The sermons of M. Iohn Caluin, vpon the Epistle of S. Paule too the Ephesians. Translated out of French into English by Arthur Golding

The .xvii. Sermon, which is the second vppon the third Chapter.

7. I am made a minister of the Gospel, according to Gods grace, vvhich is giuen mee through the woorking of his povver.

8. This grace is giuen too mee, which am the least of all the Sainctes, too preach among the Gentyles the incomprehensi∣ble riches of Christ.

9. Too open vntoo all men vvhat the communicating of the mysterie is, vvhich vvas hid from the beginning of all times in God, vvho created all things by Iesus Christ.

I Haue tolde you heeretoofore how S. Paul had an eye too twoo thinges, shewing that he was certeinly appoynted too publishe the Gospell through the whole world, and specially among the Gentyles. For no man ought too go about too vsurp any of∣fice in the Church, but God ought too haue that authoritie: and according to the euer∣lasting order which he hath set downe, let vs looke too followe the same, so as they that go about too aduaunce themselues, may bee put downe, and no man take any degree vppon him, but he that is called. Therfore marke it for a speciall poynt, that S. Paule ment too excuze himselfe of rash∣nesse, by shewing that he did not thrust himselfe in too bee an Apostle, but had good and sure warrant that God had appoynted him thertoo.

And therewithall also he ment too assure the Gentyles, too the intent they shoulde receiue the message of their saluation, as proceeding of God, and not of man. For wee must alwayes bee at this poynt, that the forgiuenesse of sinnes is too precious a thing for vs too bee assured of by the authoritie of man. Then must wee bee fully resolued, that it is God which speaketh, too the end we may conclude, that whatsoeuer is vnbounde on earth, is vnbounde also in heauen. And forasmuch as S. Paule had erst bin an enemie too the Gospell, and had persecuted the Christians, and blasphemed God: it seemed that that should haue impeached the receyuing of him for an Apostle, and the yeelding of such reputation too him as was requisite that he should haue. There∣fore he preuenteth the things that might bee alledged too bereeue him of all reuerence, and sayth, that they must not haue an eye too his owne person, nor too his deseruing, but too Gods aduauncing of him by his grace, and by a power that is not ordinarye among men. It is trew that S. Paule dooth alwayes humble himselfe as much as may bee, that men may the better knowe Gods free be••towed goodnesse. And that also is the rule that wee must holde, bycause God will haue all mouthes st••pped, and none of vs all too haue aught whereof too boast. For it is certeyne, that wee shall euermore but rob God of his honour, if wee confesse not that wee bee beholden too him for all thinges, and that wee haue not any thing at all of our owne. But (as I haue tou∣ched already) he ment heere too put away all lettes, too the end that no man myght vpbrayd him, that he was vnwoorthie of so excellent and great dignitie, as too bee of the number of the Apostles. His intent then was, to shewe that Gods grace surmounted all the impediments that could bee in him before. First he setteth downe Gods grace. It had bin ynough for him too haue graunted God so great prerogatiue, as too holde all things of him: but he setteth downe twoo wordes m••, too exclude all that myght bee dema••ded of him. How now? (might some man haue sayd:) such condition, and such ought too be in an Apo∣stle: hast thou such vertew? And so yee see why he was not contented too set downe simply the gift, but also would needes adde, free bestow∣ed. And afterward he magnifyeth the same gift yit more, saying, that God vvrought therein according too the woorking of his povver. Too bee short, hee giueth men too vnderstand, that they ought to espye a singular and woonderfull goodnesse of God in him, and therwithall a power not ordinarie among men. Those are the twoo poynts which

wee haue too marke. Now forasmuch as in the first too Timothie he sayeth also, that he himself both is, and ought too scrue vs all for a loo∣king glasse, let vs learne too apply the same vntoo vs.

And first of al, whatsoeuer wee aske of God, let vs vnderstand that the same must issew vntoo vs from the welspring of his only mercie and free bountie, too the end wee should forget all selfdeseruing. For it is the next way too shet vs out of the doore, when wee come vntoo God, if wee imagin too bring aught of our selues. Mark that for one poynt. And secondly to amend all distrust, let vs hope that God will doo more than all our wits can conceiue. For it is not in vs too measure his infinite power: and therfore whatsoeuer he hath giuen vs alreadye, let vs think ••ur selues beholden too his goodnesse for it, let vs doo him homage for it, and let vs yeeld him the prayse of it, as meete is wee should. And so yee see, that the thing which wee haue too gather vppon Saint Paules example, is, that we must with al humilitie besech God too worke so in vs by his owne mere grace, as his name may bee glori∣fied therby, bicause there is no deseruing to be foūd in vs. Also let vs be out of dout, that his power passeth all our capacitie, so as wee may euery way giue him place and enterance, and not shet him out from vs through our vnbeleef. ••nowe wee once that? Hath God shewed vs his mercie and power, and made vs too feele them by experience? Let vs put them in vre to the vttermost of our power, and let vs not seeke to deface his glorie, vnder colour that he hath made vs more excellent than others, as though wee had deserued aught of our selues, but let vs yeeld him his dew, and that which ought too bee his peculiar owne.

And herewithall, too continue his matter, he addeth, that this grace was giuen too him, (euen) too him the least of all the Saincts. This serueth too expound that which hee had sayd concerning the gift of grace. Now heruppon wee haue too mark, that if wee intend too yeeld God that which wee owe him, wee must be vtterly abaced in our selues. For so long as men fall too parting of staks with God, and will needs bee somwhat of themselues: it is all one as if they would set themselues ageinst God, and bee their owne keruers. Too bee short, God neuer hath his full right, except wee be rid quyte and cleane of all. Thefore a man cannot discerne how Saint Paule hild al things of Gods mere grace and free gift, but by considering his (former) slendernesse, that is too say, by considering what manner a one he had

bin, and what his estate had bin before. And this is a poynt of greate importance: for wee see how men couet alwayes too reserue somwhat too themselues. And although they graunt, that God deserueth too be exalted without end: yit can they not finde in their harts too forgo the the whole prayse of the thinges that he hath giuen them, but would•• fayne be esteemed and had in some reputation for them. Seeing that wee bee so much giuen to vaynglorie, and that there is not a harder thing for vs too doo, than too humble our selues with such lowelinesse as God requireth: it standeth vs on hand too mark this doctrine so much the more, wherin we see, that God shall neuer bee honored as he deserueth, till wee be thrust downe vnder his feete, and haue not any thing wherfore to bee estemed, but bee become lyke wrethed crea∣tures that haue nothing in vs but miserie, wherby God may haue oc∣casion too shewe forth his mercie vppon vs. Lo how Saint Paul•• yeelded the prayse of all things vntoo Gods freegift without hipocri∣sie, by acknowledging himself too bee the least of all others.

And let vs marke also, that S. Paules so dooing, was not a fey∣ned modestie, after the maner of most men, which wil commonly say, and make as it were a prouerbe of it, O sir, I am the meanest and least able of all men: and yit in so saying with their mouth, they ceasse not too haue theyr hartes puffed vp with pryde. In so much that in very deede, if a man should answere them, I beleeue it wel: they would bee as hot as a toste, and had leeuer too bee found lyers, than too gyue ouer theyr selfeweenyng, wherwith they bee so ful fraughted. S. Paul vsed no such Ceremonie full of vntruth, but protested truely the thing as he thought it, accordingly as in another place to the Corinthians, he sayth, he is not worthie too bee named an Apostle, bycause he had persecuted Gods Church, and withstood his truth. And agein, when he setteth foorth himselfe for an example in the first too Timothie, too the end wee should not doubt but that God sheweth himself mercifull towards vs: he sayth, he had blasphemed the Gospell, and bin full of crueltie, seeking to shed innocent blud. There then S. Paule sheweth well ynough, that there was no counterfetnesse in his confession, and that his lowelinesse proceeded from his hart. For he would haue cho∣zen too haue bin out of estimation too the worldward, and too haue receyued all manner of reproche too himselfe, yea and too haue bin ta∣ken for a cursed caytife: than to haue disgraced Gods goodnesse. And like as his doctrine was too indure for euer: so ment he too haue his

wants knowen in all ages and all tymes vntoo the worlds end, refer∣ring al things to this poi••t, namely, that men might knowe how God had set him as it were vpon a scaffold, to warrant vs that he will shew himselfe as free harted towards vs also at this day: and that on the o∣ther side wee should not bee ashamed too bee acknowne of our owne wretchednesse, too the intent that Gods grace may haue the greater glosse in vs. Wherfore let vs remember vppon this Text, that wee doo then offer God such sacrifize of prayse, as he deserueth, when wee protest truly and vnfeynedly, that al the good which is in vs, commeth of his grace, who hath bestowed it vppon vs, and that wee cannot cha∣lendge any thing at all too our selues: but that when wee haue exa∣mined all that is our owne, wee shall finde none other things at all, than such as may cause vs too cast downe our eyes, and make vs asha∣med. After this manner (say I) must wee followe the thing that S. Paule sheweth vs heere. Yea and let nother spyte nor vayneglory, hinder vs too humble our selues among our neighbours. For here S. Paule hath not only shewed that he was indetted to God for al things, & that he was bound to him for al the good things that he had, bycause they ••ame of his o••ly mere goodnesse and free gift: but also therwith∣all abaceth himself, in comparison of the rest of the Apostles. Now then, let vs rid away this cursed affectiō which is ouer deeply rooted in our nature, namely, of desiring to perk vp in such wyze, as men should looke at vs aboue othe•• men, and commend vs more than others. For we see how S. Paule, who was so excellent, did notwithstāding stoop•• too that lownesse: wherfore let vs indeuer too fashion our selues like too him. And let vs thinke well vppon this saying of our Lorde Ie∣s•••• Christ, that he which wil be exalted of God, must bee brought lowe in him••elfe. So then, let vs bee little ones of our owne accord, and then it is certein that God will reache vs his hand. And although he send vs nother statelinesse nor dignitie: yit will he giue vs so much thereof as shalbee needefull, at least wise if wee haue the trew meeke∣nesse of seeking nothing else but too be gouerned by his hand.

But heere it myght bee demaunded, how Saint Paule acknow∣ledgeth himself a little one, seing he hath done more than al the rest, as he him••elf sayeth in the forealledged place of the first too the Corinthi∣ans. Saint Paule was not ignorant of the gracious giftes that he had receiued at Gods hand, nother ment he too imbace them in his mouth as Hipocrytes doo, which say, I am n••thing at all: for he wist

well that God had indewed him with great 〈◊〉〈◊〉, and it is not a poynt of humilitie too say, I haue nother skill nor wit, nor any thing woor∣thie of prayse: for if wee speaks 〈◊〉〈◊〉, wee bee vnthankfull too God, as they that burye his benefites wherin his glory ought ••oo shyne foorth. Saint Paule then ment not heere too shew, that he was a man with∣out knowledge, and without the giftes of the holy Ghost, or that he had receyued lesse portion of them than other men had: but his calling of himself the least, was in respect of that which he had bin before he was a member of the Churche. For our Lord Iesus Christ had in his lyfe tyme chozen and sholed out the twelue, too whom he gaue Com∣mission too publish the Gospell through the whole woorld. And now in the meane whyle what was Saint Paule? He was not only a pri∣••ate person, but also banished, and cut of as a rotten member ••r••m the companie of the faythfull. And besydes that, Satan draue him fore∣ward too all crueltie, so long as Gods spirrite was not in him. He had in deede a kynd of zeale, but that was starke madnesse, for he ceas∣sed not for all that too fyght ageinst God in his owne misbeel••efe: he did it ignorantly, but yit could not that excuze him. So then wee see that his terming of himself the least, was not without cause, according wheruntoo he sayeth in another place, that he was as an vntymely birth, and that it i•• was not too bee thought that euer he should haue come too the spirituall lyfe, wherof he was a minister. For he was as a rootten carkesse, and there was no lykelyh•••• that euer he should haue come too the grace of our Lord Iesus Christ, seing he was runne so farre 〈◊〉〈◊〉, and had bin as a tempest in thundering vppon the Church, and as a ••allening Woolfe, that ••ought nothing else but too 〈◊〉〈◊〉 his pray. And so wee see how his confessing of himself to bee the least of the Saintes, was vnfeyned, namely as in respect of his for∣mer state. But God, who not only exalteth the thing that is small and low, but also maketh what he listeth of nothing, vou••asafed too change him after that fashyon, too the end that that miracle sho••••d a∣maze vs as oft as we thinke vpon it, & wee not only lerne too magni∣fye Gods goodnesse in that deede, but also apply the same too our owne vse: and therwithall euerye of vs bethinke himsel•• aduyzedlye, and returne too our former state, (I meane not too bee such as we•• were in old tyme,) but consider welll of it, 〈◊〉〈◊〉 too examin our selues throughly, that Gods infinite grac•• and goodnesse may app•••••••• the more in vs. That then is in 〈…〉〈…〉 ••••ing that wee hau•• too re∣member

concerning Saint Paule. And therfore as oft and when••ieuer the great treasures of Gods mercie which are imparted too vs in our Lord Iesus Christ, are preached vntoo vs: let vs bee s••••e that euerye whit therof was warranted too vs in Saint Paules person, and that he spake not as of things vnknowen, but that he had sure ex∣perience of them, and that in his person we may see still with our eyes, the thing that he vttered with his mouth.

Now let vs come too the gracious gift that he speaketh of, which is the publishing of the incomprehensible riches of our Lord Iesus Christ, by the Gospell. It was a great matter that Saint Paule had bin receyued too bee a sheepe: but God thinking not that too bee y∣nough, did put him in office of a Shepherd. The thing then which he meaneth heere, is, that wheras he had bin a Woolf full of crueltie, he was not only chaunged too become a Lamb, too obey the voyce of our Lord Iesus Christ, and too bee quiet in his flocke: but also exal∣ted of God too a much greater and hygher diginitie, insomuch as he was ordeyned a Messenger of mans saluation, and a dealer foorth of all the riches of our Lord Iesus Christ, which neuerthelesse are in∣comprehensible: not that wee ought not too seeke them, but bycause the measure of them dooth vtterly exceede our capacitie. Now then wee see the effect of that which Saint Paule teacheth heere: going foreward still with the thing that he began with heeretoofore, name∣ly that wee must vnderstand that he thrust not himself foorth through folish ouerboldnesse, too take vppon him the office of an Apostle, but that he was called too it from on hye, and set in that degree by God. And further let vs assure our selues, that this doctrine was not put foorth intoo the aire at all aduenture, but leueled at vs by Gods holy Ghost, and by his woonderfull forepurpose, as wee shall see anon af∣••er. Therfore let vs not thinke that Saint Paule hath spoken only for those whom he presently taught, & that in the the meane season th•• same doctrine belongeth not too vs: but let vs rather vnderstand how it was Gods will, that Saint Paules labour should bee too our be∣hoof at this day, and that wee should receyue profit by it. That is it which wee haue too remember concerning the processe of th•• text.

And therfore let vs vnderstand, that whensoeuer the Gospel is prea∣ched vntoo vs, wee haue there inestimable riches, insomuch that when wee haue throughly set al our wittes too the boulting out of the know∣ledge

of the things that are offered vs 〈◊〉〈◊〉, wee may well haue 〈◊〉〈◊〉 tast therof, but wee shall neuer p••rceyue 〈◊〉〈◊〉 how free 〈◊〉〈◊〉 God is towardes vs, howbeit it i•• ynough for vs ••hat w••e can after some sort perceyue his goodnesse, and bee a••••ured 〈◊〉〈◊〉. It is trew that wee ought too bee rauished in loue with it: but yit ••••wsoe∣uer wee fare, wee shall neuer get past half our way, in somuch that e∣uen he that hath as good as quyte giuen ouer the world, and forgotten al the intycementes and pleasures heere beneath, and is (as yee would say) led by an Angelicall mynd too aspyre too the kingdome of heauen, shall notwithstanding haue comprehended but a smal portion of the riches of ou•• Lord Iesus Christ. This is a thing which ought to•• make vs esteeme the Gospell otherwyse than wee haue doone. 〈◊〉〈◊〉 on the other side, it will bee a horrible condemnation too our ••nthank∣fulnesse, if wee thinke the things that are set foorth in the Gospell, to•• bee but odinarie matters, seey••••g that our Lord Iesus Christ vttereth there the infinite treasures of his goodnesse. And moreouer also wee must vnderstande, that when wee once haue our Lord Iesus C••ri••t, wee may w••ll gyue ouer all other thinges as needelesse and supe••flu∣ous.

For if wee bee a•• the poynt that the Papistes are, who can well y∣••ough say, Iesus Christ our Redeemer, and therwithall thrust him in∣too the throng of their Hee saynctes and Shee saynctes, so as Christ is as it were but a little fellowe shuffled in among the rest: I say, if wee bee at that poynt: surely wee renounce Iesus Christ, in disguizing him so through our leawdnesse. So much the more then dooth it stand vs on hand too wey well this text, where it is sayd, that his riches are incom∣prehensible, that wee may set our whole mindes theruppon, and inforce our selues euen beyond our power, too knowe the good things tha•• are communicated too vs by Iesus Christ: for it is cer••eyne, that the measure of our fayth shall neuer atteyne too the vttermost. Sith i•• is so, let vs assure our selues (as I sayd afore) that our Lord 〈◊〉〈◊〉 Christ ought too suffyze vs throughly once for all: for we•• shall 〈◊〉〈◊〉 in him whatsoeuer we can wish. And as soone as we swar••e from him▪ wee may well surmyze wee haue wonne I wote n••re what, b••t it shal∣bee but wynd, which shall ••ill vs too no purpose. So then, let 〈◊〉〈◊〉 Lord Iesus bee knowen as he is, that is too wit, with the whole 〈◊〉〈◊〉 of his benefytes. For it is certeyn▪ that by him wee obteine 〈◊〉〈◊〉 that euer wee can aske at Gods 〈…〉〈…〉

where else, it is a straying out of the way: for it is sayd, that he is the way, and that by him wee haue accesse vnto God his father. In 〈◊〉〈◊〉 that it is his office too guyde vs too God his father, therby he sheweth vs that wee shalbee satisfyed of all that euer wee neede, and that we•• shall 〈◊〉〈◊〉 too our s••luation, so wee r••st wholy vppon him. And on the contrary part, that when we wander out on the one syde or on the other, it is a playne renouncing of all the benefytes that are offered vs in his person: and therfore wee bee well w••rthie too starue when w••e 〈◊〉〈◊〉 needes adde any thing at all too our Lord Iesus Christ, seing that God hath shewed himself so bountifull in him, that he hath not forgot∣••••n any of all the things that belong too the fulnesse of our felicitie, ioy, ••nd glorie. Also wee bee warned by S. Paules example, that the more that any of vs is exalted at Gods hand, the more he should hum∣ble himself, acknowledging how much he is bound vntoo him. Tre•• it is, that euen they which are furthest of all behynd, haue ca••se ynough too magnify Gods goodnesse, for his calling of them into his Church. For what a thing is it for vs too bee reckened as Gods children, as heires of his kingdome, a••d as members of our Lord Iesus Christ, to be partakers of the glory wherinto he is entered? Now the Christi∣an that is (as yee would say) an vnderling too all others, an 〈◊〉〈◊〉 in a little nooke, a raseall and an idiot which hath nothing but scorning in this world: is neuerthelesse adopted of God intoo the number of his children, too bee of the body of our Lord Iesus Christ. So then, euen the least haue ynough wherfore too glorify Gods grace: but they th•••• are aduaunced too any degree of honour, haue so much the 〈…〉〈…〉, if they h••nour not God for the thing which it hath pleased him 〈◊〉〈◊〉 be∣stowe vppon them aboue other men. As for example, if a 〈…〉〈…〉 knowledge and grace too serue the Church withall, it is cert••in, th•••• he is dubbl•• giltie, if he acknowledge not himselfe so much th•• more 〈◊〉〈◊〉 vntoo God for it. Also they that by their strength or 〈◊〉〈◊〉 are able too doo more than other poore men, that haue no more than wherwith too gouerne themselues, ought also of dewtie too 〈◊〉〈◊〉 ••hemselues before God, and too stoope in such wyse as there may 〈◊〉〈◊〉 no presumptuousnesse nor ouerweening in them, too puffe them vp withall. To be short, looke as euery man hath receyued grace thought Gods goodnesse, so ought his marke alwayes too bee that God 〈◊〉〈◊〉 honored, and too confesse that wee bee the more beholden and 〈◊〉〈◊〉 vntoo him, for that he hath 〈◊〉〈◊〉 so liberally with vs. That is 〈◊〉〈◊〉

thi••g more which wee haue too gather vppon the example of Saint Paule.

But forasmuch as he had spoken of the riches of Iesus Christ, he telleth vs, that those riches were then vttered, when Gods misteries were published to such as had bin blynd wretches before. And I haue alredye expounded vntoo you this woord Mistery, Secret, or pri••••tie, according too Saint Paules applying of it in this text. I sayd in ef∣fect, that all Gods woorks▪ being well considered, haue wherwith to draw vs too wonderment. And why? Bycause they proceede of his ryghtuousenesse, Iustice, goodnesse, and wisdome, which are all of them things infinite. When wee speake of Gods wisdome, power, or Iustice, they bee not things that wee can defyne▪ as though wee had full knowledge of them, 〈◊〉〈◊〉 as wee can doo of the things that wee see heerebeneath. Yee see then how that all Gods woorkes, when wee come too the co••sidering of them from whence they proceede, are won∣derfull too vs. Well then. And are not all the things that wee see in the order of nature, Gods woorks too? Yis: but wee partly see what they bee, and partly our wits come sh••rt of them. As for example, if it bee demaunded by wha•• m••an••s the earth bringeth foorth fruits, we know it dooth so, bycause it is common among vs▪ But if the cause therof bee demaunded, surely there all our wits vanish away. For is the earth able of her self too yeeld foorth corne? Is it able to make the things too liue agein, which were as good as dead? Whence come the leaues and blossoms of trees▪ and all such lyke things, after that Winter hath put all out of fashio••? Agein, how can fruits, Corne, and wyne nurrish men, seing they haue no lyfe of themselues? Then if wee fall too seeking out the grou••d of Gods woorks, it is (as I sayd) a bottomlesse pit, and wee 〈…〉〈…〉 fayne too confesse, that God hath in himselfe an infinite wisdome, wheruntoo wee cannot atteyne. How∣beeit Gods 〈…〉〈…〉 now and then 〈◊〉〈◊〉 more wonderfull vntoo vs, when we fynd the cause of them 〈◊〉〈◊〉 to our naturall wit & vn∣derstanding. As for example, wheras it is sayd, that it was Gods will that the Gospell should bee preached vppon the soodein through the whole world: it was (too see too) a verye mad kynd of dealing, if wee iudge of it after our owne imagination. For some man will demaund why God bethought him 〈…〉〈…〉 to the hope of saluation, sith he had shet them out from 〈…〉〈…〉 Behold, the world which had continewed so long tyme afore▪ was renewes agein at the flud. And

wee see how God suffereth the heathen folk too walk in destruction. When all maner of wickednesse was come to his ful heigth, and ouer∣flowed the world as a horrible flud, then suddeinly God showed him self. And is not that a secret too astonish men withall? Now lyke as the wicked, and al such as despyze God, and al worldlings are dazeled at these things, and so farre out of conceyt with the straungenesse of them, that they could fynd in theyr harts too go too Lawe with God: so the faythfull are taught too kno••, that Gods wisdome is incompre∣hensible.

Agein, S. Paule speaking hereof in the fourth Chapter of the se∣cond too the Corinthians, sendeth vs backe too the Creation of the world, saying, that if wee thinke it straunge that God should inlighten blynde wretches, and that such as were but wandring beasts afore, should bee brought intoo the way of saluation by the doctrine of the Gospell: Wee should consider how the light was created at the be∣ginning. What was there in the confuzed lump, whereof it is sayd, that God created the Heauen and the earth? There was nother beau∣tie, nor order, nor aught else▪ darkenesse couered all, as it is sayd in Moyses. But God commaunded that light should bee made, and so he drewe light out of darkenesse. Therefore (sayeth S. Paule) al∣though the world was in i••ksome darkenesse, & that the Gentiles had their eyes as good as stopt vp, so as there was not any knowledge of saluation at all: Yit God at the comming of his onely sonne, shewed how his promising by his Prophets that he would gather the world too him, was not for naught. And so yee see, how he bringeth light out of darkenesse new agein. Howsoeuer the cace stand, wee must al∣wayes come backe too this poynt, that the drawing of the Gentiles too the hope of saluation by the doctrine of the Gospell, was a secret of God. And he speaketh of the communicating therof vntoo them, by∣cause God had kept it secret too himself, and therefore he addeth, that it had bin vnknowne in al tymes and all ages. And how so? For God kept it secret too himself.

Wee bee warned new agein in this Text, too reuerence Gods in∣comprehensible ordinaunce, when we heare speaking of our saluation, and too consider that it is a worke which passeth all our capacitie, and that if wee mind too haue such knowledge of it, as is good and prof••ta∣ble too glorifie God withall: Wee must be as it were at our 〈◊〉〈◊〉 end, too say, it is a thing that I cannot vnderstand aright. Trew it is,

that wee ought too set our whole studie theruppon: and it behoueth vs too exercise our selues in it all the tyme of our lyfe, as wee see in the other Text. But howsoeuer wee deale, yit must the finall knitting vp of it alwayes bee, that God hath not compassed the worke of our saluation, according to our slender capacitie and weakenesse, but ment too humble vs, too the end wee should bee abashed in our selues. And when we haue reuerenced his euerlasting ordināce, which is hid from vs, let vs imploye all the power and abilitie which wee haue, too the praysing of his holy name. This is the thing that wee haue to beare in mynd: and looke what is spoken too all men generally, that must euery of vs apply•• particularly too himselfe. For S. Paule treateth here of the comming of the Gospell, vntoo vs which come of the race of the Gentiles, and sayeth, that the same is a secret of God. Now if euery of vs looke intoo himself, and demaunde this question of him∣self, how comes it too passe, that I am made partaker of the Gospel? how haue I bin brought intoo the Churche? I say, it wee consider well these things, wee shall all of vs from the greatest to the least con∣fesse, that our Lord hath wrought after an vnaccustomed fashion. For it is not of the order of nature, that God hath so reformed vs and crea∣ted vs the second time, too the end we should be his children, and beare his image: but it is a very Miracle which ought too rauishe vs and amaze vs, as I haue sayd alreadye. Let that serue for one poynt.

And besides that, forasmuch as I must bee fayne too reserue that which followeth, till another time: let vs note for a conclusion, that whē there is any speaking of Gods secrets, it is good reason that we should bee sober, and suffer our selues too bee ignorant in the things that God hath not reueled vntoo vs. That is the thing which wee haue too con∣sider vpon the woord Communicate, For euen very experience shew∣eth, what the end of them is, which giue head too their owne curiositie, and will needes knowe all things, and serch out all Gods secretes by percell meale. They that mount vp intoo such ouerweening, shall in the end be confounded. And the hygher that they clymb, the more hor∣rible shall their fall bee, and God must needes cast them downe vtterly. Therfore let vs learne too knowe no more than God disclozeth vntoo vs: for it is meete for him for too shew vs so much of his power and purpose, as he thinketh good. When it pleaseth him too open vntoo vs the things that were straunge afore, then let vs learne them of him,

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and not say, this is too darke: but let vs pray him too giue vs such vn∣derstanding by his holy Ghost, as wee may perceyue whatsoeuer he sheweth vs by his woord. Yee see then how wee ought to bee diligent and heedfull in receyuing the things that God hath voutsafed too teach vs in his holy Scripture, and the things that are preached too vs in his name. But therwithall let vs also tarry till he impart vntoo vs what he thinkes good, and let vs not thrust in our selues at al aduenture too knowe more than is lawfull for vs, but let vs bee contented with that which God sheweth vs, assuring our selues that it is not for any enuy that he suffereth vs to knowe no more, but for that he hath regard what is expedient and behoofull for vs, and therfore giueth vs such lyght as he thinkes meete, in measure and proportion. Thus yee see in effect, how S. Paule ment that the Gospell was communicated vntoo him: and also that the Gentyles receyued their part of it by his meanes, insomuch that all men knew the things that were as good as buryed from them before, till God brought them foorth to lyght. Like∣wyse let vs at this day vnderstand, that whensoeuer it pleaseth God to rayze vp men of skill which haue the gift too teache vs, it is a sure to∣ken that he hath pitied vs aforehand, and is mynded too call vs too the inheritaunce of saluation. And therfore let vs bee teachable, let vs suffer our selues to be taught by the woord that is preached too vs, and let vs coue•• no further, but let vs rest vppon that which God shewethshe vs. For the only meanes too satisfye vs, is too bee cotnented with the free goodnesse which he hath vttered towardes vs, which (as I sayd a∣fore) is infinite, bycause the treasures of his mercie which he hath powred out vpon vs, doo passe all mans capacitie, insomuch that our vnthankefulnesse shalbee tootoo vnexecuzable, if our owne desires and lykynges leade vs too knowe more than is reueled vntoo vs.

Now let vs fall downe before the maiestie of our good God, with acknowledgment of our faules, praying him too forgiue them, and too blot out the rememberance of them, & to giue vs the grace too frame our lyues too his holy will and commaundementes, so as wee may shewe by our deedes, that forasmuch as he hath adopted vs too bee his children, wee also doo honour him as our father. And therfore let v•• all say, Almyghtie God heauenly father. &.c.

Notes

• Hebr. 5. ••. 4.
• Math. 18. c. 18.
• 1. Cor. 15. b. 9.
• 1. Tim. 1. b. 13.
• ••. Tim. 1. ••. 12.
• 1. Cor. 1••. b. ••.
• 1. Tim. 1. b. 13.
• Actes. ••. ••. 1.
• P••••l. 13. b. 6.
• ••uke ••8. c. 14.
• ••. Cor. 1••. 〈◊〉〈◊〉.
• Math. 1••. a. 1. & Mark. 16. c. 15.
• 1. Cor. 15. b. 8.
• Actes. 13. ••. 2.
• 〈…〉〈…〉
• G••l a. 1. ••. 1.
• Iohn. 14. ••. 6.
• Luke. 24. ••. 26.
• Gene. 1. ••. ••.
• 〈◊〉〈◊〉. 37. ••. 22.
• Rom. 1••▪ a. 3.