Sermons on Ephesians, Sermons · Sermon 24
The .xxiiii. Sermon, which is the fourth vppon the fourth Chapter.
7. But grace is giuen too eueryevery of vsus, according too the measure of Christes gift.
8. For the vvhichwhich thing he sayeth, vvhen he vvent vp on hygh he led a multitude of prisoners intoo captiuitie, and gaue giftes too men.
9. Novv, that he went vp, what meaneth it, but that he first went downe intoo the lovve partes of the earth?
10. He that vvent dovvne, is the same that vvent vp aboue all the heauens, too the end to fulfill all things.
I Began this morning too expound the text of the Psalme alledged heere by S. Paul,Psal. 68. d. 19. shewing that all the things which are spoken there, agree too the person of the onelyonly sonne of God. For although he say oftentymes by way of similitude, that God goeth vp, when he sheweth himselfe iudge of the world, and defender of his Church: yit notwithstanding inasmuch as when our Lord Iesus Christ was come downe, he was abaced as one that was beneath all men, and afterward was exalted by the power of God his father: therin we see most fully, how God voutsafed too bee abaced, for a tyme in the person of his sonne, and too bee in a state despyzed before men, and afterward would bee crowned agein with glory and honour, as the Apostle sayeth of him in the Epistle too the Hebrewes: and that is the cause why S. Paule sayth here,Hebr. 2. b. 7. that it behoued him first too descend, too bee so exalted.Psal. 8. b. 6. But before wee goo any further, wee must marke that heere S. Paule hath chaunged the word. For wheras Dauid sayeth, that God Receyued giftes and presentes, that is too say, tribute and homage of those whom he had subdewed too his maiestie: S. Paule in stead thereof sayeth, that he gaue. And so this is not rehearced as it lyeth in the Psalme: but the Apostle ment too shew that the tryumph which our Lord Iesus Christ made when he rose from death, surmounted all Dauids victories, and all that euer had bin doone in shadowes and figures vnderunder the lawe. For it is much more too giuegive than too take. Also wheras it is sayd in the Psalme,Psal. 16. a. 2. that God receyued: that was not for himself, nor too his owne vse: for wee knowe he hath no neede of any thing: but his receyuing was too inriche his Churche. And that is the cause why it is sayd,a. Mac. 8 f. 28. that the women which neuer stepped out of their doores, shall hauehave their part of the pray or bootie.Psal. 68 d. 13. There therfore Dauid sheweth that God was not glorifyed for any profit or aduauntage that he pretended on his owne behalfe, accordingly as it is sayd that he is contented with his owne perfection, for he can nother increace nor diminishe: but all redounded too the welfare of his Church. For Gods shewing of himselfe too bee riche, is not by keeping of his treasures vnderunder dubble lockes (as men say:) but by setting them foorth for all commers, at leastwyse if wee seeke them with trew fayth. And forasmuch as his riches diminish not, nor yit his liberalitie which he vseth towardes vsus: thereby wee knowe that he passeth all the men in the world. Then if wee will defyne in one woord how God is riche: it is in beyng liberall vntoo vsus, vsing bountifulnesse, and by alluring vsus too him too succour vsus in all our needes and wantes, according too this saying of his by his Prophet,Esay. 55 a. 1. Come all yee that are thirstie, and drinke your fyll: yee shall hauehave your fyll, not onelyonly of water, but also of wyne and mylk. Too bee short, he sheweth that they can want nothing, which wayt vppon him, and put their trust in him. Therfore it is sayd in the Psalme, that all shall hauehave their part of the spoyle,Psal. 34 b. 10. not onelyonly the men of warre, (for they myght hap too boast that they had gotten the whole pray by their owne manhood and pollicie) but that the women which neuer stird out of the house,Psal. 68 d. 13. and which did nothing but spin vppon their distaues, shall hauehave part of the bootie, as though they had gotten the victory. Hereby (I say) he sheweth, that Gods receyuing of tributes and taxes of such as he had subdewed too his dominion, was not too increace himselfe withall, but too make vsus parttakers of all the benefytes that belong too our saluation. And herewithall let vsus marke well, how it is alledged, that when God giueth vsus his giftes, it is not to the intent that wee myght father any thing vppon our owne vertue or prowesse: but that wee should thinke our selues beholden too his mere free goodnesse for all things. And so must all things bee referred too his glory. For the more that he bestoweth vppon vsus, the more ought wee too bee forward and ready too confesse how much wee bee bound vntoo him. But the chiefe poynt is, that wee indeuer too make the giftes that wee hauehave receyued, auaylable too the common edifying of the Church: that is too say, that God may still bee more and more exalted, and the kingdome of our Lord Iesus Christ increaced and augmented among men. And so the condition (say I) wheruppon our Lord distributeth too eueryevery of vsus the things that belong too him, and are his owne, and which he could keepe styll too himselfe, is, that wee should doo him homage for them both in woord and deede.
But now let vsus come to that whch Saint Paule addeth. He sayth, that it behoued Iesus Christ to descend, according also as he descended intoo the lovve partes of the earth, and that therupon he vvas exalted. Manie hauehave made ouer violent glozes vponupon this place, saying that Iesus Christ went downe, not only, into the graue, but also euen intoo Limbo,Phil. 2. a. 8. a place forged of their owne brayne. But Saint Paule speakes simply, namely, (as it is sayd in the second too the Philippians) that bycause Iesus Christ was abaced, therfore God his father exalted him too his ryght hand, and gaue him a souerein dominion, too the end that all knees should thensfoorthe bowe before him. Therfore wheras S. Paule saith, that Iesus Christ was abaced, he meaneth it of his clothing of himself with our nature, wherein he became despyzed, without any dignitie, and without any reputation too the worldward.Psal. 22. b. 7. According wheruntoo it is sayd in the Psalme, that he was counted as a woorme of the earth, and not as a man, insomuch that men tooke scorne too looke vppon him (as sayeth the Prophet Esay,) and there was nothing in him that men could lyke of.Esay. 53. a. 2. Yee see then that Iesus Christ did so submit himself to all reproch, that he was disfigured,Marc. 14 g. 65. and men did spit at him, and mocke him, and doo him all the wrongs that they could, and afterward he was exalted. And no dubt but Saint Paule hath touched the thing heere which he discourseth more at the length in the forealledged place:Phil. 2. a. 8. which is, that the example of the sonne of God ought too teache vsus lowelinesse, and too make vsus walke playnly without taking any thing vppon vsus aboue other men. For who are wee? What is our state? When eueryevery of vsus hath sifted himself throughly, what shall he fynd in him too boast of? Wee hauehave many things too thanke God for: but too take vppon vsus that which is his, were a villanous trecherie. So is there nothing for vsus too doo but too cast downe our eyes. For behold, the sonne of God could hauehave shewed himself in his heauenly glory and maiestie; so as he could hauehave made all the world too quake: and yit wee see that being borne in a stable,Luk. 2. a. 7. he walked all his lyfe tyme as one vnknowen and vnesteemed, and in the end was put too death, and that not a common death, but a death that was so reprochfull, yea and cursed of Gods owne mouth,Deut. 21. d. 25. that he was hild for accursed before God and his Angelles, too the intent that wee myght be blissed for his sake and by his meanes.Gal. 3. b. 13. Seeing then that Gods sonne was so abaced, hauehave not wee good cause too stoope lowe? For God requyreth not that wee should forgo anie thing of our owne, when he exhorteth vsus too lowlinesse. And why? for if wee knew what wee bee, wee would stoope lowe ynough. Our head was not in lyke plyght when he came downe hither. For why?Iohn. 17 d. 24. As it is sayd in the .xvii. of Saint Iohn, he possessed his diuine glorie and maiestie before the making of the world. And yit for all that, he voutsafed too abace himself in such wyze (as in the syght and opinion of men) that too outward apperance he seemed too hauehave vtterly giuen ouer his maiestie. It is trew that he continued styll in his perfect state, but that appeered not. And that is the cause why Saint Paule vseth the woord Figure or Shape: he appeered (sayeth he) in the shape of man. For he meaneth that our Lord Iesus Christes clothing of himself with our flesh, and his being despyzed and reiected, were no derogation at all too his diuine essence. And why? for it was but an outward shape. Then did he continue alwayes vnappayred, and yit neuerthelesse he was seene too bee vnderunder all men. Who wyll then refuze the same state, that wee should not bee lowly after his example? The fathers that liued vnderunder the Lawe perceyued alredye …hat it behoued them too bee fashyoned lyke vntoo the image and patterne of our Lord Iesus Christ, who was their head, and yit they had but verie darke figures. Now then, seeing that Iesus Christ sheweth vsus the way,Act. 14. d. 22. so as he is entered intoo the kingdome of heauen through many tribulations, and intoo lyfe by death, and is exalted on hygh after abacing lowe: what excuce shall wee hauehave, if wee seeing those things, bee styll puffed vp with pryde, and cannot fynd in our hartes too walke in meeknesse, considering that wee bee nothing? So then, wheras Saint Paule speaketh of the lowe places of the earth: he meaneth the humane nature which our Lord Iesus tooke vppon him for our saluation, yea euen with addition of all the things that I hauehave to…ched. For he shewed not himself as a great prince, nother vsed he anie pompe or traynes of men too make himself dread in the world: but (as it is sayd in the two and fortith of Esay) he brake not the broozed reede,Esay. 42. a. 3. he quenched not the smoking flax, nother was his voyce or crye hearde in the streetes.Math. 12. b. 20. Agein, besydes this wee see how he suffered reproche, and how he abode it paciently: when he came too his death, all men seemed too hauehave conspyred ageinst him. Therfore wee must adde all these qualities too knowe how Iesus Christ descended into the lowe partes of the earth. Howbeit, if we compare his diuine maiestie with our nature, wee may well call all the earth the lowe places: & although Iesus Christ had possessed the whole world: yit had it bin nothing in comparison of his heauenly glorie. For what are they which are in hyghest state of dignitie? They doo but craule heere lyke Frogges,Esay. 4. d. 22. or (leape) lyke Gressehoppers, as sayth the Prophet Esay. No maruell than though the whole earth bee termed a lowe and bace place in respect of heauen. Howbeeit Saint Paules intent here was too note breefly, that Iesus Christ voutsafed too stoope so lowe, as too become a mocking stocke too the vnbeleeuers, yea and euen too bee condemned and esteemed as a man accursed and forsaken of God, all which things he indured for our saluation. It is good reason therfore that wee should myldly and without geynsaying receyue Gods humbling of vsus,Gala. 6. d. 17. and beare in our selues the image of our Lord Iesus Christ, by being shaken of, despyzed, and mocked for our simplicitie, and that no man should …ke vppon him, or chalendge too himself the things that are none of his. That, is the effecte of Saynt Paules meaning.
Now he sayeth,Iohn. 18. g. 36. that he is gone vp aboue all heauens. Wherin we see that the sonne of God hath not as now the lordship of this world. For Saint Paules declaring that he is aboue all the heauens, is too shewe, that the dominion which he hath, is heauenly, and diuine, and euerlasting. For the heauens themselues shall passe away,Math. 24. c. 35. and they must needs vanish,Mark. 13. d. 22. as Iesus Christ auoweth with his owne mouth. Now if the heaues bee snbiect too chaunging, and must bee doone away, too be renewed agein:2. Pet. 3. b. 13. if Iesus Christ dwelt in heauen, he should bee subiect too the same state, that is too say, he should bee frayle and transitorie.Iames. 1. c. 13. Then is he aboue all the heauens in his infinite glorie, wherin there is nother chaunge nor turning about.
And theruppon he addeth, that it is too fyll all things. By this woord Fyll, he meaneth that Iesus Christ is not so locked vp in anie one place, but that wee may feele him present, and that he dwelleth in vsus, and that he filleth all things. But surely that is not with his bodie as some hauehave grossely imagined: but it is with his power, and with his spirituall benefyts and gifts. Yit neuerthelesse Saint Paules intent heere is too betoken a presence of Christ, too the end that wee may knowe that we hauehave not lost anie thing by his absenting of himself from the earth, so as he dwelleth heere no more after a visible fashyon. And why? For he ceasseth not for all that, too execute his power eueryevery where, and to fyll all things: insomuch that wee hauehave all things of him which are requisite for our saluation. That is in effect the verye meaning of S. Paule.
Wherfore let vsus heere put in practize the exhortation that hath bin touched afore: which is, that wee cannot bee taken for Gods children, except wee become lyke too him that hath the ryght of the first borne. Sith it is so: let vsus willingly suffer our selues too be abaced, that God may exalt vsus: for by that meane did our Lord Iesus come too his glorie. Agein, let vsus apply all our senses to tast throughly what the merciemercy of God is, in that it hath pleased him that his sonne which was his image, should bee so abaced. Let vsus consider how greate the louelove of our Lord Iesus Christ is, in that he voutsafed to hide his diuine essence for a tyme, and tooke not vppon him as belonged vntoo him, but did as it were stoope downe too the syght of the world. Sith wee see this, let vsus consider first of all, how precious … soules were too the sonne of God, seeing he voutsafed too stoope so lowe for our saks, and let vsus esteeme of the Gospell wherby so greate a benefyte is communicated vntoo vsus, assuring our selues, that if Gods sonne had not come downe vntoo vsus, there had bin no meane for vsus too hauehave come vntoo God his father. For besyds that wee bee plundged heere in myre, and hauehave nothings in vsus but vtter frayltie: it is certeyne, that we beare as good as a hell about vsus, bycause the diuell is not without cause called the prince of this world.Iohn. 16. b. 11. So then, seeing wee bee vnderunder the tyrannie of Satan and of sinne, how could wee mount vpward, if Iesus Christ drew vsus not? But first it behoued Christ too come downe hither. And therby are wee taught to woorship our Lord Iesus Christ alwayes in the person which he hath taken of the mediatour: and wheras the vnbeleuers and vnholie folk take occasion too despyze him, bycause he was crucifyed: let vsus honour him still as he deserueth. For wheras his greatnesse and maiestie were after a sort darkened for a tyme: that was too giuegive the greater beautie too his mercy and louing kindnesse: which selfsame woord S. Paule vseth when he purposeth too expresse well what earnestnesse of mynd and care God had, too raunsome vsus from the dungeons of death. And so yee see in effect what we hauehave too consider vppon the Apostles woords, where he sayth, that Iesus Christ was so abaced.
And wheras he addeth, that he went vp aboue all the heauens: I hauehave told you alredye in one woord, that it is all one as if he ment too exempt him from the aray of creatures, knowing that as now hee is not subiect too any chaunge. And for the same cause is it sayd in the sixt too the Romans,Rom. 6. b. 10. that he suffered once in dying for our sinnes: but yit for all that, dyed not (for euer,) bycause he is entred into the lyfe of God, that is to say, he is made parttaker of the immortall glorie, so as wee hauehave iust cause to cast downe our eyes. And bycause wee conceyue not this so hygh souereintie which was giuen him, let vsus honour it, seing that euen the Angels of heauen do beare vsus companie therin.Psal. 96. b. 8. For it is not for nought sayd in the Psalm, that all the Angels of God worshipped him, when he shewed him self too the world: which text the Apostle also applyeth to his person in the first chapter too the Hebrews.Hebr. 1. a. 6. Herewithall let vsus mark, that although Iesus Christ be not shet vp in anie place certayne: yit he ceasseth not too keepe still the trew nature of his bodie. For the Papists hauehave imagined, that although he bee in heauen, yit he is euerywhere else as well as there: yea and therwithall they hauehave their speculations, too shewe how it is no inconuenience at all, that God should hauehave his beeing aboue, and therewithall also bee beneathe …eere with vsus. And theruppon they imagin themselues too hauehave the bodie of Iesus Christ in Almbrye: by reason whereof they beare it abrode in the streates, and cause all men too woorship it: and yit in the meane whyle men knowe it is but a morsell of bread: Yis (say they), it is God. But, that is an vtter ad…ichilating of the trwe nature of our Lord Iesus Christ. In defence therof they alledge, that if it had the propertie of a bodie, it must needs bee in one place certeine. But aboue the heaueus there is no place, (too speake after the maner of the philo…ophers:) & it is sayd, that Iesus Christ is there: (ergo (say they) his bodie hath not the properties of a bodie.) Yis, and wee knowe that the Angels hauehave no bodies, and yit are they not euerywhere, for they be faine to go whether soeuer God appointeth them. Now seeing that the Angels are not tyed too any place, notwithstanding that their essence is not infinite, but comprehended within a certeine measure, though they hauehave no proportion of members: why should not Iesus Christ bee aboue all the elements of this world, yea and aboue all the heauens, and yit not ceasse too bee very man? Not that he can dye anie more, or bee subiect too anie of our passions and infirmities, as hee was heertoofore, when he listed too bee conuersant in the world: for as now he is quyte rid of all those things: but that howsoeuer the cace stand, he holdeth stil his trewe nature of man. And although he bee aboue the heauens: yit let vsus assure our selues, that that distance hindereth not his prese…tnesse with vsus and in vsus. As how: Wee must mark what hath bin touched afore. It is sayd, that he filleth all things: yea, but that is with the power of his spirit. Yee see then that the filling wherof Saint Paule speaketh,Ierem. 23. …. 24. is that wee should hauehave our fill of the benefyts of our Lord Iesus Christ, and that when wee bee graffed intoo his bodie, and made one with him by beleef of the Gospell, then may we assure our selues that he is the fountayne which neuer dryeth, nor can neuer bee emptyed with drawing, and that in him wee hauehave, all varietie of good thinges, and all perfection. Now then, if Saint Paule had ment as the papists hauehave forged, and as is maynteyned now adayes of manie ignorant and wilfull persons, namely that Iesus Christ filleth all things with his humane nature: surely hee would not hauehave forgotten it: but he letteth it alone as an absurditie. Wherfore let vsus mark well the the twoo sayings that are set downe heere: that is too wit, on the one syde, that Iesus Christ is gone vp aboue all the heauens, and yit notwithstanding that he ceasseth not too fyll all things. It is sayd, that he is gone vp aboue the heauens, euen to the end that we should not be tyed too this world and too our fleshly fancies, when we intend too resort too Iesus Christ: but that wee should lift vp our mynds on hygh,Math. 6. b. 9. and seeke him there by fayth.Psal. 115. a. 3. Insomuch that when the holie scripture sayeth, that God is in heauen, it intendeth not too assigne him some peculiar place. The respect is farre differing, and altoogither vnlyke, betweene God in his spirituall essence, and Iesus Christ in respect of the bodie and humane nature which he tooke of vsus. For when we speake of God, we must alwayes lay this ground, that he hath an infinite essence which filleth al things,Esay. 66. …. 1. so that heauen is as his royal throne, & the earth is his footestoole. Not that he hath any feete, nor any seate to sit on: but it serues to shewe that there is no distance so farre or wyde, that can conteyne the maiestie of God, which is infinite, as I sayd. That is a thing which wee must beare in mynd, when God is spoken of vntoo vsus. And why then is it sayd, that God is aboue al the heauens, and why dooth Saint Paul speake after the same maner here of Iesus Christ: It is bycause that wee bee dull and earthly, that if God should not tell vsus that he hath his temple & palace in heauen, we would tye him too eueryevery pyller, to eueryevery stone, too eueryevery waterspring, too eueryevery tree, & (too bee short) too eueryevery thing that wee see. Therfore too correct such vyce, our Lord sayeth too vsus, mount vp, mount vp aloft: as though he lifted vsus by the chi…es, and sayd, wretched beasts, why seeke yee too see mee here beneathe. What intend yee too lyken mee too? Assure your selues, yee must bee conueyed vp aboue all the world, when yee think vppon me and my maiestie. Therfore yee cannot woorship mee, except yee bee rapt vp aloft, and consider that I am incomprehensible. Lo how the scripture speaketh of him.Luke. 11. a. 9. And when wee say, Our father which art in heauen: it is too the intent wee should lift vp our mynds vntoo him, as he calleth vsus at all houres. Not that wee must imagin as the papists doo, who think too please God with their much babling, and with their vsing of many Ceremonies, which may hauehave a gay glosse to the worldward: I say, wee must not think too please God so: for let vsus bee sure, that that were a transfiguring of God, to make him lyke our selues: but wee must rather bethink vsus, that in sted of hauing our mynds weyed downe to the world, wee must stryue to lift thē vp on hygh. And as for Iesus Christ, it is sayd, that he is aboue al the Heauens, euen in his humane nature. And how is that? Being God in respect of his essence, he is equall too his father, so as he filleth all things: but in respect that he hath put on a humane bodie, he is aboue the heauens, so as he is not in the world. And it is too fond a grosnesse too say, Why then, and are not the twoo natures so knit togither, as they cannot bee put asunder? All this is trew: but yit dooth it not followe, that they cannot bee distinguished. So long as wee remayne alyue, our soule and bodye are ioyned toogither: and yit it doth not therfore folow, that the soule is not of another nature than the bodie, or that they cannot be distinguished. Euen so is it with Iesus Christ. If a man demaund, why then? Is not our Lord Iesus Christ all whole with vsus, according as he is our head and mediatour, and hath gathered vsus too him in such wyse, as wee liue of his owne substance? Yis, he is with vsus al whole, if wee take him in the person of the mediator. But if a man demaund, is euerye part of him among vsus, which is in himself: No: nother is it requisite that he should anie more bee so conuersant among vsus, as too bee subiect too the suffering of anie thing, but he must bee quyte and cleane exempted from all that geere. And that is the cause why the Apostle telleth vsus,Hebr. 7. …. 27. that he is appered once, and that hensforth we wayt for him. And so yee see what wee hauehave to consider vppon this saying, that Iesus Christ is exalted aboue all the heauens.
Now let vsus go backe agein to the woord fyll: for therein Saint Paul sheweth vsus, that the souereintie of our Lord Iesus Christ hath no boundes too bee locked vp in: but that it reacheth euen vntoo vsus. Therfore (as I hauehave said twyce alredy) our Lord Iesus Christs filling of all things, is by his power. For he is not a King after the manner of those whom wee see in this world. They be subiect to hunger & thirst, they bee subiect too diseases and other things: so as they must hauehave officers at eueryevery stones cast, or else they shal not be obeyed. They then are fayne to doo their affayres by other men, which they cannot doo by themselues, and too borrowe helpe at other folkes handes. But it is not so with Iesus Christ: for he reigneth not by force of armes, nor after the manner of worldly prynces. Now then? He reygneth by his spirit, and by the meane of his woord. And by that meanes are al things fylled with him,1. Cor. 2. a. 9. euen by the Gospell. Saint Paule sayth in the first too the Corinthians, that wee communicate with him. And too that end also dooth God call vsus day by day, namely too make vsus parttakers of his only sonne. And how may that bee, vnlesse he extende his power vntoo vsus? Now truly, in this cace it standeth vsus on hand to hauehave more than our senses can receyue. For the power of our Lord Iesus Christ caryeth with it a woonderfulnesse aboue all our vnderstandyng, as Saint Paul wyll shewe yit agein hereafter. For when he hath sayd, that Christ is the head of the Church, and as it were a husband (which is all one personne with his wyfe:Ephe. 5. g. 35.) he cryeth out, It is a great misterye or secret, betweene Iesus Christ and his Church. If it bee a secret, surely than can we neuer atteyne too it by our own mother wit, nor by our owne conceytes. And therfore wheras Saint Paule sayeth, that he filleth all things: let vsus assure our selues, that in sted of common reason and common opinion, wee must hauehave the experience of fayth, if wee intend to knowe how Iesus Christ dwelleth in vsus, and too bee perswaded of it, as hath bin sayd therof alredie. Howsoeuer wee fare, let vsus not thinke that anye distance can separate vsus from the sonne of God. And why? For his dominion extendeth hygh and lowe, and therfore wee shall feele that he is in vsus, and wee in him, that wee shall be made all one toogither, yea euen too bee ioyned vntounto God his father, and too be brought too the perfection that is spoken of in Saint Iohn,Iohn. 14. d. 28. where he sayeth, it is expedient for you, that I go my way, for my father is greater than I. Our Lord Iesus Christes meaning there, is not too make himself inferiour too his father as in respect of his diuine essence: (for wee knowe there is but one God) but he taketh vsus there, too lift vsus vp according too our rudenesse and infirmitie, as if he should leade vsus pace by pace, and step by step, lyke litle chilldren. After that manner then dooth he ioyne vsus too God his father, tyll wee bee ryghtly transformed intoo his glorye, whereof wee inioy part alredye by the Gospell.1. Cor. 13. d. 12. For wee see not yit but as it were through a glasse, and darkelye, as Saynt Paule sayeth in another place. That then is the thing which wee hauehave too beare in mynde.
Now it behoueth vsus too honour well this King,Psal. 2. c. 12▪ which is set ouer vsus by God his father, and consider that wee ought too bee his people in deede, yea and euen his owne bodie. Seeing he dooeth vsus such honour, let vsus looke that wee bee so much the more inflamed with the louelove of him, and consider that Iesus Christ beeing exalted abo…e all the heauens, is also iudge of the worlde, yea euen too call vsus too account, not only of our outward deedes, but also euen of all our thoughtes. And therfore let vsus walke in his feare and obedience,1. Cor. 15. g. 52. assuring our selues, that when the Trumpet soundeth at the last day, we must all appeere before him.
And further let vsus consider also, that he filleth all things in such wyse, as it is to the ouerthrow of all our enemyes, and to the brydling, or rather too the fettering of them, so as they cannot hurt vsus, doo what they can. Therfore according too that which is conteyned here from out of the Psalme, it is very requisite, that he should be aboue, too obteyne the vpper hand of our enemyes: for else what would become of vsus? And in deede let vsus consider what they myght bee able too doo, hauing infinite hostes too ouerthrow our saluation continually withall. For the diuell is not as a mortall man: he hath such force, as is terrible out of measure. What myght he doo, were it not that Iesus Christ filleth all things? yea euen too shewe that he hath power both ouer Satan, and ouer all his vpholders, insomuch that practyze they, prepare they, and turmoyle they what they can ageinst the Churche, yit shall they neuer bring their enterpryze too passe, bycause Iesus Christ holdes them (at the staues end,) as it were with his foote vponupon their throte. Yee see then the kingdome of our Lord Iesus Christ was giuen him, with full warrant, that wee shall euer bee defended by his strong and inuincible hand, bycause he hath taken vsus intoo his perfection, euen he that is exalted aboue all the heauens. And that also is the cause why Saint Paule sayeth expresly,Phil. 2. b. 12. that all knees shall bowe before him, as well of creatures in heauen, as of creatures in earth, yea and euen of creatures vnderunder the earth. Now when wee heare that the Angelles stoope too our Lord Iesus Christ: let vsus vnderstand, that he applyeth them too our seruice, so as they bee our keepers, and watch too defend vsus ageinst Satan. And seeing that that charge is committed too them by our Lord Iesus Christ who is their head: wee ought too bee well assured of our saluation. And so yee see how wee ought too put this text in vre. Moreouer, let vsus walke so vnderunder the obedience of our Lord Iesus Christ, as wee may feele that he fylleth vsus in deede, (as I sayd afore) bycause he is aboue all things, through all things, and in all things. This was spoken of God his father, howbeeit wee knowe that Iesus Christ is the meane whereby God dwelleth in vsus. Wherefore let vsus bee his trew Temples, and sith that he beeing the welspring of all purenesse, voutsafeth vsus the grace and priuiledge too dwell in vsus: let vsus indeuer too keepe our selues holy vntoo him both in bodie and soule. For if wee giuegive our selues too our owne vncleannesse, it is all one as if wee went about too driue away the sonne of God, who cannot bee intermedled with our corruptions and filthinesse. Not that wee can bee cleere from all spot and blemish: but that wee must not delyght in them, but rather fyght ageinst them, and labour more and more too fashyon our selues after the purenesse that is in our Lord Iesus Christ. And lyke as he sanctified himself in our behalf: so also let vsus bee holy, namely by the grace and power of his holy spirit, & let the same holynesse be consecrated by the doctrine of the gospel,Iohn. 17. c. 17. as is sayd of it in another place. Now then, as touching this fylling, yee see that in somuch as wee knowe that our Lord Iesus Christ holdeth the diuelles, and all the despyzers of his maiestie fettered in subiection: wee may assure our selues, that he dwelleth verily in vsus, and that the same is peculiar too vsus, bycause he hath chozen vsus for his Temples, and intendeth too shew that the coniunction which he hath taken vppon him with mankynd, is proper to vsus in respect of the humane nature, and also in respect of his spirit, bycause he maketh it too take place in vsus: and not only that he is man (styll) as he was: but that there is yit more, that is too wit, that wee be bone of his bone, and flesh of his flesh: not that we bee created of his substance, but that by the power of his holy spirit he maketh the substance of his body and blud too flowe downe vntoo vsus, wherwith we be fylled: insomuch that wee hauehave there not onelyonly meate too eate, but also drinke too drinke, so as there is sufficient too content vsus withall, condicionally that wee consider the benefites wheruntoo he allureth vsus, and which he offereth vsus, and will hauehave vsus too inioy, so wee bee not letted by our owne vnbeleefe.
Now let vsus fall downe before the Maiestie of our good God, with acknowledgment of our faultes, praying him too touche vsus more too the quicke with a trew knowledge of our selues and of our wretchednesse, that wee may bee so cast downe in our selues, as wee may resort too him with all lowelinesse, and confesse our selues too bee beholden too him for all good things, and hauehave none other shooteanker than our Lord Iesus Christ, sith it is he that wee bee called vntoo, but that wee may bee so clothed with him, as it may put away all our fleshly lustes and affections, which hinder our vniting vntoo God, and wee continue in the hope that is giuen vsus, vntill that beyng taken our of this world, wee inioy the euerlasting rest that he hath purchaced for vsus. That it may please him too graunt this grace, not onelyonly too vsus, but also too all people and Nations of the earth. &c.