Sermons on Ephesians, Sermons · Sermon 8
The eight Sermon vponupon the first Chapter.
19. And that you may knovv vvhat the excellent greatnesse of his povver is tovvardes vsus beleeuers, according too the vvorking of the myghtinesse of his strength,
20. VVhichWhich he vttered in Iesus Christ vvhen he raised him from the dead, and made him too sit at his ryght hand in the heauenly places.
21. Aboue all principalitie, and myghtinesse, and povver, and Lordship, and aboue all names that are named, not onelyonly in this vvorld, but also in that vvhichwhich is too come.
22. And hath put all things vnderunder the feete of him, and set him ouer all things, too bee the head of the Church,
23. VVhichWhich is the body of him vvhichwhich filleth all in all.
I Began too tell you this morning, howe God hath sufficiently declared vntoo vsus, that if we hauehave and possesse his only sonne Iesus Christ, wee hauehave the full perfection of all good things, so as if wee cast our eye vppon him, wee may see all that is too bee wished. And therefore that although there bee many thinges blame woorthy in vsus, yea and that we fynd nothing but frayltie in our selues: yit wee shall hauehave a sure and substantiall stud too leane vntoo, in that our Lord Iesus Christ calleth vsus too him, and telleth vsus that the things which he hath receyued of God his father, are common too vsus, and that although wee inioy them not as yit too the full, yit wee cannot bee disappoynted of them. Too bee short, I told you also that our Lord Iesus Christ is set at the ryght hand of God his father, too the ende that wee myght bee sure that all things are vnderunder his hand, & that he rules the whole world, and that all good things are of him, and he is able too disappoynt all anoyances, insomuch that if we be vnderunder his protection, wee may defye the diuell and all our enemyes.
And now too the intent wee should lerne too content our selues the better with Iesus Christ alone, and not wander heere and there as we be woont too doo: S. Paule addeth expresly, that he vvas set aboue all myghtinesse, souereintie, principalitie, and povver. No dout but that he meaneth the Angells: howbeit he hath vsed this maner of speeche, to hold vsus the better too our Lord Iesus Christ, that no fancy myght turne vsus from him: as if he should say, although God hauehave imparted some portion of his glorie, dignitie, and power among the Angells: yit dooth it no whit diminish, that which he hath giuen too Iesus Christ: and therefore, wee shall fynd in him all things that are needfull, so as wee neede not too gad heere and there for them, nother is it lawfull too ioyne any companion with him, bycause all preeminence, and whatsoeuer else may bee thought or deuyzed too bee moste noble and excellent, is there, that is too say, in our Lord Iesus Christ, and he (only) is too bee sought vntoo, as Paule himselfe sayeth also in the first too the Colossians. For it is not now alate that the world hath sought occasion too turne away from our Lord Iesus Christ, vnderunder colour of seeking too the Angells of heauen. Wee see how Gods creatures are alwayes drawen too some superstition, and men make Idolls of them, bycause God executeth his souereintie by the Angells,Psal. 1…4. a. 4. &c. and they be as it were his handes, his officers, and his instrumentes. That is the cause why men think them selues too hauehave doone much in betaking themselues too S. Michaell,Heb. 11. b. 7. or too S. Gabriell, or too I wote not whom else. For (as I sayd) it is not a vyce newly deuyzed: the diuell who is the father and author of lying, hath intangled men at all tymes with such fancies, yea and euen the Christians hauehave folowed the example of the heathen mens doings in that behalfe. For the heathen men hauehave alwayes surmized the Angells too bee as halfe goddes, and thought too hauehave them as their mediators, wherby too come vntoo God, bycause they were not woorthie of themselues. And euen after the same maner, talk the Papistes at this day. Now, the selfsame abhominations began too be buylded vppon the earth euen in S. Paules tyme. And for that cause he sheweth that it is not lawfull too match any thing with Iesus Christ, but that although the Angells …ee magnifyed, and bee called vertewes, powers, Lordshippes, and dominations, and men giuegive them what other tytles they li…t: yit must they stoope and bee inferiour too the head, and the cheefe dignitie must bee reserued too Gods sonne,Esai. 45. d. 23. bycause that all knees must bow before him,Rom. 14. b. 11. not only of worldly creatures, but also of heauenly. Wee see then that the cause of S.Phil. 2. b. 10. Paules packing toogither of so manie woordes in this place too expresse the Angells withall, is that wee should the better bee hilde too our Lord Iesus Christ, and rest wholly vppon him, without wandering one way or other, vnderunder pretence that the Angells hauehave excellent and noble giftes. And so wee see and may gather vponupon this streyne, that all the dotage of the popedomme in imagining of Patrons, Aduocates, and mediators vntoo God, sprang vp eueryevery whit of it of none other cause, than for want of knowing of our Lord Iesus Christ, and of the things giuen vntoo him by God his father: For wee hauehave no mynd too repoze our selues vppon him, except wee know too what ende he is come. But the Papistes hauehave on the one syde imagined themselues too bee separated from our Lord Iesus Christ, not knowing that he is become our brother, too the end wee should repayre familiarly vntoo him: and on the other syde they hauehave robbed him of his office which is allotted him in the holy scripture, and made but a dead thing of it. So much the more therefore behoueth it vsus too marke wel these sayings, that we be made al one, & gathered togither into one body with the Angells of heauen, and with the holy fathers that lyued vnderunder the Lawe, and that wee and all the Prophetes, Apostles, and Martirs, must with one common accord glorify our commō head Iesus Christ, and resort vntoo him, and that he must bee set vp on hye for eueryevery man too looke at, and that wee must not wilfully put blyndfoldings before our eyes, but take away all impediment, that his glorye be not in any wyse dimmed. The very meane then to ouercome all lets that Satan shall cast in our way too stop vsus from comming too Iesus Christ, is too consider that there is no dignitie or worthinesse in the whole world, neyther aboue nor beneath, which is not made too stope, too the end wee should all of vsus bee ioyned vntoo him, with one accord. Thus you see in effect what wee hauehave too gather vponupon this text.
Trew it is that by those wordes, wee be doone too vndestrand also, that God distributeth offices among his Angels as pleaseth him, so as one hath a greater charge than another. Yit notwithstanding it is not in our power too knowe how the case standeth with them. Let vsus bee contented too knowe it according too the measure of our fayth, and onelyonly giuegive eare too Gods woord, and in all sobernesse learne of him, without giuing brydle too our owne fond curiositie, as a number doo, whom wee see disputing finely of the Angels, as though eueryevery of them would bee marshal of Gods house, too place eueryevery of the Angels according too his degree. For there is not a more diuilish malapertnesse, than too babble in that sort of Gods secrets, further than God hath made vsus priuie too them by his woord. Therefore let vsus hold our selues contented, that the Angels (how noble so euer they bee) are ordeyned too be the ministers of our welfare, by meanes of Iesus Christ. And whensoeuer wee intend too hauehave the familiaritie (or acquintance and helpe) of them: Let vsus not doo as the Papists doo, which hauehave their peculiar prayers too make vntounto them: but let vsus repayre too Iesus Christ: for by that meanes shal all things become common betweene them and vsus. When hauing spoken of the Churche, wee say, I beleeue the communion of Saincts: it is certeyne that the Angels are comprehended therin, seeing that God imployeth them too doo vsus seruice. And why doth he so? It is not for that wee bee worthye of it: but bycause he hath gathered vsus all toogither vnderunder Iesus Christ. That therefore is the verye bond of concorde and brotherhood betweene vsus and the Angels.
Now hereupon S. Paule addeth, that Iesus Christ hath obteyned a name, (that is too say, a maiestie) which is aboue al names, as vvell in heauen as in earth. Here S. Paule sheweth vsus briefly, that all our wisdome is to know the benefits that are brought vntounto vsus by the sonne of God, and which wee possesse in him alone, so our fayth bee settled wholy vppon him, according as it is sayd in the Acts of the Apostles,Act. 4. b. 12. that there is none other name giuen vnderunder heauen, whereby wee must bee saued. For (as I told you this morning) inasmuch as God is incomprehensible, and dwelleth in light which wee cannot approche vntoo,1. Tim. 6. c. 16. (as S. Paule termeth it:) Iesus Christ must as it were step in betwixte him and vsus, too the end wee may preace boldly vntoo him, and know that he is not far distant, nor farre separated from vsus, wherfore let vsus marke that whereas here is mention made of Name: it is bycause God wilbee knowen in the person of his onelyonly sonne.Deut. 4. f. 35. 39. It is sayd herewithall,1. Cor. 8. b. 4. 6. that there are not manie Godheads. As touching the essence or being, wee hauehave but onelyonly one God: and yit in Iesus Christ wee hauehave the liuely and expresse image of the father,Coloss. 1. b. 15. &c. so as ther wee finde whatsoeuer is expedient and requisite for our saluation.Ie…e. 9. g. 24. It is said that wee ought too glorye in our knowing of the onelyonly one God: but yit that is accomplished in the person of our Lord Iesus Christ, bycause that when men go about too seeke God, they enter intoo a terrible maze, vnlesse Iesus Christ bee their way and leader. Thus wee see now whereat S. Paule amed.
And it is added also, that the same is not onelyonly for this worlde, but also for the other: wherby is ment, that the knoweledge which wee hauehave of Iesus Christ, will suffize vsus for the heauenly lyfe. Nowe it should seeme at the first blush, that there is some contrarietie beetweene this Text, and that which is sayd in the fifteenth Chapter of the first Epistle too the Corinthians. For there he sayeth, that at the latter day when the worlde shalbee iudged, our Lord Iesus Christ shall yeeld vp the kingdome too God his father, of whom he holdeth it: and here he sayeth, that Christ is stab…ished in all aucthoritie, yea euen for the worlde too come. But these twoo agree very well. For wheras he sayeth, that Iesus Christ hath a name aboue al names, and that he is the image of God his father: that is bycause of our rudenesse and infirmitie, according also as when he is called Gods liuetenant, that is, bycause we could not bee in rest, except wee knewe that God hath his hand stretched out too succour vsus at our neede: and wee perceiue that the better in Iesus Christ, inasmuch as he is come neere vntoo vsus, and is become our brother. God than dooth not so reigne by the meane of Iesus Christ, that he shoulde giuegive ouer his owne offyce, and sit ydle in heauen himselfe: it were a leawd dotage too thinke so. And truly wee see how our Lord Iesus Christ speaketh therof in the fifteenth of S. Iohn: my father and I (sayeth he) hauehave alwayes our hand at woorke. There he sheweth that the ordeyning of him too bee ruler of the worlde, was not too the ende that the father should in the meane whyle sit vnoccupied in heauen: but it is saide so in respecte of vsus, too the intent that we should not doubt but that God is continually neare at hand too vsus, when wee seeke hym in faith. At the latter day, and after the iudgement, wee shall hauehave new eyes, as saith S. Iohn. And for as much as wee shall bee like vntoo God,…. Iohn. 3. …. 2. and be transfigured intoo his glory, wee shall see hym as he is: whiche thing wee can not doo now, bicause wee hauehave too dull wits. Wherefore it is ynough for vsus nowe,1. Cor. 13. …. 12. that wee behold hym as in a glasse, and darkely (as saith S. Paule) and that wee knowe hym in part. You see then, that the yeelding vp of the kingdome by our Lord Iesus Christ vntoo God his father, is that wee shal behold Gods maiestie and substance which is incomprehensible too vsus as nowe. For wee shal hauehave our nature changed, and wee shalbe newe fashioned in the heauenly glory, and we shal be quite and cleane rid of al the corruption wherewith wee be compassed about as now. And yit for al this, it is not ment that Iesus Christ shalbe abaced: for hee shalbe then muche better in his perfection, according as it is said in the third too the Colossians, that our life is hyd in God with Iesus Christ, and that when Iesus Christ appeareth, thē shal our life bee discouered likewise. Too be short, when wee be come too the souerein blisse, that is purchaced for vsus, then shal wee hauehave the thing that lieth as yit but in hope, & Iesus Christ shal gather al things too hym selfe, so as wee shal be then partakers of his glory, eueryevery man according too his owne degree and measure. Thus yee see how these two Textes agree very wel: namely (that God hath giuen Christe a name aboue all names, and also) that he shal yeeld vp the kingdome to God the Father. And why? for wee shal then see his heauenly maiestie, which we bee not able too conceiue as now, bicause wee be fleshly. Also wee shal perceiue, that wheras Iesus Christ is appeared vntoo vsus a mortal man, he hath bin so glorifyed in his humane nature, that in very deede he is God, of one selfe same substance with his father. This (say I) shalbe fully knowen then, wheras nowe wee hauehave but a litle shadow of it. Furthermore, let vsus learne, that when Iesus Christ was exalted by God his father, it was too the ende that his aduancement should serue too our euerlasting saluation. And therefore in the .ix. of Esay he is called the father of the worlde too come, too the end wee might knowe, not only that he is giuen vntoo vsus for this transitory life, but also that the substance of the faith which is grounded in hym, is in heauen, and that there wee shall feele the fruite of the thing that is now hidden, and which wee taste as yit but in part, and that wee shal enter intoo full possession of all the goodes that are giuen too hym already. Thus yee see why S. Paule hath purposely made expresse mention of the world too come.
He addeth immediately, that God hath put all thinges vnderunder his feete, and made hym head of the Church aboue all thinges. His speaking here of the subiection of the whole worlde, is too shewe, that what soeuer thing wee hauehave neede of, if wee can resort too our Lorde Iesus Christ, he is able too succour vsus, for he hath wherewith too doo it. Yea and wee must marke well how it is sayd in the eyght Psalme, that God hath care of all thinges, yea euen vntoo the sheepe, too the byrdes of the ayre, and too the fishes of the sea. Too bee short, al creatures are put vnderunder his feete. And too what end? For the holy Ghost ment too drawe vsus therby, as litle babes, and to shew that the spiritual benefites (which wee ought too hauehave in greatest estimation) are communicated too vsus by our Lord Iesus Christ. His saying then is, that wee might not eate one byt of bread, saue in respect that wee bee members of Iesus Christ. For it is all one as if he intended too traine vsus vp higher by an Apcie, in as much as all thinges are giuen too our Lord Iesus Christ, with condition, that if wee bee members of his body in deede, al things that he hath, doo belong vntoo vsus, and that if wee separate not our selues from him, he wyl hereafter make vsus partakers of farre higher and excellenter goodes: that is too wit, that we shalbe named Gods chyldren, and bee taken so too bee, and become the temples of his holy Ghost. And what a thing is that? What a thing is it, that wee may come freely vntoo hym, and cal vppon hym boldly, as our father? What a thing is it too bee inriched ageine with the giftes that wee were bereft of by the sinne of Adam? What a thing is it too bee matched in felowship with the Angels, in stead of being vnderunder the tyrannie of Satan, and vnderunder the thraldome of sinne? Howe can wee hauehave these so high and noble thinges, sith wee can not clayme so much as a morsel of bread as our owne, without theft, sauyng in that wee be members of our Lord Iesus Christ. Now then wee see whereat S. Paule amed, in saying that all things are made subiect too our Lorde Iesus Christ. So then let vsus learne now too giuegive God thankes in the name of his onelyonly sonne our lord Iesus Christ, whom he hath sent, not onelyonly too feede and nourishe our bodyes, but also too bee foode too our soules, that they may lyue euerlastingly. And by that meane let vsus learne too inure our selues, to acknowledge that our Lorde Iesus Christ hath wherwith too succour al our necessities. Then if the diuell make so violent assault vponupon vsus, as we may be afrayde of vtter quayling: let vsus vnderstand that our lord Iesus Christ hath an inuincible fortresse wherwith too defend vsus ageinst hym, and armyes wherewith too make vsus inuincible in al battels. Therfore when wee bee weake, let vsus resort too his strength: when wee want any grace, let vsus desyre him too giuegive vsus what he thinketh necessary: when our enemyes play the mad beastes, and it seemeth that wee shoulde be quite and cleane swallowed vp as it were in gulfes, let vsus beseech our lord Iesus Christ too hold vsus vnderunder his protection, and too hold Satan as it were chayned with al his vpholders, so as he suffer vsus not too be ouercomme of of them. Yee see then how all thinges were made subiect to our lord Iesus Christ, not for his owne vse: (for what neede had he of them?) but for our sakes, too the end he should giuegive vsus what soeuer he knoweth too bee for our behoofe, and that wee also shoulde learne too seeke all thinges at his hand, and that when he seeth our enemyes hauehave the aduantage of vsus, he should represse them, as he wel can.
Furthermore, wheras S. Paule sayeth heere, that he was ordeyned head in the Church (or ouer the Church) in all thinges: it is a continuing in his matter, too bring vsus wholly too Iesus Christ. As if he should say, It is trew that Gods gracious giftes are delt abrode, yea and that the Angelles and mortall men also may bee ministers of them vntoo vsus: but yit howsoeuer the cace stand, we must alwayes resort too the welhead. The veynes that are dispersed throughout the whole bodie, may well giuegive strength too eueryevery part, for they bee as it were the Cunditpypes of the blud: but yit howsoeuer the world go, the brayne must alwayes be the welspring of lyfe. It is wel to be seen, that in a tree the sap is spred throughout: and yit notwithstading albeeit that the roote ascende not vp too giuegive nurrishment too eueryevery braunche and leafe: all the nurrishment commeth of the roote. And if any man woold say, that the whole tree is maynteyned alyue by any one braūch: the cleane contrary is seene. It is trew that a great bough may well giuegive nurrishment to the braunches and twigges that are about it: but is it meete that that should preiudice the roote therfore? (No surely:) no more than the members of a mans body ought too preiudice the heade▪ though eueryevery member doo his dewty. Here S. Paule sayeth that our Lord Iesus Christ was giuen to the Churche to be hir heade aboue all thinges, as if he should say, it behoueth vsus all too resort vntoo him. In this cace ther is nother S. Paule, nor S. Peter, nor the virgin Mary, nor S. Michaell that hauehave ought of their owne. For they are all needie & hungery, sauing so farforth as Iesus Christ filleth them: & therfore al of thē, as well che great as the small, must be fayne to draw out of his plentie. And that is the cause why that in the selfsame text which I alledged out of the first to the Colossians,Colos. 1. c. 19. S. Paule sayeth, it pleased God the father that all plentie or fulnesse should dwell in him. For the tytle of Head is not alonely a style of fleeting honour: but it serueth too expresse the power of our Lord Iesus Christ so much the better. Therefore lyke as a (naturall) head not onelyonly hath superioritie and preeminence aboue the whole body, but also yeeldeth nurrishment too the whole, and keepeth the man alyue: euen so is it betweene our Lord Iesus Christ and vsus, in so much that all should go to wrecke, if wee depended not vppon him. Although (say I) it seeme that wee hauehave receiued ryght excellent giftes at Gods hande already: yit notwithstanding all is but wynde and smoke, vnlesse wee holde out in the vnion of our Lord Iesus Christ. Herewithall it behoueth vsus too note also, that inasmuch as Christ is called a heade, it is meete that all others should obey him, and that wee should yeelde vntoo his doctrine, that he may rule all things as the head ruleth all the rest of a mannes body. For the feete go, and the handes stirre, and too bee short, there is no part which is not willing and forewarde too doo whatsoeuer the head shall appoynt it. The lyke must bee doone in the Church: Iesus Christ must rule, and all men must quietly obey him. And so we hauehave too marke in this text, first that our saluation dooth so depend vppon Iesus Christ, that there are nother Angells nor men, how holy soeuer they bee, which hauehave not neede too receyue at his hand, the thinges that they want in themselues. And therefore when wee stand in neede of any thing that is requisite, eyther for the present lyfe, or for the heauenly lyfe, eyther for our bodyes, or for our soules: there is no running too S. Peter, nor too S. Paule, but wee must go streyght to our Lord Iesus Christ. Marke that for one poynt.
Secondly also let vsus lerne too suffer our selues too bee ruled, and too bee hild in awe by the hand of our Lord Iesus Christ, that therby wee may shewe our selues too bee trew members of his bodie. And he cannot bee our head, but he must needes therwithall bee our Shepherd too, and hauehave all authoritie ouer vsus. But lyke as I told you that the diuell hath labored too deface the glorie of Gods only sonne, vnderunder the pretence of Angells: so on the othersyde, he hath sent vsus an ydole intoo the world, too bee a barre in our way, that Iesus Christ myght bee as it were separated from vsus. For the Pope is not ashamed too spew out this blasphemie, that the Chruch should bee but a headlesse bodie, if he himselfe reygned not ouer it, ne had the vniuersall dominion of it, so as eueryevery man looked at him, and his seate were aboue the whole world. And that is as much as if he should say, that Iesus Christ hath no more too doo here, but ought too hold him contented with heauen, and let his successor alone too rule in his stead. But herein wee see how he …uershoots himselfe, to abolishe the whole souereintie of the sonne of God. So much the more therefore doth it stand vsus on hand too beare well this Text in mynd, wherein S. Paule sayeth, that Iesus Christ is appoynted too bee head of the Churche aboue all things. It is trew that the Pope will affirme himselfe too bee but as an vnderhead, and therefore that Iesus Christ is not thrust out of his place. But let vsus looke backe too that which I hauehave touched alreadie: which is, that Iesus Christ will hauehave no imaginatiue title, but will hauehave his power reserued vntoo him, which belongeth vntoo him. For a head requireth not onelyonly too bee set hyghest: but also too hauehave all men too receyue all things from him: and it behoueth vsus all too vnderstand, and that he is the very roote of our life, and the fountayne from whence it behoueth vsus too draw, notwithstanding that he send foorth his spirituall benefits and goods among vsus, by such chanels or …undits, as he thinks good. Thus yee see what wee hauehave yit further briefly too beare in mynd.
This matter is layd foorth more at large in the first Chapter too the Colossians. For S. Paule sheweth there, that our Lord Iesus Christ,Coloss. 1. b. 16. 17. 18. was appoynted too bee the head euen from the beginning of the world, forsomuchas all things were created in him, and not alonly forsomuchas he is our redeemer at this day. For put the cace that Adam had not falne intoo the ruine wherintoo he hath drawen vsus with him: yit had Gods sonne bin alwayes still as the first borne of al creatures. Not that he himselfe is a creature, but bycause he is the foundation, according also as S. Paule addeth the reason thereof, which is, that in him the Angels were created, and in him they hauehave their being or abiding. Yee see then that the sonne of God should not hauehave ceassed to hauehave had all preheminence both aboue and beneath, though wee had not falne with our father Adam intoo such confuzion as wee bee in. But now our Lord Iesus Christ must bee our head after another manner: that is too wit, too make vsus at one agein with God his father, aud too gather vsus toogither agein vntoo him, from whom wee were estraunged by sinne, so as he was our deadly enemie, til we were brought in fauour agein by meanes of Iesus Christ, by forgiuing vsus our sinnes. And besides this, S. Paule declareth in the same Text, that Iesus Christ was ordeyned head of the Churche, too the end that all fulnesse should bee in him. Thus wee see how wee ought too be knit with the Angels, with the auncient fathers, and with the Prophets, with condition that our Lord Iesus Christ must neuerthelesse not onelyonly continew the first and chiefe, but also hauehave all things referred vntoo him, and wee communicate in such wise toogither, that eueryevery of vsus keepe his place, and bee all members of one body, and that there bee no mo heads thereof but onelyonly one. For if we adde any fellowe to Iesus Christ, it is a bereeuing him of the thing that God his father hath giuen too him alone. Let vsus bee contented that he maketh vsus partakers of all his benefits, vppon condicion that wee acknowledge all things too come from him, and seeke all things in him. For in the fiue and fortith Psalme it is well shewed,Psal. 45. b. 8. that we are al of vsus fellowes with Iesus Christ, and that we receyue some portion of all the good things that were giuen vntoo him. But yit for all that, it is not too bee sayd that he is fellowe and fellowelyke with vsus, and that he cannot bee discerned from his Apostles as the papists prate in their (peuish) prouerbe, but it is too the end that wee should knowe, that none of all the good thinges which wee can wishe, are farre from vsus, but that they bee offered vsus by him, and that he is so liberall, that he desyreth nothing else at our hands, but that we should receyue the things that are for our owne welfare, according as he himselfe sayeth, Come vntoo mee all yee that are a thirst,…. 55. 1. come drinke water, yea euen without money or moneyes woorth, drinke your fyll of water, wyne, and mylke. There our Lord sheweth howe it is he that wee must resort vntoo, and that if wee looke vppon him, his maiestie is too hygh and too farre of from vsus. Iesus Christ therefore must bee as our meane, and forasmuch as he is come downe too vsus: let vsus also repayre vntoo him,Iohn. 7. f. 38. according as is sayd in the seuenth of S. Iohn, come vntoo mee all yee that are a thirst:Iohn. 4. b. 14. and whosoeuer drinketh of the water that I wyll giuegive him, he shall hauehave his belly so full, that fountaines of water shall flowe out of him. Condicionally that men seeke faythfully in Iesus Christ for the things they hauehave neede of, he will giuegive vsus not only so much as shall serue the turne of eueryevery one of vsus for himselfe: but also so much as wee shall bee able too bestowe vppon our neyghbours too, and too succour their want.
Now for a conclusion S. Paule addeth, that the Church is the bodie, and accomplishment of him that accomplisheth (or performeth) all things in all men. In terming the Church the body of Iesus Christ, he sheweth the thing that I hauehave touched already: that is too wit, that wee neede not too make long windlasses or harde iourneyes too get the things that wee hauehave neede of. For sith wee bee vnited and ioyned too the sonne of God: what require wee more? Wee must needes graunt this principle, that we hauehave nother lyfe, nor gladnesse, nor any good thing, but onelyonly in God alone. That beeing confessed, let vsus see by what meane wee may atteyne too him: and that is by the meanes of our Lord Iesus Christ. And so yee see the cause why it is sayd heere, that all fulnesse dwelleth in him, & that it is his charge too vnite vsus vntoo God, and too drawe vsus backe from the scattering, wherein wee bee. Therfore wee cannot swarue aside one way nor other too conuey any peece of that thing to S. Peter, or too S. Powle, which is reserued too Iesus Christ alone, but that wee must rob God of his dew. Trew it is, that wee will not bee acknowen of it: but yit shall not our Hipocrisie serue too acquit vsus before God. Wee may well pretend many starting holes, but yit doo wee giuegive sentence of condemnation vppon our selues, in confessing that wee ought to seeke all our welfare at Gods hand. Well then, if wee alledge that wee be not woorthye too preace intoo Gods presence: it is trew, and if wee aske how wee may bee able too fly without winges: that is trew too. And if wee say, then must wee repayre too S. Peter or too S. Paule, that wee speake of our owne head. For God sayeth the cleane contrarie. I send you too myne onelyonly sonne (sayth he:) for in him shall you fynde all that you want: and feare not that yee shall hauehave any scarcitie, if yee bee once fylled with the grace that I hauehave put in him, and which abydeth in him. And that is the cause why the Prophet EsayEsay. 55. a. 1. speaketh purposely of Wyne, Water, & Milke: as if he should say, wee hauehave all fulnesse of lyfe in Iesus Christ. As for those then which gad too S. Peter and too S. Paule, and will needes hauehave Patrons and Mediators: they not onelyonly doo wrong too Iesus Christ, in cantling out the thing by peeces and gobbets which is giuen wholly vntoo him: but also rob God of his honour. For sith it is his will, that all fulnesse should dwell in Iesus Christ, accordyng as I hauehave alledged afore: it is certeine that wee go about to defye him openly, when wee abyde not within the boundes which he hath set vsus, in putting vsus in subiection too that person which he hath giuen vntoo vsus, too the end that he should giuegive vsus all that wee hauehave neede of.
But yit the thing which he addeth ought too be a greater and larger comfort to vsus, when he saith, that the Chruch is the accomplishment of him that accomplisheth all. Now, by this woord Accomplishment, he meeneth that our Lord Iesus Christ, yea and also God his father account them selues as vnperfect, except wee bee ioyned vntoo him. And that (as I sayd) is a record of Gods infinit goodnesse, wherat a man can neuer maruell ynough. First and formost, God needeth not too borrow at other mens handes: for he is perfect of himself: nother wanted he aught euen before he made the worlde. And when he made it, did he it for his owne profit, or too his owne aduauntage? No: it was alonely too the intent that wee should knowe his goodnesse, power, wisdome, and ryghtuousnesse, and bee witnesses of it. For he hath set vsus heere as on a stage, too the end wee should see his glorie in all his creatures: and yit notwithstanding he could verye well forbeare vsus. But put the cace that God should borrowe of others too perfect himself withall, and that he were lyke too mortall men, of whō none is able to forbeare companie: put the cace that God were such a one: What are wee? What can he fare the better by being ioyned vntoo vsus? It is all one as if the sonne were matched with a quamyre. For what hauehave wee but infection and filthinesse? what are we else than things so corrupted by Adams sin, as it is horrible too think? How then can wee bring any such perfection vntoo God? Although there bee nothing but frayltie in vsus: although wee bee froward and leawd: although there bee nothing in vsus but all manner of filth: and too bee shorte, although wee bee lothely in his syght: yit notwithstanding it is his will to hauehave vsus ioyned to him, yea euen vppon condition that he should bee perfected in vsus by his and our ioyning after that sort toogither. As if a father should say, mee thinkes my house is emptie, when I see not my child in it. A husband man will say, mee thinkes I am but half an man, when my wyfe is not with mee.
After the same manner speaketh God, that he thinkes not himselfe full and perfect, but by gathering of vsus too him, and by making vsus all one with himselfe. He taketh his whole pleasure in vsus, and will hauehave his glory too shine foorth in vsus, so as his beames may sheade out on all sides. And although the whole glory bee in himselfe: Yit will he hauehave it seene, how it is his will that wee should hauehave our part and portion of it. Thus you see in effect what S. Paule ment by calling the Churche, the accomplishment of God and of Iesus Christ. Now then, can wee bee excuzed before God, when wee say that wee cannot come at him, seing wee bee his bodie in the person of our Lord Iesus Christ? If one of our feete being diseased, would runne I wote not whither, and raunge vp and downe, saying, I go too seeke remedie so…e where else: and for performance thereof, would bee cut of from the bodie: if (say I) that the members of a bodie had any vnderstanding and discretion, and could speake after that maner: were it not a madnesse that the foote should say, he would bee rent from the bodie, too seeke else where the thing that it wanteth? Euen so when the Papistes and other Idolaters alledge that they must bee fayne too serue their turne by the Saynctes, and too hauehave diuers mediators and meanes too bring them too God: it is all one as if they should say, Iesus Christ is nobodie, nother hauehave wee any successe or enterance vntoo him. Yea, are the membes separated from the head? Of a truthe, S. Paule hath heere accused and condemned all those of vnthankefulnesse and vnkyndnesse, which vnderunder colour of vnwoorthinesse too come vntoo God, doo deuyze themselues new meanes, and separate themselues from Iesus Christ, and diminish his power, and rend it in peeces. S. Paule condemneth them for that they cannot fynde in theyr hartes too accept the benefyte and priuiledge that is offered them, in that our Lord Iesus Christ hath voutsafed too become all one with them, as with his owne body. Nowe then let vsus lerane too hauehave such familiaritie with our Lord Iesus Christ, as too resort vntoo him at all times whensoeuer wee bee warned of our defaults and wantes.
Furthermore too the intent his maiestie shoulde not bee defaced thereby: S. Paule addeth, that he ceasseth not too accomplishe all things in all men. For wee see on the one side, that when men are once indewed with Gods giftes, they fall too thrusting of themselues intoo his place, and would bee esteemed in his stead. After that maner doo wee deale…, and wee beare our selues in hand that the gyftes which God hath bestowed vppon vsus freely, are as a pray or bootie too boast of, and too aduaunce our selues more than is lawfull. Agein, on the other syde, when wee heare Iesus Christ spoken of, how he was abaced for our sakes, how he went downe intoo the dungeons of death, how he voutsafed to bee subiect to all reproche: it seemeth too vsus that wee may well despyze him. S. Paule therefore too beate downe all pryde, and too shew that Iesus Christ was not so abaced, that his glorie was diminished: sayeth, that yit neuerthelesse hee dooth all in all things. Wherefore let vsus learne too receyue the blissing, grace, and benefites which are giuen vsus by our Lord Iesus Christ. And therewithall let vsus acknowledge, not only that we be made of nothing, and that our lyfe is but a flyghtfull and vanishing shadowe: but also that all the vertue and excellencie which wee weene our selues too hauehave, is but lyke a greene flower, which withereth out of hand as soone as God breatheth vppon it. And therefore let vsus not imagin our selues too bee riche, wheras wee bee poore: let vsus not vaunt our selues of our owne free will: let vsus not presume vppon our owne desertes, nor vponupon any other of the flimflammes which the diuel hath deuyzed in poperie: but let vsus draw, let vsus draw of the foūtaine that cannot be drained dry, that wee may fynd wherwith too staunche our thirst whensoeuer we be dry. Finally there are two meanes wherby God doth all in all things. For like as he himselfe created the worlde: so also must all thinges bee guided and gouerned by his hand. If it bee demaunded who causeth the Sunne too ryse and set eueryevery day, who guideth the whole order of nature, who ordreth the dayes, moonethes and yeares, and who maketh the intercourse of day and night: It is God, who dooth all in all things. As much is too bee sayd of all other things which we perceyue in the vniuersal gouernement of the whole world. Therefore wee must not imagine that God was a Creator but for a minute of an houre: but that he dooth also hold on in mainteyning the things that he created. Howbeeit S. Paule speaketh here of the spirituall goods which are, as yee would say, the peculiar heritage of Gods children. God then doth all things in vsus: Yea, but not alonly by the common order of nature: but by inlightening vsus with the beleefe of the Gospel, in that he halloweth vsus, and clenzeth vsus from the vices and wicked lusts of our fleshe, in that he draweth vsus from the world, and to bee short, in that he pr…uideth vsus all things requisite too our welfare and saluation. And so yee see how he doeth all in all things. As if S. Paule had declared in one woord, that the faythfull are not any thing, ne can doo any thing, ne hauehave any thing of themselues. Then speaketh he not here, nother of the sunne, nor of the moone, nor of the trees in the fieldes, nor of any other frute: nother speaketh he of beasts, no nor yit of men, as in respect that they be the children of Adam: but of those whom God hath begotten agein by his holy spirit: so that whatsoeuer concerneth saluation, or belongeth too the heauenly lyfe, is not to bee had but onelyonly at his hand which hath all things in himselfe, and dooth all in all things, as is sayd of him here. And therefore let vsus learne too emptie our selues, and too offer our selues in sacrifize too God with trew and right humilitie, too yeeld him his deserued praise, so as none of vsus separate our selues from him through our owne vnkindenesse, but all of vsus doo him such honour, as too confesse that wee hold all of him, and that wee bee ioyned too him by our Lord Iesus Christ, who is our euerlasting God, acknowledging that it is he from whom all good things come, and that it is he also too whom all … ought too bee yeelded and rendered.
Now therefore let vsus cast our selues downe before the Maiestie of our good God, with acknowledgment of our sinnes, praying him too make vsus perceyue them more and more, and that the same may cause vsus too hauehave such a mislyking in our selues, as wee may earnestly and hartily seeke too giuegive ouer our selues wholly too our Lord Iesus Christ. And that forasmuch as he hath called vsus already too him by his Gospell: wee may so frame our selues thereafter, as too renounce all superstitions, and too assure our selues that all that euer wee can imagin too bring vsus too the kingdome of heauen, are but deceytes of Satan, and that it is ynough for vsus too hauehave Iesus Christ alone too make our recourse vntoo: that lyke as it was the fathers will too aduaunce him on high, too the intent that all men should looke at him: so also wee may hauehave our eyes fastened vppon him, and apply our whole myndes in such wyse thitherwarde, as wee may hauehave none other way nor preparation than by him alone, nor swarue one way nor other: but when wee bee once brought intoo the ryght way, holde on continually towardes our marke, till we be fully come thither. That it may please him too graunt this grace, not onelyonly to vsus, but also too all people. &c.