that man bringeth death with him euen with his birth not only bycause he is mortall but also bycause he is separated from god We bee mortall wyghtes and it were but in respect that wee must needes passe through this world and depart thence whensoeuer it pleaseth God but wee bee also dead afore hand And how is that Bycause our soules are altoogither sinfull There is nother thought nor affection in vs which tendeth not too euil all is repugnant or rebellious ageinst God and ageinst the rule of his ryghtuousnesse When wee imagin eyther one thing or other wee can neuer deuyse any thing in our myndes but sin and vnryghtuousnesse according as it is sayd in Genesis that God knew that all that euer man had in his thought and imagination was sin Now sith it is so let vs vnderstand that although wee had knowledge of good and euill and that wee had farre greater skill and discretion than wee haue yit are wee so marred that all our desires and lustes rebell ageinst God as it were too make warre ageinst him Seyng then that we be so corrupted in our soules and that there is nother thought nor affection which is not vtterly naught let vs not thinke it straunge that God with his owne mouth auoweth vs too bee dead notwithstanding that through our owne fond ouerweening wee imagin that there is some lyfe in vs And that is the very thing which S. Paule treateth of as now in saying that the Ephesians were parttakers of the aboue mentioned grace though they were deade through their owne sinnes and iniquities As if he should saye Too the intent yee may the better esteeme the valew of Gods grace and what it bringeth with it thinke not only vppon your present state but consider that if God had left you such as you were of your selues and had not succored you at all but had let you followe your owne swindge you had bin vndoone Consider what your nature is for yee were dead and there was no hope that euer you should bee quickened agein bicause it is not in the power of mans owne free-will too giue himselfe lyfe agein when he is
lykeeh of afterward he must reforme vs and so guide and gouerne vs by his holy spirit as there may bee one accord betweene our life and his lawe Then vntill such time as God prepare good woorks after that fashion that is too say till he giue vs them by shewng vs his will and also make vs to do them by his power wee must needes bee vtterly vnprofitable Now sith it is so let vs learne too humble our selues before God both for that is past and also for that that is too come For that which is past let vs acknowledge that God hath plucked vs out of the gulf of hell and that whereas wee were by nature damned he hath voutsafed too haue vs too bee his children and therfore let vs not bee so ouerweening as too thinke that wee haue this or that but let him be gloryfied as he deserueth and let vs assure our selues that he hath pulled vs backe from death to the intent that the beginning welspring roote and onely cause of our saluation should proceede of his onely free bestowed goodnesse Thus ye see in effect that it is a poynt of trew humilitie to giue all the glory of our saluation vntoo god And for that which is too come it behoueth too knowe that wee could not stirre one of our little fingers too doo any good except wee were gouerned by God and receyued the good works them selues at the hand of him and of his holy spirit So then as oft as wee feele our owne weakenesse let vs flee too him for refuge and when wee haue doone any good let it not puffe vs vp with any pryde but let vs alwayes thinke our selues so much the more straytely bound vntoo God yea euen by dubble He that is yit very weake must confesse him selfe exceedingly bound vntoo Gods mercy for bearing with him but he that goeth afore others and is as a mirrour of all holinesse must confesse himselfe much more bounde vntoo him For why He hath nothing of his owne he holdeth all things of God and of his onely free goodnesse Wherefore let vs all our life long walke in such sort as wee may still from yeere too yeere from mooneth to mooneth from day to day from houre to houre and froÌ„ minute too minute continually acknowledge our selues bound vnto God for the goodnesse which he hath giuen vs of his owne mere mercy and let vs thinke our selues beholden too him for all things And let vs marke by the way for a conclusion that S. Paules intent here is not to decypher al the causes of our saluation one by one but too abate mens lustinesse that they might not make any bragges or any countenance 〈◊〉 God is in their debt Therefore it is ynough for S. Paule to haue stopped all mens mouthes in such wyze as they may not take vppon them too haue aught of their owne For contrariwize whensoeuer God giueth vs good works although they bee the fruites of his mere goodnesse yit can they not purchace vs any thing at his hand for wee must alwayes ground and settle our selues vppon the forgiuenesse of our sinnes There lyeth all our rightuousnesse Too bee short there are twoo things requisite in yeelding God the prayse that is dew for our saluation first that wee acknowledge our selues too haue all things of him and secondly that wee acknowledge that all the good workes and all the good will which he hath giuen vs already serue not too purchace vs fauour at his hand nor for vs too trust vppon but too shewe vs that he had neede too vpholde vs and too burye and forget all our sinnes and that by that meanes wee bee iustifyed before him bycause he acquitteth vs notwithstanding that wee deserue too bee condemned a hundred tymes So then too be shorâ— when it is tolde vs that there is nother freewill nor any thing else in man it is too the ende wee should learne too gyue all glory vnto God and not haue any cause too vaunt our selues any more And that afterwarde vppon the knowing thereof wee should vnderstand that wee should bee in continuall trubble and perplexitie were it not that wee bee sure that wee shall alwayes obteine grace and mercy by comming too God with teares and lamenting And how so Bycause he voutsafeth too acquit vs and although he could thunder downe vppon 〈◊〉 and drowne vs yit he buryeth our sinnes by meanes of â—ur Lord Iesus Christ and receyueth vs alwayes too mercy Thus then yee see how men ought in all poyntes and in all caces too bee confounded in themselues and too bee ashamed of their owne leawdnesse that they may glorifie God and therwithall ackowledge that they should alwayes bee in doubt and anguish but that God dooth euermore pitie them and the death and passion of our Lord Iesus Christ is the sacrifize wherby wee be reconcyled too him That therfore is the trew way too vphold and auow God too bee the Sauiour of the world that also is the way for vs to father all things vpon the grace of our Lord Iesus Christ as he deserueth namely by rayzing and putting quyte away all the glorying which we pretend to haue in our selues and theruppon too confesse not only that all the goodnesse which is in vs is of Gods putting intoo vs but also that he must bee fayne too beare with our infirmities bycause wee ceasse not too prouoke his wrath till he make that satisfaction auaylable which was made by the death and passion of our Lord Iesus Christ. But now let vs cast our selues downe before the maiestie of our good God with acknowledgment of our sinnes praying him to make vs too feele them more and more till wee bee so pulled downe as there may bee no more showe of sin in vs and that in the meane whyle wee may neuerthelesse seeke the ayde and helpe of our Lord Iesus Christ. And that forasmuch as he hath partly inlyghtened vs alredy by his holy spirit it may please him too increace his grace in vs more and more till he haue communicated it wholy vntoo vs and in the meane tyme so vphold vs and gouerne vs by his holy spirit as our whole indeuer may bee nothing else but too frame our lyfe after his holy lawe and he not passe vppon the great number of our sinnes which we commit neuer ceassing too stray away too our owne vndooing but hold vs backe by his secret power vntill he take vs away out of this world and ioyne vs with our Lord Iesus Christ who is the fountayne of all perfection that wee also may bee perfect in him And so let vs say Almyghtie God heauenly father c. The twelfth Sermon which is the fourth vppon the second Chapter 11. VVherfore remember that you vvhich vvere sometime Gentiles in the fleshe beyng called vncircumcision in respect of that vvhich is called circumcision made by hand in the flesh 12. VVere at that time vvithout Christ straungers too the common vveale of
refreshed by it so must we resort vnto God too haue the trew foode and wee must hold our selues contented with him when he giueth himself so vntoo vs And heerewithall let vs euer beare in mynd what I haue sayd namely that wee neede not too sore in the ayre nor too make any farre fetches for the possessing of God bycause he hath knit himself too vs in the person of of our Lord Iesus Christ and in him we are made partakers both of him and all his benefits And S. Paul setteth downe the word fayth too shewe vs how deere the doctrine of the Gospell ought too be vntoo vs For it is not ynough too haue sayd that Iesus Christ dwelleth in vs bycause wee will alwayes haue our replyes and say How may that bee For wee cannot stye vp so high He is in the glory of heauen and wee bee crawling heere in the world subiect to miseries without number Seeyng then that there is so long a distance betweene him and vs howe may he dwell in vs Now S. Paule addeth purposely that the Gospel is of such power as too vnite vs to Gods sonne at leastwyse so wee receyue it by fayth for it behoueth vs too consider the contentes and substance of the things that are preached vntoo vs concerning the grace of our Lord Iesus Christ. It is not onely sayd that it was Gods will too haue him offered in sacrifyzce too the intent wee myght bee reconcyled and all our sunnes bee wyped out so as they myght neuer come too account and too bee short that full amendes myght bee made for all our sinnes by his death and passion and that he was rayzed agein for our iustification as S. Paule sayeth in the fifth too the Romanes not onely those things are sayd of Iesus Christ but it is also said that he is our head as we haue seene already that we liue of his owne substance as a tree draweth his sap from his roote and that as the head of a maÌ„ sheadeth foorth his power through all the body so haue wee a secret vnion and such a one as is woonderfull and farre aboue the order of nature bycause that although Iesus Christ bee in heauen yit he fayleth not too dwell in vs And soothly if the Sunne can so cheere vs vp by his beames without fleeting out of his place insomuch as wee see that euery morning wee bee as it were refreshed and comforted by his ryzing yea and eueÌ„ sicke folkes feele some cheerlinesse by him though they lye a long in their beddes seeing that a creature which is not onely transitorie and corruptible but also senslesse and vnmoueable of it self hath notwithstanding such force and propertie giuen it of God too reioyce and refreshe vs after that fashion what shall our Lord Iesus Christ doo who is ordeyned too haue the fulnesse of the Godhead dwelling in him and to shed foorth all the gracious giftes of God his father vppon vs too deale them vntoo euery of vs according too his measure as is sayd of him in the .xiiii. Chapter of Saint Iohn Then if wee come too Christ with beleefe in him that is too say if wee receyue the promises of the Gospell let vs assure our selues that he will dwell in vs euen by the meanes of fayth But hereof wee shall treate more fully in the fifth Chapter Notwithstanding this text could not haue bin vnderstoode vnlesse I had noted the thing that I haue briefly touched euen now that is too wit that Iesus Christ dwelleth in vs by fayth and that our receyuing of him as he offereth himselfe with all his grace by the Gospell is not alonely too looke vppon him aloofe or too haue it tolde vs that he hath offered himselfe in sacrifyze for vs once for all but too the end he should dwell in vs by the power of his holy spirit and wee bee knit vntoo him and feele that he dooth truely execute the office of a head towardes vs so as we bee members of his body and liue of his proper substance That then is the cause why S. Paule added the woord Fayth when he sayd that Iesus Christ ought too dwell in vs. Neuerthelesse wee must not go about too plucke Iesus Christ out of his heauenly glorie too the intent too bee the neerer vntoo him as the vnbeeleeuers doo who will needs dwell euer still beneathe and transfigure God after theyr owne lyking And wee see what is doone in the popedome For there is no God among them but a sort of puppets which they call Images and remeÌ„berances And moreouer bycause they see well that those are but dead stocks and stones they haue made another God whom they haue shet vp in a box and too him they resort as too a liuing god In deede if they had the supper of our Lord Iesus Christ according too his institution in stead of the abhominable Masse which they haue brought in on their owne head Iesus Christ woulde bee present among them howbeeit not as they imagine For in the Supper wee doo truely receiue the bodie and blud of our Lord Iesus Christ too bee fed of him and of his owne substance so as he performeth the thing which he speaketh by his woord namely that he is our spirituall bread and drink and hath wherwith too satisfie vs too the full Yea but yit are the bread and the wyne of the Supper as pledges that our Lord Iesus giueth himself too vs to the end wee should seeke him aboue after a spiritâ—all fashyon So then Saint Paule sheweth vs that if wee will haue Iesus Christ ioyned vntoo vs wee must not bee giuen too our owne beastlinesse but our harts and mynds must bee lift vp aloft too seeke him aboue as hath bin declared alredie It is trew that he commeth downe too vs by his woord and by the power of his holie spirit but that is too the end that wee should mount vp thither too him Howbeeit there is one thing more which wee ought too mark well in Saint Paules saying that Christ must dwell in our harts For manie men haue him in their mouth yea and also in their brayne as they vnderstand him and they think themselues well discharged when they can babble of him but in the meane while there is no lyuely roote in them Then is it not ynough for vs to haue some rouing knowledge of Christ or too gaze at him in the aire as they say and too bee able too talk of him with full mouth but he must haue his seate in our harts within so as wee bee knit too him vnfeynedly and with a trew affection That is the meanes for vs to be made parttakers of Gods spirit And too bee short wee may see here that all such as weene too obteyne aught at Gods hand but by the meane of our lord Iesus Christ doo but rauÌ„ge and wander in vayne and shal alwayes fynd themselues emptie insomuch that when they think themselues too bee
their lyfe and all their lyght But heere the cace concerneth the spirituall state of the Church For wheras all Adams race is corrupted and accursed by nature God hath sholed vs out from it by vouâ—safing too chooze vs too the end too shewe that we be ioyned vnto him with a much streyter and holyer bond thaÌ„ the rest of mortall men are which haue but their first birth And this ioyning is spoken of in the .xvii. of Saint Iohn where it is sayd Holie father sanctify thou them as I haue sanctifyed my self for them that they may become one in vs as thou and I are but one Our Lord Iesus protesteth there that he speakâ—th not of the world nor of them that are not of his retinew and heritage He letteth those go too destruction but he will haue the bodie of his Churhe too bee truly knit toogither And how may that bee doone In deede it appeereth not wee be so set asunder here that the nerest of vs thinks but euery man on himself But if wee considered how God hath reformed vs by his holie spirit and giuen vs a special lyfe which is that his grace should shew it self in vs that this holie spirit should vtter his power in vs if we coÌ„â—idered that then should we thinke that although we wander here there in this world and euery of vs be put asunder from his neyghbours according too the necessitie of this present lyfe yit must not that let vs to be so ioyned vnder our Lord Iesus Christ as none of vs bee wedded too his owne profit nor none of vs so loue him self as that hee should despyze his brethren but suffer our selues too bee gathered toogither vnder the maystership of our god And that forasmuch as he dwelleth in vs we also must shew by our dooings that wee bee desyrous too bee all one in the power of that grace which he hath so spred out euerywhere Therfore wee see here how Saint Paule exhorteth vs too help one another to the atteyâ—eâ—â—ent of the perfect vnitie which God hath begunne in vs alredie And too bring that too passe he sheweth vs that wee bee sholed out of the world too the intent wee should bee wholly dedicated too our god Now I haue told you alredie that forasmuch as God is the Creator he must bee fayne to breath strength intoo all things bothe aboue and beneathe according as it is sayd in the Psalme that when he withdraweth his spirit all things are trubbled and finally turne intoo nothing There is not then anie brute beaste nor anie tree on the earth nor anie bird in the aire nor anie fish in the water which hath not his being and continuance by the secret power of God bycause he hath not only giuen them their being for once at the first but also maynteyneth and vpholdeth them still As for vs wee haue much more as I sayd euen now for wee not onely liue in this world and inioy the benefits that God hath giuen vs heere insomuch that wee haue eyes too receyue lyght and eares to heare and the fruition of all our senses but also Gods spirit dwelleth in vs too gather vs vntoo him and too doo vs too vnderstand that he hath not onely made vs mortall men and that wee hold this present transitorie lyfe of him but also printed his marke in vs too take vs and auow vs for his children and thertoo gouerneth vs him self and is so gracious vntoo vs as too make his owne ryghtuousenesse dwell in vs bycause there is nothing but corruption in our selues Thus ye see that the thing which we haue too remember in the first place is that forasmuch as God is come so neere vnto vs and not only allureth vs familiarly too him but also voutsafeth too haue his dwelling in vs insomuch that wee bee his temples as I haue shewed afore bycause he dwelleth in vs by his holie Ghoste wee ought to seperate our selues from all the defylements of the world Yit notwithstanding it is not ynough for euery of vs too acknowledge the grace that he hath receyued but wee must also indeuer too gouerne our selues alwayes in such vnitie brotherly loue as euery of vs may help his neyghbour too go through in the Calling that wee bee entered intoo For wo woorth him as I sayd which separateth himself bycause he renounceth God by that meane Wherfore let vs learne too offer our selues in such wise vntoo God euery man for himselfe too bee gouerned of him as wee may also doo the best wee can too linke our selues in one and too gather toogither that wee may with one common accord shewe by our dooyngs that wee bee the trew body of our Lord Iesus Christ and that hauing him too our head we â—â—e all at God and aspyre vnto him desyring nothing but too bee one with him as I alledged euen now out of the text of S. Iohn Now too confirme the matter yit better he sayeth that euery of vs hath receyued grace according too the measure of Christes gift or giuing Wherin S. Paule sheweth vs that God vseth a wonderfull maner too drawe vs too him which is by dealing foorth his giftes in such wise vntoo vs as euery of vs hath neede too bee helped and succored of his neyghbours For of our selues wee bee so wedded too our selues as there is none of vs but he would be as alone were it not that necessitie constreyneth and byndeth vs too those whom wee haue neede of God therfore too correct the pryde and presumption that are too deepely rooted in mankynd hath so delt foorth his giftes by certeyne measure as euery man perceyueth well that he is bound and beholden too him for the things he hath receyued and that there is no such perfection in himselfe that he can forbeare other men but that wee must bee fayne too communicate toogither and that with such mutuall good will as euery of vs indeuer too make the things that God hath giuen him auaylable too the profit and furtherance of his brethren and therwithall bee contented too borrowe of other men and too suffer himselfe too bee helped and succored at their handes according as hee sees himselfe too haue neede thereof And this serueth too bring vs backe agein too the thing that wee haue seene afore namely that wee shall neuer haue agreement among vs without humilitie and meekenesse Wee see then wherat S. Paule amed He handleth the same matter in the .xii. Chapter of the first Epistle too the Corinthians For there he taketh the similitude of a mans body too shewe that wee bee too farre out of our wittes when euery of vs despyzeth his neyghbours and is wedded too himselfe How now sayeth he Our members or limmes haue no particular vnderstanding by themselues the hande hath no wit too conceyue by reason what his office is no more haue the fingers that are fastened too it no nor yit the legges nor the
to the ouerthrow of all our enemyes and to the brydling or rather too the fettering of them so as they cannot hurt vs doo what they can Therfore according too that which is conteyned here from out of the Psalme it is very requisite that he should be aboue too obteyne the vpper hand of our enemyes for else what would become of vs And in deede let vs consider what they myght bee able too doo hauing infinite hostes too ouerthrow our saluation continually withall For the diuell is not as a mortall man he hath such force as is terrible out of measure What myght he doo were it not that Iesus Christ filleth all things yea euen too shewe that he hath power both ouer Satan and ouer all his vpholders insomuch that practyze they prepare they and turmoyle they what they can ageinst the Churche yit shall they neuer bring their enterpryze too passe bycause Iesus Christ holdes them at the staues end as it were with his foote vpon their throte Yee see then the kingdome of our Lord Iesus Christ was giuen him with full warrant that wee shall euer bee defended by his strong and inuincible hand bycause he hath taken vs intoo his perfection euen he that is exalted aboue all the heauens And that also is the cause why Saint Paule sayeth expresly that all knees shall bowe before him as well of creatures in heauen as of creatures in earth yea and euen of creatures vnder the earth Now when wee heare that the Angelles stoope too our Lord Iesus Christ let vs vnderstand that he applyeth them too our seruice so as they bee our keepers and watch too defend vs ageinst Satan And seeing that that charge is committed too them by our Lord Iesus Christ who is their head wee ought too bee well assured of our saluation And so yee see how wee ought too put this text in vre Moreouer let vs walke so vnder the obedience of our Lord Iesus Christ as wee may feele that he fylleth vs in deede as I sayd afore bycause he is aboue all things through all things and in all things This was spoken of God his father howbeeit wee knowe that Iesus Christ is the meane whereby God dwelleth in vs Wherefore let vs bee his trew Temples and sith that he beeing the welspring of all purenesse voutsafeth vs the grace and priuiledge too dwell in vs let vs indeuer too keepe our selues holy vntoo him both in bodie and soule For if wee giue our selues too our owne vncleannesse it is all one as if wee went about too driue away the sonne of God who cannot bee intermedled with our corruptions and filthinesse Not that wee can bee cleere from all spot and blemish but that wee must not delyght in them but rather fyght ageinst them and labour more and more too fashyon our selues after the purenesse that is in our Lord Iesus Christ. And lyke as he sanctified himself in our behalf so also let vs bee holy namely by the grace and power of his holy spirit let the same holynesse be consecrated by the doctrine of the gospel as is sayd of it in another place Now then as touching this fylling yee see that in somuch as wee knowe that our Lord Iesus Christ holdeth the diuelles and all the despyzers of his maiestie fettered in subiection wee may assure our selues that he dwelleth verily in vs and that the same is peculiar too vs bycause he hath chozen vs for his Temples and intendeth too shew that the coniunction which he hath taken vppon him with mankynd is proper to vs in respect of the humane nature and also in respect of his spirit bycause he maketh it too take place in vs and not only that he is man styll as he was but that there is yit more that is too wit that wee be bone of his bone and flesh of his flesh not that we bee created of his substance but that by the power of his holy spirit he maketh the substance of his body and blud too flowe downe vntoo vs wherwith we be fylled insomuch that wee haue there not onely meate too eate but also drinke too drinke so as there is sufficient too content vs withall condicionally that wee consider the benefites wheruntoo he allureth vs and which he offereth vs and will haue vs too inioy so wee bee not letted by our owne vnbeleefe Now let vs fall downe before the Maiestie of our good God with acknowledgment of our faultes praying him too touche vs more too the quicke with a trew knowledge of our selues and of our wretchednesse that wee may bee so cast downe in our selues as wee may resort too him with all lowelinesse and confesse our selues too bee beholden too him for all good things and haue none other shooteanker than our Lord Iesus Christ sith it is he that wee bee called vntoo but that wee may bee so clothed with him as it may put away all our fleshly lustes and affections which hinder our vniting vntoo God and wee continue in the hope that is giuen vs vntill that beyng taken our of this world wee inioy the euerlasting rest that he hath purchaced for vs That it may please him too graunt this grace not onely too vs but also too all people and Nations of the earth c. The .xxv. Sermon which is the fifth vppon the fourth Chapter 11. And the very same hath giuen some Apostles and some Prophets and some Euangelistes and some Shepherdes and Teachers 12. For the reparation of the Sainctes too the vvoorke of administration and for the edifying of the body of Christ. WEe haue seene heertoofore how our Lord Iesus Christ hath not withdrawen his power farre from vs though he bee exalted aboue the heauens There is a greate distance betwixt him and vs as in respect of the absence of his body out of the world but yit doo wee finde him alwayes present by the power of his holy spirit and by that meanes dooth he fill all things And now S. Paule sheweth that this maner of filling is too the intent that euery faythful man should with al lowlinesse serue his owne turne with the giftes and grace which it hath pleased our Lord too bestowe vppon those whom he hath set in his Church too gouerne it and that on the other syde they that haue receyued the larger measure should not aduaunce themselues for all that nor drawe alone by themselues but indeuer too doo seruice too the common benefyte saluation and welfare of all Gods children The summe therfore of that which S. Paule was mynded too say is that Iesus Christ hauing all riches in him hath not delt therof vntoo euery of vs part and partlyke at leastwyse so as wee should all bee throughly perfect for he ment it not but that he hath distributed them by measure And in very deede the order which he hath set in his Church sheweth it For all are not Prophetes all are not Teachers all are not Euangelistes
vs by his meanes let vs learne to humble our selues not to clymb in such wise as he should be defrauded of his honor but confesse simply and without feyning that looke whatsoeuer is giuen vs through his free goodnesse he mainteyneth preserueth it moreouer increaceth and stablisheth it in vs more and more Furthermore let vs marke that wee cannot possesse the goods of our Lord Iesus Christ to take any profit by theÌ„ except we first inioy him And that is the cause why he giueth himself vnto vs And thinkes it not ynough to giue vs some part and portion of his rightuousnesse of his desertes by the sacrifyce of his death and passion of the obedience that he yeelded vnto God his father of all the giftes which he receiued fully of God his father I say he thinkes it not ynough to giue vs some part and portion of them in his Sacraments but he sayth I am yours possesse yee mee Then is it not ynough for vs too go seeke our wants at his hand that he may impart them to vs but wee must also consider first of all how he offereth himself vntoo vs and sayeth Lo heere my body which is deliuered for you lo heere my blud which shal be shed for the remission of your sinnes And this is doone too the ende that wee should know that he dwelleth in vs truly by his holy spirit that wee liue by his owne substance that it is not sayd heere without cause that the knitting of the bodye commeth of hym and that he is the furniture thereof and that forasmuch as wee want the grace and giftes that belong too our spirituall lyfe wee must drawe them out of that fountayne And if we resort to him with perseuerance in the fayth of the Gospell wee shall feele our selues more and more strengthened and stablished in all grace euen till he haue rid vs of all our imperfections infirmities too make vs inioy his heauenly glory with him Now let vs fall downe before the Maiestie of our good God with acknowledgment of our faultes praying him too make vs so too feele them as wee may be sory for them and therwithall too worke so in vs hereafter as wee may from day too day bee clenzed of all our imperfections and vyces more and more and that our Lord Iesus Christ who is the welspring of all purenesse may so shed foorth the grace of his holy spirit as wee may bee made newe creatures therby too doo our souerein king the honour that belongeth too him And so let vs all say Almighty God heauenly father â–ª c. The .xxviii. Sermon which is the eyght vppon the fourth Chapter 17. This I say therefore and adiure you by the Lord that hensfoorth yee vvalke not as the rest of the Gentyles which walke in vanitie of their mynd 18. Hauing their vnderstanding ouercast vvith darknesse and being straungers too the lyfe of God by reason of the ignorance that is in them and through the blyndnesse of their hart 19. VVho vvithout remorse of conscience haue giuen themselues ouer too leaudnesse too commit all vnclenenesse euen with inordinate greedinesse COnsidering howe corrupt wee bee by nature it is not ynough for vs too haue â—he good shewed vntoo vs vnlesse the vyâ—â—s that are rooted in vs bee also corrected lyke as it woulde smally boote too sowe corne in a ground that were ouergrowen with nettles shrewd weedes rushes and thornes And therefore notwithstanding that Saint Paule haue heretofore shewed the trew rule of godly lyfe yit he addeth as neede is that it standeth euery man on hand too bethinke himselfe too chaunge quyte and cleane and too become a newe man bycause that vntill God haue clenzed vs both in mynde and haâ—â— and in all partes of our soule there will neuer bee any thing but tilthinesse So then the doctrine that wee haue herd heretoofore should not boote vs if that which wee heare now presently had not bin added For weâ— knowe that the Ephesians too whom Saint Paule speaketh before they were conuerted too the fayth of our Lord Iesus Christ had liued a certeine tyme in ignorance and bin giuen too all naughtinesse and leaud lyfe euen too the vttermost Yit notwithstanding Saint Paul setteth it downe heere in generall that all they which haue not bin â—aught in Gods schoole are blynd wretches vnable too discrene betweene good and euill yea and staâ—ke beastes insomuch that euen with the very roote that commeth with them from their moothers womb euery man hardeneth more and more tyll they fall intoo such excesse that they become as monsters and appeare no more too bee creatures fashyoned after the image of god Yee see then that in effect Saint Paules intent is that after he hath declared Gods stablishing of his gouernment ouer vs Now too the end that our walking in this world should bee too go vnto God and too the heauenly lyfe wheruntoo he calleth vs he sheweth that wee shall neuer obey him nor bow our necke too receyue his yoke vntyll wee haue chaunged both our disposition and mynd and forsaken our selues by cause wee be vtterly corrupted And so there are twoo parts in the instruction that is giuen vs The one sheweth vs wheruntoo God calleth vs and the other that wee must fyght ageinst our owne sinfulnesse and vtterly imprison our selues that wee may become teachable too receyue the doctrine that God setteth out for vs Howbeeit for asmuch as that is hard too doo Saint Paule thinks it not ynough too giue vs single warning but also cyteth vs and after a sort setteth him in seat of Iustice before whom wee must yeeld an account too the intent too moue them and quicken them the more too whom he speaketh For it is no small thing to make men to renounce theÌ„selues considering how euery man sootheth himself and beleeueth that he is able to woork wonders Although he bee saped in naughtinesse yit thinks he that he hath some vertues in him Yea and although wee haue our faults proued too our faces yit will wee labour too cloke them through hipocrisie and too set some fayre colour and glosse vpon them or else we will maynteyne them wilfully and neuer yeeld our selues giltie though our shame lye open to the whole world To be short it is a very hard incounter when a maÌ„ must as well lay down all the wisdome which he weened himself â—oo haue in gouerning himself after his owne fancie as also tame his affections that he may bee subiect vntoo God and haue nothing in him self that shall stryue ageinst him For our flesh is too too stout in that behalf and wee heare how it is sayd in another text that all a mans thoughts and all that euer he can conceyue is emnitie ageinst god Lykewyse also it is sayd in Genesis yea euen at the tyme that the world had the greatest soundnesse that euer it had that whatsoeuer can come out of the warehouse of
Wee must not doo so but when wee see the mischeef fed and increaced by our vnfaythfulnesse let vs prouyde for it and let euery man bee compelled too thinke better vppon himself and vppon his vyces that he may amend them This in effect is the carefullnesse which Saint Paule inioyneth vs heere and it is the very meane to rid away the plagues that Satan would haue maynteyned still by silence and dissimulation Therefore whensoeuer wee perceiue any impostume lying hid let vs beware that the matter settle not so long within till the disease become vncurable but let vs purge it out of hand and let admonitions serue as it were for launcers and letting of blud and for such other meanes and helpes too take away the rotten matter that myght marre and infect the whole bodye And so yee see in effect how wee ought too put this doctrine in vre Now heeruppon Saint Paule inferreth that Therfore our Lord Iesus Christ in all the doctrine of the Gospell speaketh too them that are falne aslepe in their sinnes to such as are as good as dead too the intent they should vvake and ryze vp and so shall wee beee inlyghtened by him Now wee haue heere too remember first of all that Iesus Christ dooth then rayse vs from the deade when he calleth vs too the fayth and bringeth vs intoo the hope of saluation And that is too the intent wee should perceyue our state the better For wee see how men sooth and glorifye themselues Although there bee nothing in them but vtter confuzion yit notwithstanding they will needes put out their horâ—es lyke Suayles too vaunt themselues as it were in despyte of God and nature Now the Scripture sayeth wee bee dead Wee may well haue some resemblance of lyfe before wee bee conuerted too the fayth of Iesus Christ Howbeit that lyfe is but death before god And that is the cause why it is sayd in Saint Iohn The houre is come that all they which heare the voyce of the sonne of man shall liue though they bee dead and shall passe from death too lyfe Iesus Christ speakes not there of the visible death nor of the resurrection which we hope for at the latter day But he sheweth vs how wee haue alredy a preparatyue of the second rising agein when God reneweth vs and giueth vs a spirituall lyfe For wee can doo nothing but euill as hath bin declared heertoofore And Saint Paule also vseth the same phraze of speeche namely that wee bee dead too Godward Following the same matter heere he sheweth vs that the whole drift of the Gospell is that we should ryze from the dead For as long as wee bee straungers too God who is the welspring of lyfe where are wee but in such a dungeon as it had bin better for vs neuer too haue bin borne But wee must wake for one part of our death is this blockishnesse wherin wee bee according as I declared heeretoofore that wee bee so corrupted afore hand euen from our moothers womb as wee can fynd no sauour in well dooing and that wee bee starke blynded in our wicked lustes the diuell dryueth vs and thrusteth vs foreward in such wyze that as long as God giueth vs the brydle wee can doo nothing but grub downe too the bottom of hell too sinke our selues the deeper in it Now bee wee once come too that poynt there is no more sorinesse as S. Paule sayd afore there is nothing but such stubbornnesse as God is nothing with vs nother haue wee any more feeling or perceyuerance of our sinnes That is the cause why he sayeth heere that wee must wake bycause wee be in a deadly sleepe vntyll God stirre vs vp and make vs perceyue what wee bee that wee may abhorre our sinnes and returne vntoo him So then the enterance of lyfe and saluation is that God visiteth vs with his grace wheras wee were as dead wretches and had nothing in vs but vtter corruption Mark that for one poynt Secondly let vs marke that besydes the naughtinesse which is in vs there is also so great a hardnesse and wilfulnesse as God must bee fayne too wake vs as it were by force that wee may haue some feeling of our vyces too mislyke them Trew it is that this is doone cheefely when God calleth vs and pulleth vs out of the confuzion wherin wee were But yit must euery Christian continew therin all the tyme of his lyfe For wee shall neuer bee so throughly awake but that wee shall haue neede of Gods stirring vp of vs still according as yee shall see some folke so heauie asleepe that euen when their clothes are on and when they bee vp vppon their feete they go reeling styll and bee as it were halfe in a slumber vâ—tyll they stretch foorth themselues and set their handes too some buzinesse and they bee so heauie and dumpishe that they still slumber euen waking Euen so is it with vs for although our Lord Iesus Christ haue doone vs the grace too draw vs backe from death and too quicken vs by his holy spirit and by his woord yit shall wee still feele our selues slothfull and sluggish so as he must bee fayne too waken vs styll And therefore wee haue neede too bee exhorted euery day yea and too haue our eares beaten early and late as though Iesus Christ cryed out shrill and loud vntoo vs what doo yee yee wretched soules Wherat looke yee Though wee heard such warnings without ceassing yit should wee not bee so throughly awake as were needefull Now then wee see what S. Paule ment to declare in this streyne namely that looke what wee feele through Gods goodnesse in our selues wee should put the same in vre towards our neyghbours Now our Lord Iesus Christ hath rayzed vs from the dead and he wakeneth vs dayly from the dead sleepe wherthrough wee bee so drowzie and that is too the end that wee should afterward wake vp others that one asleepe and indeuer too drawe those too lyfe which are as poore dead men Furthermore wheras he sayeth And Iesus Christ will inlyghten thee It is not ment that wee can ryze vp and awake of our owne power that our Lord Iesus Christ dooth afterward adde his grace Hee meaneth nothing so But the effect of his intent is that wee shal bee inlyghtened by Iesus Christ. And after what maner Not only as though we were but in some dark place sayth S. Paul had neede of a Candle as in the nyght time For though a maÌ„ see not very cleere yit if he haue but some glimring of lyght whether it bee of moone or of starres or of any thing else he will haue an ame too say heere is such a doore or gate and heere is such a path or way And a mans eyes are not vtterly vnprofitable when he goes by nyght how dark so euer it bee But our Lorde Iesus Christe inlyghteneth vs after a muche more woonderous maner For wee bee
seede wee bee accursed It is trew that Adam was created after the image of God but yit was that image defaced by sin so as wee bee not worthie too bee counted among Gods woorkes And the same horrible condemnation is pronounced wyth his owne mouth where he sayeth that it repenteth him that hee had made man as though he disclaymed vs all bycause wee doo but infect the earth and are not so woorthy too bee mustered in the aray of hys creatures as are the woormes lyce fleas dogflyes and all other vermin of the world That then is the benefyte which wee haue by Adam and as oft as it is sayd that wee be of his seede and of his fleshe it serueth too shew vs that there is nothing in vs but a gulf of cursednesse Now hereuppon if wee come too our Lord Iesus Christ wee bee restored agein and as the Scripture speaketh of it wee bee made new creatures in him Yee see then that it is by power of the spirit and not by order of nature nor by any common fashyon that wee bee of the bone and of the fleshe of our Lord Iesus Christ and the cause why wee bee members of his body is that God his father hath ordeyned and stablished him as our head Howbeeit as I sayd afore that is doone by a secret power which wee comprehend not but by fayth Then do both these things agree very well namely that Iesus Christ is of our bone and of our fleshe in respect that he hath taken our humane nature vpon him and clothed himself with it without the which wee should haue no alyance with him For if wee cannot atteyne too the Angels how shall wee atteyne too him that is the souerein head of them But wheras he is come in such wyze vntoo vs that he hath voutsafed to bee knit in the bond of brotherhood with vs that is doone specially when he woorketh so by the power of his holy spirit that he is our head and wee are gathered toogither in him and haue a heauenly state and wheras afore wee had nothing but of the earh and consequently had nothing in vs but corruption now wee bee lifted vp on hygh and are made the children of God by the grace that is spoken of heere wheras erst wee were heires of his wrath which wee hold from our father Adam when wee followe his nature bycause wee are all lost and peruerted in him Thus yee see in effect how the twoo things are too bee agreed wherin there seemed too bee some diuersitie And in deede if wee haue not that what would become of vs How miserable would our state bee I haue shewed alredye that if any man looke well what is in himselfe he shall fynd nothing there but matter too separate him from god Now then vntyll wee bee of the substance of our Lord Iesus Christ God must needes hate vs and abhorre vs and not knowe vs too bee of the number and company of his creatures Now remayneth too see how it commeth to passe that wee bee of the bones of Iesus Christ and of his flesh For he is in heauen and wee are heere beneath on earth Agein when wee bee begotten euery of vs is begotten after the order of nature he hath his father and his mother too come of and they bee of the same race that he is How then are wee of the bones of Iesus Christ It is not in respect of substance for if wee looke vppon our owne flesh nother the skin nor the bones nor the gristles that wee haue doo come of the body of our Lord Iesus Christ but it is in respect that the cursednesse which wee bring from our moothers womb and is spred ouer all Adams linage is taken away by the power of our Lord Iesus Christ and that therwithall he hath so sheaded foorth the grace of his holy spirit vppon vs that wee bee inlyghtened by it Therfore it is as a qualitie as men terme it not a substance Euery mā shal descend of such linage and God letteth the common order runne on styll which he appoynted at the beginning namely that men beget one another from issew too issew but in the meane whyle Iesus Christ renueth those whom God his father hath chozen and such as are the members of his owne body and riddeth them of the corruption which they had taken from Adam And afterward he giueth them such a power as euery of them feeleth by fayth that he is vnder the head that is set ouer vs and that wee bee gathered all toogither in him and his lyfe is giuen vntoo vs too the intent wee should no more liue too our selues nor too the world but rather 〈◊〉 he should liue in vs as Saint Paule sayeth of him Yee see then that Iesus Christ needeth not too come downe from heauen too make vs members of his body nor too diminish his owne flesh too make vs too growe out of him and too bee shaped of him For all is doone by the woonderfull power of his holy spirit Wee drawe no◠any thing from the flesh nor from the body wherwith he once clothed himselfe for that is in heauen too the intent that wee should bee fashyoned lyke vntoo the glory that is now in him But yit for all that he woorketh in such wyse as wee haue all our strength continually of him And lyke as trees drawe both their flowers their leaues and their fruites from their roote and lyke as the body of man feeleth his strength too flowe downe from the head so do wee feele the vertew and force of the coniunction that is betweene vs and our Lord Iesus Christ and yit he continueth still in his full state al the whyle Nother doth that hinder vs too inioy the inestimable benefite that S. Paule magnifyeth so much in this text And therwithal let vs beare this poynt in mynd that it is much when wee bee inwardly stird vp to doo euery man his duetie for thereby wee tast the grace of God which concerneth the saluation of our soules The matter that is in hand heere is that men should liue freendly and agreeingly with their wyues And when a husband considereth the things that are spoken heere he ought too bee prouoked not only too discharge him selfe of the bond wherein he is bound too God and his wyfe but also too thinke thus with him selfe This is such a state that although it bee corruptible and serue but for this transitorie lyfe yit hath God set it afore vs as a lyuely image wherein I see that Iesus Christ is my head and that I belong too him and that not onely I am his but also he is myne so as his lyfe belongs too mee and too bee short I am as if I were a member of his body Seeing then that men in dooing their duetie towards their wyues and wyues also in obeying their husbandes may behold how they bee ioyned vntoo Christ and that they doo the things
acknowledgeth 〈…〉 children Seyng then that God had an eye vntoo vs in the 〈…〉 of Iesus Christ it followeth that he fyndeth not any thing in 〈…〉 wee myght lay before him too cause him too elect vs This 〈…〉 is the thing that wee haue too remember further 〈…〉 afterward that it is too the end we should be pure 〈…〉 before God namely in Loue. This woord Loue 〈…〉 referred vntoo God as if it were sayd that wee shall fynde 〈…〉 reason why God voutsafed too take vs for his children but 〈…〉 owne free loue Or else as it is verye lyke S. Paule 〈…〉 what the trew soundnesse and perfection of the faythfull is 〈…〉 too walk in all rightuousnesse before god Wee cannot laye 〈…〉 the whole as now but it shall suffyze too tell breefly whertoo 〈…〉 had an eye For he sheweth heere that although Gods 〈…〉 free and doo beate downe and put away all the woorthinesse 〈…〉 and vertewes of men yet notwithstanding it serueth not to 〈…〉 leaue too doo euill and too lead a disordered lyfe or too runne at rouers but rather too withdraw vs from the euil wherin wee were plundged For naturally wee can doo nothing eâ—se but prouoke Gods wrath wickednesse will alwayes reigne in vs wee bee hild downe vnder the bonds and tyranny of Satan God therfore must bee fayne too woorke too change vs for all goodnesse coÌ„meth of his election sayeth S. Paule Yee see then that the thing wheruntoo he ment too bring the faythfull was to make them knowe that lyke as God choze them of his owne free goodnesse so he gyueth them not leaue too yeeld themselues to naughtinesse but intendeth too keepe and preserue them vndestâ—ed too himselfe For Gods chozing of vs and his calling of vs therwithall vnto holynesse are things matched insâ—perably togither accordingly also as S. Paule sayeth in another text that wee be not called to vncleâ—enesse fâ—â—thinesse but to be dedicated too God in all godlynesse and holynesse Now forasmuch as we cannot lay foorth the whole at this tyme let vs looke too make our profit of this Lesson And seing wee bee now about too prepare our selues to the receyuing of our Lord Iesus Christs supper which is a pawne vntoo vs as well of our election as of the hope of our saluation and of all the spiriâ—uall benefyts that come foorth of this welspring and fountaine of Gods free goodnesse let vs consider that there he vttereth his riches vntoo vs not too the end that wee should abuse them but rather of purpose too be glorified for them at our hands not only with our mouthes but also with our whole lyues And forasmuchas wee hold all things of him let vs also learne too bee his and too giue ouer our selues too the obeying of him that he may inioy vs quietly And let vs alwayes shoote at this mark namely too get a sure warrant that he taketh and auoweth vs for his children by bearing his marks by shewing in bery deede that wee bee rightly gouerned by his holy spirit in calling vppon him as our father Thus yee see in effect what wee haue too marke in this text till the residew may followe Now let vs fall down before the maiestie of our good God with acknowledgmeâ—t of our faults praying him too make vs feele them in such wise as wee may continually profit in his feare and be strengthened more and more in the same in the meane whyle so to beare with our weaknesse as wee may alwayes inioy his grace euen till he haue set vs in possession of all things at such time as he shall haue doone away our sinnes and blotted them quite out for our Lord Iesus Christs â—ake And salet vs all say Almightie God heauenly father c. ¶ The third Sermon vppon the first Chapter 〈…〉 hath choozen vs in Christ before the foundation of the 〈…〉 too the end vvee should bee holy and vnblamable 〈…〉 him in Loue. 〈…〉 hath predestinated vs too adopt vs too himself by 〈…〉 Christ according too the good pleasure of his vvill 〈…〉 the praise of the glory of his grace vvherethrough he 〈…〉 accepted vs in his vvelbeloued I Began too shewe you this morning that it is not lawfull for vs too take libertie too loocenesse vnder colour that God hath chozen vs before the making of the world as though it were meete for vs too giue ouer our selues too all naughtinesse bycause wee cannot perishe seyng that God hath taken vs for his children For wee must not put the thinges a sunder which he hath 〈…〉 toogither Seyng then that he hath chozen vs too bee holy 〈…〉 in purenesse of lyfe our election must bee as a roote that 〈…〉 good fruites For so long as God lettes vs alone in our owne 〈…〉 wee can doo nothing but all manner of naughtinesse bycause 〈…〉 so great corruption and frowardnesse in maâ—â—es nature that 〈…〉 they thinke or doo is contrarie too Gods rightuousnesse 〈…〉 there is none other shift but too bee chaunged by god And 〈…〉 â—ommeth this chaunge but onely of the grace that wee spake 〈…〉 for that he did elect and chooze vs for his children before 〈…〉 borne intoo the world Herewithall wee haue too marke 〈…〉 that God letteth his choozen ones go for a tyme so as they 〈…〉 too bee strayd away vtterly lost yit bringeth them home 〈…〉 too his flocke when it pleaseth him And that serueth too 〈…〉 the more and too make his goodnesse and mercy so much the 〈…〉 knowen too the whole world If God should make all his 〈…〉 too walke in perfectnesse of conuersation euen from their 〈…〉 it should not bee so well discerned that the same 〈…〉 of the grace of his holy spirit But when wretched folke that lyued looâ—ely and were giuen too all naughtinesse for a time are quite chaunged that cannot come too passe without Gods woorking putting too of his hand Thus yee see that the cause why God delayeth the calling of those whom he had chozen is say I too touche them too the quicke by his holy spirit that he may make them too walke in his obedience For when wee see them refourmed vpon the suddayne and beyond the common expectation and opinion of men therin we perceyue that God hath vttered his power in them as I sayde afore And agein on the other part euery of vs is conuicted by experience that wee bee beholden too God for all the good that is in vs For when wee bee naturally inclyned too any vyce and afterward the same is corrected wee perceyue well that God hath looked mercifully vppon vs Yee perceyue then that wee haue so much the more cause too humble vs seyng wee were in the way of perdition till he had drawen vs out of it And it standeth vs in hand too mark that well For there are some fantasticall heades which imagin that God dooth so guyde his chozen ones by his holy spirit that they bee sanctifyed
yit notwithstanding the passing of the red sea the issuing of the water out of the rocke the falling of the Manna downe from heauen the thicke cloud by day and the fiery pillar by night the abundaunt comming of the fleshe vntoo them and the horrible punishments that God layd vppon the rebells and vppon such as had giuen full scope too their owne lustes all this geere the people vnderstoode not Moyses telling them that they had neede too referre themselues too God that they might bee inlightened by his spirit sayeth I see that euen vnto this houre Gods gracious dooings haue bin buryed among you through your vnthankfulnesse but that is bycause men are blockish and doo neuer vnderstand aught that belongeth too their welfare till God haue wrought in them Therefore it standeth you on hand too rid your selues of all ouerweenyng and too craue vnderstanding at Gods hand acknowledging your selues too bee vnable too reache so hygh as too iudge ryghtly of Gods woorkes and too profite your selues by them vntill he haue gyuen you a heauenly syght in your myndes This is the summe of the thinges that wee haue too marke in this streyne Now hereupon it is easye too gather how the wretched world hath bin beguyled by the opinion of freewill which hath bin put into their heades For the Papistes will wel ynough graunt that without Gods grace we cannot walk as we ought to doo but yit they say therwithal that we may well further Gods grace by our owne freewill so they make a medly of theÌ„ togither WheÌ„ they mynd to defyne freewill they say it is a mingled thing so as wee haue reason and wit too chooze the good and too refuze the euill and that therwithall we haue also power and abilitie to performe and put in execution the thing that wee haue purposed But wee see after what manner S. Paule speaketh heere of mamies reason which they terme the Queene that ouerruleth and brydleth all our thoughtes and deedes He sheweth that shee is starke blynd vntill God haue renewed hir and not that he dooth but supply our wantes where any bee as though there were some peece of power in vs Had it bin so S. Paule would haue sayd that God furthereth our light or that he increaseth it or that he addeth too it whatsoeuer it hath neede of Howbeit he speaketh not so but he sayeth God giue you inlyghtened eyes shewing therby that it is a free gift not only that our Lord must bee fayne too beare with our infirmities and too put some further portion theruntooo but also that we being blynd can see nothing at all till he haue opened our eyes and that wee bee guyded and gouerned by the sayd manifestation of his holy spirit which wee haue touched heertoofore And now forasmuch as men runne alwayes flinging ouer the feeldes buzie their heades about many vnprofitable things S. Paule sheweth vs wherto we ought too apply all wholy both our vnderstaÌ„ding wit namely about the seeking how too knowe what the hope of our calling is I haue told you alreadye that men are as yee would say borne to curiositie and that they roue raunge and frame many wicked gazes in their heades that is the cause why many men doo martir themselues out of measure euer lerning aâ—d neuer atteyning too the knowledg of the truth as sayeth S. Paule Therfore let vs mark well that all the trew knowledge which wee must seeke is too atteyne to the hope wheruntoo God hath called vs For the scripture serueth not too feede vs with vayne and superfluous thinges but too edifie vs too our welfare that is too wit to make vs perceyue Gods goodnesse that wee myght be ioyned vntoo him and he bee our trew happinesse And hereuppon wee may gather also that vntill such tyme as our Lord haue inlightened vs by his holy Spirit wee can find nother waye nor path too come neere the heauenly lyfe no nor so much as gesse what it meaneth Wherfore it is for our behoofe that our Lord should put vs in possession of our saluation by the power of his holy spirit I told you heertoofore how that fayth serueth too giue vs an enterance intoo the kingdome of heauen and intoo the heritage that is purchased for vs by our Lord Iesus Christ and that God must bee fayne too giue it vs by his holy spirit Then sith it is so let vs marke that wee haue neede not only too haue â—he Gospell preached vntoo vs but also that God bore our eares so as wee may hearken too the things that are conteyned in the same and he open our eyes too see the thinges that he sheweth vs and too be short that he may both begyn all and bring all too passe Howbeit for as much as men as I saide afore doo by their fond imaginations take more vpon them than they ought too doo and on the other syde despize Gods giftes S. Paule magnifyeth heere the hope whereof he had made mention before saying VVhat the richesse of the glorye of his heritage are among the Saintes No doubt but that when there 〈◊〉 any speaking of God and of our Lorde Iesus Christ wee will say â—â—ey be high thinges howbeit that is but too exempt our selues from â—â—em if wee coulde scape soo as wee coulde bee contented to knowe â—ightnought of the things that concerne our saluation Wee bee vnâ—aciable when any body feedes vs with vanities and leazings but if God call vs too his schoole wee shrinke backe as muche as wee can â—ossibly yea and wee set this afore vs as a shielde that wee bee rude â—nd that wee haue but a smal and ouer grosse vnderstanding that the secretes of Gods word are too deepe and incomprehensible for vs We haue skyl inough too say so and yit is al but hypocrisie and feynednesse And for proofe therof men wyl alwayes iudge after their owne liking so as if any thing be propounded to them froÌ„ out of Gods word Is it so say they And howe is that possible They reason they scan of it Beholde it is God that speaketh and yit wyll not they without gainsaying receiue the thinges that are shewed them in the name of god Wee see then that they doo but lye in saying that they bee dull and grosse witted for they thinke the cleane contrarye The starkest idiots say I and the veryest doltes of them al will styl bee wizer than god Ageine on the other syde what causeth the Gospel too bee despized but that a number of perâ— and fantastical felowes thinke it too bee but a simple doctrine and that it hath not finenesse and suttletie ynough for them So much the more neede therefore haue wee too bethinke vs of the thing that is shewed vs heere by S. Paule which is that the glorious heritage wheruntoo God hath called vs is an infiâ—ite riches For besydes that wee bee nothing else but myre and rottennesse sâ—â—â— shetteth vs out from all
And for as much as wee doo not yit perceyue such fulnesse of Gods grace as were to be wished therfore S. Paule sendeth vs to the person of our Lord Iesus Christ. And surely if he had not added that God hath vttered his power in his only sonne after such maner as we haue herd it what a thing were it For we myght alledge in way of reply howso where are these riches of God For we be not only bereft of the goods of this world but also we be as a dry barrein groÌ„ud in respect of the grace of Gods holy spirit If there bee any portion of it in vs it is so smal as wee ought too bee ashamed of it and yit for all this wee bee moreouer plundged in our infirmities If yee speake of Gods power it ought too get the vpper hand of all sinne in vs But wee bee so weake that wee bee as good as beaten downe Agein it were meete that Gods image should shyne foorth in vs and wee beare such store of fylthinesse and such blemishes about vs as is pitie too see Wee should bee wholly consecrated too God but the worlde holdes vs backe and wee bee as it were snarled in it Loe how the faythfull myght bee abasshed when any talke were ministered concerning Gods grace if they stayed there and were not led foorth too Iesus Christ. Not without cause therfore doth S. Paule adde here that God did then vtter the excellencie of his power when he rayzed our Lord Iesus Christ from death And he speaketh purposely of his resurrection bycause that in his death wee see nothing but astonishment For there appeered nothing but weaknesse but by his vanquishing of death he shewed himself too bee the sonne of God yea and the Lord of glorie and lyfe who â—ad all power in himself And that also is the cause why S. Paule sayth that God did set him at his ryght hand For it had not bin ynough for Iesus Christ to haue bin rayzed agein except he had a continuall and abyding dominion Trew it is that euen in his only resurrection wee haue a record that he is the sonne of God but yit for all that wee must passe one step further namely that he had not a blast of power and away but that by his ryzing agein he atteined such superioritie that all the world is gouerned by him and he is now set downe at the right hand of God his father to maynteyne and preserue his seruantes that call vppon him and put them selues intoo his keeping and hath sufficient power to ouercome Satan and al the world and all our enemyes Now then wee see S. Paules meaning that forasmuch as wee myght bee cast downe and our fayth at least wyse sore shaken if wee should looke no further than too our selues therefore he setteth Iesus Christ before vs as the trew patterne wherin wee may see the thing that as yit is vnseene in our selues that is too wit Gods inestimable power which surmounteth the whole world For first he is rayzed from death and secondly he is set at the ryght hand of his father Now the speaking of Gods ryght hand is a resemblance taken of men It is certeyne that God hath nother ryght hande nor lefte for he is infinite and fylleth both heauen and earth and agein he hath no body but is a spirituall beyng Therefore wee must not imagin any place certeine when Gods ryght hande is spoken of And wehn as it is sayd that Iesus Christ sitteth there it is too shewe that he filleth all the world with his power Trew it is that as in respect of his manhood he is in heauen and it is one of the Articles of our fayth that he is ascended into heauen But yit notwithstanding although he bee absent from vs in his body and that there is a great distaunce betwixt vs it is no let but that he filleth all things with his holy spirit and dwelleth in vs himselfe and that wee bee nourished by his owne substaunce according to this saying that his flesh is our meate his blud our drinke Yee see then how that Gods right hand is not some certeyn place for Christ to sit in but the souereinty which he hath obteyned too gouerne the whole world And as I sayd afore it is a similitude borowed of men as when a prince maketh his vicegerent he setteth him at his right side as who should say Loe here the second person of my Realme whom I will haue men too obey God then in the person of our Lord Iesus Christ ment too shewe that he is our father Trew it is that the whole fulnesse of the Godhead is in Iesus Christ. Howbeit forasmuch as wee bee heauie and sothfull and vnable too atteyne too the maiestie of God therefore it is sayde that Iesus Christ hath obteyned all souereintie so as wee bee sure that he hath vs in his protection that being vnder his hand wee be safe and all the diuels of hell doo what they can cannot preuayle at al ageinst vs For who is it that hath al power It is eueÌ„ our head Although theÌ„ that we which are his members be weak yit is there strength ynough in the head which is the chiefe part of the body And so ye see for what cause it is sayd that Iesus Christ is set at the right hand of God his father namely too shewe vs that wee neede not too seeke farre for his help seeing he gouerneth all things both aboue and beneath and wee â—ee committed too his charge here He sayeth that God hath vttered his high and infinite power in vs Howebeeit forasmuch as that suffizeth not by reason of the infirmities which wee feele for that there is so much amisse in vs still and wee bee not yit come too the full measure no nor too the hundreth part of it therefore too the intent we may bee the better assured of all the things that wee want wee must consider them in Iesus Christ Are wee then subiect yit still vntoo death Behold Iesus Christ is receyued vp intoo euerlasting life for the very cause why he became a mortall man as wee bee was that the life which he hath might belong vnto vs Doth sinne dwell still in vs Behold Iesus Christ hath no spot nor blemish in him Are wee weake He is the power of God his father and looke whatsoeuer he receyued in his manhod which he tooke of vs was for our sakes and too our behoofe Too bee short looke whatsoeuer wee want and whatsoeuer may comfort or quicken vs we shall fynd it in our Lord Iesus Christ bycause wee should not bee in care and perplexitie as though we were excluded from the benefites that S. Paule hath made mention of heretoofore Finally wee should neuer haue any settled trust except wee knew that the things which are wanting in our selues are in our head For the measure of Gods gracious giftes is very fimall yea euen in the
perfectest folke and in such as are forewardest â–ª and haue profited most of all Sith it is so then wee should alwayes hang in a mamering and doubt But when wee know that all is accomplished in our Lord Iesus Christ and that he is as it were the first fruites and that wee were sanctifyed in him and that in his person wee haue receyued the things aforehand which shall bee 〈◊〉 vs in all plentifulnesse hereafter when he hath taken vs out of this world there verily lyeth our certeintie wheruppon wee ought too rest that wee bee not shaken downe with any temptation Too bee short wee bee taught by this text that although Gods grace bee weake in vs that is too say although he haue put but a small beginning of it in vs and not so large an abundance as were requisite or too bee wished for yit notwithstanding the same giueth vs a taste and sauer too trust in him For there cannot bee so little grace of his holy spirit in vs but that as sayeth S. Paule in the eyght too the Romanes we know the same is as a gage or earnest penny aforehand of the lyfe that he hath promised Trew it is that this lump of sinne dwelleth still in vs but it ought too content vs that God voutsafeth too bestowe neuer so little of his holy spirite vppon vs. Furthermore for asmuch as wee can not be sure of all these things consydering the slendernesse that is in our selues and the infirmities and wantes which wee haue therfore wee must lift vp our eyes to Iesus Christ. Yea what auaileth it vs that wee may fynd all perfection in hym for wee bee tootoo farre of from hym Wee bee farre from hym as in respect of distance of places in that respect doth S. Paul say that wee bee absent from hym bicause we walke but by faith and not by open eye syght and beholding But yit for al that wee he members of his body Then seeing it is so like as a roote cannot bee separated from the tree but sendeth foorth his sap intoo all the boughes and braunches of it Euen so let vs vnderstand that the end wherunto our Lord Iesus Christ hath in such fulnesse receiued the spiritual gifts that belong too the heauenly life is too communicate them too vs so farre foorth as needeth euen from degree too degree according as wâ— shall haue profited in the faith And heerewithall let vs continually beare in mynd that wee must stoope and humble our selues and bee contented too bee still farre of from the perfection whereuntoo it becommeth vs too aspyre and too bee as hungrie folkes so as wee feeling our owne necessitie and lacke must runne too our God too beg at his hand knowing that he is able too increace it from day too day and that if it were not so wee should bee vndoone out of hand and al should go too wrecke and vanishe away but that he continueth the thing that he hath begunne Yee see then how it standeth vs on hand too bee ioyned too our Lord Iesus Christ and too knowe that there is an inseparable bond betweene him and vs And inasmuch as he once became poore too make vs ryche as it is sayde in another place that is the very meane wherby all the riches that are in him are at this day communicated vntoo vs Not that wee haue the full fruition of them as I sayd afore but bycause it is ynough for vs that wee haue some small portion of them too make vs taste the loue of God and too knowe that he will not fayle vs in any thing but that sith he hath giuen vs a warrant that he is come neere vntoo vs and dwelleth in vs by his holy spirit as wee haue seene in the second too the Corinthians he will also â—ll vs euen vntoo the end His vsing of the woord Inriche is too shew that there shall alwayes be want needinesse in vs. Neuerthelesse let vs trust boldly to this promis that he which hath begun the good work in vs will go through with the same yea euen vntoo the day of our Lord Iesus Christ. And that is sayd too giue vs some refreshing when our lyfe is too our seeming ouerlong and wee would fayne that the sayde perfection were alreadie shewed openly in vs and that Iesus Christ were come agein But it is sayd that vntoo that day wee must alwayes bee iourneying and go on still foreward further and further and beseeche God that he suffer vs not too quayle Sure wee bee that wee shall neuer fayle too susteyne want and necessitie but yit will he succour vs in such wise as wee shall perceyue that if he haue once voutsafed too behold vs with the eye of his mercie it is too accomplish the â—oorke of our saluation throughout and too doo vs too wit that he hath not knit vs too our Lord Iesus Christ for nought but that his so dooyng hath bin too the ende that euery of vs myght euen now according too the measure of his fayth possesse the goods that are peculiar too him till he haue fylled vs too the full which shall bee when he hath knit vs fully too him But now let vs cast our selues downe before the maiestie of our good God with acknowledgment of our sinnes praying him too make vs so too feele them as it may drawe vs from them and cause vs to direct our lyfe obediently according too his commaundements so as we may shewe by our deedes that he hath not bought vs so deerely in vayne but that wee giue ouer all our owne fleshly lustes and yeeld our selues wholly too the seruice of him that hath once adopted vs for his heritage And therefore let vs all say Almyghtie God our heauenly father c. The eight Sermon vpon the first Chapter 19. And that you may knovv vvhat the excellent greatnesse of his povver is tovvardes vs beleeuers according too the vvorking of the myghtinesse of his strength 20. VVhich he vttered in Iesus Christ vvhen he raised him from the dead and made him too sit at his ryght hand in the heauenly places 21. Aboue all principalitie and myghtinesse and povver and Lordship and aboue all names that are named not onely in this vvorld but also in that vvhich is too come 22. And hath put all things vnder the feete of him and set him ouer all things too bee the head of the Church 23. VVhich is the body of him vvhich filleth all in all I Began too tell you this morning howe God hath sufficiently declared vntoo vs that if we haue and possesse his only sonne Iesus Christ wee haue the full perfection of all good things so as if wee cast our eye vppon him wee may see all that is too bee wished And therefore that although there bee many thinges blame woorthy in vs yea and that we fynd nothing but frayltie in our selues yit wee shall haue a sure and substantiall stud too leane vntoo in that our Lord
to the prince of the aire according as he hath all power in the vvorlde according too the spirit that ruleth all the vnbeleeuers His talking after that maner is too shewe that till God haue quickened vs by meanes of our Lord Iesus Chryst vntill he haue gathered vs vnto him the diuell hath dominion ouer vs See I pray you what the dignitie of men is vntill Iesus Christ haue raunsomed them They dye not once and away but euerlastingly and he must bee fayne by his Gospell to make them parttakers of the saluatinn which he hath purchased for them Then vntyll God haue wrought in vs by his grace whose are wee The diuels he is our prince Too bee short he hath all authoritie ouer vs and ruleth vs with such tyranny as there is nothing but haling of vs too him by force But S. Paule vseth this word Spirit purposely to shew that the diuell ruleth all our thoughts all our affections and all our desyres that he possesseth vs and that wee bee all wholly his bondslaues At a woord wee cannot stirre one finger wee cannot once moue wee cannot thinke one thought but the diuell is at our elbowe and haleth vs in such wyse as wee vtterly become deadly enemyes too god When wee heare these things it is no time for vs too fall a sleepe and too flatter our selues nor too bee so lustie and presumptuous as too go too lawe still with God as though there were some goodnesse in vs that he were bouÌ„d to acknowledge our vertues Must not men needes bee too farre out of their wittes when they continue still in their hipocrisie and will needes stand too their tackeling ageinst God and win him by their replying after that the holy Ghost hath thundred so dreadfull and horrible a sentence vppon our heades Then if a man bee considered in himselfe and in his owne nature what shall he bee able too say Behold a creature cursed of God and woorthie too bee cast out of the common account of all other creatures yea euen of woormes flyes lyce and vermine For there is more valour in any vermin in the world than there is in man For man is a creature wherein Gods image is defaced and the good that he had put in it corrupted there is nothing in it but sinne insomuch that wee bee the diuells limbes and he not onely ruleth vs but also possesseth vs and is our prince Bee wee once throughly perswaded of this in our hartes shall wee not on the one side haue cause too runne quaking too our Lord Iesus Christ and too holde vs shrowded vnder the shadowe of his winges And on the other syde must it not needes bee a beastly blockishnesse if wee bee so thanklesse as not too magnifie Gods goodnesse in that he hath drawen vs out of such a dungeon vntoo himselfe too make vs fellowes and brethren not onely of the Angells of heauen but also of our Lord Iesus Christ who is the Lord of glory thereby too put away all reproche and in stead of being hatefull too all creatures too make vs beare his marke and too bee honored and too bee imbraced of the Angells as their brethren and too bee auowed of our Lord Iesus Christ as members of his bodie So then now wee see S. Paules meaning And further too the intent that all replying should ceasse he sheweth what the power of the diuell is For he could haue sayd in one woord yee haue liued after the maner of the world that is too say diuelishly â—for so doeth the thing that he speaketh import but in sted of naming the diuell in one woord he sayeth first according too the prince that hath his povver in the aire and the spirit that vvoorketh euen novv in the rebellious children In saying the prynce that hath his power in the aire he disappoynteth vs of all starting holes For it is not for nâ—ught that the diuell is named the prince of the world and yit it is not for that he reygneth ouer the sonne the moone the starres the skyes and the earth but for that he holdeth vs captiue in his bondes bycause wee bee not woorthie too bee gouerned by god For had Adam continued in the soundnesse wherin God created him God woold haue hild vs as his children But after the fall of our first father God left vs and Satan tooke vs in possession True it is that Satan cannot doo any thing at all without Gods leaue for wheras he is named the prince of the woorld it is not ment that he fyghteth in such wyse ageinst God as it cannot bee knowen who is the stronger that were a cursed blasphemie and lyke these heretikes which seeing such phrases in the scripture haue imagined that the diuell dooth now and then resist God and that he hath such force and power that God is fayne sometymes too giue him place But such woordes are stark madnesse Neuerthelesse this souereintie of Satan is Gods iust vengeance according as it is sayd that he deliuereth vs intoo the handes of our enemyes when wee cannot abyde that he should reigne ouer vs And so is that thing fulfilled and verefyed in vs all Forasmuch as God hath printed his mark in vs wee ought too bee gouerned by his spirit but our father would needes exalt himselfe he would needes set vp his bristles ageinst God and he was not contented with his owne state and boundes Forasmuch therfore as he rebelled in that wyse and could not fynd in his hart too abyde the souerein dominion of God he was giuen vp too the diuell and made subiect too him and forasmuch as he could not abyde that God should reigne ouer him he was fayne too haue another mayster and that subiection must reach vntoo all men in generall So then let vs marke that the souerenitie tyrannie of the diuell is a iust vengeance of God vppon men for their sinne Let that serue for one poynt And therfore let vs not imagine that the diuell hath the reynes of the brydle layd looce in his necke or that he hath libertie too doo what he liste though God withstand him but that wee bee left vp and giuen ouer vntoo him And too the intent wee may yit better knowe this subiection S. Paule sayeth that he is in the aire as he will speake more at large ageyn in the ende of the Epistle He could haue sayd simply according too the prince that hath great power according as our Lord Iesus sayeth that he is the strong man which possesseth the world in peace Yee see then that the diuell is called a prince bycause he hath such power as wee bee not able too withstand And besides that S. Paule giueth him his place in the ayre Not that the diuels are inclozed in a place certeine for wee our selues see that they enter intoo mens bodies yea and into the bodyes of Swyne after as our Lord giueth them leaue and power But he speaketh purposely of the ayre
in it Yit notwithstanding forasmuche as man is wicked and froward and hath the cursed roote of rebellion in himself so as he cannot but doo euill he offendeth God willingly And seing it is so let vs boldly conclude that wee bee in death till wee bee made partners of the lyfe of our Lord Iesus Christ and that he deale vntoo euery of vs the spirit which he hath receyued in such measure as he listeth according as it is sayd that Gods spirit rested vppon him and was giuen vntoo him in all plentie and that as nowe he must deale it too euery one of hys faythfull ones Therefore according as our Lord Iesus Christ maketh vs too taste of his holy spirit and according as he strengtheneth thereby so are wee quickened in him and with him Now heeruppon he addeth that he hath made vs too sit in the heauenly places vvith our Lord Iesus Christ. This serueth too magnifye the grace that we haue hithertoo spoken of yit so much the more If he had sayd in one woord that wee were qâ—ickened it had bin ynough and it ought well too haue inflamed our hartes to sing Gods prayses and too occupye our selues therin and too apply al our indeuers theruntoo But heere is a greater vehemencie bycause of our coldnesse and lazinesse For S. Paule hath shewed on the one syde that wee were dead and hild in bondag vnder the tyrannye of Satan Alas these are terrible things And now he setteth downe on the other syde that God hath not only loued vs but also glorifyed vs in himself and that wee bee lifted vp from the bottom of hell aloft vntoo the kingdome of heauen where he hath lodged vs and giuen vs seates among his Angells Seing then that wee heare this needes must wee bee to much doted our witts too much brutish if we make not in good earnest too glorifye the inestimable goodnesse of our God and too conclude that wee bee so beholden and bound vntoo him that although wee should doo nothing else all our lyfe long but preache the grace that wee haue felt by experience at his hand yit it were nothing at all And so yee see why S. Paule hath purposely set downe that wee be lifted vp too heauen wiâ—h Iesus Christ. And heeruppon wee haue a very profitable exhortation too gather which is that although we bee heere in the myre and do but craule lyke poore frogges yit ought we to beare this state paciently for somuch as on the other syde God hath lyfted vs vp so hygh euen vs that were nothing yea and cursed creatures too And therfore whensoeuer wee be fayne too suffer hunger thirst in this world or be mocked by vnbeleeuers or put to the abiding of manie outrages let vs resort too that which is sayd heere namely that yit neuerâ—helesse wee be set alredy in heauen with Iesus Christ howbeeit not in such wyse that it is apparant vntoo our eyes For in this behalfe wee must giue place too hope and vntoo that which is sayd in another text namely that our lyfe is hid and that we must hold our selues quiet till it appeere at the comming of our Lord Iesus Christ. Thus then you see in effect how it beehoueth vs too vnderstand the things that are spoken heere of the diuers state of Gods children after they bee called too the fayth of the Gospell But by the way we must not imagin an earthly paradyse in this world where we shall haue nother trubble nor greef wee must make our reckening that wee shall neuer liue heere at our â—ase but wee must make roome for fayth as I sayd afore And besydes this wheras the holye Ghoste auoucheth by the mouth of S. Paule that wee shal bee lifted vp on hygh iâ— standeth vs on hand too cast downe our heades and too suffer our selues too bee oppressed by our enemyes and too bee ouermaystered by them with all pryde we I say must suffer these things and yit in the meane whyle bee fully perswaded and throughly resolued of this doctrine that wee for all that shal not fayle too inherit the kingdome of heauen for it is vnpossible that the head should bee separated from the mâ—mbers and our Lord Iesus Christ is not gone thither for his owne sake alone Wee must alwayes repayre too that principle Our confessing that Iesus Christ is rizen from the dead and gone vp intoo heauen is not alonly too glorifye him in his owne person Trew it is that first of all it must come to passe that all knees must bow before him and that all creatures both in heauen and earth yea and euen in hell must doo him homage But yit notwithstanding the vnion wherof wee haue treated heertoofore is fulfilled in this that Iesus Christ hauing gathered vs intoo his bodie hath begunne that thing in himself which he intendeth too performe in vs namely when conuenient tyme commeth So then Iesus Christ is gone vp intoo heauen too open vs the gate in these dayes which was shet ageinst vs by Adams sin and that is the verye maner of our sitting with him alredye And therwithall S. Paule sheweth in one woord what he intended In deede this saying shal bee declared more at lenth in his dew place where S. Paule himself will treat of it more at large in the next Sermon Yit notwithstanding wee may see wherat he amed too the end wee may haue a sure and ryght marke too shoote at which is that wee bee saued by grace and that noman is able too clayme any thing of his owne Neuerthelesse it is not ynough for vs too haue confessed in one woord that our saluation commeth of Gods free fauour and too haue felt it also within our selues but wee must also therwithall bee taken in loue with the infinite greatnesse of the same grace by considering what wee bee how all euill commeth of our selues and that there is no saying nay bycause our faultes doo too much conuicâ— vs in somuch that if God should execute a hundred tymes more rigour ageinst vs than he dooth wee could not contend with him nor dispute with him but that wee should alwayes haue this record of our owne consciences that wee bee iustly woorthie of death and that the same is dew vntoo vs by our desert Then seeing it is so let vs hold fast this doctrine for wee shall haue profited greatly for our whole lyfe if wee once know that there is not only some one naughtie touche but an infinit number of euils in vs Therefore let vs lerne too mislyke of our selues and too hate and abhorre our selues and afterward when wee bee come too the grace that is shewed vs in our Lord Iesus Christ let vs vnderstand that without that the diuell should needes haue full and whole possession of vs and reigne ouer vs as he had doone afore Also let vs beware that wee profit our selues by such grace so as it may serue too put away all our cursednesse And
instrumentes or couenantes and conueyaunces of the promises as if he should say that God had not called the Iewes as it were in hudder mudther but had passed a solemne conueyance or euidence which serued too leaue all the world in condemnation Therfore forasmuch as God had aduaunced Abrahams linage it must needes bee that the rest of the world was so much the more confounded like as if some Princes or some Cities should make a league all others that are not comprehended in it are as good as depriued of the benefite that is conteyned in it And when God declared that he tooke the Iewes too bee his flocke and that he would be their father and sauiour he declared also that no part thereof could come to the Gentiles whom he had after a sort forsaken and to whom he had not voutsafed too shew the like mercy Finally he sayeth that they had bin vvithout God which is the full measure of all mischief For what shall become of man when his God hath so shaken him of as there is no accesse for him nor no comming too him agein And that not onely he is forsaken of his God but also cannot but plundge himselfe deeper and deeper intoo the bottom of hell and make warre ageinst God as though he were at defiaÌ„ce with him bicause he is stubburne and rebellious ageinst all goodnesse Thus yee see that the thing which S. Paule setteth forth here too the intent that the Ephesians should profit themselues by the things that he had sayd this morning concerning the onely cause of our saluation is that there is none other thing for vs too trust vntoo but onely Gods meere grace But now let vs come too oâ—r selues I haue alreadie declared breifly that our fathers were in the same state that S. Paule setteth downe here And therefore wee haue no cause too brag of as oft as we thinke of what roote and originall wee spring For if the very Iewes bee at this day a record of Gods wrath and horrible vengeance which he layeth vppon them for their vnbeliefe is there not much more cause for too cast downe their eyes which are but as things borne out of tyme For the Iewes are of the holy roote that God had chozen and wee bee but graffed intoo it in their steade If God hath not spared the naturall braunches what will he doo too vs that haue bin brought in as it were ageinst nature Loe how S. Paule exhorteth vs too lowelinesse too the end wee should lerne to submit our selues alwayes too Gods meere goodnesse and frankly and freely confesse that our welfare consisteth therin Also I told you secondly not onely that our fathers were straungers to the hope of saluation bicause they were not adopted as well as the Iewes but also that the horrible scattering which came vppon the whole world and which reigneth in it still at this day ought too beate downe al pryde and presumption that Gods grace may shine the brighter vppon vs Now then as I sayd although wee bee baptyzed and haue the badge of Gods goodnesse and free adoption yit notwithstanding we haue bin wretched idolaters and were gone away from our Lord Iesus Christ and the things that wee had in greatest estimation turned too our greater damnation in steade of being for our welfare Therefore wee haue good cause here too bethinke our selues Furthermore for asmuch as wee bee short witted in magnifying Gods grace let vs wey well this woord which S. Paule vseth heere to bring vs to remembrance of the things which wee myght forget For when wee bee indewed with Gods grace and it hath pleased him too giue vs some good desyre too walk in his feare he hath wrought so in vs by his holye spirit as men may perceyue that there is some goodnesse in vs it maye make vs too forget by and by what wee were afore by meanes wherof Gods grace is as good as buryed Too the intent therfore that our present plyght hinder not our continuall praysing of God and our esteeming of his goodnesse and grace as it deserueth let no length of tyme darken the benefites that we haue receyued of God but let vs as it were enter intoo examination of them euery day And although God haue chaunged our state at this day so as wee bee no more the men that wee were afore yit notwithstanding let vs beare in mynd that before God had pitie vppon vs wee were as seely sheepe that went astray and as beastes that are vtterly lost and that without the same small beginning wee had bin damned ten hundered thousand tymes erst had not God preuented vs and giuen vs remedie for the cursed state wherin wee were Yee see then that the thing which we haue to consider vpoÌ„ the sayd speech wherby S. Paule putteth the Ephesians in mynd what they were afore is that although God had put awaye the thing that shoulde haue made them ashamed and marked them afore hand with his holy spirit so as they were become as precious perles yit notwithstanding he will haue them too bethink themselues lyke as in very deede it is the frutes of repentance which the scripture setteth downe that when God hath reached vs his hand and brought vs home agein from our straying wee ceasse not too beethink vs of our former sinnes euen in such wyze as wee may bee sorye abashed and ashamed of them Whereas he sayeth that the Gentyles haue good cause too hold downe their heades bycause they were sometyme without assurance of Gods goodnesse and loue therby wee bee put in mynd that wee receyue a singular benefyte at Gods hand when wee haue the vse of his Sacramentes which are as warranâ—es that he taketh and auoweth vs too bee of his household and Church Trew it is that if wee abuse them wee shall pay deerly for it but yit whatsoeuer come of it when the Sacramentes are put too the end wheruntoo they were ordeyned it is certein that they bee as it were inestimable treasures as I sayd afore For although wee haue Gods promis that he taketh vs for his children euen from our comming out of our mothers womb yit is there nothing but vnclennesse in our flesh Now then haue wee baptim There it is shewed vs that God washeth and clenzeth vs from all our vnclennesse that he pulleth vs out of the confuzion wherin wee were with our father Adam and that he will haue vs clothed with Iesus Christ too bee parttakers of all his goods as though they were our owne Wee see then what baptim importeth and consequently how much we ought too esteeme this grace of Gods comming vntoo vs in such wyse and of his shewing of himself too bee our father after so homely maner As much is too bee sayd of the supper For there it is shewed vs visibly that Iesus Christ is the trew foode of our sâ—ules that like as our bodyes are susteined nurrished with the bread and wyne so wee haue our
sendeth in his name and which represent him than too put them too all the shame and reproche of the world But S. Paule as well heere as in other places hathe not sticked too glorie in his imprisonment and bands In deede he was kept in ward as an euill dooer bâ—t in the meane while he had record bothe before God and also before man that he suffred wrongfully for executing his office and finally for seruing God faythfully Therfore let vs not think it strange that on the one syde he calleth himself prisoner and on the othersyde the Ambassadour or messenger of the Liuing God euen as representing his person and dignitie And it is not for nought that he addeth the name of Iesus christ For imprizonment generally myght haue bred some euill opinion of him bycause euill dooers are punished with it by order of Iustis But the cace putteth a difference betewne euill dooers and the witnesses of God and of our Lord Iesus Christ. That is the rause why S. Paule calleth not himself a prisoner simply and without exception but also sheweth the cause why saying that Iesus Christ auoweth him as thâ—ugh he were an hostage or pledge for him So then by this saying wee bee warned too reâ—eyue S. Paules doctrine with the greater authoritie seing hee hath ratiâ—â—ed it so well If he had but onely executed his 〈◊〉 â—n in preaching wee ought too haue made acount of the obedience that hee yeelded vntoo god But he also wrought miracles he inâ—ured a number of trubbles and incomberances and finally he suffered imprisonment and death Now when wee see that for all this he ceassed not too go through stedfastly and too ouercome all the assaults that Satan and the wicked world were able too stir vp ageinst him surely wee haue the greater confirmation of the doctrine which serueth at this day too our vse And therfore when wee bee told of Saint Paule and of the great number of incounters that he indured let vs not think it is more than needeth For it is alwayes a more certayne ratifying of the doctrine too the end wee myght vnderstand how it is not of the doctrine of any mortall wyght but the doctrine of the liuing God who also strengthened him with inuincible constancie by his holie spirit Now as this is well spoken of the persons of Saint Paule so must it also bee extended further For God wissed and ordeyned that the rest of the Apostles should suffer as well as hee And it is sayd of Saint Peter that when he was growen old he should bee girded after another fashion than he had bin woont too bee so as he should bee tyed in streyt bonds and bee led whither he would not at leastwyse as in respect of fleshly infirmitie though he had a spirituall disposition of mynd to obey god We see then in effect how Gods seruants suffered not a two or three of them but so as there myght bee as it were a great and thicke cloud of them as the Apostle sayeth in the twelfth too the Hebrewes Sith it is so let vs make our hand of such helpes For it is certeyne that God ment too susteyne our feeblenesse by adding such helpes too his woord which ought too bee of sufficient authoritie of it self too the intent it should no more bee doubted of nor called in question Thus yee see how the thing that wee haue too beare in mynd is that the blud of the Apostles and Martyrs that hath bin shed too confirme the doctrine of the Gospell is as good as a huÌ„dred seales yea as a whole milion of seales too warrant vs all the thinges fully which are conteyned in the Gospell Trew it is that our fayth ought too bee grounded vppon the authoritie of the holy Ghost and that although God had neuer a Martyr too shewe that the truth of the Gospell is firme and certeine yit it ought too suffyze vs that it is he which speaketh it Agein wee haue seene heeretoofore that the truth shall euer bee doubted of â—ill the holy Ghost haue sealed it in our hartes And for that cause is he called our earnestpennye bycause he insureth vs of the heritage which wee hope for according too the promise which hath bin purchaced so deerely for vs with the blud of our Lord Iesus Christ. Now for the last step wee must come too the experience that wee haue in these dayes For the blud of Martirs is shed still at this day God could well let that the wicked should not runne so vpon the brydle ageinst the faythfull he could well chaunge all their mischeeuousnesse and rebellion and wheras they bee rauening wolues he could make them as sheepe and Lambes surely he could doo so But on the one syde he ordeyneth Satan too driue them and stirre them vp too such rage and agein he giueth them licence and leaue too trubble the faythfull And why Too the end that wee should knowe what the power of his holy spirit is when it pleaseth him too guyde and gouerne vs For as I haue declared alredy the weaknesse of men is such that there needeth but the falling of a leafe from a tree too make them quake ageyne wee knowe that death is horrible of it self Therfore wee must conclude that God vttereth a wonderfull grace when he strengtheneth his seruantes in such wyse as they bee not dismayed with any threateninges nor at the syght of fyre when the enemyes and tirantes are not contented with single death but adde thertoo the most tyrannicall tormentes that can bee deuyzed Now then when the Martyres perseuer in such constancie therin men perceyue that God hath put to his hand Wherfore when wee heare that they bee handled so cruelly for Gods word and that some if they scape are notwithstanding redye too dye and othersome knowing their death shall bee precious in the eyes of the Lord offer them selues in sacrifize with a cheerful corage let vs not suffer their blud too fall too the ground I say when wee heare of all these things let vs beware wee suffer not that thing too perish which God hath ordeyned for our edifying and for the better confirming of vs in our fayth For although wee ought too bee sufficiently instructed by the preaching alone yit must it needes be a great strengthening too vs when Gods word is not onely preached but also sealed after that fashion Then is it not too bee called in question or too be disputed of as an vncertayne matter but they to whom God hath graunted the grace and are led so farre by his holy spirit as too suffer for his truth are faythfull wittnesses that their blud serueth too giue a full sealing vp too his word too the intent that wee should bee the better resolued of it Thus yee see what wee haue to gather vppoâ— this streyne And although the enemies of the Gospell make a triumphing and spit fire and keepe a great coyle too deface all that
our harte too shewe that wee bee his for being once Baptyzed with water wee doo all heare Iesus Christ according as it shewed vs by that visible signe And now that Baptin is ordeyned shall euery man haue a Baptim of his owne by himselfe No but Baptim is alwayes but me And therfore wee must haue an eye too our selues and dedicate our selues too the one only God and too the one only Saâ—iour Iesus Christ and for performance therof we must also be well vnited togither And by these woordes of S. Paules wee may see playnly that the father the sonne and the holy Ghost are but one god For if Baptim bee in such wyse one as it serueth too bring vs too an vnitie of body and soule that is to say to a brotherhood that passeth all the allyances of the world what shall it bee when wee come vntoo God of whom Baptim taketh all the power that it hath â–ª And what is God He is not only the father but Iesus Christ is ioyned with him and also the holy Ghost So theÌ„ let vs mark that there is truly 〈◊〉 in the essence of God and that although there bee distinction of persons yit is not God separated nor deuyded in himself And although the father bee named simply God as Saint Paul will speake therof heerafter that is in respect of the 〈◊〉 and order and for that be is the head of him which was sent too bee the mediator bycause Iesus Christ abaced himself and although he had 〈◊〉 shape vntoo God as sayeth Saint Paule and that it had hi◠〈…〉 for him too haue shewed himself in such souerein maiestye yit it was his will 〈…〉 himself yea and too emptie himself vtterly But howsoeuer it bee yit wee see that Baptim leadeth vs ryght vntoo god And therby wee see that which wee haue touched heertoofore â–ª which is that if our peace and concord bee not grounded in God and we gouerned by him according to his woord and by the power of his holy spirit there is nothing but lothlynesse in vs But if wee bee touched too the quicke with that which is sayd vnto vs heere that is to wit that Iesus Christ hath linked vs too him with condition that wee also should linke one with another wee shall bee hild in such concord as the diuell shall not bee able too win so much at our handes as too separate vs from the flocke but wee shall ouercome all temptations and where there bee any vyces and infirmities wee shall beare with them myldly and paciently and continue in the holy vnion whertoo wee be dayly exhorted by the Gospell and by the common Baptim which wee haue receyued Now let vs cast our selues downe before the maiestie of our good God with acknowledgment of our faultes praying him too make vs so too perceyue them as wee may mislyke more and more of them and runne backe vntoo him with trew repentance too obteyne such grace of him as wee may withdrawe our selues from all defylementes and by that meane learne too be vnabashed or vndismayed for any assaults of Satan and bee able too ouercome them all with all the hardnesse that he can trump in out way too turne vs out of the pathe of saluation That it may please him too graunt this grace not onely too vs but also to all people and nations of the earth c. The .xxiii. Sermon which is the third vppon the fourth Chapter 6. There is one God and father of all vvhich is aboue all things â–ª and through all things and in you all 7. But grace is giuen too euery one of vs according too the measure of Christes gift 8. For the vvhich thing he sayeth When he went vp on high he led a multitude of prisoners into captiuitie and gaue giâ—ts vntoo men WEe haue seene heeretoofore that God forgat not any meane that myght knit vs togither in trew concord and brotherhood For he hath dedicated vs all too himselfe by Baptim wherein wee put on Christ. Forasmuch as wee hee come toogither intoo the Church lyke as wee bee called vntoo one selfsame lyfe too bee heires all togither of the kingdome of heauen so ought we too know who is the Maister that hath authoritie ouer vs Too bee short God is in such wyse our father and wee his children as he will not haue vs too bee at discord for otherwyse it were but a setting of trubble in his owne house and Churche Seeyng wee bee members of our Lord Iesus Christ it is meete that wee should link toogither in trew vnitie or else wee shall as much as in vs lyeth teare his body in peeces Yit notwithstanding too the intent that this vnitie myght touche vs the better S. Paule addeth now that God beyng the father of all the faythfull sheadeth out his power and grace vppon them and is aboue all things as it were too gather them intoo one Too bee short he so dwelleth in them by his holy spirit that they must needes bee one body vnlesse they will needes turne away from him Yee see then that the reason why God is our father is not onely that he hath once created vs or that he hath begotten vs agein by his Gospell but bycause he hath shed out his grace vppon vs as I sayd and agein for that he is aboue all Yee see then that the meane wherby God linketh vs one with another is his casting of his beames as it were sunne beames from heauen so as wee must needes come toogither intoo one sith wee know whence the things come that belong too our spirituall lyfe namely of Gods gift towardes vs And this is not too scatter vs a sunder but rather too gather vs toogither intoo one body But the last wordes doo yit better lay open the mynd of S. Paule namely that God is in vs. Then if euery of vâ— know that God dooth him so much grace and honour as to take him for his house too dwell in there is no excuce for vs if wee bee at variance and hatred and euery man would bee separated from other and liue too himselfe too the vtter ouerthrow of all order which God hath set if it were possible Besyds this Saint Paule speaketh not heere of the grace that is common too all men but he treateth of the Churh and sheweth that wee ought too link toogither bycause God hath adopted vs and taken vs too bee of his houshold It is trew that God hath declared sufficiently that wee haue nother strength nor liuelinesse but aâ— his hand and for that cause dooth Saint Paule saye that it is hee in whom wee haue our lyfe mouing and being But this is generall to all things And in that respeâ—â— also is it sayd in the first of Saint Iohn that our Lord Iesus hath bin the lyfe of men from the Creation of the world Howbeeit forasmuch as men haue a more excellent priuilege than the bruce beasts it is sayd that he is
out of hand Why holdeth he vs still in such weaknesse Why giueth he vs not an Angelicall power and perfection As I sayd afore he will haue vs to learne too liue warely and awefully knowing that it standeth vs on hand to haue him go through with the thing that he hath begun And therwithall we must also liue meekly gently one with another and not be so proud as to despyze other men and too draw aloofe from them but rather consider that they may helpe vs and that there is not so bace a person in Gods Church which hath not receyued some thing wherwith he may bee able to doo seruis too his neyghbours That then is the thing that wee haue seene alredye Agein if wee thinke that a poore sillie soule hath no learning too teach vs and that wee can receyue nothing at his hand let vs beware that wee doo not preiudice the grace of god For it is certeyn that looke how many haue anie tast and feeling of the Gospel wee haue record that God dwelleth in them by his holy spirite For fayth is the singular gift of God and it is a sure token that God dwelleth in euery man where wee see any feeling and knowledge of the Gospell Also it is certein that euerye little drop of Gods grace is woorthie too bee esteemed so as there is no cause in this beehalfe why pryde should hinder our linking toogither or that wee should not consider that all of vs are members of one bodie Let that serue for one poynt And therwithall on the other syde let euery of vs looke well to himself for wee shal yeeld account of the benefyts that God hath bestowed vppon vs and the more a man hath receyued the more blamed shall he bee if he indeuer not too discharge himself of his duetie in seruing of his neyghbours as I sayd afore For the end of all Gods giftes is alwayes too edifye one another that Gods Temple may grâ—we among vs and bee still rered too his full perfection And so yee see how wee ought too bestowe the spirituall giftes that wee haue receyued at Gods hand For the same cause also it is sayd that such as know the Gospell ought too shewe by the conuersation of their whole lyfe that they bee the children of lyght and not as blynd wretches that wander in darknesse Wherfore let vs learne to make Gods giftes auaylable in such wyse as he may bee glorifyed by them And in that respect is mention made expresly of meazure too the intent wee should not alledge for our excuce that this man or that man gaue vs no good example For when it standeth vppon commendation then euery of vs beares hymfelf on hand and would perswade all the world too beleeue that he is very excellent And yit in the meane whyle wee consider not that God hath bound vs dubble in voutsafing too shewe so large bountifulnesse toowardes vs as too set vs in hygher degree than our neyghbours Therfore let vs bethinke vs better of it both generally and particularly than wee haue doone Generally for that wee haue the Gospell freely preached heere among vs and for that wee ought vniuersally too bee as a burning Cresset too shew the way of saluation And particularly by discharging euery man his owne duetie that wee giue no cause of stumbling too our neyghbours but rather indeuer too drawe them too vs which are aloofe from God and his truth and also take peyne too confirme and put foreward them whom God hath set alredie in a good trade and in the ryght way But alas Men discharge themselues ill of that For according as any man hath the excellenter giftes so will he needes ouermayster all others and bee woorshipped as an Idoll and so in the meane whyle the vnion is broken in manner of all handes And yit for all that as I sayd afore it is impossible that we should linke toogither in brotherly concord but by conforming our selues too such as are of the Church as too our owne members Without that it is impossible for vs too bee truely linked in one and yit yee shall see that euery man couets too bee had in estimation Agein when it commeth too the edifying of others we doo cleane contrarie too that which Saint Paule telleth vs heere For in the fourteenth and fifteenth too the Romans he sheweth that wee must deale as if a strong man should see another man weake so little ought he too vtter his strength too the broozing of his neyghbour that he ought rather too beare him vp As who should say that if I had a little child to lead I should breake both his armes and his legges in running hastily with him And if another man that is much stronger than I would needes tyre mee vnder colour that hee is lustyer than I by trying his abilitie and force ageinst mee is it meete that I should bee cast downe by him Therfore wee must as I sayd haue a care too fashyon our selues in such wyse too our brethren as the stronger sort doo not shoulder their neyghbours that are feeble and weake nor vexe them by laboring too ouercrop theÌ„ by force ne doo as the Prophet Ezechiell vpbraydeth namely that such as abuse their corage strength after that sort are as Goats that dosse with their hornes ageinst the sillie Lambes which haue none other intent but too bee meeke That is the thing which wee ought too doo and wherfrom wee bee farre of Also it is certein that the Citie of Geneua ought generally too bee as a burning Cresset too giue lyght too such as are yit farre of from the Gospell But it appereth how the world goeth with vs I report mee too yisterdayes dealing I must needs speake of it For if I concealed it in the pulpet and in the meane whyle the Countrifolke can make report of it in the stretes yea giue iudgment of it were I not much to blame Seing then that the little children can sing of it as they say should I not be too rank a traytour to God his people if I if I I say and my fellowes should play the dumb doggs If a goldsmith should make a Crosse or a Chalice he should bee punished as he deserueth If some other man doo make a thing that serueth too popish superstition it shal not bee abidden If a marchantman sell beads he shall haue his punishment as he is worthie But if a man sell Chesibles Awbes all other trinkets of the masse that shal be suffered and borne with Neuerthelesse this hath bin doone And in whose name Euen of them which ought too brydle others and too punish them that had offended And in what place In the place which is dedicated and consecrated too God for the executing of Iustis Yit notwithstanding it will perchaunce bee sayd that it was done through ouersyght and I beeleeue it For had the partie bin well aduyzed surely he
would haue kept himself from dooing so vnlawfull and vtterly vnexcusable a deede And therfore let vs beware let vs I say beware that we suffer not our selues too bee blynded after that fashyon by Satan and so rocked aslepe as wee consider not what is told vs here namely that if wee haue receyued anie grace or gift at Gods hand wee must set more store by it and put it too such vse as God may bee glorifyed and his Church furthered by it or else wee shall haue a dreafull account too make for giuing cause so of offence too the weake And it had bin better that that filthie trash had bin consumed a hundred tymes with fyre than too haue bin so brought foorth in open place in the syght of all such as lye in wayt for vs a farre of For of a truthe wee knowe well ynough that there are manie which watch vs and seeke nothing but too spye some cause too speake euill of vs not only too mocke vs for our labour for wee bee woorthie of that but too blaspheme Gods name Therfore if a man haue ouershot himself once it is good that he should bee warned of it that he may take better heede hereafter and that wee knowing that God hath bound vs so deeply vntoo him by exalting vs and by dooing vs more honour than we deserue in voutsafing too haue vs too bee his people and too make vs glorie of the hauing of the pure doctrine of his Gospell we may profit our selues the better by it and bee afrayd least if wee chaunge after that sort and become so rechelesse as too fall too taking of leaue too doo what wee list God shewe vs that he is able too take away the things that hee hath giuen vs and too dispossesse vs of them when he listeth Now Saint Paule addeth heere the maner how God is so liberall vntoo vs in Iesus Christ and yit notwithstanding dealeth the gifts of his holie spirit too eche man by certayne meazure not to euery man alyke but as he him self thinketh good He sayeth that this was done by our Lord lesus Christs ascending vp intoo Heauen For then did hee obteyne souerein dominion and the father gaue him a name which is aboue all names that all knees should how before him as it is sayd in another place In deede our Lord Iesus Christ receyued al fulnesse of grace at his comming intoo the world accordingly as S. Iohn sayeth in his first Chapter that al of vs receiue of him to the end wee may haue our fill of the good things wherof wee were hungrie and emptie before That was the cause then why the spirit was giuen him without measure as it is sayd in the same text And the faythfull bycause they be members of the Church haue receyued therof and God hath giuen too euery man his portion and according too the mesure of his only sonne But as for him God hath not giuen him his spirit by measure And why For hee is the head and euerye man must take his lyuelines from thence and he therwithal haue all power ouer vs Wherfore let vs bee contented that euery of vs hath his portion that wee may walk in feare before God and therwithall let vs vnderstand that the perfectnesse is in Iesus Christ bycause Gods spirit resteth in him and bothe greate and smal must bee fayne too repayre too him with acknowledgment of their pouertie too obteyne there the things that they want and not be ashamed to receyue Christs Almesse as they that are destitute of all good things Furthermore although our Lord Iesus Christ shewed himself too bee the only sonne of God whyle he was conuersant in this world proued the same by his wonders miracles and gifts Yit notwithstanding whē he ascended intoo heauen he shewed himself too bee the verye partie in deede which had commission of God his father too deale vntoo vs all things that we haue neede of And that is the cause why it is sayd in the seuenth of Saint Iohn that the holie Ghoste was not yit giuen bycause Iesus Christ was not yit glorified It is very certeyn that our Lord wrought euen then by the power of his holie spirit For when Saint Peter confessed him too bee the sonne of the liuing God it was answered him Flesh and blud hath not reueled this thing vntoo thee but my heauenly father Too bee short wee knowe well that there is nothing but euill in vs and that the good which God giueth vs is by his holie spirit and that all things are committed too our Lord Iesus Christ and that it belongeth too him too deale foorth his doctrine vnto vs according as it is told vs that it is his office and that the father hath giuen him speciall commission too deale his gifts vntoo vs And in deede it is a cause also why the Prophet Esay sayth that Gods spirit rested vppon him namely too shewe that if wee bee separated from him wee must needs perish as it were through drought and emptinesse But howsoeuer the cace stand wee must alwayes come backe too his poynt that the holie Ghost was then powred out vppon all the faythfull when our Lord Iesus Christ was exalted as it is sayd in the other text So then let vs mark that when our Lord Iesus Christ left the world and was receyued vp intoo his heauenly glorie it was too the end that wee should thenfforth inioy his goods so much the better And that is also the cause why he sayd too his disciples it is erpedient for you that I go away for if I taried still with you the holie Ghost should not come It is trew that our Lord Iesus Christ could well haue giuen them his spirit whyle he was conuersant with them after a visible fashyon as well as he did when he was gone out of the world But we must not dispute of this matter after our own fancie we must vnderstand that our Lord Iesus was humbled for a time yea and vtterly emptyed as wee shall see more at length agein hereafter but yit was he receyued intoo his heauenly glory too the intent he should haue souerein dominion and bee so exalted as all creatures myght stoope too him Thus yee see how our Lord Iesus Christes will was to absent himselfe from vs in his body too the intent wee myght the better feele his presence through his dwelling in vs by his holy spirit And that is the thing which S. Paule treateth of as now when he sayeth that for the same cause it is sayd that he vvent vp and gaue his gifts too men after he had led away his enemies prisoners Now this text which is alledged out of the threescore and eyght Psalme sheweth that God is verily exalted in the person of our Lord Iesus christ In deede in that song Dauid preacheth aud singeth the praise of God bycause that beyng stablished King of Israell and bearing the figure
that the name of Iesus Christ which ought to be holy too you be not taken in vaine and that wheras enery of you boasteth himself to be a Christian yit notwithstaÌ„ding ye know not to what end Iesus Christ was giuen of God his father nor how we be made parttakers of him nor what our redemption is nor how wee may inioy all his benefytes For if yee knowe not these it is certein that all this bragging of yours shall cost you ryght deere for that you haue with full mouth protested your selues too bee Christians and yit notwithstanding knowe not which bee the qualities of your Christendome nor to what ende to apply them This in effect is the thing that wee haue too remember vpon that streyne Behold Saint Paule telleth vs heere that if wee haue bin trayned in the Gospell it behâ—ueth vs too differ from the ignorant and the vnbeleeuers For Gods sholing of vs out and his setting of vs in aray alone by our selues after that fashion and his inlyghtening of vs is to the eâ—d we should no more be as wanderers at randon nor as silly blynd wretches groping in the dark but that wee should knowe the ryght way of saluation And in especially seeing wee be dayly exhorted too come vntoo him and he giueth vs meanes to further vs more and more in the fayth let vs bee verye ware that we vnhallow not so holie a thing as is the truth of the Gospel the pure doctrine of god But wee vnhalowe it if we know not too what end God hath giuen it vs and that wee must beare it in mynd For I haue told you alredy that manie fantasticall persons will pretend christianitie wel ynough but yit for all that there is no substance nor roote in them Therfore let vs looke well that wee knowe whertoo wee bee called and that God bee not disappoynted of his intent when hee dooeth the office of a schoolemayster towards vs but that wee consider how he sheweth vs the way of lyfe and saluation and lyke as he is a good and faythfull teacher so let vs bee lyke schollers vntoo him But let vs come now too the truthe whereof Saint Paule speaketh which is sayth he that yee put of the old man which is corrupted with earthly lusts euen according too the conuersation that yee haue led heretoofore He expresseth yit better that all they which vaunt themselues too bee the disciples of Iesus Christ and yit notwithstanding leade a lawelesse lyfe and doo but giue occasion of offence in the Churche are falsaries as if a man should bring forth a counterfet deede Wherfore let vs mark that it is a cursed trecherie when wee say wee intend too bee Christians and professe it also with our mouth and yit notwithstanding go from the thing in our woorks which wee protest in our woords as sayeth Saint Paule in another place For he that taketh leaue too doo all euill and yit wil bee taken too bee of the number of Gods children it is certeyn that he denyeth Iesus Christ in his whole lyfe how much soeuer he confesse him in woords Therfore let vs bethink our selues and consider that if wee meane to bee allowed of God wee must learne too rid away our old man And by that woord the scripture meaneth al that we haue of nature For wee knowe there are as yee would say twoo welsprings of mankind that is too wit Adam and our Lord Iesus Christ. Now as in respect of our first birth wee come all out of the welspring of Adam and are corrupted with sinfulnesse so as there is nothing but frowardnesse and cursednesse in our soules It standeth vs then on hand too bee renewed in Iesus Christ and too bee made new creatures And for that cause dooth the old Man betoken all that wee haue by birthryght from our fathers Now then if a man bee let alone in his first state surely he shal bee but a blynd wretch full of rebelliousnesse and spyte ageinst god Too bee short he shall tend all wholly vntoo euill for wee bee altoogither saped in it That is the thing that is ment by the old man least wee should think that Saint Paules intent was too rebuke but only the vyces that are apparant before men lyke as when men will rebuke one that hath played the vnthrift for a tyme they will say he must cast his old skin But heere Saint Paule passeth yit further which is that our likings are vtterly vntoward that there is not one drop of goodnesse and vprightnesse in vs that all our thoughts are wicked and that all our desyres and affections are rebellious ageinst God and ageinst his will and iustice Furthermore wheras he speaketh of vnclothing or putting of it is a similitude ryfe ynough wherby is ment that wee must giue ouer all that is of our owne and cast it quyte away that wee may bee clothed agein with other ornaments as he wil adde anon after And here we see that there are twoo partes in ruling our lyfe and in comming vntoo god The one is the forsaking of our selues and the other is that wee bee gouerned by Gods spirit For needs must all that is our owne bee layd downe before God take in hand the guyding of vs And why For our thoughts and Gods doctrine our affections and the commaundements wherby God will haue vs too bee ruled are as fyre and water Therfore all that is of our owne nature must bee cut of before God doo gouerne vs And that is the cause why wee must begin at the forsaking of our selues which also is the verye order that Saint Paule hath followed in this text Wee must sayeth he put of the old man. And secondly wee haue too mark that Iesus Christ was sent vs too the end that we should be repayred after the image of god It is trew that he hath reconcyled vs to God his father by his death passion that the sheading of his blud washeth vs from all our filthynesse and setteth vs free from damnatioÌ„ and endlesse death and that his offring of himself hath made full satisfaction for vs insomuch that if we resort to Iesus Christ for remission of our sinnes God of his own free goodnesse accepteth vs for ryghtuous bycause he passeth not what we bee but buryeth all our faults and ceasseth not to fauour vs as his childreÌ„ notwithstanding that wee bee wretched sinners This benefyte receyue wee by Iesus Christ. But yit must wee not separate the second poynt from it which is that wee must bee sanctifyed by his holie spirit according too this saying that he hath receyued the fulnesse of all grace too the end that all of vs should drawe out of him And Esay declareth that spirit of wisedome the spirit of iudgment the spirit of vpryghtnesse and the spirit of the feare of God rested vppon him And was that for any neede that he himselfe had No but too the intent that wee should receyue
part of the well ordering of our lyfe set downe heere by Saint Paule which is that wee must walk in newnesse of lyfe bycause it behoueth vs too bee reformed by Gods spirit And too the intent wee may knowe that our chaunging must not bee in part only but in whole Saint Paule taketh heere the thing that seemeth most excellent and most estemed in mannes nature namely knowledge vnderstanding wit reason and all maner of abilitie of mynd Then if there bee any wisdome in vs Saint Paule sayeth it must bee corrected And why Trew it is that our reason of it self is alwayes commendable but wee bee so corrupted by Adams sin that we haue not the skil to think so much as one good thought which is not crooked and full of malice and rebellion ageinst god And although this be not perceyued openly yit will there euer be some secret hipocrisie lurking which is ynough to much to condemne vs before god Yee see then that the thing wheruntoo wee must inforce our selues if wee purpose too please God is that being rid of all our owne conceits and affections wee get vs a new guyde that is too wit Gods spirit according whâ—â—untoo he vseth a lyke maner of sentence in the twelfth too the Romanes in speaking of Christian lyfe It behoueth vs too bee transformed not only in our affections which are sinfull as euery man may iudge but euen in the thing which seemeth faultlesse that is too wit in the Reason that wee haue spoken of Too bee short wee must bee sacrifyzed or else our lyfe will bee alwayes vnholy and vncleane And this sacrifyzing is expounded by Saint Paule in the text before alledged to be the laying away mortifying of al that we haue of our selues Our trew perfection then is that fyghting ageinst al that is of our owne nature wee suffer our selues too bee gouerned by Gods spirit so as it may bee perceyued that wee bee vtterly chaunged For it is not ynough that our lyfe haue some honestie too the worldward so as it may bee commended and had in good reputation among men but also ambition and all other vyces that ly lurking within vs must bee clenzed away and our Lord must haue the guyding of vs. And for that cause also doothe he adde that we must be reformed according too God namely in trew rightuousnesse and holinesse Lyke as heertoofore he had condemned the old man which as I haue told you alredie is all that euer wee bring from our moothers womb so now he sayeth that wee must bee new creatures And for the same cause dooth he send vs too the example of our Lord Iesus Christ in the sixth too the Romans saying that wee must bee crucifyed and dye with him namely in respect of the old man and also bee fashyoned lyke too his rysing agein too walk in newnesse of lyfe It is trew that he vseth other woords there howeeit all commeth too one which is that lyke as our Lord Iesus is the second Adam so must he bee as a patterne too vs and wee bee fashyoned after him and his image that wee may be lyke him Now surely this wil not come too passe of our owne nature but yit is not this exhortation more than needeth bycause that when the holie scripture bringeth vs too our Lord Iesus Christ it meaneth not that wee should bee as blocks of woode but that wee should come and offer our selues too God that he may woork in vs And in very deede these twoo things agree vâ—ry well that the power which is in vs should come of God for it is he that moueth vs vnto good it is he that bringeth vs to it it is he that giueth vs both the wil the abilitie to performe the wil as we haue seen in another text And yit God worketh so in vs that of his gracious fauour the good works that are done are called ours And in good sooth when we be so led by him wee go And it is not too bee woondered at that Gods goodnesse stretcheth so farre as too make the things ours which are his and whereof he only deserueth the prayse For wee call the bread that wee eate our owne though wee haue it but by tytle of gift For although men take payne for it yit could it not stand them in any stead but through Gods free blissing Then looke what is giuen vs wee call it our owne Euen so S. Paule exhorteth vs too put on the newe man not that wee can doo it of our selues for Iesus Christ must bee fayne too clothe vs with his ryghtuousnesse as well as make vs parttakers of the giftes of his holy spirit And I praye you what is ment by putting on of the new man I haue tolde you already that it is the vtter chaunging of vs both in our thoughts and in our desyres and too bee short in all the partes of our soule Now is not such an alteration the speciall woorke of God and the gift of hys holy spirit Saint Paule therefore meaneth not that wee can doo any thing as of our owne power but yit that euery of vs ought too streyne himselfe too followe whither soeuer he calleth vs And therewithall he warneth vs that all our lyfe is very daungerful vntill wee chaunge and that the newnesse appeere in vs. Now Saint Paule sayeth that the nevve man is created after God and his image And therin he confirmeth the matter which I go about too touch that is too wit that although wee streyne our selues too the vttermost that wee can yit can wee doo nothing vnlesse wee bee preuented by Gods grace Which of vs can bee his owne maker Wee knowe that that honour must bee reserued vntoo God alone But heere the cace standeth vppon a new creating That therefore cannot bee in mans will nor yit in his power And Saynt Paule also hath dispatched that doubt and scruple in saying that the newe man is created of god As if he should say my frendes In dede ye ought not to abuse the grace that is offered you by the Gospell but yit for all that assure your selues that when yee haue streyned your selues what yee can too dedicate your selues too Gods seruice yee can doo nothing furtherfoorth than he woorketh in you by his holy spirit According whereuntoo he sayeth in another place that we doo woorke our owne saluation euen as though we could doo somwhat of our selues but yit he addeth that it must bee in feare and trembling that is too say with putting away of all presumption knowing that it behoueth vs too depend vppon another and he addeth the reason for it is God sayeth he which giueth both the will and the abilitie too performe it and all of his owne free goodnesse After that manner then must wee indeuer our selues But yit must wee not therfore conceyue a vayne ouerweening in the meane whyle as though we had some shift and were able on our owne syde too
will not serue too acquit vs but that wee must set our hand too labour that wee may earne our lyuing lawfully and forbeare too profit our selues by other mennes losse Finally besydes as it were the bynding vp of our handes from dooyng any man wrong and from vsing any pretie shiftes slyghtes too get other mens goods let vs haue a regard too doo good Yea and let vs haue a speciall care too succour such as want howbeit so as it bee with the thinges that God hath giuen vs of our owne For those are the offerings and sacrifices which wee must make vnto him in acknowlegment of his benefytes And wee knowe that Almesdeedes are called Sacrifyces Therfore when wee doo them wee must protest with an vnfeyned and trew meaning hart that wee come too doo homage too God for the things that wee hold of him And if there bee any theft in our hands it is certaine that our sacrifyzes shall bee vncleane our almesdeedes shall bee turned intoo lothsomnesse Then let euery man beware that he doo not pill and poll with the one hand too giue of it anone after with the other but let euery of vs haue both our handes cleane Nother let vs haue a dubble hart but labour with all vprightnesse to earne our lyuing in such wise that if God send vs any profit by it wee may take it as his free gift And in good sooth Moyses also forbyddeth vs too father any peece of our gayne vppon our owne running or vppon the labour of our handes for God will haue vs to bee beholden to him for all Therefore when wee doo any almesse let it bee with this protestation not onely with mouth but also in hart and deede namely that according as our Lord hath shewed himselfe liberall vntoo vs and bestowed vppon vs and giuen vs ouer and aboue wherwith too serue our owne neede wee bee willing too doo him homage with it and let vs shewe in deede that wee intend not too keepe too our selues the things that he hath giuen vs but doo put them too the vse whertoo he hath ordeyned them that is too say too the releeuing of those that haue neede of them Now let vs fall downe before the Maiestie of our good God with acknowledgment of our faultes praying him too make vs feele them better so as wee may bee sory for them and aske him forgiuenesse of them and profit more and more in his feare that beyng withdrawen from our fleshly affections wee may continue in his feare and loue too the intent too profit more and more in the keeping of his holy commaundementes And so let vs all saye Almighty God heauenly father c. The .xxxii. Sermon which is the twelfth vppon the fourth Chapter 29. Let no filthie speeche proceede out of your mouthes but onely such as is good too edifye as neede shall require that it may giue grace too the hearers 30. And greeue not the holy spirit of God vvherby you bee sealed for the day of redemption SAint Paule correcteth a vyce heere which is very daungerous and yit notwithstanding so common as can bee among men bycause they see not at the first what harme it bringeth and therfore doo take leaue the easlyer too doo it For it will bee sayd that too hold pleasant talke and in the meane whyle too think no man no harme is a thing that may bee abidden as who should say it were possible too poyson our neyghbours mynd and yit for all that it should bee no harme And hardly may men bee perswaded that it is so notwithstanding that the holy Ghoste haue sayd it I say that when there is any lyght or leaud talk or tending too giue libertie vntoo euill it is all one as if talk were ministred too poyson mens soules Nowe then it behoueth vs so much the more too mark what is told vs heere for Saint Paule termeth it filthie and leaud talk which cannot but infect Men will deny it as I sayd afore but experience sheweth sufficiently how it is not without cause sayd in another place that euill woords corrupt good manners Though wee weere neuer so modest chaste cleane mynded and giuen too good yit if wee admit wanton talk it perceth euen too the bottom of the hart and wee bee atteynted with it before wee perceyue it insomuch as it marreth vs vtterly And in very deede if a woman giue eare too the messages that are brought hir tending too seduce hir a man may well say shee is a harlot alredie and the thing it self is manifest ynough Then is it certein that all vnchaste and leaud speeches are baudie tricks and although the parties that are so giuen too casting foorth of such leaud talk doo it not alwayes of that mynd yit of what intent so euer they doo it Satan is the author of it And as I sayd afore if such vnchaste and looce talk haue full scope needs must wee bee poysoned out of hand and the mischeef haue his course And therfore not without cause dooth Saint Paul forewarne vs that no Vncleane speeche or as I sayd afore no filthie speeche proceede out of our mouth And on the contrarie part he setteth downe that wee haue sufficient matter too talk of one with another that is too wit too edifye that men may fare somwhat the better by our communication Accordingly as euen the heathen men can say that it dooeth one good too bee in such a mans companie And why For he shall euer heare some good sentence and he neuer goes from him without carying away of some good And it is nature that moneth them to say so Therfore let vs learne too abhorre and shun such plaginesse when a man shall haue his tung so looce too speake woords that smell of the pump as men say and one shall hold the one syde and another the other and that in stead of receyuing good a man shall feele himself too bee stung by Satan And in deede of a very truthe when such words enter into our harts ere we be aware of them they be stings that Satā giueth vs in secret vnespyed Seing then that they be so can it be sayd that such a man is worthie too bee heard Should wee not hate him rather as a deadly plague Yee see then that the thing which we haue to mark in the first place is that our Lord hath giuen vs tungs too make one another priuy of our myndes and that is too the intent we should make them serue too the benefyte of our neyghbours and therabouts ought wee to imploy them wholy And the tung which is the meane too vtter our harts and mynds one too another ought too guyde all the residew as hauing the superioritie ouer them On the other syde not without cause is it termed by the name of glorie too shewe wherabouts wee ought too imploy it and too what vse namely too the honoring of god Therfore if wee looked well vppon the
is sorie or greeued And why Wee bee not Gods children as he speaketh of it in the Epistle too the Romanes except his holy Ghoste dwell in vs For are wee woorthie by nature too bee mustered in such aray as too bee fellowes with the Angells wee I say which are but rottennesse and moreouer cursed in Adam and chyldren of wrath Howbeeit God by his holy spirit calleth vs too this inestimable honour and dignitie of beeing his children so as wee may call vpon him as our father and haue familiar resort vntoo him That therfore is doone by the holy Ghoste and for the same cause is he called the spirit of adoption For the inheritance of heauen belongeth not too vs but in respect that wee bee Gods children Wee bee not so of our selues and by nature as I told you and therfore it followeth that it commeth of Gods freebestowed goodnesse Now hee sealeth vp all this in our harts by his holy Ghoste and that is the cause why it is sayd that wee haue a mortall bodie The thing that is ment heerby is not only our feete hands skin bone and flesh but that there is a lump of corruption in vs by reason of the dwelling of sin in vs which bringeth nothing but death For haue wee liued any tyme wee go away intoo dust and cindre and there is not that man which seeth not himself alredye beeseeged with a hundred deaths considering the diseases and infirmities wheruntoo wee bee subiect Agein age makes vs to stoope so as we perceyue a long whyle aforehand how we be summoned too come too our graue Seeing then that wee perceyue such a number of deathes all at once toogither in our bodies and a much greate dungeon in our soules how should wee hope that God would take vs vp intoo his kingdome But Saint Paule sayth that the spirit is lyfe If there bee but one grayne or one spark of the spirit of our Lord Iesus Christ in vs let vs assure our selues that wee shal be parttakers of his glorie for it is sayd that he is raysed agein from the dead and hath gotten the vpper hand of it by his holy spirit After that maner are wee quickened with him wayting till wee bee deliuered from all the corruptible nature that compasseth vs about And now S. Paule sayeth that wee bee sealed by the holy Ghost as is sayd of it in the first chapter heertoofore and in other places besyde as in the second to the Corinthians And this similitude is very fit For although Gods promises ought to be of sufficient authority to haue ful credit with vs of theÌ„selues yit notwithstanding such is our misbeeleef that wee cannot giue credit too them nor rest vppon them till they bee confirmed and warranted vntoo vs so as wee may say behold it is euen God himself that speaketh But what for that On the one syde we be forepossessed with distrust on the other syde we be alwayes doubtfull and misgiuing and cannot rest vpon the things that are told vs in Gods name By reason wherof his promises are alwayes vnauaylable vntill he print theÌ„ in our harts which thing he dooeth by his holie Ghost For as a peece of euidence is made authentical by setting too of the seale so God warranteth his promises of our saluation in our harts by signing and sealing of them there with his holy spirit That then is the cause why it is so often sayd that Gods spirit sealeth vp the inheritance of our saluation in our harts And for the same cause also is he named the earnest penny in another place For when a bargain is made although there bee no present payment seene yit if an earnest penny bee giuen the bargayne is concluded and the chapman cannot say afterward tush I repent mee of my bargayne and I willâ—forsake it nother can the other say I fynde my selfe deceyued and ouerseene and therfore I will rather keepe my wares styll but eche of them is bound the one too make the money and the other too deliuer his wares Euen so is it sayd that Gods spirit is the earnest penny of the lyfe of our soules And why For as I sayd God byndeth himself vntoo vs in respect of our infirmitie whertoo wee bee too much inclyned In deede it is not for that he oweth vs any thing but wee haue so much the more cause too magnifye his goodnesse in that he is so free harted as to bynd himselfe willingly vntoo vs wheras he oweth vs not any thing and vouâ—safeth too assure vs of it bycause he seeth vs so feeble and weake Lyke as when hee sweareth it is not for that he on his owne part needeth too adde any thing too his single woord for he himselfe is the truth and the thing that commeth of him must not bee doubted of It myght seeme therefore that the othe which he maketh is superfluous and that he dooth but abuse his owne name No but he dooeth it bycause he seeth vs weake and that wee haue neede too bee hild vp many wayes and specially bycause he seeth vs giuen too misbeliefe and therefore that he must bee fayne too remedie it So then whensoeuer God sweareth therin he stoopeth vntoo vs for pitie of our wretchednesse and the sealing and ratifying of his promyses in vs by his holy spirit is euen bycause it is impossible that wee of our selues should beleeue him and wee could not bee sure of the thinges that he promiseth vs to call vppon him and too ouercome all the temptations of the world vnlesse he vsed that meane And therefore wee haue so much the more neede too beare this text in mynd where S. Paule sayth that the holy Ghost sealeth in our hartes And hereupon wee may gather a good lesson to humble vs withal namely that wee shall neuer yeeld God the chiefe honour that he requyreth at our handes except he himself drawe vs too it and giue vs grace too discharge it whithall The thing that he requyreth aboue all other is that his woord haue all authoritie ouer vs and that wee yeeld it such reuerence as he may no sooner speake but wee shall by and by answer Amen that is too say as there may bee a ryght or full accord betwixt them That is the obedience of fayth which is the cheef sacrifyze that God requyreth But contrariwyse on our part there is nothing but replying ageinst Gods woord wee bee full of lustes and although wee seeme not too make vtter resistance ageinst him and too play the mad bedlems as many doo yit are wee giuen to a number of wicked imaginations as we see insomuch that some are as it were frantike specially when a man speakes too them of God for then will they haue their mouth open too spew out their blasphemies and too enter into disputation and debate shewing themselues vtterly vnwilling too receyue any good doctrine And othersome fall not intoo such furie and outrage but yit they let
slip whatsoeuer is sayd too them looke what comes in at the one eare goes out agein at the other Howsoeuer the cace stand nother the one nor the other doo giue glory vntoo God in receyuing his woord with such humilitie as they ought too doo Therefore let vs acknowledge our owne naughtinesse and bee sorie for it seeyng wee prouoke Gods displeasure in not yeelding him the honour of thinking him too bee soothfast and trew In deede wee wil not say in open speeche that his word is vayne wee will not accuze him of leasing and deceyt but yit dooth he protest that wee doo him as much wrong as that commes too if wee credit not his sayings How long will this people slaunder mee sayeth he and rob mee of myne honour It is a complaynt which he maketh there by Moyses and in many other places of the scripture And surely if Saint Iohns saying bee trew namely that when wee beleeue God we set to our seales that he is trew that is too say wee vphold him to be faythfull then contrariwyse if we haue not that sure groundwoorke in our fayth that Gods word win not so much at our handes as too make vs too betake our selues wholly vntoo it without any gaynsaying it is all one as if wee counted God a lyer insomuch that although wee would hate and abhorre too vtter any such blasphemie yit dooth he complaine that wee haue doone him the like reproch and not without cause And therfore wee see what frowardnesse there is in our nature vntill God remedie it Furthermore wheras he sayeth that the holy Ghoste sealeth his promises after that fashyon in our harts let vs vnderstand that that is bycause he hath voutsafed too chooze vs Wee haue seene alredy heertoofore how he calleth vs too him and inlyghteneth vs with the truthe of his Gospell according too his choozing of vs before wee were borne yea and before the making of the world Therfore let vs vnderstand that Gods spirit is a speciall gift which is not bestowed vppon all men indifferently but is reserued as a treasure for his children whom he hath chozen And for that cause wee ought too beare well in mynd the foretouched tytle that he is the spirit of adoption Also the vnbeleef which is throughout the whole worlde giueth an euident proof of our Gods goodnesse in that it hath pleazed him too ingraue his woord in our harts For it is certeyne that in all such as fyght ageinst God or which bee as brute beasts and so carelesse that his woord dooth no whit moue them wee see what wee bee of nature and what wee should bee still if our Lord for his mercies sake had not touched vs with his holy spirit And so yee see what wee haue too beare in mynd Wherfore whensoeuer the doctrine of our saluation is talked of let vs beeware that wee presume not any thing vppon our owne wit and policie but let vs bee small and lowely that our Lord may inlyghten vs by his his holie spirit And when wee perceyue that wee haue receyued such grace alredy let vs not burye it but let vs giue the prayse of it too him that deserueth it And on the contrarie part sith wee feele many perplexities douts and vnquietnesse and that sometymes we bee tossed lyke a ship that is redie too topple ouer and too be sunk in the bottom of the the sea sith we perceyue our selues too bee so trubbled let vs consider our owne fraylty that although wee haue bin trayned vp in Gods woord yit will there bee no stedfastnesse in our harts except God woork it there and theruppon let vs runne too the remedy and pray God too keepe the seede that he hath sowen in vs from choking and the assurednesse of our heritage from euer wearing out that although Satan streyne him self too the vttermoste too destroy that which God hath put intoo vs yit it may bee strengthened in vs from day to day as is needfull for vs And so yee see what wee haue to beare in mynd in this that Saint Paule sayeth that wee be sealed and marked by Gods spirit And now he warneth vs that it is too heynous a cryme too greeue him yea to intollerable a trecherie I haue told you alredy that this similitude intendeth not to impute any excessiue passioÌ„ to Gods spirit but too put vs too shame and too make the heare too stand vp vpon our heads Behold sayeth Saint Paule Gods spirit hath chozen his dwelling place in vs according as it is sayd in another place that not only our soules but also our bodyes are the temples of the holy Ghoste and he is glad too bee in vs and too abyde there and too make it his continuall home nowe then if wee fall too spyting of him as though wee mynded too chace him and banish him from vs is it not too diuelish a dealing And yit notwithstanding when wee seeke allurements of vnthriftinesse when wee take leaue too corrupt our selues by leaud and loose talk and when wee labour too haue other naughtie meanes too turne vs awaye from the feare of God and too bring our consciences asleepe it is all one as if wee indeuered of set purpose too chace away and too banish Gods spirit from vs and too say wee will haue no more acquayntance with him Must wee not needs be moste miserable and cursed creatures when wee ouershoote our selues so farre That then is the thyng that S. Paule had an eye vnto Therefore whensoeuer wee bee tempted vntoo euill and the diuell laboreth to make vs take pleasure in it that all remorse of conscience maye bee put away let vs call too mynd the things that are spoken heere and say How now Thou reioycest And wherin In the seruing of Satan and on the other syde thou lettest him go that is thy lyfe the earnestpenny of thy saluation and the foundation of the felicitie which hath bin purchaced so deerly for thee by our Lord Iesus Christ. Let vs thinke aduyzedly vpon this And moreouer it is certein that euery faythfull man ought too feele the thing that is declared heere For if our Lord haue touched vs and giuen vs the sealing that is spoken of heere it will bee a greef vntoo vs when wee bee tempted vntoo â—uill And so the thing that holdeth vs in awe is the spirit which watcheth and wardeth too withstand the enemie And if wee go aboue too kill this benefyte that is too say this inwoorking that God giueth vs it is al one as if wee greeued the holy Ghost This then is a most certein experience and such a one as sheweth vs that the thing which the holy Ghost hath put intoo vs is vtterly ageinst all euill and that there must needes bee a battell and stryfe betwixt them insomnch that none of Gods children can sin but he shall by and by bee stirred vp too feare and too say in himself Alas where shall I become In
birthryght nor yit by our owne purchace but by free gift The kingdome of God then is the heauenly lyfe and al our whole happinesse For out of God what can wee haue but all vnhappynesse Therefore if wee bee banished out of Gods kingdome we must needs be plundged in all miserie But it is expresly sayd too bee the kingdome of Christ and why Bycause it was purchaced vs by his blud and also bycause wee bee now restored agein too the state from whence wee were falne in our father Adam Agein wee knowe that the inheritance is giuen vs in our Lord Iesus Christ to the intent that we being his members and adopted of God by his meanes should also bee parttakers of that which is peculiar too him In the first too the Hebrewes he is called the heire of all things and is that too shell vs vtterly out No but bycause wee cannot otherwyse bee taken for Gods children but by being incorporated intoo the bodie of our Lord Iesus Christ to whom all belongeth Now then if wee should bee reiected of God if wee should bee cut of from all the benefytes which haue bin purchaced for vs by our Lord Iesus Christ that this should come to passe through our owne vnthankfulnesse Alas should wee not bee too too blockish Yea and for the better expressing thereof Saint Paule vseth the woord Heritage or Inheritance As if he should say if yee were heires of Gods kingdome from your moothers wombe consider how great a greef it ought too be vntoo you too bee set besyde it But now vnderstand you that the kingdome of God is communicated vntoo you by our Lord Iesus Christ bycause he hath purchaced it for you and made you his brethren and fellowes And vnderstand yee besides that it is bycause God hath adopted you freely and yit you haue it not by birthryght nother can yee say that it is your owne otherwyze than by free gift Now then seeing it is a state of inheritance will yee bee so leaud as to looze such a benefite when it is offered you Shall God inuyte you so graciously too his glory shall he offer you all the ioy and happynes of the kingdome of heauen shall he match you with his owne sonne and by that meane make you too possesse all the good things that you can wishe and shall all this be nothing woorth to you but that you will needes hold scorne of it and refuze it How can Satan so farre ouermayster you Wee see then how Saint Paule ment too waken vs heere earnestly by all meanes too the intent that if wee cannot bee drawen wholly vntoo God by loue at leastwyze yit threatening may doo vs some good and moue vs too yeeld that our desyres may by that meane be brydled and our lusts not ouerflow so outrageously but that sith God sheweth himself our Iudge wee may at leastwyze refrayne too resist him for that is all one as if wee would openly runne rushing ageinst him Seeing that he with his owne holy mouth hath auowed vs too bee banished from the kingdome of heauen if wee notwithstanding doo make none account of the thinges that he telleth vs what a dealing is that Furthermore whereas Saint Paule sayeth that nother whoremoongers nor cuetous men nor vncleane persons shall enter intoo the kingdome of God he meaneth not that all such as haue offended and doone amisse are reiected of god For who is he that can say he is cleere of all the vyces that are reherced heere But he meaneth the whoremoongers couetous persons and looce liuers that take pleasure in their lustes and are hardened in them and are so settled in the filthinesse of them as there is not any more feare of God in them too hold them backe Wee heare what he sayeth too the Corinthians where hauing made a greater beadroll of the same and other vyces and hauing first vttered the lyke sentence telling them that all such as are giuen too those vyces shall neuer come in the kingdome of God he sayeth and such haue you bin He sheweth that the faythfull also had bin steyned with the lyke corruptions But yee bee washed and made cleane sayeth he yee bee sanctifyed by Gods holy spirit and through the blud of our Lord Iesus christ As if he should say by nature yee were miserable and folke giuen too all leaudnesse The willingnesse and desyre that you haue now too serue God came not of your selues but of Gods drawing of you vntoo him that wheras you were erst as wyld beastes he hath brought you vntoo his obedience wheras yee were foule and vncleane he hath washed you with the blud of our Lord Iesus Christ and wheras you were vnholy he hath made you holy by his holy Ghost And therfore fall not too wallowing and plundging of your selues agein intoo vncleannesse Thus the trew meaning of those woordes is in effect that the wicked and such as lead an awlesse and lawlesse lyfe that is too say such as fyght not ageinst their lustes but delyght in naughtinesse shall neuer come in the kingdome of god For first of all if the faythfull bee not renewed at their birth by the spirit of God they bee steyned with the sinnes wheruntoo mankynd is subiect yea and wee see some that are wholy giuen vntoo them And albeit that our Lord haue wrought in vs by his holy spirit it dooth not therfore followe that wee bee so well reformed at the first day as there is no more euill in vs For wee must bee fayne too keepe continuall battell through repentance all our lyfe long And repentance should take no place if wee felt not sinne dwelling styll within vs Therfore it suffyzeth that it reigne not in vs as S. Paule exhorteth vs in the sixth too the Romanes There S. Paule telleth them too whom he speaketh that if they looke vppon their former life they must needes be ashamed bycause they were so strayed away that they had forgotten God and all vertew and honestie Yee cannot sayth he remember what yee were before yee were conuerted too the beleefe of the Gospell but yee must needes cast downe your eyes with great shame And yit notwithstanding he telleth them that sinne must not now reigne in our mortall bodyes although it dwell there still In deede it were too bee wished that there were no sinne dwelling in vs and that wee were all lyke the Angels of heauen But Saint Paule knowing well that wee cannot atteyne too that so long as wee dwell in this world and vntyll wee haue put off our corruption and bee dispatched of this transitorie lyfe wylleth vs yit at leastwize that sinne should not reigne in vs So then although wee bee steyned with many vyces yit let vs so fyght ageinst them that they may not become heynous crymes as though wee rebelled ageinst God but continew onely as infirmities so as wee beseeche God too forgiue vs them quite and cleane acknowledging that wee haue neede too obteyne mercy
from our father Adam as it were by inheritance The maner therfore that wee bee of Iesus Christes flesh and bone of his bone is that wee bee graffed intoo his body accordingly as Saint Paul also vseth the same similitude of graffyng Lyke as a sine that is set intoo a stocke taketh his sustenance from the same so must wee by being graffed intoo our Lord Iesus Christ. Trew it is that we doo not yit bring foorth good fruite of our selues for his purpose heere is but too shewe that as a braunche withereth which is broken of from the roote and so let alone but receyueth sap and nurrishment froÌ„ the roote if it bee graffed intoo another euen so is it with vs that is too wit that if wee continew such as wee bee by kynde then are wee in death bycause wee bee separated from our Lord Iesus Christ but if wee bee incorporated intoo him and it please him too communicate himselfe vnto vs then doo we feele in very deede that bread doth not more nurrishe vs wheÌ„ wee eate it nor wyne strengthen vs better when we drink it than wee verily receyue lyfe and strength by the body and blud of our Lord Iesus Christ. Now then that this is a hygh misterie euery man is able to iudge of himselfe When wee haue debated neuer so much and scanned the matter in our hartes is there any of vs that can comprehend how wee bee knit too our Lord Iesus Christ and how wee bee made all one with him so as wee can assure and warrant our selues that wee shall by that meane bee parttakers of Gods glorie and that euen at this day wee liue in our Lord Iesus Christ According too this saying of his bee of good cheere for as I liue so shall you also Can this say I enter intoo so small a roome as our sensuall reason is No surely And that is the cause why a number of men cannot admit this poynt that wee bee the flesh of Iesus Christ and bone of his bones but content themselues with their owne imaginations which is an abacing of Gods grace which Saint Paule was not able too expresse but rather shewed vs that it ought too rauish our wittes too woonder at it Many then may happen too haue a rouing and as it were a heathenish imagination that we bee knit vnto our Lord Iesus Christ that is too say that wee bee saued by his grace But the Scripture goeth further and though there were no more but this saying That it is a great misterie yit let vs beware of limiting it after our owne fancie for it were al one as if wee would make Saint Paule a lyer All such as despyze this spirituall coniunction which wee haue with our Lord Iesus Christ would shewe that there is no such secret nor wonderfull power of God nor aught else as wee heare spoken of heere And the holy Ghost vseth such speeche too humble vs and afterward â—oo exalt vs agein Therefore wee must on the one syde confesse that all the wisedome and wit which wee haue dooth fayle vs in that behalfe and afterward ryze vp agein for that we heare our Lord Iesus Christ call vs too him and tell vs that wee bee so knit vntoo him that he hath not any thing of his owne which he maketh not common too vs and wherof he will not haue vs too bee parttakers Therfore if wee haue any contrarye motions in our selues and it come intoo our heades too say how is it possible that our Lord Iesus Christ who is in heauen should nurrish vs with his owne substance so as his body should bee our meate and his blud our drinke I say if wee fall intoo such fancies we must repulse them all with that which is sayd here namely that it is a great Secret and wee must rebuke our owne folly and rashnesse in intending too measure the thing that is infinite Our Lord sheweth vs that when he hath knit vs too his only sonne he hath doone so high and profound a woorke as surmounteth all our capacitie Seeing it is so let vs alwayes conclude that although wee fynde it a straunge matter yit must wee rest vppon the thing which is spoken by God himselfe specially when he sayth that he will woorke after so hygh a fashyon that wee shal bee vtterly rauished at it Wherefore let vs learne generally vppon this text that all the benefytes which wee receyue by the meanes of our Lord Iesus Christ thereby too atteine too the heauenly lyfe are and doo proceede of the fayd fountaine of Gods incomprehensible wisedome so as it is not for vs too bee so foolish and presumpâ—uous as too say I will knowe what it is and agein I will see what pleaseth mee Let vs restreyne our selues from such presumption for it will make vs vnwoorthy of the misterie of fayth bycause it is a saying that importeth a great secret The end say I whereat wee must begin if we mynd too fare the better by Iesus Christ and too bee parttakers of all his grace is too vnderstand that Gods woorking in our saluation is a great misterie or secret according too the text that I alledged heertoofore out of the Epistle too Timothie It is a great misterie sayth Saint Paule that God was manifested in the flesh For what a great distance is there betweene God and man Wee be but wormes and rottennesse and Gods maiestie is so hygh as no man can say what it is nor conceyue the hundredth part of it in thought but wee must be fayne too bee rauished too woonder at it Seeyng then that God hath so linked himselfe vntoo vs that he is the trew Emanuell as he is named in Esay and that the things which seeme to be so farre asunder are knit togither in the person of our Lord Iesus Christ Let vs conclude theruppon that there is nothing but mysteries and secretes in all the grace which wee receyue of our God and specially in our incorporating or graffing intoo our Lord Iesus Christ who hauing taken our nature vppon him and clothed himselfe with our fleshe will haue vs too bee graffed into him as into our roote too bee quickened by his spirit and too bee parttakers of his lyfe so as he hath nothing peculiar too himself alone but will haue all to be common vnto vs Will wee then receyue our Lord Iesus Christ with all the benefytes which he bringeth vs and will wee by his meanes ouercome all the temptations that can crosse vs Wee must tast throughly of the thinges that the holy Scripture telleth vs and setteth afore vs and giue such reuerend credit vnto theÌ„ by acknowledging that God woorketh in vs by our Lord Iesus Christ as the same may content vs and make vs too forsake all our owne naturall vnderstanding Now let vs fall downe before the Maiestie of our good God with acknowledgment of our sinnes praying him too voutsafe too pardon vs in such wyse as wee may
would not otherwyse agree But heere by the way a man myght aske a question For Saint Paule prayeth not God too giue fayth too the faythlesse and charitie too them that are fleshly but vntoo the brethren that is too say too the bodie of the Church Now if they be of the Church they bee Gods children alredye they bee begotten agein by the holie Ghoste and by that meane they haue both fayth and charitie But herin Saint Paule sheweth vs that it is not ynough for that God begin fayth in vs vnlesse he continew in it too the end and that lyke as wee call fayth the gift of God so must he also make it too growe and increace day by day And that is it which is ment by this saying that it is giuen vntoo vs not only too beleeue in Iesus Christ but also too suffer for him Therfore Gods giuing of fayth vntoo vs is not in such wyse as that he dooth but only prepare vs that wee myght beleeue the Gospell if we listed and that afterward we should bring a consent of our owne go foreward of our selues by our own power No but when God hath once dispozed vs too beleeue he must also giue vs such an affection as may touche vs too the quicke and afterward driue vs forewarde and giue vs abilitie too perseuer so as we may profit go foreward be confirmed euen to the end That is the cause why S. Paule speaking heere of the faythfull which were brought alredie intoo the good way and to whom the grace of God was manifested sayeth neuerthelesse that God must bee fayne too further them giue them the gift to hold out euen by growing more and more as wel in fayth as in loue And therby we haue warning to pray God to increase strengthen our fayth and to inflame vs with charitie and therwithall to make vs knowe our imperfections so as although wee see a number that come not neere vs yit wee conceyue not any pryde too stand in our owne conceits as though wee were come too fayth already Wherefore let vs assure our selues that we be but in our way as long as we bee in this worlde and therefore let vs inforce our selues foreward For what perfection of fayth so euer wee can fynd among men it is certeyne that God will fynd much amisse in it and how farre foreward soeuer wee bee and how well so euer wee haue profited in charitie a man shall come farre short of fynding that any of vs hath forgotten him self and thrust couetousnesse and ambition vnder foote with all other things that may 〈◊〉 vs froÌ„ seeking the benefyte of our neyghbour and the imploying of our selues too doo them seruis Sith it is so let vs learne as I sayd too knowe our owne imperfections in such wyse as wee may mislyke of our selues for them and bee induced therby too doo better than wee haue done hithertoo And although men prayse and commend vs yit let vs learne too confesse with all humblenesse and meeknesse that wee bee yit farre short of atteyning too our mark Now hereuppon Saint Paule addeth agein Grace bee too all them that loue our Lord Iesus Christ vncorruptly Wherin he sheweth who bee the brethren that â—e 〈◊〉 of euen now Not all they that professe themselues too liue after the Gospel but such as loue our Lord Iesus Christ yea sayth he with such soundnesse as it bee not an affection that corrupteth and banisheth away out of hand And not without cause is this sayd For wee see how fewe there are which loue Iesus Christ ryghtly and soundly The multitude of them that pretend too holdwith the Godspell is greate ynough but what a number are there which renounce God in their works when they haue confessed him so in their words Agein if a man examin them narrowly which haue yit some good tokens and liue orderly ynough and without blame so as it myght bee sayd that there is no hipocrisie in them he shall see them ouershoote themselues in the turning of a hand As for example wee see how the persecutions now adayes discouer such as haue not a lyuely roote and so doo temptations lykewyse insomuch that they which haue liued in good reputation doo afterward turâ—e asyde and go astray And what is the cause therof Some new blocke that Satan casteth in their way or some other stumbling stocke too make them turne out of the good way Therfore when all is throughly reckened a man shall fynd verye fewe that loue Iesus Christ vncorruptly that is too say which haue at rew stedfastnesse or stoutnesse so as if they bee tempted eyther with feare of death or with pouertie yit notwithstanding they aâ—ter not but continew stil in theyr calling shew that the holie Ghost reigneth so in them as he possesseth the bottomes of their harts euen vntill they bee quyte rid of all the imperfections of their flesh No dout but the perfectest haue store of them And lyke as it may well bee that a tree shall seeme vtterly withered as farre as can be discerned outwardly by his braunches yit if the roote continue still in his force the tree shal be safe so that although some superfluous boughes be cut of yit will he spring againe and it will appeere playnly that it was still alyue within euen so wee from day to day cut of the corrputions of our flesh which are yit in vs vntil wee bee come too the fulnesse of the incomprehensible perfection wheruntooo wee labour as now too atteyne Now let vs fall downe before the maiestie of our good God with acknowledgment of our faults praying him too voutsafe too open our eyes more and more that wee may consider the infirmities and vyces that are in vs yea and those also vntoo which wee should bee giuen if God had not deliuered vs from them and should not drawe vs away from them day by day And theruppon let vs moorne before him acknowledging our selues too bee wretched offenders that are well woorthie too bee condemned if he pitied vs not And let vs so profit in his woord as it may bee too the amendment of the things that are yit amisse in vs and for the bringing therof too passe let vs call vppon the grace of his holie spirit bycause wee knowe how needfull it is for vs in respect of the rechlesnesse yea or rather rebelliousnesse that is in vs And yit for all that let vs not ceasse too go on still too the heauenly perfection wheruntoo he calleth vs That it may please him to graunâ— this grace not only too vs but also too all people and nations of the earth c. FINIS All glorie honor and prayse bee alonly vntoo God and too our Lord Iesus Christ. Amen â— Tim. 1. 9. 1. Cor. 6. 20. 1. Tim. 1. 5. 1. Pet. 1. 21. 22. 23. 1. Cor. 6. 9. 10. 2 â–ª Thâ—â—â— â–ª â— 8. Titus 1. 16. Hâ—br 5. 12. 13 â–ª 1. Cor. 3. 1. â—
heere for it is no darke doctrine when he sayeth that God hath blissed vs. Uerily inasmuch as he hath inlyghtened vs with the fayth of the Gospell by his holy spirit and made vs parteners of the grace of our Lord Iesus Christ euen therby sayeth he hath he shewed that he had choozen vs 〈…〉 making of the world And therefore let vs vnderstand that 〈…〉 God 's grace aryght wee must as I sayd afore come too 〈…〉 and originall cause that is too wit vntoo Election 〈◊〉 have wee too passe further for too the iâ—tent the better too 〈…〉 respects and woorthynesse which men myght pretend 〈…〉 wee bee inclyned too chalendge alwayes somwhat too our 〈◊〉 and cannot abyde too bee brought to nothing he sayeth before 〈…〉 of the world So then forasmuchas through such 〈…〉 wee think our selues too haue that which wee haue not it was 〈◊〉 that S. Paule should heere beate downe all such fantasticall 〈…〉 And for that cause he sayeth wee could put our selues 〈…〉 when wee were not yet borne Nay verily God choze vs before 〈◊〉 taking of the world and what could wee then bring vntoo him In 〈◊〉 the Papists haue a suttle shift in this behalfe for they say that God chaze such vntoo saluation as had not yet deserued it but yit he 〈◊〉 such as he foresawe shoulde deserue it Thus confesse they 〈…〉 â—eseruing at all went before election eyther in order or in 〈…〉 but that God as too whom all thinges are open knewe who 〈…〉 bee worthie of it After that maner doo the Papists speake of it 〈◊〉 they deny not Gods election And soothly to shewe that these 〈…〉 which nowadayes cannot abyde too haue it spoken of 〈…〉 diuells incarnate and maynteyne a more outrageous and 〈…〉 wickednesse than the Papists do wee must note that the 〈…〉 God to haue chozen and predestinated whom he thought 〈…〉 before the making of the world They stand vntoo that 〈…〉 thing these diuells deny and would haue Gods maiestie vtterly 〈…〉 by ouerthyowing his ordinaunce after that maner The 〈…〉 leastwyze such of them as haue walked vprightest I speake 〈◊〉 of the very Monks and Freers which are called schoole diuines 〈…〉 yit further that this election of Gods is free and that he choze 〈…〉 man for any other respect than for that it pleased himselfe but 〈…〉 and by after they mingle and turmoyle al for they say that wheÌ„ 〈…〉 choze whom he listed he did it too make them deserue it And 〈…〉 doo they ground all their merites insomuch as they 〈…〉 that men may win the kingdome of heauen by their owne 〈…〉 They graunt in deede that as touching election it is a free gift 〈…〉 â—lwayes they returne too their fantasticall surmyze that God 〈…〉 who should doo good But how should he foresee that which could not bee For wee knowe that all Adams ofspring is corrupted that wee haue not the skill too thinke one good thought of doyng well and much lesse therefore are able too doo well in deede Although God should tarie for vs a hundred thousand yeers if wee could continew so long in the world yit is it certeine that wee should neuer come vntoo him nor doo any thing else than increase the mischiefe continually too our owne condemnation Too bee short the longer that men â—yue in the world the deeper doo they plundge themselues in their damnation And therefore God could not foresee the thing which was not in vs before he himselfe did put it intoo vs How then come wee vntoo God How obey wee him How haue we a quiet mynd that yeeldeth it selfe according too his fayth All these things come of him And so it followeth that he is fayne too doo all himselfe Wherfore let vs consider that in saying that God choze vs before the creation of the world S. Paule presuppozeth the thing that is trew namely that God could not see any thing in vs saue the euill that was there for there was not one droppe of goodnesse for him too fynd So then seying he hath chozen vs yee see it is a very manifest record of his free goodnesse And for the same cause in the nynth too the Romanes where he speaketh of the twoo twinnes Iacob and Esawe at such time as they were yit in their moothers womb before they had done eyther good or euill too the intent that all shoulde come onely of the caller and not of the worker it is sayd that the elder should serue the yonger Wee see then how S. Paule declareth there more at large the thing that he toucheth heere briefly that is too wit that whereas God choze vs before the creation of the world therein he sheweth sufficiently that one man is not more woorthie or excellent than another that he had not respect too any deseruing Therefore seyng that the putting of difference betweene Iacob and Esawe was before they had doone eyther good or euill it came not of the woorkes but of the caller Then must all praise bee yeelded vntoo God and nothing at all bee reserued too man And so yee see yit once ageine what wee haue too marke heere when as S. Paule sayeth that wee were chozen before the makyng of the world He confirmeth the thing yit better in that he sayeth that the same vvas doone in Iesus Christ. If wee had bin chozen in our selues it myght be sayd that God had found in vs some secret vertue vnknowen too men But seyng that he hath chozen vs that is too saye 〈◊〉 〈…〉 our selues what shall wee reply too that If I doo a man 〈…〉 bycause I loue him And if the cause of my loue bee sought 〈…〉 bee for that wee bee lyke of conditions or else for some 〈…〉 But wee must not imagine any lykelinesse in God and 〈…〉 vs expressly heere for S. Paule sayeth that wee were 〈…〉 Christ. Had God then an eye vntoo vs when he voutsafed 〈…〉 No for then should he haue vtterly abhorred vs It is 〈…〉 in respect of our miseries he had pitie and compassion vppon 〈…〉 vs but that was bycause he had loued vs already in our 〈…〉 Christ. Then must God needes haue had his patterne 〈…〉 glasse before him wherin too behold vs that is too say he 〈…〉 haue looked vppon our Lord Iesus Christ before he could 〈…〉 vs and call vs And so too bee short after S. Paule hath 〈…〉 wee could not bring any thing vntoo God but that he 〈…〉 of his owne free goodnesse in choozing vs before the creation of 〈…〉 he addeth yit a more certeiner proofe namely that he did 〈…〉 â—ord Iesus Christ who is as it were the trew booke of 〈…〉 God 's voutsafyng to chooze vs that is to wit his voutsafyng 〈…〉 it before all euerlastingnesse was as it were a registring of vs 〈…〉 of Record And the holy scripture calleth Gods election 〈…〉 of Lyfe As I sayd afore Iesus Christ serueth for a register 〈…〉 whom wee bee ingraued and in whom God
for mee I shall neuer knowe whether God hath chozen mee or no and therfore I must bee fayne too abyde still in my destruction Yea but that is for want of comming too Iesus Christ. How knowe wee that God hath chozen vs before the making of the world By beleeuing in Iesus Christ. I sayd heeretofore that faith sprinketh of election and is the fruite of it which sheweth that the roote is hidden within He then that beleeueth is therby assured that God hath wrought in him and fayth is as it were the copie or counterpane which God deliuereth vs of the originall register of our adoption God hath his euerlasting purpose or determination and that he keepeth alwayes too himselfe as a chiefe president or originall record whereof he gyueth vs a copie by fayth I speake heere after the manner of men for wee knowe that God vseth nother paper nor parchment too ingroce vs in and I haue told you alreadye that too speake properly the register wherein wee bee inrolled is our Lord Iesus Christ. Neuerthelesse God reserueth too himselfe the knowledge of our election as a Prince would doo an originall President Register or Record but yit he giueth vs copies or counterpanes of it autenticall ynough in that he imprinteth it in our hartes by his holy spirit that wee bee his children Yee see then that the fayth which we haue in our Lord Iesus Christ is ynough too warrant vs our election and therefore what seeke wee more I tolde you euen now that Iesus Christ is the looking glasse wherein God beholdeth vs when it is his will to lyke well of vs Likewyse also on our side he is the glasse wheruppon wee must cast our eyes and lookes when wee mynde too come too the knowledge of our election For whosoeuer beleeueth in Iesus Christ is Gods chylde and consequently his heire as I haue declared before Then dooth it followe that if wee haue fayth wee bee also adopted For wherfore doth God giue vs fayth Euen bycause he choze vs before the creation of the world This therefore is an infastible order that inasmuch as the faythfull receyue Gods grace and imbrace his mercy holding Iesus Christ for their head too the intent too obteine saluation by his meanes they knowe assuredly that God hath adopted them Trew it is that election is of it selfe secrete it is so deepe hidden a determination as it behâ—ueth vs to honor it Yit notwithstanding God sheweth it too vs so farrefoorth as is requisite and as he knoweth it too bee for our benefite and welfare and that dooeth he when he inlyghteneth vs with the beleefe of his Gospell Thus yee see why that after S. Paule had spoken of Gods euerlasting election he setteth foorth Iesus Christ as the partie too whom wee must resort too bee assured that God loueth vs and auoweth vs for his children and consequently that he had adopted vs before wee knewe him yea and before the world was made Moreouer we haue to gather vppon this sentence that the doctrine of predestination serueth not too carie vs away intoo wandering speculations but to beate downe al pryde in vs the fond opinion which wee conceyue alwayes of our owne woorthinesse and deseruings and too shewe that God hath such free power priuiledg and souereyn dominion ouer vs that he may refuze whom he listeth and chooze whom he listeth and that by that meanes wee bee led too gloryfye him and therwith too acknowledge that his choozing of vs is in Iesus Christ too the end wee should bee hild fast vnder the fayth of his Gospell For if wee bee his members and take him for our head according too the couenant and holie vnion that is betwixt him vs which can neuer bee broken so long as wee beleeue his Gospell wee must repayre too him too be made sure of our saluation bycause we see and feele by experience that God had adopted and chozen vs and that he presently calleth vs telleth vs that the assurance which he hath giuen vs and dayly giueth vs by his Gospell namely that he will bee our father specially his ingrauing of it in our harts by his holy spirit is no deceytfull thing For the Gospell may well bee preached too all men yea euen too the castawayes but yit for all that God is not so graciouse too them as too touch them too the quicke Therfore when wee haue Gods adoption ingrauen in our harts then as shal bee declared further herafter wee haue a good and vndeceyuable gage that God will guyde vs vntoo the end and that sith he hath begunne too lead vs intoo the waye of saluation he will bring vs too the perfection wheruntoo he calleth vs verely bycause that without him we could not continew so much as one day But now let vs fall downe before the maiestie of our good God with acknowledgment of our faults praying him too make vs perceyue them more and more that being vtterly ashamed of them wee may hate our vyces and al our whole lyfe with the naughtinesse and frowardnesse therof resort to him who alonly is able to remedie the same not swarue one way or other from him as he communicateth hymselfe too vs in our Lorde Iesus Christe but keepe on right foorth too hym acknowledging that as we be chosen in hym so also wee bee mainteyned and preserued for his sake and that he wyll vtter his power more and more in vs vntyll wee haue finished our race and bee come to the heauenly heritage wheruntoo wee bee going beseechyng him that although we be yit farre from it yit he will voutsafe too giue vs a stedie and inuincible strength to hold out continually till we haue fully renounced the world being quyte consumed in our selues be so renewed in the image of God as the same may shyne perfectly in vs vntill wee bee made parttakers of the glorious immortalitie which he hath bought deerely for vs That it may please him too graunt this grace not only too vs but also too all people and nations c. ¶ The fourth Sermon vppon the first Chapter God hath accepted vs in his welbeloued 7. By vvhose blud vve haue redemption that is too vvit forgiuenesse of sinnes according too the richesse of his grace 8. VVhereof he hath sheaded out abundance vppon vs in all vvisedome and vnderstanding 9. By making vs too knovv the secrete of his vvill according too his good pleasure which he purpozed in himself 10. Too the intent too deale it foorth vvhen the tyme were full come that is too vvit too gather all thinges toogither by Christ as vvell the things in heauen as the things on earth in the selfsame I Haue declared alredie that wee cannot bee beloued of God but by the meanes of his onely sonne For if the Angells of heauen bee not woorthy too bee taken for Gods children but by the meanes of a head and mediator what shall become of vs that ceasse not
is possible Therefore for bycause there haue alwayes bin so many yea and to many that bring their owne consciences a fleepe S. Paule in this place lyke as also in the â—â—ft too the Romanes setteth downe the trâ—w peace which is that when wee come vntoo God and must present our selues before his Maiestie wee bee sure that he will pitie vs and not lay our sinnes to our chage but receyue vs as his owne children Then if we intend to enoye this spirituall peace which passeth all the goods of the world let vs â—earne too haue warre with our selues And how is that It is first too knowe that wee bee damned and forlorne and that there is no hope of remedie for vs wherby too get out of the pit of destruction agein except wee bee recouered by meanes of our Lord Iesus Christ. When wee bee so bereft of all vntoward selftrust in our own deserts and knowe that wee bee emptie and starke naked let vs repayre as poore beggers vntoo God that is the thing that is requisite for the atteynment of trew peace And by the way also let vs not thinke too gayne any thing by being blockishe â–ª so wee should fallâ— sleepe in this world bnt let vs vnderstand that forasmuch as wee haue no certeyne tyme appoynted vs it is our duetye to summon our selues euening and morning before God and too examine our sinnes throughly and too bee both sorie and ashamed of them When wee haue once learned too make warre thus ageinst our owne vyces and too plye it throughly without Hipocrisie and counterfetting then are wee in the hygh way too the peace which our Lord Iesus Christ dooth publish and preache vntoo vs euery day by the Gospell And that is the very cause why S. Paule sayeth expresly that by him wee haue enterance in vntoo the father As if he should say that no vnbeleeuers no heathenish worldlinges no mockers of God no dullardes which thinke not of their euerlasting saluation can by any meanes taste of what valew the peace is which wee obteyne by the Gospell or conceyue how precious and amyable it is And why For they put too many scarfes before their faces too keepe them from beyng abashed at Gods Iustice and from beyng striken with terrour of their sinnes Too bee shorte they make themselues wilfully drunken that they myght haue a senslesse conscience and they bereâ—ue themselues of all vnderstanding as though they were brute beastes But when wee consider that all our welfare consisteth in beyng able too haue all our recourse vntoo God and that our comming too him is certeine also yea and that the way is open for vs too go thither familiarly surely then will wee forget all other things and long too bee made parttakers of our Lord Iesus Christ and too bee vnited intoo his body too the ende that God may receyue vs and wee call vppon him with full trust in our necessitie and settle our selues vppon the loue that he beareth vs not doubting but that whatsoeuer is offered vs in the Gospell is all one as if God vttered his hart among vs. Now S. Paule hauing spoken of the preaching of the Gospell addeth purposely In one Spirit He had sayd afore that wee bee all knit toogither in the flesh of our Lord Iesus Christ namely â–ª for that he tooke our nature vpon him by that meanes abolished and tooke away the cursednesse that was in Adam Neuerthelesse the dooing therof in the person of the sonne of God were not ynough if the Gospell wer not as a meane to him Now therfore for a third poynt S. Paule addeth that wee must communicate all of one spirit For although the Gospell bee preached yit are there manie stubborne persons and others so beâ—narled in this world that they thinke no more of the heauenly lyfe than doggs and Swyne doo Othersome agein are so saped in their hipocrisie that although God doo call vs all and allure vs sweetly too him in the person of his sonne the number of them that come vntoo God is verye small For this cause S. Paule sayth that wee must haue Gods spirit For it is certein that by nature wee bee variable and not only euery one of vs will needs haue his opinion by himselfe but also wee change euery minute of an houre by meanes whereof wee bee so farre of from beeing all of one accorde that none of vs abydeth setled in his opinion from morning to nyght except he bee gouerned of god It standeth vs then on hand when wee heare the Gospell preached too haue Gods spirit to guyde and gouerne vs soo as wee may throughly imbrace our Lord Iesus Christ and by him haue accesse too the father Now therfore wee must beare in mynd first that when our Lord Iesus Christ exhorteth vs by his ministers according also as S. Paule sayeth in the second too the Corinthians wee ought too bee well dispozed too come vnto him yea and to runne vntoo him euen with inforcing our selues aboue all power of man For when wee haue doone what wee can yit shall wee haue none accesse vntoo him but all our indeuer shall rather bee a retyring backe than a going foreward vnlesse his spirit guyde vs So much the more then doth it stand vs on hand too pray God too touch vs with his holy spirit to cause him to make vs way vnto him as is sayd in the eyght to the Romans and as we haue seene also lykewyse too the Galathians For there S. Paule putteth a difference betwixt Gods children and the Reprobats Wee sayeth he haue the spirit of adoption wherby wee crye Abba father Wee should not knowe him of our selnes sayeth he bycause there is nothing in vs but infirmitie and it were too great a rashnesse in vs too call God our father But when God hath once sealed the truth of his Gospell in vs by his holie spirit and inlyghtened vs inwardly so as wee know it is he that speaketh and thertoo hath assured vs of his goodnesse and mercie then may wee freely and with open mouth crye out that he is our father And soo yee see in effect what wee haue too beare in mynd too the intent that none of vs trust too his owne brayne when the Gospell is preached vnto him but that in cosideration of the rudenesse and weaknesse that is in vs wee suffer our selues too bee gouerned by Gods spirit which is the chefe kye wherby the gate of paradise is opened vnto vs And for that cause also is it sayd that wee must be besprinckled with the blud of our Lord Iesus Christ as S. Peter termeth it in his first Epistle For the same cause also the Apostle in the Epistle to the Hebrewes sayth that Iesus Christ was offred vp in spirit meaning that his sacrifyze wherby he purchaced vs ryghtuousnes should still be as a vayne thing to vs if the holie Ghost wrought not in it by his powre And S. Paul
haue vengeance ready for all such as â—et themselues ageinst our doctrine Yea though they bee the hyghest in the world yit if they set vp their bristles ageinst God and deâ—pyze him they shall not scape the damnation that is threatened them at leastwyse when the faythfull haue once performed their obedience And in deede when an enemie summoneth a people there is trembling for feare least they shall fynde no mercy if reasonable conditions should bee refuzed and what then shal be doone when God commeth not onely too will vs too yeeld our selues vntoo him but also too offer himselfe too vs and will haue vs too possesse him and all his goods in the person of Iesus Christ What shall become of vs if wee refuze such grace when he vseth such kyndnesse towardes vs Must not horrible damnation lyght vppon so villanous pryde and scornfulnesse when men voutsafe not too receyue him euen him which not only procureth their saluation but also created them and by whom they bee mainteyned Then let vs learne too marke well this doctrine wherein peace is spoken of too the ende wee prouoke not God any more ne turne our bread intoo bane and our meate intoo mortall poyson but that wee may bee quickened truely by the grace which God offereth vs dayly And for that cause Saint Paule concludeth that they which are so touched with Gods spirit to obey the Gospell simply and substancially are no more straungers but rather fellovvcitâ—zens vvith the Sayncts and Gods houshold folk And this tendeth still too the end that I haue noted afore that is too wit that Gods name should bee glorified as it deserueth and that wee should not step lyghtly too him as wee bee woont too doo For wee thinke too discharge our selues with one woord by saying that Iesus Christ is our redeemer But let vs alwayes call to remembrance what wee haue bin and in what taking we were til Iesus Christ drew vs out of the dungeons of death For the worde straungers importeth that which wee haue seene heertoofore namely that before the Gospell was preached the Gentyles were without hope of saluation cut of from Gods fauour without promises without God in the world insomuch that although they liued heere although they were fed and susteyned by the good thinges that God gaue them although they inioyed the lyght of the sunne yit neuerthelesse they were without god And at the same poynt are all vnbeleeuers So then S. Paules rehercing what our redemption was when Iesus Christ came too find vs reached vs his hand to guide vs too God his father is too the end that wee should learne toâ— yeeld hym the whole prayse of our saluation Heeruppon he sayeth that wee bee citizens of heauen companions with the Angelles of Paradise and fellowes with the holy kings and Prophets When there is any talke of the Prophetes and Apostles or of any of the Saynctes and Martyrs wee haue them in admiration and good reason wee should so but in the meane whyle wee regard not wherfore the holy Ghoste setteth them before vs The Papistes make Idolles of them and too theyr seeming they haue honored S. Paule and S. Peter well when they haue decked them with Gods fethers But contrarywyse it is sayd hâ—ere that when God setteth foorth the grace that he gaue vntoo them it is too the ende that wee shoulde bethinke vs of the benefite that he bestoweth vppon vs in that he mustereth vs in their band According wherunto the Apostle in the .xii. to the Hebrewes sayth that they might to be vnto vs as a great thicke cloud of witnesses that we myght followe their example the more cherefully and walke on in the way that they shewe vs Agein when God hath made vs too perceyue the inestimable good which he doth vs in matching vs with the Prophetes Apostles Martyrs and all the faythfull let vs go yit further and consider that he hath made vs fellowcitizens with the Angelles of heauen A man would take great labour for a citizenship Freedenizonship or Burgesship of this world and yit notwithstanding they be but incoms of this lyfe And what is this lyfe of ours A flyghtfull shadow which fleeteth away out of hand Behold God calleth vs not only to soiorne in his Church as straungers but also too assure vs that he admitteth and accepteth vs for his children so as wee may with trew trust and as it were with one mouth boldly call vppon him as our father and keepe one tune and melodie with all the Saints That therfore is the thing which we haue to remember vpon this streyne which order the Apostle vseth also in the end of the Epistle too the Hebrewes saying that we be no more vnder the law which could do nothing but fray vs bycause there was nothing too bee heard there but thunderings and lyghteninges which were terrible signes of Gods anger But wee sayeth he are come too mount Syon where wee heare the sweete voyce of God our father who matcheth vs with his holy spirites with his Angelles and with the soules of his faythfull ones so as wee bee now of their crew and may speake vntoo God as it were all with one mouth bycause wee haue one common head This is in effect the thing that wee must beare in mynd And although wee inioy it not as yit yit notwithstanding wee bee sure that by the meanes of fayth wee may walke through this present lyfe as straungers too the world and that God will not fayle too auow vs for his children and heyres and that although wee bee yit wrapped heere in many vyces and imperfections yit notwithstanding all the Saincts of Paradyse doo acknowledge vs for their brethren and imbrace vs for our Lorde Iesus Christes sake Now let vs cast our selues downe before the Maiestie of our good God with acknowledgment of our faults praying him too make vs so to feele them as we may mislike them more more on the other side set our whole mind too the considering of the infinite grace which he extendeth toowards vs in calling vs vntoo him too the intent we may not be so spitefull nor yit so witlesse and blind as not to hearken when he speaketh but rather that wee may obediently through fayth yeelde vntoo the doctrine which he setteth foorth vntoo vs wherein lyeth all our welfare and saluation and that the same may plucke vs backe from all the leaud lusts of the world and from all the froward affections that thrust vs aside turne vs away from him so as we may grow more and more in his feare and loue too be fashioned lyke his image vntill we bee come too his heauenly glory wheruntoo he calleth vs That it may please him too graunt this grace not only too vs but also too all people c. The .xv. Sermon which is the seuenth vppon the second Chapter 19 Then are you no more straungers and forreyners but fellowe citizens with the Saints and the
household folke of God â–ª 20 Buylded vppon the foundation of the Apostles and Prophets wherof Iesus Christ himselfe is the head corner stone 21 In vvhom the whole building being knit toogither groweth intoo a holy Temple too the Lord 22 In vvhom you also are builded togither for a dvvelling place of God in spirit WEe haue seene here alreadie how the holy Ghost by the mouth of S. Paule setteth vs out a looking glasse wherin too behold the infinite goodnesse of our God in pulling vs backe from the dâ—â—â—eons of death to make vs his children and heires of the heauenly lyfe For this cause it is sayâ— â–ª that when we be receyued into the Châ—rch it is all one as if we were made Citizens not of some earthly Citie but euen of heauen too bee companions 〈◊〉 all the 〈◊〉 and faythful seruaunts of God yea and with all the Angels of Paradise And bycause the Churche is called not onely Gods Citie but also his house therefore Paule addeth that we bee his houshold folke therby too inhaunce the grace and fauour that God hath vttered towards vs For 〈◊〉 gathered intoo Gods house and too haue him neere vntoo vs and too haue familiar accâ—sse continually vnto him is much more for vs than if wee were but generally of some Citie of his Wee see then that bicause men doo neuer sufficiently esteeme the spirituall good that wee receyue by our Lord Iesus Christ S. Paul ment to shew here how it is good reason that we should make more account of the adoptioÌ„ wherby God hath so gathered vs toogither by meanes of our Lord Iesus Christ that we may now be familiarly conuersant with him by hope than by al the whole world And he addeth another similitude which is that we be builded to be the temple of God. Sometymes the holy Scripture sayth that euery faithful man is the TeÌ„ple of God bycause he dwelleth in vs by his holy spirit But when it is spoken vniuersally of the whole Churche then are wee as lyuely stones and the building is so bound and clozed toogither that euery of vs serueth too the perfectting therof Then is not the one contrarie too the other For euery faythfull bodye alone is the Temple of God bycause he ought too bee giuen too all holinesse by the woorking of the holie Ghost and as I sayd afore God abydeth in vs Howbeeit for asmuch as wee ought not too bee separated asunder but rather to bee knit toogither in vnitie by the bond of fayth â–ª it agreeth very well also that wee should be named stones and that lyke as a building is made of manye stones wherof there is none but it serueth too some purpose so wee should suffer our selues too bee ioyned too our Lord Iesus Christ by beleef of the Gospell that God may dwell in vs and bee there purely woorshipped and wee bee fully assured that whensoeuer wee call vppon him wee shall alwayes fynd him at hand too heare vs and that when wee bee gathered toogither in his name wee shall euermore haue him among vs That is the thing which S. Paule treateth of heere when he sayeth that they which had bin heathen men and cut of from all hope of saluation were builded vp by the Gospell to bee made a Temple for God. Now we see better than afore how God will take vs for his household that is too wit if wee bee taught purely by the doctrine of the Gospell that God auoweth vs for his Temples that he is contented too bee worshipped of vs and that he taketh our seruis in good worth Therfore vntill such tyme as wee haue the doctrine of the Gospell too giue vs enterance too that excellent benefyte which is vtterly vnestimable wee cannot bee called nother Citizens of heauen nor children of God nor belongers too his household And it is added as well too make vs perceyâ—e what reuerence the Gospell deserueth as also too shewe vs that wee neede not to make farre iourneis too seeke it For God offereth vs the prerogatiue of entring into his house the doore is set open for vs at least wyse if wee receyue the promises that he maketh Wee neede not too go about heauen nor earth God telleth vs and assureth vs that hee hathe adopted vs too the intent wee should leane all wholly vnto him And so ye see how wee may bee familiar with him and he bee ioyned vnto vs. But therwithall hee sheweth also where wee should seeke for his woord For faythlesse men are so spytefull that they seeke all maner of krinks too shift themselues from god And surely wee see that manie make as though they were willing too serue God so it myght bee apparant too them that it is he which speaketh but therwithall they doubt whether the Lawe came of him or no and whether the Gospell bee his truth or no. Lo how men would shake of Gods yoke too the vttermost of their power by their shrinking aside and by their starting holes and shifting They make protestation with full mouth that their intent is too humble themselues vnder him and yit they knowe not nother can they discerne which is his woord And why is that Euen bycause of their malice and vnthankfulnesse S. Paule therefore too barre all such tryfling excuces telleth vs that inasmuch as God hath spoken by Moyses and his Prophets and finally by his Apostles wee ought too assure our selues that al that euer is couteyued in the Lawe and in the Gospel is the truthe it self and that we ought not bee afrayd too bee be guyled or deceyued Wee shall heare manie Replyes for euery man imagineth whatsoeuer commeth in his fancie But God authorized his woord sufficiently when he published his law Agein he gaue sufficient authoritie too his Prophets and finally his Gospel was ratified and sealed with miracles ynow Therfore it is not for vs too say wee knowe not whether it bee Gods woord or no For it is in our mouth it is neere at hand to vs insomuch that God hathe voutsafed to feed vs lyke littel babes with it by sending vs mortall men to speake it too vs face to face So then let vs learne first of all not to sorâ— in the ayre when the receyuing of Gods woord commeth in question Let vs bee contented that he hath giuen vs sufficient record of his wil by his Prophets and Apostles and so shall wee yeeld him obedience though it hath pleased him too vse such instrumentes of his holy spirit for our fayth cannot bee without humilitie and God taketh a tryall thereof in making mortall men too bee the meanes wherby he communicateth himselfe vntoo vs Take it therefore for a principale that it must not greeue vs though God appeere not in visible shape or though he send vs not his Angells from heauen For it ought too suffyze vs that wee knowe that the Prophetes and Apostles are sufficient witnesses chozen and ordeyned too bring vs the message of saluation And by the waye
backe from all worldly superstitions dooyng vs too vnderstand that they bee but pelting trashe yea and very dung before God who abhorreth them Therfore wee must growe in spirit And verily wee see that the shadowes of the Lawe â—â—â—assed immediatly as soone as wee had the accomplishment and substance of the body that is too wit our Lord Iesus Christ. And now that he is come wee must not gaze any longer vppon those figures Sith it is so wee ought much rather too giue oâ—er the things that men bring in How hygh and excellent so euer they be let vs cast them from vs as filthinesse hold our selues coÌ„tent with this that our Lord Iesus Christ wil haue vs to build in him after a spirituall manner And so yee see how his doctrine ought too bee sweete and amiable too vs yea and too rauish vs all wholly in loue with it so as wee may giue vp the world with a free harte and giue our selues too our Lord Iesus Christ. But on the other syde also let vs beware that the iudgment which he threatneth vnto such as cast asyde this stone lyght not vppon our heades according too this saying Behold I lay a precious stone in Sion Seing then that Iesus Christ is giuen vs too bee our foundation wee haue there a precious stone whervppon if wee bee builded wee may bee sure of our saluation And wee neede not bee afrayd that he is not strong ynough too vphold vs so as he will neuer fayle vs But if wee fall to iustling ageinst that stone it is cerâ—ein that wee shall not bee able too stand ageinst it but wee shall sink downe vnderneath it and in the end it shall brooze vs and beate vs all too peeces Therfore let vs take heede that our Lord Iesus Christ turne not intoo a stone too stumple at after the manner of the world which now adayes maliceth him insomuch that euery man settes vp his bristles proudly and rebelliously too come russhing ageinst him but let vs bethink our selues well and be meekely dispozed too yeeld our seruice too him that he may maynteyne vs vntoo the end And although wee see Iesus Christ too bee reiected of the world and it may seeme straunge vntoo vs that men should fyght so ageinst him and that he should bee as a whyte to shoote at yit let vs not ceasse too take him still for a precious stone as Saint Peter counselleth vs in the second Chapter of his first Epistle Yee see then that when wee heare these promises which Saint Paule telleth vs of wee ought on the one syde too bee drawen too our Lord Iesus Christ too giue our selues wholly vntoo him and too forgeâ— all the things that seeme most excellent in the world and on the other syde too beware that our vnthankfulnesse bee not punished for disdeyning too receyue him as a precious stone sith that God telleth vs that all our welfare lyeth in this that is too wit that wee bee his Temple and that he bee called vppon at our handes Therefore let vs profit our selues by so great and inestimable a benefite and let vs still growe and increase therin more and more vntill wee come too the heauenly heritage where wee shall haue full fruiâ—ion of all the good things which he maketh vs â—oo feele as yit but by fayth And now let vs fall downe before the Maiestie of our good God with acknowledgement of our sinnes praying him too voutsafe too wyâ—e out the rememberance of them so as they may not come too account before him and that therwithall he so correct vs as wee may cleaue fully vntoo him and he so beare with our infirmities as wee may not ceasse too resort vntoo him freely at al tymes though wee bee not woorthy of it And so let vs all say Almighty God heauenly fafather â–ª c. The .xvi. Sermon which is the first vppon the third Chapter 1. For this cause I Paule beyng the prisoner of Iesus Christ am an Ambassadour for you Gentyâ—es 2. Surely you haue heard the dealing forth of Gods grace which vvas committed too mee on your behalfe 3. How that by Reuelation he hath giuen mee knovvledge of the mistery as I haue written vntoo you briefely heeretofore 4. By the reading vvhereof you may vnderstand the knovvledge vvhich I haue in the mystery of Christ 5. VVhich vvas not knovven too the children of men in times past as it is novv discouered too his holy Apostles and Prophetes by the spirit 6. That is too vvit That the Gentyles are fellovvheires and of one selfsame body and parttakers toogither of his promise in Iesus Christ by the Gospell ALthough euery of vs confesse that the doctrine of the Gospell brings alwayes trubble and persecution bycause the world hateth it and yit for all that that wee ought not too bee dismayed nor shrinke away yit notwithstanding it is so hard too put the thing in vre which wee confesse that there is almost none of vs all which is not vexed and in maner shaken downe when Gods enemyes offer any vnquyetnesse or when wee see the silly faythfull sorâ— cruelly vsed at their handes Neuerthelesse it ought too serue for a strengthening of our fayth when wee see men which are frayle of their owne nature not afrayd too hazard their lyues in bearing record of Gods truthe Seeing then that the power of Gods spirit appeareth most manifestly if we were not to 〈◊〉 blynded with vnthankfulnesse it ought too assure vs so much the more But forasmuch as wee aduauntage our selues very euill by it we haue neede too bee incoraged as S. Paule also dooth in this text When wee see the diuell stirre vp his vnderlinges too execute all tyranny ageinst Gods children let it not shake our fayth And specially if the faythfull indure paciently al that can be for the maynteynance of Gods truth which they knowe and that they doo also hold out too the end Without swaruing that as I sayd ought not too bee lost And for the same cause dooth S. Paule in other places say he suffereth for the welfare of the Church Not that he could purchace them forgiuenesse of sinnes or any grace by his death but bycause the Gospell is Gods myghty power too the welfare of all that beleeue and the further that wee go forward in it the neerer it maketh vs too come vntoo God and vntoo euerlasting lyfe S. Paule then suffred for the example of those whoÌ„ he had taught afore with his owne mouth For therby they knew that his speaking too them had bin in good earnest seeing he spared not his owne blud and his lyfe too seale and confirme the doctrine that he had brought them As much is doone in this text For he sayth he was an Ambassadour for the Gentyles yea euen though he were the prisoner of Iesus Christ. Surely these twoo things seeme too bee as contrarie as fyre and water For could not Iesus Christ honour them better whom he
head but follow his ordinaunce insomuch that it was forbidden them too take straunge fyre too vse vppon the aulter whereby it was ment in a figure that men should vtterly forbeare all their owne deuotions when they intend too offer any thing vntoo god Likewyse they were forbydden too offer sacrifyze without salt thereby too shewe that wee ought too haue a sure instruction so as all the offerings which wee offer vp too God bee sauced or poudered with his woord for without that there will bee nother taste nor sauour in them But seeyng that wee now adayes haue the substance and truth of the figures of the Lawe whensoeuer wee offer our prayers and supplications vntoo God or yeeld him prayse and thankes let vs doo all by our Lord Iesus Christ as the Apostle too the Hebrewes exhorteth vs This serueth too finish vp the matter that was begunne this morning And wee must call to mynd what S. Paule told vs this morning namely that in praying vntoo God wee must not bee giuen too our wordly affections but seeke that God may bee glorified and that the residue may bee but as an appurtenaunce too it That is the cause why he spake purposely of the inward man For if God should giue vs the brydle too aske whatsoeuer came in our head or if wee on our side should take such libertie what a thing were it If he should giue vs al our owne asking it would turne to our ruine and confuzion For we haue our lusts further out of square than litle children or sick folks And all of vs generally doo by experyence find in our selues that wee bee fast settled heere bylowe and would fayne bee hild continually in this world wee hang our heads groueling downeward and cannot lift them vp So much the more therefore doth it stand vs on hand to mark wel the thing that S. Paule sheweth vs in this sentence namely that wee ought too pray God to renew vs and too strengthen vs by his holy spirit and too increace his giftes in vs more and more that in passing through this world we may alwayes ame at that mark and bee heere but as wayfarers too the end that our Lord may auowe vs for his children and the heritage be kept for vs which he hath promised vs and bought so deerely for vs by the death and passion of our Lord Iesus Christ. Now heereuppon S. Paule inferreth that Iesus Christ may dwel in our harts by fayth Wherby he sheweth that without Christ wee shall neuer bee made partakers of any one drop of Gods grace It is trew that God hath the whole fulnesse of life light rightuousnesse and all goodnesse in himself But where is the head welspring It is vtterly hidden we shall neuer be able too come at it of our selues And if wee think too doo any good by our owne inuentions it is but a deceyuing of our selues wee shall but dig pits continually yea euen such pits as are full of holes and haue no springs of water in them Behold the thing that men gayne by following their own inuentions is that they make much trotting vp and downe and are neuer the neerer But our Lord Iesus Christ is a fountayne wherout we may well drawe ouâ— fill yea and wee neede too make no long windlasses too come vnto him bycause he offereth himself saying All you that are a thirst come vnto me drink for whosoeuer drinketh of the liuing water that I giue him shall haue ynough both for himselfe and also too make it flowe 〈…〉 his neighbours Now then for as much as our Lorde Iesus Christ doâ—th so 〈…〉 and bountifully offer vs the benefits which wee receyue of God his father therfore S. Paule sayth that he must bee fayne too dwell in our harts that wee may bee reformed by Gods spirit And let vs mark that Iesus Christ hath the full perfection of all goodnesse in him not onely in respect that he is the euerlasting sonne of God but also euen in his humane nature which he tooke of vs and wherein he became our brother hath he also receyued all fulnesse according too this saying of the Prophet Esay that vppon him shall rest the spirit of wisedome the spirit of vnderstanding the spirit of the feare of God the spirit of rightuousnesse and the spirit of strength And too what end Is it for his own vse He had no neede of it but as it is sayd in another Text it was to the end that he should distribute it vntoo all his members and wee all of vs from the most too the least drawe of his fulnesse not fearing that fountayne can dry vp Seeing then that our Lord Iesus Christ dooth by the Gospell dayly communicate and offer vntoo vs the things that wee want and are needefull for our saluation it is not for nought that S. Paule hauing shewed that wee can do nothing furtherfoorth than wee bee vphild by Gods grace addeth that God must bee fayne too dwell in our harts Now vppon these words wee haue too gather first of all that God thinking it not ynough too remedie all our defaultes and misdooyngs and all our wantes hath voutsafed too giue himselfe too vs in the person of his onely sonne If it were told vs that wee bee restored too the former state from whence our father Adam fell that were very much and therein wee should haue an excellent record of the goodnesse of our God but he hath not onely giuen vs both heauen and earth that is too say all things that are fit for vs both in respect of this flyghtfull lyfe and of the euerlasting saluation of our foules but also he hath giuen himselfe vntoo vs And how is that Euen by giuing vs our Lord Iesus Christ as is sayd of him in the nyenth of the Prophet Esay And all the Scripture also leadeth vs thither when it sheweth vs how God giueth himselfe vntoo vs and how wee possesse him and haue full fruition of him And theruppon wee must conclude with that which S. Paule sayeth in the eyght too the Romanes namely that inasmuch as Gods sonne who hath all excellence and dignitie in him is giuen vnto vs shal any thing else be withhild froÌ„ vs Seeing that God hath graunted himselfe so fâ—rfoorth vntoo vs as too haue his sonne to dwell in vs shloud we now doubt of the obteyning of the things which â—ee knoweth to be for our profite and behoof Thinke we that â–ª they shal be denyed vs Yee see then that the thing which we haue to remember in the first place is that God hath shewed himself so bountifull toowards vs that he hath not thought it ynough too put vs in possession of all his goods but hath voutsafed too become our portion and cup himself as the scripture sayeth which vseth such similitudes to shew that as a man seeketh his ordinary repast and is well appayd when he hath meate and drinke bycause he is
bond vntoo all wee also must aunswer him not onely with our mouth but also with our whole lyfe and there must be trew vnitie among vs and we must indeuer to bring to passe that God may bee purely worshipped euery where and consider that sith wee bee called all too one inheritaunce there ought too be a ryght brotherhood among vs and that sith wee call vppon God as our father it becommeth vs as his children too bee ioyned too our head that is to wit to our Lord Iesus Christ. And when wee bee so ioyned vntoo him it is certayn that wee shal not bee cut of from those whom he will haue too bee of his body nother shall the hand despyze the foote nor the foote holde scorne of the hand but forasmuch as wee knowe that our lyfe resteth onely in Iesus Christ wee shal indeuer as much as wee can too vphold one another and pray too God too strengthen vs ageinst all Satans assaults ageinst all that he can practize to set vs at ods that wee may mainteyne the battell and with inuincible constancie followe still the way which God hath shewed vs vntill wee attayne too the heritage which he hath promised vs and purchaced so deerly by our Lord Iesus Christ. Now let vs cast our selues downe before the Maiestie of our good God with acknoweledgement of our sinnes praying him to drawe vs too trew repentaunce so as wee may bee vtterly cast downe in our selues too bee set vp agein too serue him and that not for one day but so as wee may hold out too the end that as his grace neuer fadeth so wee on our side may neuer ceasse too serue him but according as he increaseth his gifts in vs so wee also may bee more and more inflamed to come nerer too him and too bee throughly knit vntoo him And so let vs all say Almighty God heauenly father c. The .xxii. Sermon which is the second vppon the fourth Chapter 1. I therfore which am a prisoner in our Lord vvarne you too vvalke as becommeth you in the calling vvhertoo you bee called 2. VVith all lovvelinesse and meekenesse vvith pacience bearing one vvith another in charitie 3. Being diligent too keepe the vnitie of the spirit through the bond of peace 4. Be yee one body and one spirit euen as ye be called in hope of your calling 5. There is but one Lord one Fayth one Baptim WEe haue seene this morning howe Gods children ought too bee linked toogither so as euery man may helpe his fellowe and harten and strengthen him and all of vs indeuer with one accord too serue god Now for performance hereof wee haue neede to correct the vyces that are in vs For on the one side wee see how men are well neere all inclyned too loftinesse selfsoothing and selfweening whereof by and by breedeth scornefulnesse For he that couets too aduaunce himself must needes abace his fellowes too make himself their superiour Then is it impossible that there should bee agreement among vs vntill wee haue rid our selues of this pryde and ouerweening wheruntoo wee bee too much giuen But if wee bee once knit toogither then will wee also bee meeke For what is the cause that wee bee so sterne towardes our neyghbours and that there is nothing but rigor and roughnesse with vs but for that euery of vs coueteth too ouermayster other That then is the cause why there is no gentlenesse among vs And therefore S. Paule hath matched meekenesse with lowelinesse for lowelinesse is the moother of meekenesse Last of all he setteth downe pacience or sufferance in bearing long with mens infirmities and vyces For if wee will needes serche out by parcell meale whatsoeuer wee shall see to be amisse in euery man surely we shall haue occasion to reiect both great and small for there is not that man which is not blemished with some euill But haue wee once abated the pryde that I spake of and thereuppon conformed our selues too meekenesse and gentlenesse so as wee can fynd in our hartes too bee warned and too beare with others and none of vs is so hindred by his infirmities but that he can abyde too make account of other men as of his brethren then shall the Church by that meane abyde alwayes in good plyght Now hereuppon S. Paule addeth that if wee intend too keepe the vnitie of spirit wee must liue toogither in peace For wee know that when any fyre of strife is kindled euery man would haue his enemyes drowned in the bottom of hell So soone then as wee giue the brydle too our affections so as wee fall too spyting of this man or that man and there groweth any hartburning or grudge ageinst vs then followeth parttaking in the Church too the breache of all concord Therfore if wee desyre too bee at one as wee â—eedes must if wee will be Gods children let vs take good heede that Satan set no oddes or variance among vs and let vs bee quiet and indeuer too preuent trubbles where wee see any likelyhood of them And so yee see what we ought too obserue if wee mynde too helpe our neyghbours and too bryng too passe that God may bee honored among vs with one accord And heere wee haue too mark first of all how Saint Paule in speaking of Lowelinesse meekenesse and pacience warneth vs that if we be not ware and euery man brydle himself the diuell shall alwayes haue easie accesse and entrance intoo vs too trubble vs And why For as I sayd euery of vs shall fynd the disease of ambition rooted in him so as there is none of vs but he would fayne beare some couÌ„tenaÌ„ce of superioritie at leastwyse till God haue layed his hand vppon him and by his holie spirit beaten downe al pryde in him and made him â—leane But take mee all those that followe their owne naturall sway surely they are euer so hygh mynded as thy wil not be conteÌ„ted except they bee exalted and much made of Saint Paule therfore thought good too warne vs hereof too the end we should learne too misâ—â—ke of that vyce and indeuer too rid our selues of it which thing wil not bee doone very easly for it is a hard battell But howsoeuer the world go wee must not giue ouer till wee haue gotten so much aduauntage of our selues as too knowe that there is nothing in vs why we should be esteemed but rather that he which thinketh himself too bee excellentest of all ought by that tyme that he hath sifted and examined himselfe throughly too bee ashamed and abashed at his owne wretchednesse And for proof therof when we haue throughly vewed al that wee weene our selues too haue wherwith too win vs any fauour dignitie or reputation among men certaynly wee shall fynd that euery whit of it is the free gift of god Now then so much the more neede haue wee too humble our selues seing that God byndeth vs so vntoo him What hast thou sayth S. Paul too
though they were fast sowed toogither bycause they perceyue themselues too bee hampered insomuch that he which hath conspyred in some mischeef with another naughtipacke will bee afrayd of him and that feare is as a bond that cannot bee broken Howbeeit Saint Paule presupposeth heere that the faythfull are at one in God as he will declare anon For this cause he sheweth them how the same vnitie may bee kept It is sayeth he the bond of peace For when a fyre is once kindled it is not so soone quencht ageine Wee imagin that when wee cast our selues intoo a chafe wee can come too our selues agein by and by and all shall bee whist and still out of hand agein No for the diuell dooth so set in his foote that the stryfe and contention turneth too a deadly sting so as men are inuenimed with it more and more and although they shewe it not outwardly ne cast vp their rage and froth yit notwithstanding some hartbyting and hartburning will lurke still within when there hath bin anie debate And therfore as I sayd let vs not thinke that when anie trubble is stirred vp it wil bee pacifyed so soone as wee would haue it In consideration wherof Saint Paule telleth vs that the Church shall perishe euery turning of a hand through that fyre if wee continue not in quiet and shun all stryfe and debate And now he sheweth what maner of attonement or vnion it is that he hath spoken of saying that there is but one God and one fayth and one Baptime that there is but one hope vvheruntoo vvee bee called and that there is but one God and father of our Lord Iesus Christ vvho is aboue vs all and in vs all It was very requisite that this should bee added too shewe that peace shall neuer bee good nor allowed of God but rather accursed vnlesse it haue a good groundwoorke For what a peace were it if wee would now adayes linke in with the Papistes Wee should bee fayne too forsake the pure doctrine of the Gospell and too bend our selues ageinst God and too defyle our selues with all manner of filthinesse and abhomination But it were better that the whole world were sunke and we with it than too seeke such peace As much should wee bee fayne too doo in respect of the Turkes for there is none of them both but he seeketh too wrappe vs in destruction and too plucke vs away from god Now if there bee such attonement among vs as wee will needes inioy all that our fleshly lust craueth what confuzion will there bee Uerely oftentymes Gods seruantes are accuzed of conspiracie and of spytefull malice and stubbornnesse bycause they cannot fynd in their hartes too consent too anie wickednesse insomuch that they which are in any authoritie and credit would vsurp any manner of tyrannie too hinder the preaching of Gods woord as it ought too bee and deuyze what they list of their owne brayne so that albeeit there bee preaching still yit shall it not bee free according too Gods woord If Gods seruantes bee driuen too this needes must we be trubbled by Satan his champions and we shal be both blamed and diffamed euerywhere For such folke will alwayes doo their office in turning good intoo euill by their false reportes and flaunders Howsoeuer the world go no peace is commendable but such as dooâ—h so ioyne vs toogither as God reigneth ouer vs and wee become all one in him for without that it shal bee but cursednesse And so yee see why Saint Paule calleth vs backe heere too God and too our Lord Iesus Christ and vntoo fayth of the Gospell and to Baptim too shewe how we ought to agree among our selues Now then wee haue heere twoo poyntes too beare in mynd The one is that in seeking attonement with men wee must alwayes haue our eye vppon God and when wee bee come too it wee must bee setled in it more and more That is a thing which wee must euer haue a care of Now in generall it is trew that peace is too bee desyred and that the verye name of it is had in estimation among men But yit for all that wee must not so shroud our selues vnder the shadow of peace as too separate our selues from God that in the end wee make warre ageinst him and he proclayme vs too bee his enemyes And for that cause it is sayd that wee must bee at continuall battell with the wicked For in asmuch as they serue Satan they wil not ceasse to fyght ageinst God and our saluation And therfore wee must not bee cold and negligent in that behalf but zelous in setting our selues ageinst them insomuch that although they bee in honour and credit yit let vs abhorre them as it is sayd in the Psalme let them be vntoo vs as stinking and lothsome thinges and full of filth and vncleannesse Though they boast neuer somuch of their greatnesse yit let vs assure our selues it were much better that they were drowned with all their brauerie in the bottom of hell than that they should so exalt themselues ageinst god Yee see then that we must esteeme the greatest men of the world no better than Woormes when they dare so bend their hornes ageinst God and consequently that wee can haue no peace with them seeing wee should bee fayne too forsake God for their pleasure But as I sayd afore it were better that the world were turned vpsyde downe than it should bee so Now then if wee knit toogither in God let vs followe the rule that is giuen vs heere that is too wit too bee so abaced in our selues as the world may perceyue by our myldnesse that there is no more loftinesse in vs too set vs at oddes And lyke as kyndhartednesse bringeth pacience so also let vs condemne mens vyces and yit labour alwayes to drawe the parties vntoo God and too win them vntoo him rather than too set them of through sharpnesse But now let vs come too the woords that are couched heere by S. Paule Hee sayeth that we be one bodie and one spirit as we bee called too one hope of our calling First and formest he sheweth vs vppon what condition we bee called of God that is too wit that there should bee such a knot among vs as myght shewe that wee bee in very deede the bodie of our Lord Iesus christ For it is not ynough for vs to be cast vp togither lyke a heape of stones but wee must bee knit toogither with a hartie good will. And lyke as it is sayd that there was but one hart and one mynd among the faythfull in the primitiue Church so must the same appere among vs too at this day Saint Paule then in telling vs that wee be one spirit and one bodie meaneth that wee bee made as it were all one man in Iesus Christ. For Iesus Christ can well fynd in his hart too communicate his name too all the companie of the faythfull and that is too the
assuring our selues that if Gods sonne had not come downe vntoo vs there had bin no meane for vs too haue come vntoo God his father For besyds that wee bee plundged heere in myre and haue nothings in vs but vtter frayltie it is certeyne that we beare as good as a hell about vs bycause the diuell is not without cause called the prince of this world So then seeing wee bee vnder the tyrannie of Satan and of sinne how could wee mount vpward if Iesus Christ drew vs not But first it behoued Christ too come downe hither And therby are wee taught to woorship our Lord Iesus Christ alwayes in the person which he hath taken of the mediatour and wheras the vnbeleuers and vnholie folk take occasion too despyze him bycause he was crucifyed let vs honour him still as he deserueth For wheras his greatnesse and maiestie were after a sort darkened for a tyme that was too giue the greater beautie too his mercy and louing kindnesse which selfsame woord S. Paule vseth when he purposeth too expresse well what earnestnesse of mynd and care God had too raunsome vs from the dungeons of death And so yee see in effect what we haue too consider vppon the Apostles woords where he sayth that Iesus Christ was so abaced And wheras he addeth that he went vp aboue all the heauens I haue told you alredye in one woord that it is all one as if he ment too exempt him from the aray of creatures knowing that as now hee is not subiect too any chaunge And for the same cause is it sayd in the sixt too the Romans that he suffered once in dying for our sinnes but yit for all that dyed not for euer bycause he is entred into the lyfe of God that is to say he is made parttaker of the immortall glorie so as wee haue iust cause to cast downe our eyes And bycause wee conceyue not this so hygh souereintie which was giuen him let vs honour it seing that euen the Angels of heauen do beare vs companie therin For it is not for nought sayd in the Psalm that all the Angels of God worshipped him when he shewed him self too the world which text the Apostle also applyeth to his person in the first chapter too the Hebrews Herewithall let vs mark that although Iesus Christ be not shet vp in anie place certayne yit he ceasseth not too keepe still the trew nature of his bodie For the Papists haue imagined that although he bee in heauen yit he is euerywhere else as well as there yea and therwithall they haue their speculations too shewe how it is no inconuenience at all that God should haue his beeing aboue and therewithall also bee beneathe â—eere with vs And theruppon they imagin themselues too haue the bodie of Iesus Christ in Almbrye by reason whereof they beare it abrode in the streates and cause all men too woorship it and yit in the meane whyle men knowe it is but a morsell of bread Yis say they it is god But that is an vtter adâ—ichilating of the trwe nature of our Lord Iesus christ In defence therof they alledge that if it had the propertie of a bodie it must needs bee in one place certeine But aboue the heaueus there is no place too speake after the maner of the philoâ—ophers it is sayd that Iesus Christ is there ergo say they his bodie hath not the properties of a bodie Yis and wee knowe that the Angels haue no bodies and yit are they not euerywhere for they be faine to go whether soeuer God appointeth them Now seeing that the Angels are not tyed too any place notwithstanding that their essence is not infinite but comprehended within a certeine measure though they haue no proportion of members why should not Iesus Christ bee aboue all the elements of this world yea and aboue all the heauens and yit not ceasse too bee very man Not that he can dye anie more or bee subiect too anie of our passions and infirmities as hee was heertoofore when he listed too bee conuersant in the world for as now he is quyte rid of all those things but that howsoeuer the cace stand he holdeth stil his trewe nature of man And although he bee aboue the heauens yit let vs assure our selues that that distance hindereth not his preseâ—tnesse with vs and in vs As how Wee must mark what hath bin touched afore It is sayd that he filleth all things yea but that is with the power of his spirit Yee see then that the filling wherof Saint Paule speaketh is that wee should haue our fill of the benefyts of our Lord Iesus Christ and that when wee bee graffed intoo his bodie and made one with him by beleef of the Gospell then may we assure our selues that he is the fountayne which neuer dryeth nor can neuer bee emptyed with drawing and that in him wee haue all varietie of good thinges and all perfection Now then if Saint Paule had ment as the papists haue forged and as is maynteyned now adayes of manie ignorant and wilfull persons namely that Iesus Christ filleth all things with his humane nature surely hee would not haue forgotten it but he letteth it alone as an absurditie Wherfore let vs mark well the the twoo sayings that are set downe heere that is too wit on the one syde that Iesus Christ is gone vp aboue all the heauens and yit notwithstanding that he ceasseth not too fyll all things It is sayd that he is gone vp aboue the heauens euen to the end that we should not be tyed too this world and too our fleshly fancies when we intend too resort too Iesus Christ but that wee should lift vp our mynds on hygh and seeke him there by fayth Insomuch that when the holie scripture sayeth that God is in heauen it intendeth not too assigne him some peculiar place The respect is farre differing and altoogither vnlyke betweene God in his spirituall essence and Iesus Christ in respect of the bodie and humane nature which he tooke of vs For when we speake of God we must alwayes lay this ground that he hath an infinite essence which filleth al things so that heauen is as his royal throne the earth is his footestoole Not that he hath any feete nor any seate to sit on but it serues to shewe that there is no distance so farre or wyde that can conteyne the maiestie of God which is infinite as I sayd That is a thing which wee must beare in mynd when God is spoken of vntoo vs And why then is it sayd that God is aboue al the heauens and why dooth Saint Paul speake after the same maner here of Iesus Christ It is bycause that wee bee dull and earthly that if God should not tell vs that he hath his temple palace in heauen we would tye him too euery pyller to euery stone too euery waterspring too euery tree too bee short too
Then dooth it follow that Christ intendeth too distribute his giftes by certeine measure And theruppon wee haue too conclude that he which presumeth of himself and surmizeth that he hath all that is requisite dooth foully deceyue himself twoo wayes For there is not that man which hath receyued such perfection but that he hath neede too profit still with his brethren That is one poynt Agein he that is the excellentest of all others is most bound too doo good with the things that God hath coÌ„mitted to his charge or to his trust as a paâ—â—n On the contrary part the meaner and the ignorant sort must not enuye them that go before them in lerning and wisdome bycause it is Iesus Christes will too haue it so and so must it bee seeing he will haue his Church gouerned by the meanes of men Now then wee see wherat the Prophet amed namely that wee should so suffer our selues too bee filled with the spirituall giftes that belong too our saluation as none of vs refuze too bee taught by the meanes of men Let vs not belyke these fantasticall persons who would haue God too send them some reuelation from heauen and that they myght haue no neede of preaching or reading Let vs not bee caryed away with such foolish ouerweening but let all of vs both great and small submit our selues soberly too the order that our Lord Iesus Christ hath set which is that such as haue greate skill and are well seene in thee holy scriptures and haue the gift of teaching should streyne themselues too serue the whole Church as they bee bound too doo for too that end hath God aduaunced them aboue others And that the meaner sort and the ignorant bee not enuious for that they see not them selues too haue lyke portion but consider that it is ynough for them that God forgat them not but that the dealing of his gracious giftes after that maner was too their profit and saluation It was Gods will that all things should bee made common and that euery member of the bodie should haue his part of them at leastwyse so the order bee alwayes kept Now S. Paule in saying that our Lord Iesus Christ gaue Apostles and Prophets and Euangelistes and Shepherds and Teachers dooth vs to vnderstand that the preaching of the Gospell and the meeting of men toogither too heare the holy Scripture expounded is not a thing inuented by men but that God hath so ordeyned it and our Lord Iesus hath set it downe for a lawe and wee must keepe it without breaking of it For in good sooth were it not set downe by the souereine authoritie of the sonne of God men are so hygh mynded that many of them would shake of that yoke What haue I too doo would euery man say too bee taught by my fellowe Seeyng wee haue the holy Scripture among vs ought wee not too fetch thence whatsoeuer is meete for vs too know Why then should any one man bee preferred before the rest of the company Thus would there bee an horrible disorder in the Churche so as no man would submit himselfe too bee taught No man would bee a learner too haue a mayster or teacher ouer him vnlesse wee were fully perswaded and resolued that that order was not of mans deuyce but that it is a gouernment set downe for all the faythfull by the sonne of God who will haue them heard which haue the charge of teaching as men sent by him telling men that they despyze him and do him wrong and rebel ageinst him and his father if they receyue not his doctrine with all humblenesse and that whosoeuer will bee taken for a Christian must also bee a chyld of the Church And so yee see in effect what wee haue too remember when S. Paul imputeth the hauing of Prophets Teachers 〈◊〉 vntoo the person of Iesus Christ. Furthermore too the intent wee should bee the more gentle and tractable and make no sticking too receyue the doctrine that hath bin preched vntoo vs and to bee alwayes lerners in the scoole of our Lord Iesus Christ Saint Paule telleth vs also that when wee haue good and faythfullteachers and others that labour too shewe vs the way of saluation it is a signe that our Lord Ieâ—â—s Christ hath not left vs nor forgotten vs but that he is present with vs â–ª 〈◊〉 watcheth for our saluation and welfare Therfore let vs not 〈…〉 men can put them selues foorth of their owne head for 〈…〉 too speake one woorde too the glorie of Iesus Christe except it 〈◊〉 gyuen hym from aboue and that the holie Ghoste gouerne his tung â–ª And in very deede it is for the same cause that it is sayd that the holie 〈◊〉 is a wisdome which passeth all wit of man and that the 〈◊〉 man vnderstandeth no whit of it but that God must bee fayne too reuele the things too vs which else are too hygh and hidden from vs Now then when wee see the holie scripture truely expounded and applyed ryghtly too our vse let vs assure our selues that Gods spirit giueth vs record that he abydeth among vs Wherfore let vs lerne to receyue so excellent a gift assuring our selues that it is the homage which our Lord Iesus demaundeth at our hands And that is a cause also why the Gospell is called the kingdome of heauen For wee beewray ryght well that wee take not God for our king nor are willing too honour our Lord Iesus Christ wheÌ„ he is sent vnto vs if we suffer not our selues too bee gouerned by the meanes that he commaundeth and alloweth which is the preaching of the Gospell wheruntoo wee must yeeld such obedience as too receyue the doctrine of it without geynsaying so that he which hath the charge of teaching acquit him self faythfully and the residew bee not so hygh mynded as to say tush I may forbeare it well ynongh but receyue the things willingly which are spoken too them and suffer themselues too bee taught for feare least they should resist the sonne of God that wee may continew in them all the tyme of our lyfe as shall bee declared more at length agein anon Now besydes this Saint Paule by the diuersitie of the offices which he setteth downe expresseth yit better how greatly forecasting our Lord Iesus Christ hath shewed himself for the saluation of those that are his in that he hath left nothing behynd which was requisite conuenient too bring them too the heritage of saluation â–ª Wee must note here concerning these offices which S. Paul reherceth that some of theÌ„ serued but for a tyme as the office of Apostleship For they were not chozen of purpose too continew too the worlds end â—ut only too publish abrode the doctrine of the Gospell vntill it was receyued through the whole world I meane in all kingdomes and Countries though euery man shewed not himself obedient vntoo it Then was there that speciall reason why our Lord Iesus
what plyght haue I brought my self what shall I doo And that is the sorrow that Saint Paule speaketh of which wee must not shun But if wee neuerthelesse go on still in euill it is all one as if wee tooke pleasure in dryuing and chacing away of Gods spirit The Prophet Esay sayeth wee prouoke Gods spirit too bitternesse when wee refuze the good doctrine that he setteth afore vs But S. Paule passeth yit further heere For in deede it is a kynd of prouoking God too wrath when wee yeeld not too his doctrine which is a sure record of the care which he hath of our saluation and of the loue that he beareth vs But wee must come too the considering of euery of vs by himself God hath voutsafed to ingraue the beleefe of his Gospell in my hart too the intent I should bee sure of my saluation And how dooth he that By voutsafing to chooze mee for his house and too dwell in mee by his holy spirit Now then if I blot out this grace it is asmuch as if I ment to estraunge my self from God wilifully And therefore let vs beware of such extemitie and let vs hold our selues in awe And therewithall let vs marke also how Saint Paule addeth for the last woord that Gods sealing and marking of vs after that manner by his holy Ghost is ageinst the day of our redemption Hereby he sheweth vs that if wee will well ouercome Satans allurementes and the lustes of our flesh and all the temptations of the world wee must alwayes mynd the heauenly lyfe that is promysed vs and wheruntoo wee ought too trauell Now then Gods spirit sayth S. Paule is not giuen vs too bee withdrawen from vs agein when wee haue once felt his grace and power but too the intent that the seale and print of him should abyde with vs euen vntoo the day of our redemption that is too say tyll wee bee delyuered from this transitorie lyfe and from all the miseries wherwith wee bee beseeged Now therfore seeyng that God hath giuen vs his holy spirit too guyde and gouerne vs both in lyfe and death and with intent that wee should neuer bee depryued and destitute of him Let vs looke well too it that he may alwayes keepe the possession that he hath taken in vs and wee also inioy that inestimable benefite of his continuing with vs for euer that he may guide vs and hold vs alwayes vp by strong hand duryng all the course of our life The cause then why Saint Paule doth purposely call vs backe too the last day is too make vs lyue soberly knowing that like as wee haue neede too bee guided throughout by the power of Gods spirit so if wee bee depriued of it and estraunged from hym and left destitute of his grace it is too bee feared that wee shall fall intoo a reprobate mynd As touching the day of our redemption S. Paule by that woord vnderstoode the happinesse which wee hope for and which is hidden from vs as yit It is trew that wee were redeemed in the person of our Lord Iesus Christ but wee inioy not that benefyte as yit Wee may well say Iesus Christ is our Redeemer that is to say he hath deliuered vs and set vs free from the bondage and subiection of death sinne wherin wee were by paying our raunsome and by makyng our attonement Ye see then that wee bee redeemed as in respect of the sonne of God for he hath performed all that was requisite for our deliuerance and saluation as he hym selfe auoweth with his own mouth But when wee come too our selues wee fynde not thys redemption there And for that cause as well in thys place as in the eyght too the Romanes Saint Paule sayth that the last day wherin Iesus Christ will appeere is the day of our saluatioâ— and deliueraunce And why Wee see what a number of miseries beset vs round about yea wee carye them with vs and they bee inclozed in our bodyes and in our soules It behoueth vs therfore too seeke a better state than that which we see heere And for the same cause is it sayd that our saluation lyeth in hope and that wee hope not for the thing that wee see but that God intendeth too feede our hope And wheras he sheweth not the things too our eyes which he promiseth and which it behoueth vs too wayt for at his hand it is too the end that although wee bee forlorne wretches in this world yit wee should not ceasse too reioyce in him knowing that wee shal not bee disappoynted in wayting for the heritage which he hath purchaced for vs And so yee see what is ment by the woord Redemption which is set downe heere Wherefore let vs learne too bee so armed and fenced with Gods spirit too fyght ageinst all Satans temptations as he may neuer fynde vs vnprouided nor out of order And that that may bee doone let vs pray God so too ingraue his truth in vs by the same spirit as wee may get victorie by it and ouercome all that is ageinst our saluation and that we continuing in our vocation that God calleth vs too may take corage and bee pacient vntyll our Lord Iesus Christ who is our lyfe doo appeare that our lyfe and our full happinesse may also bee manifested in him at his comming And now let vs fall downe before the maiestie of our good God with acknowledgment of our faults praying him too take vs too mercy and not too impute the great number of our sinnes vntoo vs whereby wee bee blame woorthy before him but rather too beare with our infirmities and too clenze vs of them from day too day that wee may growe and increace in all his gracious gifâ—es and put farre from vs all euill that may seduce vs and thrust vs out of the way and that by that meane wee may draw neerer and neerer vntoo him vntyll wee bee fully knit vntoo him at the comming of our Lord Iesus Christ. That it may please him too graunt this grace not onely too vs but also too all people and Nations of the earth c. The .xxxiii. Sermon which is the thirteenth vppon the fourth Chapter and the first vppon the fifth Chapter 31. Let all bitternesse and hastinesse and wrath and roring and iniurie bee put from you with all spytefulnesse 32. And bee yee gentle one too another and kynd harted forgiuing one another euen as God though Christ forgaue you The fifth Chapter 1. Bee yee therfore folowers of God as deere children 2. And vvalke in loue euen as Christ loued vs and gaue himselfe for vs an offering and sacrifice vnto God for a sent of good sauour WEe knowe that all Gods children not only should bee peaceable themselues but also procure peace too the vttermost of their power and make attonement whereas was disagreement and stryfe forasmuch as it is the marke that our Lorde Iesus Christ hath giuen vs Now if we ought too
dayly accordingly as it is not without cause that he teacheth vs too aske forgiuenesse of our sinnes And so yee see how that saying is too bee vnderstoode Now furthermore S. Paul addeth as wee haue seen alredy to the Galathians that couetous folkes are Idolaters Truely this matter were well woorthy too bee discoursed more at length and there is nothing spoken of it which may not bee spoken agein Howbeeit forasmuch as in handling the Epistle too the Galathians I declared there why S. Paule calleth Couetous folkes Idolaters it shall suffyze too touche the pith of the matter in fewe woordes For as touching other vyces they doo in deede make vs too forget god What are the inordinate lustes of our fleshe euerychone of them but Idols for euery man is haryed away after the things that he desyreth so as he setteth all his hart and mynd vppon them and forgetteth god Therefore it may well bee sayd that all wicked lustes are Idols that impeache the maiestie of God and prouoke vs too stryue ageinst him yea and too shake of his yoke and too betake our selues vntoo Satan Neuerthelesse Couetousnesse is iustly called Idolatry bycause it is certeyne that when a man dooth once giue himselfe theruntoo he â—etteth his whole felicitie therin He is not lyke a Gluâ—ton who hath some remorse and shame of his naughtinesse nor lyke a drunkard a whoremoonger or a blasphemer For there is yit some shamefastenesse in them And why Bycause they cannot so blynd men but that they wyll speake shame of them for it And although the whole world clapped their handes at them and knew no whit of their leaudnesse yit shall they themselues bee inforced too haue some hartbyting Yee see then that all such as offend God any other way whatsoeuer it bee shall yit bee hild in awe by some feare and haue some remnant of discretion left in them too say I doo amisse and how much so euer they soothe themselues and fall a sleepe yea and euen vtterly harden themselues yit shall they bee compelled too feele some pricking within But the couetous man dooth so reioyce in his doyngs that he thinkes not himself faultie nother before God nor before man but which more is gloryeth in his wickednesse For when he hath fleeced one and robbed another of his goods and deceyued one and snared or intrapped another theruppon when he casteth vp his account he will say Blissed bee God that hath prospered mee so well Insomuch that yee shal heare the greatest Cousiners in the world say thanked be God I haue made a good hand too day I haue sped well this moneth I haue gone well foreward this yeere And yit for all that if they enter intoo their owne hartes and sift them throughly they shall fynd there that al was but theeuerie extortion craft and deceyt Howbeeit the diuell hath so stopped their eyes that they haue no more discretion nor conscience to say this is euill done Forsomuch then as couetous folke are at that poynt that they haue no more feare of God too stay them and holde them backe therefore are they termed Idolaters But this is not all the mischiefe there is yit a woorse poynt which is that they set all their felicitie in their riches and doo so forget themselues as they thinke there can no harme happen too them wherthrough they bee puffed vp with such pryde that they thrust God a hundred leagues of from them as the prouerb sayeth And therfore it is not for nought that Saint Paule exhorteth the riche men of this world not too trust too their goods nor too exalt themselues for them He sayeth that purposely bycause they haue so greate opinion of their riches that they feare not God but rather vtterly forget him Yee see then that the Couetous folk abuze their riches by setting their whole hart vppon them which notwithstanding is forbidden them by the prophet in the Psalme and by weltring in such wyse in them that too their owne seeming they haue their Paradyse heere alreadye And therefore this cursed disposition and insaciable luste of Couetousnesse which maketh all men both drunken and blynd is iustly named Idalatrie and lykewyse all the roote of all euill bycause the couetous man seekes alwayes his owne auayles and whether it bee by hooke or by crooke by murther or by treason by periurie or by poysoning or by whatsoeuer meane else all is one too him so he may compasse his desyre Thence spring so many trubbles and contentions and so much bludshed through the world that some are poysoned and othersome haue their throts cut there is none other cause but this insatiable gripplenesse of couetousnesse Trew it is that Ambition and whoredome and such other lyke vyces drawe a sort of foule inconueniences after them but yit dooth not that discharge the couetous sort from being atteynted with the same So then let vs mark well that S Paule speaking of Couetousnesse doth iustly say that it doth so subdew vs too Satan as it maketh vs too forget God and make vs so brutish as wee stand no more in feare of God ne haue any remorse of conscience and so puffe vs vp with pryde as God seemeth to be nothing with vs but wee yeeld the honor of the liuing God vnto our gold siluer riches And that is so rank treason that there is good cause why we bee made too abhorre it here as wee see by that which the holy Ghost speaketh of it by the mouth of the Apostle Now let vs fall downe before the maiestie of our good God with acknowledgment of our faults praying him too make vs feele them with trew repentance that being greeued and hartily sorie for them wee may so sorrow for our offending of him and for our straying from the way of saluation as wee may seeke nothing but too dedicate our selues wholly vntoo him that he may dayly cut of whatsoeuer corruption is in vs and make vs forsake the world as the end whertoo wee were redeemed and clenzed by the blud of our Lord Iesus Christ and in the meane whyle voutsafe too beare with our infirmities and too rid vs of them continually more and more vntill hee haue taken vs out of this world to ioyne vs to himself in all ryghtuousnesse and holinesse That it may please him too graunt this grace not only too vs but also too all people and nations of the earth c. The .xxxv. Sermon which is the third vppon the fifth Chapter 8. For yee vvere sometyme darknesse but novv are yee lyght in the Lord walke yee as children of the lyght 9. For the fruite of the spirit consisteth in all goodnesse and rightuousnesse and truth 10. Trying what is acceptable too the Lord. 11. And haue not too doo with the fruitlesse woorks of darknesse but rather euen rebuke them WEe knowe how hard a matter it is too reclayme men from euill custome when they bee once inhardened vntoo it For the
mischeefe dooth easly take roote in vs bycause wee bee inclyned and almost wholly giuen too it of nature But yit wee bee not so soone chaunged when wee haue continewed along tyme in dooing euill For it happeneth vntoo vs as vnto sicke folkes whose diseases hauing once gathered strength doo so sticke too their bones as they can by no meanes bee purged away Now a great number of folke 〈◊〉 giuen to naughtinesse and beare with themselues in many vyces before they bee called of God and touched too the quicke with repentance Therefore wee haue neede too practyze the doctrine that Saint Paule teacheth vs heere that is too wit too knowe that when wee haue hild aloofe from God and strayed from the way of saluation wee must not flatter our selues in it nor make a buckler and excuce of it bycause it is become an ordinarie thing with vs For wee must not pardon our selues a whit the more for all that but rather consider that God hath pityed vs and that his drawing of vs from the euill wherein we were was too the end too chaunge vs and too make his power and grace the better knowen by our lyfe in that it beareth witnesse that wee bee no more the men that wee were before That is the cause why Saint Paul sayth in this text Yee vvere once darkenesse but novv hath God inlyghtened you As if he should say that wee must not respect eyther what others doo or what hath befalne in our selues too hope too bee iustifyed and acquit of our faultes by that meanes For when it hath once pleazed God too reache vs his hand and too shewe vs such mercie as too adopt vs for his children and to make vs heires of the heauenly lyfe in sted that wee were forlorne cursed and damned afore that grace ought too preuayle greatly in vs too make vs become new creatures And as for them among whom wee liue if God giue them the brydle and let them alone as men forsaken let vs vnderstand that it was his will too shole vs out from so miserable taking And therefore let them bee as looking glasses vntoo vs too behold what a wretchednesse it is for men to followe their owne lustes So little then ought the offending and sinning of a multitude too couer our faultes that wee ought rather too take warning by them to withdrawe our selues and too hold our selues as it were fettered vp vnder the feare and obedience of our God seeing he sheweth so speciall fauour vntoo vs wherof the residew which abyde still ignorant and vnbeleeuing are depryued Howbeeit for the better vnderstanding of the whole let vs marke first that Saint Paule hath shewed vs heere what the state of all men in generall is vntill God haue drawen them too him And he telleth vs there is not any cause at all why wee should â—ooth our selues in our vertewes insomuch that this only speeche of his where he sayeth that wee be darknesse that is too say that there is nother lyght reason nor any gouernement in vs but rather that wee bee become stark beasts â—ught well too make vs all too cast downe our eyes and too submit our selues with humilitie In deede many shall haue some showe of wisdome and bee commended of the world as well aduyzed men and as able not only too guyde themselues in their whole lyfe but also too counsell and direct others Yit notwithstanding God auoweth that in stead of hauing ryght wisdome and reason wee bee but brute beastes as in respect of him Now lyke as this saying warneth vs to sygh and grone before God so also doth it prouoke vs too seeke the remedie that is necessarie for the well ruling of our lyfe that is too suffer God too bee our maister and teacher by his woord as shal bee declared more at length anon and also too pray him that his holy spirit may so woork in vs and that wee may not bee led with such ouerweening as too count our selues wyse in our owne conceyt and fancie And so yee see in effect what wee haue too remember vppon this streyne where Saint Paul intytuleth men by a reprochefull name saying that they bee darknesse and that there is nothing but vtter brutishnesse in them And hereof I haue treated alredy in the last chapter where Saint Paule shewed that men discerne nothing ne go but too their destructions vntill such tyme as they bee reformed Now on the contrarie part he sayeth Lyght in the Lord too shewe that all the wisedome which wee haue commeth of a supernaturall grace as they terme it that is too say wee haue it not by inheritance nother can wee father it vppon our selues but it is altogither of Gods woorking and wee must bee linked too our Lord Iesus Christ too bee parttakers of such a benefyte For it is not for naught that the scripture sayth that Gods spirit was giuen vntoo him too rest vppon him with full perfection Therefore let vs learne too distrust our selues to know that all that euer wee can bring of our owne will stand vs in no stead but to turne vs from the way of saluation and that we haue no wisedome except it bee giuen vs of Gods free goodnesse too the intent too gather vs vntoo him and too make vs members of our Lord Iesus Christ his sonne who is our trew lyght as wee shall see anone Too bee short it is all one as if S. Paule should saye that by nature wee bee but onely darknesse in Adam and that wee bee inlyghtened agein in our Lord Iesus Christ. Now as I sayd afore it is too the intent wee should seeke none excuce by alledging that wee cannot put off our olde skin nor vtterly forsake the thinges that are so printed in vs for those shiftes are but tryfling and they 〈◊〉 passe in account before God but contrariwyse too the intent wee should learne too examine well what wee bee and what our state is tyll God haue redressed it and too consider what wee haue of our owne namely that wee bring nothing but cursednesse with vs from our moothers womb and therwithall make the grace effectuall which God hath giuen vs that it bee not as yee would say choked through our vnthankfulnesse and malice but that wee consider well to what end our Lord â–ª hath reached vs his hand and shewed himselfe so pitifull towardes vs namely that wheras wee were plundged in darknesse it was his will to bring vs agein too lyght And wee bee called lyght in the Lord not onely bycause wee haue the woord of his Gospell which is as a burning Cresset too guyde vs by but also bycause that he himselfe is as the spirituall Daysonne and dooth therewithall inlyghten vs inwardly by Gods spirit For wee see by experience that men fare neuer a whit the better by hauing their eares beaten with the doctrine of truth for one may take payne too teache them and yit it shal bee but labour lost Therfore our Lord
must bee fayne too make his sonne shyne that is too saye lyke as he hath commaunded and ordeyned his woord too bee preached vntoo vs so also must he giue vs eyes too inioy the same lyght For though the sunne shyne neuer so bright in the skye yit should wee fynd nother frute nor profit by it vnlesse wee haue eyes which are as instruments to receyue the lyght that commes from aboue So must God bee fayne too giue vs spirituall eyesyght to conceyue the things that are taught vs by his woord Yee see then that the meane how wee become lyght in the Lord is that on the one syde God sheweth vs the way of saluation by the preaching of his woord vntoo vs and therwithall giueth vs a new spirit or mind too the intent wee should not abyde in the ignorance wherin all of vs are by nature And Saint Paule vttereth his meaning yit better when he addeth that vvee should vvalke as children of lyght Nowe wee see that heere he not onely prayzeth and commendeth Gods grace too stirre vs vp too gloryfye him for it as wee bee bound too doo but also therewithall sheweth the vse of it As if he should say beware in any wyse that yee thrust not Gods grace vnder foote ne make it vnauaylable vntoo you For his calling of you too the knowledge of our Lord Iesus Christ was too the intent yee should bee wholly chaunged tod bee brought vntoo this lyght For if wee would haue the sunne but onely too stande ydly gazing vppon it lyke folke out of their wittes what a thing were that Wee were better too haue continuall nyght But the Sunne must serue vs to apply our selues too the buzinesse which we haue too doo and too labour in getting of our liuing euery man according too his charge office and calling Yee see then that wee should abuze the sunne which bringeth vs so great benefyte if we should not euery of vs occupie our selues in the things that wee knowe too bee our dewtie Now Saint Paule applyeth this similitude too the spirituall daysonne that is too wit too the doctrine of the Gospell saying that it shyneth howbeeit not for vs too giue our selues too ydle speculations but too the end wee should set our hand too the plough and euery of vs looke wherwith he can and ought too doo seruice and theruppon make the lyght auaylable that is offered him Furthermore Saint Paule in one place calleth vs Lyght and by and by he addeth Chyldren of light Both of them come too one end But yit is it not for nought that he termeth vs Lyght For it serueth too expresse the better that Gods grace is not only offered vs but also imprinted in vs so as wee bee after a sort new shaped by it And it is not only heere that he dooth it but also in the Epistle too the Philippians Now wee haue too marke first of all that that tytle belongeth properly too none but too our Lord Iesus Christ according as he himself sayeth I am the lyght of the world he that walketh in mee shall neuer stray Yee see then that our Lorde Iesus Christ is sufficient of himself alone too giue vs lyght and that if wee keepe our selues aloofe from him we shall fynd nothing but darknesse nother in heauen nor in earth nor in any creature else For if wee speake of Gods maiestie it is aboue all the heauens yea and the very Angels haue no lyght but that which they borrowe of our Lord Iesus Christ. And that is the cause why Saint Iohn Baptist is excluded from that honour when he sayth that he was not the lyght but that that dignitie belongeth peculiarly to the sonne of God who inlyghteneth all men that come intoo the world Agein the Apostles and all such as preache Gods truthe are also termed lyght in their degree when as it is sayd yee bee the lyght of the world Not that that belongeth properly vntoo them but bycause God serueth his own turne by them when he deliuereth them his word to guyde others by and to shew them the way of saluation Now if he that beareth the Candle too lyght other men doo reele and stumble and stray heere and there what a thing is it Therefore in asmuch as God hath giuen vs the charge too preache his woord wee bee warned too walke in such wyse as euery man may bee edifyed by our lyfe And yit in the meane whyle this is no derogation at all too the honour of our Lord Iesus Christ for they that are inlyghtened by him must not thrust forth themselues to be fellow and fellow lyke with him but he alone must continewe the lyâ—ht still and wee inlyghten one another according too Saint Paules saying in the text that I alledged afore where he sayeth thus too all the faythfull You bee as Lampes burning in this world euen by hauing the woord of god The lyght then which the Scripture allotteth as well too the teachers as too them that are taught is that all of vs must haue Gods woord which must bee as a candle set vp aloft and our lyues must so ruled thereby as the vnbeeleeuers may bee drawen too the fayth and reformed or else confounded and put too shame when they see that our Lordes calling of vs too profit in his scoole is not in vayne And so yee see in what sense S. Paule sayeth that wee bee lyght in the Lord namely bycause Gods woord ought too bee as a burning Lampe vntoo vs not only too guyde our selues by but also too shewe the way too all such as otherwyse should go astray Hereunto he addeth that vvee bee children of lyght to doo vs to vnderstand that our lyght commeth from elsewhere than of our selues and that wee borrowe it of him that is the lyght of the world as I haue alledged before According whereuntoo it is sayd that God is the father of lyght and so also dooth the Scripture name him Agein our Lord Iesus Christ is the trew lyght wherby God appeered vntoo vs and whereby it is his wyll too inlyghten vs Therefore are wee the children of lyght that is too say wee bee so iâ—â—yghtened that Gods lyght is in vs namely bycause wee bee members of our Lord Iesus Christ as I sayde afore and communicate with him and he guydeth vs by the lyght of his Gospell and inlyghteneth vs also by his holy spirit And forasmuch as our Lord woorketh in vs by fayth he dreepeth it intoo vs by measure as he himselfe thinketh good as we haue seene in the fourth Chapter Howsoeuer the cace stand let vs esteeme Gods grace as it is woorthy and as it deserueth and theruppon turne it too our owne benefyte that it be not disappoynted through our rechlesnesse but that wee may walke that is too saye consider whertoo God hath called vs and euery of vs imploy and inforce himselfe theruntoo Now hereuppon Saint Paule giues a warning that the frute of
this lyght is Goodnesse Ryghtuousnessr and Truthe As if he should say that he speakes not here after the common fashyon of men â–ª but intendeth too bring vs vntoo God and too shewe vs too what purpose it serueth vs to be Christians which is the trew vse of the learning that wee haue by the Gospell and also how the power of the holy Ghoste ought too shewe it self in vs that is too wit in the well ordering of our lyfe For by these three woords Goodnesse Ryghtuousnesse and Holinesse he meaneth that wee should not doo any body wrong but indeuer too liue vpryghtly and faythfully with our neyghbours and also bee kynd harted in hauing compassion one of another too beare paciently one with another and too succour one another as neede shall requyre Trew it is that there are other things requisyte in a Christen mans lyfe but heere Saint Paule comprehendeth all vnder one kynd As if he should say my freends God is singularly gracious vntoo vs in gathering vs vntoo him wheras wee were strayed away intoo destruction and that wheras wee were hild in thraldome vnder the tyrannie of the prince of the world which is the diuell he hath set vs free and made vs members of his only sonne our Lord Iesus Christ. Lo heere an inestimable benefyte And now must wee shewe too what end our Lord hath vsed so greate mercie towards vs That sayeth he must bee knowen by our lyfe euen by walking one with another in all goodnesse that is too say that wee be not cruell as dogges and Cattes nor giuen too guyle craft and malice too deceyue and wynd one about another but go on soundly and roundly in all things deale so vpryghtly as euery of vs indeuer to yeeld his neyghbour that which is his dew so as no man be wedded to his owne profit to greeue others WheÌ„ our life is once ordered after this maner then shall men perceyâ—e that we beare frute in the lyght that the light also beareth fruit in vs that is to say that the light which God hath giuen vs is not ydle but that lyke as God hath inlyghtened vs so wee apply our selues too doo the things that he commaundeth and appoynteth That is the cause why Saint Paule speaketh of the frute of Ryghtuousnesse according too my former saying where I told you that the sunne giueth not lyght to the world too the intent that euery man should sit still with his armes folded one within another or too the intent wee should bee as the foules that flye in the ayre but too serue our turne by guyding vs in all our dooings That is the frute and vse of the Sunne Therfore the Gospell is not a frutelesse thing the woorking of it must shewe it self in our lyfe that is too wit by being ryghtuous kynd harted and faythfull Now vnder those woords Saint Paule hath compryzed all things belonging too the twoo tables of the law For as I told you afore Charitie serues not too make vs forget what belongs too Gods seruis as though that were a thing of small weyght but it is the maner of the scripture too send vs backe too our neyghbours when it speaketh of the seruing of god For it is certein that if wee loue our neyghbours as wee ought too doo and liue with them according too Gods law God shall alwayes haue his cheef ryght For vntill wee bee ruled vnder his awe euery of vs will loue himselfe too much and desire too drawe too himselfe and too glorie in himselfe and too bee short there will bee nothing in vs but Pryde Uaynglory Couetousnesse Crueltie and al maner of Deceyt vntyll our Lord hath brought vs vnder his yoke and wee bowed our selues vntoo his obeysance too honour him and serue him and to blisse his holy name And this shal bee doone when we yeeld men their dewtie for that is a trew tryall and record that wee feare God. And now too shewe vs how wee should liue in the world S. Paule setteth downe these three things namely Goodnesse that is too say kynd hartednesse in hauing pitie and compassion vppon such as are in distresse too releeue their neede and too beare paciently with their infirmities Thus much concerning the woord Goodnesse Next that is Ryghtuousnesse which signifyeth vpright dealing so as wee take away no mans goods nor go about too aduauntage our selues by the hinderance of our neyghbours nor bee giuen too pilling and polling but too bee short be contented with whatsoeuer God giueth vs without raking of other mens goods or possessions vntoo vs Last of all is added Truth which is contrary too all craftie packing and too all leaud practyzes whereby wee labour too draw other mens goods too vs Then haue wee once these three things it is certein that Charitie reigneth fully and perfectly in vs These are the things that we haue too remember vppon this streyne Wyll wee then shewe that our trayning vp in the Gospell hath not bin in vayne and that wee haue not forsaken the grace of our Lord Iesus Christ Let vs liue vprightly and euenly among men and agein let vs be kynd harted both in bearing one with anothers infirmities and also in succoring them at their neede and finally let vs bee faythfull that is too say let vs vse no craft nor suttletie but let vs bee soothfast and wherin so euer we haue too deale with others let them not fynd vs dubble The thing therfore in effect which wee haue too beare in mynd is that Gods inlightening of vs is to the end we should no more plundge our selues in darknesse but that when wee haue once taken lyght of him wee also should indeuer too giue light too wretched vnbeleeuers which wander and reele and stumble and are lyke too breake their neckes bycause they bee as silly beasts and no maruell at all for they haue no lyght too guyde themselues by Trew it is that that shall not excuze them but that they shall alwayes bee giltie before God for their ignorance is matched with malice But what shall wee on our syde haue too lay for our selues when wee stray so away seeyng that God hath inlyghtened vs by his woord and holy spirit and knit vs too our Lord Iesus Christ who is the daysunne of ryghtuousnesse as I haue declared alredie Now hereupon S. Paule telleth vs that we must trye and examin what things please god And this reacheth further than that which he hath sayd for it sheweth vs which is the trew rule which if wee followe wee cannot doo amisse namely too frame our selues according too Gods will. And truely we know that the feare of him is not without cause called the trew wisedome For wherof commeth it that men ouershoote themselues intoo all euill but bycause they forget God and bury the rememberance of his name and maiestie For they that haue God in their myndes shall euer bee restreyned as it were with a brydle Although their
the name of our Lord Iesus Christ and he beare with vs vntil he haue drawen vs quyte and cleane away from all the corruptions of the world and of our flesh and that wee bee so reformed as wee may seeke nothing but by all meanes too come too the perfect ryghtuousnesse wheruntoo he exhorteth vs And let vs all say Almyghtie God heauenly father The .xxxviii. Sermon which is the sixth vppon the fifth Chapter 18 â–ª And bee not drunken vvith vvine wherin is loocenesse but bee yee filled with the Spirit 19. Talking among you in Psalmes Praysinges and spirituall songs singing and making melodie in your hart too the Lord. 20. Giuing thankes alvvayes too our God and father â–ª for all things in the name of our Lord Iesus Christ â–ª 21. Beyng subiect one too another in the feare of God. WEe haâ—e seene this morning how God is offended when men abuze the benefytes which he would haue to be applyed â—o such end as he sheweth by his word therfore that all exceâ—â—e and drunkennesse ought too bee shunned of the faythfull bycause they knowe that God sheweth himself a father toowardes them by nurrishing them in this world howbeeit not as when they shal bee come too the heauenly heritage but by hauing at leastwyse some tast of his goodnesse for they be continualy confirmed in the hope which is giuen them by our Lord Iesus Christ. Now if in sted of beeing drawen vpward men become so brutish as to looze all reason and maÌ„hood it is an vtter peruerting of the order of nature it is as a defying of God for his owne benâ—fytes But yit when drunkenesse draweth a long tayle after it and men flush foorth into all leaâ—dnesse so as they bee past all shame and yit their shamefulnesse may make folke too loth and abhorre it the mischefe is increaced so much the more And therefore too the intent too kepe vs in sobrietie and orderly conuersation Saint Paule sayth wee must keepe our selues from being so ouercome and vanquished of wyne And now on the contrarie part he addeth that vvee must rather be filled vvith the Spirit For they that burst themselues so with eating and drinking and keepe no measure tyll they can no more doo well shewe that they haue no feeling of the kingdome of God ne neuer tasted what the heauenly lyfe is This remedie therefore is ryght conuenient too correct all the excesses and superfluities that reigne among heathenish men and such as neuer conceyued any incling of Gods grace and spirituall benefytes Lyke as if a man that were emptie should deuoure swallow vp al without chawing it were rather an ouerlaying of his stomack than a taking of sustenance and repast and therefore if another man sawe that vyce in him he would restreyne him euen so is it with all such as haue inordinate lustes it is a token that they bee too emptie And wherof Of fayth of the feare of God and of the ioy which is in the holy Ghost and that they know not a whit of Gods goodnesse and fauour toowardes them nor of the grace which he sheweth vs in our Lord Iesus christ For had we once our bellye 's full of such vittelles surely we would not play the Wolues in rauening but wee would keepe meaâ—ure That then is the cause why Saint Paule sayth that wee must bee filled with the holy Ghost As if he should say that the despyzers of God and such as haue none other religion but too lyue at ease heere and too haue all their delyghtes and pleasures are excessiuely full beyond all reason and measure And that is a defyling of Gods benefytes and a despizing of the order of nature as I sayd afore Now then if yee bee so sharpe set too knowe what God is and what it is too profit in his woord come your wayes to deuoure it as they doo which haue eaten no meate a twoo dayes afore bee not afrayd of eating too much of that foode for it will neuer burst our soules Therefore let vs hardily cram our selues with the giftes of Gods spirit and with his Ghostly benefytes wherby he feedeth vs in the hope of the heauenly lyfe for in so dooing wee cannot doo amisse but wee cannot giue head too our lustes in taking foode for the bodie but there will by and by followe some euill and offence The matter which wee haue in effect too remember vppon this streyne is that all they which glut themselues after that fashyon and cannot satisfie themselues but by playing the beastes shewe well that they haue not so much as one drop of fayth nor of the feare of God nor of religion in them â–ª but that their bellye ouerruleth them and that they bee so subiect thereuntoo as too their peculiar principall Idoll Now seeing it is so let vs learne to long after the foode of our soules And forasmuch as it is liberally offered vs from day too day insomuch that it is Gods whole desyre that wee should haue all that suffyzeth for our saluation let vs sharpen our appetytes too take such repast and then shall wee bee sure that our other meates shall not allure vs too such gluttonie that wee shall become as vnsatiable gulfes but wee shal bee contented with the hauing of that which is meete for vs and sufficient for our necessitie at leastwyse too our behoof Furthermore this similitude which Saint Paule vseth must not bee thought straunge when he sayth that wee must drinke our fill of Gods spirit For wee knowe that the Prophet Esay sayeth that Gods spirit is lykened too Water and too Milke and too Wyne wherby wee bee inuyted too come vntoo God to take our repaste and too haue whatsoeuer is behooffull for vs Come on sayeth he and take at your pleasures both Milke Wyne and Water without money or monyes woorth Hereby therfore God declareth vntoo vs that wee shall haue abundance of all spirituall benefites and sufficient too content vs too the full if so bee that wee will but open our mouthes as it is sayd in the Psalme and not bee so forepossessed of our owne inordinate lustes as wee cannot fynd in our hartes too seeke the principall That is the further meaning of the similitude that S. Paule vseth heere Now forasmuch as this doctrine is so yll put in vre euerywhere we ought to thinke the better of it If a maÌ„ consider how great emptinesse there is in them that professe Christianitie he shall fynde that they can scarsly say three woordes too yeeld confession of their fayth for had they any in their hartes surely their mouthes would vtter it according too this saying that wee beleeue with the hart vntoo ryghtuousnesse and confesse with the mouth vntoo saluation Howbeeit if wee bee desyrous too bee filled wee neede not too bee counselled too go seeke the things that wee neede wee neede but onely too receyue the foode that is profered vs and set afore vs Yea and this serueth well
turne away our fayth from his bludshed Ment he that baptim should take the roome of his death and passion to performe the office of our saluatioÌ„ No surely For Baptim is but on Incum and an appendant too the death and passion of our Lord Iesus Christ and if it did not direct vs thither certeynely it were but a tryfling Ceremony As much is too bee fayd of the Lords Supper When wee câ—me too 〈◊〉 the bread and wyne which are the pledges of the body and bluâ— of our Lord Iesus Christ although that in that supper wee bee truly fed with the meate and drink wherof mention is 〈◊〉 in the sixth of Saint Iohn that is to wit that our Lord Iesus Chriâ—â— maketh vs partakers of the truthe of his owne substance too the end that his lyfe should bee common vntoo vs yit notwithstanding if the supper should bee separated from the death and passion of our Lord Iesus Christ it were a thing of nothing And in deede wee see also what the promis conteyneth This is my bodie sayeth he which is giuen for you Trew it is that is sheweth well what our ordinarie foode is but therwithall he sendeth vs also too his death and passion For had he not made satisfaction for our sinnes and shed his blud to wash away our spots what should it boote vs now too haue baptim and his supper ministred and giuen vntoo vs Wee see then that too vse baptim well and according too the institution of the sonne of God we must not set our mâ—nds vppon the corruptible and transitorie element For what is the water If it stand but one day it will corruâ—pt and how then can it clenze our soules for euer and get vs a purenesse that shall continew after death though wee our selues doo turne too rottennesse If this power cannot bee in the water wee must of necessitie repayre too the death and passion of our Lord Iesus Christ. And in dede the water also is a figure of his blud and of his holy spirit Then let vs mark that our Lord Iesus did then wash vs when he shed his blud wherby he clenzed vs That is the meane wherby wee may resort vntoo God with full trust that wee shal bee receyâ—ed as ryghtuous and perfect bycause he layeth not our sinnes too our charge Mark that for one poynt Now as Saint Peter sayeth in his first Epistle wee be wasâ—hed with the blud of our Lord Iesus Christ by the holy Ghost Wee see then that wee haue the substance and truthe of our saluation in the person of the sonne of god And moreouer wee haue too note also that he communicateth him self vntoo vs and therby putteth vs in possession and fruition of all his goods through the power of the holy Ghost And how happeneth it then that Saint Paule hath made no mention heere of the blud that clenzeth vs and of the woorking of the holy Ghost It seemeth that hee hath forgotten the cheef thing and buzieth him self about a thing that is very small I haue told you alredye that he ment not too abridge any thing that belonged too the sonne of God that wee should not seeke the whole fulnes of our saluation in him alone and settle our fayth alonly vppon him nother ment he too dispossesse the holy Ghost of his office but he had respect of our infirmitie And that is the cause why he set downe the signe wherby the thing that of it self is too hygh and too farre hidden from our vnderstanding is set before our eyes That is the piâ—h of the thing which we haue too beare in mynd Now of this declaration wee may receyue a very profitable lesson in generall that is too wit that the trew and lawfull vse of Sacraments is too leade vs directly too our Lord Iesus Christ and that otherwyse wee make them but as Idols And therfore in poperie Baptim is but as a Charme bycause they think there is no saluation but by the water I let passe the things that they haue puâ— to it of their owne deuyzing For they haue corrupted and mard the very institution of Iesus Christ by mingling baptim with the superstitions that are knowen of But let vs put the cace they vsed nothing else but the pure water yit is it diuelish opinion that Baptim is able of it self to saue vs For by that meanes our Lord Iesus Christ is as good as thrust away so as they make none account of him For they stand poring vppon the visible signe and are as yee would say vtterly doted vppon it In lyke cace are they with all the rest of their Ceremonies So much the more therefore dooth it stand vs on hand too beare this lesson in mynd That too apply the Sacraments too a ryght vse and too such vse as God alloweth and ordeyneth they must guyde vs too our Lord Iesus Christ Lyke as in Baptim wee see but the water but therby we must be lifted vp hygher to the blud of the sonne of God assuring our selues that it is not the water that maketh vs cleane but that it is only a warrant of the washing that was gotten for vs when our Lord Iesus Christ was crucifyed for vs In the Supper wee haue bread and wyne Now to hold our selues to that which is set before out eyes were a withdrawing of our selues from Iesus Christ. Our fayth therfore must bee lifted vp and conueyed too him in whom all the partes of our saluation are inclozed Forasmuch then as wee haue the whole perfection and fulnesse of all good things in the onely Sonne of God it is thither that wee must looke vp and labour too atteyne when the Sacramentes are set afore vs for that is the very office of them or else wee peâ—uert all and it is as yee would saye an vnhallowing of the thing that God hath halowed too our benefyte if our Lord Iesus Christ bee separated from the visible signes Wee haue also too note that wee communicate not with Iesus Christ but by the grace of the holy Ghost Yit notwithstanding let vs not hold scorne of the helpes that our Lord hath ordeyned for vs bycause he knewe them too bee requisite for our infirmities sake Why be we not taught simply that if wee runne too our Lord Iesus Christ in him wee shall fynde our washing and clenzing It seemeth that that ought too suffyze vs and that the water of Baptim is but a vayle too keepe vs from comming vntoo Iesus Christ. Yea but let vs see a little what our owne â—udenesse is If wee had the myndes of Angels wee should no more neede this outward Baptim than the Angels do But forasmuch as wee bee earthly and it is hard for vs too atteyne vntoo God and the secretes of his heauenly kingdome it is for our behoofe too bee helped after that fashion And it is a wonderfull gracious goodnesse of God that he stoopeth so too our infirmitie and supplyeth it with meeâ—e and conuenient
vpper hand euen tyll wee bee come too the heauenly Kingdome where wee shall fully inioy the fruite of our victorie Now let vs fall downe before the Maiestie of our good God with acknowledgment of our faultes praying him too make vs feele them better and that in the meane whyle wee may alwayes resort vnto him and not bee out of hart although wee bee tootoo vnwoorthie too offer our selues before his maiestie nor quayle bycause of our vyces and imperfections but that seeyng it hath pleased him too bee on our side he make the remedies too serue at our neede which he hath giuen vs as wee desyre them at his hand and that wee may indeuer too profit so in his woord as it may guyde vs foorth too the end so as wee may not quayle in any incounter but that the Diuell may bee confounded and our Lord Iesus Christ exalted bycause it is vnder him and by his power that wee fyght and it is he also of whom our victory proceedeth That it may please him too graunt this grace not onely too vs but also too all people c. The .xlvii. Sermon which is the fifth vppon the sixth Chapter 18. Praying vvith all prayer and supplication at all tymes in the spirit and vvatching theruntoo vvith all instance and supplication for all the Saintes 19. And for mee that in opening my mouth vtterance may bee gyuen mee vvith boldnesse too vtter the secret of the Gospell MAny supposing themselues too haue profited well in fayth are yit notwithstanding ignorant what belongs too prayer They thinke it ynough if they can say God help mee when they see any daunger at hand and yit in the meane whyle flee not too him for refuge But such folke wote not too what purpose the promises serue that are made vntoo vs For God sayeth not singly that he will haue a care of vs and that he will help vs in all our needes but also allureth vs too him and therewithall incorageth vs too praying Then cannot the one bee separated from the other that is too wit that wee should rest vppon the hope of Gods promises and haue them throughly rooted in our hartes and also bee stirred vp too resort vnto our God so as our fayth exercyze vs in prayer and supplication Thus see wee that they bee vnseparable things And looke how much wee bee forewarder in fayth so much with the earnester zele should we call vpon our God and acknowledge and confesse that our saluation lyeth in his hand and that wee looke for all good things from him And forasmuch as wee bee so â—lothfull in that behalfe he setteth downe twoo woordes Prayer and supplication too expresse the better that wee must not go too it coldly nor slyghtly and as it were for courtesie sake but that wee must bee touched too the quicke too continue at it as he will adde anon after and too hold on ryghtly without ceassing at anye tyme Trew it is that God telleth vs by his Prophet Esay that he will heare vs before wee cry and his hand shal bee redye too succour vs before wee haue opened our mouth Howbeeit that is not too make vs slothfull that wee should lye gaping at him with open throte as they say but too shewe that he will not suffer vs too linger when wee shall haue called vppon him as though he were carelesse too help vs and that for proof thereof he preuenteth vs as wee fynd by experience Yit notwithstanding he will haue vs too yeeld a trew proof of our fâ—yth by praying vntoo him For the very way for vs too shewe truly that his promises haue taken effect in vs and that wee trust too them is that as soone as wee bee touched with any greef or affliction wee go streyt vntoo him and vnburthen our hartes there as is sayd in another place Now wee see how wee must make our aduauntage of Gods woord whereby wee bee certyfied that he wil neuer fayle vs that is too wit by seeking the things in him which he protesteth that wee shall fynd there And so prayers are as it were keyes whereby too come too the treasures that God reserueth for vs and which he will not keepe from vs Therefore wee must open the way too them by praying And yit Saint Paule thinketh it not ynough too say that our fayth must bee matched with prayers and supplications too our God but he sayeth also Yea all prayer As if he should say that in all matters in al things both great and smal in al our dooings whatsoeuer they bee that must bee our shooteanker For it myght happen that wee would call vppon God onely when wee thought on him or else when we had some matter of importance in hand But Saint Paule as I sayd will haue vs too doo God that homage euery where and at all tymes protesting that wee cannot haue any good but at his hand and of his mere free gift So much importeth the woorde All. And in good sooth wee see how our Lord taketh charge of our whole lyfe with condicion that wee should seeke too him euen for the bacest things and for such as wee durst not requyre of our freend that were our equall and companion Euen those things will he haue vs to ask of him For vnder this saying that he giueth vs our dayly bread it is certeyne that he comprehendeth all that belongeth too our lyfe Alas what a number of small things haue wee neede of which wee would bee ashamed too bee acknowen of euen too our inferiours And God abaceth himselfe so farre that he voutsafeth too haue a care of our persons which are but wretched and rotten carions and yit neuerthelesse he will not haue vs too stick too aske him the thinges that are expedient and needefull for vs Sith it is so let vs remember well this saying of Saint Paules which willeth vs too pray too our God for al things that wee deede assuring our selues that he wil yeeld so farre vntoo vs as nothing shal as yee would say scape his handes And he sayeth expresly that vvee must pray at all tymes and in Spirit Whereas he sayth in Spirit it is surely too exclude all Hipocrisye for we knowe that the most part of the world babble ynough when they should come vntoo God howbeeit it is but their lippes or the tippes of their tungs that doo their dewtie But that is not the manner that God will bee prayd vntoo and called vppon he lyketh not of such supplications but rather abhorreth them bycause that when wee pray so fondly vntoo him wee make a false shrowding sheete of him and that is a kynd of trecherie For if wee thinke too be heard of God for our babling when in the meane whyle our hart is dead and our prayers proceede not of a ryght dispozed and earnest mynd wee make God as an Idoll or as a little babe wherein wee doo too great wrong to his maiestie and to be short we
imagining themselues too haue some abilitie of mynd too beleeue the Gospell and too discerne betweene good and euill insomuch that too their seeming it is a needlesse thing to pray God too inlyghten them But yit must wee needs bee punished for our ouerweening if wee think wee haue eyther fayth or charitie of our selues So then let vs conclude that bothe of them bee the singular gifts of God and let vs confesse that both of them come of him and that on the other side he must bee fayme 〈…〉 for wee bee blynd 〈…〉 wee haue the woord preâ—ched too vs and as it were chawed too vs so as there remayneth no more for vs too doo but too swallowe it downe Yit shall wee continew dull lyke blocks of timber if God doo not inlyghten vs by hys holie spirit and bow our harts too his obedience Then if God woork not so it is certein that when our eares shal haue bin beaten with good doctrine all the tyme of our lyfe it shal bee but lost labour And it is not only in this text that it is sayd so but a man shall scarsly fynd any leaf in the holie Scripture wherin God reserueth not too him selfe the giuing of fayth And in good fayth wee our selues see well that the holie scripture inlyghteneth vs and how vtterly wee bee destitute of Gods spirit If wee compare our selues with fayth and with the things that it bringeth vs wee shall well see that there is iust cause why God should will vs too doo him homage for so great and so excellent a fift For it is sayd that God looked downe vppon men and that he found them euery chone giuen ouer too all euill and saped in their filthinesse so as there is not one that seeketh after goodnesse Agein when there is any speaking of our reason and wisdome it is sayd to be stark ignorance and that we bee vtterly brutish and that wee must become fooles in our selues if wee will profit in Gods schoole And 〈◊〉 for our harts what are they They bee full of naughtinesse and 〈◊〉 bornnesse eueÌ„ from our chyldhood as the holie scripture reporteth euery where of them Forasmuch then as wee be blynd in our vnderstanding and froward in wil let vs come now and see what fayth is It is a coÌ„prehending of Gods secrets so as we know the fatherly loue that he beareth vs assure our selues of it take hold of the heauenly lyfe which neuerthelesse is incomprehensible too mans vnderstanding to be short are acquaynted with the grace of our Lord Iesus Christ which extendeth hygh lowe and deepe and wyde as wee haue seene herteoofore Now then if on the one syde we consider what fayth is on the other syde enter intoo our selues and examin our selues in such sort as we fynd our selues vtterly destitute of all goodnesse it is good reason wee should confesse that vntill God giue vs fayth wee haue no fayth at all That is the thing which wee haue too mark vppon this text As much is too bee sayd of charitie For is it not apparant that euery man is wedded too the loue of him self â–ª and that 〈◊〉 affections â—arye vs away so as wee seeke 〈◊〉 owne profit continually with the hinderance of other men And yit this lust and 〈…〉 wee cannot loue our neyghbours but would rather oppresse them So then we must needs haue Charitie from elswhere and God must breake the cursed inclinatioÌ„ that is in vs namely the ouer excessiue louing of our selues And moreoâ—er when wee haue so renounced our selues wee must vnderstand that wee bee so indetted too our neyghbours as wee must indeuer too doo our dewtie towards them And so yee see that fayth and charitie are iustly called the speciall gift of God and that Saint Paule dooth iustly in this text say Charitie and Fayth bee vntoo you frow God our father It is certeyne that his wish was not made feynedly but that in saying so he doth vs to vnderstand that wee must haue it at Gods hand Wherfore let vs lay downe all foolish ouerweening and let vs vnderstand that all the spirituall benefyts which wee haue are the free gifts of God wherby hee sheweth and declareth his liberalitie effectually towards vs And it is certeyne that all the perfection of Christians consisteth in faythe and charitie Wherfore let vs conclude that whatsoeuer belongeth to the saluation of our soules or is woorthie too bee esteemed and commended wee haue none of it of our owne growing but it commeth too vs from aboue Accordingly as it is sayd of the confessing of our fayth that nother flesh nor blud doo shewe vs that Iesus Christ is the sonne of God but the father reuealeth it too vs And lykewyse also our Lord Iesus Christ sayeth Father I thank thee that thou haste hidden these things from the wyse and reueled them too the little ones Therfore let vs learne to bee little ones that we may bee Gods schollers and too bee fooles in our selues that wee may bee filled with his wisdome and yeeld him honor according too the measure of the gifts which wee shall haue receyued of him and not bee soo wicked as too chalendge the prayse vntoo vs which he dooth iustly and ryghtly reserue too him self Howbeeit Saint Paule matcheth our Lord Iesus Christ with God the father too doo vs vnderstand that wee can obteyne nothing but by the meanes of him which hath reconcyled vs vntoo god For what is the cause that wee bee so corrupted in our nature as wee bee voyd of all goodnesse and full fraught with all vyces and too be short that we be altogither abhominable but for that we be vtterly estraunged from our Lord Iesus Christ who is the fountayne of al goodnesse And for the same cause was he indewed with all fulnesse of grace according as it is sayd that the father hath not giuen hym the spirit in some certein portion but in such wyse as all of vs may so drawe out of him as wee can not want any thing for he is the fountayne that can neuer bee drawen drye Then can wee not haue one drop of spirituall gifts but by flowing downe vppon vs through our Lord Iesus Christ who is the only cundiâ—pype of them And our Lord Iesus Christ not only hath the office of giuing vs at his owne pleasure whatsoeuer iâ— requisyte and necessarie for our welfare in respect that he is our mediator as wee haue seene in the .iiii. Chapter but also Saint Paule yeeldeth him here moreouer that he giueth vs faith and charitie by his owne authoritie and power for he setteth him in equall degree with his father Now then let vs vnderstand that our Lord Iesus Christes office of inlyghtening vs by fayth and of reforming our harts not only belongeth too him as now in respect that he is our mediator Gods minister but also that it is his owne for this maner of speeche of S. Paules