hauing borne out the brunt of all wyndes and weathers continueth vnblowen downe through the violence of tempests haue shaken off all the leaues broken off some braunches sliuered dyuers bowghes riuen the bark yea and inforced the top of it too stoope now and then too the ground euen so that fayth or beleefe is too bee counted stedfast and well settled which continueth vnuanquished too the end though in the meane time it haue bin neuer so sore shaken and battered with the assaultes of temptations aduersities and crosses both of body and mynd They therfore which haue atteyned to this grounded growth in Iesus Christ may safely and comfortably deale with the doctrine of Election and Predestination without guyde such may haue neede of exhortation admonition warning and incoragement by reason of the naturall fraytlie which alwayes followeth and oftentimes ouertaketh eueÌ„ the strongest but not of instruction otherwise than by the woord it selfe for as sayeth S. Iohn the inward anoynting that is to wit the inlightening of the holy Ghost teacheth them all things But as for the other sort which are yit but as new borne infantes in Christ whether it bee in respect of â—yme or in respect of knowledge or in respect of both forasmuch as this doctrine is of such nature as it cannot bee learned by any preceptes or perswasions of wisdome vntill the knâ—wledge and loue of God in Iesus Christ be first well felt and throughly digested by fayth in the bowels of mens hartes they haue neede too bee both cherished and trayned foorth by degrees and as it were by parcelmeale too the right conceyuing and vnderstanding of so great a mysterie For although Gods free Election and Predestination according too the purpose of his owne good will euen before all time bee in very deede the first cause and onely originall welspring of our saluation or endlesse welfare and of all the things that further or accompanie the same yit is it not the first poynt in doctrine wherby too bring men to saluation nor the first Loadestarre that men must looke at as soone as they bee entered intoo the way of saluation Which thing appeereth sufficiently by the continuall order of teaching vsed throughout the whole holy scripture where both the Prophets and Apostles and Christ himselfe doo alwayes begin the ministration of saluation at the preaching of repentance and so proceeding too fayth and free forgiuenesse of sinnes too newnesse of lyfe and the right vse of Sacramentes too the rizing agein of the dead and the euerlasting iudgment doo finally deliuer foorth the doctrine of Election and Predestination as a sheeld ageinst all assaultes to make meâ— perseuer and hold out to the end in the way of saluation through all aduersities tormentes and temptations as shall appeare more plainly hereafter This doctrine then is as yee would say the roofe of Christianirie which beyng orderly substancially and workemanly reered vppon the rest of the building is as a couering and safegard too the whole defending it froÌ„ all iniuries anoyances of wynd weather and giuing it continuance with perpetuitie so that whatsoeuer is added afterward may well make too the adorning and beautifying of it but not to the safetie and strength of it â–ª And therefore if it bee set vppon a false or ouerfeeble foundation or while the building is yit greene and vnperfected bâ—fore the stones bee well clozed settled and dry the weyght of it beareth downe the whole house to the ground to the great losse and but if the more grace of God bee too the vtter and vnrecouerable vndoyng both of the buylder and of the building What then will some man say Is it not too bee taught Is it not to bee learned Yis verily and that with all earnestnesse and indeuer of mynd howbeeit not at al aduenture not in haste not rashly not presumptuously but with singular circumspection reuerence warenesse and humilitie as al the godly haue vsed to doo least whyle wee take vppon vs too swim without a bladder before wee haue learned too beare our bodyes vppon the water wee bee caryed away with the violence of the streame or sink for fayntnesse ere wee can recouer too land agein or least which worse is whyle wee bee ouercurious in medling with the secretes of Gods Maiestie wee bee ouerwhelmed of his glory How then may wee wade safely in it too our benefite Euen by seeking of our selues in Iesus Christ. Let vs see if wee can fynd our selues there For the scripture assureth vs that there is no saluation but onely in Christ Iesus nor no damnation to them that are in him Now therefore like as too knowe the originall cause of our death and damnation wee must not raundge beyond the fall of our first father Adam bycause that by him sinne entered into the world and by sinne death so to fynd our recouerie and saluation wee must not seeke elswhere than in Iesus Christ bycause he is ordeyned to bee the onely propitiation and attonement for our sinnes and there is not any other name that is to say any other person or meane giuen vs wherby to bee saued than the onely name of Iesus For he is the way the the truth and the lyfe He is the lyght of the world He is the resurrection and the lyfe God is in him reconcyling the world vnto himselfe In him dwelleth the whole fulnesse of the Godhead bodily God hath made him our Wisedome Rightuousnesse Holinesse and Redemption And he through his once offering vp of himselfe vppon the Crosse hath perfected them for euer which are to bee sanctifyed and is become the author of euerlasting saluation too as many as obey him Inasmuch then as Iesus Christ is both God and man and hath all power both in heauen and earth and all knees must bow before him whosoeuer seeketh saluation out of Iesus Christ dooth but wander away after his owne deceytfull imaginations neuer to fynd the thing that he seeketh bycause that as sayeth Saint Iohn he that hath not the sonne hath not the father and he that hath not the father is a straunger too the couenauntes and promises of saluation without hope and without God in the world and so consequently in stead of the substance he ketcheth but a shadowe or a dreame or rather nothing at all Nay rather he ketcheth euerlasting damnation according to this saying He that beleeueth not in the sonne shall not see light but the wrath of God abydeth vppon him And agein this is damnation that is to say the cause of damnation that wheras light is come into the world which lyght is Christ men haue loued darknesse better than lyght that is to say they haue loued the blynd imaginations and inuentions of their owne ignorant mynds better than the lightsome truth of Christes Gospell Wherefore putting away all flatterie and soothing of our selues and taking to vs
let vs consider that wee bee his enemyes till he haue pardoned all our sinnes of his owne free goodnesse and yit notwithstanding that our Lord Iesus Christ must bee fayne too step in betweene him and vs For the sacrifyze of his death serueth too purchase vs an euerlasting attonement so as wee must alwayes flee thither for refuge Trew it is that the whole lyfe but of Lord Iesus Christ is become our raunsome â–ª for the obedience which he yeelded too God his father in this world was too make amends for Adams offence and for all the iniquities wherthrough wee bee ronne in arrerages Howbeit S. Paule speaketh heere purposely of his blud bycause it behoueth vs too resort too his death and passion as too the sacrifyze which is of power too blot out all our sinnes And for that cause hath God represented in figures vnder the lawe that men could not bee reconcyled vntoo him but only by that meane Now it is trew that Iesus Christ did not only shed his blud namely at his death but also feele the feare and terrour which ought too haue lyghted vpon vs But S. Paule dooth heere vnder one parrell comprehend the whole after the ordinarie maner of the holy scripture Too bee short let vs repose all our rightâ—â—usnesse in Gods shewing of himselfe mercifull towardes vs of his owne free goodnesse and let vs not presume too face him with any vertew of our owne thereby too bynd him vntoo vs but let it suffize vs that he receyueth vs intoo his fauour freely without any desert of ours onely bycause the rememberance of our sinnes is buryed out of his sight And agein let vs vnderstand that the same canno bee doone but by the death and passion of our Lord Iesus Christ and that that is the thing wheruppon wee must wholly rest Heeruppon S. Paule addeth that all is done according too the richesse of Gods grace Noâ— without cause dooth he heere magnifye Gods mercie which he vttereth in receyuing vs too fauour For wee see on the one syde how men doo wilfully ouershoote themselues through their foolish ouerweening For most men haue alwayes imagined that they myght make their attonement with God by their owne satisfactions and I wote not what shiftes besydes Seeing then that men are so farre ouerseene in their owne imaginations S. Paule too exclude all such dealing sayth that wee must bee rauished in loue with the richenesse of Gods goodnesse He could haue sayd simply that God dooth all according too his grace but he setteh downe heere his greate treasures too the intent that men should not bee so fond as too bring as it were but a farthing for the discharge of ten hundred thousand crownes And truly when the Papists prattle of their satisfactions they say not that they bee able too doo it throughly in all poyntes but they are of opinion that with the death and passion of our Lord Iesus Christ they also are able too bring somewhat of their owne and too doo so much by patches and peeces that God shal bee satisfied and contented Thus yee see what a diuelish opinion reigneth in papistrie for they will needes found masses they will needs bable many prayers they will needs gad on pilgrimage they will needs keepe this feast and that feast they will needs performe I wot not what deuotioÌ„s they wil needs weare sack cloth next their skin and all too help foorth the death and passion of our Lord Iesus Christ as who should say it were not sufficieÌ„t ynough of it self But S. Paule telleth vs that Gods goodnesse as it is shewed vs in Iesus Christ is so greate a treasure that all other things must needs giue ouer and be thrust vnder foâ—te And seing that God vseth so greate bountifulnesse as wee ought too bee wholy rauished at it is it not too outrageouse a presumptuousnesse when wee will needs bring our owne pelting trash as though our going on pilgrimage our dooing of some other deuotions were of any valew or estimation Is it not al one as though the blud of Iesus Christ were not a sufficient pryce I say a sufficient pryce and raunsome for our saluation Yee see then on the one syde how S. Paule ment heere too cut of all occasions of the fond imaginations that men conceyue in surmizing themselues able too pacifye Gods wrath by their owne satisfactions and paymentes and on the other syde how he purpozed too succour our feeblenesse For although wee bee giuen too beleeue wonderous well of our owne vertuosusnesse and too beare ourselues in hand that God is greatly beholden vntoo vs yit notwithstanding when it commeth too the calling vppon God in good earnest and too the putting of our trust in him then if Satan egge vs too despayre and that wee bee tossed with trubbles and temptations we be so dismayed that all the promises of the holy scripture and all that is said vntoo vs of the death and passion of our Lord Iesus Christ cannot make vs too haue any hope S. Paule therfore too remedie this vyce of vnbeleefe which is too deepely rooted in vs doth heere set before vs the greate treasures of Gods goodnesse too the end that all the distruste which wee can conceyue may bee as it were swallowed vp seing that God voutsafeth too vse so greate bounteousnes towards vs. And heeruppon he addeth that he hath made the same grace too abound towards vs in all wisdom and vnderstanding By these â—ords he doth vs too wit by what meanes wee come by the thing that he had specifyed afore Behold all our happinesse and all our souerein velfare consisteth in being at one with God so as he may take vs for hâ—s children and it may bee lawfull for vs too call vppon him as our father with full libertie But how shall wee obteyne that thing from which we be so farre wyde It is sayde that although wee bee naught wâ—orth ne naught can doo yit wee shall finde all thinges in Iesus Christ which are wanting in our selues and that his death passion will bee a sufficient sacrifyze too put away the rememberance of all our misdeedes Howbeit dooth it followe therefore that all men are parttakers of this benefite which is purchaced for vs by our Lord Iesus Christ No for the vnbeleeuers haue nother part nor portion in it Then is it a speciall priuiledge for those whom God gathereth too himselfe Also S. Paule sheweth that eyther wee must haue fayth or else Christ shall not boote vs at all Although then that Christ bee generally the redeemer of the whole world yit dooth his death and passion aduauntage none but such as receiue the thing that S. Paule sheweth heere And so wee see that when wee once know the benefites that are brought vs by Christ and which he offereth vs dayly by his Gospell we muste also bee knyt vntoo hym by faith For the Turkes Iewes and Papistes and all other lyke are cut of and estranged from Christ
doo neuer so little without Gods grace Saynt Paule exhorteth vs rather too feare and warenesse And why For seeing wee bee as weake as may bee and not only that but also starke dead and as good as rotten caryons in all caces of our saluation haue not so much as one good thought of our owne seeing I say that wee haue all at Gods hand and that he must bee fayne too woorke it by the power of his holy spirite let vs learne too walke in humilitie And moreouer let vs not ceasse too make his grace auaylable assuring our selues that his woorking by his power shal be alwayes in such wyse as the prayse must euer redound too him alone and no drop of it remayne ouer too our selues Yee see then what wee haue too remember vppon this speeche where Saynt Paule sayeth that the newe man is created Yea verily and therin he sheweth how wee bee falne from our originall and from the state whertoo wee were aduaunced by Gods grace in the person of our forefather Adam As if he sayd that Adams fall is vntoo vs as a spirituall death wherby wee bee cut of and cast awaye from the number of Gods creatures And not without cause dooth God so oft vtter this dreadfull saying that he repenteth him that euer he made man For therin he detesteth the corruption and sin that are in vs Not that God hath any humane passions in him but too shewe vs that he vtterly mislyketh vs vntill his image bee renewed in vs. It is sayd that God looked vppon all that he had made and all was exceeding good and faultlesse But when our father Adam was once falne and had made himselfe a straunger to the fountayne of life by by he was stripped stark naked of all goodnesse For beyng separated from God what could he be but vtterly forlorne past hope of recouerie Shall wee fynd eyther lyfe or ryghtuousnesse or holinesse or soundnesse or vpryghtnesse out of God No Yee see then that Adam was as it were cut of from the aray of creatures he was not woorthie too bee reckened euen among the Frogges and other vermine of the earth Brag wee as much as wee list that is our nature wee beare a greater curse of God than is in all the Lyce and Fleas and in all the woormes of the earth That is the cause why S. Paule sheweth vs that God cannot acknowledge vs for his children vntyll his image bee repayred in vs which thing is doone by this newe creation For lyke as Adam drew vs all downe and plundged vs with himself in the gulfe of death so are wee created new agein by God in the person of our Lord Iesus Christ. And for that cause doth he name himselfe the resurrection and lyfe For wee must ryze agein in him if wee wyll liue in deede Which thing cannot bee except wee haue first bin deade as was declared more at large this morning Therefore wee ought too haue this reason alwayes with vs that wee weene not our selues too bee rightuous or too make our lyfe allowable before God but bee euer fully resolued and perswaded that God wyll take nothing in good woorth at our handes but that which he knoweth too bee his owne For as I sayd without him there is nothing but euill For by that meane was his image defaced in vs by Adams sinne and therefore it standeth vs on hand too bee made new ageyne in Iesus Christ. Now he sheweth vs how that may bee doone saying in Ryghtuousnesse and holinesse By the woorde Rightuousnesse he meaneth soundnesse and vprightnesse so as we liue with our neyghbours without deceyt without malice or harme dooing yeelding too euery man that which is his Now when such a soundnesse reigneth in vs thē shal wee shew by our deedes that we be fashioned agein after Gods image in ryghtuousnesse But it is not ynough that men haue their ryght except God also haue his For too what purpose is it for vs too bee no theeues towardes men and yit to be traytrous towardes God or to absteyne from stealing away our neighbours goods and in the meane whyle to rob God of his honor Therfore must ryghtuousnesse be matched with holynesse For the twoo tables of the lawe are inseparable And vnder the woord Holynesse S. Paule comprehendeth all things that belong too the seruing of god The newnesse of our lyfe therfore is this namely too walke purely before God too eschew all corruption and vncleannesse too separate our selues from all the defylementes of the world and too offer our selues in sacrifyzce vntoo God and on the other syde too walke soundly and vprightly with our neighbours The performance of these two things is all that is requisite to the perfection of a Christian life Now it is certein that Gods lawe hath not taught vs by halues what wee haue too do but God hath there shewed vs a right rule wherunto there may bee nothing added nor aught taken from it For in those two poynts is all our rightuousnesse conteyned namely that God bee honored in all feare and reuerence at our handes and that we serue one another without doyng any harme Agein forasmuch as men are inclyned pitiously too feyning and do euer thinke it ynough to set some faire countenance vpon the matter therfore dooth S. Paule adde Truth As if he sayd that wee may be takē for the holyest folk in the world and yit neuerthelesse be condemued before God if we be not clenzed from all hypocrisie so as God may bee our witnesse and iudge that wee bee not dubble mynded nor haue any bumbasting in vs but that we go on in right meaning simplicitie before him So then although our hands be cleere from theft extortion all other things that are ageinst charitie if we haue lusts lurking within vs surely we shal bee still vncleane before god Not without cause therfore doth S. Paul adde the word Truth notwithstanding that he had comprehended the whole perfection of our lyfe in the two former poyntes For it is bycause we would alwayes content God with some gay outward showe according too the vanitie and leazing wherwith wee be fraught Therefore it behoued this too bee added that lyke as God is a spirit so must wee also bee faythfull and trew before him For he abhorreth all dubblenesse of hart which the scripture termeth Har◠and Hart. If wee fall too making of partitions and keepe some backshoppe behynde all that euer commeth from vs must needes bee filthie and corrupt as springing from an euyll and infected fountayne Then if wee desire too haue our hartes allowed of God the fountayne must first bee scoured and truth must reigne in vs Nowe wee see in effect wheretoo it behoueth vs too apply all our indeuer as long as wee lyue heere beneath For too boast our selues too bee Christians and not too consider on what condition Iesus Christ is our head and hath knit vs vntoo hym is a
backe from all worldly superstitions dooyng vs too vnderstand that they bee but pelting trashe yea and very dung before God who abhorreth them Therfore wee must growe in spirit And verily wee see that the shadowes of the Lawe â—â—â—assed immediatly as soone as wee had the accomplishment and substance of the body that is too wit our Lord Iesus Christ. And now that he is come wee must not gaze any longer vppon those figures Sith it is so wee ought much rather too giue oâ—er the things that men bring in How hygh and excellent so euer they be let vs cast them from vs as filthinesse hold our selues coÌ„tent with this that our Lord Iesus Christ wil haue vs to build in him after a spirituall manner And so yee see how his doctrine ought too bee sweete and amiable too vs yea and too rauish vs all wholly in loue with it so as wee may giue vp the world with a free harte and giue our selues too our Lord Iesus Christ. But on the other syde also let vs beware that the iudgment which he threatneth vnto such as cast asyde this stone lyght not vppon our heades according too this saying Behold I lay a precious stone in Sion Seing then that Iesus Christ is giuen vs too bee our foundation wee haue there a precious stone whervppon if wee bee builded wee may bee sure of our saluation And wee neede not bee afrayd that he is not strong ynough too vphold vs so as he will neuer fayle vs But if wee fall to iustling ageinst that stone it is cerâ—ein that wee shall not bee able too stand ageinst it but wee shall sink downe vnderneath it and in the end it shall brooze vs and beate vs all too peeces Therfore let vs take heede that our Lord Iesus Christ turne not intoo a stone too stumple at after the manner of the world which now adayes maliceth him insomuch that euery man settes vp his bristles proudly and rebelliously too come russhing ageinst him but let vs bethink our selues well and be meekely dispozed too yeeld our seruice too him that he may maynteyne vs vntoo the end And although wee see Iesus Christ too bee reiected of the world and it may seeme straunge vntoo vs that men should fyght so ageinst him and that he should bee as a whyte to shoote at yit let vs not ceasse too take him still for a precious stone as Saint Peter counselleth vs in the second Chapter of his first Epistle Yee see then that when wee heare these promises which Saint Paule telleth vs of wee ought on the one syde too bee drawen too our Lord Iesus Christ too giue our selues wholly vntoo him and too forgeâ— all the things that seeme most excellent in the world and on the other syde too beware that our vnthankfulnesse bee not punished for disdeyning too receyue him as a precious stone sith that God telleth vs that all our welfare lyeth in this that is too wit that wee bee his Temple and that he bee called vppon at our handes Therefore let vs profit our selues by so great and inestimable a benefite and let vs still growe and increase therin more and more vntill wee come too the heauenly heritage where wee shall haue full fruiâ—ion of all the good things which he maketh vs â—oo feele as yit but by fayth And now let vs fall downe before the Maiestie of our good God with acknowledgement of our sinnes praying him too voutsafe too wyâ—e out the rememberance of them so as they may not come too account before him and that therwithall he so correct vs as wee may cleaue fully vntoo him and he so beare with our infirmities as wee may not ceasse too resort vntoo him freely at al tymes though wee bee not woorthy of it And so let vs all say Almighty God heauenly fafather â–ª c. The .xvi. Sermon which is the first vppon the third Chapter 1. For this cause I Paule beyng the prisoner of Iesus Christ am an Ambassadour for you Gentyâ—es 2. Surely you haue heard the dealing forth of Gods grace which vvas committed too mee on your behalfe 3. How that by Reuelation he hath giuen mee knovvledge of the mistery as I haue written vntoo you briefely heeretofore 4. By the reading vvhereof you may vnderstand the knovvledge vvhich I haue in the mystery of Christ 5. VVhich vvas not knovven too the children of men in times past as it is novv discouered too his holy Apostles and Prophetes by the spirit 6. That is too vvit That the Gentyles are fellovvheires and of one selfsame body and parttakers toogither of his promise in Iesus Christ by the Gospell ALthough euery of vs confesse that the doctrine of the Gospell brings alwayes trubble and persecution bycause the world hateth it and yit for all that that wee ought not too bee dismayed nor shrinke away yit notwithstanding it is so hard too put the thing in vre which wee confesse that there is almost none of vs all which is not vexed and in maner shaken downe when Gods enemyes offer any vnquyetnesse or when wee see the silly faythfull sorâ— cruelly vsed at their handes Neuerthelesse it ought too serue for a strengthening of our fayth when wee see men which are frayle of their owne nature not afrayd too hazard their lyues in bearing record of Gods truthe Seeing then that the power of Gods spirit appeareth most manifestly if we were not to 〈◊〉 blynded with vnthankfulnesse it ought too assure vs so much the more But forasmuch as wee aduauntage our selues very euill by it we haue neede too bee incoraged as S. Paule also dooth in this text When wee see the diuell stirre vp his vnderlinges too execute all tyranny ageinst Gods children let it not shake our fayth And specially if the faythfull indure paciently al that can be for the maynteynance of Gods truth which they knowe and that they doo also hold out too the end Without swaruing that as I sayd ought not too bee lost And for the same cause dooth S. Paule in other places say he suffereth for the welfare of the Church Not that he could purchace them forgiuenesse of sinnes or any grace by his death but bycause the Gospell is Gods myghty power too the welfare of all that beleeue and the further that wee go forward in it the neerer it maketh vs too come vntoo God and vntoo euerlasting lyfe S. Paule then suffred for the example of those whoÌ„ he had taught afore with his owne mouth For therby they knew that his speaking too them had bin in good earnest seeing he spared not his owne blud and his lyfe too seale and confirme the doctrine that he had brought them As much is doone in this text For he sayth he was an Ambassadour for the Gentyles yea euen though he were the prisoner of Iesus Christ. Surely these twoo things seeme too bee as contrarie as fyre and water For could not Iesus Christ honour them better whom he
that which wee want according too the measure that it pleaseth him too deale vntoo vs as wee haue seene heretoofore And that is the cause why S. Paule in the second too the Corinthians sayeth that he became poore too the intent too fyll vs with his riches Then if wee desyre too be receyued too mercy at Gods hand by the death and passion of his onely sonne and too haue our sinnes vnimputed to vs bycause he hath made discharge and payment for them let vs learne also that he is giuen vs too make vs holy too the end we should bee gouerned by his holy spirit So then if wee intend too begin too rule our lyfe well wee must forsake our selues and fyght ageinst our owne nature And agein wee must note also that there is no Christianitie in vs nother can wee any skill of the sonne of God or of his power or of his office vntyll wee knowe that wee ought too bee repayred by him accordyng too the image of god Those are the two things which wee ought too marke well Trew it is that this deserueth well too bee layd foorth more at large Howbeeit too the intent that the whole may be knit toogither in one linke let vs note briefely that wee can neuer bee allowed of God nor neuer doo him any seruice that he may lyke of vnlesse wee enter intoo the sayd battell of offering force and violence vntoo all our thoughtes and affections too subdew them as prisoners too the obeying of god and too kill them quyte and cleane So much concerning the first poynt Now too the ende this doctrine myght not seeme more than needeth Saint Paul putteth the Ephesians in mynd what they had bin For wee knowe that men are not willing too bee rebuked that is too say they bee loth too abyde it and would rather bee spared insomuch that when any warning is giuen them they coulde fynde in their hart too put it farre from them On the other syde wee bee so newfangled that if a man tickle vs not in the eare with some new thing wee doo as it were despyze and disdeyne it As for an example if a man speake too vs of walking in the feare of God who knowes not that say wee Let him go preache that too little children will many a man say And why Bycause it seemes too them too bee but lost tyme too speake of things that are so well knowen too them But dooth it therfore follow that they bee familiar and in vse with them No for as for them that say doo not wee knowe well ynough that God must bee loued honored and serued that we must absteyne from Theft Extortion Lying Deceyt Blasphemie Whoredome and all other such things are they not the greatest despyzers of God and of all ryght dealing Yis but let vs herken what Saint Paule telleth vs heere Go too sayeth he I exhort you too put of the olde man If yee saye you haue it not aduyze your selues well and consider what you were at the tyme that God drew you too the knowledge of his Gospell that is too wit that yee were as folke lost and vtterly forlorne So then assure your selues it is not for naught that I exhort you too ridde away the olde man for yee bee not quyte stripped out of him as yit It was as a dubble garment about you before and therefore yee must bee fayne too labour the earnestlyer as nowe too laye away the residew that remayneth of it styll Agein on the other syde he telleth them also that it must not greeue them too bee exhorted as though the thinges that are spoken of were sufficiently knowen too them specially seeyng that experience sheweth that they neuer knew how too order their lyfe For too knowe that it behoueth vs too doo this or that is not all that wee haue to doo but wee must also shewe that our lyfe is well acquaynted with Gods doctrine Then if it bee perceyued by our fruites that wee haue such roote in vs so as wee can skill too frame our selues wholy too Gods will then may it bee sayd that we bee well learned But if our former lyfe bewray vs too haue bin as stray sheepe or rather as vtterly peaked away after our owne lustes and that there remayneth yit styll a smatch of the same that wee bee not so well clenzed as were requisite let vs bow downe our eares and herken willingly too the thing which wee see too bee profitable yea and needfull for vs And so Saint Paule spake not alonly for the Ephesians but also for vs all in common Wherefore as oft as it seemeth vntoo vs that wee coulde well forbeare the often putting of vs in mynd of one thing let vs examine our lyfe and if wee fynde not our selues yit throughly rid of the diseases that wee bee told of let vs abyde too bee taught more and more assuring our selues that it is not ynough for vs too haue the doctrine of God swimming in our brayne but that it must bee well settled in our hartes so as our lyfe as I sayd afore may answer for vs that wee bee learned in good earnest And Saint Paule hauing spoken of the old man sayth that he is corrupted according too the lustes of errour and deceyt In saying that it is corrupted he compareth the agednesse of our soules with the agednesse as wee see it in our bodies When a man commeth too old age he becommeth weake in respect of strength both of bodie and mynd he forgoeth all his lustinesse and hangeth his wings too bee short he is as good as half dead for his age dooth so abate his corage that he must looke styll towardes his graue which wayteth for him And Saynt Paule taketh a resemblance hereof in the old agednesse of the soule Now I haue told you alredie that too put away the old agednesse of the soule or the old man is too forsake our owne nature bycause it is altoogither cursed and wee bring nothing with vs from our moothers womb that is good and cleane Therefore if wee bee geuen too our owne imaginations and followe our owne fleshly reason and giue the brydle too our affections then is the soule in his old agednesse And Saynt Paule sayeth that by that meanes it is corruppted that is too say there is no lyfe of God in it as wee haue seene heretoofore Let vs vnderstand then that we be corrupt so long as wee continew in our old man that is too say so long as wee continew styll in our owne state and nature No doubt but wee will thinke our selues too haue lyuelinesse ynough but that is but a madnesse and all the maystries that wee trye shal bee but too breake our neckes vntyll wee haue forsaken and giuen ouer both our thoughtes and our lustes And that is the cause why Saynt Paule speaketh purposely of the desyres and lustes of deceyt For he sheweth that men are so blynded as they discerne not how the
is sorie or greeued And why Wee bee not Gods children as he speaketh of it in the Epistle too the Romanes except his holy Ghoste dwell in vs For are wee woorthie by nature too bee mustered in such aray as too bee fellowes with the Angells wee I say which are but rottennesse and moreouer cursed in Adam and chyldren of wrath Howbeeit God by his holy spirit calleth vs too this inestimable honour and dignitie of beeing his children so as wee may call vpon him as our father and haue familiar resort vntoo him That therfore is doone by the holy Ghoste and for the same cause is he called the spirit of adoption For the inheritance of heauen belongeth not too vs but in respect that wee bee Gods children Wee bee not so of our selues and by nature as I told you and therfore it followeth that it commeth of Gods freebestowed goodnesse Now hee sealeth vp all this in our harts by his holy Ghoste and that is the cause why it is sayd that wee haue a mortall bodie The thing that is ment heerby is not only our feete hands skin bone and flesh but that there is a lump of corruption in vs by reason of the dwelling of sin in vs which bringeth nothing but death For haue wee liued any tyme wee go away intoo dust and cindre and there is not that man which seeth not himself alredye beeseeged with a hundred deaths considering the diseases and infirmities wheruntoo wee bee subiect Agein age makes vs to stoope so as we perceyue a long whyle aforehand how we be summoned too come too our graue Seeing then that wee perceyue such a number of deathes all at once toogither in our bodies and a much greate dungeon in our soules how should wee hope that God would take vs vp intoo his kingdome But Saint Paule sayth that the spirit is lyfe If there bee but one grayne or one spark of the spirit of our Lord Iesus Christ in vs let vs assure our selues that wee shal be parttakers of his glorie for it is sayd that he is raysed agein from the dead and hath gotten the vpper hand of it by his holy spirit After that maner are wee quickened with him wayting till wee bee deliuered from all the corruptible nature that compasseth vs about And now S. Paule sayeth that wee bee sealed by the holy Ghost as is sayd of it in the first chapter heertoofore and in other places besyde as in the second to the Corinthians And this similitude is very fit For although Gods promises ought to be of sufficient authority to haue ful credit with vs of theÌ„selues yit notwithstanding such is our misbeeleef that wee cannot giue credit too them nor rest vppon them till they bee confirmed and warranted vntoo vs so as wee may say behold it is euen God himself that speaketh But what for that On the one syde we be forepossessed with distrust on the other syde we be alwayes doubtfull and misgiuing and cannot rest vpon the things that are told vs in Gods name By reason wherof his promises are alwayes vnauaylable vntill he print theÌ„ in our harts which thing he dooeth by his holie Ghost For as a peece of euidence is made authentical by setting too of the seale so God warranteth his promises of our saluation in our harts by signing and sealing of them there with his holy spirit That then is the cause why it is so often sayd that Gods spirit sealeth vp the inheritance of our saluation in our harts And for the same cause also is he named the earnest penny in another place For when a bargain is made although there bee no present payment seene yit if an earnest penny bee giuen the bargayne is concluded and the chapman cannot say afterward tush I repent mee of my bargayne and I willâ—forsake it nother can the other say I fynde my selfe deceyued and ouerseene and therfore I will rather keepe my wares styll but eche of them is bound the one too make the money and the other too deliuer his wares Euen so is it sayd that Gods spirit is the earnest penny of the lyfe of our soules And why For as I sayd God byndeth himself vntoo vs in respect of our infirmitie whertoo wee bee too much inclyned In deede it is not for that he oweth vs any thing but wee haue so much the more cause too magnifye his goodnesse in that he is so free harted as to bynd himselfe willingly vntoo vs wheras he oweth vs not any thing and vouâ—safeth too assure vs of it bycause he seeth vs so feeble and weake Lyke as when hee sweareth it is not for that he on his owne part needeth too adde any thing too his single woord for he himselfe is the truth and the thing that commeth of him must not bee doubted of It myght seeme therefore that the othe which he maketh is superfluous and that he dooth but abuse his owne name No but he dooeth it bycause he seeth vs weake and that wee haue neede too bee hild vp many wayes and specially bycause he seeth vs giuen too misbeliefe and therefore that he must bee fayne too remedie it So then whensoeuer God sweareth therin he stoopeth vntoo vs for pitie of our wretchednesse and the sealing and ratifying of his promyses in vs by his holy spirit is euen bycause it is impossible that wee of our selues should beleeue him and wee could not bee sure of the thinges that he promiseth vs to call vppon him and too ouercome all the temptations of the world vnlesse he vsed that meane And therefore wee haue so much the more neede too beare this text in mynd where S. Paule sayth that the holy Ghost sealeth in our hartes And hereupon wee may gather a good lesson to humble vs withal namely that wee shall neuer yeeld God the chiefe honour that he requyreth at our handes except he himself drawe vs too it and giue vs grace too discharge it whithall The thing that he requyreth aboue all other is that his woord haue all authoritie ouer vs and that wee yeeld it such reuerence as he may no sooner speake but wee shall by and by answer Amen that is too say as there may bee a ryght or full accord betwixt them That is the obedience of fayth which is the cheef sacrifyze that God requyreth But contrariwyse on our part there is nothing but replying ageinst Gods woord wee bee full of lustes and although wee seeme not too make vtter resistance ageinst him and too play the mad bedlems as many doo yit are wee giuen to a number of wicked imaginations as we see insomuch that some are as it were frantike specially when a man speakes too them of God for then will they haue their mouth open too spew out their blasphemies and too enter into disputation and debate shewing themselues vtterly vnwilling too receyue any good doctrine And othersome fall not intoo such furie and outrage but yit they let
toogether in the person of his onely sonne euen vs that haue so torne a sunder the thinges that he had set in so goodly order And for the same cause S. Paule speaketh heere not only of men which were estraunged from God afore by reason of sin but also of all things that are in heauen and earth wherin he comprehendeth euen the verye Angells For although Gods glorie shyne foorth in them and that they were neuer yit separated from him yit neuerthelesse it stoode them on hand too beâ— gathered toogither by our Lord Iesus Christ and that after twoo sorts For albeeit that they neuer swarued asyde ne fell from that they were at the first and that Gods ryghtuousnesse doo alwayes shewe it self in them insomuch that they bee as it were mirrours and paternes of it yit notwithstanding if God liâ—ted too looke vppon them with rigour they should fynd themselues farre short of the perfection of ryghtuousnesse that is in him as it is sayd in the booke of Iob. Furthermore there is yit one other reason too bee matched with this which is that the Aungells should not hane such constancie and stedinesse as were requisyte vnlesse Iesus Christ had so stablished them as they myght neuer fall Thus yee see one way how they were gathered togither But this gathering wherof S. Paule speaketh heere is in respect of their vniting agein vntoo vs For wee knowe that inasmuch as wee were banished out of Gods kingdome wee were cut of from all hope of saluation so as the Angells were by and by fayne too become our enemies and should bee so still were it not for the attonement which wee haue with them agein by meanes of the head which is common too vs both And heere yee see also why that in the ladder that was shewed vntoo Iacob it is said that God stood vppon the toppe of it and touched both heauen and earth and that the Angells went vp and downe on it Now our Lord Iesus Christ is the trew liuing and euerlasting God which touched both heauen â–ª and earth bycause that in his persone God hath knit his owne diuine being or substance and the nature of man toogither Thus therefore yee see that heauen is open so as the Angells begin too acquaynt themselues with vs yea and too become our seruants as is sayd in the Epistle too the Hebrewes bycause the care of our soules is committed vntoo them and they as is sayd in the thirtie and foure Psalme incamp about vs and watch vs and are our keepers Yee see then how wee bee vnited agein too the Angells of heauen by our Lord Iesus Christ. And that is the cause also why he sayd from hensfoorth yee shall see the heauens open and the sonne of man comming downe in his maiestie with his Angells Whereby he doeth vs too wit that heauen was shet ageinst vs and that wee also were vnwoorthie too fynd any fauour at Gods hand that yit notwithstanding now that he is come too bee our head and hath made the attonement betweene his father and vs and taken vppon him the office of mediator is become the head not only of the faythfull but also of the Angells he hath gathered all toogither agein in such wyse that wheras the diuells make warre ageinst vs and practize our destruction without ceassing the Angells are armed with infinite power too maynteyne vs And although wee see them not with our eyes yit must wee certeynly beleeue that they watch for our welfare Otherwyse what a thing were it For wee knowe that the diuell is as a roring Lion and seeketh nothing else but too deuoure vs Wee see what a number of â—â—yghts he hath too wynd about vs with Needes then must the Angells haue an infinite power too defend vs withall Also it must needes bee that wee bee preserued vnder the protection of our Lorde Iesus Christ who is both their head and ours too Thus yee see briefly that the thing which S. Paule ment too tell vs in this Text where he saith that we are gathered togither agein is that wee were scattered asunder before that wee bee not onely reconciled to God by the death and Passion of our Lord Iesus Christ but also now henceforth knyt ageyn vntoo the Angelles so as they are become our brethren and fellowes and God hath giuen them charge too guide and mainteyne vs in all our wayes and to watche ouer vs and to be in continuall battell for the withstandyng of all the enemyes that make warre ageynst vs tyll wee be gathered all together intoo the rest of heauen Now let vs cast our selues downe before the maiestie of our good God with acknowledgment of our faultes praying him too make vs so too feele them as it may drawe vs too trew repentance and make vs to continue the same all the tyme of our lyfe and that yit notwithstanding wee may not ceasse too trust in him and too offer our selues boldly in his sight forasmuch as our sinnes are scoured out by the blud that was shed for the washing of them and that wee may so frame our selues too this doctrine as wee may all the tyme of our lyfe acknowledge that seyng he hath purchaced vs so deerely wee ought too giue our selues wholy too his seruice and that seyng he hath shewed himselfe so good a redeemer towardes vs wee may not doubt but he wyll continue his goodnesse from day too day too the full finishing of the thing that he hath begunne and strengthen vs in all assaultes tyll he haue deliuered vs from the crueltie of Satan and of all his vpholders yea and quyte and cleane taken vs out of the world too make vs parttakers of the happie blissednesse whereuntoo he calleth vs That it may please him too graunt this grace not onely too vs but also too all people and nacions c. The fifth Sermon vpon the first Chapter 13. You also doo trust in Christ vppon the hearing of the word of truth that is too say of the glad tydings of your saluation by beleeuing vvhereof you also are sealed vvith the holy spirit of the promise 14. VVhich is the earnest penny of our inheritance vntoo the redeeming of the purchaced possession too the prayse of his glory WEe haue seene heeretoofore how S. Paule hath declared that there is none other grounde of our saluation than Gods free goodnesse and that wee must not seeke any where else for the cause why he choozeth the one and forsaketh the other For it becommeth vs too holde our selues contented with his onely will purpose vnchaungeable determination And whosoeuer goeth any further must needes stumble intoo such a dimgeon through his owne rashnesse as he shall feele that such as cannot honour Gods maiestie and euerlasting ordinance with all lowlynesse and reuerence must euery one of them say I come too shame Therefore whensoeuer we come to the serching of the cause of our saluation let
he liketh well of And what is the cause of it Wee are all of vs the chyldren of Adam and we are all of one mould Why then inlighteneth hee the one sort and letteth the other alone in their blyndnesse There is none other cause but his owne choyse So then although we can not conceyue nother by wyt nor by reason howe God hath chozen vs before the making of the world yit wee know it by his shewing of it vntoo vs and experience it selfe auoucheth it sufficiently in asmuch as we be inlightened by faith What is the cause that I receyue the Gospell and sticke to it and in the meane whyle others abyde styl in their beastly blockishnesse or rather beare a spiteful rancour ageynst the doctrine of saluation If I imagine that it commeth of myne owne towardnesse I am a traytour too god For wee must alwayes come backe to that which wee haue seene alredy and say Who is hee that hath made thee to excel others S. Paule then dooth in that saying pull downe all loftinesse of man to the end that no man should aduance hymselfe nor alledge that he hath â—ught of his owne Wee must not thinke saith he that wee haue any woorthynesse of our selues but that euery whit of it commeth of god Therfore in this Text S. Paule sheweth by experience howe the Eâ—â—esians had byn chozen of God that it behoued them to haue their â—â—ole faith grounded thereupon that is to wyt vpon Gods free goodâ—â—sse And for proofe thereof saith he ye haue heard the doctrine of 〈◊〉 Gospell and beleeued it But how commes that to passe He sheâ—â—th that it must needes bee that they were confirmed by the holy Ghost Now if they were confirmed it was of necessitie that the holy ghost must needes haue wrought beforehand And so it is to no purpose to enter intoo so deepe a maze as Gods euerlasting ordinaunce For he sheweth vs as it were with his finger how he hath chozen vs at least wise if we play not the churles with hym but acknowledge the good that he hath done vs and bee fully perswaded and resolued in our selues that there is none other cause of it than for that hee had giuen vs his marke from before all euerlastingnesse that is too say for that he had reserued vs too hym selfe as his owne chyldren Nowe then wee see S. Paules meanyng and therfore let vs learne too leaue making of long raunges when the cace concerneth our imputyng of all things to Gods onely mere mercy For the faith that we haue dooth shew it wel ynough â–ª bycause that as I haâ—e sayd afore the same commeth not from our owne moother witte but as a gifte that commeth from aboue such a one as God communicateth not too all men without exception but onely so such as he lysteth Furthermore heere are many woords well worth the weying For on the one syde S. Paule intendeth too magnifie the grace of the holy Ghost by shewing that wee can haue no part nor portion in our Lord Iesus Christ nor in any of all the benefites that he hath purchased for vs except God put vs in possession of our saluation by his holie spirit That therfore is one poynt And yit notwithstanding S. Paule fayleth not too shew therwithall the ineâ—timable benyfite that wee haue by the Gospell in that he termeth it the woord of truth and the glad â—ydings of saluation For first of all he ment too assure vs too the inâ—ent wee myght haue an infallible warrant too call vppon God without doubting or grudge of conscience For so long as wee bee in doubt whether God loue vs or hat vs it is vnpossible for vs too praye truly vntoo him And so by that meanes yee see how our saluation is vtterly defeated according too that which is sayd by the Prophet Ioell And it is a common doctrine in the holy scripture that wee cannot obteyne saluation but by fleeing vntoo Gyd with prayer and supplication But wee should be shet out from that if wee had not the sayd warrant as wee shall see more fully in the third chapter Therfore it stands vs 〈◊〉 too be throughly assured that God is our father and that he accepteth vs for his children And how shall wee bee warranted that vnlesse the doctrine of the Gospell bee so certeyne in all poynts as it bee not lawfull for vs to bring it in question That therfore is the cause why S. Paule sayeth that it is the word of truth No doubt but there are other truthes also for euen when God threatneth vs he dooth it not in â—est nor yit in vayne for as well his threatninges as his promises haue their execution sure and certeyne Howbeeit forasmuch as the present cace concerned the correcting of al distrust in vs as wherunto we be to much inclined S. Paule hath termed the Gospell the doctrine of truth as if he should say my frendes God is a faithfull witnesse vntoo you of his owne wyll for the Gospell is as much as if he laid forth his hart vntoo you and therefore settle your selues vppon it Moreouer also he saith that our saluation lyeth inclosed in the Gospell and that it is too make vs too looue it and esteeme it For should we be so wirlesse or rather starke mad as to holde scorne of our owne welfare But yit notwithstandyng he saith that al this commeth of Gods mere mercy and of his euerlasting electioÌ„ which as in respect of our selues is farre of and vnknowen too vs but we haue knowledge of it by the Gospell which is the meanes and instrument therof For too what purpose were it that our Lorde Iesus Christ hath offered hym felfe in sacrifice too reconcile the worlde to God his father vnlesse wee were made partakers of it by faith Now faith is not an opinion of mans conceyuyng in his owne brayne but a setled beleefe that God cannot lye nor deceyue vs and that it is not to be feared that our hope shall not come too good end if wee wayt vpon hym So then too be short S. Paules intent was to shewe that if we haue the skyll to make our profit of the doctrine of the gospell wee shall no longer stand in a mamering and perplexitie but shal be able to call vppon God with open mouth acknowledgyng our selues so bound and wholly indetted vntoo hym in all things as wee feare not but that he auoweth vs for his children and are accepted at his hande and that hee heareth vs in all the prayers that wee make vntoo hym Thus much concernyng the first poynt Therfore according to S. Paules exhortation â–ª let vs learne to rest in suche wise vppon the doctrine of the gospell that it may bee as much too vs as if God shewed hymselfe visibly vntoo vs and that the heauens were opened vntoo vs and let vs alwayes beare in mynde howe it is anouched by the mouth of our Lord Iesus Christ hymselfe that when
And for as much as wee doo not yit perceyue such fulnesse of Gods grace as were to be wished therfore S. Paule sendeth vs to the person of our Lord Iesus Christ. And surely if he had not added that God hath vttered his power in his only sonne after such maner as we haue herd it what a thing were it For we myght alledge in way of reply howso where are these riches of God For we be not only bereft of the goods of this world but also we be as a dry barrein groÌ„ud in respect of the grace of Gods holy spirit If there bee any portion of it in vs it is so smal as wee ought too bee ashamed of it and yit for all this wee bee moreouer plundged in our infirmities If yee speake of Gods power it ought too get the vpper hand of all sinne in vs But wee bee so weake that wee bee as good as beaten downe Agein it were meete that Gods image should shyne foorth in vs and wee beare such store of fylthinesse and such blemishes about vs as is pitie too see Wee should bee wholly consecrated too God but the worlde holdes vs backe and wee bee as it were snarled in it Loe how the faythfull myght bee abasshed when any talke were ministered concerning Gods grace if they stayed there and were not led foorth too Iesus Christ. Not without cause therfore doth S. Paule adde here that God did then vtter the excellencie of his power when he rayzed our Lord Iesus Christ from death And he speaketh purposely of his resurrection bycause that in his death wee see nothing but astonishment For there appeered nothing but weaknesse but by his vanquishing of death he shewed himself too bee the sonne of God yea and the Lord of glorie and lyfe who â—ad all power in himself And that also is the cause why S. Paule sayth that God did set him at his ryght hand For it had not bin ynough for Iesus Christ to haue bin rayzed agein except he had a continuall and abyding dominion Trew it is that euen in his only resurrection wee haue a record that he is the sonne of God but yit for all that wee must passe one step further namely that he had not a blast of power and away but that by his ryzing agein he atteined such superioritie that all the world is gouerned by him and he is now set downe at the right hand of God his father to maynteyne and preserue his seruantes that call vppon him and put them selues intoo his keeping and hath sufficient power to ouercome Satan and al the world and all our enemyes Now then wee see S. Paules meaning that forasmuch as wee myght bee cast downe and our fayth at least wyse sore shaken if wee should looke no further than too our selues therefore he setteth Iesus Christ before vs as the trew patterne wherin wee may see the thing that as yit is vnseene in our selues that is too wit Gods inestimable power which surmounteth the whole world For first he is rayzed from death and secondly he is set at the ryght hand of his father Now the speaking of Gods ryght hand is a resemblance taken of men It is certeyne that God hath nother ryght hande nor lefte for he is infinite and fylleth both heauen and earth and agein he hath no body but is a spirituall beyng Therefore wee must not imagin any place certeine when Gods ryght hande is spoken of And wehn as it is sayd that Iesus Christ sitteth there it is too shewe that he filleth all the world with his power Trew it is that as in respect of his manhood he is in heauen and it is one of the Articles of our fayth that he is ascended into heauen But yit notwithstanding although he bee absent from vs in his body and that there is a great distaunce betwixt vs it is no let but that he filleth all things with his holy spirit and dwelleth in vs himselfe and that wee bee nourished by his owne substaunce according to this saying that his flesh is our meate his blud our drinke Yee see then how that Gods right hand is not some certeyn place for Christ to sit in but the souereinty which he hath obteyned too gouerne the whole world And as I sayd afore it is a similitude borowed of men as when a prince maketh his vicegerent he setteth him at his right side as who should say Loe here the second person of my Realme whom I will haue men too obey God then in the person of our Lord Iesus Christ ment too shewe that he is our father Trew it is that the whole fulnesse of the Godhead is in Iesus Christ. Howbeit forasmuch as wee bee heauie and sothfull and vnable too atteyne too the maiestie of God therefore it is sayde that Iesus Christ hath obteyned all souereintie so as wee bee sure that he hath vs in his protection that being vnder his hand wee be safe and all the diuels of hell doo what they can cannot preuayle at al ageinst vs For who is it that hath al power It is eueÌ„ our head Although theÌ„ that we which are his members be weak yit is there strength ynough in the head which is the chiefe part of the body And so ye see for what cause it is sayd that Iesus Christ is set at the right hand of God his father namely too shewe vs that wee neede not too seeke farre for his help seeing he gouerneth all things both aboue and beneath and wee â—ee committed too his charge here He sayeth that God hath vttered his high and infinite power in vs Howebeeit forasmuch as that suffizeth not by reason of the infirmities which wee feele for that there is so much amisse in vs still and wee bee not yit come too the full measure no nor too the hundreth part of it therefore too the intent we may bee the better assured of all the things that wee want wee must consider them in Iesus Christ Are wee then subiect yit still vntoo death Behold Iesus Christ is receyued vp intoo euerlasting life for the very cause why he became a mortall man as wee bee was that the life which he hath might belong vnto vs Doth sinne dwell still in vs Behold Iesus Christ hath no spot nor blemish in him Are wee weake He is the power of God his father and looke whatsoeuer he receyued in his manhod which he tooke of vs was for our sakes and too our behoofe Too bee short looke whatsoeuer wee want and whatsoeuer may comfort or quicken vs we shall fynd it in our Lord Iesus Christ bycause wee should not bee in care and perplexitie as though we were excluded from the benefites that S. Paule hath made mention of heretoofore Finally wee should neuer haue any settled trust except wee knew that the things which are wanting in our selues are in our head For the measure of Gods gracious giftes is very fimall yea euen in the
which he treated of continually was that wee cannot sufficiently exalt our God considering the mercie that he vseth towardes vs And now too expresse the same yit the better and to touch vs the more to the quicke with it he sheweth vs as in a picture or in a glasse what men are til God haue preuented them with his grace and called them backe too himselfe Therfore he sheweth that wee be pluâ—dged in so horrible a dungeon that the very thinking of it ought to abash vs and make the heares stand vp vpon our heades for it cannot bee but that theruppon wee must needes bee moued and inflamed too blisse Gods name for that he hath sought vs so in in the bottome of Hell too drawe vs vp too the kingdome of heauen And our Lord Iesus Christ too shew in what cace he findeth vs sayeth that he is come to the end that the deade should ryze at his voyce Yee see thâ—n that the office which the sonne of God taketh vppon him is too draw vs from death too lyfe by the doctrine of his Gospel According wherunto he addeth that such as beleue in him are passed from death wherin they were hild downe and are entred into the heauenly lyfe Not that the faythfull doo inioy it heere alredy but bycause they possesse it in such wyse by hope as they be throughly assured of it Now wheras our Lord Iesus Christ sayeth that his voyce hath power too rayze the dead he taketh it by a similitude For what lyfe soeuer wee suâ—myze oâ—r selues too haue yit notwithstanding if we be separated from God wee l bee in a spirituall death howsoeuer the vnbeleeuers imagin themselues too be more than alyue in their owne wisdome and vertue And therein doo they harden themselues and make their brags of it too the vttermost But let vs see where the welspring of lyfe is It is in God and they bee alienated from him Also let vs see what is the trew lyfe of man It is not that he should bee sâ—ttle and fine witted and bee able too compasse his matters well in this world by his owne cunning and pollicie or too purchace himselfe renoune or too bee wittie and well aduized too giue counsell too all other men it is not that he should excell in all humane sciences and in all arts nother is it that he should bee esteemed and renouned as a maâ— of noble corage or as one that hath the other vertues that are commendable among men but it is a hygher thing that wee must begin at namely to knowe that God is our father that wee bee defended and preserued by the light of his word inlightened by fayth too knowe the way of saluation and too assure our selues that our whole welfare lyeth in him so as wee seeke it there with al lowelynesse and also too knowe the meane whereby too atteyne too it that is too wit by hauing our Lord Iesus Christ in whom the whole fulnesse of grace is offered vs. Thus you see what the spirituall lyfe of man is and where it lyeth that is too wit in the lyght of Gods woord and in the woorking of his holie spirit so as wee be new fashyoned agein according too the image that was lost and vtterly defaced in vs by Adams sin And is that too bee found among worldly men Yea euen among those that are most honored No surely Then is it not without cause that our Lord Iesus vseth this similitude saying that wee bee raysed from death by meanes of the Gospell For florish wee neuer so much beare wee neuer so fayer a glosse before men and seeme wee too haue neuer so much wherfore too bee had in estimation yit are wee but wretched carions there is nothing but rottennesse and filthinesse in vs God lotheth vs wee bee damned and forlorne before him the Angells abhorre vs all creatures curse and ban vs and all things aske vengeance vppon vs bycause wee defyle them For there is such corruption in man that heauen and earth must bee infected with it vntill God haue chaunged them The thing then which our Lord Iesus Christs saying importeth is that vntill wee bee renewed by the Gospell through the fayth that proceedeth of it wee bee but as dead men there is not one drop of lyfe in vs that deserueth the name of lyfe And too bee short wee bee as good as buryed in our graues and must bee fayne to go out of them agein whereby wee bee doone too vnderstand that wee bee cut of from Gods kingdome and consequently that there is nothing but filth in vs and yit notwithstanding that God voutsafeth too bee knit and vnited vntoo such as put their trust in him and in his goodnesse That say I is our rysing agein Too bee short wee must alwayes consider that man bringeth death with him euen with his birth not only bycause he is mortall but also bycause he is separated from god We bee mortall wyghtes and it were but in respect that wee must needes passe through this world and depart thence whensoeuer it pleaseth God but wee bee also dead afore hand And how is that Bycause our soules are altoogither sinfull There is nother thought nor affection in vs which tendeth not too euil all is repugnant or rebellious ageinst God and ageinst the rule of his ryghtuousnesse When wee imagin eyther one thing or other wee can neuer deuyse any thing in our myndes but sin and vnryghtuousnesse according as it is sayd in Genesis that God knew that all that euer man had in his thought and imagination was sin Now sith it is so let vs vnderstand that although wee had knowledge of good and euill and that wee had farre greater skill and discretion than wee haue yit are wee so marred that all our desires and lustes rebell ageinst God as it were too make warre ageinst him Seyng then that we be so corrupted in our soules and that there is nother thought nor affection which is not vtterly naught let vs not thinke it straunge that God with his owne mouth auoweth vs too bee dead notwithstanding that through our owne fond ouerweening wee imagin that there is some lyfe in vs And that is the very thing which S. Paule treateth of as now in saying that the Ephesians were parttakers of the aboue mentioned grace though they were deade through their owne sinnes and iniquities As if he should saye Too the intent yee may the better esteeme the valew of Gods grace and what it bringeth with it thinke not only vppon your present state but consider that if God had left you such as you were of your selues and had not succored you at all but had let you followe your owne swindge you had bin vndoone Consider what your nature is for yee were dead and there was no hope that euer you should bee quickened agein bicause it is not in the power of mans owne free-will too giue himselfe lyfe agein when he is
that wee bee the heyres of death and that God must needes bee our enemie yea euen as soone as wee bee conceyued Yit is not God cruell nother hateth he the things that are of his owne making That is trew if we had such purenesse in vs as was in our forefather Adam according too this saying that all things which God made were good God then should hate his owne workemanship in vs But wee must conclude that sith he hateth vs and is as it were armed to take vengeance on vs all we haue well deserued it And that although sinne cannot be poynted out with the â—inger as yee would say yit dooth God know it well ynough and wee must hold our mouthes shet at it That is in effect the thing that wee haue too gather vppon this Text in applying it too S. Paules meaning For if the Iewes which seemed too haue or ought too haue some peculiar prerogatiue are neuerthelesse included vnder the generall state of men what can wee alledge which are borne Gentyles if wee will presume too bring any brauerie before God So then wee haue well wherwith to be confounded dubble seing that they in comparison of whom wee bee nothing haue notwithstanding no enterance intoo the kingdome of God but by his only free mercie anâ— by being reconcyled by meane of our Lord Iesus Christ. But there is yit one question or doubt more For how should the Iewes be Gods enemies seing he had auowed himself alredye to bee their father Some man will say that the seeing of the things that were figured and the truthe â—nd substance of them remayned as yit too bee accomplished But wee haue too marke yit further that although God had adopted the Iewes in Abraham yit they were receyued in Iesus Christ and that that grace was grounded vppon him according too this saying In thy seede shall all nations of the earth bee blissed And wee haue seene in the Epistle too the Galathians that the sayd seede must bee referred too our Lord Iesus Christ for without him there is no vnitie but vtter sâ—attering asunder Sith it is so it is not too bee marueiled that the receiuing of the Iewes into the Church as well as the receyuing of the Gentyles is fathered heere by Saint Paule vppon the onely free bestowed goodnesse of God. Howbeeit there is yit a second poynt which is not too bee forgotten which is that although the Iewes had obteyned such grace yit they abode in suspens till the comming of the Redeemer And for that cause wee shall see in another place that those which were neere and those that were farre of were reconcyled by him For wee know that there is no attonement too bee made with God without sheading of blud Now the Sacrifizes of the Lawe could not put away sinne nor pacifye Gods wrath and cursing When men offered the blud of an Oxe or of a Calfe or of a Lamb it was not too make attonement with God there was no such power in the brute beastes for the thing that is corruptible atteyneth not too the soule Therfore it is too bee concluded that the Iewes were Gods children by hope and yit that they were vtterly separated from him till the attonement was made in the person of the Redeemer And by that meanes did God shew himself fauorable towards them as he did towards the rest of the world And for that cause also dooth S. Paule adde that God being rich in mercie hath quickened them as he did the Gentyls euen according too his great loue vvhervvith he loued them The cheef poynt as I told you this morning that S. Paule handleth is that wee should lerne too bee ashamed yea and too lothe our owne wretchednesse by resorting too our originall and by considering in what plyght God findeth vs and out of what a dungeon wee passe when God reacheth vs his hand And the second is that wee should magnifie his goodnesse so much the more bycause it is an vncredible thing that he should voutsafe too cause the doctrine of lyfe too come downe too the bottome of hell too quicken vs for wee were sunk downe thither Thefore wee must marke well these wordes where it is sayd that God being rich in mercie quickened vs when wee were dead according too the great loue which he beareth vs Trew it is that this tytle myght alwayes agree vnto God bycause he nother abateth nor increaseth and so shall God bee euermore rich in goodnesse But we must therwithall marke the circumstance of the place and the matter that S. Paule treateth of heere which is that God hath vttered the inestimable treasures of his mercie vpoÌ„ vs according too the greatnesse of our miseries And For that cause also he addeth the great loue wherwith he loued vs. For needes must there haue bin such a goodnesse in God as is able to rauish vs seeing it surmounteth all our capacitie and that wee bee not able too taste the hundredth parte of it though wee giue our selues neuer so much vntoo it And why For when S. Paule sayeth that God loued vs he speaketh expresly of himself and of such lyke which had bin chozen from among that people when as the greater part of them was cut of For although the Iewes were the first borne and had preheminence aboue vs as by ryght of inheritance that we be but as silly things borne out of season as S. Paule speaketh of himself yit notwithstanding wee see that they bee now banished from Gods kingdome and are become as a president that ought too make the heare stand vp vppon our heades when wee behold the wrath and vengeance of God that is vttered vppon them Therfore wheras S. Paule and some small number mo were chozen from among the Iewes it was through Gods loue which had the greater apparance towardes them Lykewyse nowe adayes if the Gospell were preached purely throughe the whole world fayth giuen indifferently too all men soo as there were none but he should be touched immediatly with the holy Ghost and all of vs were alyke it woold seeme to be as the course of nature And lyke as meat and drinke are common to all men so it woold seeme that wee had this of our owne naturall motion and that it were not a speciall grace of god But when wee see so manie Countries hunger-starued so as there rayneth not one drop of good doctrine vppon them but rather the wretched people are fed with Lyes and trumperies of Satan and that on the other syde God inlyghteneth vs heere and watereth vs with his woord whereof commeth that but of the great loue whereof S. Paule speaketh heere Agein many men haue their eares beaten with the Gospell and yit it is apparant too mennes eyes that they become hard harted by it and waxe woorse and woorse For it is certeine that a man shall not see so horrible monsters in the papacie as where the Gospell is preached and professed
for they will say they bee reformed and yit they seeme too bee diuells incarnate and wee neede not too go farre to see such syghtes So then let vs marke heere that wee must not surmyze that any of vs hath aught wherwith too please God more than his felowes nor presume too make any account of our selues but that we must alwayes repayre too the fountaine that â—annot bee drayned dry and not go too the pits that are full of holes and can holde no water or rather which haue nothing but sâ—id filth in them for all the gloriousnesse and brauerie of men is no better but drawe of the sayde loue of our God confesse that God must not bee perswaded or moued by other folkes but onely that it pleased him too loue vs freely by receiuing vs vntoo him and by inlyghtening vs with his holy spirit in the fayth of the Gospell And so yee see what Saint Paule ment too note heere Now on the other side to the end that men who are alwayes suttle witted in seeking some shifts and starting holes or other should not excuze themselues by being vnder the Tyrannie of the diuell nor alledge that the same ought not too bee layde too their charge Saint Paule sheweth that the sayd bondage ceasseth not too bee wilfull I shewed you this morning that notwithstanding all our free choyze and notwithstanding our reason and will yit we be as it were fettered too Satans seruice so as wee can doo nothing but all naughtinesse nother should wee bee any better by nature than the arrantest theues in the world if God had not pitied vs accordingly as Saint Paule setteth forth al other men vntoo vs as a looking glasse yea euen such as despyze God and all order and are driuen by Satan intoo all outrage saying that wee should bee lyke them if God had not bin mercifull too vs But now there are many which grudge ageinst God and which go too lawe with him saying If free will bee so defaced what shall become of vs If men were able too giue themselues vnto goodnesse and yit notwithstanding made none account of it but gaue themselues too euill surely it were good right and reason that they should bee hild for giltie But if they cannot but doo euill why should God condemne them At leastwise they ought too bee borne withall seing it is apparant that they bee hild vnder Satans dominion euen from their mothers wombe Loe what many men alledge in hope to washe their handes Yea and they bee not contented too iustifie themselues by vayne shifts but they doo also rayle ageinst God as though he were the cause of their damnation But S. Paul to preuent such sâ—aunders sayeth that they which are vnder the bondage of Satan and of sinne ceasse not for all that too be condemned by good right For they be not constreyned theruntoo by force they bee subiect in deede but that is with their owne good will. And that is the cause why he sayeth that euen such as are brought backe agein to our Lord Iesus Christ haue walked in the lustes of the fleshe that is too say that before God had chaunged them and brought them too his obedience by his holy spirit they walked in their owne wicked lusts True it is that men will graunt their nature too bee sinfull but yit they say it suffizeth that the will bee otherwyse All men will graunt that it is the will which putteth the difference betweene vice and vertue But when the philosophers spake after that fashion they were of opinion that wee haue a francke and free will. And that is the thing that deceyued them bycause they knewe not that wee were marred by the fall of Adam and yit notwithâ—â—anding ceasse not to be iustly accursed forsomuch as our offending of God is with our owne good will. And therfore also he addeth agein dooing the desires of our fleshe and of our thoughts As if he should say that they which are possessed of Satan and hild vnder the sâ—auâ—rie of sinne cannot alledge any compulsion For why it is their oâ—ne will that dryueth them thereuntoo Thus yee see in effect how S. Paule ment too stop the mouthes of all misspeakers too the intent that men should not picke any quarrells too God by pretending that they ought not too bee shent for their naughtinesse seing they bee subiect too it by nature But let vs marke heerewithall how S. Paule hath matched thoughtes with the fleshe too the end wee myght knowe that sinne reacheth throughout vs and that wee haue no peece of vs cleane and pure wherintoo infection is not spred For the Papistes will well ynough confesse that wee bee corrupted in Adam but they say that wee doo in deede tend alwayes vntoo euill when wee bee tempted vntoo it and yit neuerthelesse that if wee herken vnto reason and brydle our lustes by ruling them well then wee shall see playnely that wee bee not altoogither vnable too doo good And so the opinion of the Papistes is that mans free will is not of such force as it was at the beginning but that it is wounded yea and sore maymed howbeeit that it hath yit still some lyfe that is to say some vertuousnesse as they imagin But wee haue seene this morning that the determinate sentence of the holy Ghost is more generall that is too wit that wee bee not onely sicke but also dead till wee be rayzed agein by Iesus Christ. Nowe S. Paule confirmeth the same thing saying that our wicked lustes and the affect oâ—s that are termed the sensual appetytes wherin wee resemble the brute beastes are not the onely things that harrie vs heere and there but that we must take the matter more strictly What are all our thoughtes all our determinations and all that euer is deemed too bee best in man They bee sayeth S. Paule starke wickednesse For if God should let vs go after our owne thoughtes it is certeine that there is not a more horrible confuzion than that would bee So then wee see that men are not humbled heere by halues too confesse onely their frailtie and that they haue partly neede too bee succored and helped at Godâ— hand but wee see they bee vtterly damned before him sitâ— their thoughtes are heere called wicked and froward and that they haue nothing in them which prouoketh not Gods vengeance ageinst them So then let vs on the one side yeelde our selues giltie assuring our selues that wee were iustly bereft of all Gods graces in the person of Adam And agein on the other side let vs not take the same for an excuse in hope too scape by such shifte as who should say we were not the boÌ„dslaues of sinne nor wee our selues any whit too blame for it bycause wee bee hild downe in Satans snares and nettes euen from our birth But it behoueth vs to consider alwayes that euery of vs shall fynde the welspring of his disease in his owne conscience Men may
nothing but falsehod in them And lyke as if a man should set a Princes seale to a letter that had nothing therin or which had but imaginations and dreames contryued in it it were an offence woorthy of death so also forsomuch as the Sacramentes are as Seales too warrant Gods promyses vntoo vs and too make them of authoritie among vs if wee separate them from his woorde it is certeyne that wee bee falsifyers before God and his Angells That therefore is one thing more which wee haue too marke vppon this streyne And wee must marke also that Iesus Christ is set downe with the common weale of Israell and with the Sacramentes and promises too shewe that it is he on whom all of vs depend For it is certeyne that God neuer commeth at men without the mediator For sith he hateth vnrightuousnesse all men are cursed in Adam it was requisite that our Lord Iesus Christ should step in that wee myght haue some enterance and accesse vntoo God. And that is the cause why S. Paule sayeth also that he is the yea and the Amen of all Gods promises For there shall neuer be any certeintie of Gods promises without Iesus Christ. And for the same cause also all things were dedicated in the Lawe with blud yea and euen the booke of the Lawe it selfe When the couenant was red openly and published solemly too the people the booke was besprinckled with the blud of the sacrifize too shewe that all the doctrine conteyned in the Lawe and all the promyses wherby God adopteth those too bee his children whom he hath admitted intoo his Church must bee confirmed by the blud of our Lord Iesus Christ. So then will wee haue the promyses too bee sure and infallible Will wee bee assured of them that wee may freely call vppon God and fyght ageinst all temptations Wee must resort alwayes too Iesus Christ. It is much when God telleth vs with his owne holy mouth that he will reserue vs for his owne but yit must we needes tremble continually at his maiestie till wee haue cast our eye vppon our Lord Iesus Christ and knowe that God lyketh well of vs for his sake so as our sinnes bee buryed and shall neuer come too account Thus yee see how the promises the Sacramentes and all that euer wee haue must bee ratifyed by Iesus Christ. Too bee short if I may make an humane comparison and speake grâ—ssely he is the trew sauce too make all things sauerie that belong too our saluation For without him wee should continue euermore as men in a swound and as I haue sayd alredye wee could conceyue no hope at all nor haue our myndes so settled as wee myght resort vntoo God for refuge Not without cause therefore dâ—oth Saint Paule say that such as haue no Circumcision nor other Sacramentes whereby too bee consecrated vntoo God nor any prâ—myses of saluation are without Christ. And now he addeth a thing which may seeme hard straunge at the first sight when he saith that the Ephesians were vvithout God. For it is certaine that although they were wretched Idolaters yit they had a certeyne opinion that the world was not made of it selfe for wee kâ—â—we that all men haue continually hild soâ—e seede of Religiâ—n and euen they which ouershoâ—e them selues so farre as too wype out all knowledge of God are first most vgly monsters and secondly although they striue too thrust all knowledge of God vnder foote yit must they needes haue harthitings that sting them in spyte of their teeth and they bee driuen too feele that they cannot scape the hand of god Howsoeuer the cace stand wee bee naâ—uâ—ally inclyned too knowe that there is a god And the heathen men haue alwayes had their deuotions and deuine seruices as â—hey termed them to shew that they worshipped some Godhead How then doth S. Paul say here that they were without God Wee haue to note that it is not ynough for men to confesse that there is some certeyne Godhead and to indeuer to discharge themselues of their duetie by seruing of a God but they must also haue a certeyne settled beleefe that they wander not too and fro after the manner that is spoken of in the first Chapter too the Romanes where it is sayd that such as deuyze strauÌ„ge shapes of God doo vanish away in their owne foolishe imaginations Now it is certeyn that all such as are not taught by Gods worde by the lawe by the Prophets by the Gospell are out of the right way and after a sort at their wittes end so as they bee tossed too and fro like wauering reeds that yeeld too euery wynd and theruppon make sundrye shapes of god For euery man buildeth and forgeth crooked conceytes in his owne brayne and wee knowe that mans wit is as a shop of Idolatrie sâ—perstition in somuch that if a man beleeue his owne conceyt it is certeyne that he shall forsake God and forge some Idoll in his owne brayne Loâ— what wee bee And it may right wel be sayd that we be without God when wee wander away after that fashion in our owne imaginations and in our false opinions And that is the cause why S. Paule sayeth that such as haue had a mynd too worship some vnknowen Gods haue woorshipped nothing but Idoles and fantasticall imaginations and that God belongeth not at all vnto them and so consequently that they were vtterly forsaken of him lyke as they were become renegates had renounced him before Somuch the more then behoueth it vs too trauell and take peyne too knowe which is the God whom wee ought too worship I haue told you alreadye that it is not ynough for a man too alledge that he hath a good intent and that he ment too worship God that will go for no payment for God lyketh not of the libertie that men take too make themselues beleeue this or that Sith it is so wee must present our selues before God with all warenesse that be may shewe vs the way too come vntoo him For else wee shall but go astray and he that runneth swiftest shal be furthest of froÌ„ him yea in the end breake his necke Lo in what cace wee bee till God haue reached vs his hand and set vs in the ryght way that wee may not bee as poore wandering beasts all the tyme of our lyfe Agein for asmuch as he hath giuen vs a record of his maiestie in the holy scripture it becommeth vs too hold our selues short therunto and not too couet too knowe any thing which is not shewed vs there What must then bee our lodestarre too knowe God by Too suffer our selues too bee taught by his woord and too bee so discret as to receyue whatsoeuer is conteyned there without geynsaying and not too presume to adde any thing at all thertoo And wee ought so much the more to haue that care sith we knowe how S. Iohn auoweth that he which hath
assuring our selues that if Gods sonne had not come downe vntoo vs there had bin no meane for vs too haue come vntoo God his father For besyds that wee bee plundged heere in myre and haue nothings in vs but vtter frayltie it is certeyne that we beare as good as a hell about vs bycause the diuell is not without cause called the prince of this world So then seeing wee bee vnder the tyrannie of Satan and of sinne how could wee mount vpward if Iesus Christ drew vs not But first it behoued Christ too come downe hither And therby are wee taught to woorship our Lord Iesus Christ alwayes in the person which he hath taken of the mediatour and wheras the vnbeleuers and vnholie folk take occasion too despyze him bycause he was crucifyed let vs honour him still as he deserueth For wheras his greatnesse and maiestie were after a sort darkened for a tyme that was too giue the greater beautie too his mercy and louing kindnesse which selfsame woord S. Paule vseth when he purposeth too expresse well what earnestnesse of mynd and care God had too raunsome vs from the dungeons of death And so yee see in effect what we haue too consider vppon the Apostles woords where he sayth that Iesus Christ was so abaced And wheras he addeth that he went vp aboue all the heauens I haue told you alredye in one woord that it is all one as if he ment too exempt him from the aray of creatures knowing that as now hee is not subiect too any chaunge And for the same cause is it sayd in the sixt too the Romans that he suffered once in dying for our sinnes but yit for all that dyed not for euer bycause he is entred into the lyfe of God that is to say he is made parttaker of the immortall glorie so as wee haue iust cause to cast downe our eyes And bycause wee conceyue not this so hygh souereintie which was giuen him let vs honour it seing that euen the Angels of heauen do beare vs companie therin For it is not for nought sayd in the Psalm that all the Angels of God worshipped him when he shewed him self too the world which text the Apostle also applyeth to his person in the first chapter too the Hebrews Herewithall let vs mark that although Iesus Christ be not shet vp in anie place certayne yit he ceasseth not too keepe still the trew nature of his bodie For the Papists haue imagined that although he bee in heauen yit he is euerywhere else as well as there yea and therwithall they haue their speculations too shewe how it is no inconuenience at all that God should haue his beeing aboue and therewithall also bee beneathe â—eere with vs And theruppon they imagin themselues too haue the bodie of Iesus Christ in Almbrye by reason whereof they beare it abrode in the streates and cause all men too woorship it and yit in the meane whyle men knowe it is but a morsell of bread Yis say they it is god But that is an vtter adâ—ichilating of the trwe nature of our Lord Iesus christ In defence therof they alledge that if it had the propertie of a bodie it must needs bee in one place certeine But aboue the heaueus there is no place too speake after the maner of the philoâ—ophers it is sayd that Iesus Christ is there ergo say they his bodie hath not the properties of a bodie Yis and wee knowe that the Angels haue no bodies and yit are they not euerywhere for they be faine to go whether soeuer God appointeth them Now seeing that the Angels are not tyed too any place notwithstanding that their essence is not infinite but comprehended within a certeine measure though they haue no proportion of members why should not Iesus Christ bee aboue all the elements of this world yea and aboue all the heauens and yit not ceasse too bee very man Not that he can dye anie more or bee subiect too anie of our passions and infirmities as hee was heertoofore when he listed too bee conuersant in the world for as now he is quyte rid of all those things but that howsoeuer the cace stand he holdeth stil his trewe nature of man And although he bee aboue the heauens yit let vs assure our selues that that distance hindereth not his preseâ—tnesse with vs and in vs As how Wee must mark what hath bin touched afore It is sayd that he filleth all things yea but that is with the power of his spirit Yee see then that the filling wherof Saint Paule speaketh is that wee should haue our fill of the benefyts of our Lord Iesus Christ and that when wee bee graffed intoo his bodie and made one with him by beleef of the Gospell then may we assure our selues that he is the fountayne which neuer dryeth nor can neuer bee emptyed with drawing and that in him wee haue all varietie of good thinges and all perfection Now then if Saint Paule had ment as the papists haue forged and as is maynteyned now adayes of manie ignorant and wilfull persons namely that Iesus Christ filleth all things with his humane nature surely hee would not haue forgotten it but he letteth it alone as an absurditie Wherfore let vs mark well the the twoo sayings that are set downe heere that is too wit on the one syde that Iesus Christ is gone vp aboue all the heauens and yit notwithstanding that he ceasseth not too fyll all things It is sayd that he is gone vp aboue the heauens euen to the end that we should not be tyed too this world and too our fleshly fancies when we intend too resort too Iesus Christ but that wee should lift vp our mynds on hygh and seeke him there by fayth Insomuch that when the holie scripture sayeth that God is in heauen it intendeth not too assigne him some peculiar place The respect is farre differing and altoogither vnlyke betweene God in his spirituall essence and Iesus Christ in respect of the bodie and humane nature which he tooke of vs For when we speake of God we must alwayes lay this ground that he hath an infinite essence which filleth al things so that heauen is as his royal throne the earth is his footestoole Not that he hath any feete nor any seate to sit on but it serues to shewe that there is no distance so farre or wyde that can conteyne the maiestie of God which is infinite as I sayd That is a thing which wee must beare in mynd when God is spoken of vntoo vs And why then is it sayd that God is aboue al the heauens and why dooth Saint Paul speake after the same maner here of Iesus Christ It is bycause that wee bee dull and earthly that if God should not tell vs that he hath his temple palace in heauen we would tye him too euery pyller to euery stone too euery waterspring too euery tree too bee short too
that the name of Iesus Christ which ought to be holy too you be not taken in vaine and that wheras enery of you boasteth himself to be a Christian yit notwithstaÌ„ding ye know not to what end Iesus Christ was giuen of God his father nor how we be made parttakers of him nor what our redemption is nor how wee may inioy all his benefytes For if yee knowe not these it is certein that all this bragging of yours shall cost you ryght deere for that you haue with full mouth protested your selues too bee Christians and yit notwithstanding knowe not which bee the qualities of your Christendome nor to what ende to apply them This in effect is the thing that wee haue too remember vpon that streyne Behold Saint Paule telleth vs heere that if wee haue bin trayned in the Gospell it behâ—ueth vs too differ from the ignorant and the vnbeleeuers For Gods sholing of vs out and his setting of vs in aray alone by our selues after that fashion and his inlyghtening of vs is to the eâ—d we should no more be as wanderers at randon nor as silly blynd wretches groping in the dark but that wee should knowe the ryght way of saluation And in especially seeing wee be dayly exhorted too come vntoo him and he giueth vs meanes to further vs more and more in the fayth let vs bee verye ware that we vnhallow not so holie a thing as is the truth of the Gospel the pure doctrine of god But wee vnhalowe it if we know not too what end God hath giuen it vs and that wee must beare it in mynd For I haue told you alredy that manie fantasticall persons will pretend christianitie wel ynough but yit for all that there is no substance nor roote in them Therfore let vs looke well that wee knowe whertoo wee bee called and that God bee not disappoynted of his intent when hee dooeth the office of a schoolemayster towards vs but that wee consider how he sheweth vs the way of lyfe and saluation and lyke as he is a good and faythfull teacher so let vs bee lyke schollers vntoo him But let vs come now too the truthe whereof Saint Paule speaketh which is sayth he that yee put of the old man which is corrupted with earthly lusts euen according too the conuersation that yee haue led heretoofore He expresseth yit better that all they which vaunt themselues too bee the disciples of Iesus Christ and yit notwithstanding leade a lawelesse lyfe and doo but giue occasion of offence in the Churche are falsaries as if a man should bring forth a counterfet deede Wherfore let vs mark that it is a cursed trecherie when wee say wee intend too bee Christians and professe it also with our mouth and yit notwithstanding go from the thing in our woorks which wee protest in our woords as sayeth Saint Paule in another place For he that taketh leaue too doo all euill and yit wil bee taken too bee of the number of Gods children it is certeyn that he denyeth Iesus Christ in his whole lyfe how much soeuer he confesse him in woords Therfore let vs bethink our selues and consider that if wee meane to bee allowed of God wee must learne too rid away our old man And by that woord the scripture meaneth al that we haue of nature For wee knowe there are as yee would say twoo welsprings of mankind that is too wit Adam and our Lord Iesus Christ. Now as in respect of our first birth wee come all out of the welspring of Adam and are corrupted with sinfulnesse so as there is nothing but frowardnesse and cursednesse in our soules It standeth vs then on hand too bee renewed in Iesus Christ and too bee made new creatures And for that cause dooth the old Man betoken all that wee haue by birthryght from our fathers Now then if a man bee let alone in his first state surely he shal bee but a blynd wretch full of rebelliousnesse and spyte ageinst god Too bee short he shall tend all wholly vntoo euill for wee bee altoogither saped in it That is the thing that is ment by the old man least wee should think that Saint Paules intent was too rebuke but only the vyces that are apparant before men lyke as when men will rebuke one that hath played the vnthrift for a tyme they will say he must cast his old skin But heere Saint Paule passeth yit further which is that our likings are vtterly vntoward that there is not one drop of goodnesse and vprightnesse in vs that all our thoughts are wicked and that all our desyres and affections are rebellious ageinst God and ageinst his will and iustice Furthermore wheras he speaketh of vnclothing or putting of it is a similitude ryfe ynough wherby is ment that wee must giue ouer all that is of our owne and cast it quyte away that wee may bee clothed agein with other ornaments as he wil adde anon after And here we see that there are twoo partes in ruling our lyfe and in comming vntoo god The one is the forsaking of our selues and the other is that wee bee gouerned by Gods spirit For needs must all that is our owne bee layd downe before God take in hand the guyding of vs And why For our thoughts and Gods doctrine our affections and the commaundements wherby God will haue vs too bee ruled are as fyre and water Therfore all that is of our owne nature must bee cut of before God doo gouerne vs And that is the cause why wee must begin at the forsaking of our selues which also is the verye order that Saint Paule hath followed in this text Wee must sayeth he put of the old man. And secondly wee haue too mark that Iesus Christ was sent vs too the end that we should be repayred after the image of god It is trew that he hath reconcyled vs to God his father by his death passion that the sheading of his blud washeth vs from all our filthynesse and setteth vs free from damnatioÌ„ and endlesse death and that his offring of himself hath made full satisfaction for vs insomuch that if we resort to Iesus Christ for remission of our sinnes God of his own free goodnesse accepteth vs for ryghtuous bycause he passeth not what we bee but buryeth all our faults and ceasseth not to fauour vs as his childreÌ„ notwithstanding that wee bee wretched sinners This benefyte receyue wee by Iesus Christ. But yit must wee not separate the second poynt from it which is that wee must bee sanctifyed by his holie spirit according too this saying that he hath receyued the fulnesse of all grace too the end that all of vs should drawe out of him And Esay declareth that spirit of wisedome the spirit of iudgment the spirit of vpryghtnesse and the spirit of the feare of God rested vppon him And was that for any neede that he himselfe had No but too the intent that wee should receyue
all men are made after his image Now were it tollerable that an earthly woorme should esteeme it self so much and exalt it self so farre as too set lyght by his maker Let vs make no excuce in this behalf for all that wee can alledge will stand vs in no sted And as I sayd seeing that God hath inhonored men so hyghly as too giue them so excellent a nature it is good reason that wee should yeeld honour and reuerence too his maiestie and not tread them vnder foote by whom he representeth him self vntoo vs Agein if a man consider him self well shall he not see his owne nature as it were in a glasse in all his neyghbours Yis For the greatest personages in the worlde cannot say that they bee made of any otheer stuffe than the rest of Adams children are Seeing it is so then what cause haue we too bee so proud as too disdeyne those that are lyke vs are alyed too vs by such a kinred as cannot be worne out Howbeit there is yit a more peculiar reason as in respect of the faithfull For in them God hath ingraued his image new agein which was as good as defaced by Adams sinne Then sith it is so let vs learne too bee gentle and courteous one too another and not too bee so churlish as no man may haue accesse too vs nor yit so straunge and scornefull as too separate our selues from the common aray and company of other men This is the thing that S. Paule ment by the gentlenesse or courtesie that he spake of Now hereuppon he addeth Mercifulnesse Let vs sayeth he haue compassion one of another And this compassion stretcheth very farre and is as it were the welspring that moueth vs too gentlenesse Wee will alwayes graunt that a myld spirit is a singular vertue and one without the which wee cannot continew in the world And how may it bee mainteyned among vs The onely meane is this compassion that is too say the disposition of mynd which causeth vs too thinke that when wee see any despyzed person yit is he our neyghbour that is too say our owne fleshe and bone Yea but yit is he dispyzed nother hath he any thing too bee esteemed for Yit notwithstanding the myseryes that are in him may also fal vppon mee Then if wee consider that surely our hartes will yirne too see the man that is brought too so great an afterdeale in respect of others and whether he be weake of body or haue some infirmitie of mynd it will greeue vs and touch vs with pitie too rew his cace And so there would bee no gentlenesse in vs if it were not for this compassion Now then put the cace there bee a poore man that is sore diseased or that droopeth and draggeth his winges vppon the ground should hee bee hild scorne of for that No but contrariwyse if wee were not vtterly mercilesse lyke wyld beastes surely the very same ought to moue our bowells as the scripture teacheth vs and too inclyne vs vntoo pitie at leastwyse if wee did our dewtie Agein if there bee any impediment of wit or mynd as for example some sillie soule hath much adoo too vnderstand one saying among a hundred yea he is not able too discerne whyte from blacke if I haue not compassion of him what letteth me to do it but myne owne crueltie which maketh mee too forget common kyndnesse wherby God knitteh vs all toogither Yee see then that if wee haue any droppe of pitie too keepe vs from reiecting them that are alyed vntoo vs and also from disdeyning them in whom there is any cause of compassion and mercie wee shall not fayle too bee gentle and courteous towardes our neyghbours in all caces and at all tymes To bee short lyke as the myseries which God knoweth too bee in vs do moue him too bee mercifull towardes vs so the myseries that are in our neyghbours ought to be as spurres too prick vs and prouoke vs to be pitifull vntoo them Yea and there is yit more that euen their vyces which inflame vs too choler and anger ought too minister occasion vntoo vs too pitie our neyghbours I see some â–ª man that hath doone mee wrong not it is the diuell that hath dryuen him therunto the wretched man dooth but vndoo himself for he prouoketh God ageinst him Now then if there were no more in mee but the common nature wheruntoo God hath knit vs all ought I not too bee sorie at the hart when I see a soule that is beguyled by Satans 〈◊〉 go too destruction Yis verily Therefore let none of the wrongs carie vs away which are doone vntoo vs nother let vs bee so farre prouoked as not too pitie those that doo amisse namely bycause they bee blynded by Satan and prouoke Gods wrath and fight ageinst their owne saluation Behold then the very remedy which wee haue too hold vs vntoo and too keepe is that too bee gentle wee must bee pitifull and haue compassion as is shewed in the foresayd textes For there is none of vs but he would gladly be borne withall and without that we could not tell how too lyue one day in the world The perfectest man that is hath yit some infirmitie insomuch that if men should deale altoogither rigorously with him he should bee disdeyned yea and as good as vtterly disgraced and defaced Nay further where is that man too be found which hath not many infirmities in him and would not fayne bee greatly borne withall as neede requireth and that men should not shake him of though he haue some vyces that deserue their withdrawing of themselues from him Now if wee woulde so fayne bee borne withall our selues ought not wee also too pitie others And soothly when wee see a man hath some blemishe ought wee not too thinke I am subiect too the same verily when I haue sifted all things throughly I shall fynde other things in my selfe that deserue more iustly too bee condemned and yit would I fayne bee borne withall though I were neuer so much conuicted Therfore lyke as wee would that other men should pardon vs so let vs learne too pitie other men for they bee no more Angels than wee bee That then is the thing which S. Paule ment too bring vs too And thereuppon he concludeth that vvee should forgiue one another For if compassion go not alwayes afore surely wee will not let a pinnes poynt go without examination and rigorous sifting of it and without vnmeasurable displeasure as experience sheweth in very deede to much Therfore a body should not stirre a strawe but wee would bee out of pacience at it And why Bycause there is no pitie in vs But if wee bee touched with mercy surely wee will easly forgiue and let many things slip and passe vnseene and moreouer wee wil not bee â—yghtly moued but there will bee a brydle too hold vs backe and wee will not refuze too admit them alwayes too freendship which haue so
Saint Paule haue exhorted vs too things that are very hard yea and vtterly repugnant too mans nature and which cannot bee brought too passe except God woork in that behalf yit notwithstanding the declaration that is shewed vs heere ought too preuayle so much with vs as too make vs forget all wrongs For admit that another man haue offended mee what then Can I try my self ryghtuoâ—s and giltlesse when I shall come before God Alas there are so many iniquities and transgressions in mee that I should bee confounded a hundred thousand tymes Should one fault then which is committed ageinst mee bee vnpardonable and shall a hundred yea a whole Million which I haue committed ageinst God bee nothing What am I in comparison of that souerein Maiestie So then following this warning of S. Paules whensoeuer wee bee moued too impaciencie for any displeasure or wrong so as we haue any desire of reuenge let vs learne let vs learne I say too gather our wittes aboute vs and too consider what wee bee For first of all if a man haue committed any fault ageinst vs wee our selues doo the lyke or farre woorse On the other syde let vs consider how God hath redeemed vs yea and specially by that most precious pledge of the blud shed of his onely sonne And haue we deserued that Agein what cause hath moued God too bee so mercifull towardes vs Nothing else but our wretchednesse Now seeing that he which is so good and that he beyng not of our nature hath notwithstanding had compassion of our wretchednesse wherin wee were plundged what shall wee doo Ought not wee too haue much more compassion one of another bycause wee fynd the things in our selues which wee pardon in our neyghbours God can fynd no infirmities in himselfe howe then shall he bee moued too forgiue vs Truely euen bycause he is the welspring of all goodnesse and mercy But when I see the thing that greeueth mee in my neyghbour if I examin well my selfe I shall fynd the lyke there or else much more Should not all these things perswade mee too some compassion if I forgat not my selfe too much The way then too make vs easly forgiue many faultes and too beare with many vyces that may mislyke vs in our neyghbours is too cast our eyes vppon the inestimable loue which God hath borne vs in the person of his sonne And heereuppon wee may conclude as I sayde afore that if wee were not too vnthankefull there would bee another manner of myldnesse among vs than there is and wee would not so soone fall out for euery wrong that is doone vs For ought wee not too thinke early and late and day and nyght vppon the fauour that is graunted vs in our Lord Iesus Christ who is the daysunne too inlyghten vs Should wee be so brutish as not too consider that he maketh his spirituall lyght too shyne vppon vs of purpose too guyde vs too saluation And how is that doone but by Gods mercy Agein when wee behold the fauour that God sheweth vs in maynteyning vs in this present lyfe are wee woorthie too be be found at his cost No but all commeth too vs through our Lord Iesus Christ. Therefore it would become vs both sleeping and waking eating and drinking in rest and in labour and in all things else too consider alwayes the mercy that God vseth towardes vs and too beare it in mynd and too make it our continewall exercyze And specially must this grace come alwayes before our eyes when wee pray vntoo god For what accesse may wee haue too talke familiarly with him and too discharge all our cares and greefes as it were intoo his lap yea and too call him our father if wee bee not called too him through his free bestowed goodnesse in our Lord Iesus Christ and he forgiue vs our transgressions If wee bethinke vs not of all these things wee bee too dulheadded and brutish And heereby it appeereth full well that we shall alwayes bee disallowed in bragging our selues too bee Gods children and his household folke and faythfull children if wee bee not willing and glad too forgiue wee may well boast of it afore men yea and wee may bee had in estimation through a fond opinion but yit will God disgrade vs So then if wee bee loth too forgiue our vnthankefulnesse bewrayeth it self therein how that wee consider not the infinite goodnesse of our God as he sheweth it in our Lord Iesus Christ. That is the thing in effect whertoo S. Paule intendeth too bring vs. Now he addeth that vvee must bee follovvers of God as vvell beloued children For a man myght yit reply it is trew that Gods mercy ought too rauish vs all and too amaze vs and it is so woonderfull a thing that all our affections ought too bee fastened vppon it But what for that Are wee able too bee lyke vntoo God No for he is the fountayne of all goodnesse and wee bee leaud and vntoward yea God hath the full perfection of all goodnesse in him and there is not so much as one drop of it in our nature No maruell then though we come nothing neere him ne haue any resemblance or lykenes vnto him Such reply say I myght men haue made if S. Paule had not added this saying Bee yee follovvers of God that is too say follow yee him let him bee your example or patterne For although God be the souerein goodnesse it selfe and that wee haue not any peece of vs which tendeth not too euill yit is it no sufficient excuce for vs that wee should therefore bee vtterly ageinst him for that is a token that wee belong nothing at all too him Truely as in respect that wee bee but onely men Adams sinne hath so alienated vs from God that theroutof spring malice spytefulnesse pryde excessiue passions and wicked desyre of reuenging and it separateth vs from God in whom is the fulnesse of all goodnesse Such are wee from our moothers womb through Adams sinne as I sayd afore But yit for all that must wee not needes chaunge our kynd when it pleaseth God too reache vs his hand and too gather vs too him and too knit the things agein in one which were scattered asunder Yis And that is the cause why S. Paule sayeth as Gods deere beloued children Heerein he sheweth that wee shall haue our mouthes shet vnlesse we answer God in goodnesse by bearing one with another according also as our Lord Iesus telleth vs in S. Mathew Follow your heauenly father sayeth he which maketh his sonne too shyne both vppon good and bad For too say that wee bee Gods children too call vppon him too pretend the name of Christians and yit in the meane whyle too bee despyzers of God and too make as though wee would defye him by shewing that wee drawe aloofe from him is it not vtterly ageinst kynd Yis and therefore let no man deceyue himselfe but let vs consider that wee bee not onely full of
dayly accordingly as it is not without cause that he teacheth vs too aske forgiuenesse of our sinnes And so yee see how that saying is too bee vnderstoode Now furthermore S. Paul addeth as wee haue seen alredy to the Galathians that couetous folkes are Idolaters Truely this matter were well woorthy too bee discoursed more at length and there is nothing spoken of it which may not bee spoken agein Howbeeit forasmuch as in handling the Epistle too the Galathians I declared there why S. Paule calleth Couetous folkes Idolaters it shall suffyze too touche the pith of the matter in fewe woordes For as touching other vyces they doo in deede make vs too forget god What are the inordinate lustes of our fleshe euerychone of them but Idols for euery man is haryed away after the things that he desyreth so as he setteth all his hart and mynd vppon them and forgetteth god Therefore it may well bee sayd that all wicked lustes are Idols that impeache the maiestie of God and prouoke vs too stryue ageinst him yea and too shake of his yoke and too betake our selues vntoo Satan Neuerthelesse Couetousnesse is iustly called Idolatry bycause it is certeyne that when a man dooth once giue himselfe theruntoo he â—etteth his whole felicitie therin He is not lyke a Gluâ—ton who hath some remorse and shame of his naughtinesse nor lyke a drunkard a whoremoonger or a blasphemer For there is yit some shamefastenesse in them And why Bycause they cannot so blynd men but that they wyll speake shame of them for it And although the whole world clapped their handes at them and knew no whit of their leaudnesse yit shall they themselues bee inforced too haue some hartbyting Yee see then that all such as offend God any other way whatsoeuer it bee shall yit bee hild in awe by some feare and haue some remnant of discretion left in them too say I doo amisse and how much so euer they soothe themselues and fall a sleepe yea and euen vtterly harden themselues yit shall they bee compelled too feele some pricking within But the couetous man dooth so reioyce in his doyngs that he thinkes not himself faultie nother before God nor before man but which more is gloryeth in his wickednesse For when he hath fleeced one and robbed another of his goods and deceyued one and snared or intrapped another theruppon when he casteth vp his account he will say Blissed bee God that hath prospered mee so well Insomuch that yee shal heare the greatest Cousiners in the world say thanked be God I haue made a good hand too day I haue sped well this moneth I haue gone well foreward this yeere And yit for all that if they enter intoo their owne hartes and sift them throughly they shall fynd there that al was but theeuerie extortion craft and deceyt Howbeeit the diuell hath so stopped their eyes that they haue no more discretion nor conscience to say this is euill done Forsomuch then as couetous folke are at that poynt that they haue no more feare of God too stay them and holde them backe therefore are they termed Idolaters But this is not all the mischiefe there is yit a woorse poynt which is that they set all their felicitie in their riches and doo so forget themselues as they thinke there can no harme happen too them wherthrough they bee puffed vp with such pryde that they thrust God a hundred leagues of from them as the prouerb sayeth And therfore it is not for nought that Saint Paule exhorteth the riche men of this world not too trust too their goods nor too exalt themselues for them He sayeth that purposely bycause they haue so greate opinion of their riches that they feare not God but rather vtterly forget him Yee see then that the Couetous folk abuze their riches by setting their whole hart vppon them which notwithstanding is forbidden them by the prophet in the Psalme and by weltring in such wyse in them that too their owne seeming they haue their Paradyse heere alreadye And therefore this cursed disposition and insaciable luste of Couetousnesse which maketh all men both drunken and blynd is iustly named Idalatrie and lykewyse all the roote of all euill bycause the couetous man seekes alwayes his owne auayles and whether it bee by hooke or by crooke by murther or by treason by periurie or by poysoning or by whatsoeuer meane else all is one too him so he may compasse his desyre Thence spring so many trubbles and contentions and so much bludshed through the world that some are poysoned and othersome haue their throts cut there is none other cause but this insatiable gripplenesse of couetousnesse Trew it is that Ambition and whoredome and such other lyke vyces drawe a sort of foule inconueniences after them but yit dooth not that discharge the couetous sort from being atteynted with the same So then let vs mark well that S Paule speaking of Couetousnesse doth iustly say that it doth so subdew vs too Satan as it maketh vs too forget God and make vs so brutish as wee stand no more in feare of God ne haue any remorse of conscience and so puffe vs vp with pryde as God seemeth to be nothing with vs but wee yeeld the honor of the liuing God vnto our gold siluer riches And that is so rank treason that there is good cause why we bee made too abhorre it here as wee see by that which the holy Ghost speaketh of it by the mouth of the Apostle Now let vs fall downe before the maiestie of our good God with acknowledgment of our faults praying him too make vs feele them with trew repentance that being greeued and hartily sorie for them wee may so sorrow for our offending of him and for our straying from the way of saluation as wee may seeke nothing but too dedicate our selues wholly vntoo him that he may dayly cut of whatsoeuer corruption is in vs and make vs forsake the world as the end whertoo wee were redeemed and clenzed by the blud of our Lord Iesus Christ and in the meane whyle voutsafe too beare with our infirmities and too rid vs of them continually more and more vntill hee haue taken vs out of this world to ioyne vs to himself in all ryghtuousnesse and holinesse That it may please him too graunt this grace not only too vs but also too all people and nations of the earth c. The .xxxv. Sermon which is the third vppon the fifth Chapter 8. For yee vvere sometyme darknesse but novv are yee lyght in the Lord walke yee as children of the lyght 9. For the fruite of the spirit consisteth in all goodnesse and rightuousnesse and truth 10. Trying what is acceptable too the Lord. 11. And haue not too doo with the fruitlesse woorks of darknesse but rather euen rebuke them WEe knowe how hard a matter it is too reclayme men from euill custome when they bee once inhardened vntoo it For the
Wee must not doo so but when wee see the mischeef fed and increaced by our vnfaythfulnesse let vs prouyde for it and let euery man bee compelled too thinke better vppon himself and vppon his vyces that he may amend them This in effect is the carefullnesse which Saint Paule inioyneth vs heere and it is the very meane to rid away the plagues that Satan would haue maynteyned still by silence and dissimulation Therefore whensoeuer wee perceiue any impostume lying hid let vs beware that the matter settle not so long within till the disease become vncurable but let vs purge it out of hand and let admonitions serue as it were for launcers and letting of blud and for such other meanes and helpes too take away the rotten matter that myght marre and infect the whole bodye And so yee see in effect how wee ought too put this doctrine in vre Now heeruppon Saint Paule inferreth that Therfore our Lord Iesus Christ in all the doctrine of the Gospell speaketh too them that are falne aslepe in their sinnes to such as are as good as dead too the intent they should vvake and ryze vp and so shall wee beee inlyghtened by him Now wee haue heere too remember first of all that Iesus Christ dooth then rayse vs from the deade when he calleth vs too the fayth and bringeth vs intoo the hope of saluation And that is too the intent wee should perceyue our state the better For wee see how men sooth and glorifye themselues Although there bee nothing in them but vtter confuzion yit notwithstanding they will needes put out their horâ—es lyke Suayles too vaunt themselues as it were in despyte of God and nature Now the Scripture sayeth wee bee dead Wee may well haue some resemblance of lyfe before wee bee conuerted too the fayth of Iesus Christ Howbeit that lyfe is but death before god And that is the cause why it is sayd in Saint Iohn The houre is come that all they which heare the voyce of the sonne of man shall liue though they bee dead and shall passe from death too lyfe Iesus Christ speakes not there of the visible death nor of the resurrection which we hope for at the latter day But he sheweth vs how wee haue alredy a preparatyue of the second rising agein when God reneweth vs and giueth vs a spirituall lyfe For wee can doo nothing but euill as hath bin declared heertoofore And Saint Paule also vseth the same phraze of speeche namely that wee bee dead too Godward Following the same matter heere he sheweth vs that the whole drift of the Gospell is that we should ryze from the dead For as long as wee bee straungers too God who is the welspring of lyfe where are wee but in such a dungeon as it had bin better for vs neuer too haue bin borne But wee must wake for one part of our death is this blockishnesse wherin wee bee according as I declared heeretoofore that wee bee so corrupted afore hand euen from our moothers womb as wee can fynd no sauour in well dooing and that wee bee starke blynded in our wicked lustes the diuell dryueth vs and thrusteth vs foreward in such wyze that as long as God giueth vs the brydle wee can doo nothing but grub downe too the bottom of hell too sinke our selues the deeper in it Now bee wee once come too that poynt there is no more sorinesse as S. Paule sayd afore there is nothing but such stubbornnesse as God is nothing with vs nother haue wee any more feeling or perceyuerance of our sinnes That is the cause why he sayeth heere that wee must wake bycause wee be in a deadly sleepe vntyll God stirre vs vp and make vs perceyue what wee bee that wee may abhorre our sinnes and returne vntoo him So then the enterance of lyfe and saluation is that God visiteth vs with his grace wheras wee were as dead wretches and had nothing in vs but vtter corruption Mark that for one poynt Secondly let vs marke that besydes the naughtinesse which is in vs there is also so great a hardnesse and wilfulnesse as God must bee fayne too wake vs as it were by force that wee may haue some feeling of our vyces too mislyke them Trew it is that this is doone cheefely when God calleth vs and pulleth vs out of the confuzion wherin wee were But yit must euery Christian continew therin all the tyme of his lyfe For wee shall neuer bee so throughly awake but that wee shall haue neede of Gods stirring vp of vs still according as yee shall see some folke so heauie asleepe that euen when their clothes are on and when they bee vp vppon their feete they go reeling styll and bee as it were halfe in a slumber vâ—tyll they stretch foorth themselues and set their handes too some buzinesse and they bee so heauie and dumpishe that they still slumber euen waking Euen so is it with vs for although our Lord Iesus Christ haue doone vs the grace too draw vs backe from death and too quicken vs by his holy spirit and by his woord yit shall wee still feele our selues slothfull and sluggish so as he must bee fayne too waken vs styll And therefore wee haue neede too bee exhorted euery day yea and too haue our eares beaten early and late as though Iesus Christ cryed out shrill and loud vntoo vs what doo yee yee wretched soules Wherat looke yee Though wee heard such warnings without ceassing yit should wee not bee so throughly awake as were needefull Now then wee see what S. Paule ment to declare in this streyne namely that looke what wee feele through Gods goodnesse in our selues wee should put the same in vre towards our neyghbours Now our Lord Iesus Christ hath rayzed vs from the dead and he wakeneth vs dayly from the dead sleepe wherthrough wee bee so drowzie and that is too the end that wee should afterward wake vp others that one asleepe and indeuer too drawe those too lyfe which are as poore dead men Furthermore wheras he sayeth And Iesus Christ will inlyghten thee It is not ment that wee can ryze vp and awake of our owne power that our Lord Iesus Christ dooth afterward adde his grace Hee meaneth nothing so But the effect of his intent is that wee shal bee inlyghtened by Iesus Christ. And after what maner Not only as though we were but in some dark place sayth S. Paul had neede of a Candle as in the nyght time For though a maÌ„ see not very cleere yit if he haue but some glimring of lyght whether it bee of moone or of starres or of any thing else he will haue an ame too say heere is such a doore or gate and heere is such a path or way And a mans eyes are not vtterly vnprofitable when he goes by nyght how dark so euer it bee But our Lorde Iesus Christe inlyghteneth vs after a muche more woonderous maner For wee bee