Sermons on Ephesians, Sermons · Sermon 23
The .xxiii. Sermon, which is the third vppon the fourth Chapter.
6. There is one God and father of all, vvhichwhich is aboue all things▪ and through all things, and in you all:
7. But grace is giuen too eueryevery one of vsus, according too the measure of Christes gift.
8. For the vvhichwhich thing he sayeth, When he went vp on high, he led a multitude of prisoners into captiuitie, and gaue gi…ts vntoo men.
WEe hauehave seene heeretoofore, that God forgat not any meane that myght knit vsus togither in trew concord and brotherhood. For he hath dedicated vsus all too himselfe by Baptim,Galat. 3. d. 27. wherein wee put on Christ. Forasmuch as wee hee come toogither intoo the Church, lyke as wee bee called vntoo one selfsame lyfe too bee heires all togither of the kingdome of heauen: so ought we too know who is the Maister that hath authoritie ouer vsus. Too bee short, God is in such wyse our father, and wee his children, as he will not hauehave vsus too bee at discord: for otherwyse it were but a setting of trubble in his owne house and Churche. Seeyng wee bee members of our Lord Iesus Christ, it is meete that wee should link toogither in trew vnitie, or else wee shall (as much as in vsus lyeth) teare his body in peeces. Yit notwithstanding too the intent that this vnitie myght touche vsus the better: S. Paule addeth now, that God beyng the father of all the faythfull, sheadeth out his power and grace vppon them, and is aboue all things, as it were too gather them intoo one. Too bee short, he so dwelleth in them by his holy spirit, that they must needes bee one body, vnlesse they will needes turne away from him. Yee see then that the reason why God is our father, is not onelyonly that he hath once created vsus, or that he hath begotten vsus agein by his Gospell: but bycause he hath shed out his grace vppon vsus, as I sayd, and agein, for that he is aboue all. Yee see then, that the meane wherby God linketh vsus one with another, is his casting of his beames (as it were sunne beames) from heauen, so as wee must needes come toogither intoo one, sith wee know whence the things come that belong too our spirituall lyfe, namely, of Gods gift towardes vsus. And this is not too scatter vsus a sunder, but rather too gather vsus toogither intoo one body. But the last wordes doo yit better lay open the mynd of S. Paule, namely, that God is in vsus. Then if eueryevery of v… know that God dooth him so much grace and honour,Hebr. 3. 6. b. as to take him for his house too dwell in: there is no excuce for vsus, if wee bee at variance and hatred, and eueryevery man would bee separated from other, and liue too himselfe, too the vtter ouerthrow of all order which God hath set, if it were possible.
Besyds this, Saint Paule speaketh not heere of the grace that is common too all men: but he treateth of the Churh, and sheweth that wee ought too link toogither, bycause God hath adopted vsus and taken vsus too bee of his houshold. It is trew that God hath declared sufficiently that wee hauehave nother strength nor liuelinesse but a… his hand: and for that cause dooth Saint Paule saye,Actes. 17. f. 28. that it is hee in whom wee hauehave our lyfe, mouing, and being. But this is generall to all things.Iohn. 1. a. 4.
And in that respe… also is it sayd in the first of Saint Iohn, that our Lord Iesus hath bin the lyfe of men from the Creation of the world. Howbeeit forasmuch as men hauehave a more excellent priuilege than the bruce beasts: it is sayd, that he is their lyfe and all their lyght. But heere the cace concerneth the spirituall state of the Church. For wheras all Adams race is corrupted and accursed by nature: God hath sholed vsus out from it by vou…safing too chooze vsus, too the end too shewe that we be ioyned vntounto him with a much streyter and holyer bond, thā the rest of mortall men are, which hauehave but their first birth. And this ioyning is spoken of in theIohn. 17. d. 21. .xvii. of Saint Iohn, where it is sayd, Holie father, sanctify thou them, as I hauehave sanctifyed my self for them, that they may become one in vsus, as thou and I are but one. Our Lord Iesus protesteth there, that he speak…th not of the world, nor of them that are not of his retinew and heritage. He letteth those go too destruction: but he will hauehave the bodie of his Churhe too bee truly knit toogither. And how may that bee doone? In deede it appeereth not: wee be so set asunder here, that the nerest of vsus thinks but eueryevery man on himself. But if wee considered how God hath reformed vsus by his holie spirit, and giuen vsus a special lyfe: which is, that his grace should shew it self in vsus, & that this holie spirit should vtter his power in vsus: if we cō …idered that: then should we thinke, that although we wander here & there in this world, and eueryevery of vsus be put asunder from his neyghbours, according too the necessitie of this present lyfe: yit must not that let vsus to be so ioyned vnderunder our Lord Iesus Christ, as none of vsus bee wedded too his owne profit, nor none of vsus so louelove him self, as that hee should despyze his brethren, but suffer our selues too bee gathered toogither vnderunder the maystership of our God. And that forasmuch as he dwelleth in vsus, we also must shew by our dooings, that wee bee desyrous too bee all one in the power of that grace, which he hath so spred out euerywhere. Therfore wee see here how Saint Paule exhorteth vsus too help one another, to the attey…e…ent of the perfect vnitie which God hath begunne in vsus alredie. And too bring that too passe, he sheweth vsus, that wee bee sholed out of the world, too the intent wee should bee wholly dedicated too our God. Now I hauehave told you alredie, that forasmuch as God is the Creator, he must bee fayne to breath strength intoo all things bothe aboue and beneathe, according as it is sayd in the Psalme,Psal. 104. d. 29. that when he withdraweth his spirit, all things are trubbled, and finally turne intoo nothing. There is not then anie brute beaste, nor anie tree on the earth, nor anie bird in the aire, nor anie fish in the water, which hath not his being and continuance by the secret power of God, bycause he hath not only giuen them their being for once (at the first:) but also maynteyneth and vpholdeth them still. As for vsus, wee hauehave much more (as I sayd euen now:) for wee not onelyonly liue in this world, and inioy the benefits that God hath giuen vsus heere, insomuch that wee hauehave eyes too receyue lyght, and eares to heare, and the fruition of all our senses: but also Gods spirit dwelleth in vsus, too gather vsus vntoo him, and too doo vsus too vnderstand, that he hath not onelyonly made vsus mortall men, and that wee hold this present transitorie lyfe of him:Apoc. … ▪ a. 4. but also printed his marke in vsus, too take vsus and auow vsus for his children, and thertoo gouerneth vsus him self, and is so gracious vntoo vsus, as too make his owne ryghtuousenesse dwell in vsus, bycause there is nothing but corruption in our selues. Thus ye see, that the thing which we hauehave too remember in the first place, is, that forasmuch as God is come so neere vntounto vsus, and not only allureth vsus familiarly too him,Iohn. 14. c. 23. but also voutsafeth too hauehave his dwelling in vsus, insomuch that wee bee his temples (as I hauehave shewed afore) bycause he dwelleth in vsus by his holie Ghoste:1. Cor. 3. c. 16. wee ought to seperate our selues from all the defylements of the world. Yit notwithstanding it is not ynough for eueryevery of vsus too acknowledge the grace that he hath receyued: but wee must also indeuer too gouerne our selues alwayes in such vnitie & brotherly louelove, as eueryevery of vsus may help his neyghbour, too go through in the Calling that wee bee entered intoo. For wo woorth him (as I sayd) which separateth himself, bycause he renounceth God by that meane. Wherfore let vsus learne too offer our selues in such wise vntoo God, eueryevery man for himselfe too bee gouerned of him, as wee may also doo the best wee can too linke our selues in one, and too gather toogither, that wee may with one common accord shewe by our dooyngs, that wee bee the trew body of our Lord Iesus Christ, and that hauing him too our head, we …e all at God, and aspyre vntounto him, desyring nothing but too bee one with him,Iohn. 7. d. 21. as I alledged euen now out of the text of S. Iohn.
Now too confirme the matter yit better, he sayeth, that eueryevery of vsus hath receyued grace according too the measure of Christes gift, or giuing. Wherin S. Paule sheweth vsus, that God vseth a wonderfull maner too drawe vsus too him: which is, by dealing foorth his giftes in such wise vntoo vsus, as eueryevery of vsus hath neede too bee helped and succored of his neyghbours. For of our selues wee bee so wedded too our selues, as there is none of vsus but he would be as alone, were it not that necessitie constreyneth and byndeth vsus too those whom wee hauehave neede of. God therfore too correct the pryde and presumption that are too deepely rooted in mankynd, hath so delt foorth his giftes by certeyne measure, as eueryevery man perceyueth well, that he is bound and beholden too him for the things he hath receyued,Math. 25. c. 27. and that there is no such perfection in himselfe that he can forbeare other men, but that wee must bee fayne too communicate toogither, and that with such mutuall good will, as eueryevery of vsus indeuer too make the things that God hath giuen him, auaylable too the profit and furtherance of his brethren: and therwithall bee contented too borrowe of other men, and too suffer himselfe too bee helped and succored at their handes, according as hee sees himselfe too hauehave neede thereof. And this serueth too bring vsus backe agein, too the thing that wee hauehave seene afore, namely, that wee shall neuer hauehave agreement among vsus, without humilitie and meekenesse. Wee see then wherat S. Paule amed. He handleth the same matter in the .xii. Chapter of the first Epistle too the Corinthians. For there he taketh the similitude of a mans body,2. Co…. 12. b. 12. too shewe that wee bee too farre out of our wittes, when eueryevery of vsus despyzeth his neyghbours and is wedded too himselfe. How now, sayeth he? Our members or limmes hauehave no particular vnderstanding by themselues: the hande hath no wit too conceyue by reason what his office is: no more hauehave the fingers that are fastened too it, no nor yit the legges, nor the feete. Then is there not any part of the bodye that hath any priuate vnderstanding too it selfe. But yit notwithstanding, the hand dooth willingly acknowledge it selfe bound too serue all the rest of the body, so as it neuer refuzeth too doo it. If there bee any ache, if there be any disease, or if there bee any other neede, alwayes the hand is walking from to syde too thother. Now vp, now downe, and is continually occupyed. The feete also, without hauing any other vnderstanding, that onelyonly a secret selfmouing of nature, can skill too beare vp the rest of the body, and are neuer looth too doo it or greeued at it. Lykewise the hand disdeyneth not too borrowe helpe of the other members, as knowing full well, that it is not able too mainteine it selfe alone. Lo what an interchaungable companionship there is among the members of a body. And now hath God so called vsus too him, that he will hauehave vsus too bec…me all one in Iesus Christ, as hath bin sayd afore. Dooth it then followe, that eueryevery of vsus should bee a whole body by himselfe? No: for wee see on the contrarie part, how God hath so dealt vntoo eueryevery man his portion, and vntoo all in generall: that it is as a bond too hold vsus toogither in concord, too the intent wee should not bee puffed vp with so fond ouerweening, as too say, I hauehave ynough of myne owne, I passe for no body else. Gods will then is not, that eueryevery man should bee a whole and perfect body of himself: but that one should bee as a hand, another as a finger, another as an arme, another as a leg, another as a shoulder, and another as a foote. Too bee short, God hath so dispozed his giftes among vsus, as wee must needes perceyue, that if eueryevery of vsus will draw alone by himselfe, he shall by and by bee as a rotten member, bycause he can hauehave no firme continuance in the whole body, if he will needes bee separated from the rest of the members. And what will followe of it? It must needes perishe. Euen so is it with vsus. That therefore is S. Paules meaning, when he sayth, that Gods grace is giuen too eueryevery of vsus.
Then sheweth he first of all, that if wee hauehave any excellencie, it serueth not too make vsus proud,1. Cor. 4. b. 7. for wee bee beholden too God for it: wee hauehave nothing of our owne, as wee hauehave seene alredie by his vsing of the same reason, to the intent that no man should presume too much of himselfe, but walke meekely and soberly, giuing all the glory vntoo God. So then, he sayth agein, that whosoeuer is most excellent, hath no cause too exalt himselfe aboue his neyghbours, for he hath nothing of his owne, but must accknowledge that he hath all of God. And after what maner? Euen by confessing that it is his freebestowed gift. Yee see then, that for the first poynt, Saint Paule ment too rid men of the vyce which they bee too much inclyned too, that eueryevery man myght beware of exalting himself. Trew it is, that there is none of vsus al, but he coulde fynd in his hart too bee a maister ouer other men: but S. Paule sayth vntounto them, yee wretches, what are yee? What is it that you can claime, too say, I hauehave this or that of mine owne? for yee hold all thinges of the mere free gift of your God. And therfore cast downe your heades eueryevery one of you, and consider there is none but only God, which ought too hauehave all preheminence. As for you, yee must learne too stoope too him, and too hold your selues contented eueryevery man with his degree, so as yee labour and indeuer too serue your neyghbours, and al the whole commonaltie or body of the Church.
Howbeeit Saint Paule addeth moreouer, that it is according too the meazure of Christ, according vntoo that which I hauehave declared: that is too wit, that we shal not fynd perfection in any man aliue, but eueryevery man hath neede too bee succored, and that not only in respect of this common lyfe. Trew it is, that our Lord sheweth vsus aforehand, how it is his will too hold vsus linked toogither, bycause wee would bee too fleeting too separate our selues asunder. For eueryevery of vsus cannot bee a Baker, eueryevery of vsus cannot bee a Husbandman, eueryevery of vsus cannot bee a Cutler: insomuch that there is not that man which needeth not the help of one that seemeth his inferiour, yea and a rascall in comparison of himself, nother could we liue one day in this world, without communicating toogither. Our Lord brydleth vsus in this aforehand, bycause he sees wee bee as it were harebrayned, and would hardly bee kept in vnitie. But heere he treateth of the spirituall giftes, wherby God sheweth that he is a father too vsus, and holdeth vsus as the housholdfolke of his Church. Let the perfectest man that is, examin himself and he shall fynd, that his receyuing of more than other men hauehave, is in such wyse, that it is by meazure. Howsoeuer the cace stand, let none of vsus presume too hauehave all: for it must needes bee, that a man is too much blynded with pryde, if he bee of that mynd. But when wee hauehave our meazure, let vsus consider the twoo poyntes which I hauehave touched afore:Luke. 7. g. 43. namely, that he which hath receyued the larger meazure, is the more streytly bound too imploy eueryevery whit of it too the common benefyte of the Church. And moreouer that he must helpe himself by his neyghbours, and consider that he cannot forbeare them, and therfore conforme himself quietly vntoo them, and seeke no more but to be as a member of the body, that all of vsus may hold on toogither too our head, desyrous that Iesus Christ may hauehave such preheminence ouer vsus, as eueryevery of vsus may obey him, and he leade vsus too God his father. And so yee see what Saint Paule ment in speaking of the sayd meazure.
Now it standeth vsus on hand too marke well how he sayeth, that it is in Iesus Christ, bycause it is he in whom wee be linked toogither. For (as hath bin shewed heertoofore) what is our spirituall kinred? Although it spring of God, as of the fountayne of all goodnesse: yit could it not flowe downe vntoo vsus, except Iesus Christ were among vsus,Ephe. …. b. 10. and that wee were gathered toogither by his meane. Accordingly also as wee hauehave seene in the first Chapter, how it is his office too gather all things toogither (both in heauen and earth,) that were scattered asunder before. Then let vsus marke, that for asmuch as God hath not giuen men such perfection, that eueryevery one of vsus can lyue of himself alone, wee must cling toogither in peace and concord: For it is certeine that God could well hauehave made vsus perfect out of hand, so as nothing should hauehave wanted in vsus: and that he is no nigard in inriching vsus with his goods, so farre foorth as he knoweth too bee for our behoof. Seeing then that there is infirmitie in vsus, why dooth not God knit vsus too him out of hand? Why holdeth he vsus still in such weaknesse? Why giueth he vsus not an Angelicall power and perfection? As I sayd afore, he will hauehave vsus to learne too liue warely and awefully, knowing that it standeth vsus on hand to hauehave him go through with the thing that he hath begun. And therwithall we must also liue meekly & gently one with another, and not be so proud as to despyze other men, and too draw aloofe from them, but rather consider that they may helpe vsus, and that there is not so bace a person in Gods Church, which hath not receyued some thing wherwith he may bee able to doo seruis too his neyghbours. That then is the thing that wee hauehave seene alredye. Agein, if wee thinke that a poore sillie soule hath no learning too teach vsus, and that wee can receyue nothing at his hand: let vsus beware that wee doo not preiudice the grace of God. For it is certeyn, that looke how many hauehave anie tast and feeling of the Gospel, wee hauehave record, that God dwelleth in them by his holy spirite. For fayth is the singular gift of God:Rom. 10. a. 3. and it is a sure token that God dwelleth in eueryevery man, where wee see any feeling and knowledge of the Gospell. Also it is certein that euerye little drop of Gods grace is woorthie too bee esteemed, so as there is no cause in this beehalfe why pryde should hinder our linking toogither, or that wee should not consider that all of vsus are members of one bodie. Let that serue for one poynt.
And therwithall on the other syde,Luke. …. a. 2. let eueryevery of vsus looke well to himself, for wee shal yeeld account of the benefyts that God hath bestowed vppon vsus, and the more a man hath receyued, the more blamed shall he bee, if he indeuer not too discharge himself of his duetie in seruing of his neyghbours, as I sayd afore. For the end of all Gods giftes is alwayes too edifye one another, that Gods Temple may gr…we among vsus, and bee still rered too his full perfection. And so yee see how wee ought too bestowe the spirituall giftes that wee hauehave receyued at Gods hand. For the same cause also it is sayd, that such as know the Gospell,Luke. 16. b. 8. ought too shewe by the conuersation of their whole lyfe, that they bee the children of lyght, and not as blynd wretches that wander in darknesse. Wherfore let vsus learne to make Gods giftes auaylable in such wyse, as he may bee glorifyed by them. And in that respect is mention made expresly of meazure, too the intent wee should not alledge for our excuce, that this man or that man gaue vsus no good example. For when it standeth vppon commendation, then eueryevery of vsus beares hymfelf on hand, and would perswade all the world too beleeue, that he is very excellent. And yit in the meane whyle wee consider not, that God hath bound vsus dubble, in voutsafing too shewe so large bountifulnesse toowardes vsus, as too set vsus in hygher degree than our neyghbours. Therfore let vsus bethinke vsus better of it, both generally and particularly, than wee hauehave doone. Generally, for that wee hauehave the Gospell freely preached heere among vsus, and for that wee ought vniuersally too bee as a burning Cresset, too shew the way of saluation.Iohn. 5. …. 35. And particularly, by discharging eueryevery man his owne duetie, that wee giuegive no cause of stumbling too our neyghbours, but rather indeuer too drawe them too vsus, which are aloofe from God and his truth, and also take peyne too confirme and put foreward them whom God hath set alredie in a good trade, and in the ryght way. But alas: Men discharge themselues ill of that. For according as any man hath the excellenter giftes, so will he needes ouermayster all others, and bee woorshipped as an Idoll: and so in the meane whyle the vnion is broken, in manner of all handes. And yit for all that, (as I sayd afore) it is impossible that we should linke toogither in brotherly concord, but by conforming our selues too such as are of the Church, as too our owne members. Without that, it is impossible for vsus too bee truely linked in one, and yit yee shall see that eueryevery man couets too bee had in estimation. Agein, when it commeth too the edifying of others, we doo cleane contrarie too that which Saint Paule telleth vsus heere. For in the fourteenth and fifteenth too the Romans,Rom. 14. a. 1. & 15. a. …. he sheweth that wee must deale, as if a strong man should see another man weake: so little ought he too vtter his strength too the broozing of his neyghbour, that he ought rather too beare him vp. As who should say, that if I had a little child to lead, I should breake both his armes and his legges in running hastily with him. And if another man that is much stronger than I, would needes tyre mee, vnderunder colour that hee is lustyer than I, by trying his abilitie and force ageinst mee: is it meete that I should bee cast downe by him? Therfore wee must (as I sayd) hauehave a care too fashyon our selues in such wyse too our brethren, as the stronger sort doo not shoulder their neyghbours that are feeble and weake, nor vexe them by laboring too ouercrop thē by force:Ezech. 34▪ c. 21. ne doo as the Prophet Ezechiell vpbraydeth, namely that such as abuse their corage & strength after that sort, are as Goats that dosse with their hornes ageinst the sillie Lambes, which hauehave none other intent, but too bee meeke. That is the thing which wee ought too doo, and wherfrom wee bee farre of.
Also it is certein that the Citie of Geneua ought generally too bee as a burning Cresset, too giuegive lyght too such as are yit farre of from the Gospell. But it appereth how the world goeth with vsus: I report mee too yisterdayes dealing: I must needs speake of it. For if I concealed it in the pulpet, and in the meane whyle the Countrifolke can make report of it in the stretes, yea & giuegive iudgment of it: were I not much to blame? Seing then that the little children can sing of it, (as they say) should I not be too rank a traytour to God & his people,Esay. 3… ▪ c. 10. if I, if I (I say) and my fellowes should play the dumb doggs? If a goldsmith should make a Crosse or a Chalice, he should bee punished, as he deserueth. If some other man doo make a thing that serueth too popish superstition, it shal not bee abidden. If a marchantman sell beads, he shall hauehave his punishment as he is worthie. But if a man sell Chesibles, Awbes, & all other trinkets of the masse, that shalbe suffered and borne with. Neuerthelesse this hath bin doone. And in whose name? Euen of them which ought too brydle others, and too punish them that had offended. And in what place? In the place which is dedicated and consecrated too God for the executing of Iustis. Yit notwithstanding, it will perchaunce bee sayd, that it was done through ouersyght: and I beeleeue it. For had the partie bin well aduyzed, surely he would hauehave kept himself from dooing so vnlawfull and vtterly vnexcusable a deede. And therfore let vsus beware, let vsus (I say) beware, that we suffer not our selues too bee blynded after that fashyon by Satan, and so rocked aslepe, as wee consider not what is told vsus here, namely that if wee hauehave receyued anie grace or gift at Gods hand, wee must set more store by it, and put it too such vse, as God may bee glorifyed, and his Church furthered by it: or else wee shall hauehave a dreafull account too make, for giuing cause so of offence too the weake. And it had bin better that that filthie trash had bin consumed a hundred tymes with fyre, than too hauehave bin so brought foorth in open place, in the syght of all such as lye in wayt for vsus a farre of. For of a truthe wee knowe well ynough that there are manie which watch vsus, and seeke nothing but too spye some cause too speake euill of vsus, not only too mocke vsus for our labour, for wee bee woorthie of that: but too blaspheme Gods name. Therfore if a man hauehave ouershot himself once, it is good that he should bee warned of it, that he may take better heede hereafter: and that wee knowing that God hath bound vsus so deeply vntoo him, by exalting vsus, and by dooing vsus more honour than we deserue, in voutsafing too hauehave vsus too bee his people, and too make vsus glorie of the hauing of the pure doctrine of his Gospell, we may profit our selues the better by it, and bee afrayd least if wee chaunge after that sort, and become so rechelesse as too fall too taking of leaue too doo what wee list: God shewe vsus that he is able too take away the things that hee hath giuen vsus, and too dispossesse vsus of them when he listeth.
Now Saint Paule addeth heere the maner how God is so liberall vntoo vsus in Iesus Christ, and yit notwithstanding dealeth the gifts of his holie spirit too eche man by certayne meazure, & not to eueryevery man alyke, but as he him self thinketh good. He sayeth, that this was done by our Lord lesus Christs ascending vp intoo Heauen. For then did hee obteyne souerein dominion,Phil. 2. b. 9. and the father gaue him a name which is aboue all names, that all knees should how before him, as it is sayd in another place. In deede our Lord Iesus Christ receyued al fulnesse of grace at his comming intoo the world, accordingly as S. Iohn sayeth in his first Chapter,Iohn. 1. b. 14. that al of vsus receiue of him, to the end wee may hauehave our fill of the good things wherof wee were hungrie and emptie before.Iohn. 1. …. …6. That was the cause then why the spirit was giuen him without measure, as it is sayd in the same text. And the faythfull, bycause they be members of the Church, hauehave receyued therof, and God hath giuen too eueryevery man his portion, and according too the mesure of his only sonne. But as for him, God hath not giuen him his spirit by measure. And why? For hee is the head, and euerye man must take his lyuelines from thence, and he therwithal hauehave all power ouer vsus. Wherfore let vsus bee contented that eueryevery of vsus hath his portion, that wee may walk in feare before God: and therwithall let vsus vnderstand that the perfectnesse is in Iesus Christ,Esay. 6▪. a. 1. & Luke. 4. c. 18. & Math. 3. d. 16. bycause Gods spirit resteth in him, and bothe greate and smal must bee fayne too repayre too him, with acknowledgment of their pouertie, too obteyne there the things that they want, and not be ashamed to receyue Christs Almesse, as they that are destitute of all good things. Furthermore, although our Lord Iesus Christ shewed himself too bee the only sonne of God whyle he was conuersant in this world, & proued the same by his wonders, miracles, and gifts: Yit notwithstanding, whē he ascended intoo heauen, he shewed himself too bee the verye partie in deede which had commission of God his father,Ephe. 4. b. 8. too deale vntoo vsus all things that we hauehave neede of. And that is the cause why it is sayd in the seuenth of Saint Iohn, that the holie Ghoste was not yit giuen,Iohn. 7. f. 39. bycause Iesus Christ was not yit glorified. It is very certeyn that our Lord wrought euen then by the power of his holie spirit.Math. 16. c. 16. For when Saint Peter confessed him too bee the sonne of the liuing God: it was answered him, Flesh and blud hath not reueled this thing vntoo thee, but my heauenly father. Too bee short, wee knowe well that there is nothing but euill in vsus, and that the good which God giueth vsus, is by his holie spirit, and that all things are committed too our Lord Iesus Christ, and that it belongeth too him too deale foorth his doctrine vntounto vsus, according as it is told vsus, that it is his office, and that the father hath giuen him speciall commission too deale his gifts vntoo vsus. And in deede it is a cause also why the Prophet Esay sayth, that Gods spirit rested vppon him, namely too shewe that if wee bee separated from him, wee must needs perish as it were through drought and emptinesse. But howsoeuer the cace stand, wee must alwayes come backe too his poynt, that the holie Ghost was then powred out vppon all the faythfull, when our Lord Iesus Christ was exalted, as it is sayd in the other text. So then let vsus mark, that when our Lord Iesus Christ left the world, and was receyued vp intoo his heauenly glorie: it was too the end that wee should thenfforth inioy his goods so much the better. And that is also the cause why he sayd too his disciples,Iohn. 16. a. 7. it is erpedient for you that I go away, for if I taried still with you, the holie Ghost should not come. It is trew that our Lord Iesus Christ could well hauehave giuen them his spirit whyle he was conuersant with them after a visible fashyon, as well as he did when he was gone out of the world. But we must not dispute of this matter after our own fancie:Phil. 2. a. …. we must vnderstand that our Lord Iesus was humbled for a time, yea and vtterly emptyed, as wee shall see more at length agein hereafter: but yit was he receyued intoo his heauenly glory, too the intent he should hauehave souerein dominion, and bee so exalted, as all creatures myght stoope too him. Thus yee see how our Lord Iesus Christes will was to absent himselfe from vsus in his body, too the intent wee myght the better feele his presence through his dwelling in vsus by his holy spirit. And that is the thing which S. Paule treateth of as now, when he sayeth, that for the same cause, it is sayd, that he vvent vp, and gaue his gifts too men, after he had led away his enemies prisoners.
Now this text (which is alledged out of the threescore and eyght Psalme) sheweth, that God is verily exalted in the person of our Lord Iesus Christ. In deede in that song Dauid preacheth aud singeth the praise of God, bycause that beyng stablished King of Israell, and bearing the figure of our Lord Iesus Christ, he had set vp Gods seruice in his purenesse agein, redressed the great number of disorders that had bin vnderunder the reigne of Saule, and finally prospered in a great sort of victories, insomuch that God had vttered such grace vppon him, as it appeared plainly, that his kingdome was not the kingdome of a mortall and transitorie man, b…t rather that God mynded too hauehave his glorie knowen there. That is Dauids proper meaning. Therfore wheras he sayeth, first of all, that God is gone vp, he followeth the common manner of the speaking of the Scripture: for inasmuch as all things had gone tootoo much too hauocke in the tyme of Saule: God seemed too hauehave bin asleepe. Agein, Religion was as good as beaten down: and there was such excessiue libertie of dooing euill, that a man would hauehave sayd, that God gouerned not that people any more. Dauid then sheweth a woonderfull chaunge, in that he sayth, that God is gone vp: that is to say, that he shewed by effect that he had a care of his Church, that he intented too keepe it vnderunder his protection, and ment too hauehave his maiestie knowen there. That is one poynt. Hereuntoo he addeth, thou hast led captiuitie captiue: meaning therby, that God had subdewed his enemyes round about him, of whom there had bin a great number, which sought nothing else but the ruine and desolation of the people. Therfore Dauid meaneth that as soone as God went vp, by and by he brake and bruzed the heads of his enemyes, so as they came no more too trubble his people, as who should say, they had found by experience, that all their practizes, force, and assaultes had booted them nothing at all. Theruppon he addeth, that immediatly also he receyued giftes of men: too betoken that they which had bin so ouercome, had offered tribute vntoo God, as to their souerein King. Trew it is, that this was doone in Dauids person. Neuerthelesse it was Gods mynd too hauehave his glory shyne foorth in that man, whom he had so chozen and sholed out, and whom it was his pleasure to hauehave anoynted of Samuell.1 Sam. 15. c. 12. Too bee short, wee see what Dauid ment to declare in that verse. S. Paule therefore applyeth the same too our Lord Iesus Christ, and not without cause. For looke what was figured in the person of Dauid, must bee referred too Iesus Christ, bycause he is the truth and substance of all those shadowes, and wee hauehave in him a much more royall performance of the thinges that are mentioned in that Psalme. S. Paule therefore abused not that text, when he appropryed it too the onelyonly sonne of God, in saying, that he was exalted vp on high. For (as he will declare hereafter) Iesus Christ was first abaced, and afterward exalted. Yee see then, that God tooke as it were a new possession of his Souereintie, not ouer all the world, but ouer his owne people, too the end too gouerne them with their owne good wils. And afterward he tooke possession of it ouer his enemies too. For in the Psalme it is sayd,Psal. … ▪ f. 39. not onelyonly that he receyued tribute and giftes, to the end that eueryevery man should doo him homage: but also that he subdewed the rebells. For there are nother diuels nor reprobates, but they bee so beaten downe by the myghtie hand of God, as wee may well perceyue that our Lord Iesus Christ is he of whom Dauid was the figure. So then, S. Paule telleth vsus heere in effect, that although our Lord Iesus Christ dwell not among vsus after the manner of men, nor wee doo see him with our bodily eyes: yit must wee not therefore bee separated from him in mynd. He is gone vp too fyll all things, not with his body, but with his benefites and giftes. For how great distance so euer there bee betweene our Lord Iesus Christ and vsus, as in respect of the places of heauen and earth: yit notwithstanding he ceass…th not too dwell in vsus, but will hauehave vsus also too bee all one with him, which thing he sheweth vsus by the giftes which he bestoweth vponupon vsus, so as wee ought of duetie too bee drawen to the vnion that he hath spoken of. This then is the effect of the things which wee hauehave to gather vppon this streyne, for as nowe the matter must bee broken of, but it shall bee gone through with agein hereafter.
But howsoeuer the cace stand, let vsus marke for a conclusion, that Iesus Christ is not so farre from vsus now adayes, but that we may perceyue by experience, that wee bee knit vntoo him, and that he vttereth his riches too make vsus parttakers of them, and that he fylleth vsus with them as much as neede requyres, at leastwyse according too the measure and portion that hath bin spoken of. And therefore let vsus labour too serue our neyghbours, let vsus foresee what may doo them good, and let vsus followe the order that God hath set among vsus, assuring our selues that although our Lord Iesus is gone vp, yit is he not therfore so farre of from vsus, that he hath forsaken and giuen ouer his Church, but that he is exalted, too the end wee should honour him by acknowledging him for our head. And seeyng we bee members of his body, wee must serue one another, and not bee so v…happie as too barre our selues from comming too him, but rather resort eueryevery one of vsus too him, and indeuer too drawe others with vsus, so as the stronger sort discorage not the feeble and weake, but rather stre…gthen them, and the lustie sort beare the faynter sort, and they that are already in good forwardnesse, lend their hand too such as come lagging after, and hauehave much adoo too drawe their legges after them: so as wee may al come too the perfection wherunto wee bee called.
Now let vsus cast our selues downe before the Maiestie of our good God, with acknowledgment of our faultes, praying him that we may bee so touched with them, as wee may yeelde our selues too him with trew repentance, too our further profyting and strengthening all our lyfe long, by acknowledging the miseries that are in vsus: and that it may please him so too beare with vsus, that in the end hauyng obteyned releasement of our sinnes, wee may bee prouoked too come vntoo him, not doubting but he wyll alwayes acknowledge vsus for his children, too make vsus inioy the heritage which he hath bought so deerely for vsus. And so let vsus all say, Almighty God heauenly father. &c.