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
he sayeth that when the people should bee come intoo the land of Canaan although they should till and manure the ground yit should they not say this haue I gotten with my owne hand but all acknowledge that they were mayâ—teyned by the woord that proceedeth out of Gods mouth that is too say by the inward grace which God giueth too his creatures so as wee bee fed therby For all the labour of man can nothing auayle vnlesse God blisse it And what then shall wee saye of the thing that is much more excellent For is not the foode of our soules much preciouser than that which serueth but for our bodies therfore let vs not thinke that it is ynough for vs to come to a sermon or too reade Gods woord euery man by himself but wee must also resort vnto God that he may giue vs increace And for the same cause dooth Saint Paule set downe this similitude that he which planteth is nothing nor yit he that watereth but that it is God that giueth the increace from aboue And he speaketh not there of the laborers of the ground but of the sowers of Gods woord and of such as manure his Church with continuall exhortations Albeit then that wee take neuer so great payne yit shall wee doo no good at all with our labour except God woorke with it by his holy spirit But when he woorketh with vs then is our labour auaylable and then it is sayd that the Gospell is the power of God too the saluation of all that beleeue For God dooth so vtter the power of his holy spirit that the preaching of the Gospell and the secret and inwarde woorking of the holy Ghost are things so ioyned toogither as they cannot bee separated And so yee see in effect what wee haue too remember vppon that saying of S. Paule Now hauing spoken of praying he sayeth That yee may be strengthened in the inward man by the power of his holy spirit Here he sheweth vs the weaknesse that I spake of afore for if we perceyue not our owne neede we will neuer voutsafe too resort vntoo God lyke poore beggets We know that man being left to himself will neuer acknowledge his owne pouertie except it bee proued too his face To the end therfore that wee should come vntoo him vnfeynedly and with trew lowelinesse it is for our behof too feele by experience that we can doo nothing at all and that wee bee vnprofitable in respect of all goodnesse vntill our Lord haue renewed vs That is the thing which Saint Paule intended too make vs too vnderstand For though all the world generally doo seeke help at Gods hand yit is there scarce one too bee fonnd among a hundred that dooth it truely and without hipocrisie For if a man could serch what is in some he should fynd them redye too burst lyke Toads with pryde and filthinesse and that they presume woonderously vppon themselues They will go seeke succour at Gods hand and yit thinke they haue their seeking in themselues Surely it is too excessiue a leaudnesse but yit is it a vyce that reygneth too much Howsoeuer wee fare if wee desir God too reache out his hand too succour vs let vs lerne first of all too abace our selues and let vs know that wee haue not sufficient strength of our owne nature but that the same must bee fayne too come from aboue and from his holie spirit as S. Paule hath expressed heere That yee may bee strengthened sayth he by the power of his holy spirit No doubt but he maketh comparison here of things cleane contrarie For so long as a man can doo ought of himself Gods spirit needeth not to supply the roome But forasmuch as all power proceedeth of Gods free goodnesse therin it is shewed vs that wee can doo nothing of our selues and that all the strength which wee surmyze our selues too haue is but smoke that vanisheth away and a starke illuzion of Satan who seeketh too holde vs fast in some fond selfweening too the intent wee should not repayre too our God and so be left vtterly destitute And besides this Saint Paule sheweth further that it is a free bestowed benefyte that is too saye a benefyte that proceedeth of Gods onely free gifte too the intent wee should not imagin that when God succoreth vs he hath an eye too any thing else than our wretchednesse or that he dooth it for any good disposition that he sawe should bee in vs And that is the cause why he succoreth vs in all our needes And therfore Saint Paule sayeth heere that it standeth vs on hande too bee strengthened by the power of his holy spirit and that the same is a free gifte Now he sayeth acording too the richenesse of his glory Wherfore is it that he magnifieth the riches of Gods goodnesse so much but to beate downe all the fond opinions wherwith men besotte them selues in weening too bring I wote not what of their owne and by that meane too make themselues haylefellowe with God Therfore it behoueth vs to beare this thing wel in mind For S. Paul speakes too such as had shewed great strength already but yit was it meete that God should alwayes haue the prayse of it They were in great forwardnesse and had fought already for the Gospell and yit Saint Paule wisheth that they might bee strengthened Heerein wee see that wee bee so farre vnable too begin too doo good that euen when God hath set vs in the way when he hath reached vs his hand yea and when he hath continuâ—d his grace in vs from day too day Yit if he do but turne away his hand one minute wee bee quite quayled And so wee be warned as wee haue seene afore that as God is the beginner of our saluation so is he the worker of it throughout and there is nostedfaâ—â—nesse in vs furtherfoorth than wee bee vphild by him and by his holy spirit And therfore wee ought too bee prouoked too pray dayly all the tyme of our life For they that forget themselues and fall asâ—eepe shall soone fâ—ele themselues bereft of Gods grace And why They bee not worthy of it bycause they seeke it not with continuall care Therefore too waken vs throughly both from our slouthfulnesse and from our rechelesnesse wee must beare in mind that seeing God hath called vs into his Church and touched vs to the quicke to receyue his Gospel with trew obedience the same ought to strengthen vs so much the more too the end Let that serue for one poynt Agein let vs vnderstand that God must needs shewe the riches of his glory when he increaseth so his holy spirit in vs by degrees For must there not needes bee an infinite treasure of his goodnesse when he draweth vs so to him at the first sight In what plight we are when God chozeth vs and taketh vs too him He draweth vs not onely out of a stinking puddle but out of the bottom
aâ— all Now herein God sheweth that he will punishe such as take scorne too bee taught in his schoole So then let vs labour too come too the myddle age whereof S. Paule spake not long ago And although wee cannot atteyne too perfection so long as wee bee in this world yit let vs not bee starke idiots and altoogither vnlearned nother let vs bee euer nouices but let vs shewe that God hath not lost his tyme in beeyng so gracious too vs as too beate our eares with his woorde That is the thing which wee haue too beare away Furthermore let vs vnderstand also that it is long of none but our selues that wee be not wel armed ageinst all the wyles of the diuell and the world namely by laboring too profit in the Gospell and in Gods woord For from thence must wee fetch armor and weapon too furnish our selues withall when wee bee weake That is the way too withstand at the cosinages and falshoods of Satan that is the meane for vs to beate backe all his assaultes that is to wyt by hauyng the said worde which wyll serue vs for Swoord Target and Headpeece â–ª as wee shall see in the syrt Chapter Too bee short wee shal be well armed too withstand all bruntes Therefore if wee bee fickle headed and therupon it please 〈◊〉 too punish our vnthankfulnesse accordyng too his threatnyng by Moyses in the thirteene of Deuteronomie where he saith that if he styrre vp false Prophetes and the people gyue eare too them it is a token that they loued hym not and that they which continue in his feare wyll abide firme and stedfast I say if wee bee so light and fickle mynded let vs arme our selues with these exhortations and as saith Saint Paul if heresies spring vp let vs vnderstand that it is for the tryall of suche as bee rightly mynded And therefore let vs marke well that it is long of nothing but of our own rechlesnesse that wee bee not alwayes stedfast in Gods woorde and that our fayth dooth not alwayes get the vpper hand of all temptations as saith Saint Iohn in his first Epistle This ought too prouoke vs too take paynes not onely too get ordinary foode to sustaine our soules withall but also too withstande Satan and all his champions and too beate backe all assaultes that shal bee made vpon vs. And forasmuch as our Lord matcheth his Sacramentes with his woord let vs make our profit of them altoogither And wheras wee are too receyue the holy Supper the next Sunday let vs vnderstand that it is our spirituall armour wherwith it behâ—ueth vs too bee fenced ageinst Satan and is added for a further strengthning of vs after wee haue bin instructed in Gods woord Wherfore â—et vs not through our vnkyndnesse and vanitie suffer the meanes too serue for nothing which God hath giuen vs and which he knoweth too bee fit for vs but let vs followe this counsell of Saynt Paules And on the one syde let vs consider that wee bee weake aâ—d that wee haue neede too bee releeued and that Gods comming after that fashyon vntoo vs is too drawe vs vntoo him that wee myght yeeld him thankes for the louing kyndnesse which he vseth And for our owne parte let vs indeuer too put foreward our selues the more by matching the woord with the Sacramentes and the Sacraments with the woord so as wee may bee prouoked thereby too resort too our God that he maye so further vs in the way of saluation as it may appeere in the end that wee haue not walked in vayne nor bin disappoynted of our expectation Now let vs foll downe before the maiestie of our good God with acknowledgment of our faultes praying him too make vs so too feele them as we may vtterly misâ—yke of them and bee alwayes prouoked too trew repentance and not onlye bee sory that wee haue offended but also resist all the wicked lustes of our flesh which hinder our trew obedience in ruling our lyfe according too his holie woord and that forasmuch as the ryght way too atteyne thertoo is too profit in his woord it may please him too graunt that wee may neuer bee destitute of that benefyte and that when wee haue it in our handes wee may vse it well labour too profit in it and he woorke in such wyse in vs by his holy spirit as it may not be a sound that vanisheth away in the aire but a roote that groweth fast in vs to yeeld frute in our lyfe euen too the end that wee way bee so grounded in him as his loue and fearâ— may growe more and more in vs vntill he haue gathered vs togither intoo his heritage That it maye please hym too graunt this grace not only too vs but also too all people and Nations of the earth c. The .xxvii. Sermon which is the seuenth vppon the fourth Chapter 15. But too the end that follovving truth vvith Charitie vvee myght grovve in all things in him that is the head too vvit Christ 16. By vvhom the vvhole bodie being knit togither and ioyned by euery ioynt throughout vvith furniture according too the operation of eche part in measure taketh the ful growth of a bodie too the buylding vp of it self in loue WEe haue seene heeretoofore that wee must keepe the order which God hath set among vs that wee maye profite in Gods schoole all the tyme of lyfe For in asmuch as God hath not ordeyued any superfluous thing we must conclude that we shall neuer atteyne too so perfect learning whyle wee lyue in this world but that wee shall haue neede too go further styll and which is more wee shall neuer bee at our wayes end till wee bee come too the end of our lyfe For asmuch then as wee knowe that wee haue yit but a peere of the thing which wee must haue and that our fayth will alwayes bee weake let vs stryue so much the more too bee strengthened and too drawe neere vnto god And then shall wee not bee lyke little children and such as wauer and flote too and fro with euery wynde and haue no stedinesse in their fayth For if we be diligent to profite in Gods woord surely wee shal bee armed and fenced to withstand all the wyles of Satan and of the wicked men that would beguyle vs For although God bring vs not to perfection oâ—t of hand but hold vs styll in some feeblenesse yit shall wee neuer bee destitute of good remedie if wee receyue the things that he offereth vs be not rechlesse in applying theÌ„ to our behoofe The meane to bring which thing to passe is shewed vs here namely that wee followe the truth loue one another As if S. Paule should say that the knowledge of God â—he loue of our neyghbours are twoo things that ought not too bee sepâ—rated asunder And he putteth truth foremest purposely bycause our linking toogither would not boote vs at all vnlesse Iesus
do but transfigure him after our owne fancie Therfore it behoueth our prayers not only to be made with our mouth but also too come from the bottom of our hart And now forasmuch as we haue not that of our owne power the holy Ghost must be fayne to worke therin And therfore by the word Spirit may be vnderstood that we should beseech God to gouern vs in such wyse as he touch vs throughly to the end we may pray to him as we ought too doo and he also accept our prayers acknowleding in them the marks of his holie spirit For wee must alwayes remember how it is sayd in the Epistle too the Romans that wee know not what too pray for as in respect of our selues it is a thing that surmounteth all our vnderstanding and the ablest of vs all fayleth in that behalfe notwithstanding that there are a number which beare themselues on hand that they knowe perfectly howe and what too pray vntoo god Howbeeit all such opinion dooth but shet vs out of the gate vnlesse that vppon the knowing of our defaults and infirmities wee resort ryghtfoorth too the remedie according too this saying of Saint Paules that the spirit of God driueth vs to vnutterable gronings which cannot bee expressed without the which wee could not vtter so much as this woord Father according also as he sayeth too the Galathians that when the spirit cryeth in vs wee can open our mouthes too call freely vppon God as is reherced in another place Now then it is certein that wee shall neuer bee throughly dispozed too pray vntoo God except he gouerne vs by his holie spirit Moreouer Saint Paules intent as I haue declared alredie is too exclude all counterfetting and that wee should not hope too iustify our cace before God by ceremonies or by popeholines as they terme it in making of long prayers and many circumstances but suffer the spirit too beare sway Wherfore first of all let vs bee so touched as the spirit may bee our mayster and teacher and indyte the things too vs which wee haue too vtter in calling vppon our God and secondly let our prayers proceede from the bottom of our hart let vs put this saying of the Psalme in vre that wee must sue vnto our God in truth for it is sayd that he is not neere too any but too such as haue that qualitie And not without cause is such exposition set downe for as I haue declared alredie wee bee so much inclyned too shifting that too our seeming God ought too yeeld too vs and too our nature but it is cleane contrarie Now then forasmuch as God perceyueth that men abuse his name after that fashyon and make prayers after their owne maner that is too say prayers that are wrapped in hipocrisie and vntruthe and haue no substancialnesse nor soundnesse in them he sayeth expresly that we must not hope too bee heard at his hand nor too obteyne any thing of him except our prayers bee ruled by a ryght meaning that is too say vnlesse wee pray with a hartie affection Thus yee see what wee haue to remember vpon that saying of Saint Paule And that wheras he sayth Stedfastly and with holding out throughout too the ende it is too expresse the better that it is neuer out of season too call vppon god And euen therefore is this added bycause wee would fayne exempt our selues from our god Wherein a man may well perceyue howe vnperfect our myndes are and howe destitute of wit and reason wee be For all our welfare consisteth in hauing accesse too our God that wee seeke help at his hand and too bee short in being neere vntoo him so as wee bee sure that he regardeth vs and hath a care of our welfare And besyds that who is he that would not fayne bee heard Yit notwithstanding when wee should pray vntoo God it seemeth that wee bee haled to it as it were by force and wee should bee rauished in loue with it as I haue shewed alredy Now then this vyce of rechlesnesse and coldnesse in that wee neuer pray vnto God but when we be compelled or constreyned had neede to be corrected Saint Paule therefore telleth vs that wee must not tarie till vtter necessitie inforce vs but we must vnderstand that al times are seasonable and conuenient too resort vntoo god Iu deede after as wee bee picked foreward so must wee runne the swiftlyer according as it is certeyne that wee bee as it were spurted by the afflictions and manifold trubbles that God sendeth vs And lyke as if an Asse wil not go he must haue a good cudgell layd vppon his backe euen so God perceyuig that wee come not too him with a good will is fayne too drawe vs too him as it were by violence But yit must euery man cheere vp him self though no vrgent necessitie compell him Too bee short we must pray vntoo our God bothe in tyme of prosperitie and in tyme of aduersitie That is the thing which is ment by these woords at all tymes And theruppon S. Paule sayeth that wee must bee watchfull in it euen with all instance too pray for all the Saints In saying that wee must bee watchfull hee toucheth a vyce whertoo wee bee too much inclyned yea and wholly giuen ouer that is too say that wee bee sleepie when wee should pray vntoo God and had neede too bee waked Bycause of our heauinesse and sluggishnesse wee bee commaunded too wake and to keepe as it were a continuall wacth to the end wee should not let occasions slip but alwayes resort vntoo God with prayer Now there is not so perfect a man which fyndeth not this maladie by experience in him self namely that when wee should pray vnto God a number of things crosse vs that set vs wandering abrode insomuch as wee shall woonder that in sted of holding out earnestly our mynd shal bee rouing here and there Seeing then that wee bee so fickle and our wits so skittish and is hard too hold vs â—ast any whyle it standeth vs on hand to be the more watchfull to the intent to bring our selues back agein intoo the good way when we be started out of it And let vs not tarie till the diuell haue woone so much at our handes as to plucke vs quyte from our prayers and supplications and to breake of the continuall course of them and of the stedfastnes that ought too bee in them but when wee pray let vs be as it were locked vp and fast tyed too it that is too say let all our wittes bee full bent and settled vppon the thing that wee haue too doo For euen the heathen men when they were about too make sacrifyze too their Idolls vsed this proueth among them whyle thou woorshippest God doo nothing else but bee thou so wholly occupyed and fastened theruntoo as thou think vpon no other thing If God wrested such a confession from them what ought wee to doo when wee
the touchstone of Gods word which is quick and effectuall and sharper than any two edged sword entering in to the diuiding asunder of the soule and the spirit and of the sinewes and marie and sifting out the thoughts and conceytes of the hart let vs examin our owne consciences whether wee bee in Christ and Christ in vs or no. Our owne consciences at leastwise if they bee not blynded with ignorance or hypocrisie will certifie vs of the truth in that behalf And if any man haue not the record thereof in himselfe he wanderâ—h yit still in errour and knoweth not whyther he goeth noâ— iâ— what cace he standeth For they that are in Christ haue Christes spirit in them and that spirit assureth their spirit that they bee the children of god Now let vs see if wee haue this warrant in our selues wee shall discerne it by these markes following and such other lyke The scripture telleth vs that those which are in Christ Iesus are become new creatures That they bee rooted buylded and setled vpon Christ by fayth That they walke as he walked fashioned themselues after his example That they haue put off the old man that is to say their owne naturall disposition which is corrupted with deceitfull lustes and beyng renewed in the spirit of their mynd that is to say in the inward working of their hartes they haue put on the new man that is to wit a new disposition of mynd which is shaped lyke vntoo God in true rightuousnesse and holinesse That they walke after the spirit and not after the fleshe that is to say that they liue not after the lyking of their owne wit and will but in obedience to the wisdome and will of God That they haue mortifyed their earthly members that is to say ouermaystred and subdewed their sinfull lustes and lykinges That they bee crucifyed too the world and the world to them that is to say that they bee no more intangled with the fond loue and sinister affection of the world and worldly things than if they were already dead and had no more neede of them at all And finally that they bee dead vnto sinne but alyue vnto rightuousnesse Of all which sayings and of a number mo tending to the same purpose the pith and effect is this consisting of two members Namely that such as are rightly and vnfeynedly in Christ haue vtterly renounced their owne wit will wisdome strength reputation and rightuousnesse yea and quyte and cleane forsaken themselues togither with the world and all worldly things and haue giuen ouer themselues as it were in bondage all wholly vnto Christ taking him for their onely God Lord Sauiour Father Mayster Teacher Guyde Defender Stay Light Rightuousnesse Holinesse Redemption Wisdome Strength Reconciliation Sacrifize Alter Temple high Priest and all in all and therefore depending alonely vppon him in all things putting their whole hope trust and confidence in him wayting vppon him as the seruant vppon his Mayster or as the handmayd vppon hir mistresse or as the chyld vppon his father seeking his onely honour and glory in all caces contenâ—ed to beare the crosse with him in suffering all manner of harmes wrongs losses despytes reproches myseries and torments for his sake that is to wit for the truth of his Gospell and for the rightuousnesse of his kingdome and finally making full account that as they on their part lyue not in themselues but in him nor to themselues but to God so he on his part will most plenteously and bountifully reward their labours beyond all that they can hope or conceiue and neuer fayle them or withdraw himself from them euen in this world at their neede Out of the which roote of trew and liuely faith springeth foorth this fruite which is the second part or member that I spake of to the full confirmation of our consciences to the open warranting of our beyng in Christ namely that for the loue of him wee imploy our whole lyfe to glorify God by indeuering continually to edefy profit and comfort our neyghbours both in word and deede earnestly faythfully and cheerefully without respect of our selues or of our owne commodities â—ase profit pleasure yea or lyfe which is in dede the perfect charitie If wee fynd this disposition of mynd throughly rooted in vs then may wee boldly and certeinly conclude that wee bee in Christ and Christ in vs that the life which we lyue as now in the fleshe that is to say in this world wee lyue by beleefe in the sonne of God or rather that it is not wee that lyue but the sonne of God which lyueth in vs that wee bee led by Gods spirit and consequently that wee bee his children and heyres of his blessed and euerlasting kingdome with Christ as chozen and predestinated therto in him before all worlds Howbeit forasmuch as wee carrie the old Adam continually about vs who cannot bee put quyte and cleane away but by death And the flesh not onely lusteth but also wrestleth and fyghteth so myghtily ageinst the spirit that oftentymes it weakeneth woundeth ouerthroweth yea and as sayeth Saint Paule leadeth vs captiue to the lawe or seruice of sinne Insomuch that there is not so stout a souldyer in Christ but he is compelled to say with the same Paule The good that I would doo I doo not but the euill which I hate that doo I by reason whereof the greefe and anguish of his mynd inforce him too cry out at leastwise in his hart 〈◊〉 that I am who shall deliuer mee from this body of sinâ—â— The weake conscience of the frayle sinner fynding how farre he commeth short of the trew effectes and fruites of perfect Christianitie heretoofore described is stryken in great heauinesse and dwelleth in doubt whether he bee yit in Christ or no. By meanes wherof he not only taketh no comfort in the doctrine of Gods eternall election and predestination but also is the more abashed and dismayed at it In this cace wee must not resort for remedie too fleshe and blud that is too say too the perswasions of worldly wisdome or of mans owne natural reason and vnderstanding but too Gods holy woord which beyng the very foode and healthfull salue of our soules alonely is able to pacify the vexed conscience and to cheere vp the drooping and dying hart This besydes other comfortes wherof mo shall bee reherced hereafter in place more conuenient telleth vs that there are ages and degrees in Christ and Christianitie and that our lyfe is a continuall warfare wherin wee must mainteyne battell not onely ageinst the trubbles and aduersities of this world but also ageinst our selues that is to say ageinst the vices and affections of our owne corrupt and sinfull nature yea and as sayeth Saint Paule in this present Epistle too the Ephesians ageinst principalities and powers ageinst the Lordes of this world which are the rulers of the
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
toogether in the person of his onely sonne euen vs that haue so torne a sunder the thinges that he had set in so goodly order And for the same cause S. Paule speaketh heere not only of men which were estraunged from God afore by reason of sin but also of all things that are in heauen and earth wherin he comprehendeth euen the verye Angells For although Gods glorie shyne foorth in them and that they were neuer yit separated from him yit neuerthelesse it stoode them on hand too beâ— gathered toogither by our Lord Iesus Christ and that after twoo sorts For albeeit that they neuer swarued asyde ne fell from that they were at the first and that Gods ryghtuousnesse doo alwayes shewe it self in them insomuch that they bee as it were mirrours and paternes of it yit notwithstanding if God liâ—ted too looke vppon them with rigour they should fynd themselues farre short of the perfection of ryghtuousnesse that is in him as it is sayd in the booke of Iob. Furthermore there is yit one other reason too bee matched with this which is that the Aungells should not hane such constancie and stedinesse as were requisyte vnlesse Iesus Christ had so stablished them as they myght neuer fall Thus yee see one way how they were gathered togither But this gathering wherof S. Paule speaketh heere is in respect of their vniting agein vntoo vs For wee knowe that inasmuch as wee were banished out of Gods kingdome wee were cut of from all hope of saluation so as the Angells were by and by fayne too become our enemies and should bee so still were it not for the attonement which wee haue with them agein by meanes of the head which is common too vs both And heere yee see also why that in the ladder that was shewed vntoo Iacob it is said that God stood vppon the toppe of it and touched both heauen and earth and that the Angells went vp and downe on it Now our Lord Iesus Christ is the trew liuing and euerlasting God which touched both heauen â–ª and earth bycause that in his persone God hath knit his owne diuine being or substance and the nature of man toogither Thus therefore yee see that heauen is open so as the Angells begin too acquaynt themselues with vs yea and too become our seruants as is sayd in the Epistle too the Hebrewes bycause the care of our soules is committed vntoo them and they as is sayd in the thirtie and foure Psalme incamp about vs and watch vs and are our keepers Yee see then how wee bee vnited agein too the Angells of heauen by our Lord Iesus Christ. And that is the cause also why he sayd from hensfoorth yee shall see the heauens open and the sonne of man comming downe in his maiestie with his Angells Whereby he doeth vs too wit that heauen was shet ageinst vs and that wee also were vnwoorthie too fynd any fauour at Gods hand that yit notwithstanding now that he is come too bee our head and hath made the attonement betweene his father and vs and taken vppon him the office of mediator is become the head not only of the faythfull but also of the Angells he hath gathered all toogither agein in such wyse that wheras the diuells make warre ageinst vs and practize our destruction without ceassing the Angells are armed with infinite power too maynteyne vs And although wee see them not with our eyes yit must wee certeynly beleeue that they watch for our welfare Otherwyse what a thing were it For wee knowe that the diuell is as a roring Lion and seeketh nothing else but too deuoure vs Wee see what a number of â—â—yghts he hath too wynd about vs with Needes then must the Angells haue an infinite power too defend vs withall Also it must needes bee that wee bee preserued vnder the protection of our Lorde Iesus Christ who is both their head and ours too Thus yee see briefly that the thing which S. Paule ment too tell vs in this Text where he saith that we are gathered togither agein is that wee were scattered asunder before that wee bee not onely reconciled to God by the death and Passion of our Lord Iesus Christ but also now henceforth knyt ageyn vntoo the Angelles so as they are become our brethren and fellowes and God hath giuen them charge too guide and mainteyne vs in all our wayes and to watche ouer vs and to be in continuall battell for the withstandyng of all the enemyes that make warre ageynst vs tyll wee be gathered all together intoo the rest of heauen 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 feele them as it may drawe vs too trew repentance and make vs to continue the same all the tyme of our lyfe and that yit notwithstanding wee may not ceasse too trust in him and too offer our selues boldly in his sight forasmuch as our sinnes are scoured out by the blud that was shed for the washing of them and that wee may so frame our selues too this doctrine as wee may all the tyme of our lyfe acknowledge that seyng he hath purchaced vs so deerely wee ought too giue our selues wholy too his seruice and that seyng he hath shewed himselfe so good a redeemer towardes vs wee may not doubt but he wyll continue his goodnesse from day too day too the full finishing of the thing that he hath begunne and strengthen vs in all assaultes tyll he haue deliuered vs from the crueltie of Satan and of all his vpholders yea and quyte and cleane taken vs out of the world too make vs parttakers of the happie blissednesse whereuntoo he calleth vs That it may please him too graunt this grace not onely too vs but also too all people and nacions c. The fifth Sermon vpon the first Chapter 13. You also doo trust in Christ vppon the hearing of the word of truth that is too say of the glad tydings of your saluation by beleeuing vvhereof you also are sealed vvith the holy spirit of the promise 14. VVhich is the earnest penny of our inheritance vntoo the redeeming of the purchaced possession too the prayse of his glory WEe haue seene heeretoofore how S. Paule hath declared that there is none other grounde of our saluation than Gods free goodnesse and that wee must not seeke any where else for the cause why he choozeth the one and forsaketh the other For it becommeth vs too holde our selues contented with his onely will purpose vnchaungeable determination And whosoeuer goeth any further must needes stumble intoo such a dimgeon through his owne rashnesse as he shall feele that such as cannot honour Gods maiestie and euerlasting ordinance with all lowlynesse and reuerence must euery one of them say I come too shame Therefore whensoeuer we come to the serching of the cause of our saluation let
stead of signing them with their owne handes they deliuered their seale or a ring and that was the maner of the publication of Testamentes and of other euidence and of all bargaynes and couenants In this respect S. Paule sayeth that wee must bee sealed in our hartes Trew it is that too speake properly he should haue sayd that the Gospell was sealed Howbeit too the end too doo vs too vnderstand that the fault commeth and springeth from our selues and that the Gospell is a doctrine of sufficient authoritie of it selfe he mynded too shewe vs that Gods sealing of his truth is in respect of our hard hartednesse and vnconstancie for that we be shaken with euery wynd lyke wouering reedes vntill such time as he haue strengthened vs But howsoeuer the cace stand let vs marke that the holy Ghost is as it were the scale wherewith he ratifyeth and warranteth his truth vntoo vs Nowe I haue told you alredy how greatly wee stand in neede thereof For although wee graunt that Gods word deserueth to be admitted without geynsâ—ying or reply yit ceasse wee not too doubt of it and that doo wee fynd well ynough by experience For whensoeuer any trubble or vexation commeth wee â—e as folke dismayd wheras if wee were throughly perswaded of Gods goodnesse in such wyse as he assureth vs of it it is certeyne that wee should not bee in any such feare All the temptaâ—â—ons then which shake vs doo shewe well ynough that wee profit not as wee ought too doo in the Gospell And therefore God is fayne too warranâ— it on his behalfe by his holy spirit and too print it so surely in our hartes as wee may bee stedfast and as the same stedfastnesse may not bee beaten downe by all that euer the diuell can woorke or deuise too ouerthâ—owe 〈…〉 But wee shall vnderstand this thing yit better by making continually such examination of our owne weakenesse as I haue spoken of before For take wee all the reasons of the world and yit shall wee neuer bee certifyed so fully and perfectly as is requisite that God will bee mercifull too vs and defend vs in the middes of all the perills of this world For wee bee heere as it were in a sea the wyndes and stormes assayle vs euery minute and wee be still in daunger of swallowing vp How then may wee despise Sathan bâ—ing as wretched shéepe vnprouided both of armour weapon and all other meanes of helpe How can wee be merye both in life and death knowing that Satan might doo any things ageinst vs if wee were not wel sealed and after an authentical manner So then besides that in this teâ—te wee bee warned too rid our selues of all presumption and ouerweening that onely God may bee prayzed and magnified wee may also gather therwith vppon S. Paules woords that wee haue armor and weapon wherwith too incounter and fight well and that although our enemy bee mighty and sturdie yit he shal neuer ouercome vs so wee take the aduauntage of that which is sayd heere namely that Gods spirite sealeâ—h the truthe and the certeyntie of the promises of the Gospell in vs. And S. Paule addeth yit one similitude more saying that Gods spirit is as an earnest peâ—ny And let vs not thinke it straunge that S. Paule hath so myghtily confirmed this doctrine forasmuch as the diuell hath neuer ceassed froÌ„ the beginning of the world to puffe vp men continually with some fond opinion of their owne wisdome vertew The cause of Adams fall was that he would needes aduaunce himself hygher than was lawfull for him and be wyser than God which thing God gaue him not leaue to doo Euen so standeth the cace with vs the diuell pursueth his chalendge still For behold he ouerthrew mankynd by that sleyght and all his indeuour yit still is to make vs beleue that wee be able too doo this and that Therfore it stoode S. Paule on hand too rid men of that false and cursed opinion of their owne â—reewill and selfuertew and too shewe them that they are beholden too the holy Ghost for all Mark that for one poynt Secondly we be so grosse and earthly that we had neede too haue the doctrine chawed vntoo vs and wee cannot conceyue any more of Gods gratious giftes which are inuisible than we see with our eyes and touche with our hands Therfore it was requisite that S. Paule should by similitudes declare how it is Gods holie spirit that putteth vs in possession of the Gospell and of all the benefits conteyned therin and which holdeth vs in them vntoo the end Now wee knowe that bargaynes are confirmed by giuing of an earnest penny which men doo coÌ„monly call a Gods penny For asmuch then as in buying eyther Lands houses inheritaunces or wares although a mans bare word ought to suffyze yit notwithstanding meÌ„ are so yll dispozed that if they perceyue any disaduauntage to themselues in the matter they will not bee ashamed too eate their woord therfore was this ceremonie of giuing an earnest penny added and it is all one as if the payment were fully performed so as the bargayne were vtterly past calling backe ageyne S. Paule then meaneth heere that Gods spirit serueth to warrant our saluation too the full And too what end For your inheritaunce sayeth he too the day of your redemption It is trew that we be Gods heyres euen in that wee bee his children But wee must note how it is sayd in the eyght too the Romanes that our saluation â—s shet vp vnder hope So then wee cannot see it nor inioy it as now according too the third of the Colossians where it is sayd that wee be lyke dead men that are departed out of this world and that our lyfe is hidden with God in christ Therfore although wee be Gods children yit haue wee not the full inioyment of it as yit And it is all one with that which S. Iohn sayeth in his cannonicall Epistle Wee â—nowe sayeth he wherby he sheweth that our fayth is not doubtfull but yit he addeth that it is not yit seene or it dooth not yit appeere but wee must wayt for the day wherin wee shal bee lyke vntoo God theÌ„ we shal haue lyght to see the thing perfectly which we doo but beleeue as now Ageyne wee haue seene how S. Paule sayd in the second too the Corinthians that as long as wee bee in this earthly pilgrimage wee bee after a sort absent from god For why wee walk sayeth he but in hope and wee see not the thing as if it were present but wee see it by fayth Too bee short although wee bee passed from death too lyfe as is sayde in the fift of Iohn yit do we fyght ageinst an infinite number of deathes bycause wee be beseeged by them And S. Paule dooth well match bothe toogither in this text For on the one syde he sayeth wee bee not yit come too our redemption and herytage and yit therwithal
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
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
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
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
fynd that our Lord gaue not his woord in vayne Now then seeyng that in these dayes wee see a number that fynde no taste in the Gospell bycause it is as a straunge language vntoo them Let S. Paules saying and declaration moue vs too receyue modestly whatsoeuer God â—â—lleth vs yea though the same bee too hygh for vs and let vs pray him who hath all lyght in him too giue vs therof as he knoweth too bee for our behoofe For lyke as God speaketh too vs and maketh his doctrine too ring in our eares so also dooth he woorke inwardly in our hartes by his holy Ghost Wherfore let vs submit our selues too him and bee ready too receyue whatsoeuer is taught vs truly in his name Thus yee see what wee haue too remember vnder the woord Mysterie or secrete Now therfore when wee fynd any thing in the Gospell that shall seeme hard and vneasie too brucke let vs not doo as a number of mad-folks doo which reiect whatsoeuer is not too their owne lyking but as I sayd let vs reuerence the thing that is hid from vs as yit wayting till God further vs and come familiarly too vs and increaâ—e the measure of our fayth And so ye se how that in reading of the holie scripâ—ure wee must haue the modestie too hold our selues in awe and too say thus I vnderstand not such a text but yit is it not for mee too giue it ouer so as though it were too no purpose and therfore I will pray God too beare with myne ignorance and too open mee the gate when he sees â—it tyme and that he which hath the kye of all knowledge and vnderstanding will shew mee so much as he thinkes meete and as may bee for my benefite Agein lykewise when wee come too a Sermon if wee vnderstâ—nde not all thâ—â— is spoken too vs let vs stay our selues and in the meane whyle honour our God and reuerence him in the things that are too hygh for our wit too reache vntoo And heerein wee see that such as would stoppe the mouthes of all Gods trew seruantes that they should not speake of the thinges that seeme too hygh for them are very diuells incarnate For what a madnesse is it that bycause wee vnderstand not why God hath chozen some and forsaken othersome how God gouerneth the world that the diuell himself cannot doo any thing without leaue that the wicked are the instrumentes of Gods Iustice wee woormes of the earth and stinking caryons should take such authoritie vppon vs as too say that the thing ought too bee rased out of the holy Scripture which not onely was reuealed too vs by the holy Ghost but also sealed with the blud of Gods sonne Must it not needes bee that they are wholly possessed of the diuel when they presume so farre Therfore let vs abhorre such monsters pray God too lay his hand vppon them and too shewe that they bee no better than lyce fleas punices and other the most vyle and despyzed things of the worlde when they fall too iustling so ageinst God euen with tyrannicall and passing barbarous furie But as for our part let vs vnderstand that the honour which wee owe too our God is this that whensoeuer wee heare any of the secretes of Gods woord which cannot bee knowen or vnderstoode of man except it bee by the reuelation of Gods spirit wee must wayt paciently till God increace the knowledge that he hath giuen vs Agein when one man hath a greater measure of fayth and more vnderstanding than other men let him frame himselfe too the lesser sort and beare with them and labour too further them more and more and let the lesser sort on their side haue the modestie too hold themselues within their compasse and not passe theyr boundes but put in vre this saying of S. Paule in another place If yee thinke otherwise tary till God shewe it you in the meane while liue in concord and let there bee no trubble among yee And so yee see what wee haue too gather vppon that streyne Herewithall let vs mark that God by that meanes intended too set the greater glory vppon his mercie for when in the end he publyshed the doctrine of his Gospell then did he vtter the infinite riches of his goodnesse towardes vs And although wee knowe not all the reasons that God had in his mynd when he deferred and put off the publishing of his Gospell so long tyme yit notwithstaâ—â—ing it is very eazie for vs too iudge that he intended too open our eyes and too waken vs and too quicken vp all our wits too the end that euery of vs should apply himself the better too knowe how much wee bee beholden and bound vntoo him For are wee better than our fathers Or when the Gospell was published through the worlde were the Gentyles more teachable than before No but it seemed that wickednesse was then come too his full measure so as there was nothing but contempt of god Now when the world was so diuelish throughout then came Iesus Christ then was the message of saluation brought too all men Yea and when S. Paule speaking to the Corinthians had told them that Murtherers whormoongers drunkardes Theeues forswearers and such like folke yea which had committed yit more heinous crimes should not inherit the kingdome of heauen he sayth vntoo them you also haue bin lyke them too shewe that the Gospell was not preached at Corinth for any vertues that were there nor for that the inhabiters had bin more giuen vntoo God or deserued aught at all but all proceeded of Gods only free goodnesse Thus yee see that the secret which S. Paule speaketh of is too bee applyed after this maner namely that it was Gods will that there should be sin in al men without exception the remedie wherof he hath sent by his grace Lykewyse also wee in our tyme cannot say that wee bee better then our forefathers as I tolde you before For if yee haue an eye too the common state there was more faythfulnesse among men a fiftie yeeres ago than is now there was more modest conuersation there was lesse excesse and superfluitie of pomp and too bee short men were not lyke Dogges and Cattes as they bee now adayes It is trew that they had alwayes a smatch of their owne nature which is nothing woorth but yit Satan seemed too bee then cheyned vp But within these thirtie yeeres things haue gone from wooorse too woorse and so farre out of square as is horrible too see And theruppon behold Gods grace is preached forguienesse of sinnes is vttered God calleth those that were a hundred thousand tymes forlorne Now what can bee sayd too it but that Gods will was too giue the greater beautie too his grace and mercye by such an after deele Wherfore let vs consider that the way too aduauntage our selues by Gods woonderfull secretes is too reuerence the thing that wee know not and too receyue
too make vs take our turne and course wee may bee fenced a long whyle aforehand and not bee possessed with such imagination as some bee which beare themselues on hand that they shal neuer feele any greefe or trubble but that wee may alwayes be redy armed to fyght Herewithal S. Paule sheweth that it is not ynough for vs to be only taught for we should not ceasse for all that to be alwayes fretting and to be as men more than half out of their wittes vntill God made his doctrine too take such place as wee were touched too the quicke with it Now then hauing exhorted the Ephesians he sayeth I bowe my knees before the father of our Lord Iesus Christ. If exhorting too the end that euery man myght be of courage had bin ynough S. Paul would not haue added that which he speaketh heere of prayer But to the intent too shewe what the Ephesians had too doo he falleth intoo the way before them too giue them an example And therfore let vs marke that when wee shall haue had our eares beaten with Gods woord to shewe vs our dewtie and thertoo not only bin instructed but also exhorted and spurred forward yit will there alwayes bee some sloth coldnesse and rechlesnesse in vs so as the doctrine shal stand vs in smal stead vntill God touch vs with his holy spirit And this serueth too beate downe al pryde in vs For a number thinke themselues able too woork woonders who feele themselues beguyled when they come too the pinch Wee see what happened too Peter He promised yea euen vnfeynedly that he would not shrinke from his Mayster though he should dye for it Yee see how Peter made a stout brag Surely he made it not but of a zeale which a man would say is good and holy and he ment too haue had the same intent so settled as too haue shewed it at the neede and yit notwithstanding the stout wordes of a sillye wenche made him too deny Christ and he was redy too haue denyed him a hundred tymes insomuch that he fell to cursing banning Seeing wee haue such a looking glasse let vs acknowledge our owne weaknesse in Peters person and as S. Paule sheweth vs heere let vs resort too him that hath all power in him For it is not ynough for vs too knowe our disease vnlesse wee seeke the remedie of it First of all then let vs rid our selues of al foolish opinions wherwith the world is imbrewed as that a man may bee able too ouercome all temptations by his owne free will and rather let vs learne too abace our selues vtterly knowing that when as God is so gracious to vs as too teache vs by his woord the same is not too inable vs too doo it but onely too hold vs the more giltie and conuicted therof too the end wee should not make a sheeld of ignorance Let that bee one poynt Yit notwithstanding let vs not stay there but for asmuch as we be weake of our selues and Godhath all strength in him let vs repayre vntoo him For it is certein that he calleth and allureth vs vntoo him And therfore let vs not thinke that wee shal be disapoynted when we cast our selues downe so as half dead or rather as starke dead at his feete not doubting but that he will lift vs vp agein And so Saint Paule speaking of his praying too God heere was not alonly too protest that he discharged his dewtie but too the intent that the same should serue for an example too all the faythfull that vppon the knowing of their wantes they myght resort only vntoo God knowing that he holdeth vs vp continually by strong hand and that after he hath once giuen vs fayth he addeth also such inuincible constancie that wee stand out too the end This is it in effect which wee haue too beare in mynd And therfore let vs take warning not too trust too our owne wit nor too presume anie whit vppon our own power and strength when wee come too heare Gods woord but too desyre our God that lyke as he hath voutsafed too haue his woord preached vntoo vs by the mouth of a man so he will also speake vntoo vs inwardly and in secret by his holy Ghost that by that meanes the doctrine which wee haue heard may take roote and bring forth profit and fruite And moreouer sith wee see by experience that God requyreth more of vs than our power and abilitie can auoord let vs desyre him too supply our wantes according too the example that I haue set downe alredye which is that it is cleane contrarie too our fleshly reason that wee should go too death if neede bee and forsake the world and our owne lyfe This is not too bee found in man if he followe still his owne reason and will. God therfore must bee fayne too woorke in this cace and too remedie our infirmitie But although that too suffer for the Gospell and too go too death as it were with blyndfolded eyes and not too bee turned away nor striken downe for anye thing bee verye hard things and such as passe all abilitie of man yit will God stand by vs in such sort as wee shall ouercome all distresses if wee arme our selues with the weapons that he giueth vs that is too say if vpon the knowing of his will wee being vnable too walke as he commaundeth vs doo pray him too giue vs legges and too strengthen vs in such wyse as wee may ouercome all This doone a man cannot say that this doctrine is vnprofitable For why is it that our Lord giueth vs those things by his holy spirit which we haue not by nature Euen too make the doctrine auaylable so as it may not disappoynt vs They then which doo slaunderously say that if wee cannot followe God of our owne freewill it were better too forbeare preaching bycause it is but lost labour they say I wote not what order God keepeth too assure vs too himself And experience sheweth well ynough that the preaching of the word is but an instrumeÌ„t wherby God worketh in secret If wee bee fully resolued of that then shall wee verye well perceyue that God agreeth very wel with himself in that he will haue the Gospell preached too vs and yit telleth vs that it should stand vs in no stead except it pleazed him too woorke in our hartes by his holie spirit Now in saying that the Gospell is an instrument it is all one as if a man should say that a plowman with his Plowgh 〈…〉 and all other things were an instrument and yit not therfore the cause why the earth bringeth 〈◊〉 fruites And why For God keepes that too himself and in that respect doo wee aske him our dayly bread For wee must vnderstâ—â—d that as a father hath care of his children and as yee would say puts the meate intoo their mouthes so will God haue vs too receyue our sustenance at his handes And for that cause
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
full fed it shal bee but with wynd that is too say with vayne and tryfling imaginations as I told you this morning They therefore which deuyze patrones of their owne head and surmyze that God will fauor them for it and in the meane whyle let Iesus Christ alone must vnderstand that they bee so farre of from obteyning their requests that God dooth rather abhore them insomuch that when they once swarue from the ankerhold which is set foorth for vs in the scripture that is too wit from hauing our Lord Iesus Christ for their lodesman the Angels of heauen must needs forsake them and the Saints also to whom they behighted themselues must needs deny them yea al of them must set themselues ageinst them as aduersarie parties For there is no means for vs too bee matched with the Angels Prophets Apostles and Martirs till wee haue trew concord with them And how shall wee haue that By fayth that is too say according too the pure doctrine of the Gospell Not that it is ynough for vs too haue our eares beaten with it but that wee must receyue the things that God promiseth vs there so as wee abhorre all that euer Satan can set afore vs and haue none other guyde than only our Lord Iesus Christ who hath told vs that he is the lyght of the world and that whosoeuer walketh in him cannot stray But by the way wee must serche and examin our selues narrowly that wee take not a vayne cloke vnder the name of Iesus Christ as we see manie doo now adayes which protest themselues to bee Gospellers And euen among our selues what a number are there which will shew signes greate ynough that they bee willing too followe Gods woord But they think too discharge themselues with petie tryfles and when they haue once giuen eare too the doctrine and spoken a fewe good words then too their seeming God is hyghly bound vntoo them But heere it is shewed vs that wee haue none acquayntance at all with him vntill Iesus Christ dwell in our harts And that is the verye meane wherby too bee filled with his benefits and too haue his holie spirit dwelling and reigning in vs For vnlesse we feare God and walk in his obedience so as wee behaue our selues according too his will and all our wits and desyres ame thitherward it is a token that wee liue after the flesh as Saint Paule sayeth too the Galathians Therefore wee must shewe by our outward fruites that wee bee truly ioyned too Iesus Christ and that he hath made vs partakers of his holie spirit Now hereuppon Saint Paule addeth further that vvee must bee rooted and grounded in charitie This woord Charitie or loue may bee taken as well for the loue that God beareth vs as for the mutuall loue which wee ought to beare one towardes another But the verie trew and natiue sense of Saint Paule heere is that he ment too haue vs knit toogither For as he spake heeretoofore of Gods free loue towardes vs so now he sheweth how fayth importeth that wee should haue brotherly loue one towards another And the holy Scripture bringeth vs alwayes to that poynt insomuch that when there is any speaking of the full perfection of good lyfe fayth goeth before then comes Charitie next vntoo it For the end that wee must begin at is the vtter abacing of our selues too the end wee may seeke all our welfare at Gods hand and that our seeking of it there may bee first too acknowledge that he giueth vs all things in the person of his onely sonne and secondly too call vppon him too settle our fayth in him too flee wholly for refuge too his mercy and after as euery man feeleth himfelf bound vntoo him as all of vs are exceedingly so to acknowledge by our thanksgiuing that he is our rightuousnes our holynes our victorye our ioy our glorie and our happinesse that wee may performe the thiâ—g which is sayd in Ieremie whosoeuer glorieth let him glorie in the Lord bycause it is he that woorketh ryghtuousnesse Iustice and mercy Yee see then that wee must rest wholly vppon our God or else all the vertuousnesse which wee seeme too haue before men shal bee but filth and dung Now then haue wee fayth Charitie must be matched with it and wee must liue euenly and vpryghtly one with another euery of vs acknowledge thus I was not created for my self nor to seeke myne own priuate benefyte commoditie but for the benefite of my neighbours also And therfore let vs absteyne froÌ„ al guile wrong outrage and malice and indeuer to serue eche others turne according too our abilitie That is the perfection of good lyfe Saint Paule hauing spoken alredie of fayth addeth now that wee must also bee grounded in Charitie as if he should say wee must not haue alonly some fit or pang of loue as manie men haue but there must bee a stedfastnesse and euen holding on in it all our lyfe long For a thing may giue a greate blaze and yit quayle anon after Behold a huge building may be ouerthrowen with one blast of wynd if it be not set vppon a sure foundaton Also a man may set vp a greate tree but if the roote bee cut asunder what will come of it It must needes fall downe out of hand or else if it haue some hold a the one ende for a tyme it must needes wither at the heate of the Sunne Euen so is it with vs when we haue a greate zeale which is not well rooted in our hartes for it wil bee but as a maske or a gay showe before men That is the cause why Saint Paule exhorteth vs purposely too bee grounded in charitie too the intent too correct the vyce of louing by startes or fits as they say which is too common a thing Neuerthelesse it were a fondnesse too concluâ—â— therefore that our saluation were grounded vppon our good woorkes For heere he treateth not of the cause of our saluation but â—nly how wee ought too rule our lyfe Agein wee knowe there is but one onely foundation of the Church as S. Paule sayeth in the third chapter of the second Epistle too Coriâ—thians and as wee haue seene alredie in this selfsame Epistle and specially as Iesus Christ himself declareth in the sixteenth chapter of Saint Matthew And which is that foundation It is Iesus Christ and no man can lay any other than that which the Prophetes and Apostles haue layd and wee must hold our selues too it at this day and euen vntoo the worldes end And yit may wee not ceasse too bee rooted in loue by meanes of our Lord Iesus Christ. When men demaund what is the cause of our saluation by what meane wee be brought into his fauour and how wee may come vntoo hym and cal vpon hym with full trust wee must answeare it is bycause our Lord Iesus Christe is giuen vs and it is he in whom the fulnesse of the
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
ende too drawe vs the more too the sayd affection of liuing toogither in concord and brotherly loue euen with such attonement as wee may bee brethren that is to say so knit toogither as the fingers of a hand for without that wee can neuer shewe that wee bee desyrous too atteyne too the kingdome of heauen That therfore is the thing which he ment by the twoo woords Bodie and Spirit Trew it is that when Gods spirit gouerneth vs he reformeth our affections in such wyse that our mynds are knit toogither But howsoeuer the cace stand Saint Paul ment too declare that all the whole bodie of the faythfull is but as one man For it is not for any man to put foorth himself there but wee must bee linked all toogither euery man in his office or calling Too be short we must be but all as one as shal be declared anone more at length Forasmuch then as there is none other too gouerne vs but Iesus Christ wee must needs bee made all as one man in him And soothly wee knowe that the thing which was sayd of Adam and Eue and of all maryed folks and their wyues must also bee accomplished in the Church which is that the Churche is bone of our Lord Iesus Christs bone and flesh of his flesh and soo there is a mariage betwixt them Now if we bee so knit all togither to the sonne of God it is reason also that we should agree amōg our selues that one vnion should extend through al the whole bodie for it is vnpossible that our Lord Iesus Christ should reigne ouer vs yit notwithstanding that wee should bee diuyded among our selues seing that he is but one Let that therfore serue for the first poynt Now Saint Paule too stirre vs vp the better heruntoo telleth vs that wee bee called vntoo an inheritance In saying so he sheweth that there is a much holyer attonement betweene vs than there is betweene the naturall brothers of this world For although they bee borne of one father and one moother so as they bee but one blud Yit notwithstanding eueryman shifts for himself anon after and the inheritance is parted among them so as the brethren seeme too be separated asunder and the naturall bond that was among them before too be half broken But wee haue an inheritance that cannot be broken A man cannot say I haue that which belongeth too mee I will get mee away and I will dwell alone by my self For what is our inheritance It is God himselfe And moreouer the heauenly lyfe which is purchaced for vs by our Lord Iesus Christ and wherintoo he himselfe is gone afore vs too gather vs thither too him Seeing then that wee bee all called too one selfsame inheritance if any of vs shrink asyde from his brethren it is all one as if he gaue ouer his part in the Kingdome of heauen But wee woulde abhorre such a blasphemie If a man should demaund of anie of vs whether he woulde renounce his part of paradyce it would make the heares too stand vp vppon his head I meane euen of them that haue no feare of God at al. No dout but there are some so wicked and monstrous beasts that they will flush out this blasphemie out of their mouth that they renounce theyr saluation But if yee ask it of a man that is well aduyzed hee will alwayes abhorre and detest it Yit notwithstanding in verye deede wee go about too shet our selues out of the gate and too barre our selues from comming in the kingdome of God and wee wype awaye the hope of it that is giuen vs by the Gospell when wee bee not knit toogither among our selues Were this througly printed in our harts surely there would bee another maner of freendship and brotherlinesse among vs than there is and men should see other maner of meekenesse meeldnesse and pacientnesse Now though wee haue hithertoo bin misaduyzed yit is it much better too take warning late than neuer Wherfore let vs lerne by this doctrine of Saint Paules that whensoeuer we bee prouoked too displeasure so as wee seeme too haue some cause too reiect one too leaue another and too separate our selues from him or hir we must vnderstand that we haue all one hope of the kingdome of heauen and that Iesus Christ who is our head calleth vs all vntoo him with this condition set afore vs without which wee cannot come at him which is that wee must shew truely and by our deeds that wee make account of all such as are partakers of the Gospell with vs as of our brethren and as though they were our owne flesh and blud and also that we bee so ioyned toogither as the fingers of one hand as I sayd afore And heeruppon S. Paule going foreward with the same doctrine sayth there is but one Lord. It is certeyne that heerby he meaneth one God who hath soueraigne dominion ouer vs and is our maister too keepe vs in vnitie bycause he cannot abyde that we shoul◠bee at ods In the Twelfth Chapter of the first Epistle to the Corinthians S. Paule sayth that there is but one God too shewe the seruice which wee owe vnto God specially for graunting vs of his gifts wherwith too edifie his Churche But his attributing of souereyntie vntoo God in this Text is too do vs too wit that we cannot serue God vnlesse wee bee at vnitie among our selues And why For although a mortall man be variable and chaunge his mynd from morning too night yit will he not haue any discord in his house if there be any broyle or if there ryse any strife he cannot away with it And what shall God doo who is the God of peace as he nameth himself in the Scripture seeing he wil haue vs too gather toogither vnder him and telleth vs that he sitteth among vs and that wee bee his house Thinke wee that wee can wynd him intoo our troubles contentions skirmishings hurliburlies and heats with vs Then should he bee fayne too transfigure himself and to chaunge his nature But let vs not imagine that he will deny himself as S. Paule sayeth but he shal bee fayne too cut vs of as rotten members and too shewe that wee belong not vntoo him when he seeth that wee come nothing neere him And therfore let vs resort too the sayd souereintie and dominion which God hath ouer vs too the intent too alay all strifes and variances that Satan shal indeuer too rayze vp among vs For if Seruants although they be discontēted with another haue hartburning grudge or such other things among them selues doo neuerthelesse brydle them selues for loue of their mayster and agree agein among them selues what shal we do when as the cace concerneth the pleasing of our God So then S. Paule declareth in effect that when wee bee so wayward and can beare with nothing but will fall out for euery small and light occasion it is a token not onely that wee
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
behold God hath prouyded for our infirmytie in that he will not haue vs too make to long wyndlasses too be taught his woord faythfully For he maketh the welspring too come home too vs which was hidden and farre of from vs I say he maketh it to come home too vs as it were by Cundites so as we neede doo no more but open our mouthes too receyue it Lyke as when there are fayre Cundites that runne with continewall water abundantly men will come too drawe at them for their needes so was it our Lordes will that his woord should bee set foorth vntoo vs by his ordeyning of men too bee the instrumentes of his holy spirit Then seeing it is so let vs learne too hold vs too it and if wee will bee taught of God let vs receyue the doctrine that is preached to vs by the mouthes of men This say I is the thing that we haue too remember vppon this text too the intent wee bee not so foolish as too say Why hath not God giuen mee such grace or gift Why is it his will too vse such meane Let vs content our selues with this namely that his ordinance ought too suffize vs and that if wee will needes fall too reasoning of the matter wee shall euer bee put too shame bycause there is is no wisdome but only his good will. Also let vs mark that which is sayd immediatly in this text namely that it is Gods will that there should be order of ministery or Seruice As if it were sayd God could well bring vs too perfection by him self without any other meane or helpe Howbeeit for as much as he will bee serued by men and he applyeth them too such vse as he maketh them ministers so as meÌ„ perceyue that the prayse of our saluation is alwayes dew to him that all goodnesse coÌ„meth of him it behoueth men to submit theÌ„selues therto But here it might be thought straunge why Saint Paule in sted of speaking of the giftes of the holy Ghost bringeth vs vntoo Offices For he began with this matter namely that our Lord Iesus Christ gaue giftes according too the measure which he knoweth to be fit for vs and that in dyuers maners by meanes wherof he filleth all things Now to confirme this he sayeth that there are Apostles Shepherdes Teachers and Euangelists It should seeme that S. Paule dooth not well continew â—he processe of the matter that he treated of But heere wee haue too note as wee see also more largely in the first too the Corinthians that for as much as our Lord Iesus hath stablished the order that wee haue spoken of alredye and contineweth the same still in his Church so as it is his will that there should bee Shepherdes Prophetes and Thechers he dooth also furnish them out of hand with the things that are requisite for the executing of their office For he dealeth not after the maner of men Wee for our part may chooze one man to bee in office of Magistrate and another too bee a Preacher but in the meane whyle wee cannot giue them that which is requysite for them For wee cannot make a new man of him that is aduaunced too honour but he must abyde still the same that he was for all vs Also when it commeth too the election euery man giues his voyce Uery well he that is chozen shal bee officer but yit in the meane while he shall continew still the same he was before In lyke cace is it with Shepherdes Wee may well chooze a man and he shall perchaunce proue a beast For wee cannot cause him too bee qualified as he ought too be But when men are of Gods owne choozing so as he beareth the whole sway then are the giftes ioyned inseperably with their charge WheÌ„ our Lord Iesus choze his Apostles he choze sillie fishermeÌ„ such as were vnlearned yit did he serue his turne with them for the publishing his of Gospel howbeeit not too teach as yit but too go abroade as his herawltes too giue warning that the King was come But when he intended too send them foorth too their office for adoo he sent them the holy Ghost shewing therby as is sayd in many other textes that all things requisite for the welfare of the Church must needs come of his free gift bycause it is well knâ—wen that all things proceed of him too the end that all prayse should be giuen vntoo him Then is it no maruell that S. Paule speaking heere of the diuersitie of giftes and of the measure that it hath pleased God too deale too euery man dooth send vs purposely too the offices As if he should say It is not without cause that God distributeth not his giftes in alyke too all For he will not haue all men Shepherdes or Prophetes or Teachers or Apostles or Euangelistes but he calleth whom he thinkes good and therin tryeth our humilitie and therfore if wee bee willing too bee subiect too him let vs not sticke to take al authority in good woorth which is grounded in him and vppon his ordinance Now it is so God letteth many men alone in priute state and in the meane whyle choozeth whome hee thinkes good too preache his woord Therfore men must hold them there Furthermore let vs mark that if men proceede too their elections with the feare of God and seeke too obey him surely he also will shewe by effect that they whom he hath called too teache and to whom the charge of ruling the flocke is committed shall not bee destitute of his power but that he will furnish them with all things requisite as experieâ—nce sheweth wel ynough and it is witnessed vntoo vs that if wee meete toogither in the name of our Lord Iesus Christ so it bee truely and vnfeynedly he will be in the mids of vs Thus yee seâ— what wee haue too beare in mynd Yit notwithstanding wee see that the papacie hath so contryued men and framed them too their owne Lure as they bee vtterly gone away from the order of our Lord Iesus Christ and from the maner of gouerning the Churche which was knowen of the Apostles Let vs looke backe agein to the thing that Saint Paule treateth of heere His meaning is too bring vs too the vnitie afore mentioned Therfore he will haue vs too bee of one accord too link toogither like brethren and too shoote all at one mark as hauing but one head which knitteth vs all toogither so as there bee nother enuy nor ill will nor sects nor aught else that may deuyde vs Now too bring vs heruntoo he sayeth that there is but one God and one Lord too whom all Souereintie is giuen and that there is but one Baptime and one Fayth and that vvee bee called al too one inheritance After the saying of this hee addeth that Iesus Christ for the better ratifying of that vnitie would that one man alone shold teach the rest that the companie should
reforming of our selues as our lyfe bee cleane chaunged And for the same cause is iâ— sayd that whosoeuer wyll bee counted too bee in Iesus Christ must become a new creature For wee may prate of the Gospell ynough and too much and wee may be maruelously fyne headed but that shal bee nought woorth vntill the sayd chaunge appeere in vs that is too say vntill wee leade a newe lyfe Besydes this wee haue too marke heere that after Saynt Paule hath spoken of the vanitie of mynd he addeth Blyndnesse of mynde or Darkenesse of vnderstanding and lastly he sayeth Blyndnesse or Stubbornesse of hart This blazing of men after this sort serues well too put them quyte out of conceyt For when the Philosophers spake of the excellencie and woorthinesse that is in mans nature they did alwayes set downe Reason as an ouerruler Next hir they did sâ—t downe discretion betweene good and euill when men debate in themselues and make a serching and a turmoyling for things After that manner did they make as it were a Courte barre too the end too make man iudge of good and euill It should seeme then that Saynt Paule heere abaceth men too much when he sayth that Reason hath nothing in it but vanitie vntruth and deceytfulnesse and agein that all that euer men can conceyue is but a maze of vayne fancies and that they doo but ouerthrowe them selues more and more as if a blynd wretch should wander abroade in the darke Yit notwithstanding the holy Ghost is the only competent iudge too giue sentence of the things that are in vs least wee myght thinke our selues too haue wonne the goale by flattering of our selues according as he told vs afore that men haue theyr eyes so blyndfolded with the fond opinion which they haue conceyued of their owne woorthinesse that they cannot bee ashamed and confesse their owne leaudnesse That was the cause why the Philosophers did alwayes magnify the nature of man and yit notwithstanding experience sheweth the cleane contrarye for the vanitie that is in them is apparrant But they wyted that vppon mens negligence and rechlesnesse so that if men would aply all the senses of nature throughly too knowe what is good they should bee as little Angels They imagined so but that was for want of boulâ—yng them too the bottom For they neuer wist what God is and that made them too discharge themselues so lyghtly toowardes him insomuch that euen they which disputed most cunningly of Gods maiestie and had a hygher vnderstanding than the common sort and too bee short were esteemed the wyzest men in the world could notwithstanding neuer come neere the truth of God and whensoeuer his seruis came in question they were so graueled that they turned all things vpsyde downe And so the wisedome of the world will not â—uffer vs too come too the heauenly lyght for it is a speciall gifte of God and not too bee found in our selues Yee see then that euen the greatest men of skyll deceyued themselues and that is the cause that men fall asleepe in this fond opinion wherto they were to much inclyned afore Yea and we see that this foolish or rather diuelish ouerweening hath gotteÌ„ place euen among the Iewes insomuch that they haue alwayes bin of opinion as men are now adayes in the popedome that they haue freewill Trew it is that the Papistes will graunt more than the heathen folke namely that wee be corrupted by original sin howbeeit their meaning is that notwithstanding the infirmitye which is in man yit there abydeth some remnant of goodnesse in him insomuch that wee halfe an vnderstanding styll and also 〈◊〉 will that is able to trayne vs vntoo good though it bee but weake of it self Too bee short such as will needes iudge according too their naturall vnderstanding say that men are as sound vncorrupted as Angels The Papistes being conuicted by so manye recordes of the Scripture will graunt well ynough that wee bee falâ—e from our originall and that there are manye vyces in vs but yit is that no let say they but that we be still half cleane and are able to do good of our owne power when wee bee once humbled before god To be short they make such a partnership betwene God and men that they say in deede that wee haue neede too bee inlyghtned from aboue too atteyne too fayth but yit that wee haue some lyght in our selues and God maketh vp that which wanteth Agein they will say that lust dooth so reigne in vs as it is ryght hard for vs too submit our selues too God but yit that wee must labour too doo it and are able too doo it so that God ayd vs and reache vs his hand This is the Concurrence as they terme it that is too say the matching or marrowing toogither of Gods grace and of the goodnesse that remayneth in man though wee bee corrupted But as I sayd let vs rather herken too that which God himself euen he which only is the competent Iudge hath spoken of it by vnrepealable sentence which is that all they which follow common reason and the things that man hath of him self are blynd wretâ—hes And what shall then become of Reason For although men think that it serueth too giue them lyght and too shew them the way yit is it certeyne that it dooth but alwayes tumble them intoo the pit and wheras they weene themselues too bee well aduyzed they shal be stark beasts And the cause why this is told vs continewally is too doo vs too vnderstand that God must bee fayne too reforme vs not by half but all whole throughout And heere a man myght ask a question if men I meene those whom God hath let alone were without vnderstanding and discretion in that behalf whether myght one see examples of it or no It is verie certeyne that they bee not lyke horses nor yit lyke dogges but yit let vs mark that all the vnderstanding and discretion which is in vs and all the iudgment which it is possible for vs too haue serueth too none other end than too make vs vnexcusable Therfore wee must vnderstand that although wee haue some discretion betweene good and euill before God haue taught vs by his woord and inlyghtened vs 〈◊〉 his holie spirit yit the same â—erueth but too bereeâ—e vs of excuce that wee myght not make a buckler of ignorance as wee bee wâ—â—nt too doo For although euery man haue not had the written Lawe yit must he beare the sentence of damnation about him in his hart as sayeth S Paule in the second too the Romanes and God must driue him too perceyue it aforehand by making him to feele harâ—â—ytings whether he will or no so as he shall say I am giltie in this thing and in that Thus remayneth there some vnderstanding in men howbeit not too leade them in the way of saluation but only too make them so much the more giltie before god For as touching our affections
vppon that stryng But let vs learne too humble our selues with a good will and as I sayd afore let vs consider that Saynt Paule blameth mens nature shewing that all of vs from the greatest too the least are plundged euen too the bottom of hel vntyll God plucke vs backe agein And therwithall let vs consider all the enormities that are doone through the whole world and conclude that we our selues should doo as much if God shewed vs not his mercie and let the same stirre vs vp too brydle our selues least wee ouershoote our selues at some tyme and seeing it hath pleased God too drawe vs vntoo him let vs not turne backe agein too meddle with the leawdnesse of the vnbeleeuers And no wonder though they stumble tumble and reele too fro for they haue no lyght to direct them by But our Lord shyneth vppon vsâ— by his woord and giueth vs eyes by his holy spirt and therfore let vs eschew too bee lyke them as S. Paule exhorteth vs heere Heereuntoo he addeth the toppe of al mischeef which is that men go astray after their owne kynd continew in going outward from woorse too woorse and foade themselues with flatterie wherby they cast their consciences into such a sleepe as they feele no more anye remorse or griefe and that is the hygh way too make them vtterly past recouerie Now first of all let vs learne heere too preuent such vengeance of God which ought too make vs quake And when wee heare that such as abyde styll in their owne nature and ouershoote themselues so farre as too bee without scruple of conscience and too become as brute beastes voyde of discretion too be moued eyther with lyfe or death or with any maner of feeling of their owne soule health let vs a Gods name walke in feare and awe and bewayle our sinnes euerye houre early and late that wee bee not hardened after that fashion For wee see how they that growe beastly after that sort doo gather such a hard hartednes as a man cannot bow them after they haue once gotten such a boldnesse in giuing themselues vntoo euyll Thus as touching the first poynt let vs bee ryght well assured that God reuengeth himselfe after a terrible manner ageinst all such as foade themselues in their vyces and take inordinate leaue too doo what they list so that in the end they become brutish euen as Asses and Dogges And now for the second poynt if God vse such rigor towards those which were neuer yit trayned too the Gospell what will he doo to vs when he shall haue shewed vs the way of saluation a long tyme and yit wee continew still lyke those that neuer tasted of good instruction Do wee not thinke that the punishment shal bee more horrible and dreadfull vppon vs Lyke as when S. Paule declareth in the first too the Romanes that God gaue men ouer intoo disordinate and shamefull lustes so as they were vtterly past all shame he speaketh expresly of the heathen and vnbeleeuers who had none other knowledge of God than by the skyes and the earth and the creatures they had none other helpe than that great booke wherby too glorify God and yit forasmuch as they did it not therefore are they condemned after that maner But now can wee haue no such excuce as those sillie soules had wee cannot say wee be not able too discerne what is good bycause we were blynded by Adams sinne and there is nothing but vanitie in vs for God hath giuen vs his woorde which is iustly called a lampe too guyde vs by wee haue the Gospell where our Lord Iesus Christ declareth that he is our guyde and yit for all this if we will needes prouoke God wilfully by disaulling the doctrine of saluation whereas wee should followe it of which sort there are many euen at this day who seeke too wallowe in all leaudnesse and disorder and despyze God openly what shall become of vs Wherefore let vs learne too walke in the feare of God and let vs marke well that Saint Paule hath not without cause set downe here the toppe of all mischief of purpose to shewe vs therby what wages God will pay too all such as yeeld not to him in dewe tyme and place but rather take libertie of all naughtinesse as though they were scaped out of his handes Let vs then be afrayde too ouershoote our selues so farre and then although we haue wandered farre afore God can skill well ynough too drawe vs to him Let vs bee afrayde least God should execute the sayd vengeance vppon vs as wel as vppon them according too this saying of Salomon that when the wicked man is come too extremitie he despyzeth all that is too say he regardeth nother lyfe nor death but flingeth foorth lyke a brute beast Therefore let vs quake at such threatenings for feare least God execute them vppon vs when wee cannot abyde too bee rebuked for our vyces And contrariwyze let vs practyze the doctrine of Salomon where he sayeth happie is the man whose hart pricketh him quickeneth him vp nyght and day Let vs learne then too bee our owne sollicitors and too touche our selues for our vyces and when wee enter intoo them let vs bee abashed at them and cast downe and condemne our selues vntill God haue releeued vs with his mercy After that maner must wee put this doctrine of S. Paules in vre too the end that when God hath once knit vs too him by the meanes of our Lord Iesus Christ and giuen vs lyfe wee may take good heede that that lyfe bee not defaced and quenched in vs through our owne leaudnesse and vnthankfulnesse Agein that beyng mynded too continew in this doctrine may learne first of all too humble our selues for it is certeyne that humilitie will cause vs too resort vntoo God and secondly that our humilitie bee matched with warenesse so as wee bee not rechlesse too flatter our selues but that through the same warenesse wee streyne our selues too the vttermost too fyght ageynst all our vyces and lustes tarying our Lordes leyzure vntyll he rid vs quyte and cleane of them in the meane whyle let vs alwayes win somwhat of our selues bee it neuer so lyttle so as it may continually appeare that our Lord Iesus Christ woorketh in vs and maketh his grace too preuayle by causing vs too goe foreward in goodnesse that wee may say I bee so dispozed as wee may growe more and more vntyll God haue taken vs ouâ— of this world Now let vs fall downe before the Maiestie of our good God with acknowledgment of our sinnes praying him too touche vs so too the quicke as it may drawe vs vntoo trewe repentance too continew in it all the tyme of our lyfe that beyng vtterly beaten downe and made nothing in our selues wee maye learne too seeke all our welfare in him and he theruppon leade vs familiarly by the the hand of our Lord Iesus Christ so as wee may go
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
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
That in effect is the thing that we haue to beare in mynd Heerwithall Saint Paule sayeth that it becommeth well the Saincts and that is too shewe that there ought to be no disputing nor replying but that vyces should bee condemned sharply For wheruntoo dooth God call vs Too that poynt must wee come Truely if any man say men are frayle and alas if they myght not bee so bold as too cast their eye asyde too giue a pleasant looke but they should bee condemned for it I say if mans frayltie myght bee construed so truely that vyce would eyther bee vtterly lessened or else made half excuzable But let vs come to our owne state God knoweth our infirmities but he wil not haue vs to welter in them for he hath voutsafed to dedicate vs too his seruis Now let vs see if wee can make these looce behauyours and all these folies which are but Satans allurements as I sayd afore too agree with the woord Holinesse What is ment by holinesse It is as much too say as wee must bee sholed out too offer our selues vntoo God that he may inioy vs and weeld vs so as wee may bee wholly his and too bee short bee no more atteynted and sullyed with the filthinesse of the worlde If Holynesse import all this and that it must bee in vs or else wee shal not bee Gods children it is not for vs too pleade any more in defence of ribaudrie that it myght bee taken but for a lyght fault Saint Paule therfore bringeth vs backe too the honour that God dooeth vs as if he should say that if it seeme ouer straunge and hard vntoo vs too refreyne from the vanities wherin the worlde delyghteth so much and wherin men think euen their lyfe too consist insomuch that the vnbeleeuers thinke not themselues too bee alyue vnlesse they may delyght themselues with foolish and wanton dalliance but that they doo but linger and pyne away when wee bee prouoked too the lyke things wee must consider what honour God hath done vs in voutsafing too dedicate vs too his obedience For what are wee by nature what is there in vs Euen from our moothers womb wee bring nothing but disorder wee bee cursed we bee saped in sin and too bee short from top too toe there is not any peece in vs which is not giuen too euill all our members are instruments of sin nother eyes nor eares nother mouth feete nor hands are exempted Forasmuch then as wee bee full of all vncleannesse through sin and yit for all that God hath now plucked vs backe from it is it not reason that wee should be dedicated vnto him seing he calleth vs too holinesse And ought not this honorable tytle too restreyne vs from taking such vnbrydled libertie as euery of vs could fynd in his hart too take in folowing his owne lusts Too bee short Saint Paule ment too shewe vs heere how wee may fyght ageinst our wicked lusts For if we follow our own nature surely though some man be not inclyned too lecherie yit shall he haue other vyces yea we haue all vyces in vs but that we be restreyned by Gods brydle and yit doth euery man beguyle him self on his owne behalf Now what is too bee doone Wee must not spare our selues but rather fight ageinst our selues Let vs not bee dismayd though the Diuell bee so suttle and wee so tender and so easie too bee soone shaken downe but let vs consider how God calleth vs too the contrarie And what is that Too be holy in him The thing therfore that Saint Paule ment too say in the first place is that he armeth vs by setting before vs the state wheruntoo God hath voutsafed too call vs through his goodnesse too the intent that euery man should gather strength and not giue any way too Satan but that although wee bee sore layd at yit wee should not yeeld him the victorie bycause God hath chozen vs vntoo all clennesse And after he hath drawen vs so by gentlenesse he dooth also set downe an horrible manace and which ought too make the heares too stand vp vppon our heads and therby wee see how God indeuereth too win vs too him by all meanes When he sayeth You bee Saynts or Holy ones therin God vseth sweetnes and gentlenesse as if he should say my children bethink your selues for I haue not created you too liue at alauenture in this worlde but I haue therwithall adopted you too the intent too call you too the heauenly heritage Now then seeing I haue redeemed you with the blud of my sonne and giuen you my spirit too dwell in you too the end you should bee my temples and I bee woorshipped there will you now go and giue your selues too all leaudnesse agein â–ª and in sted of being my temples become styes for swyne and suffer your affections too bee as dirt and dung too defyle you withall and fall too wallowing agein in the myre after yee haue bin wasshed and made cleane If yee will be my children hold yee in the plyght that I haue set you After this maner dooth God proceede with vs too drawe vs too him as though he did as yee would say half flatter vs And on the other syde bycause he sees vs cold and that wee abuze his pacience and are not touched too the quicke with his grace when he vttereth it but followe still our owne lusts he threateneth vs lyke a father who perceyuing his chyld too bee vnruly and not of so free disposition as too bee wonne at the first sayeth thus vntoo him Wotest thou what Though I haue cockered thee and suffered much at thy hand yit must thou behaue thy self otherwyse and play the good chyld towards mee or else go too the diuell If thou wilt needs continew still in thy naughtinesse get thee too the gallows for I am not a father that will suffer my self too bee so mocked without redressing of it After this maner will a father indeuer too keepe his chyld in his good fauour if it bee possible but if he see that it boote not he falleth too threatening and chyding of him and all too breake that stubborne hart of his if he can Euen so dealeth God with vs and therin wee see what care he hath of our welfare as I sayd afore Saint Paule therefore after he hath told vs that wee bee Saintes addeth that no couetous person no lechour nor no vncleane man shall enter into the kingdome of God nor haue any part of the heritage that is purchaced for vs This threatning as I sayd ought too scare vs all or else wee bee too blockishe What a thing is it that wee should bee berefte of Gods kingdome And by the way wee must marke well the woordes that he vseth for he sayth that vvee shal not possesse the kingdome of God and of Christ. Not that they be twoo dyuers kingdomes but too expresse the better how that inheritance belongeth vntoo vs namely not by
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
aduyzed is not too make our owne profit after the manner of the world which counteth the wylyest folke wyzest but too get vs spirituall discretion too know what things God alloweth and too followe the same Now heeruppon he addeth also that wee must not haue too doo with the fruitelesse woorks of darknesse but rather rebuke them This is not added without greate reason For although we bee well dispozed too frame our lyfe according too Gods woord yit shall wee bee shouldered from it if wee learne not too resist all temptations Truely although wee sawe no vyces about vs too withdrawe our obedience from God yit haue we such store of vyces alredie in vs that we must needs haue profited very well in Gods schoole beefore wee can bee disposed too submit our selues in true obedience and to say Lord reigne thou ouer vs and let thyne only will bee our rule But yit let vs put the cace that wee were come so farre foorth as too feele no resistence nor geynsaying in our selues but that wee could so subdew all our affections that they myght after a sort bee ruly yit notwithstanding the diuell neuer ceasseth too assayle vs on all syds one whyle by lyght biekerings another by vndermyning and another whyle by giuing alarums open assaults so as he wil soone ouerwhelm vs except we be well fortifyed God haue giuen vs inuincible power to withstand all his pollicies That is the cause why Saint Paule addeth that wee should not haue too doo with the vnfruteful woorks of darknesse As if he should say my freends I knowe well that the vneazinesse of going vntoo God in this world wil be as a blocke too keepe you backe from dooing of your dewtie And although yee knowe that God ought too haue the maystrie and that wee ought too bee vnder his subiection yit notwithstanding when yee bee conuersant with the despyzers of God and with vnholie persons it is very hard for you too walk vncorruptly For looke how many vyces reigne so many infections are there too atteynt you and it is very hard for you too scape vnperuerted lyke as it cannot bee but that wee must feele some prickings wheÌ„ we walk among thornes Forasmuch theÌ„ as there is such abundance of corruptions through the whole world as a man can scarsly remoue one foote but he shall stumble vppon some euill or other It standeth vs on hand too haue greate strength too maynteyne vs vnimpeached in the seruing of God or else we must be vtterly â—urned away fron his obedience But what for that There is no excuce for vs sayeth Saint Paule It wil not boote vs too alledge Alas what shall I doo I that am a poore frayle creature If God had set mee alone by my self I could serue him the better but I am heere among so many vyces that I must needs doo as other men doo for some pill and some poll some are whoremongers some are drunkards and some swearers and finally I see so much wickednesse that it maketh my hart too quake and seeing I am hemmed in with all these things what can I doo in such extremitie Wee will alledge all this geere say I but it is in vayne Wherfore let vs learne too prepare our selues in such wyse too the seruing of God as wee may stand obediently in battell ray too resist all temptations It is trew that wee shall haue much adoo too bring it too passe â–ª but yit will God bee strongest so wee pray him too gouerne vs with his holy spirit And that gouernment serueth not only to subdew vs too his dominion but also too giue vs victorie ageinst all the things that Satan practizeth too ouerthrowe vs Yee see then that if wee call vppon God and put our selues to his guyding it is certein that wee shall haue ynough too make vs keepe on our way notwithstanding that this world be ful of wicked stoppes too thrust vs out of the way The thing then which we haue too remeÌ„ber vpon this streyne is that besyds the good mynd which wee must haue too submit our selues vntoo God and besyds the lowlinesse too accept and receyue whatsoeuer God commaundeth vs too frame our whole lyfe therafter wee must also be armed to fyght ageinst all the assaults that Satan maketh ageinst vs and though we see the whole world set vppon naughtinesse wee must not think that that may serue too diminish our fault before God but consider that it is his will too exercyze vs after that fashyon Yit notwithstanding if wee call vppon him and put our whole trust in the working of his holy spirit surely wee shall obteyne victorie ageinst all that euer Satan can trump in our wayes And so yee see how wee may ouercome all things that hinder our seruing of God. Finally S. Paule following still the â—imilitude which he brought in afore telleth vs that wee must not haue too doo with the woorks of darknesse As if he should say that wee must bee separted from the vnbeleeuers and that when wee liue at aladuenture as though God had not wrought in vs as though his word had done vs no good at al it is as much as if we traÌ„pled Iesus Christ vnder our feete abolished the frute of his death passioÌ„ defyled his blud which is the fountaine of all holinesse Siâ—h it is so let vs looke too retyre out of darkenesse and not too haue to doo with it in any wyse And his calling of them by the name of frutelesse woorks is too shewe vs that when wee bee so mingled with the vnbeleeuers worldlinges and despyzers of God wee shall receyue but a poore reward which shall yeeld vs no fruite at all What gayne wee then by taking leaue too doo euill vnder colour that the most part of the world is giuen too wickednesse nothing for all of them must reape the reward of euerlasting death for follow one another after that fashyon Now then let vs looke neerlyer too our selues for when men pardon them selues so lyghtly that they seeke nothing else but too keepe themselues fast fettered vnder the subiection their father Satan and too cast themselues as it were intoo the bottom of hell Alas is it not a wretched libertie Saint Paule therfore telleth vs expresly that wee ought so little too intermeddle our selues with the corruptions of the world that wee should rather indeuer too amend those which take such libertie too doo euill that they vtterly ouerthrowe themselues and that both wee and they ought too bee so hild in obedience to our God as his woord and holy spirit may serue vs as an inuincible power too fyght ageinst all assaults and that wee may bee so armed and furnished therwith as it may bee vntoo vs bothe a helmet and a brestplate and a harnesse and a swoord as wee shall see heerafter And let vs beware too walk so in this world as wee may serue our God with trew constancie and not bee turned from him
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
reasonable creature in whom God hath printed his marke should bee put too such reproch it was tootoo farre out of all square But such are the fruites of the disobedience and sin of our father Adam that all things were turned topsiteruie Also on the other part inasmuch as seruantes were in such subiection it seemeth that if they could by any meanes plucke their neckes out of the collar it ought too bee lawfull for them and it was an honest excuce so too doo But howsoeuer Seruantes fare Saint Paule commaundeth them to obey their maysters too be subiect too them In deede he dooth also exhort the maysters not too abuse the power that was giuen them nor too thinke that the thing which was graunted them by the Lawe of man was so ryghtfull and vnparciall before God as they could not bee blamed for it Saint Paule then counselleth maysters too asswage the excesse of their superioritie but yit will he haue their seruantes too submit themselues too it and too beare the yoke that was so hard and heauy Now it myght seeme that he did seruantes wrong therein and that he should rather haue cried out ageinst the common abuse that such outrage myght haue bin layd downe But we haue two principles to remember to restreyne vs from attempting of any chaunge The one is that forasmuch as it had bin Gods will too put maynkynd intoo confuzion and that all men both great and small should be put in mynd that Adam had peruerted the order of nature Therfore S. Paul counselleth seruantes to beare such subiection assuring themselues that it commeth of God and therefore that they must take it paciently The other is that the Gospell serueth not too chaunge the common policies of the world and too make Lawes that belong too the temporall state It is trew that Kings Princes and Magistrates ought alwayes too aske counsell at Gods mouth and too frame themselues vntoo his word but yit for all that our Lord hath giuen them libertie too make such Lawes as they shall perceyue too bee meete and conuenient for the gouernment that is committed vntoo them howbeeit they must call vppon God too giue them the spirit of wisedome and discretion and bycause they bee not of abilitie too rule of themselues they must take aduice and counsell at Gods woord Yit notwithstanding the doctrine of saluation which is called the kingdome of heauen and the thinges that belong too the brydling of vs in this world that men may knowe how too behaue themselues one toowardes another are sundrye thinges That therefore is the cause why Saint Paule left slauerye bondage or seruiship as it was And he exhorteth Seruants to doo their dewtie in feare and trembling that is too say with all lowelinesse and reuerence yea and hee addeth further with singlenesse of hart which he matcheth ageinst all the fyne slyghts and shifts wheruntoo the seruants and slaues of that tyme were too much giuen as is too bee seene in them that haue written of them haue set forth the maners and trade of lif which was in course and vse at those dayes And let vs mark first of all that S. Paul thinks it not ynough for seruants too seeke the benefyte profit of their maisters and to be willing to obey them and too be foreward in executing whatsoeuer is commaunded them but he requyreth reuerence aboue all things as I sayde afore Let Seruants vnderstand that although they should not bee inforced nor chastized with whipping when they doo amisse but that they had gentle and meeke masters yit notwithstanding they ought too beare paciently the state wherin they bee assuring themselues that God alloweth of it and that the superioritie which their maysters haue ouer them how hard and greeuous so euer it be is neuerthelesse ordeyned and stablished of god And that is the cause why he setteth downe the woord Singlenesse For wee bee ouer wittie in seeking our owne aduauntage and there is none of vs all which is not a great doctor in matters concerning his owne profit Why should such a one say wee haue this prerogatiue aboue mee What reason is there that I should bee bound too him in that ▪ Take mee the handicrafts men that neuer knew word of learning and deale with them in dayly matters and in things that may make with them and they bee so skilfull in debating their cace that yee would take them too bee all men of lawe Forasmuch then as men are so wyly in seeking their owne commoditie and profit too the hinderance of others Saint Paule dooth purposely set downe singlenesse of hart which serueth too sift all affections and too ouerthrowe all things that men can deuyze too hinder themselues from dooing of their dewties Now he setteth downe purposely these woords As seruing the Lord and it is the cheef foundation that wee haue too leane vntoo when the cace concerneth the dooing of any dewtie towards men For if wee sticke too creatures wee wil say Came wee not all out of the Ark of Noe Why should he bee better esteemed than I Is it meete that I should bee put vnder his feete what reason is that And all the rest of the woords which wee heare euery day For wee haue skill ynough too alledge exemption and so little doo wee think our selues bound vnto others that wee think all others bound vntoo vs The mark therfore that al mē shoote at is that euery man would be a Lord and no man admit any subiection And so it would needs followe that wee should bee as wyld beasts or rather as doggs and Catts as men say vntill wee knew that God lyketh well of the seruis that wee doo too creatures If wee bee not throughly perswaded of that wee may well make some fayre countenances and please men but out mynd shall neuer bee ryght and well dispozed vntill wee bee come to the poynt that wee know that our Lord accepteth our seruis But there is yit one other cause that myght hinder vs or rather coole vs in the discharge of our dewtie towards other men and that is mens vnthankfulnesse For they whom wee pleasure doo commonly 〈◊〉 vs no thank but rather think that wee bee made for none other purpose but too serue them When wee see them requyte our seruis so euill it spyteth vs and it were ynough too make vs leaue of altoogither Now then it is needfull for vs too come backe too that which Saint Paule telleth vs namly that God is aboue all degrees and that he hauing superioritie ouer the world will haue euery man imploy him self with all humblenesse and that all subiections which he hath ordeyned in the world too remayne firme and vnuiolable This is the effect of the thing that Saint Paule telleth vs heere Now first of all wee haue too mark the generall article which I come now to touch which is that whē we haue superiours ouer vs we must not obey them as inforced but
imagining themselues too haue some abilitie of mynd too beleeue the Gospell and too discerne betweene good and euill insomuch that too their seeming it is a needlesse thing to pray God too inlyghten them But yit must wee needs bee punished for our ouerweening if wee think wee haue eyther fayth or charitie of our selues So then let vs conclude that bothe of them bee the singular gifts of God and let vs confesse that both of them come of him and that on the other side he must bee fayme 〈…〉 for wee bee blynd 〈…〉 wee haue the woord preâ—ched too vs and as it were chawed too vs so as there remayneth no more for vs too doo but too swallowe it downe Yit shall wee continew dull lyke blocks of timber if God doo not inlyghten vs by hys holie spirit and bow our harts too his obedience Then if God woork not so it is certein that when our eares shal haue bin beaten with good doctrine all the tyme of our lyfe it shal bee but lost labour And it is not only in this text that it is sayd so but a man shall scarsly fynd any leaf in the holie Scripture wherin God reserueth not too him selfe the giuing of fayth And in good fayth wee our selues see well that the holie scripture inlyghteneth vs and how vtterly wee bee destitute of Gods spirit If wee compare our selues with fayth and with the things that it bringeth vs wee shall well see that there is iust cause why God should will vs too doo him homage for so great and so excellent a fift For it is sayd that God looked downe vppon men and that he found them euery chone giuen ouer too all euill and saped in their filthinesse so as there is not one that seeketh after goodnesse Agein when there is any speaking of our reason and wisdome it is sayd to be stark ignorance and that we bee vtterly brutish and that wee must become fooles in our selues if wee will profit in Gods schoole And 〈◊〉 for our harts what are they They bee full of naughtinesse and 〈◊〉 bornnesse eueÌ„ from our chyldhood as the holie scripture reporteth euery where of them Forasmuch then as wee be blynd in our vnderstanding and froward in wil let vs come now and see what fayth is It is a coÌ„prehending of Gods secrets so as we know the fatherly loue that he beareth vs assure our selues of it take hold of the heauenly lyfe which neuerthelesse is incomprehensible too mans vnderstanding to be short are acquaynted with the grace of our Lord Iesus Christ which extendeth hygh lowe and deepe and wyde as wee haue seene herteoofore Now then if on the one syde we consider what fayth is on the other syde enter intoo our selues and examin our selues in such sort as we fynd our selues vtterly destitute of all goodnesse it is good reason wee should confesse that vntill God giue vs fayth wee haue no fayth at all That is the thing which wee haue too mark vppon this text As much is too bee sayd of charitie For is it not apparant that euery man is wedded too the loue of him self â–ª and that 〈◊〉 affections â—arye vs away so as wee seeke 〈◊〉 owne profit continually with the hinderance of other men And yit this lust and 〈…〉 wee cannot loue our neyghbours but would rather oppresse them So then we must needs haue Charitie from elswhere and God must breake the cursed inclinatioÌ„ that is in vs namely the ouer excessiue louing of our selues And moreoâ—er when wee haue so renounced our selues wee must vnderstand that wee bee so indetted too our neyghbours as wee must indeuer too doo our dewtie towards them And so yee see that fayth and charitie are iustly called the speciall gift of God and that Saint Paule dooth iustly in this text say Charitie and Fayth bee vntoo you frow God our father It is certeyne that his wish was not made feynedly but that in saying so he doth vs to vnderstand that wee must haue it at Gods hand Wherfore let vs lay downe all foolish ouerweening and let vs vnderstand that all the spirituall benefyts which wee haue are the free gifts of God wherby hee sheweth and declareth his liberalitie effectually towards vs And it is certeyne that all the perfection of Christians consisteth in faythe and charitie Wherfore let vs conclude that whatsoeuer belongeth to the saluation of our soules or is woorthie too bee esteemed and commended wee haue none of it of our owne growing but it commeth too vs from aboue Accordingly as it is sayd of the confessing of our fayth that nother flesh nor blud doo shewe vs that Iesus Christ is the sonne of God but the father reuealeth it too vs And lykewyse also our Lord Iesus Christ sayeth Father I thank thee that thou haste hidden these things from the wyse and reueled them too the little ones Therfore let vs learne to bee little ones that we may bee Gods schollers and too bee fooles in our selues that wee may bee filled with his wisdome and yeeld him honor according too the measure of the gifts which wee shall haue receyued of him and not bee soo wicked as too chalendge the prayse vntoo vs which he dooth iustly and ryghtly reserue too him self Howbeeit Saint Paule matcheth our Lord Iesus Christ with God the father too doo vs vnderstand that wee can obteyne nothing but by the meanes of him which hath reconcyled vs vntoo god For what is the cause that wee bee so corrupted in our nature as wee bee voyd of all goodnesse and full fraught with all vyces and too be short that we be altogither abhominable but for that we be vtterly estraunged from our Lord Iesus Christ who is the fountayne of al goodnesse And for the same cause was he indewed with all fulnesse of grace according as it is sayd that the father hath not giuen hym the spirit in some certein portion but in such wyse as all of vs may so drawe out of him as wee can not want any thing for he is the fountayne that can neuer bee drawen drye Then can wee not haue one drop of spirituall gifts but by flowing downe vppon vs through our Lord Iesus Christ who is the only cundiâ—pype of them And our Lord Iesus Christ not only hath the office of giuing vs at his owne pleasure whatsoeuer iâ— requisyte and necessarie for our welfare in respect that he is our mediator as wee haue seene in the .iiii. Chapter but also Saint Paule yeeldeth him here moreouer that he giueth vs faith and charitie by his owne authoritie and power for he setteth him in equall degree with his father Now then let vs vnderstand that our Lord Iesus Christes office of inlyghtening vs by fayth and of reforming our harts not only belongeth too him as now in respect that he is our mediator Gods minister but also that it is his owne for this maner of speeche of S. Paules
would not otherwyse agree But heere by the way a man myght aske a question For Saint Paule prayeth not God too giue fayth too the faythlesse and charitie too them that are fleshly but vntoo the brethren that is too say too the bodie of the Church Now if they be of the Church they bee Gods children alredye they bee begotten agein by the holie Ghoste and by that meane they haue both fayth and charitie But herin Saint Paule sheweth vs that it is not ynough for that God begin fayth in vs vnlesse he continew in it too the end and that lyke as wee call fayth the gift of God so must he also make it too growe and increace day by day And that is it which is ment by this saying that it is giuen vntoo vs not only too beleeue in Iesus Christ but also too suffer for him Therfore Gods giuing of fayth vntoo vs is not in such wyse as that he dooth but only prepare vs that wee myght beleeue the Gospell if we listed and that afterward we should bring a consent of our owne go foreward of our selues by our own power No but when God hath once dispozed vs too beleeue he must also giue vs such an affection as may touche vs too the quicke and afterward driue vs forewarde and giue vs abilitie too perseuer so as we may profit go foreward be confirmed euen to the end That is the cause why S. Paule speaking heere of the faythfull which were brought alredie intoo the good way and to whom the grace of God was manifested sayeth neuerthelesse that God must bee fayne too further them giue them the gift to hold out euen by growing more and more as wel in fayth as in loue And therby we haue warning to pray God to increase strengthen our fayth and to inflame vs with charitie and therwithall to make vs knowe our imperfections so as although wee see a number that come not neere vs yit wee conceyue not any pryde too stand in our owne conceits as though wee were come too fayth already Wherefore let vs assure our selues that we be but in our way as long as we bee in this worlde and therefore let vs inforce our selues foreward For what perfection of fayth so euer wee can fynd among men it is certeyne that God will fynd much amisse in it and how farre foreward soeuer wee bee and how well so euer wee haue profited in charitie a man shall come farre short of fynding that any of vs hath forgotten him self and thrust couetousnesse and ambition vnder foote with all other things that may 〈◊〉 vs froÌ„ seeking the benefyte of our neyghbour and the imploying of our selues too doo them seruis Sith it is so let vs learne as I sayd too knowe our owne imperfections in such wyse as wee may mislyke of our selues for them and bee induced therby too doo better than wee haue done hithertoo And although men prayse and commend vs yit let vs learne too confesse with all humblenesse and meeknesse that wee bee yit farre short of atteyning too our mark Now hereuppon Saint Paule addeth agein Grace bee too all them that loue our Lord Iesus Christ vncorruptly Wherin he sheweth who bee the brethren that â—e 〈◊〉 of euen now Not all they that professe themselues too liue after the Gospel but such as loue our Lord Iesus Christ yea sayth he with such soundnesse as it bee not an affection that corrupteth and banisheth away out of hand And not without cause is this sayd For wee see how fewe there are which loue Iesus Christ ryghtly and soundly The multitude of them that pretend too holdwith the Godspell is greate ynough but what a number are there which renounce God in their works when they haue confessed him so in their words Agein if a man examin them narrowly which haue yit some good tokens and liue orderly ynough and without blame so as it myght bee sayd that there is no hipocrisie in them he shall see them ouershoote themselues in the turning of a hand As for example wee see how the persecutions now adayes discouer such as haue not a lyuely roote and so doo temptations lykewyse insomuch that they which haue liued in good reputation doo afterward turâ—e asyde and go astray And what is the cause therof Some new blocke that Satan casteth in their way or some other stumbling stocke too make them turne out of the good way Therfore when all is throughly reckened a man shall fynd verye fewe that loue Iesus Christ vncorruptly that is too say which haue at rew stedfastnesse or stoutnesse so as if they bee tempted eyther with feare of death or with pouertie yit notwithstanding they aâ—ter not but continew stil in theyr calling shew that the holie Ghost reigneth so in them as he possesseth the bottomes of their harts euen vntill they bee quyte rid of all the imperfections of their flesh No dout but the perfectest haue store of them And lyke as it may well bee that a tree shall seeme vtterly withered as farre as can be discerned outwardly by his braunches yit if the roote continue still in his force the tree shal be safe so that although some superfluous boughes be cut of yit will he spring againe and it will appeere playnly that it was still alyue within euen so wee from day to day cut of the corrputions of our flesh which are yit in vs vntil wee bee come too the fulnesse of the incomprehensible perfection wheruntooo wee labour as now too atteyne Now let vs fall downe before the maiestie of our good God with acknowledgment of our faults praying him too voutsafe too open our eyes more and more that wee may consider the infirmities and vyces that are in vs yea and those also vntoo which wee should bee giuen if God had not deliuered vs from them and should not drawe vs away from them day by day And theruppon let vs moorne before him acknowledging our selues too bee wretched offenders that are well woorthie too bee condemned if he pitied vs not And let vs so profit in his woord as it may bee too the amendment of the things that are yit amisse in vs and for the bringing therof too passe let vs call vppon the grace of his holie spirit bycause wee knowe how needfull it is for vs in respect of the rechlesnesse yea or rather rebelliousnesse that is in vs And yit for all that let vs not ceasse too go on still too the heauenly perfection wheruntoo he calleth vs That it may please him to graunâ— this grace not only too vs but also too all people and nations of the earth c. FINIS All glorie honor and prayse bee alonly vntoo God and too our Lord Iesus Christ. Amen â— Tim. 1. 9. 1. Cor. 6. 20. 1. Tim. 1. 5. 1. Pet. 1. 21. 22. 23. 1. Cor. 6. 9. 10. 2 â–ª Thâ—â—â— â–ª â— 8. Titus 1. 16. Hâ—br 5. 12. 13 â–ª 1. Cor. 3. 1. â—