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
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
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
the touchstone of Gods word which is quick and effectuall and sharper than any two edged sword entering in to the diuiding asunder of the soule and the spirit and of the sinewes and marie and sifting out the thoughts and conceytes of the hart let vs examin our owne consciences whether wee bee in Christ and Christ in vs or no. Our owne consciences at leastwise if they bee not blynded with ignorance or hypocrisie will certifie vs of the truth in that behalf And if any man haue not the record thereof in himselfe he wanderâ—h yit still in errour and knoweth not whyther he goeth noâ— iâ— what cace he standeth For they that are in Christ haue Christes spirit in them and that spirit assureth their spirit that they bee the children of god Now let vs see if wee haue this warrant in our selues wee shall discerne it by these markes following and such other lyke The scripture telleth vs that those which are in Christ Iesus are become new creatures That they bee rooted buylded and setled vpon Christ by fayth That they walke as he walked fashioned themselues after his example That they haue put off the old man that is to say their owne naturall disposition which is corrupted with deceitfull lustes and beyng renewed in the spirit of their mynd that is to say in the inward working of their hartes they haue put on the new man that is to wit a new disposition of mynd which is shaped lyke vntoo God in true rightuousnesse and holinesse That they walke after the spirit and not after the fleshe that is to say that they liue not after the lyking of their owne wit and will but in obedience to the wisdome and will of God That they haue mortifyed their earthly members that is to say ouermaystred and subdewed their sinfull lustes and lykinges That they bee crucifyed too the world and the world to them that is to say that they bee no more intangled with the fond loue and sinister affection of the world and worldly things than if they were already dead and had no more neede of them at all And finally that they bee dead vnto sinne but alyue vnto rightuousnesse Of all which sayings and of a number mo tending to the same purpose the pith and effect is this consisting of two members Namely that such as are rightly and vnfeynedly in Christ haue vtterly renounced their owne wit will wisdome strength reputation and rightuousnesse yea and quyte and cleane forsaken themselues togither with the world and all worldly things and haue giuen ouer themselues as it were in bondage all wholly vnto Christ taking him for their onely God Lord Sauiour Father Mayster Teacher Guyde Defender Stay Light Rightuousnesse Holinesse Redemption Wisdome Strength Reconciliation Sacrifize Alter Temple high Priest and all in all and therefore depending alonely vppon him in all things putting their whole hope trust and confidence in him wayting vppon him as the seruant vppon his Mayster or as the handmayd vppon hir mistresse or as the chyld vppon his father seeking his onely honour and glory in all caces contenâ—ed to beare the crosse with him in suffering all manner of harmes wrongs losses despytes reproches myseries and torments for his sake that is to wit for the truth of his Gospell and for the rightuousnesse of his kingdome and finally making full account that as they on their part lyue not in themselues but in him nor to themselues but to God so he on his part will most plenteously and bountifully reward their labours beyond all that they can hope or conceiue and neuer fayle them or withdraw himself from them euen in this world at their neede Out of the which roote of trew and liuely faith springeth foorth this fruite which is the second part or member that I spake of to the full confirmation of our consciences to the open warranting of our beyng in Christ namely that for the loue of him wee imploy our whole lyfe to glorify God by indeuering continually to edefy profit and comfort our neyghbours both in word and deede earnestly faythfully and cheerefully without respect of our selues or of our owne commodities â—ase profit pleasure yea or lyfe which is in dede the perfect charitie If wee fynd this disposition of mynd throughly rooted in vs then may wee boldly and certeinly conclude that wee bee in Christ and Christ in vs that the life which we lyue as now in the fleshe that is to say in this world wee lyue by beleefe in the sonne of God or rather that it is not wee that lyue but the sonne of God which lyueth in vs that wee bee led by Gods spirit and consequently that wee bee his children and heyres of his blessed and euerlasting kingdome with Christ as chozen and predestinated therto in him before all worlds Howbeit forasmuch as wee carrie the old Adam continually about vs who cannot bee put quyte and cleane away but by death And the flesh not onely lusteth but also wrestleth and fyghteth so myghtily ageinst the spirit that oftentymes it weakeneth woundeth ouerthroweth yea and as sayeth Saint Paule leadeth vs captiue to the lawe or seruice of sinne Insomuch that there is not so stout a souldyer in Christ but he is compelled to say with the same Paule The good that I would doo I doo not but the euill which I hate that doo I by reason whereof the greefe and anguish of his mynd inforce him too cry out at leastwise in his hart 〈◊〉 that I am who shall deliuer mee from this body of sinâ—â— The weake conscience of the frayle sinner fynding how farre he commeth short of the trew effectes and fruites of perfect Christianitie heretoofore described is stryken in great heauinesse and dwelleth in doubt whether he bee yit in Christ or no. By meanes wherof he not only taketh no comfort in the doctrine of Gods eternall election and predestination but also is the more abashed and dismayed at it In this cace wee must not resort for remedie too fleshe and blud that is too say too the perswasions of worldly wisdome or of mans owne natural reason and vnderstanding but too Gods holy woord which beyng the very foode and healthfull salue of our soules alonely is able to pacify the vexed conscience and to cheere vp the drooping and dying hart This besydes other comfortes wherof mo shall bee reherced hereafter in place more conuenient telleth vs that there are ages and degrees in Christ and Christianitie and that our lyfe is a continuall warfare wherin wee must mainteyne battell not onely ageinst the trubbles and aduersities of this world but also ageinst our selues that is to say ageinst the vices and affections of our owne corrupt and sinfull nature yea and as sayeth Saint Paule in this present Epistle too the Ephesians ageinst principalities and powers ageinst the Lordes of this world which are the rulers of the
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
darknesse of this world euen the wicked spirites that are aboue To bee sâ—ort wee must indure continuall conflict ageinst the world the flesh and the diuell And this warfare is to be susteyned and borne out not by our owne strength and policie but by the power and wisdome of Christ in vs Agein the scripture telleth vs that as long as wee lyue in this world bee wee neuer so foreward willing and circumspect in our doyngs our knowledge is vnperfect our loue vnperfect our fayth vnperfect and all our ryghtuousnesse is as a defyled cloth so that euen the godlyest 〈◊〉 holyest men that euer were are or shal bee must bee faine 〈◊〉 confesse with Dauid that onely those are blissed whose 〈◊〉 are forgiuen and whose iniquities are couered and too 〈◊〉 out with the Publicane God bee mercifull too mee wretâ—â—ed sinner alwayes yeelding him this prayse that it is onâ—â—â—he which forgiueth all our sinnes and healeth all our infyrâ—â—â—ities For if wee thinke wee haue no sinne or that wee may â—ee quyte and cleane rid of sinne so long as wee beare the â—arthly tabernacle of this frayle body of fleshe and blud about 〈◊〉 wee deceyue our selues and the truth is not in vs Therefore wee must hold fast the foundation too the ende which foundation is the free forgiuenesse of sinnes through Iesus Christ beleeuing and hoping to bee iustifyed that is too say to bee accepted for innocent and ryghtuous and to bee indewed with power of the holy Ghost not by the deedes of the Lawe nor by our owne workes or inuentions but by the obedience and ryghtuousnesse of christ And therewithall vppon assured trust of his strength and assistance wee must fyght manfully ageinst our owne lustes and ageinst all maner of temptations and crosses with the weapons of Gods word continuall and hartie repentance feruent prayer often fasting and earnest indeuer of amendment so as wee suffer not sinne to ouermayster vs and too reigne in our mortall bodyes by our fulfylling of the lustes therof but delyght in the lawe of God with the inward man that is too say vnfeynedly with the whole hart for as God requyreth truth in the inward partes so hateth he the deceytfull man. So then wee must nother finne wilfully and presumptuously nor despayre and shrinke away from God when wee haue sinned nor play the hypocrites in iustifying our selues towardes God or the world But lyke as wee must continually pray God to keepe vs from presumptuous sinnes and beware in any wise that they get not the vpper hand of vs so when wee haue offended by what meane so euer it be or how often so euer it bee as who is he that sinneth not Or rather who can tell how oft he offendeth Wee must ryse agein continually by repentance and fayth so as although our sinnes seeme neuer so greeuous and heynous in our owne eyes yit must we yeeld God the honour as well of faythfulnesse and mercy in pardoning our often manifold and greeuous falles as of ryghtuousnesse in sanctifying vs with the fruites of true godlynesse and of strength in vpholding and mainteyning vs by the mighty power of his spirit or of Iustice in correcting and punishing vs for our misdeedes and offences For wee bee sure that if any of vs doo sinne wee haue a faythfull aduocate with the father euen Iesus Christ the rightuous who is the attonement maker for our sinnes and not for our sinnes onely but also for the sinnes of the whole world Insomuch that if it were possible for one man to haue in him the full gilt and greeuous burthen of all the particular sinnes of all men yit ought not the same man too despayre or to doubt of the cleere forgiuenesse and vtter release therof vpon his hartie repentance and vnfeyned amendment so long as Christ lyueth and sitteth at the right hand of God making intercession for vs For lyke as God himselfe is infinite so is his mercy infinite also towardes all such as take hold of it by fayth in Iesus Christ. And too the intent wee should take hold of it he assureth vs of it with an othe saying as truely as I lyue I desyre not the death of a sinner but rather that he should turne from his wickednesse and liue and in what houre so euer he repenteth him of his sinnes from the bottom of his hart I will put all his wickednesse out of my rememberance sayeth the lord Moreouer although we indeuer to keepe a cleare conscience towardes God and to leade a blamelesse lyfe through charitie towardes men according to the prescript rule of Gods lawe yit our so doyng must not be with intent too purchace grace fauour or ryghtuousnesse therby at Gods hand for that belongeth onely vnto Christ and no man liuing shall be iustifyed by the deedes of the lawe nor to glorify our selues to the worldward for whosoeuer seeketh the glory of men is destitute of the glory of God and hath receyued his reward already but onely to glorify God 〈◊〉 shewing foorth the myghtie woorking of his spirit in vs â—o 〈◊〉 benefite of our neyghbours to thâ— stablishing of our owne â—â—â—sciences in the faith and to the confuzion and shame of 〈◊〉 â—duersaries which doo slaunderously misreport the docâ—â—â— of saluation which wee professe 〈◊〉 wee deale after this maner then dooth Gods woord put 〈◊〉 of all doubt that sinne shall not get the vpper hand of 〈◊〉 bycause wee bee not vnder the lawe but vnder grace And 〈◊〉 continuall mainteyning renewing of the battell ageinst 〈◊〉 the world and our owne flesh assureth vs that although 〈◊〉 bee neuer so full of infirmities yit are wee graffed intoo â—hrist and growen into him by resembling his death in that 〈◊〉 haue crucifyed and dayly labour to crucifye the old man 〈◊〉 him by meanes wherof wee growe vp agein intoo the â—â—â—enesse of his resurrection through newnesse of lyfe to the â—â—ory of God for euer Finally it warranteth vs that wee bee 〈◊〉 grounded and setled in Gods Election so as wee cannot 〈◊〉 any wyse perish For Satan is not diuided ageinst himselfe 〈◊〉 worldlinges hate not the world nor the things therin â—â—esh and blud mislyke noâ— the corruption of the old Adam other can any man come vnto Christ except the father draw 〈◊〉 Now then seeying that to striue ageinst sinne and too 〈◊〉 continually by repentance after the maner afore mentioâ— ed and to doo all things of mere loue commeth not of our 〈◊〉 for the naturall man is not obedient to Gods will noâ—â—er can bee but of God the father of all mercy comfort and 〈◊〉 from whom euery good and perfect gift commeth who 〈◊〉 of his owne free goodnesse worketh in vs both the wyll 〈◊〉 the performance therof by the power of his spirit And â—â—eyng that the sheading of his spirit after that sort into our â—â—rtes beyng the earnest penny of
end wee may bee the better prepared too receiue the 〈◊〉 conteyned in this Epistle the same may haue such authoritie among vs as it deserueth and moreouer bee made amyable too vs so as wee may vnderstaÌ„d how it is for our singular benefite too learne at Paules hand forsomuch as he witnesseth the grace of our Lord Iesus Christ vntoo vs and leadeth vs too God too bee reconcyled vntoo him wheras wee bee naturally the children of wrath and furthermore that wee may stand in his fauour so as wee may bee hold too call vppon him as 〈◊〉 father bee sure that he also taketh vs for his children Theruppon 〈◊〉 a thanksgiuing too lift vp a mennes hartes too acknowledge 〈◊〉 much they bee bound and beholden vntoo God specially consideâ—â—â—â— that he hath shewed himselfe so bountifull towardes them in 〈…〉 foorth himselfe after all maner of sortes â—â—â—essed sayeth he bee the God and father of our Lord Iesus 〈◊〉 vvhich hath blissed vs vvith all spirituall blissings in heaâ—â—â—ly things or in heauenly places in Christ. Forasmuch as the chiefe 〈◊〉 which God requireth at mennes hands is that they should acâ—â—wledge his benefites and be thankfull too him for them S. Paule 〈◊〉 â—sidereth first of all how the same maye prouoke them too doo their 〈…〉 For wee bee so rechlesse as it is â–ª pitie too see Wee can well 〈◊〉 confesse that our chiefe studie and indeuer ought too bee too 〈…〉 a well ordered lyfe that is too wit to praise god For if a man aske vs wherefore wee bee in this world wherefore God hath such a care of vs wherfore his goodnesse feedeth and cherisheth vs finally 〈◊〉 he dooth as it were put out our eyes with the great number 〈…〉 which he bestoweth vppon vs it is too the end wee should 〈…〉 some acknowledgement of them vntoo him For as it is sayd in 〈◊〉 Psalme wee 〈◊〉 our side cannot profit him at all nother requyreth 〈…〉 else of vs in exchaunge than thanksgiuing according as it is 〈◊〉 in the hundred and sixteenth Psalme What shall I render too the 〈◊〉 for all the benefites which I haue receyued of him but onely too 〈◊〉 the cuppe of welfare at his hand and too call vppon his name 〈…〉 see then that all that euer wee can bring vntoo God is but too acâ—â—owledge our selues bound too him for all things And yet for all that 〈◊〉 dischargeth his dewtie no nor the hundredth part of it in that bâ—halfe but rather all of vs from the greatest too the least doo defraud 〈◊〉 of it in as much as wee ceasse not through our leawdnesse to bury 〈◊〉 praise which ought too ring 〈…〉 in our mouthes For this cause 〈◊〉 Lord rebuketh vs for our negligence for wheras the holy scripture exhorteth vs too praise God and vseth so many woordes too that purâ—ose let vs not thinke that they bee superâ—â—â—ous but let vs acknowâ—edge them too bee as many vpbraydings of our churlishnesse and vnâ—yâ—dnesse for fayling in the thing that is so requisite and as yee would 〈◊〉 the principall poynt of our life Trew it is that the holy Ghost â—ooth oftentimes set foorth other reasons why wee shoud magnifye Gods name as the order of nature the fruites which the earth yeeldeth the ayde and help which God giueth vs such other things and those are sufficient matter wherfore too prayse god But S. Paule leadeth vs hygher heere and will haue vs too glorifye God aboue all things for bycause he thinkes it not ynough too haue set vs in the worlde and too cherish vs there and too haue prouided all things needfull for the passing of this transitorie lyfe but also hath chozen vs too bee heires of his kingdome and of the heauenly lyfe Then are wee dubble bound vntoo God and that much more streytly than the ignorant and vnbeleeuing wretches are For although they bee sufficiently bonnd alredye yit notwithstanding the good which he hath doone vs in Iesus Christ is without all comparison more excellent and noble bycause he hath adopted vs too bee his children Truely inasmuch as wee bee men wee bee of the nomber of his creatures which he hath fashioned after his owne image but what for that This image is defaced in vs by sin and by the corruption wherwith we bee atteinted by Adams disobedieÌ„ce And now what other heritage haue wee than of his wrath and of endlesse death Too bee shorte wee bee not woorthy too bee reckened in the number of brute beasts if wee abide in the state which wee haue of nature Now then seyng that God maketh vs members of his onely sonne setteth vs in the aray of the Angels prepareth vs too become parttakers of his owne nature and glory as sayeth S. Peter in his first Epistle ought not wee too perceiue there so hygh and noble a grace as should rauish vs wholly in loue with it Thus yee see that of the thinges which S. Paule ment too say in this text the first is that wee bee heere exhorted too apply our whole indeuer too the praising of God verily bycause wee bee too cold slothfull in that behalfe if wee bee not driuen and inforced thereuntoo Besydes this S. Paule had one other respect more which was too feede vs in such wise with the grace that we haue by the Gospell as wee may no more couet this thing that thing after our ordinary manor We see how fickle wee bee of nature when God is so good vntoo vs as too set his woord before vs wee will needes haue some other thinges beside and nothing can content vs And what is the cause of it It is for that wee bee dull neuer conceiued nor vnderstoode what God sheweth vs by his word For we shal see heereafter that such as know the loue which God sheweth vs in our Lord Iesus Christ haue all that they can wish vpward and downward farre wyde Also S. Paule dooth now call vpon vs too blisse God too the end too holde vs to the doctrine wherin consisteth the fulnesse of all felicitie at leastwise if we 〈…〉 skill too vse it too our profit â—â—thermore let vs marke also how not without cause he sayeth 〈◊〉 is in spirituall blissings For although wee cannot eate a bit of 〈◊〉 nor drinke a drop of water without theft too Godward except â—cknowledge confesse that he therein sheweth himselfe a very 〈◊〉 towards vs yit notwithstaÌ„ding the things that concerne this 〈◊〉 and transitory life of ours are nothing in respect of the thinges 〈◊〉 serue for the euerlasting welfare of our soules And in very deede 〈◊〉 Paules exhorting of vs heere too praise God for his heauenly blisâ—â—s is in such wise that therwithall he giueth vs an incling that we 〈◊〉 bee pacient if we bee pinched in respect of the flesh haue not all â—â—ges at will but that God cutteth vs short of our pittance handâ—â—â— vs not so tenderly as we would bee Two
too prouoke Gods wrath dayly by our wicked dooynges as folke that doo in deede fyght ageinst him God then must bee fayne too looke vppon vs in the person of his onely sonne or else he must needes hate vs and abhorre vs. Too bee short our sinnes doo set God and vs so farre at oddes that wee cannot so soone come towardes him but by and by wee feele his maiestie vtterly ageinst vs and as it were armed too put vs too vtter confuzion But now remayneth too see how God receyueth vs intoo his fauour by meanes of our Lord Iesus Christ. That is the thing which Saint Paule meaneth in adding that in him vvee haue redemption through his blud that is too vvit forgiuenesse of our sinnes according too the riches of Gods grace Heere wee bee first of all doone too vnderstand that the enmitie which God beareth vs is not in respect of our nature but in respect of our corruption I say it is not in respect of nature for as in respect that God hath creased vs it is certeine that he cannot hate vs But inasmuch as mankynd is vtterly marred and gyuen ouer too all naughtinessâ— God must needes bee as a mortall enemie too vs and as an aduersarie ageinst vs till the rememberance of our sinnes bee buryed out of his sight For wee bee subiect too euerlasting death till wee bee restored agein by reason whereof God being the fountaine of all iustice and rightâ—ousnesse dooth vtteâ—ly hate and abhorre the euill that he seeth in vs Therefore vntill such tyme as our sinnes bee blotted out it is vnpossible for vs too hope that God should eyther fauour or loue vs But let vs marke heere how S. Paule vseth twoo woordes too expresse how wee bee reconcyled too God First he setteth downe the Raunsom or Redemption which is all 〈◊〉 and afterward the forgiuenesse of sinnes Howe commeth it â—â—en too passe that Gods wrath is pacifyed that wee bee made at one â—ith him yea and that he accepteth and auâ—weth vs for his children â—t is by the pardoning of our â—umes sayeth S. Paule And furtherâ—ore bycause redemption is requisite thereuntoo he matcheth that â—ith it also Trew it is that as in respect of vs God wypeth away our â—â—mes of his owne free goodnesse and sheweth himseâ—fe altoogither â—â—untifull of himselfe without respect of any recompence for it at our â—â—ndes And in good soothe what man were able too make amendes 〈◊〉 the least fault he hath committed Then if euery of vs should imâ—loy his whole lyfe in making satisfaction for any one fault alone and 〈◊〉 that meanes seeke too winne fauour at Gods hande it is certeine â—â—at the same dooth farre surmount all our abilities And therfore God â—ust bee fayne too receyue vs too mercy without looking for any reâ—ompence or amendes at our handes But yit for all this the attoneâ—ent which is freely bestowed as in respect of vs did cost the sonne of God very deere For he found none other payment than the sheading â—f his owne blud insomuch that he made himselfe our borrowe both in ody and soule and answered for vs before Gods iudgement too get 〈◊〉 our discharge Our Lord Iesus Christ say I imployed himselfe holly both body and soule For it had not bin ynough for him to haue â—â—ffered so cruell and slaunderous a death in the syght of men but it â—houed him also too abyde such horrible anguishe in himselfe as iâ— God had bin become a iudge too him for he came too that poynt that 〈◊〉 susteyned the person of all sinners too make full amendes for them 〈◊〉 And so yee see why S. Paule hath matched those twoo woordes â—ogither in this streyne Therefore wee haue too marke first of all that wee can obteyne no 〈◊〉 at Gods hand nor be receyued of him till our sinnes bee â—â—yped 〈◊〉 and the rememberance of them cleane put away The reason â—hereof is as I sayd afore that God must needes hate sinne wherâ—â—euer he seeze it So then as long as he considereth vs as sinners he â—ust needes abhorre vs for there is not any thing in our selues nor in 〈◊〉 owne nature but al maner of naughtinesse confuzion Then are 〈◊〉 enemies and aduersaryes vntoo him till wee come too the remeâ—ie that S. Paule sheweth vs heere which is too haue our sinnes forgiuen Heereby wee see that no man can bee loued of God for any â—oorthinesse that is in himselfe For wherein lyeth the loue that God beareth vs I haue tolde you already that he must bee fayne too cast his eye vpon out Lord Iesus Christ not too looke a whit at vs But yit therewithall it is declared further that God dooth neuer lyke well of vs till he haue released vs oâ—r dettes and adopted vs too bee his children notwithstanding that wee bee woorthy of death before him Thus yee see that the assurance of our saluation as is sayd in the song of zacharie is that God bee mercifull too vs and forgiue vs our sinnes whereby wee were become his enemies Howbeit let vs also beare in mynd that the cleere release of our sinnes through Gods free goodnesse is not doone without the raunsome that was payd by our Lord Iesus Christ not in golde nor siluer as sayeth S. Peter in his first Epistle but in such wyse that he which was the vnspotted Lambe was fayne too serue that turne his owne selfe Wherefore whensoeuer wee intend too seeke Gods fauour and mercy let vs fasten all our wittes vpon the death passion of our Lord Iesus Christ that we may there fynd wherwith too appease Gods wrath And furthermore seyng that our sinnes are done away by such payment and satisfaction let vs vnderstand that wee cannot bring aught of our owne for the which wee should bee reconcyled vntoo god Wherin wee see how the diuell hath by his sâ—yghtes cut of all hope of saluation from the world by bearing men in hand that they must euery man raunsome himself and make his owne attonement with god And that is the very thing which men â—all good woorkes merites and vertewes in Papistrie For too what ende tend all the inuentions which they haue forged Why martir they themselues after so many fashions so as men neuer make an end day nor night but are euer still making of new wyndlasses and courses The marke that all these things ame at is too pacifie god And so all the good woorkes which are so counted in Papistrie are nothing else but meanes whereby too make amendes for sinne Howbeit that is but a defacing of the raunsome whereof S. Paule speaketh heere For there is as yee would say an inseparable bond betweene these twoo things namely that God putteth our sinnes out of his rememberance and drowneth them in the bottom of the sea and moreouer receiueth the payment that was offered him in the person of his only sonne Therefore wee cannot atteyne the one without the other Wherforeif wee intend too haue Gods fauour
once dead Knowe yee therfore that God did draw you out of the dungeon of all destruction yea rather out of the bottom of hell when he voutsafed too adopt you too bee his children and too call you too the knowledge of his Gospell Wee see that this saying of Saint Paules is conformable too the doctrine and recorde of our Lorde Iesus Christ. So then let vs alwayes runne backe to the welles head whensoeuer we be tempted too glory in our owne vertewes and imagin our selues too haue I wote not what too aduaunce vs withall let vs resort too our naturall state let vs consider that wee had bin vndoone and that wee were vndoone yit still at this day if God of his infinite mercy had not drawen vs out of the confuzion wherin wee were and deliuered vs from it by the meanes of our Lord Iesus Christ. And it is purposely sayd in offences and sinnes too stoppe all mennes mouthes that no man myght make profer too withdrawe himselfe from the common araye nor think that any thing is so greeuous as the corruption of our nature which cannot bee stayed but by death It S. Paule had set downe but one of the words eyther offences or sinnes by and by there woold haue bin answearing and replying For some woold haue thought themselues too haue bin of the common aray And other some would haue said Uery wel though there bee some synne in vs though there bee some fault in vs it doth not therfore folowe that wee bee vtterly condemned and cursed of God for wyl he vse suche rigour and extremitie ageinst vs But S. Paule hath ioyned both the woordes toogither too shew that there is nothing in our nature but all wickednes and sinne and at a woord that there is not one drop of life too bee found in it Therfore it is al one as though he ment too aggrauate or make the thing heynous which men on their part would make light For if wee haue neuer so smal a portion of vertue yea or but a shadow of it wee wyll needes exalt it aboue all the mountaines of the worlde But if there bee any vices in vs though they bee neuer so grosse and apparant yit wee make but very light faultes of them Therefore it stood S. Paule on hand too beate downe this fond presumptuousnesse of men and too shew them that they bee wholly saped in sinne For although he speake heere too the Ephesians yit speaketh he generally too all men And in good sooth he expresseth it yit better in saying that vvee vvalked according too the trade of the vvorld for the euyll lurketh vnespied tyll it bewray it selfe by his fruites And the cause why men cannot humble themselues before God as were requisite is that they flatter themselues till they bee conuicted and bee compelled 〈◊〉 stoope and too hold downe their heades spyt of their teethe For wee see what hipocrisie is in vs insomuch that wee woold beare our selues in hand that blacke were whyte and neuer fynd our selues faultie so long as our misdeedes could not bee layd open too our faces nor any man stop our mouthes by witnessing them too our heads Too haue many wicked thoughtes or too bee tempted too doo this or that euyll wee thinke it no sinne at al. Too bee short S. Paule hath iustly set downe that the Ephesians walked in their sinnes too the intent too shewe that he speaketh not of a thing which ought too bee vnknowen too them For in beholding their owne lyues and in beholding what they had bin and what trace they had followed they should be driuen too confesse that they were vtterly forlorne cursed afore god Therfore when soeuer our hypocrisie hindereth vs from submitting our selues vnto God and from beating of our selues downâ— by acknowledging of our synnes let vs learne too looke intoo our life Truely although wee perceyued a whole million of faultes which wee haue coÌ„mitted yit is it nothing in comparison of that whiche God knoweth Yit notwithstanding too waken vs the better that wee may not be deceiued by our owne selfe soothing as wee haue bin woont too bee let vs alwayes iudge of the roote by the fruites of it Seeing then that wee bee gilty of offending God so many wayes let vs conclude thereupon that there is nothing but frowardnesse in our nature And too shewe the better that he speaketh not here of any one sort of men but of al mankind S. Paule addeth that it vvas according too the trade of the vvorld The woorde that he vseth here betokeneth the course of tyme As if he should say Euen as wee see the Sunne dooth dayly ryse and go downe and as wee see Winter and Sommer followe one another so is it an ordinarie custome yea and euen the nature of man too bee vtterly froward spytefull and rebellious ageinst God and there is nothing in him but all maner of leawdnesse and corruption It is not for men too say â—ush euill custome hath gotten the vpper hande and agein this serueth for some men but all doo not so there are some nations more sinfull than othersome and there are some meÌ„ more stubborne and malicious than others but yet there will alwayes some vertew bee found in some other men Nay sayeth S. Paule for it is the common course of the worlde As if he should saye it is so naturall too all men as there is no disputing whether one man bee bad aâ—d another good For like as fishe is made too suck vp water so arâ— we suckled or rather made starke drunken withall maner of iniquities and sinnes Wee be so filled and stuffed with them that we burst agein Thus yee see how S. Paule ment heere not too rebuke some one sort of men but too shewe all men without exception what their state is till God haue redressed it Therefore let vs open our eyes and looke intoo the thing that S. Paule sayeth and wee shall perceyue that all our woorthinesse and noblenesse is decyphred vntoo vs heere heere are our armes blazed that is too wit that wee bee but dead men till God quicken vs by his mere grace Agein too the end wee should knowe that this death proceedeth not from elswhere than of our owne sinnes it is sayd that wee bee all corrupted that there is nothing in vs but faultes sinnes and offences and that all our whole lyfe beareth record thereof so as the fruite sheweth what the roote is And on the other syde that our starting aside is not for once and no more but that wee tend wholly thither that is too say too euill wee bee inclyned thereuntoo nay rather wee bee caryed headlong thereuntoo yea and wee bee driuen with such a rage that wee neuer ceasse stryuing ageinst God tyll he haue broughte vs in subiection too him by his holye spirit And S. Paule thinkes it not ynough to saye so but addeth things which ought to make vs too tremble yet more saying that it is according
you shall fynd them to be as wyld beastes and enemyes of their owne saluation you shall fynd them stark mad ageinst God and ageinst all ryght Too be short yee shall see so great enormities as shall abash men make them too say Alas is it possible that it should bee thus And so yee see what yee bee Say not fy on thee naughtipacke Yee may well fynd fault with such a one but ye must therwithal adde by by for a sauce to season it how greate hath Gods mercie bin towards me Then let vs neuer condemne the sin that wee see euerywhere in other men without coÌ„sidering therwithal that if God had not brydled vs we had falne as deepely as wee see others too haue falne and therfore let it stirre vs vp immediatly too pray God that he leade vs not into temptation and let vs acknowledge Gods infinite goodnesse in that it pleaseth him too reyne vs in such wyse that wee fall not intoo the horrible falles which wee see about vs For when wee looke vpon the wickeddest in the world yea and euen vpon such as wee bee driuen too abhorre as monsters wee must as I said afore conclude thus with our selues Alas as much should befal vs if God remedied it not And so yee see how wee ought to put that lesson in vre And S. Paul speaketh expresly of the rebellious children too shewe that there wil bee no obedience in vs except God put it intoo vs and reforme vs and both chaunge the naughtinesse whereuntoo wee were giuen afore and continue and increace the goodnesse that he hath begunne for else Saâ—an hath so taken possession of vs as he must needes drawe vs lyke brute beastes Trew it is that S. Paule addeth anon after that this serued not only for the heathen howbeit that Gods grace was most apparant in them but that euen the excellentest men were comprehended therin and which more is that the Iewes who thought themselues too haue a singuler priuilege of exemption from the common cursednesse of men were also forlorne and damned till they were redeemed by our Lord Iesus Christ. Wherin wee see yit better the thing that wee touched not long since that is too wit that heere is no mention made of any one sort of men alone but that the holy Ghost thuÌ„dereth vpoÌ„ al men to the end that al of vs shold be beaten down froÌ„ the least to the the most But this cannot be discoursed as now Therfore we must for conclusion take that which S. Paule treateth which is that God hath quickened vs Wherby he dooth vs too wit that we bring not lyfe with vs from our mothers womb but that by reason of sin we bee in death when wee come intoo this world which is worse than if wee were not at all yea and that there is no geynsaying too it bycause wee shall not find any thing in our selues but corruption and wickednesse and bycause that the more a man stirres it the more it stinketh and wee shall bee the more loth too see the great and deepe dungeon of all iniquitie which is in vs Therfore it standeth vs on hand too bee quickened and too haue lyfe giuen vs not of nature buâ— of the grace of our Lord Iesus Christ bycause wee bee renewed by him yea and too knowe that God hath taken vs out of a wretched and cursed state and theruppon too forget all vayn glorie And Let vs not think that euer wee shall yeeld vntoo God the prayse that hee deserueth till wee abhorre all our owne wretchednesse bee come too the poynt to know that the deuill reigneth ouer vs till God pluck vs out of his pawes and set vs free from his cursed tyranny For is there any thing more irksome than too say that wee bee subiect to the diuell and that he reygneth not only ouer our bodyes as somme worldly tyran myght doo but also ouer our soules and ouer all our thoughts For he is a spirit and there is not that thing in vs which is not corrupted by him filled with his poyson Sith we know this let vs consider also that God hauing found vs in that plyght hath notwithstanding not disdeined vs 〈◊〉 letâ—ed for all that too succor vs according also as S. Paule vseth the sâ—me reason when he sayeth that wee were Gods deadly enemyes at such tyme as Iesus Christ redeemed vs And so let vs conclude that God respecteth nothing but our miseries when he calleth vs too him Hee looketh not whether wee seeke him or no for how were that possible wee drawe cleane arsward He looketh not whether wee bee able too doo him any seruis or no for wee bee rank rebells ageinst him He looketh not whether there be any good towardnesse in vs for al our thoughtes lustes are deadly enemyes fyghting ageinst his ryghtuousnesse Wherat looketh he then What moueth him too succour vs Euen the infinite number of miseries that he fyndeth in vs and the horrible confuzion wherein wee bee those are the thinges which inclyne God too shewe vs mercie So then let all mouthes bee stopped and let vs not presume too bring any thing in this behalfe as thâ—ugh wee had bound God vntoo vs or that he found aught in vs wherefore he should shewe vs fauour for he must take all things of his owne and doo all of his owne infinite goodnesse bycause he seeth vs miserable damned and vtterly forlorne and let that stirre vs vp too doo good and too prouide remedie not onely for our diseases but also for our death For if wee were but corrupted with sinne and vyce the maladie were alreadie vncurable But besides that there is a death yea and a spirituall death which cannot bee recouered by all the meanes and remedies of the world God must bee fayne too put too his hand yea and that so myghtily as it may bee knowen that he â—aueth vs by myracle And nowe let vs cast our selues downe before the maiestie of our good God with acknowledgment of our sinnes praying him to make vs so too feele them as we may forsake them and bee rid of them dayly more and more and that in the meane season he of his goodnesse will beare with vs and not eâ—amine vs ouer streytly but by little and little abaâ—e and correct the naughtinesse that reigneth too much in vs and not suffer vs too bee sâ—aues vntoo Satan but set vs free by our Lord Iesus Christ of whom wee holde all our spirituall freedome And so let vs all say Almyghtie God heauenly father c. The tenth Sermon which is the second vppon the second Chapter 3. VVee also vvalked vvith the disobedient dooyng the pleasures of the fleshe and of the thoughtes and vvere by nature the children of vvrath as others are 4. But God vvho is rich in mercy through his great loue vvherby he loued vs 5. Euen at the tyme vvhen vvee vvere dead by sinne quickened vs toogither vvith Christ by vvhose grace
ouer their free-will but imagin verily that they can partly further themselues Theruppon they are alwayes buylding of some desert and although they graunt that Gods grace preuent them at the first yit they alwayes mingle therwith some indeuer and good will of their owne and when they flee vntoo God for release of their sinnes they bring him their owne satisfactions for the same And so yee see that the Papistes will not in any wise freely and wholly yeeld and gyue ouer vntoo God the prayse of their saluation but keepe backe some part of it commonly the one halfe or more too themselues But S. Paule passeth further here sheweth that we doo wrongfully alwayes defraud bereue God of his glory till wee haue forgotten all the false opinions wherwith the world deceyueth it selfe Therefore the onely way for vs too glorifye God is too acknowledge that wee bee nothing of our selues And so humilitie or lowelynesse is not a feyning or false pretence as many suppoze which thinke themselues too haue contented God by saying in one woord that they bee wretched sinners and as weake as is possible but wee must bee fully resolued that all that euer men imagin in their owne braynes concerning desertes freewill preparation helpe or satisfaction is euery whit but leazing trumperie of Satan When we once know this then will we submit our selues as we ought to doo then shall God keepe his estate as he deserueth we also shall yeeld him such honour as is dew to him But this cannot be done as I sayd vnlesse all that euer men conceiue imagin concerning good workes wherewith too deserue well at Gods hand bee vtterly razed out Moreouer let vs mark therwithall that if wee wil bee partakers of the saluation that God offereth vs wee must bring nothing with vs but only fayth For as is sayd in another place fayth taketh no help of good woorks Although it haue record of the Lawe yit dooth it not bring aught vntoo God wherby too bynd him 〈◊〉 vs but rather witnesseth that wee bee vtterly emptyed and that wee haue none other hope than only in his free goodnesse But lyke as a man that is pinched with great distresse so as he can scarsly stirre a fynger and hath nothing but his tongue too cry out alas that some body woulde helpe me pitie mee eueÌ„ so must fayth ryd away al the ouer weenyng which wee haue in our selues that wee may receiue what soeuer God offereth vs so as al the prayse thereof bee reserued vntoo hym That therfore is the thing that wee haue too beare away And heerby wee bee warned not too bee vnthankfull when God calleth alâ—ureth vs so gently but too run vntoo him as poore hungry soules to haue an earnest mynd too bee succored at his hand bycause it pleaseth him For what is the cause that our Lord Iesus Christ profiteth not a great number but for that they haue deaf eares when God incorageth them too come too him And veryly some of them are so beastlyke that they passe not for the heauenly lyfe so they haue heere wherof too feede and too drink lyke Swyne or wherewith too wallowe in their owne delyghts and pleasures as for the spirituall goods which wee ought too labor for they bee nothing with them Yee see theÌ„ that the one sort shet God out of the doores bycause they bee dulled with the allurements of Satan and drunken or rather vtterly bewitched with the delyghts of this world eyther in pomp and honour or in riches or else in whoredome and other loocenesse And the other sort think they haue wherwith too make God beholden too them as wee see manie hipocryts doo which cannot giue ouer the vayne self-trust wherwith they bee swolne lyke Toads Wherfore too bee short let vs marke well this woord fayth that the pleasures and ease of this world hold vs not backe from lifting vp our harts vntoo god And that is the very way too fasten our anker in heauen For wee can neuer haue the sayd substancialnesse of fayth which S. Paule speaks of except wee passe swiftly through the world and know that our heritage and resting place is elswhere than heere and moreouer shake off all vayne imaginations that may come in our heads for they serue but too turne vs away from Iesus Christ so as wee may not come at him nor he haue any entrance at al vntoo vs That is the thing which wee haue too gather vppon that text Now for further confirmation S. Paule addeth hereuppon that vvee bee Gods vvorkmanship He meanes not this of Gods creating of vs and of his setting of vs in this world but his meaning is â—hat men as they bee borne in Adam are vnmeâ—e for the heauenly life and that if they thinke too get any thing by that they deceyue thâ—mselues too much bycause they bee but as dead creatures and as caryoâ—s wherein is nothiâ—g but rotten â—ilthynesse For proofe hereof wee neede too seeke no further matter than this present Text where he sayth that wee bee created in Iesus Christ. Here therefore S. Paule maketh a comparison of the dubble birth that is in al the faithfull For wee haue all of vs one generall creation wherby wee liue in this world and God createth vs new agein when he voutsafeth too giue vs newenesse of life by his Gospell I meane when he printeth it in our harts and mynds by his owne secret working for the word alone were not ynough too doo it So then as in respect of our first creatioÌ„ there is no differeÌ„ce betwene the Iewes the Turks the Heathen men vs Wee are al of vs taken out of one Lump wee are al the children of Adam yea wee are all heyres of Gods wrath and cursed by nature as wee haue seene alreadie heretoofore Then if men examine them selues and searche what they bee by their first birth they shal finde how there is nothing in vs but sinne and wickednesse that the wisedome which wee weene our selues too haue is but beastlynesse and that the light whiche wee thinke wee haue too discerne betweene good and bad is but stubbernesse and starke spytefulnesse ageinst God and so yee see wee be corrupted in all parts of our soule Now then what can wee doo too finde fauour at Gods hand and too make him beholden vntoo vs for if wee can doo nothing but euil it is but a kindling of his wrath more and more ageinst vs Wee bee worthye of endlesse death alreadie before wee come out of our mothers wombe in somuch that although wee perceyue not the sinne that is in a yong babe yit hath he the seede of it within him and God auoweth that all of vs deserue too bee drowned in the bottom of hell Then if the little babe bee so rightfully condemned afore hand euen ere he haue seene the light of the world what is too bee sayd of vs when we bee come foorth and doo shewe
lykeeh of afterward he must reforme vs and so guide and gouerne vs by his holy spirit as there may bee one accord betweene our life and his lawe Then vntill such time as God prepare good woorks after that fashion that is too say till he giue vs them by shewng vs his will and also make vs to do them by his power wee must needes bee vtterly vnprofitable Now sith it is so let vs learne too humble our selues before God both for that is past and also for that that is too come For that which is past let vs acknowledge that God hath plucked vs out of the gulf of hell and that whereas wee were by nature damned he hath voutsafed too haue vs too bee his children and therfore let vs not bee so ouerweening as too thinke that wee haue this or that but let him be gloryfied as he deserueth and let vs assure our selues that he hath pulled vs backe from death to the intent that the beginning welspring roote and onely cause of our saluation should proceede of his onely free bestowed goodnesse Thus ye see in effect that it is a poynt of trew humilitie to giue all the glory of our saluation vntoo god And for that which is too come it behoueth too knowe that wee could not stirre one of our little fingers too doo any good except wee were gouerned by God and receyued the good works them selues at the hand of him and of his holy spirit So then as oft as wee feele our owne weakenesse let vs flee too him for refuge and when wee haue doone any good let it not puffe vs vp with any pryde but let vs alwayes thinke our selues so much the more straytely bound vntoo God yea euen by dubble He that is yit very weake must confesse him selfe exceedingly bound vntoo Gods mercy for bearing with him but he that goeth afore others and is as a mirrour of all holinesse must confesse himselfe much more bounde vntoo him For why He hath nothing of his owne he holdeth all things of God and of his onely free goodnesse Wherefore let vs all our life long walke in such sort as wee may still from yeere too yeere from mooneth to mooneth from day to day from houre to houre and froÌ„ minute too minute continually acknowledge our selues bound vnto God for the goodnesse which he hath giuen vs of his owne mere mercy and let vs thinke our selues beholden too him for all things And let vs marke by the way for a conclusion that S. Paules intent here is not to decypher al the causes of our saluation one by one but too abate mens lustinesse that they might not make any bragges or any countenance 〈◊〉 God is in their debt Therefore it is ynough for S. Paule to haue stopped all mens mouthes in such wyze as they may not take vppon them too haue aught of their owne For contrariwize whensoeuer God giueth vs good works although they bee the fruites of his mere goodnesse yit can they not purchace vs any thing at his hand for wee must alwayes ground and settle our selues vppon the forgiuenesse of our sinnes There lyeth all our rightuousnesse Too bee short there are twoo things requisite in yeelding God the prayse that is dew for our saluation first that wee acknowledge our selues too haue all things of him and secondly that wee acknowledge that all the good workes and all the good will which he hath giuen vs already serue not too purchace vs fauour at his hand nor for vs too trust vppon but too shewe vs that he had neede too vpholde vs and too burye and forget all our sinnes and that by that meanes wee bee iustifyed before him bycause he acquitteth vs notwithstanding that wee deserue too bee condemned a hundred tymes So then too be shorâ— when it is tolde vs that there is nother freewill nor any thing else in man it is too the ende wee should learne too gyue all glory vnto God and not haue any cause too vaunt our selues any more And that afterwarde vppon the knowing thereof wee should vnderstand that wee should bee in continuall trubble and perplexitie were it not that wee bee sure that wee shall alwayes obteine grace and mercy by comming too God with teares and lamenting And how so Bycause he voutsafeth too acquit vs and although he could thunder downe vppon 〈◊〉 and drowne vs yit he buryeth our sinnes by meanes of â—ur Lord Iesus Christ and receyueth vs alwayes too mercy Thus then yee see how men ought in all poyntes and in all caces too bee confounded in themselues and too bee ashamed of their owne leawdnesse that they may glorifie God and therwithall ackowledge that they should alwayes bee in doubt and anguish but that God dooth euermore pitie them and the death and passion of our Lord Iesus Christ is the sacrifize wherby wee be reconcyled too him That therfore is the trew way too vphold and auow God too bee the Sauiour of the world that also is the way for vs to father all things vpon the grace of our Lord Iesus Christ as he deserueth namely by rayzing and putting quyte away all the glorying which we pretend to haue in our selues and theruppon too confesse not only that all the goodnesse which is in vs is of Gods putting intoo vs but also that he must bee fayne too beare with our infirmities bycause wee ceasse not too prouoke his wrath till he make that satisfaction auaylable which was made by the death and passion of our Lord Iesus Christ. But now let vs cast our selues downe before the maiestie of our good God with acknowledgment of our sinnes praying him to make vs too feele them more and more till wee bee so pulled downe as there may bee no more showe of sin in vs and that in the meane whyle wee may neuerthelesse seeke the ayde and helpe of our Lord Iesus Christ. And that forasmuch as he hath partly inlyghtened vs alredy by his holy spirit it may please him too increace his grace in vs more and more till he haue communicated it wholy vntoo vs and in the meane tyme so vphold vs and gouerne vs by his holy spirit as our whole indeuer may bee nothing else but too frame our lyfe after his holy lawe and he not passe vppon the great number of our sinnes which we commit neuer ceassing too stray away too our owne vndooing but hold vs backe by his secret power vntill he take vs away out of this world and ioyne vs with our Lord Iesus Christ who is the fountayne of all perfection that wee also may bee perfect in him And so let vs say Almyghtie God heauenly father c. The twelfth Sermon which is the fourth vppon the second Chapter 11. VVherfore remember that you vvhich vvere sometime Gentiles in the fleshe beyng called vncircumcision in respect of that vvhich is called circumcision made by hand in the flesh 12. VVere at that time vvithout Christ straungers too the common vveale of
going forward with the matter that hath bin declared hertofore addeth also that as vvell they that vvere farre of as they that vvere neere hand had heard the sayd message that the same is set afore vs also at this day to the end we myght bee confirmed in it more and more And as I haue sayd alredy by those that were neere he meaneth the Iewes who had had some familiaritie with God theretoofore bycause he had acquaynted himselfe with them by giuing them his Lawe telling them that he receyued theyr linage too be the protector thereof Howbeeit that was not too knit them throughly vntoo him till he had pardoned their sinnes which was doone by the meanes of Iesus christ For the Lawe could yeeld them nothing but terrour and anguish of mynd curse them throughout and sink them downe too the bottom of hell as S. Paule sayeth in the third too the Romans and specially in the third Chapter of the second Epistle too the Corinthians Therfore it was requisite that the Gospell should bee added thereuntoo Now it is certein that Dauid the other holy Prophetes and lykewyse all the kings and the faythfull that liued vnder the old Testament had not the Gospel so manifestly as we haue but yit in very substance God declared vnto theÌ„ that he of his owne free goodnesse receyued them too mercie for the redeemers sake in whom they trusted If the Lawe bee separated from the Gospell it not only profiteth them not at all which rest vppon it but also serueth too beate them downe and too thunder vpon them and too shewe them how dreadfull Gods maiestie is It is in the Gospell then that wee haue peace and therefore it stoode the Iewes in hand too bee made partakers of that doctrine And as for vs that come of the Gentyles wee ought as I sayd this morning too acknowledge so much the better the dubble recognisance wherin wee stand bound vnto God for that he hath voutsafed too make vs fellowes with his peculiar people vs I say that were as things borne out of tyme and too put vs in the companie of those whom he had chozen and adopted afore in such wyse as the recordes of the Prophets are now fulfilled wherin it is sayd yee Gentyles and Nations glorifye yee God with his owne people wherby the holie Ghost foreshewed that there should be such a melodie that all men should sing Gods prayses euen as well the Gentyles as the Iewes when they were once knit toogither and gathered from out of the scattering wherin all of vs are as is sayd alredie and as wee haue seene afore Wee see then wherat S. Paule amed in saying that the Gospell was preached too all men as well them that were farre of as them that were neere And that is it which he treateth of in the tenth too the Romans For there he sheweth that wee should euer bee scanning and neuer resolued of our fayth if wee knew not that the preaching of the Gospel proceeded of Gods authoritie of his vnchaungeable ordinance It is not for men sayeth he too put foorth themâ—elues except God send them And God hath begunne too teache the worlde at all tymes heeretofore though not by preaching or wryting yit by the onely sight of the world it selâ—e No maruell therefore sayeth he though God haue voutsafed at this time too extend his grace too all Nations by making them too knowe that he would bee their father Now then lyke as on the one side it stoode the Iewes on hand too knowe howe great neede they had too bee reconcyled too God by Iesus Christ and not too bee deceyued by trusting too theyr birthryght or too their Circumcision or too any of all these shadowes of the Law but that it behoued them too flee too the onely meanes that I haue treated of namely that God receyued them too mercy for the eternall sacrifyzes sake which Iesus Christ offered so let vs on our syde learne too magnify Gods goodnesse seeyng he hath voutsafed too cast vs too bee of his houshold and Church notwithstanding that wee were cut of and banished from it before And therefore let vs looke too our selues that wee let not this benefite vanish away ne be depryued of it through our owne vnthankfulnesse For what excuce will there bee for vs if when God calleth vs too heauen in the person of his onely sonne so as Iesus Christ telleth vs that it is he himselfe which commeth too seeke vs as oft as it is tolde vs that God will be mercifull to vs for his sake wee runne not apace vntoo him both hot in zeale and earnest in carefulnesse too shewe howe wee knowe that all our welfare ioye happinesse and glory consist in beyng ioyned too our God which cannot bee but through his free goodnesse Agein when wee refuze too receyue this peace let vs bee afrayde that Iesus Christ will chaunge his voyce for it is certeine that the Gospell dooth alwayes behyght danâ—nation too such as frame not themselues too Gods will. And it is not for nought that the scripture speaketh of binding as wel as of loozingâ— for our Lord Iesus Christ ment too shewe vs that it is the very nature and dewtie of the Gospell too plucke vs out of the bondage and prison wherin wee bee hild vntill he hath set vs free and so is it his owne office also as he himselfe sayeth in the eyght of S. Iohn where he declareth the same thing howbeeit he addeth that there are bondes also prepared for those that take him not for their redeemer ne suffer themselues too bee set free by him And that is it which he meaneth in S. Iohn when he sayeth whose sinnes soeuer yee release they bee released vntoo them and whose soeuer yee withhold they be withhild Then dooth he shewe that when wee preache the Gospell wee must first of all declare the message of Reconciliation which thing is spoken of in the first too the Corinthians in the place by mee before alledged Thus yee see that the thing which wee haue too doo continually is too shewe that God hath bin so kynd vntoo vs as too bee at one with vs in the person of his sonne yea and too receyue vs too bee himselfe that we myght washed and scoured from all our filthinesse and bee accepted for ryghtuous before him Lo how wretched soules are vnbound lo how poore captiues are let out of prison Lo how they that erst were plundged in darkenesse of death are brought out ageyn too the lyght of lyfe But on the other syde wee haue also commission too withhold sinnes by threatening the despyzers of Gods woorde with Gods horrible wrath and by telling them that when they haue shaken their eares and thinke themselues too be scaped the doctrine that they haue heard must bee as ropes and fetters too bynd them withall According wheruntoo S. Paule sayeth expresly in another place that wee
we shal haue the fulnesse of all wisdome we shal no more neede too trot heere and there wee shall no more neede too go vp nor downe nor farre nor wyde for wee shall haue wholly whatsoeuer is good and requisite for our welfare When wee heare this must it not needes be that wee be as good as bewitched if wee beleeue not God too rest wholly vppon his sayings without flinging abrode after that fashyon and without making of so manie wyndlasss to trubble and tyre our selues too no purpose And that it is which is ment in the Prophet Esay where he sayeth Go tread in your owne wayes and when yee haue compassed and gone about both heauen and earth what shall it boote yee Then if wee bee so blynd as too stray out heere and there and cannot keepe the way that is shewed vs but will needs go dig pits at our own pleasure and forsake the spring of liuing water which God hath set before our eyes it is good reason that wee should bee both ahungered and athirst ly broyling in our owne foolish lusts to trot to and fro like women with chyld which long too eate char Coales and had leuer drink the water of some puddle thaÌ„ the water of a fayre clere spring If wee fall too gadding in that maner after Satan and bee â—gre of his illuzions and trumperie and cannot content our selues with the good that our Lord setteth afore vs must it not needes be that we be worse than bewitched and that the diuel hath made vs stark beasts So then let vs vndestand first of all that all things which men can bring vs of their owne behalf are but tryfles or rather illuzions of Satan And secondly that when the â—oriâ—ture â—etteth Iesus Christ afore vs it is not for nought told vs that wee must rest wholly vppon him and hold vs too him when wee be come thither bycause he hath the fulnesse of all goodnesse in him and therfore wee neede not too bee haled too and fro or too take too greate peyne in seeking the things that are needfull for vs nor finally too wander any more abrode but to stick wholly vntoo him as too our perfect and souere in blisfulnesse Thirdly we must consider in Iesus Christ the infinit grace that is brought vs and imparted too vs by his meanes And Saint Paule in saying heere the Loue sendeth vs too the wellspring For though wee knew all Gods secretes and were priuie too the rest of his will what were it till we were perswaded of the loue that he beareth vs For wee see that when any man speakes of God too the vnbeleeuers it dooth so greeue them that they wote not where too become and it is but a matter of heauinesse too them bycause they conceyue nothing but rigour in him But when his grace and fatherly goodnesse is vttered vntoo vs as he hath shewed it in our Lord Iesus Christ then come we boldly vntoo him and wee bee no more afrayd of his seate but haue familiar accesse to it and therin he dooth vs an inestimable good turne such a one as surmounteth all that euer wee can wish in this world according as S. Paule setteth vs it downe heere And so yee see what this saying the Loue of God importeth And he sayeth purposely in Iesus Christ bycause that without him wee could not bee beloued of god For let Iesus Christ bee as yee would say let alone and let vs put the cace that wee thought vppon God and that wee did apply all our wits theraboutes and therwithall that wee bethought vs of our selues also what were all this Wee shall fynd such an incomprehensible maiestie in God as shall swallowe vs vp lyke a deepe gulf Agein his Iustice is so perfect as it wil bee much lesse possible for vs to stand before it than for Snowe to abyde ageinst the Sunne Now when wee come too our selues wee must needes see a sea of all miserie before vs that is to wit that our senses are blynd that wee bee vtterly vnfurnished of all vertew that wee bee giuen too all euill that wee bee hild downe vnder the thraldome of sin and that nothing in vs no not euen of the excellentest thinges that wee thinke our selues too haue which is not lothsome before god Therfore when we once know these twoo things that is too wit when we haue once conceyued a terrour of Gods maiestie and bee drowned in despayre at the syght of our selues then let vs afterward go seeke al the meanes that can bee and let vs call the Angels too help and they will come neuer the neerer vs for all that Let vs take the Hee sayntes and Shee sayntes aud by what tytle can they belong too vs Nay rather wee bee separated from them And agein will God who is the fountayne of all purenesse receyue vs vs I say which are so wretched creatures Thinke we that he will intermeddle himself with our filth and vnclennesse No but contrariwyse he must needes abhorre vs So then it is not without cause that Saint Paule hauing spoken heere expresly of Gods Loue to the intent wee myght know that he dooth iustly hate vs so long as he beholdeth vs in our owne naturall state addeth immediatly that the same loue is grounded vpon the bludshed of our Lord Iesus Christ too the end that all our spottes should bee scoured away thereby and wee bee so clenzed as wee myght not bring anye thing hensfoorth before God which myght displease him And by that meanes are wee discharged and quit of all our dettes bycause he hath yeelded perfect obedience Lo how our stubbornnesse is doone away and shall neuer come too account bycause he offered himself in sacrifice for vs Lo how wee be set free from all thraldome bycause he hath ouercome both the diuell and death and sinne too our benefite Lo how wee at this day inioy his victory and make our tryumphe of it And so wee see briefly how God hath loued vs in Iesus Christ. Agein when we know this we must vnderstand also that we must not make long fetches any more ne trubble our selues in vayne in stying vpward by our fond speculations or in going downeward by our fantasticall imaginations and in the meane whyle let Iesus Christ alone as though he were too farre of from vs For he commeth neere vs yea he dwelleth in vs he will haue vs knit â—ntoo him so as wee should bee his body and lyuely members of his owne substance Sith it is so let vs learne to hold our selues in such wise vntoo him as nothing may turne vs from him And although we may be tempted by our owne fancies too shrinke away from him yit let vs cut of all such occasion and get the vpper hand by fayth And when wee haue so doone let vs vnderstand that God will still shewe himselfe a louing and kindharted father towardes vs and that Iesus Christ also will doo the dewtie of a shepherd
vppon that stryng But let vs learne too humble our selues with a good will and as I sayd afore let vs consider that Saynt Paule blameth mens nature shewing that all of vs from the greatest too the least are plundged euen too the bottom of hel vntyll God plucke vs backe agein And therwithall let vs consider all the enormities that are doone through the whole world and conclude that we our selues should doo as much if God shewed vs not his mercie and let the same stirre vs vp too brydle our selues least wee ouershoote our selues at some tyme and seeing it hath pleased God too drawe vs vntoo him let vs not turne backe agein too meddle with the leawdnesse of the vnbeleeuers And no wonder though they stumble tumble and reele too fro for they haue no lyght to direct them by But our Lord shyneth vppon vsâ— by his woord and giueth vs eyes by his holy spirt and therfore let vs eschew too bee lyke them as S. Paule exhorteth vs heere Heereuntoo he addeth the toppe of al mischeef which is that men go astray after their owne kynd continew in going outward from woorse too woorse and foade themselues with flatterie wherby they cast their consciences into such a sleepe as they feele no more anye remorse or griefe and that is the hygh way too make them vtterly past recouerie Now first of all let vs learne heere too preuent such vengeance of God which ought too make vs quake And when wee heare that such as abyde styll in their owne nature and ouershoote themselues so farre as too bee without scruple of conscience and too become as brute beastes voyde of discretion too be moued eyther with lyfe or death or with any maner of feeling of their owne soule health let vs a Gods name walke in feare and awe and bewayle our sinnes euerye houre early and late that wee bee not hardened after that fashion For wee see how they that growe beastly after that sort doo gather such a hard hartednes as a man cannot bow them after they haue once gotten such a boldnesse in giuing themselues vntoo euyll Thus as touching the first poynt let vs bee ryght well assured that God reuengeth himselfe after a terrible manner ageinst all such as foade themselues in their vyces and take inordinate leaue too doo what they list so that in the end they become brutish euen as Asses and Dogges And now for the second poynt if God vse such rigor towards those which were neuer yit trayned too the Gospell what will he doo to vs when he shall haue shewed vs the way of saluation a long tyme and yit wee continew still lyke those that neuer tasted of good instruction Do wee not thinke that the punishment shal bee more horrible and dreadfull vppon vs Lyke as when S. Paule declareth in the first too the Romanes that God gaue men ouer intoo disordinate and shamefull lustes so as they were vtterly past all shame he speaketh expresly of the heathen and vnbeleeuers who had none other knowledge of God than by the skyes and the earth and the creatures they had none other helpe than that great booke wherby too glorify God and yit forasmuch as they did it not therefore are they condemned after that maner But now can wee haue no such excuce as those sillie soules had wee cannot say wee be not able too discerne what is good bycause we were blynded by Adams sinne and there is nothing but vanitie in vs for God hath giuen vs his woorde which is iustly called a lampe too guyde vs by wee haue the Gospell where our Lord Iesus Christ declareth that he is our guyde and yit for all this if we will needes prouoke God wilfully by disaulling the doctrine of saluation whereas wee should followe it of which sort there are many euen at this day who seeke too wallowe in all leaudnesse and disorder and despyze God openly what shall become of vs Wherefore let vs learne too walke in the feare of God and let vs marke well that Saint Paule hath not without cause set downe here the toppe of all mischief of purpose to shewe vs therby what wages God will pay too all such as yeeld not to him in dewe tyme and place but rather take libertie of all naughtinesse as though they were scaped out of his handes Let vs then be afrayde too ouershoote our selues so farre and then although we haue wandered farre afore God can skill well ynough too drawe vs to him Let vs bee afrayde least God should execute the sayd vengeance vppon vs as wel as vppon them according too this saying of Salomon that when the wicked man is come too extremitie he despyzeth all that is too say he regardeth nother lyfe nor death but flingeth foorth lyke a brute beast Therefore let vs quake at such threatenings for feare least God execute them vppon vs when wee cannot abyde too bee rebuked for our vyces And contrariwyze let vs practyze the doctrine of Salomon where he sayeth happie is the man whose hart pricketh him quickeneth him vp nyght and day Let vs learne then too bee our owne sollicitors and too touche our selues for our vyces and when wee enter intoo them let vs bee abashed at them and cast downe and condemne our selues vntill God haue releeued vs with his mercy After that maner must wee put this doctrine of S. Paules in vre too the end that when God hath once knit vs too him by the meanes of our Lord Iesus Christ and giuen vs lyfe wee may take good heede that that lyfe bee not defaced and quenched in vs through our owne leaudnesse and vnthankfulnesse Agein that beyng mynded too continew in this doctrine may learne first of all too humble our selues for it is certeyne that humilitie will cause vs too resort vntoo God and secondly that our humilitie bee matched with warenesse so as wee bee not rechlesse too flatter our selues but that through the same warenesse wee streyne our selues too the vttermost too fyght ageynst all our vyces and lustes tarying our Lordes leyzure vntyll he rid vs quyte and cleane of them in the meane whyle let vs alwayes win somwhat of our selues bee it neuer so lyttle so as it may continually appeare that our Lord Iesus Christ woorketh in vs and maketh his grace too preuayle by causing vs too goe foreward in goodnesse that wee may say I bee so dispozed as wee may growe more and more vntyll God haue taken vs ouâ— of this world Now let vs fall downe before the Maiestie of our good God with acknowledgment of our sinnes praying him too touche vs so too the quicke as it may drawe vs vntoo trewe repentance too continew in it all the tyme of our lyfe that beyng vtterly beaten downe and made nothing in our selues wee maye learne too seeke all our welfare in him and he theruppon leade vs familiarly by the the hand of our Lord Iesus Christ so as wee may go
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
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
what plyght haue I brought my self what shall I doo And that is the sorrow that Saint Paule speaketh of which wee must not shun But if wee neuerthelesse go on still in euill it is all one as if wee tooke pleasure in dryuing and chacing away of Gods spirit The Prophet Esay sayeth wee prouoke Gods spirit too bitternesse when wee refuze the good doctrine that he setteth afore vs But S. Paule passeth yit further heere For in deede it is a kynd of prouoking God too wrath when wee yeeld not too his doctrine which is a sure record of the care which he hath of our saluation and of the loue that he beareth vs But wee must come too the considering of euery of vs by himself God hath voutsafed to ingraue the beleefe of his Gospell in my hart too the intent I should bee sure of my saluation And how dooth he that By voutsafing to chooze mee for his house and too dwell in mee by his holy spirit Now then if I blot out this grace it is asmuch as if I ment to estraunge my self from God wilifully And therefore let vs beware of such extemitie and let vs hold our selues in awe And therewithall let vs marke also how Saint Paule addeth for the last woord that Gods sealing and marking of vs after that manner by his holy Ghost is ageinst the day of our redemption Hereby he sheweth vs that if wee will well ouercome Satans allurementes and the lustes of our flesh and all the temptations of the world wee must alwayes mynd the heauenly lyfe that is promysed vs and wheruntoo wee ought too trauell Now then Gods spirit sayth S. Paule is not giuen vs too bee withdrawen from vs agein when wee haue once felt his grace and power but too the intent that the seale and print of him should abyde with vs euen vntoo the day of our redemption that is too say tyll wee bee delyuered from this transitorie lyfe and from all the miseries wherwith wee bee beseeged Now therfore seeyng that God hath giuen vs his holy spirit too guyde and gouerne vs both in lyfe and death and with intent that wee should neuer bee depryued and destitute of him Let vs looke well too it that he may alwayes keepe the possession that he hath taken in vs and wee also inioy that inestimable benefite of his continuing with vs for euer that he may guide vs and hold vs alwayes vp by strong hand duryng all the course of our life The cause then why Saint Paule doth purposely call vs backe too the last day is too make vs lyue soberly knowing that like as wee haue neede too bee guided throughout by the power of Gods spirit so if wee bee depriued of it and estraunged from hym and left destitute of his grace it is too bee feared that wee shall fall intoo a reprobate mynd As touching the day of our redemption S. Paule by that woord vnderstoode the happinesse which wee hope for and which is hidden from vs as yit It is trew that wee were redeemed in the person of our Lord Iesus Christ but wee inioy not that benefyte as yit Wee may well say Iesus Christ is our Redeemer that is to say he hath deliuered vs and set vs free from the bondage and subiection of death sinne wherin wee were by paying our raunsome and by makyng our attonement Ye see then that wee bee redeemed as in respect of the sonne of God for he hath performed all that was requisite for our deliuerance and saluation as he hym selfe auoweth with his own mouth But when wee come too our selues wee fynde not thys redemption there And for that cause as well in thys place as in the eyght too the Romanes Saint Paule sayth that the last day wherin Iesus Christ will appeere is the day of our saluatioâ— and deliueraunce And why Wee see what a number of miseries beset vs round about yea wee carye them with vs and they bee inclozed in our bodyes and in our soules It behoueth vs therfore too seeke a better state than that which we see heere And for the same cause is it sayd that our saluation lyeth in hope and that wee hope not for the thing that wee see but that God intendeth too feede our hope And wheras he sheweth not the things too our eyes which he promiseth and which it behoueth vs too wayt for at his hand it is too the end that although wee bee forlorne wretches in this world yit wee should not ceasse too reioyce in him knowing that wee shal not bee disappoynted in wayting for the heritage which he hath purchaced for vs And so yee see what is ment by the woord Redemption which is set downe heere Wherefore let vs learne too bee so armed and fenced with Gods spirit too fyght ageinst all Satans temptations as he may neuer fynde vs vnprouided nor out of order And that that may bee doone let vs pray God so too ingraue his truth in vs by the same spirit as wee may get victorie by it and ouercome all that is ageinst our saluation and that we continuing in our vocation that God calleth vs too may take corage and bee pacient vntyll our Lord Iesus Christ who is our lyfe doo appeare that our lyfe and our full happinesse may also bee manifested in him at his comming And now let vs fall downe before the maiestie of our good God with acknowledgment of our faults praying him too take vs too mercy and not too impute the great number of our sinnes vntoo vs whereby wee bee blame woorthy before him but rather too beare with our infirmities and too clenze vs of them from day too day that wee may growe and increace in all his gracious gifâ—es and put farre from vs all euill that may seduce vs and thrust vs out of the way and that by that meane wee may draw neerer and neerer vntoo him vntyll wee bee fully knit vntoo him at the comming of our Lord Iesus Christ. That it may please him too graunt this grace not onely too vs but also too all people and Nations of the earth c. The .xxxiii. Sermon which is the thirteenth vppon the fourth Chapter and the first vppon the fifth Chapter 31. Let all bitternesse and hastinesse and wrath and roring and iniurie bee put from you with all spytefulnesse 32. And bee yee gentle one too another and kynd harted forgiuing one another euen as God though Christ forgaue you The fifth Chapter 1. Bee yee therfore folowers of God as deere children 2. And vvalke in loue euen as Christ loued vs and gaue himselfe for vs an offering and sacrifice vnto God for a sent of good sauour WEe knowe that all Gods children not only should bee peaceable themselues but also procure peace too the vttermost of their power and make attonement whereas was disagreement and stryfe forasmuch as it is the marke that our Lorde Iesus Christ hath giuen vs Now if we ought too
Saint Paule hauing sayd that wee must yâ—eld thankes vâ—to God in and for al things bycause he is our father dooth iustly adde that that is doone by our Lord Iesus Christ. Then let vs vnderstand that all they which are afrayd of Gods maiestie and cannot trust him nor rest vppon the promises of his fauour too call vppon him as their father can neuer prayse him In deede they may well vse some Ceremonies but all shal bee but leazing Therefore whensoeuer wee wil pray vnto God and yeeld him prayse and thankes fayth must leade the way Marke that for one poynt Howbeeit as I sayd afore it is vnpossible for vs too bee grounded in any certeintie of fayth too take God for our father vntyll wee knowe that wee bee made one in our Lord Iesus Christ and that forasmuch as wee bee members of his bodie we bee also parttakers of the benefytes that he hathe purchaced so as his death and passion are our ryghtuousnesse his holinesse our clenzing from all our own defylementes and the sacrifyze which he hath offered dooth set vs cleere and drawe vs out of the damnation wherin wee were and finally hath set vs free from the bondage of sin and purchaced vs full ryghtuousnesse Forasmuch as wee haue all these things in our Lord Iesus Christ therefore ought wee also too geue thankes vntoo God by his meanes And that is the cause why the Papistes cannot frame so much as one request that God alloweth Yea and in very deede they bee as good as dumb For though a man may heare Hymnes and Canticles ynow as they terme them among them yit cannot God bee praysed at their handes For although they wynd vp all things with this saying By our Lord Iesus Christ yit doo they not beleeue that God is mercifull too them nother are they woorthie of it bycause they disclayme our Lord Iesus Christ and doo so intangle him with patrons and aduocates of their owne forging as a man cannot discerne him from others insomuch that they coope him vp in a corner or else set him behynd in the reerward whyle in the meane tyme there is hunting after the merites and intercessions of Saintes and that is their trust that is the moother of their diuelish presumpâ—ion namely that they can make amendes for their sinnes and redeeme themselues But as for vs when as it is told vs that wee must thanke God in all things it is too the end that wee should alwayes abace our selues And for that cause did I say that fayth openeth vs the way as wel too pray vntoo God as also too giue him thankes for the benefites that wee haue receyued at his hand Now heerupon Saint Paule addeth that wee must bee subiect one too another in the feare of Christ or in the feare of God for any of bothe will fit the text wellynough In saying that wee must bee subiect he sheweth that lyke as God will haue his children too exercyze themselues in his prayzes so also he wil noâ— haue them too bee vnprofitable heere beneathe but too serue one anothers turne For inasmuch as wee bee not able too doo God eyther good or harme therfore is he contented that wee doo but prayse his name For though we imploy all our abilitie what is there in vs wherwith too inriche God or too aduauntage him For the giueth vs all things and needeth nothing him self Therfore is it an inestimable goodnesse in that he quitteth vs of all that wee can owe him so wee protest our selues too bee so greatly beholden and bound vntoo him as wee cannot discharge our selues of it Then if wee come with all humilitie and confesse the bond wherin wee stand bound vntoo God it is the payment that he requyreth of vs and for his owne part hee seeks no more But yit he will haue vs seruisable one too another and not too seeke our priuate profit in such wyse as too forget that wee bee knit toogither in one mutuall bond of charitie That is the thing wheruntoo he intendeth to bring vs now in this text Now a man myght think it straunge at the first blush that he should say wee ought too bee subiect one too another For it seemeth not meete that the father should bee subiect too his children the husband too his wyfe or the magistrate too the people whom he gouerneth yea or that euen they also which bee equal in degree should bee subiect one too another But if wee looke well vppon all things wee shall fynd that Saint Paule hath not without cause put all Christians vnder this subiection For why The magistrats which are aduaunced in authoritie and glorie aboue other men are bound neuerthelesse too those whom they gouerne for they bee not ordeyned rulers for theyr owne saks but for the common welthes sake For Gods ordeyning of Principalities kingdomes and States was not to the end that some should haue preheminence aboue others but for that it is for our behoof too haue some brydle too hold vs in obedienâ—e vnder lawes and too haue some power and authoritie ouer vs and to stand in feare and awe of magistrats bycause wee cannot forbeare such a remedie Seeing then that God hath set magistrates in such state it is certein that they be therfore subiect too those whom they ought too serue in reigning ouer them As much is too bee sayd of fathers It is trew that the father ought too bee honored of his children Yit notwithstanding forasmuch as it is an honorable tytle it shal cost them ryght deere if they gouerne not their housholds discreetly And in that gouernment there is also subiection Lykewyse is it betweene the husband and the wyfe For is it not a subiection that the husband beareth with the frayltie of his wyfe and hath the discretion too forbeare rigour towards hir holding hir as his companion and taking vppon him a part of hir burthen both in sicknesse and in helth Is not that a subiection yis Not without cause then dooth Saint Paule pronounce heere generally that all they which will proue themselues faythfull must bee subiect one to another namely euery man in his state and degree Let them that are hyghly aduaunced consider well that Gods aduauncing of them is too the end they should the willinglyer submit themselues too beare the paynes and cares that belong too their office and let such as are inferiours vnderstande that they ought much rather too humble themselues and too beare the yoke that is layd vppon their necke And let such as are equals and fellowes vnlesse they will needs bee as wood beasts and are loth too maynteyn any câ—urtisie among them consider neuerthelesse that euery maÌ„ ought to beare with his neyghbors And is not this a subiection Wee cannot liue one with another without forbearing Now surely al forbearing importeth boâ—dage therfore must we be serued for necessities sake According wherunto it is said in another place that wee must owe nothing but that which charitie
dispatch of the rest for vnder that woord it is shewed vs first that our Lord Iesus Christ was after a sort myndlesse of himselfe and regarded not his owne person when he went about our saluation Trew it is that he was giuen vs of God who as it is sayd in the third of Saint Iohn dyd loue the world so well that he spared not his onely sonne but gaue him too the death for our sakes Yit notwithstanding our Lord Iesus Christ also did gyue himself No man taketh my lyfe from mee sayth he but I lay it downe For it was requisite that the sacrifyzce which he offered for the remission of our sinnes should bee willing Yee see then that Iesus Christ gaue himselfe too the death and if wee deâ—aund the cause surely it was first too fulfill the will and euerlasting deteâ—â—ination of God his father Neuerthelesse lyke as God the father inteâ—ded the saluation of mankynd so Iesus Christ shewed how deere wee were too him and how precious our soules are in his syght sith he voutsafed too giue himselfe after that fashyon Now then on the one syde the husbandes must consider well heere what they owe too their wyues that is too wit that they should bee as â—eere too them as their owne lyues at the least And though they doo so yit shall they not come too the perfection of our Lord Iesus Christ but followe him a great way behynde And the wyues also on their syde must beare well in mynd that forasmuch as it is Gods â—ill that 〈◊〉 wedlocke there should bee as it were a figure of the grace of our Lord Iesus Christ they bee too farre 〈◊〉 if they submit not themselues where God calleth them too it And by the way let vs knowe also that Saint Paule ment too magnify Gods goodnesse towardes vs and the loue that Iesus Christ beareth vs in saying that hâ— gaue himself for vs And therefore let vs acknowledge that it came of the free mercie of God his father and also that our Lord Iesus Christ respected nothing but our miseries when he shewed himselfe so pitifull too succour vs If wee mynd these things on the one syde wee shal bee moued too our dewtie without geynsaying and on the othersyde inflamed too glorify our God and acknowledge both with our mouthes and also by our whole lyfe how much wee bee beholden too him seeyng he hath powred out the treasures of his mercy vppon vs in so much that he hath not onely discharged vs of the condemnation wherin we were and drawen vs out of death but also hath voutsafed too giue vs his welbeeloued sonne for a pledge of his loue and Iesus Christ hath taken vppon him the office too bee the borrowe and raunsome for vs too the end too set vs cleere before God that the diuel also myght not haue any more ageinst vs notwithstanding that he bee our aduersary we bee subiect vnto him tyll we be set free from that bondage by meanes of the sayd Redeemer Now let vs fall downe before the Maiestie of our good God with acknowledgment of our faultes praying him to make vs so to knowe them as wee may aske him forgiuenesse of them and reforme our selues more and more by amending them and so profit in the doctrine of saluation as our lyfe may alwayes bee fashyoned after his law according to the meazure of the grace which wee haue receyued of him And so let vs all say Almyghtye God heauenlye father c. The .xl. Sermon which is the eyght vppon the fifth Chapter 25. Yee husbandes loue your vvyues as Christ loued the Church and gaue himselfe for it 26. Too sanctify it clenzing it in the vvashing of vvater through the vvoord 27. Too make it too himselfe a glorious Church vvithout spot or vvrincle or any thing elâ—e but that it myght bee holy and vnblamable WEe haue seene this morning how large matter of glorifying the infinite goodnesse of our God wee haue if wee consider by what meanes he hathe drawen vs from death and taken vs for his children notwithstanding that wee were cursed afore in Adam And now Saint Paule setteth foorth how wee bee made parttakers of the grace that is purchaced for vs by our Lord Iesus Christ namely by being wafshed and clenzed from our spottes too the end too bee dedicated too his seruice in all holynesse Also he addeth the wasshing of water bycause Baptim is a visible figure and record vntoo vs according too our rudenesse and infirmitie too make vs the better too perceyue the grace of our God which passeth all vnderstanding of man Now first of al there is the woord Sanctify which importeth that we should bee separated from the world too bee knit vntoo the sonne of god And this doctrine is such as wee can neuer knowe it ynough For as I haue sayd afore wee must alwayes compare the state wherein God fyndeth vs with the state wheretoo he calleth vs For from our moothers womb wee 〈◊〉 nothing but vtter wretchednesse wee bee cursed and detestablâ—â—â—fore god Therefore he draweth vs out of the dungeon of death from thence dooth he gather vs vp too himselfe And by the woord Sanctifie S. Paule meaneth the chaunge which ought as it were too rauish and too astonish vs as oft as wee consider what wee were and what wee should bee styll if God pitied vs not But let vs come too the meane that I spake of He sayeth that our Lord Iesus Christ hath washed vs. No dout but this is too bee referred too his death and passion For how could wee appeere before God as it were with our countenances vpryght but that our sinnes are done away by the sacrifyze that was offered too set vs at one with god Then vntill wee bee wasshed and scoured cleane by the blud of our Lord Iesus Christ wee bee fowler before God than any leapar wee bee full of all maner of filth and infection and too bee short all that wee can bring shall but prouoke Gods wrath and the vertewes that men esteeme greatest shal bee but lothsomnesse Therfore wee must imbrace the sacrifyce wherby our Lord Iesus Christ hath reconcyled vs too God his father and his blud must flowe downe vppon our soules too clenze vs from our filthinesse and spots Neuerthelesse it is not without cause that Saint Paule sets vs downe baptim heere not that wee bee made cleane by that nother was it his meaning too turne vs asyde from the death and passion of our Lord Iesus Christ. But forasmuch as wee bee dust and grosse and vnderstand not the spirituall benefyts so well as were requisyte therfore Saint Paule conforming him self too our rudenesse and infirmitie hath shewed vs here our wasshing by a visible signe That wee may the better profit our selues by this maner of speeche let vs consider too what end baptim was ordeyned and whertoo it serueth When our Lord Iesus Christ commaunded vs too bee baptyzed in his name ment he too
turne away our fayth from his bludshed Ment he that baptim should take the roome of his death and passion to performe the office of our saluatioÌ„ No surely For Baptim is but on Incum and an appendant too the death and passion of our Lord Iesus Christ and if it did not direct vs thither certeynely it were but a tryfling Ceremony As much is too bee fayd of the Lords Supper When wee câ—me too 〈◊〉 the bread and wyne which are the pledges of the body and bluâ— of our Lord Iesus Christ although that in that supper wee bee truly fed with the meate and drink wherof mention is 〈◊〉 in the sixth of Saint Iohn that is to wit that our Lord Iesus Chriâ—â— maketh vs partakers of the truthe of his owne substance too the end that his lyfe should bee common vntoo vs yit notwithstanding if the supper should bee separated from the death and passion of our Lord Iesus Christ it were a thing of nothing And in deede wee see also what the promis conteyneth This is my bodie sayeth he which is giuen for you Trew it is that is sheweth well what our ordinarie foode is but therwithall he sendeth vs also too his death and passion For had he not made satisfaction for our sinnes and shed his blud to wash away our spots what should it boote vs now too haue baptim and his supper ministred and giuen vntoo vs Wee see then that too vse baptim well and according too the institution of the sonne of God we must not set our mâ—nds vppon the corruptible and transitorie element For what is the water If it stand but one day it will corruâ—pt and how then can it clenze our soules for euer and get vs a purenesse that shall continew after death though wee our selues doo turne too rottennesse If this power cannot bee in the water wee must of necessitie repayre too the death and passion of our Lord Iesus Christ. And in dede the water also is a figure of his blud and of his holy spirit Then let vs mark that our Lord Iesus did then wash vs when he shed his blud wherby he clenzed vs That is the meane wherby wee may resort vntoo God with full trust that wee shal bee receyâ—ed as ryghtuous and perfect bycause he layeth not our sinnes too our charge Mark that for one poynt Now as Saint Peter sayeth in his first Epistle wee be wasâ—hed with the blud of our Lord Iesus Christ by the holy Ghost Wee see then that wee haue the substance and truthe of our saluation in the person of the sonne of god And moreouer wee haue too note also that he communicateth him self vntoo vs and therby putteth vs in possession and fruition of all his goods through the power of the holy Ghost And how happeneth it then that Saint Paule hath made no mention heere of the blud that clenzeth vs and of the woorking of the holy Ghost It seemeth that hee hath forgotten the cheef thing and buzieth him self about a thing that is very small I haue told you alredye that he ment not too abridge any thing that belonged too the sonne of God that wee should not seeke the whole fulnes of our saluation in him alone and settle our fayth alonly vppon him nother ment he too dispossesse the holy Ghost of his office but he had respect of our infirmitie And that is the cause why he set downe the signe wherby the thing that of it self is too hygh and too farre hidden from our vnderstanding is set before our eyes That is the piâ—h of the thing which we haue too beare in mynd Now of this declaration wee may receyue a very profitable lesson in generall that is too wit that the trew and lawfull vse of Sacraments is too leade vs directly too our Lord Iesus Christ and that otherwyse wee make them but as Idols And therfore in poperie Baptim is but as a Charme bycause they think there is no saluation but by the water I let passe the things that they haue puâ— to it of their owne deuyzing For they haue corrupted and mard the very institution of Iesus Christ by mingling baptim with the superstitions that are knowen of But let vs put the cace they vsed nothing else but the pure water yit is it diuelish opinion that Baptim is able of it self to saue vs For by that meanes our Lord Iesus Christ is as good as thrust away so as they make none account of him For they stand poring vppon the visible signe and are as yee would say vtterly doted vppon it In lyke cace are they with all the rest of their Ceremonies So much the more therefore dooth it stand vs on hand too beare this lesson in mynd That too apply the Sacraments too a ryght vse and too such vse as God alloweth and ordeyneth they must guyde vs too our Lord Iesus Christ Lyke as in Baptim wee see but the water but therby we must be lifted vp hygher to the blud of the sonne of God assuring our selues that it is not the water that maketh vs cleane but that it is only a warrant of the washing that was gotten for vs when our Lord Iesus Christ was crucifyed for vs In the Supper wee haue bread and wyne Now to hold our selues to that which is set before out eyes were a withdrawing of our selues from Iesus Christ. Our fayth therfore must bee lifted vp and conueyed too him in whom all the partes of our saluation are inclozed Forasmuch then as wee haue the whole perfection and fulnesse of all good things in the onely Sonne of God it is thither that wee must looke vp and labour too atteyne when the Sacramentes are set afore vs for that is the very office of them or else wee peâ—uert all and it is as yee would saye an vnhallowing of the thing that God hath halowed too our benefyte if our Lord Iesus Christ bee separated from the visible signes Wee haue also too note that wee communicate not with Iesus Christ but by the grace of the holy Ghost Yit notwithstanding let vs not hold scorne of the helpes that our Lord hath ordeyned for vs bycause he knewe them too bee requisite for our infirmities sake Why be we not taught simply that if wee runne too our Lord Iesus Christ in him wee shall fynde our washing and clenzing It seemeth that that ought too suffyze vs and that the water of Baptim is but a vayle too keepe vs from comming vntoo Iesus Christ. Yea but let vs see a little what our owne â—udenesse is If wee had the myndes of Angels wee should no more neede this outward Baptim than the Angels do But forasmuch as wee bee earthly and it is hard for vs too atteyne vntoo God and the secretes of his heauenly kingdome it is for our behoofe too bee helped after that fashion And it is a wonderfull gracious goodnesse of God that he stoopeth so too our infirmitie and supplyeth it with meeâ—e and conuenient