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
are once indewed with Gods giftes they fall too thrusting of themselues intoo his place and would bee esteemed in his stead After that maner doo wee dealeâ— and wee beare our selues in hand that the gyftes which God hath bestowed vppon vs freely are as a pray or bootie too boast of and too aduaunce our selues more than is lawfull Agein on the other syde when wee heare Iesus Christ spoken of how he was abaced for our sakes how he went downe intoo the dungeons of death how he voutsafed to bee subiect to all reproche it seemeth too vs that wee may well despyze him S. Paule therefore too beate downe all pryde and too shew that Iesus Christ was not so abaced that his glorie was diminished sayeth that yit neuerthelesse hee dooth all in all things Wherefore let vs learne too receyue the blissing grace and benefites which are giuen vs by our Lord Iesus Christ. And therewithall let vs acknowledge not only that we be made of nothing and that our lyfe is but a flyghtfull and vanishing shadowe but also that all the vertue and excellencie which wee weene our selues too haue is but lyke a greene flower which withereth out of hand as soone as God breatheth vppon it And therefore let vs not imagin our selues too bee riche wheras wee bee poore let vs not vaunt our selues of our owne free will let vs not presume vppon our owne desertes nor vpon any other of the flimflammes which the diuel hath deuyzed in poperie but let vs draw let vs draw of the fouÌ„taine that cannot be drained dry that wee may fynd wherwith too staunche our thirst whensoeuer we be dry Finally there are two meanes wherby God doth all in all things For like as he himselfe created the worlde so also must all thinges bee guided and gouerned by his hand If it bee demaunded who causeth the Sunne too ryse and set euery day who guideth the whole order of nature who ordreth the dayes moonethes and yeares and who maketh the intercourse of day and night It is God who dooth all in all things As much is too bee sayd of all other things which we perceyue in the vniuersal gouernement of the whole world Therefore wee must not imagine that God was a Creator but for a minute of an houre but that he dooth also hold on in mainteyning the things that he created Howbeeit S. Paule speaketh here of the spirituall goods which are as yee would say the peculiar heritage of Gods children God then doth all things in vs Yea but not alonly by the common order of nature but by inlightening vs with the beleefe of the Gospel in that he halloweth vs and clenzeth vs from the vices and wicked lusts of our fleshe in that he draweth vs from the world and to bee short in that he prâ—uideth vs all things requisite too our welfare and saluation And so yee see how he doeth all in all things As if S. Paule had declared in one woord that the faythfull are not any thing ne can doo any thing ne haue any thing of themselues Then speaketh he not here nother of the sunne nor of the moone nor of the trees in the fieldes nor of any other frute nother speaketh he of beasts no nor yit of men as in respect that they be the children of Adam but of those whom God hath begotten agein by his holy spirit so that whatsoeuer concerneth saluation or belongeth too the heauenly lyfe is not to bee had but onely at his hand which hath all things in himselfe and dooth all in all things as is sayd of him here And therefore let vs learne too emptie our selues and too offer our selues in sacrifize too God with trew and right humilitie too yeeld him his deserued praise so as none of vs separate our selues from him through our owne vnkindenesse but all of vs doo him such honour as too confesse that wee hold all of him and that wee bee ioyned too him by our Lord Iesus Christ who is our euerlasting God acknowledging that it is he from whom all good things come and that it is he also too whom all 〈◊〉 ought too bee yeelded and rendered Now therefore let vs cast our selues downe before the Maiestie of our good God with acknowledgment of our sinnes praying him too make vs perceyue them more and more and that the same may cause vs too haue such a mislyking in our selues as wee may earnestly and hartily seeke too giue ouer our selues wholly too our Lord Iesus Christ. And that forasmuch as he hath called vs already too him by his Gospell wee may so frame our selues thereafter as too renounce all superstitions and too assure our selues that all that euer wee can imagin too bring vs too the kingdome of heauen are but deceytes of Satan and that it is ynough for vs too haue Iesus Christ alone too make our recourse vntoo that lyke as it was the fathers will too aduaunce him on high too the intent that all men should looke at him so also wee may haue our eyes fastened vppon him and apply our whole myndes in such wyse thitherwarde as wee may haue none other way nor preparation than by him alone nor swarue one way nor other but when wee bee once brought intoo the ryght way holde on continually towardes our marke till we be fully come thither That it may please him too graunt this grace not onely to vs but also too all people c. The nienth Sermon which is the first vppon the second Chapter 1. Euen then when you were dead through your offences and sinnes 2. VVherin yee walked for a tyme according too the course of the world after the Prince of the power of the ayre which is the spirit that worketh now in the chyldren of vnbeleefe 3. Among whom vvee also had al of vs sometyme our conuersation to vvit in the lustes of our flesh dooyng the vvyl of the flesh and of the thoughtes and vvere by nature chyldren of vvrath as others vvere 4. But God vvho is rich in mercy through his great loue vvhervvith he loued vs 5. Euen vvhen vvee vvere dead in sinne hath quickened vs toogither vvith Christ by vvhose grace you bee saued WEe haue seene already heretoofore that too knowe Gods infinite goodnesse throughly wee must alwayes consyder what wee bee our selues and what our state is tyll God haue pitied vs too succour our wretchednesse For vntyll men haue so examined them selues howe wretched and miserable they bee surely they wyl neuer yeelde God the hundreth part of the honour that he deserueth Wherefore let vs beare wel this lesson in remembrance that too yeeld God the prayze which is due too hym euery of vs must consider whâ—â— he were of hym selfe if God had not reached out his hand vntoo hym And in good faith what is our nature in generall It is too thinke nothing but al maner of euyll and that is the matter which S. Paule treateth of as now In the first chapter the matter
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
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
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
Israell and straungers from the couenants that conteyne the promise vvithout hope and vvithout God in the vvorld 13. But novv in Iesus Christ you that vvere erevvhyle farre of are made neere by the blud of Christ. ALthough the things that are preached vnto vs generally coÌ„cerning Gods grace ought too moâ—e vs too magnifie his name and to acknowledge the benefyts that wee haue receyued of him yit notwithstanding if a thing bee doone priuately vnto vs then ought wee to bee touched yit the more therwith The same order keepeth S. Paule here For wee have seene this morning how he made cleane riddance of all that is in man that there myght bee but only one ground woork of saluation that is too wit the mere goodnesse of god Now hee applyeth the same particularly too the Ephesians willing them too bethink themselues of their plyght wherin God found them as if after his speaking of all mankynd he should send euery one of vs too his owne experience And in verye deede that which is spoken heere too the Ephesians concerneth vs also lyke as if a man hauing told vs of the forlornnesse wherintoo wee bee tumbled by Adams fall should say Consider also what you were and after what sort you liued in all beastlinesse before such tyme as God called you too the knowledge of himself The thing then which wee haue too mark is that S. Paule hauing shewed how that all meÌ„ from the greatest too the least ought too confesse that they haue their saluation through Gods only goodnesse addeth another particular declaration wherin he sheweth the thing that euery one of the faythfull ought too knowe in himself Trew it is that the thing which he hath sayd for that tyme would not agree in all poynts too our dayes but yit shall S. Paules answer alwayes haue his course and serue too good purpose For although wee haue bin baptized from our infancie yit come wee of such as erst were cut of from Gods Churche For the Iewes were sholed out from all other nacions of the world as a people whom God had ordeyned too himselfe wee were then all Heathen I meane as in respect of our forefathers before the Gospell was preached too the world But now agein wee see what confuzion is come vppon vs through the vnthankfulnesse of such as were called too the truthe of the Gospell and how wee haue strayed away after such a sort that wee haue bin as good as cut of from Gods Churche agein For the baptim that wee receiued in our chyldhod stoode vs in none other sted but too make vs dubble giltie before God For they that were plundged in the superstitions of poperie and in all the Idolatries that are committed there had as good as renounced their baptim and were become renegats and wee can not excuze our selues too haue bin forsworne vntoo God seing wee were start away from his obeysaunce Therfore it is not for vs too make any boasting or too seeke any excuce too couer our wretchednesse withall but rather too confesse freely that wee were as deadly enemies too God and woorthie too haue bin vtterly giuen ouer of him bycause he had reached vs his hand too bring vs backe agein too the way of saluation So then first wee take this text as it lyeth to apply it to the Ephesians and afterward looke too take profit of it our selues Now then let vs see the contents and substance of these woords Bethink your selues and remember how yee were sometyme Gentyles First he putteth a difference betweene the Iewes and those whom God had suffered too walke on still in their owne darkenesse For it was a speciall priuiledge that God gaue vntoo Abrahams ofspring when he adopted them too say too them you shal bee my people whom I lyke of as though yee were of myne owne houshold Those then which came not of Abrahams lyne were as good as banished from Gods kingdome and Church And he addeth in the fleshe Not as he speaketh in dyuers other places where he vseth that woord in reproche but too shewe that God had shewed by a visible fashion how wretched their state was and that they needed not any greate deepenesse of wit too perceyue it For circumcizion sayeth he serued as it were too rid men of their vncleannesse And furthermore that Sacrament was ordeyned of God too shewe that all the seede of man is cursed and that wee cannot bee ryghtly made holy and pure but by the cutting of putting away of the thinges that wee haue by nature Too bee shorte lyke as nowe adayes wee bee taught by Baptime too renounce whatsoeuer wee haue by birth so also was circumcizion a token to shew how all men were filthy and lothsome till they had forsaken their owne kynd Now then S. Paules meaning is that the sayd visible signe shewed well too all the heathen that they were as yee would say vnwoorthie too preace vnto God and that he voutsafed not to receyue them into the companie of the faythfull For the Iewes had not inuented circumcizion of their owne brayne but as I haue sayd afore God had sholed them out from the rest of the world all was by reason of the priuiledge of his owne mere grace goodnesse Theruppon S. Paule addeth further that they were at that tyme vvithout Christ. And this serueth too shewe yit better that men are horrible scattered and can do nothing but runne astraye till God haue knit them toogither in the bodie of his sonne and adopted them too bee his children For wee knowe that Iesus Christ is the lyght of the worlde and that all ryghtuousnesse dwelleth in him and that he is our redemption and lyfe So long then as wee haue none acquayntance with him wee must needes bee as poore blynd men in the darke wee must needes bee as good as dead wee must needes bee naked of all holynesse ryghtuousenesse power and all goodnesse And forasmuch as our freedome dependeth vppon him wee must needes bee hild vnder the tyrannie of the diuell and of sin till he haue raunsomed vs from them For this cause therfore doth S. Paule send vs heere vnder the person of the Ephesians too Iesus Christ too the end that they which are not parttakers of Gods sonne should knowe that it were better for them too bee drowned a hundred tymes than too continew alwayes in that state And why For sith wee can haue nother lyfe nor soule health nor ryghtuousenesse nor ought else that is allowable but in Iesus Christ it is all one as if he sayed that wee haue nothing but vtter naughtinesse and destruction in our selues He addeth thereunto the common weale of Israel shewing thereby that all the promises which were made too the Iewes were grounded vppon Iesus christ And therefore they that belong not too his body are foorthwith depryued of all Gods promises and cannot conceyue any hope of lyfe but onely by imagination wherin they beguile themselues And verily he addeth the
expound what the holy Ghost ment No the thing is euident ynough of it selfe and euery man knowes in himself that he vnderstandes it well ynough But if yee looke vppon the loue that men beare too their wyues scarsely shall yee fynd one among a hundred which could not fynd in his hart too giue it ouer and which hath not some wandering fancies in his head The women also are so lyght mynded that they could fynd in their hartes too bee vnmaryed twentie tymes in a yeere And wherof commeth that Euen of that they haue not an eye vntoo God who is the author of Mariage Truely though wee had no scripture at all as I sayd yit would the brutishest man in the world reuerence mariage And why is that but â—ycause it was our Lordes will too leaue that record ingrauen in mens hartes His meaning then is too shewe that sith the most ignorant and grossest sort vnderstand that man and wyfe should ioyne in good loue euery one in their degree men must bend that way But now wee haue teaching and wee haue exhortations added too spurre vs the further foreward too the intent wee should not â—latter our selues in our vyces and yit what are wee the better It is too bee seene dayly that men storme at their wyues and wyues checke at their husbandes it is an ordinarie matter in euery house and euer among there flye and flyng out cursings and bannings too be short there is nothing but frowardnesse and disâ—eyne Now where these things are it is vnpossible that the man and wyfe should haue any accesse too come vntoo god For after what manner ought our repayring vntoo God bee that wee myght receyue mercy and be vnder his protection and he haue a care of vs It is by prayer Now Saint Peter sayeth expresly that when a man is ouersharp and rigorous too his wyfe and the wyfe also on hir syde is stubborne so as he is not able too weeld hir by any meanes nor shee willing too submit hir self as shee ought too doo then are their prayers broken of As if he should say wretched folk wheron think yee Are yee not verie miserable seing the gate is shet ageinst you that yee cannot call vppon God Now then what will become of vs when wee cannot betake our selues intoo the hand of our God It were better for vs too bee drowned a hundred thousand tymes Seeing then that God loueth the quietnesse bothe of the men and of the women in commaunding vs too liue in peace and concorde and moreouer â—iddeth them come vntoo him saying when the husband gouerneth his wyfe quietly and the wyfe on hir syde dooth hir dewtie too then if yee call vppon mee I will heare you as it were out of 〈◊〉 mouth seeing say I that our Lord calleth vs to him for our owne benefyte and welfare when he commaundeth vs too call vppon him with a pure hart must it not needs be that we are possessed of the diuell and haue forgone al our wits if wee accept not so good and profitable a conditon Therfore let vs mark wel that if the husband intend too discharge his dewtie and the wyfe lykewyse bothe of them must haue an eye vntoo God and hold their mariage of him assuring themselues that they met not at al aduenture but that the Lord cuppled them toogither too the end that the husband should bee as a companion too his wyfe and receyue hir as a part of him self and the wyfe yeeld the degree of honourâ—too hir husband as belongeth too him in respect of God and submit hir self too him as too hir head Thus the best may too herken vnto God and too obey him in this cace is too take him for the authour of wedlocke too bee ruled by him in all things And let not the husband trubble him self too much in looking vppon the faults of his wyfe too say what shall I doo with this caryon For wee knowe that reproches are lothsome and heynous Also let not the wyfe looke at the things that are in hir husband to say he is a very diuel and cannot bee wonne by any meanes but let hir hold hir to the condition that shee is bound vntoo and let hir not ask why nor wherfore God hath put hir so in subiection nother let hir make hir self glorious in setting vp hir briâ—â—â—es ageinst God for putting hir so in subiection too hir husbâ—nd But now let vs come too the second poynt and speake yit more of the hygh misterie which Saint Paule magnifyeth so much heere It is sayeth he a great misterie yea betweene Christ and his Church By these woords it is easie too discerne that Saint Paule ment not too call mariage or wedlocke a Sacrament for he expoundeth him 〈◊〉 afterward And as I told you the only thing that is treated heere is the expressing of Gods inestimable goodnesse insomuch that in sted of executing the office of a teacher too shewe and declare how wee bee knit too our Lord Iesus Christ Saint Paule him self 〈◊〉 is astonished and as a man rauished intoo woonderment confeâ—sing that the wanâ—eth fit and sufficient wordes to expresse wel Gods grace in vouâ—safâ—ng too knit and vnite vs too his only sonne I haue told you 〈◊〉 alredy how wee â—ee 〈◊〉 of our Lord Iesus Christs 〈◊〉 and how wee bee his flesh It is not that wee bee taken out of his bodie for wee come of the linage of Adam but bycause wee liue of his owne substance according too this saying that his flesh is our meate and his blud our drink wherby he meaneth that wee liue in him howbeit spiritually In deede wee haue a common lyfe both too talke and too walk with all men which proceedeth not of the speciall grace of our Lord Iesus Christ. But yit the mouing which wee haue common with the brute beasts proceedeth also of him according as it is sayd that he was the lyfe of all things Yea and Saint Iohn passeth yit further saying that the woord that is to say our Lord Iesus Christ was too quicken men in that God hath giuen them this speciall priuiledge of hauing some vnderstanding and discretion But when the spirituall lyfe which wee haue with the sonne of God is spoken of that is a thing aboue nature For although wee haue not any woorthinesse or excellencie when wee come out of our moothers womb yit remayneth there alwayes some print and image of god And yit for all that wee bee so cursed in our owne nature and so miserable that wee bee called euen deceassed and dead And that is the cause why our Lord Iesus Christ sayeth that the houre is come that the dead which are as rotten carkesses in the graue shall heare the voyce of the sonne of god And Saint Paul hath sayd in the second Chapter that when wee bee reformed by our Lord Iesus Christ then wee lyue whereas erst wee were dead in our sinnes and trangressions bycause wee receyue that