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 sixth Sermon vppon the first Chapter.

15. For this cause I also hauing herd of the fayth vvhich yee haue in Iesus Christ, and of the loue vvhich you haue to∣vvardes all the Saintes,

16. Ceasse not too giue thankes for you, making mention of you in my prayers.

17. That the God of our Lord Iesus Christ, the father of glory should giue you the spirit of vvisdome and reuelation, too haue knovvledge of him.

18. That is too vvit (too haue) the eyes of your mynde inlyghte∣ned, that you might vnderstand vvhat the hope is vvhich yee ought too haue of his calling, and vvhat are the riches of the glory of his inheritance among the Saintes.

WEe haue seene already howe Saint Paule brought the Epesians not onely to the chief but also too the onely cause of their saluati∣on, and shewed that they must of necessitie father all the whole vppon God, without mingling of any foolish presumption ther∣withall, as who should say that they them∣selues had furthered Gods grace which they had receyued, eyther by their free wil, or by any good intent in them. Saint Paule therefore hath shewed in effect, that not onely the Ephesians too whom he spake, but also they that had bin Gods Church before, ought all without exception to con∣fesse, that all their welfare proceeded of Gods onely free goodnesse, not onely bycause they were all redeemed by meane of our Lord Iesus Christ, but also bycause he had called them too the beliefe of the Gos∣pell, according too his choozing of them before the creating of the world.

And nowe he warranteth all the sayd doctrine by the recorde which it yeeldeth vnto God, in that it doth euen then magnifie his goodnesse, when he is as it were separated from mannes eye, and from the sight of all witnesses. Trewly the doctrine of the Gospel oughte not too bee the lesse esteemed when it is preached and published in the open face of the whole woorld: but yit it behoueth him that speaketh it too haue it throughly printed in his hart, & to say the same thing in himselfe be∣fore God and his Angels, which he speaketh before mē: for otherwise it were but a iangling, or rather an vnhalowing of Gods word: if a mā should step vp intoo the pulpet too talke lyke an Angell, and in the meane while haue no such meaning in his hart, nor bee perswaded of the thing that he speaketh. It were better that a man were drowned a hundred times, than too beare abrode the most excellent record of sal∣uation & of Gods truthe: and in the meane season not too bee perswa∣ded in himselfe of the thing that he preacheth, so as God and his An∣gells might knowe that he hath the same thing printed in his harte. Therefore it is not without cause, that after S. Paule hath preached Gods free goodnesse in choozing whom he lyked, and in calling them too the knowledge of his Gospell when he had chozen them, & in con∣firming them with his strong hand, and by giuing thē inuincible con∣stancie and stedfastnesse whē he had called them: nowe he addeth that

God knoweth his witnessing therof too bee in good earnest and vnfey∣nedly. For he protesteth heere concerning the prayers which he ma∣keth alone by himselfe, when no man could know his thought nor what he sayeth and vttereth with his mouth: that euen then he auoweth the same doctrine before God, inasmuch as he prayeth him to voutsafe too accomplishe the thing that he hath begunne. Heere therfore wee haue too marke first of all, that such as mynde too haue their labour profita∣ble too the edifying of the Churche, and such as haue any trew zeale, must not onely giue themselues too teaching, but also therwithall pray God too woorke with them by his power and grace. For oftentymes ••t befalleth, that wee doo but beate the water, (yea though wee haue ••he tongues of Angells) bycause wee pray not God to further the doc∣••rine that wee preach. For of our selues wee bee but vnprofitable in∣struments: and when he hath giuen vs vtterance, he must also make it effectuall,* 1.1 according as it is sayd, that he which planteth is nothing, and he that watereth is nothing, but it is God that giueth the increase. Seing it is so: Let such as haue the charge of teaching Gods Church walke fearfully & carefully, & not onely indeuer to win men vnto God, 〈◊〉〈◊〉 also humbly acknowledge that they can doo nothing of themsel∣ues, and that they should but cast foorth a sounde intoo the aire, which would vanishe away out of hand, if God wrought not with them by the secrete power of his spirit. That therefore is the thing that wee haue too remember vppon the woords that S. Paule speaketh heere.

But euerye of vs also ought too apply it generally too his owne vse. Therfore when wee come too bee taught Gods woord, or when any of vs readeth it alone by himselfe: let vs not imagin our witts too bee sut∣tle ynough, and that wee bee able ynough too vnderstand whatsoeuer the scripture telleth vs: but let vs acknoweledge our own beastlinesse, and praye God too make his doctrine too preuaile in such wyse with vs, as it may not slip frō vs. But this thing will be perceyued the bet∣ter by the processe that S. Paule holdeth on heere, if wee wey well all the woords that he vseth. He sayeth that he yeeldeth thanks vnto God without end or ceassing, for the fayth which he hearde to bee in the Church of Ephesus, And for their loue towards the Saints: & yit notwithstanding he continueth his praying vntoo God, that he should inlighten them more and more, and bring them too the perfecti∣on which all the faythfull ought too labour too attayne vntoo, till God haue taken them out of this world. Now, in that he sayth that he cea∣seth

not to giue thanks vnto God, wee see by his example wherabouts the faythful ought too spende their time. For in very deede the cheife sacrifyze that God requireth and alloweth, is that wee shoulde honour him for all his benefits, and yeelde him his deserued prayse for the same. And it is not too bee thought that that can bee doone (as yee would say) by starts or by patches: but lyke as God on his side ceasseth not too poure out his benefits infinitely, so also behoueth it euery of vs too inforce ourselues, too blesse and prayse him without ceassing. For S. Paule speakes heere vnfeynedly: and when he blessed God for the Ephesians, he ment as much for all other Churches. What an vnkind∣nesse then were it, if a mā should not thinke at all vpon the benefits that he hath receyued at Gods hand? Wee are all of vs bound too prayse God for our neighbours. If wee heare it reported that God hath pros∣pered his Churche, or shewed mercie too his people a hundred leages of, and too bee short, if wee heare of any thing that ought too make vs glad: it becometh our mouthes too be open to prayse God for it. Now if wee bee bound too doo this for the good turnes that wee see not, but which our neighbours feele, though they bee distant in far Countryes from vs: what is too bee thought of vs when God filleth our mouthes (as it is sayd in the Psalme),* 1.2 and yit in the meane whyle wee haue no mind at all too yeelde him thanks? And wee haue too note further, that if wee bee bound too prayse God for our meate and drinke, and for all the things that belong too this flightfull life: he bindeth vs to hym much more without comparison, when he calleth vs too the hea∣uenly heritage, and when he blisseth and inritcheth vs with spirituall gifts of grace, which serue too leade vs farre further than this worlde. Seing then that God vseth such bountifulnesse towards vs: what ex∣cuse can wee haue, if wee followe not the example that is shewed vs heere in S. Paule? which is, that all our life long wee must occupy our selues continually in praysing the name of God.

Now heerewithall he sheweth that faith and charitie are the verye giftes of God, & come not of our selues, as men doo alwayes imagine through a diuelishe pryde. I told you afore, that S. Paule playd not the Hypocrite in geuing thanks too God for the fayth and charitie of the Ephesians. If euery man could beleeue, and had faith of his owne inclination, or cold get it by some power of his owne: the prayse ther∣of ought not too bee giuen vntoo God: for it were but a mockerye too acknowledge our selues beholden too him for that thing which wee

haue of others than of him. But heere S. Paule blisseth Gods name for inlightning the Ephesians with fayth, and for framing their harts vntoo charitie. Therefore it is too bee concluded, that all the whole commeth of God. The heathen men bringing in their owne freewill, th••••ght themselues beholden too God for nothing, but for their good fortune, as they termed it: for they surmyzed that they had all things by theyr owne power and pollicie. The Papi••ts also will well graunt that Gods grace must bee fayne too help vs in par••e: ••ub yet 〈◊〉〈◊〉 all that they wyll haue man too bee still exalted, and too attayn too ••••yth by his owne motion. ••eere S Paule shetteeh out all these di∣••••lish opinions, and sheweth (as wee haue seene heertofore) that when∣soeuer there is any Churche in the world, or any people too ••al vppon 〈◊〉〈◊〉, which are setled and grounded vppon the beliefe of the Go••pell: God deserueth to ha••e the whole glorie therof. And why? For his hand must needs ha••e wrought in that cace, bycause men woold neuer in∣clyne too any goodnesse, if they were not guyded and gouer••ed to it, yea and euen drawen too it perforce by the holie Ghost. For there is so grea••e 〈◊〉〈◊〉 usnesse in vs, that wee not only bee weake and feble, as the papists imagin, but also vtterly contrarie too God, vntill such time as he haue clenzed vs. And this is the thing which he meaneth in saying by his prophet Ezechiel, that the hartes which were stony be∣fore, shall bee turned intoo fleshly hartes, namely that he will sof••en them, and bow them to his obeysance.

Furthermore vnder theis twoo woordes of Fayth and Loue, S. Paule hath comprehended the whole perfection of Christians. For the marke wherat the first table of the Lawe ameth, is that wee should worship one only God, and hang vppon him for all thinges, acknow∣ledging our selues too bee so indetted vnto him, as wee ought to flee to him alone for all refuge, and indeuer too spend our whole lyfe in his s••ruis. That is the summe of the first table of the Lawe. The con∣tentes of the second are nothing else, but that wee should liue toogither i•• equi••ie and vpryghtnesse, and deale in such wyze with our neygh∣bours, as wee should streyue our selues too helpe all men without hur∣ting of any man. And wee bee sure that God hath set foorth so good and perfet a rule of good 〈◊〉〈◊〉 in his lawe, that nothing can bee added vntoo it. Seing it is so not without cause dooth S. Paule in this place set downe fayth in Iesus Christ, and charitie (towards our ney∣••••or as the summe of whole christen comes 〈◊〉〈◊〉, shewing wherunto

wee ought too frame our selues, and which is our rule. But herewith all wee haue also to marke, that vnder this worde Fayth, he compre∣hēdeth the whole seruis of God. For it is imposible that wee should not be wholy rauished in loue to our heauēly father, being once acquainted with his goodnesse, as hee hath shewed it vs in the person of his only sonne. Behold, God draweth vs out of the dungeon of confuzion and death, and openeth vs the gate of the heauēly kingdome, and telleth vs that he will take vs for his children. Now can we heare and beleue this, but that wee shalbe wholly geuen ouer vnto him, forsaking the world, and hating the euill that is in our selues, bycause it separateth vs from him. Yee see then how the woorde fayth importeth a full yeel∣ding ouer of our selues wholly vnto God. Ageine, faith is not an ydle thing: it importeth that wee should resort vnto God, and that whenso∣euer wee bee steyned with any blot, wee should pray him to redresse it: for there is not any necessitie in the world, which is not as a dash with a spurre, which God giueth vs to make vs comme vnto him. Fayth therfore importeth prayer & supplication. It importeth moreouer that it cannot be but we must halow the name of God by resting our selues vppon him, and by yeelding him the whole glorie that belongeth too him, when wee knowe that hee giueth vs all thinges of his owne free goodnesse, looking for ••othing at our handes but only the sacrifyze of thanksgiuing. Thus yee see howe fayth importeth all that is contay∣ned in the first table of the Lawe. Trew it is that the part is put for the whole: howbeit it is too bee considered that the thinges which wee haue spoken of, cannot bee put asunder. Now then it standeth vs on hand too liue vprightly & indifferently with our neyghbors, as it is said in the sixtenth Psalme,* 1.3 that we bee beholden to God for al things, and that wee cannot yeeld hym any recompence agein, and that when wee haue streyned our selues too the vttermost, too bestow aught vpon ••ym, all that wee can doo, is nother here nor there too hym. What re∣quireth he then? That wee should bee giuen too dooing of good to his poore faithfull ones, according as S. Paule also nameth the Saintes expresly in this Text. Trewe it is that wee ought too vse charitie to∣wards all men without exception: for wee cannot bee the children of God, who maketh his Sunne to shine both vpon good and bad, except wee loue our enemies, and streyne our selues too succour & helpe them. That therfore is the marke that we must ame at. Yit notwithstanding this hindereth vs not to loue all Gods children with a brotherly loue,

bycause they be knit vnto vs with a streyter bōd. That is the cause why it is said aswel in my forealleged text of the sixtenth Psalme, as in this present one of S. Paule, that wee muste haue loue towardes all the faithfull. Yea and S. Paules hym selfe in an other place doth well dis∣cusse the doubt that may bee cast in this behalfe. For he wylleth vs too haue charitie too all men in generall,* 1.4 and chiefly too such as are of the houshold of faith. God then wyll haue vs too becomme lyke hym 〈◊〉〈◊〉, and to folowe his example in doing good too al men, yea euen too 〈◊〉〈◊〉 as are not woorthy of it, in so much that wee shoulde too the vtter∣••ost of our power, procure the welfare of those which seeke nothing els but to picke out our eyes. Moreouer, for as much as he hath set his ••••arke vppon all the faithfull, and commended them vntoo vs, he wyll 〈◊〉〈◊〉 vs too beare a certaine special brotherly loue towardes them. For ••ods gyftes are too bee esteemed wheresoeuer they bee seene,* 1.5 accor∣••ing too the fifteenth Psalme, where it is said, that wee must loue such as feare God, and abhorre such as are wicked. Then if wee see the to∣kens that God hath put intoo his faithfull, whereby he commeth neere them: is it not meete that wee also on our side shoulde be stirred vp too loue them? Too bee short, wee see that S. Paule hath comprized heere the whole rule of good and holy conuersation: that is tooo wyt, that first of all we must giue ouer our selues wholy to our God, to stick stedfastly vntoo him: And secondly lyue euenly and vprightly with our neighbours, absteynyng from all euyll doyng, and indeuoring too doo good too all men, accordyng too our power and abilitie. And howe may that come too passe? Euen by knowing our heauenly father, and by acknowledging the inf••nite good turnes which he hath done vs, and wherof he voutsafeth too make vs partakers dayly, so as all our whole lyfe depend vpon hym, & he onely be the party at whose hand we looke for euerlasting saluation, by callyng vppon hym, and by yeelding hym thankes all our life long. Let that serue for the first poynt.

Ageyne, as touching the second, it is not possible for vs too loue our ••eighbors, but wee must also lyue soberly without shewing any euyll ••••ample, and looke in such wize too our behauiour, as no man maye haue cause too complayne of vs. For what charitie is there in a whore∣••onger that goes about to dishonest another mans wyfe? or in a theefe that seekes too steale another mans goodes? Ageyn, seeing that our lyfe ought too be guided with all honestie: when soeuer any man bru∣ste••h out intoo drunkennesse, blasphemie, or such other things, it cannot

bee, but that in so doing there must be some trubbling of poore folk••••, some robbing them of their goodes, or some starting out intoo all ma∣ner of extorsions and excesses. So then, if wee haue charitie, and lo••e towardes our neighbor, wee shall lyue a sounde and vpright lyfe with them, and wee shall rule it in suche wize, that wee shall not buzie o••r selues about vayne fancies, as the Papistes doo: for they take 〈◊〉〈◊〉 paynes in their Ceremonies, and they call it Gods seruis too bab••••e much, and too gad heere and there on pilgrimage, and to doo this 〈◊〉〈◊〉 that: and in the meane while they doo but plonder away in their ow••e imaginations: and that is onely for want of knowing wherunto God calleth them. Too the ende therefore that wee take not labour 〈◊〉〈◊〉 vayne, let vs marke what God alloweth, and let vs holde vs too that. For wee cannot misse, if wee abide continually in the way, as he she∣weth it vs by his worde, specially sith he sheweth vs in so small room••, what is requisite too the leading of such a lyfe as becommeth vs. For were the volumes long, and without end, wee would excuze our selues that wee were no great Clerkes, and that wee could not beare away so many things. But now seing that our lord vttreth his whole demaūds in twoo or three words? we must needs grāt, that if we beare not away so short and eazie a lesson, we be to•• pee••ish and froward, and stop our eares 〈◊〉〈◊〉 wilfully, least wee might heare what he sayth vntoo vs.

Finally it is too bee noted vppon this woord Fayth, that S. Paule dooth not without cause say, the fayth in Iesus Christ: for that is the thing which we must looke at. The fathers of old tyme had alwayes the image of God before their eyes: for they myght not make sacri∣fize but before his merciseate: they myght not hope that God herd them,* 1.6 or was mercifull too them by any other meane. They then had the visible image of the Arke of couenant:* 1.7 but wee haue now Iesus Christ the image of God, which was inuisible of himself: for not with∣out cause dooth S. Paule say, that God is incomprehensible till he manifest himselfe in the person of his sonne. Therfore sith wee haue Iesus Christ who is the expresse image of God, it behoueth vs to looke thither. And heere yee see also why it is sayd, that he is the expresse i∣mage of the power of God his father. For although the persones bee distinct:* 1.8 yit dooth he represent vntoo vs the thinges that are belon∣ging and requisite too ou•• saluation, so that in knowing the sonne, wee knowe the father also, as sayeth S. Iohn: and he that hathe not the sonne, renounceth the father, what protestation soeuer he make of go∣ing

too him. So then, wheras it is sayd heere,* 1.9 that wee must beleeue in Iesus Christ: let vs bethinke vs of the warning which he giueth to his disciples. Beleeue yee in God (sayeth he?) beleeue ye also in me. There hee sheweth that the auncient fathers which liued vnder the Lawe, had but a dark teaching, vntill the tyme that he was manifested too the world. Trew it is that they woorshippid the liuing God, yea and that they had none accesse vntoo him but by meanes of the media∣••or. Howbeit, that was but vnder shadowes and figures, nother had ••hey any such lyght as wee haue nowadayes vnder the Gospell. And 〈◊〉〈◊〉 that cause also told I you that he is called the image of God, who is of his owne nature inuisible, so as wee could not knowe him, vnlesse he ••••tered himself by such meanes. Too bee short, let vs mark that wee ••oo nothing else but wander, till wee haue our fayth settled in Iesus Christ. And this wil bee the better perceyued by the errors wherwith ••he world hath bin imbrewed vnto this day. For the Papists will pro∣••est well ynough that they beleeue in God: as much doo the Turkes & the Iewes also. Trew it is that the Papistes and Iewes seeme too come neerest the truthe: for the Iewes protest that they worship the liuing God, euen the same God that gaue them his Lawe by Moyses. But what for that? In the meane whyle they reiect Christ, who is the end and substance of the Lawe. As for the Papistes, although they ••••••fesse Christianitie, & auowe Iesus Christ to be their sauiour: yit is 〈◊〉〈◊〉 ••pparant that they make warre ageynst him, for as much as they 〈◊〉〈◊〉 set vp seruing of God after their owne lyking, so as there is no∣thing but disorder in all their doings. As touching the Turkes, they can wel ynough say, Almyghtie God the maker of heauen and earth: but shall wee thinke that God will renounce himselfe, or vnsaye that which he hath sayd, which is, that no man can come vntoo him but by his welbeloued sonne, whome he hath ordeyned too bee the mediator ••••tweene him and men? Ageyn wee see how the papistes will well y∣••••ugh say, that they beleue in God: but yit therwithall they wil needs 〈◊〉〈◊〉 patrons and aduocates too bring them too his presenc••. Agein, 〈◊〉〈◊〉 not ynough for them that they bee bought with the blud of ou•• 〈◊〉〈◊〉 Iesus Christ: they must also put too their owne merits, and ••••••••some themselues by their owne satisfactions: and when wee haue offended God, we must haue such meanes and such. Then if a man list too examin the papistes beleefe, surely he shall fynd that they ••eleeue their owne dreames, and that all that euer they doo, is 〈◊〉〈◊〉

confuzed maze. For with Iesus Christ they mingle whatsoeuer com∣meth in their owne head, wheras wee know that he ought to continue whole a••one by himse••fe. Wee see then how S. Paule leadeth vs to the trew t••yal of our fayth: which is by resting vpon Iesus Christ, so that wee feele our selues vtterly voyd of all goodnesse, and that wee m••••t draw from out of his fulnesse, too be filled with all good thinges, or else ••o wil bee vnto vs. For if wee had all the Angels in hea••en on our syde (if it were possible:) yit is it certeyn that all should go too w••ecke, if wee haue not the sayd head, as S. Paule sayeth in the first and second chapters of the Epistle too the Colossians.* 1.10 And so yee see what wee haue too gather vppon that sentence.

Now after S. Paule hath sayd, that he thanketh God for the things that he sawe alredie in the Church of Ephesus: he addeth that 〈◊〉〈◊〉 pra••eth too him also. This is too shewe vs that when wee see God bestowe his excellent giftes vppon his children, wee had neede too be∣seche him still to cont••newe and go forewarde with the same, and that for twoo causes. For he that standeth, may happen to fall, and againe, God had neede too increace his grace more and more. For euen they that are the perfectest shall haue cause too bee ashamed, if they looke well intoo their owne wantes. Yee see then that the thing wheretoo S. Paule bringeth vs, is that when wee prayse God for the gyftes which he hath bestowed vppon his chozen children▪ wee ought too match prayer also with our thanksgiuing. And why? For it is in hi•• onely too bring too passe the thing that he hath begunne: and it beh••∣ueth vs too lay alwayes this ground, Lord thou wilt not leaue the woorke of thine owne handes halfe vndone.* 1.11 And the same thing whi••h wee ought too doo for others, is also requisite for our selues. Too bee short, wee bee heere warned too magnifie God in such wyse for his goodnesse and gyftes which wee haue felt already, as wee must per∣ceiue that there is still much default in vs, and that it standeth vs on hand that he should giue vs perseuerance too the ende: and moreouer that he should correct our vyces, and augment his grace in vs, till wee bee come too full perfection, which thing will neuer bee till wee bee rid of this mortall body. Yit notwithstanding wee see howe Satan dooth now adayes possesse such as surmyze a hellishe perfection, and make but the three first petitions too their father, saying, that it is y∣nough too pray God that his name bee hallowed, that his kingdome come, and that his will bee done: and so they cut of all the rest of the

prayer which our Lord Iesus hath left vs. And for this matter I haue the signing of their owne handes which theyr disciples know, wherby those diuells shewe that they must needes bee vtterly without wit, se∣ing they bee caryed away so farre, as too refuze too yeelde God this glory, that euen now wee bee yit still ouer loden with the burthen of our infirmities, hild downe with store of corruptions, and hemmed in with abundance of vyces, and that God must bee fayne too clenze vs of them more and more, yea euen from day too day, vntill he haue brought vs too the perfection wheruntoo he calleth vs. And it standeth vs so much the more on hand too marke this doctrine well: bycause the Papistes are not so farre ouershot in the errours of their supersti∣••ions and Idolatries, as these varlets are, which doo now adayes sowe abrode their poysons in their priuie meetings and lurking holes. But howsoeuer they fare, let vs marke well what is shewed vs heere by the holy Ghost, when S. Paule sayeth that he prayeth God. And why? I haue tolde you already, that the Ephesians had profited, and that the giftes of God and of his holy spirit were augmented in them: He hath shewed that. Now too knit vp the matter, he sayeth further, that he prayeth God too giue them that which they haue not, & which they want as yit. Sith it is so: let vs marke that the more wee haue profited, the more cause haue wee too humble our selues, and with all myldnesse too beseeche God too finishe the thing that he hath begunne, 〈◊〉〈◊〉 too increace his giftes in vs, till wee neede no more too go any f••rther, which shalbee at the meeting, whereof wee shall speake more in the fourth Chapter.

But yit must wee mark well the woords that S. Paule vseth. For he sayeth, the God of our Lord Iesus Christ, the father of glorie, or the glorious father, (for the speeche father of glorie, is put in the He∣brew tongue, for glorious father) giue you the spirituall reuelation too haue knowledge of him. Now when as S. Paule sendeth vs heere too Iesus Christ, saying, that the God whom he calleth vppon, is the same which is the God of our Lord Iesus Christ, yea and his father too: it is too shew the trust that he had too be heard, and that the Ephe∣••••••ns should take hart too follow the same fashion and rule of praying, ••••d that when they haue any occasion to resort vntoo God, they should h••ld the same way that he did, and keepe by the streit lyne of comming 〈◊〉〈◊〉 our Lord Iesus Christ. But now if a man demaund how God is aboue our Lord Iesus Christ: the question is easye too bee resolued, if

wee haue an eye too the person of the mediator,* 1.12 which is abased in our stead and degree, too bee the meane betweene God and vs. Trew it is that Iesus Christ is all one with his father, and when wee speake of the liuing God, it behoueth vs too acknowledge that the whole fulnesse of the Godhead dwelleth in him. Therefore wee must not separate our Lord Iesus Christ,* 1.13 as though he were a new God, and some othe•• than the same that was shewed too the fathers from the beginning (as some diuels say now adayes, which haue stirred vp that stining villa∣nie and abhommination:) but it is the selfsame only one God which hath shewed himselfe too vs in the person of the father, so wee seeke him in Iesus Christ. For in Iesus Christ wee haue too consider the office of the mediator, in that he so abased himfelse. Not that he for∣w••nt any whit of his maiestie, nor that he was any whit abridged or diminished of his eternall glory, there was no such thing at all. But as in respect of vs he was abaced, yea and vtterly emptyed. And wee must not bee ashamed too say, that Iesus Christ was abaced, seing it is sayd that he was emptyed: for that is the very woord that S. Paule vseth too the Philippians.* 1.14 Therfore when wee speake of Iesus Christ as he is ioyned too vs, too the end too bring vs too his father: so is he vnder God his father, namely in respect that he hath taken our nature vppon him, and is become our fellow. And that also is the cause why he sayd to his disciples (as S. Iohn reporteth in his twentith chapter) Go yee too my brethren and tel them,* 1.15 I go too my God and your God, too my father and your father. Lo how Iesus Christ ioyneth himself in such wyse with his faythfull ones, that he sayth he will haue one self∣same God with them. Yea verily but in what sort? For is he not God himself? Yis: howbeeit forasmuch as he is clothed with our flesh, and inasmuch as he voutsaued too bee made fleshe, too the ende that wee myght bee members of his bodie: that is the cause why he hath one God with vs. And that is the cause also why the Apostle applyeth this text of Esayes too his person:* 1.16 Lo heere am I with the seruants which thou hast giuen mee: so as Iesus Christ commeth there as a captein that presenteth himself before his king and prynce,* 1.17 saying, Lo here I am with the companie of children which thou hast giuen mee. Howsoeuer the cace stand, wee see that Iesus Christ draweth vs too God his father, too the end wee should repayre too him with ful trust, and he receyue vs. For otherwyse who is he that durst bee so bold as too hight himself that his request should be heard? What grace could

wee obteyne,* 1.18 if the gate were not opened vs by Iesus Christ, and that he performed not the thing that he hath spoken, namely that he is the way:

Howbeeit too the intent wee myght the better knowe what neede wee haue too bee guyded by our Lord Iesus Christ: S. Paule setteth heere before vs the infinite glory of God. How dare wee then bee so bold as too offer our selues intoo Gods sight, but for that we haue an aduocate which maketh vs a way in thither? For if the sunne doo dazle mennes eyes, and the heate of it sindge vs though wee bee very farre of from it: what will become of vs when wee will preace vntoo God? For what else is the sunne than a little power which he hath breathed intoo it? And must wee not needes bee as it were swallowed vp, when wee preace to the incomprehensible maiestie that is in God? Yit not∣withstanding if wee haue Iesus Christ, wee haue too vnderstand that God is not onely the father of glory, but also the father of mercy, and that he looketh with pitie vppon such as are most miserable, and are had in reproche and disdeyne of the world. Lo whereuppon wee ought too rest in praying vntoo God.

S. Paule prayeth God heere expresly too giue the Ephesians the spirit of wisedome and reuelation. It is certeine that God had alredy reueled too them the truth of his Gospell, as it is seene. And verily wee could not haue one sparke of fayth, or of lyght, except God had wrought in vs alredy,* 1.19 according as it is sayd to Peter in the sixteenth chapter of S. Mathew, Flesh and blud hath not opened these thinges vntoo thee, but my heauenly father which is in heauen. And yit for all this, Peter sheweth afterward, that he knewe not any whit of Christes spiritual kingdome. Then although he were but as a silly nouice sat his A. B. C. yit is it witnessed of hym, that the smal taste of the Gos∣pel which he had, was a gift from heauen. Hereby wee see how God must be faine too increase his giftes more and more in vs: and in that respect is our life termed a way, bicause wee must alwayes go on fore∣wardes, tyl our race bee ended. And who soeuer imagineth any per∣fection in this worlde, is possessed of Satan, and vtterly renounceth God grace. Yit notwithstanding let vs not surmize that God chan∣geth his purpose, (for he is not variable) or suffereth his grace too bee chopt out in gobbets and cantles, at mens pleasures: but he hath ap∣poynted this order, that wee shoulde growe from day too day, and yit therwithal learn•• to acknowledge soberly our wantes, and too grone

for them, and to mislike of them, & to hold our selues alwayes in awe. Ye•• see then that these two thinges agree very wel: namely that the Ephesians had alredy receyued the spirite of Reuelation, and yit that they needed to haue it giuen them of God. For although there be but 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 spi∣rit re••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 scol••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 dis∣cerne 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, wher∣by 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 thā 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 procee∣deth styl withal. Namely (saith he) too haue the eyes of your vnder∣standing inlightened. But a man might reply, If wee haue the spi∣rit 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 ge∣nerally of al men,* 1.20 according as it is saide, that in this worlde wee see thinges but d••••ly, and as it were through a glasse, tyll wee bee able to behold God in his heauenly glory, at which tyme we shalbe fashioned lyke vntoo hym. Agey••e, too the intent that men shoulde not alledge (and say) M••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 bru••e beast without discretion or iudgement? To an∣sweare 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 ••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 pur∣pose 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 vn∣beleeuers too bee well syghted: and therefore when the cace concer∣neth 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 ha∣uing the reuelation of Gods holy spirit: howbeeit, that is not after the maner that S. Paule taketh the word Reuelation, when he pray∣eth 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.* 1.21 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 ••is the thing wherwith we must content our selues. For if wee haue ••i••klishe wits too bee inquisitiue of the things that passe our capacit••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 s••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 him∣selfe 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 entrāce 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 cānot be doone, vnlesse al that euer we haue neede of, and is auaylable to our welfare, be too bee had in Iesus Christ, in whom God hath manifested himself. For in it selfe the maiestie of God is too high a thing, and wee should bee vndone a hundred times before wee could come nere him, if it were not that he is come downe vnto vs. But if wee once haue Iesus Christ▪ there wee haue a lyuely image of him, wherein wee may behold what∣soeuer is requisite for our saluation. For there we vnderstand that God is our father, and that wee bee clenzed from all our sinnes too be trans∣formed intoo the glorye of God. There wee see how God accepteth vs for rightuous, and that wee bee reconciled too God ageine. There wee perceyue how he hath raunsomed vs, and that wee shall neuer bee left destitute of the grace of his holy spirit, till he haue brought vs too the ioying of our inheritaunce. Thus doo wee knowe all these things in our Lord Iesus Christ.* 1.22 And that is the cause also why S. Paul say∣eth in another place, that he desired not too knowe any other thing than Iesus Christ, and that it is he onley of whom he intended too boast.

According whereuntoo wee haue seene heretofore, how he forsooke all things to abyde vnder the Crosse of our Lord Iesus Christ, and that althoughe the same hath too the worldward nothing but shame and re∣proch: yit he protesteth that he had giuen ouer al that he had esteemed afore, and that he estemed them but as hinderaunce and losse, yea and as filth and dung, too the intent too cleaue too our Lord Iesus Christ, and too shewe that such as are possessed with the fond opinion of their owne deseruings, do separate themselues from our Lord Iesus Christ, and that if wee will bee knit vntoo him, wee must giue ouer all that we imagine our selues too haue of our owne, and offer our selues vnto him ••oyde of all goodnesse, too bee filled at his hand: And here ye se•• also why S. Paule sayth, that he had leuer come too the hauen of saluation poore and starke naked, then too liue in the mids of the Sea, and too bee there swallowed vp. For although he were taken for an holy man, and as halfe an Angell: yit made he no reckening of all that, so he might bee partaker of the remission (of sinnes) that was giuen him in Iesus Christ, and of the grace which he hath communicated too all his members. Therefore let vs learne too magnifie Gods grace in such wyze, as wee may vtterly forget all the toyes wherwith the diuell de∣••••iueth the vnbeleeuers, by puffing them vp with I wote not what manner of pryde, and come vtterly emptie too our Lord Iesus Christ ••oo beg his grace. For wee cannot receiue one drop of it, but by con∣fessing our selues too bee vtterly vnworthie of it.

And now let vs fall downe before the maiestie of our good God, with acknoweledgment of our faults, praying him too make vs per∣c••yue them more and more, and that the same may so humble vs, as wee may bee stablished in his grace, and labour too come nerer and nerer vntoo him, that being beaten downe in our selues, wee may bee rayzed vp by him through his mere mercie, and depending altogither vppon him, resort vntoo him as too 〈◊〉〈◊〉 father, and continewe in so do∣ing till he haue taken vs out of the prizon of sinne, and ioyned vs per∣fectly too himselfe. That it may please him too graunt this grace, not onely too vs, but also too all people. &c.

Notes

• * 1.1

  1. Cor. 3. b. 7.
• * 1.2

  Psal. 145. ••. 16.
• * 1.3

  Psalm. 16. ••. ••. 3.
• * 1.4

  Galat. 6. c. 10.
• * 1.5

  Psal. 1. a. ••.
• * 1.6

  Colos••. 1. ••. 15. &c.
• * 1.7

  H••br. 1. a. 3.
• * 1.8

  Iohn. 5. d. 23.
• * 1.9

  Iohn. 14. a. 1.
• * 1.10

  Coloss. ••. c. ••8. &. 2 b. 10.
• * 1.11

  Psal. 138. b. 8.
• * 1.12

  Iohn. 10. ••. ••0.
• * 1.13

  Coloss. ••. b. ••.
• * 1.14

  Phil. 2. a. 7.
• * 1.15

  Iohn. 20. d. 17.
• * 1.16

  Esai. 8. d. 18. &c.
• * 1.17

  Heb. 2. d 13.
• * 1.18

  Iohn. 14. a. 6.
• * 1.19

  Math. 16. c. 17.
• * 1.20

  1. Cor. 13. d. 12.
• * 1.21

  Iohn. 14. d. 26. & 15. d. 26.
• * 1.22

  1. Cor. 2. ••. 2.