Sermons on Ephesians, Sermons · Sermon 22
The .xxii. Sermon, which is the second vppon the fourth Chapter.
1. I therfore which am a prisoner in our Lord, vvarne you too vvalke as becommeth you, in the calling vvhertoo you bee called,
2. VVith all lovvelinesse and meekenesse, vvith pacience, bearing one vvith another in charitie,
3. Being diligent too keepe the vnitie of the spirit through the bond of peace.
4. Be yee one body and one spirit, euen as ye be called in hope of your calling.
5. There is (but) one Lord, one Fayth, one Baptim.
WEe hauehave seene this morning howe Gods children ought too bee linked toogither, so as eueryevery man may helpe his fellowe, and harten and strengthen him, and all of vsus indeuer with one accord too serue God. Now for performance hereof, wee hauehave neede to correct the vyces that are in vsus. For on the one side wee see how men are well neere all inclyned too loftinesse, selfsoothing, and selfweening, whereof by and by breedeth scornefulnesse. For he that couets too aduaunce himself, must needes abace his fellowes, too make himself their superiour. Then is it impossible that there should bee agreement among vsus, vntill wee hauehave rid our selues of this pryde and ouerweening, wheruntoo wee bee too much giuen. But if wee bee once knit toogither: then will wee also bee meeke. For what is the cause that wee bee so sterne towardes our neyghbours, and that there is nothing but rigor and roughnesse with vsus, but for that eueryevery of vsus coueteth too ouermayster other? That then is the cause why there is no gentlenesse among vsus. And therefore S. Paule hath matched meekenesse with lowelinesse: for lowelinesse is the moother of meekenesse. Last of all, he setteth downe pacience or sufferance, in bearing long with mens infirmities and vyces. For if wee will needes serche out by parcell meale whatsoeuer wee shall see to be amisse in eueryevery man: surely we shall hauehave occasion to reiect both great and small: for there is not that man which is not blemished with some euill. But hauehave wee once abated the pryde that I spake of, and thereuppon conformed our selues too meekenesse, and gentlenesse, so as wee can fynd in our hartes too bee warned and too beare with others: and none of vsus is so hindred by his infirmities, but that he can abyde too make account of other men as of his brethren: then shall the Church by that meane abyde alwayes in good plyght.
Now hereuppon S. Paule addeth, that if wee intend too keepe the vnitie of spirit, wee must liue toogither in peace. For wee know, that when any fyre of strife is kindled, eueryevery man would hauehave his enemyes drowned in the bottom of hell. So soone then as wee giuegive the brydle too our affections, so as wee fall too spyting of this man or that man, and there groweth any hartburning or grudge ageinst vsus: then followeth parttaking in the Church, too the breache of all concord. Therfore if wee desyre too bee at one (as wee …eedes must, if wee will be Gods children) let vsus take good heede that Satan set no oddes or variance among vsus, and let vsus bee quiet, and indeuer too preuent trubbles where wee see any likelyhood of them. And so yee see, what we ought too obserue, if wee mynde too helpe our neyghbours, and too bryng too passe that God may bee honored among vsus with one accord.
And heere wee hauehave too mark first of all, how Saint Paule in speaking of Lowelinesse, meekenesse, and pacience, warneth vsus, that if we be not ware, and eueryevery man brydle himself, the diuell shall alwayes hauehave easie accesse and entrance intoo vsus, too trubble vsus. And why? For as I sayd, eueryevery of vsus shall fynd the disease of ambition rooted in him, so as there is none of vsus but he would fayne beare some coūtenāce of superioritie, at leastwyse till God hauehave layed his hand vppon him, and by his holie spirit beaten downe al pryde in him, and made him …leane. But take mee all those that followe their owne naturall sway, & surely they are euer so hygh mynded, as thy wil not be contēted, except they bee exalted and much made of Saint Paule therfore thought good too warne vsus hereof, too the end we should learne too mis…ke of that vyce, and indeuer too rid our selues of it, which thing wil not bee doone very easly, for it is a hard battell. But howsoeuer the world go, wee must not giuegive ouer, till wee hauehave gotten so much aduauntage of our selues, as too knowe that there is nothing in vsus why we should be esteemed, but rather that he which thinketh himself too bee excellentest of all, ought (by that tyme that he hath sifted and examined himselfe throughly,) too bee ashamed and abashed at his owne wretchednesse. And for proof therof, when we hauehave throughly vewed al that wee weene our selues too hauehave, wherwith too win vsus any fauour, dignitie or reputation among men: certaynly wee shall fynd that eueryevery whit of it is the free gift of God. Now then, so much the more neede hauehave wee too humble our selues, seing that God byndeth vsus so vntoo him. What hast thou (sayth S. Paul) too boast of aboue other men,1. Cor. 4. b. 7. and to chalendge as thine own? It is certain that God hath giuē it thee, therfore honour him for it, which thing thou canst not doo, so long as thou art puffed vp with pryde. So then, considering that al the vertues for which wee myght bee praysed, are all records of Gods goodnesse, and that he hath shewed himself a louing father towards vsus, in that it hath pleased him to hauehave vsus come neere him after that fashion: it ought too make vsus cast downe our eyes, and too walk in all meeldnesse. And if wee compare our vertues with our vyces, surely wee shall fynd much more wherwith too beate downe our hornes, than wherfore too set them vp. For when a man hath cast his cards throughly: he shall perceyue that although he hauehave some good zele too serue God, yit dooth he but llmp and halt still in that behalf, and that he hath no vertue in him, which is not blemished with some spot, so as there is alwaies one thing or other in him, too put him in mynd that he ought not too bee proud. Agein, his vyces are euer mo in nūber a great way, thā his vertues. What shall wee then doo, but be ashamed of our selues? For we doo after a sort defyle the holie things, when wee mingle our owne deformities in that wyse with the gifts of Gods spirit. And therfore he that dooth moste excell, hath cause too bee the more lowely, for that he is so much the more bound vntounto God. Yee see then that they which are esteemed as peerlesse perles, and exalted as little woorse than Angels, ought alwayes too brydle themselues short, knowing that there is not so little a blemish in them, which ought not too bee taken for greeuouser in them, than in such as hauehave not receyued so great gifts, ne be so excellent. Besy…s this, there are also vyces in vsus euen of our selues (as I sayd afore): and if there bee any good in vsus, God hath giuen it vsus of his owne mere and freebestowed merciemercy. And therfore it is not for vsus too presume, but wee must impute all euill to our selues. Hee then that maketh such comparison, will sone beate downe his ouerweening wherwith he was puffed vp or deceyued.
Now if the excellētest sort of al, hauehave not wherof to vaunt thēselues: what shall the meaner sort doo, and such as are dispyzed too the worldward, and hauehave nothing too set themselues out withall? They fyght ageinst nature, if they will needes vaunt themselues. Too bee short, a man shall alwayes fynd this auncient prouerb trew, that he which knoweth himself best, will esteeme himself least. But wee must passe yit further: which is, that we must vnderstand how we be not any thing of our selues, nor can doo aught that is any thing woorth, and that the good which God hath put intoo vsus, ought too serue too teach vsus meeknesse. When wee once know that well, then shall wee bee throughly humbled, say I. And the trew Lowlynesse or humilitie is not too make a fayre face, or too pretend a myld countenance, as many doo, who will speake gently and louingly, and looke rufully, and yit for all that, ceasse not too bee as full of pryd, as toades within. Too be short, humility importeth such a meekenesse, as pulleth vsus downe in our selues, and suffereth vsus not too aduaunce our selues for any degree of honour, nor too seeke estimation aboue our neyghbours. Now I hauehave told you, that wee shall neuer bee meeke, nor neuer hauehave any gentlenesse and myldnesse in vsus, vntill wee bee brought lowe. For pryde doth euer hold scorne of all the world. And wee see also, that such as are ouerweening, and stand in their owne conceyt, beleeuing themselues too bee well woorthy, and too deserue too bee exalted aboue the common aray, doo therewithall become very straunge, insomuch that men dare scarce looke vppon them: they thrust away one, and driue away another a great way of. Therefore wee must hauehave learned too humble our selues, too the end wee imbrace such as are our trew brothers, specially sith wee knowe that wee hauehave neede too bee borne with at their handes. For behold, it is sayd of our Lord Iesus Christ, that he dooth easely let vsus come vntoo him,Math. 4. a. 1. bycause he himself was tempted, and made lyke vntoo vsus, and that he beareth with our weakenesse and infirmities, bycause he hath had experience of them in himself. Now it is certeyn, that our Lord had not any vyce in him, for he is the welspring of all goodnesse. Yit notwithstanding, too the intent that wee on our syde should not sticke too resort too him familiarly, and too the end wee should bee heard of God his father for his sake, it is sayd, that he had compassion on vsus,Hebr. 4. d. 15. bycause he had felt what man and mans infirmities are, howbeit, without any spot of sinne, as I sayde afore. Now then, how shall wee doo, if wee hauehave this foolishe beliefe, that wee bee throughly perfit? Seeing that pryde is so rooted in our nature, how shall wee pitie such as wee see in myserie, if wee consider not first, that wee bee no better woorth than they? So then, let vsus marke well, that too bee kyndharted, gentle, and freendly, all pryde must first bee beaten downe in vsus.
Furthermore let vsus marke also, that kinde heartednesse is the mother of pacience, and the continuall bringer foorth of that frute: and that if wee bee too sterne, it is a signe that there is crueltie in vsus, and that wee be as wild beasts. And therby also we be conuicted of pryde and ouerweening, & that we hauehave not well learned the Lesson that S. Paule copyeth vsus out heere. In deede wee ought too bee greeued at the faults of our neighbours, & wee must not feede them by our flattery, as the common fashion of the world is. But yit must our zeale bee so measured, as we must beare with a great sort (for we our selues also hauehave neede too bee borne withall) and not bee hastier with other folkes, then we would that they should bee with vsus, but alwayes kepe this naturall vprightnesse, of not dooing that thing to our neighbour, which wee would not hauehave doone too our selues, which is the summe of the Lawe and the Prophets as our Lord Iesus Christ sayeth. Yee see then how our zeale ought too bee mingled with kynd hartednesse:Math. 7. …. 12. for if it bee sauced altoogither with vineger, what will come of it? There wilbee no taste or sauour in it. Therfore it must hauehave some oyle put vntoo it. And so there must bee some temperature in all corrections too sweeten them withal, that they bee not ouer rigorous. Too bee short, S. Paule ment too shewe vsus heere, that although we ought not too bolster out any euill, but rather too be moued with Godly zeale to condemne such as deserue it: yit notwithstanding we must not reiect the weakelings, as though they were vtter reprobates or castawayes, but labour too winne them too our God, according as wee hauehave seene already, that that way ought too bee obserned. For there are two euill extremities: but looke whatsoeuer God hath ordeyned by his holy spirite, that will alwayes bee found too bee for eueryevery mans welfare.
The one of these euill customes, is, that a man cannot be wel taken with the world, except he flatter. Who so intendeth to mainteyne himself, must play the blinkard and shut his eyes, when he sees a number of things in his freends woorthy of blame. And yit in the meane while is not such silence a secret betraying? For we see, that they whom wee pretend to louelove, are in the high way to destruction, and wholly hardened in their naughtinesse: and yit notwithstanding, wheras we ought to waken them, or else too set a looking glasse before them, that they might behold their leaudenesse, and be ashamed of it, wee winke at it. In steade of so dooing, eueryevery of vsus dooth cokes other, and cloketh the things that ought too bee sharpely rebuked: insomuch that those flatteries are no better but playsters too ease the sore, and in the meane whyle to feede the roote of it within.
The other euill extremitie, is when wee bee so rigorous, that eueryevery little fault is ynough too make vsus too storme. Sith it is so, wee shall neuer hauehave the spirit of meekenesse aforesayd, if wee bee not guided and gouerned by Gods spirit (as I sayd afore.) And heerby a man may see and iudge, that there is a certeyne pryde lurking within vsus, wherethrough we take to much vponupon our selues. To be short, there is neuer any ouer great rigour without crueltie, nor crueltie without pryde. Whosoeuer dispyzeth his neighbors, setteth to much by himself: & he that cā beare with nothing, but is so terribly sterne, that al sinnes are (in his opinion) vnpardonable: sheweth also that there is no manhood or humanitie in him. So much the more therfore doth it stand vsus on hand, to beare in mynd that which S. Paule sheweth vsus heere, which is, too forgiue and forbeare. Not that we should allowe mens vices (as I sayd afore) nor that they should hauehave leaue too doo euill without rebuking, but that wee should paciently rebuke mens faults and bee sory for them, and in so dooing of our dewtie, not forget also to beare with the frayltie and weakenesse of our neighbours, so as we shame them not, ne stryke them intoo such …eauinesse, that they fall into dispayre, when they see there is no forbearing, nor any forgiuing at our hands. That then is the thing that wee ought to beare in mind. And it is the very cause why S. Paule addeth, that men should beare one with another in charitie or louelove. As if he sh…uld say, that forasmuch as we bee brothers toogither, there should neede none other rule than that, too make vsus as well kind hearted, as also pacient and lowely. And for proof therof he sayeth in the thirteenth of the first Epistle to the Corinthians,1. Cor. 13. b. 4. that Charitie hath these three things: First, that it is gentle and kind hearted: Secondly, that it moueth vsus too be lowely and meeke, and thirdly, that it is pacient, and suffreth al things. Those are three qualities which Paule attributeth vntoo louingnesse. For if wee demaund what is the rule of holy life:Coloss. 3. c. 14. the Scripture telleth vsus, that louelove is the full performaunce therof,1. Tim. 1. a. 5. bycause it is the bond of perfection, and the end and fulfilling of the Lawe. Lo how these Texts doo teach vsus Charitie. Agein, our Lord also intending too conclude the doctrine of the Law,Math. 22. d. 39. setteth downe these twoo poynts: Namely that wee should louelove him with all our hart, with all our mynd, and with all our power and strength: and our neyghbours as our selues. Then if wee thinke too bee allowed of God, and charitie reigne not in vsus, wee deceyue our selues. The world may like well of vsus, but all our whole lyfe shall bee vtterly lothsome before God, vntill Charitie bee setled in our hartes, so as shee gouerne vsus, and wee tend alwayes vntoo hir, yea and woorke all our woorkes by hir. Now then, seeing that louelove is the trew perfection of the faithfull, and of all Gods children: let vsus see what it importeth. For if a man brag that he hath it, and in the meane whyle hauehave nother lowlinesse, nor gentlenesse, nor pacience: he maketh the holy Ghost a lyer, who not without cause sheweth, what is betokened by Charitie or louelove. For he hath not set downe the bare woord, and only sayd, be yee charitable: but he hath also shewed vsus what is ment by it. Namely first of all, that wee must beate downe this pride which beguyleth vsus, and maketh vsus dosse with our hornes ageinst God, insomuch that it were right hard for vsus too bee lowely mynded towardes men, when wee cannot hold our selues meekely in obedience vnderunder God. Now then, let vsus fyght in such wyse, as all pryde may bee corrected in vsus: and therwithall inforce our selues alwayes too humilitie, that wee may bee kynd harted and fellowlyke with the faythfull: which cannot bee doone but by bearing one with another. The very heathen men had the skill too say, that if wee had the wit and discretion too see the vyces that are in our selues, we should bee pacient toward others. For why? I hauehave neede too bee borne withall my selfe, and if I doo not the lyke too other folkes, how partially doo I deale? This consideration alone ought too tame vsus sufficiently, though there were nother Lawe nor Gospell. Wherefore in asmuch as wee knowe that charitie importeth these three things: let vsus learne too bee pacient, not onelyonly when any wrong is doone vsus, but also when wee see our neyghbours too bee weake and feeble, and not yit come too such perfection as were requisite. And though they bee not so well foreward and settled in Gods woord (as wee would wishe,) yit let vsus pitie them, and with all meekenesse indeuer too vse such correction towards them, as nother their vyces may bee nurrished, nor the parties themselues bee cast in despayre. Thus yee see what wee hauehave to mark vppon that streyne.
Now heervppon Saint Paule inferreth further, that (as I hauehave touched heertoofore) wee must keepe the vnitie of the spirit, or the bond of peace. For he setteth heere the vnitie of spirit, as a marke that is requisyte in the Church and flocke of God: insomuch that if wee bee at oddes among our selues, wee bee at oddes with God. And therewithall he sheweth vsus the thing that wee hauehave seene breefly before: which is, that if wee bee not at one among our selues, God disclaymeth vsus, and telleth vsus wee belong not vntoo him. This vnitie therfore is a thing that ought too bee much set by now adayes, seeing it is the meane in respect whereof wee bee acknowledged for Gods children. Trew it is that the wicked and the vnbeleeuers hauehave their confederacies, and are so linked one too another, as there is not a streyter allyance too bee found in the world. For euen their euill dooings doo bynd them one too another, as though they were fast sowed toogither, bycause they perceyue themselues too bee hampered, insomuch that he which hath conspyred in some mischeef with another naughtipacke, will bee afrayd of him, and that feare is as a bond that cannot bee broken. Howbeeit Saint Paule presupposeth heere, that the faythfull are at one in God, as he will declare anon. For this cause he sheweth them how the same vnitie may bee kept. It is (sayeth he) the bond of peace. For when a fyre is once kindled, it is not so soone quencht ageine. Wee imagin that when wee cast our selues intoo a chafe, wee can come too our selues agein by and by, and all shall bee whist and still out of hand agein. No: for the diuell dooth so set in his foote, that the stryfe and contention turneth too a deadly sting, so as men are inuenimed with it more and more, and although they shewe it not outwardly, ne cast vp their rage and froth: yit notwithstanding some hartbyting and hartburning will lurke still within, when there hath bin anie debate. And therfore (as I sayd) let vsus not thinke that when anie trubble is stirred vp, it wilbee pacifyed so soone as wee would hauehave it. In consideration wherof Saint Paule telleth vsus, that the Church shall perishe eueryevery turning of a hand, through that fyre, if wee continue not in quiet, and shun all stryfe and debate.
And now he sheweth what maner of attonement or vnion it is that he hath spoken of, saying, that there is (but) one God, and one fayth, and one Baptime: that there is (but) one hope vvheruntoo vvee bee called: and that there is (but) one God and father of our Lord Iesus Christ, vvho is aboue vsus all, and in vsus all. It was very requisite that this should bee added, too shewe that peace shall neuer bee good nor allowed of God, but rather accursed, vnlesse it hauehave a good groundwoorke. For what a peace were it, if wee would now adayes linke in with the Papistes? Wee should bee fayne too forsake the pure doctrine of the Gospell, and too bend our selues ageinst God, and too defyle our selues with all manner of filthinesse and abhomination. But it were better that the whole world were sunke; and we with it, than too seeke such peace. As much should wee bee fayne too doo in respect of the Turkes: for there is none of them both but he seeketh too wrappe vsus in destruction, and too plucke vsus away from God. Now if there bee such attonement among vsus, as wee will needes inioy all that our fleshly lust craueth: what confuzion will there bee? Uerely oftentymes Gods seruantes are accuzed of conspiracie, and of spytefull malice and stubbornnesse, bycause they cannot fynd in their hartes too consent too anie wickednesse: insomuch that they which are in any authoritie and credit, would vsurp any manner of tyrannie too hinder the preaching of Gods woord, as it ought too bee, and deuyze what they list of their owne brayne, so that albeeit there bee preaching still, yit shall it not bee free according too Gods woord. If Gods seruantes bee driuen too this: needes must we be trubbled by Satan & his champions: and we shalbe both blamed and diffamed euerywhere. For such folke will alwayes doo their office, in turning good intoo euill by their false reportes and flaunders. Howsoeuer the world go, no peace is commendable, but such as doo…h so ioyne vsus toogither, as God reigneth ouer vsus, and wee become all one in him: for without that, it shalbee but cursednesse. And so yee see why Saint Paule calleth vsus backe heere too God, and too our Lord Iesus Christ, and vntoo fayth of the Gospell and to Baptim, too shewe how we ought to agree among our selues.
Now then, wee hauehave heere twoo poyntes too beare in mynd. The one is, that in seeking attonement with men, wee must alwayes hauehave our eye vppon God, and when wee bee come too it, wee must bee setled in it more and more. That is a thing which wee must euer hauehave a care of. Now in generall it is trew, that peace is too bee desyred, and that the verye name of it is had in estimation among men. But yit for all that, wee must not so shroud our selues vnderunder the shadow of peace, as too separate our selues from God, that in the end wee make warre ageinst him, and he proclayme vsus too bee his enemyes. And for that cause it is sayd, that wee must bee at continuall battell with the wicked. For in asmuch as they serue Satan, they wil not ceasse to fyght ageinst God and our saluation. And therfore wee must not bee cold and negligent in that behalf, but zelous in setting our selues ageinst them: insomuch that although they bee in honour and credit, yit let vsus abhorre them, as it is sayd in the Psalme: let them be vntoo vsus as stinking and lothsome thinges, and full of filth and vncleannesse. Though they boast neuer somuch of their greatnesse, yit let vsus assure our selues, it were much better that they were drowned with all their brauerie in the bottom of hell, than that they should so exalt themselues ageinst God. Yee see then that we must esteeme the greatest men of the world, no better than Woormes, when they dare so bend their hornes ageinst God: and consequently that wee can hauehave no peace with them, seeing wee should bee fayne too forsake God for their pleasure. But (as I sayd afore) it were better that the world were turned vpsyde downe, than it should bee so. Now then if wee knit toogither in God, let vsus followe the rule that is giuen vsus heere: that is too wit, too bee so abaced in our selues, as the world may perceyue by our myldnesse, that there is no more loftinesse in vsus too set vsus at oddes. And lyke as kyndhartednesse bringeth pacience, so also let vsus condemne mens vyces, and yit labour alwayes to drawe the parties vntoo God, and too win them vntoo him, rather than too set them of through sharpnesse.
But now let vsus come too the woords that are couched heere by S. Paule. Hee sayeth, that we be one bodie and one spirit, as we bee called too one hope of our calling. First and formest he sheweth vsus, vppon what condition we bee called of God: that is too wit, that there should bee such a knot among vsus, as myght shewe that wee bee in very deede the bodie of our Lord Iesus Christ. For it is not ynough for vsus to be cast vp togither lyke a heape of stones: but wee must bee knit toogither with a hartie good will. And lyke as it is sayd, that there was but one hart and one mynd among the faythfull (in the primitiue Church:Actes. 4. …. 32.) so must the same appere among vsus too at this day. Saint Paule then in telling vsus that wee be one spirit, and one bodie, meaneth that wee bee made as it were all one man in Iesus Christ. For Iesus Christ can well fynd in his hart too communicate his name too all the companie of the faythfull, and that is too the ende too drawe vsus the more too the sayd affection of liuing toogither in concord and brotherly louelove, euen with such attonement as wee may bee brethren, that is to say, so knit toogither, as the fingers of a hand: for without that, wee can neuer shewe that wee bee desyrous too atteyne too the kingdome of heauen. That therfore is the thing which he ment by the twoo woords Bodie and Spirit.
Trew it is, that when Gods spirit gouerneth vsus, he reformeth our affections in such wyse, that our mynds are knit toogither. But howsoeuer the cace stand, Saint Paul ment too declare, that all the whole bodie of the faythfull is but as one man. For it is not for any man to put foorth himself there, but wee must bee linked all toogither, eueryevery man in his office or calling. Too be short, we must be but all as one, as shalbe declared anone more at length. Forasmuch then as there is none other too gouerne vsus, but Iesus Christ: wee must needs bee made all as one man in him. And soothly wee knowe that the thing which was sayd of Adam and Eue, and of all maryed folks and their wyues, must also bee accomplished in the Church: which is, that the Churche is bone of our Lord Iesus Christs bone, and flesh of his flesh, and soo there is a mariage betwixt them. Now if we bee so knit all togither to the sonne of God: it is reason also that we should agree amōg our selues, & that one vnion should extend through al the whole bodie: for it is vnpossible that our Lord Iesus Christ should reigne ouer vsus, & yit notwithstanding that wee should bee diuyded among our selues, seing that he is but one. Let that therfore serue for the first poynt.
Now Saint Paule too stirre vsus vp the better heruntoo, telleth vsus, that wee bee called vntoo an inheritance. In saying so, he sheweth that there is a much holyer attonement betweene vsus, than there is betweene the (naturall) brothers of this world. For although they bee borne of one father and one moother, so as they bee but one blud: Yit notwithstanding, eueryman shifts for himself anon after, and the inheritance is parted among them, so as the brethren seeme too be separated asunder, and the naturall bond that was among them before, too be half broken. But wee hauehave an inheritance that cannot be broken. A man cannot say, I hauehave that which belongeth too mee, I will get mee away, and I will dwell alone by my self. For what is our inheritance? It is God himselfe. And moreouer the heauenly lyfe, which is purchaced for vsus by our Lord Iesus Christ, and wherintoo he himselfe is gone afore vsus, too gather vsus thither too him. Seeing then that wee bee all called too one selfsame inheritance, if any of vsus shrink asyde from his brethren, it is all one as if he gaue ouer his part in the Kingdome of heauen. But wee woulde abhorre such a blasphemie. If a man should demaund of anie of vsus whether he woulde renounce his part of paradyce, it would make the heares too stand vp vppon his head, I meane euen of them that hauehave no feare of God at al. No dout but there are some so wicked and monstrous beasts, that they will flush out this blasphemie out of their mouth, that they renounce theyr saluation. But if yee ask it of a man that is well aduyzed: hee will alwayes abhorre and detest it. Yit notwithstanding, in verye deede wee go about too shet our selues out of the gate, and too barre our selues from comming in the kingdome of God, and wee wype awaye the hope of it that is giuen vsus by the Gospell, when wee bee not knit toogither among our selues. Were this througly printed in our harts: surely there would bee another maner of freendship and brotherlinesse among vsus, than there is: and men should see other maner of meekenesse, meeldnesse, and pacientnesse. Now though wee hauehave hithertoo bin misaduyzed, yit is it much better too take warning late than neuer. Wherfore let vsus lerne by this doctrine of Saint Paules, that whensoeuer we bee prouoked too displeasure, so as wee seeme too hauehave some cause too reiect one, too leaue another, and too separate our selues from him or hir: we must vnderstand, that we hauehave all one hope of the kingdome of heauen, and that Iesus Christ who is our head, calleth vsus all vntoo him, with this condition set afore vsus, without which wee cannot come at him, which is, that wee must shew truely, and by our deeds, that wee make account of all such as are partakers of the Gospell with vsus, as of our brethren, and as though they were our owne flesh and blud, and also that we bee so ioyned toogither, as the fingers of one hand, as I sayd afore.
And heeruppon, S. Paule going foreward with the same doctrine, sayth, there is but one Lord. It is certeyne that heerby he meaneth one God, who hath soueraigne dominion ouer vsus, and is our maister too keepe vsus in vnitie,1. Cor. 12. …. 6. bycause he cannot abyde that we shoul… bee at ods. In the Twelfth Chapter of the first Epistle to the Corinthians, S. Paule sayth, that there is but one God, too shewe the seruice which wee owe vntounto God, specially for graunting vsus of his gifts wherwith too edifie his Churche. But his attributing of souereyntie vntoo God in this Text, is too do vsus too wit, that we cannot serue God, vnlesse wee bee at vnitie among our selues. And why? For although a mortall man be variable, and chaunge his mynd from morning too night: yit will he not hauehave any discord in his house: if there be any broyle, or if there ryse any strife, he cannot away with it. And what shall God doo,Rom. 15. g. 33. who is the God of peace (as he nameth himself in the Scripture) seeing he wil hauehave vsus too gather toogither vnderunder him, and telleth vsus,1. Cor. 14. f. 33. that he sitteth among vsus, and that wee bee his house? Thinke wee that wee can wynd him intoo our troubles, contentions, skirmishings,Phil. 4. b. 9. hurliburlies, and heats with vsus? Then should he bee fayne too transfigure himself, and to chaunge his nature. But let vsus not imagine that he will deny himself (as S. Paule sayeth) but he shal bee fayne too cut vsus of as rotten members, and too shewe that wee belong not vntoo him, when he seeth that wee come nothing neere him. And therfore let vsus resort too the sayd souereintie and dominion which God hath ouer vsus, too the intent too alay all strifes and variances that Satan shal indeuer too rayze vp among vsus. For if Seruants, although they be discontēted with another, & hauehave hartburning, grudge, or such other things among them selues, doo neuerthelesse brydle them selues for louelove of their mayster, and agree agein among them selues: what shal we do, when as the cace concerneth the pleasing of our God? So then S. Paule declareth in effect, that when wee bee so wayward and can beare with nothing, but will fall out for eueryevery small and light occasion: it is a token, not onelyonly that wee dispyze men, but also that we rebell ageinst God, and are lothe to yeeld hym any subiection. Thus yee see in effect what we hauehave too consider vponupon that saying.
Now he addeth, that there is (but) one faith, and (but) one Baptim, and (but) one God, the father of our Lord Iesus Christ. His saying that there is but one fayth, is too shew, that wee hauehave one common treasure, euen in this world. For he hath spoken already of the heritage which wee hope for, and which is warranted vsus in heauen, though it bee not manifested too vsus as yit. Now what is the pledge of the endlesse lyfe, but the Gospell? And that hauehave wee in common toogither. Seeyng it is so: then if the faythfull should forsake one anothers company, surely the Gospell should bee as good as torne in peeces. For wee must alwayes wey well this woord One, which S. Paule hath couched heere, and so often repeted, in saying, that there is but one hope of our calling. And how? Hereby he sheweth that wee go about too breake and disperse the kingdome of heauen, (as much as in vsus is) when wee liue not in concord. It is sayd, that there is but one God: it is then as it were a heawing of the hope of our saluation in peeces, when wee cannot suffer God too gouerne vsus, and too holde vsus vnderunder his protection. So now, when he sayeth, that there is but one fayth: surely it is not long of vsus that the Gospell is not torne in peeces and gobbets, and rent all to fitters, as they say, when we cannot agree with our brethren, nor beare with them gently and paciently, as was commannded heeretoofore. That then is the thing whereuntto God calleth vsus.
Now wee ought too profit our selues by it dubble. The one way is, by abhorring all diuersities of opinions, and by looking well to our selues, that wee hauehave but one fayth in our hart, and but one confession in our mouth. For if the faythfull doo contrarie one another, it is certeine that they shewe sufficiently, that they hauehave not the Gospell on their side: at least the one part must needes erre from the truth of God. It is trew, that erewhyles it may well happen, that all of vsus shall not conceyue one selfsame thing: and in that cace S. Paule shewes vsus a remedie, which is, that he which is not sure that God hath reuealed the truth vntoo him, should hold himselfe in quiet, and pray God too leade him further. But yit in the meane whyle, it behoueth vsus too bee fully resolued of the Articles of our fayth, and too agree so toogither in them, that if eueryevery of vsus bee demaunded seuerally, he may shew, that he holdeth none other thing, than that which is the generall beliefe of the Church. That then is the first poynt which wee hauehave too marke, in S. Paules telling of vsus that there is but one fayth. Howbeit, this fayth is not one, bycause men hauehave found meanes in their brayne too vnite themselues toogither (by it:) for God must bee fayne too bryng them too it, bycause they cannot come thither, nor abyde in it one minute, except God strengthen them in his truth. Then must there needs bee an interchaungeable bond betweene fayth and the Gospell: that lyke as the Gospell (wherof God is the author) is but one, so our fayth also must bee but one. Also as touching the doctrine, it is not ynough for vsus too confesse God altoogither with one mouth: but it must also teache vsus too holde our selues so linked toogither all in one vnitie, as eueryevery of vsus doo trauell too his neyghbours benefite, and consider wherin wee may serue his turne, and apply our selues faythfully thervnto, bearing with them that are weake, honoring them that hauehave receyued more largely of Gods giftes than wee, and making none account of our selues, that wee may atteyne too the hyghnesse wheruntoo God calleth vsus, which is, that wee may bee parttakers of his glory, when wee hauehave so humbled our selues, and walked in this world with all lowlinesse and modestie. Thus much concerning that it is sayd in this text, that there is but one fayth.
Herevppon S. Paul telleth vsus also,…ala. 3. d. 23. that there is but one Baptim. By Baptim wee put on Iesus Christe, (as he sayeth in another place) and bee ioyned vntounto him, to be parttakers of his lyfe, and of all his benefytes. Now there is but one only Baptim, wherin the name of Iesus Christ is alwayes called vponupon, as he is our Redeemer. Wee bee Baptized in the name of the father, as the author of our saluation: in the name of the sonne, as of him that hath performed all that belonged too our Redemption: and in the name of the holy Ghost, by whom wee bee sanctifyed, too possesse and inioy the incomprehensible benefytes that are purchaced for vsus by our Lord Iesus Christ. Seeing then that God dooth so call vsus too him by a visible signe: must it not needes bee that wee bee too froward, lyke wyld and mad beastes, if wee continew not in such vnitie as he commaundeth? And not without cause hath Saint Paule matched Baptim and beleef of the Gospell heere toogither. For he had respect of our rudenesse. Wee bee so dull, that wee conceyue not spirituall things, vnlesse they bee set downe agreeably too our nature. Saint Paule spake heertoofore of hope too Godward: and now bycause we perceyue not the things that are aboue the world, or doo not easly vnderstand the doctrine: he spake lykewyse of the vnion of fayth, and of the vnion of the bodie and the soule. Well (will some man say still) all this is spirituall, & passeth mans vnderstanding. Yee see then, that the things which he hath spoken heertoofore myght seeme somwhat darke, so as wee myght not fynd such sauour in them as were requisyte. But Saint Paule bringeth vsus backe too the visible signe, wherby God giueth vsus an incling of himself, according too the infirmitie of our flesh. For in Baptim wee see the water, which sheweth vsus that wee bee washed in the blud of Iesus Christ. For in asmuch as by … wee bee all vncleane, and vtterly reiected and cursed of God: in the death and passion of our Lord Iesus Christ, wee bee reconeiled vntoo God his father, and by that meane are called too the glory of heauen, and renued by the power of his holy Ghost. Yee see then that wee must needes bee too dull and brutish, if wee perceyue not the thing that is so visible and opens For it is all one as if God had set vsus forth an image in shape of the thing that is too hygh for vsus, by reason of our frayltie. Too bee short Saint Paules intent here is not too separate Baptim and the Gospell asunder: but he hath rather added it as a visible mark, to the intent that if wee at the first brunt vnderstand not the vnitie of fayth, wheruntoo wee bee led by Baptim, he may doo vsus too wit, that it is all one as if God had printed the marke of adoption in our harte, too shewe that wee bee his: for being once Baptyzed with water, wee doo all heare Iesus Christ, according as it shewed vsus by that visible signe. And now that Baptin is ordeyned, shall eueryevery man hauehave a Baptim of his owne by himselfe: No: but Baptim is alwayes but me. And therfore wee must hauehave an eye too our selues, and dedicate our selues too the one only God, and too the one only Sa…iour Iesus Christ, and for performance therof we must also be well vnited togither. And by these woordes of S. Paules, wee may see playnly, that the father, the sonne, and the holy Ghost, are but one God. For if Baptim bee in such wyse one, as it serueth too bring vsus too an vnitie of body and soule, that is to say, to a brotherhood that passeth all the allyances of the world: what shall it bee when wee come vntoo God, of whom Baptim taketh all the power that it hath▪ And what is God? He is not only the father, but Iesus Christ is ioyned with him, and also the holy Ghost, So thē let vsus mark, that there is truly … in the essence of God, and that although there bee distinction of persons, yit is not God separated nor deuyded in himself. And although the father bee named simply God, (as Saint Paul will speake therof heerafter:) that is in respect of the … and order, and for that be is the head of him which was sent too bee the mediator, bycause Iesus Christ abaced himself,Phil. 2. a. 6. and although he had … shape vntoo God (as sayeth Saint Paule) and that it had hi… … for him too hauehave shewed himself in such souerein maiestye: yit it was his will … himself, yea and too emptie himself vtterly. But howsoeuer it bee, yit wee see that Baptim leadeth vsus ryght vntoo God. And therby wee see that which wee hauehave touched heertoofore▪ which is, that if our peace and concord bee not grounded in God, and we gouerned by him according to his woord, and by the power of his holy spirit: there is nothing but lothlynesse in vsus. But if wee bee touched too the quicke with that which is sayd vntounto vsus heere, that is to wit, that Iesus Christ hath linked vsus too him, with condition that wee also should linke one with another: wee shall bee hild in such concord, as the diuell shall not bee able too win so much at our handes, as too separate vsus from the flocke, but wee shall ouercome all temptations, and where there bee any vyces and infirmities, wee shall beare with them myldly and paciently, and continue in the holy vnion, whertoo wee be dayly exhorted by the Gospell, and by the common Baptim which wee hauehave receyued.
Now let vsus cast our selues downe before the maiestie of our good God, with acknowledgment of our faultes, praying him too make vsus so too perceyue them, as wee may mislyke more and more of them, and runne backe vntoo him with trew repentance, too obteyne such grace of him, as wee may withdrawe our selues from all defylementes: and by that meane learne too be vnabashed or vndismayed for any assaults of Satan, and bee able too ouercome them all, with all the hardnesse that he can trump in out way, too turne vsus out of the pathe of saluation. That it may please him too graunt this grace, not onelyonly too vsus, but also to all people and nations of the earth. &c.