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
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
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
aforehand eueÌ„ from the tyme that they bee borne intoo the worlde as soone as they come out of their moothers womb but the contrarie appeereth And in good sooth wee see how S. Paule in another text speaking too the faythfull sayeth some of you were plundged in couetousnesse some were giuen too crueltie some were scorners some were whoremongers and looee lyuers and othersome were gluttons and drunkardes and too bee short yee were full of all vnclenesse but God hauyng chaunged you and made you cleane from such filthinesse and infection hath dedicated you too himselfe Agein he sayeth too the Romanes you â—ught too bee ashamed of the lyfe which you led before he drewe you too himselfe So then whereas it is sayd in this text that God choze his seruantes to make them walke in holinesse of life it is not ment that he is bound too gouerne them with his holy spirit eueÌ„ from their chyldhood forth For as I haue sayd alredy experience sheweth that he letteth them runne astray till conuenient tyme bee come for too call them But yit must wee alwayes beare in mynd that Gods choozing of vs was too the end too call vs too holinesse of lyfe For if he should let vs alone still as wretched castawayes surely wee could doo nothing but all manner of naughtinesse according too the corruption that is in vs The good then proceedeth of his free bestowed mercy which he hath vsed alredy towardes vs before wee were borne yea 〈…〉 the world was made Thus yee see in effect what wee haue 〈…〉 this streyne And so the blasphemies of such as would 〈…〉 praise are repressed which make a iarre and as it were 〈…〉 God 's free election and indeuer of dooyng well 〈…〉 Hath God chozen vs Then let euery of vs doo what 〈…〉 wee cannot petishe And what shoulde wee passe of 〈…〉 good or euill seying that our saluation is grounded vppon 〈…〉 grace and not vppon any vertew The answere 〈…〉 easie namely that if Gods election were not looke 〈…〉 thoughtes and appetites there are in vs so many 〈…〉 should there bee ageinst all rygâ—â—uousnesse for wee tende all 〈…〉 euill and wee bee not only inclyned too it but wee bee as it 〈…〉 hot with it and wee runne too it with frentik 〈…〉 cause the diuell possesseth all such as are not reformed by 〈…〉 spirit And so we must needes conclude that our giuing 〈…〉 too doo good is for that God guydeth and leadeth vs 〈…〉 his holy spirit and all bycause of his election 〈…〉 erewhyle wee must not separate the things that God 〈…〉 toogither For wee bee not chozen too take leaue too doo 〈…〉 list but too shewe by our deeds that God hath adopted vs 〈…〉 children and taken vs intoo his keeping too the intent too 〈…〉 by his holie spirit and too knit vs too himselfe in all 〈…〉 ryghtuousnesse 〈…〉 let vs mark also that although God haue reformed vs 〈…〉 in the good waye and made vs too feele that he hath 〈…〉 vs alredie to subdew vs to his word and to make vs serue 〈…〉 in all things yit doth it not therfore follow that we be 〈…〉 at the first day no nor yit in all our whole lyfetyme 〈…〉 sayes not that God bringeth his chozen and faythfull ones 〈…〉 poynt of perfection 〈◊〉 he sayes that he draweth them 〈…〉 And so are wee but in the way thitherward euen vntill our 〈…〉 Therfore as long as wee liue in this world let vs learne too 〈…〉 go foreward more and more assuring ourselues that there is 〈…〉 somewhat amisse in vs For they that imagin anie 〈…〉 are as good as bewitched with hippocrisie and pryde or 〈…〉 no feeling nor feare of God in them but mocke him 〈…〉 face For he that examineth himselfe shall alwayes fynd 〈…〉 of vyces as he shal bee ashamed of them if he consider them well They then which say that wee can come too anie perfection whyle wee dwell in this mortall bodie doo well shew that eyther they bee vtterly blynded with diuelishe pryde or else that they bee 〈…〉 folk voyd of all religion and godlinesse As for our part 〈◊〉 vs mark as I touched afore that God hath chozen vs too the 〈◊〉 wee â–ª should bee blamelesse Howbeeit that wee bee not able too bee so till wee bee quyte râ—d of all our infirmities and departed 〈◊〉 of this prison of sin wherin wee bee hild fast as now And therfore when wee feele anie vyces in vs let vs fyght manfully ageinst them and not bee out of hart as though wee were not Gods children bycause wee bee not yit faultlesse before him but that our sinnes are alwayes before our eyes which make vs giltie Although then that wee fynd neuer so manie miseries in ourselues too thrust vs out of the way â–ª Yit let vs go on still assuring our selues that as long as wee liue heere beneath vppon the earth our waye is neuer at an ende but wee 〈◊〉 alwayes go still forewarde and wee can neuer come too our resting place Lo how the faythfull ought too harten and strengthen themselues although they bee not perfect And let the same also cause 〈◊〉 too groâ—e and sigh vnder the burthen which wee bee driuen too feele For the perfection of the faythfull and of Gods children is too acknowledge their owne weaknesse and too pray God not onely too amend all their misdooings but also too beare with them of his infinite goodnesse and not too call them too account with extremitie and rigor Yee see then that the thing whereuntoo wee must resort for succour is Gods mercy whereby he couereth and buryeth all our sinnes bycause wee haue not yit atteyned too the marke whereunto he calleth vs that is too wit too a holy and faultlesse lyfe But howsoeuer the world go with vs let vs go foreward still and take good heede that 〈◊〉 step not out of the right way If the woord Loue bee referred too men then S. Paule ment too betoken the trew rightâ—â—â—â—ousnesse of Christians that is too wit to deale faithfully and vprightly For wee knowe that the hypocrites would content God with ceremonies and Gewgawes as men terme them and in the meane whyle some of them shal bee giuen too catching and snatching some shal be full of enuie malice crueltie and treason some 〈◊〉 drunkardâ— and othersome shal be whoremongers and looce 〈…〉 themselues the brydle too all naughtinesse And yit for all 〈…〉 al is safe if they may make a fewe moppes mowes 〈…〉 some countenaunce of holinesse by vsing a fewe 〈…〉 Paule too cut of all such stuffe sayeth that wee must walke in 〈…〉 is the bond of perfection and the fulfilling of the Lawe if 〈…〉 too haue our lyfe allowed of god And so yee see what wee 〈…〉 marke vppon that strey ne 〈…〉 let vs marke that in this place S. Paule exhorteth 〈…〉 acknowledge our selues beholden to God for all the vertew and 〈…〉 that is in vs As for example if wee
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
Saint Paule haue exhorted vs too things that are very hard yea and vtterly repugnant too mans nature and which cannot bee brought too passe except God woork in that behalf yit notwithstanding the declaration that is shewed vs heere ought too preuayle so much with vs as too make vs forget all wrongs For admit that another man haue offended mee what then Can I try my self ryghtuoâ—s and giltlesse when I shall come before God Alas there are so many iniquities and transgressions in mee that I should bee confounded a hundred thousand tymes Should one fault then which is committed ageinst mee bee vnpardonable and shall a hundred yea a whole Million which I haue committed ageinst God bee nothing What am I in comparison of that souerein Maiestie So then following this warning of S. Paules whensoeuer wee bee moued too impaciencie for any displeasure or wrong so as we haue any desire of reuenge let vs learne let vs learne I say too gather our wittes aboute vs and too consider what wee bee For first of all if a man haue committed any fault ageinst vs wee our selues doo the lyke or farre woorse On the other syde let vs consider how God hath redeemed vs yea and specially by that most precious pledge of the blud shed of his onely sonne And haue we deserued that Agein what cause hath moued God too bee so mercifull towardes vs Nothing else but our wretchednesse Now seeing that he which is so good and that he beyng not of our nature hath notwithstanding had compassion of our wretchednesse wherin wee were plundged what shall wee doo Ought not wee too haue much more compassion one of another bycause wee fynd the things in our selues which wee pardon in our neyghbours God can fynd no infirmities in himselfe howe then shall he bee moued too forgiue vs Truely euen bycause he is the welspring of all goodnesse and mercy But when I see the thing that greeueth mee in my neyghbour if I examin well my selfe I shall fynd the lyke there or else much more Should not all these things perswade mee too some compassion if I forgat not my selfe too much The way then too make vs easly forgiue many faultes and too beare with many vyces that may mislyke vs in our neyghbours is too cast our eyes vppon the inestimable loue which God hath borne vs in the person of his sonne And heereuppon wee may conclude as I sayde afore that if wee were not too vnthankefull there would bee another manner of myldnesse among vs than there is and wee would not so soone fall out for euery wrong that is doone vs For ought wee not too thinke early and late and day and nyght vppon the fauour that is graunted vs in our Lord Iesus Christ who is the daysunne too inlyghten vs Should wee be so brutish as not too consider that he maketh his spirituall lyght too shyne vppon vs of purpose too guyde vs too saluation And how is that doone but by Gods mercy Agein when wee behold the fauour that God sheweth vs in maynteyning vs in this present lyfe are wee woorthie too be be found at his cost No but all commeth too vs through our Lord Iesus Christ. Therefore it would become vs both sleeping and waking eating and drinking in rest and in labour and in all things else too consider alwayes the mercy that God vseth towardes vs and too beare it in mynd and too make it our continewall exercyze And specially must this grace come alwayes before our eyes when wee pray vntoo god For what accesse may wee haue too talke familiarly with him and too discharge all our cares and greefes as it were intoo his lap yea and too call him our father if wee bee not called too him through his free bestowed goodnesse in our Lord Iesus Christ and he forgiue vs our transgressions If wee bethinke vs not of all these things wee bee too dulheadded and brutish And heereby it appeereth full well that we shall alwayes bee disallowed in bragging our selues too bee Gods children and his household folke and faythfull children if wee bee not willing and glad too forgiue wee may well boast of it afore men yea and wee may bee had in estimation through a fond opinion but yit will God disgrade vs So then if wee bee loth too forgiue our vnthankefulnesse bewrayeth it self therein how that wee consider not the infinite goodnesse of our God as he sheweth it in our Lord Iesus Christ. That is the thing in effect whertoo S. Paule intendeth too bring vs. Now he addeth that vvee must bee follovvers of God as vvell beloued children For a man myght yit reply it is trew that Gods mercy ought too rauish vs all and too amaze vs and it is so woonderfull a thing that all our affections ought too bee fastened vppon it But what for that Are wee able too bee lyke vntoo God No for he is the fountayne of all goodnesse and wee bee leaud and vntoward yea God hath the full perfection of all goodnesse in him and there is not so much as one drop of it in our nature No maruell then though we come nothing neere him ne haue any resemblance or lykenes vnto him Such reply say I myght men haue made if S. Paule had not added this saying Bee yee follovvers of God that is too say follow yee him let him bee your example or patterne For although God be the souerein goodnesse it selfe and that wee haue not any peece of vs which tendeth not too euill yit is it no sufficient excuce for vs that wee should therefore bee vtterly ageinst him for that is a token that wee belong nothing at all too him Truely as in respect that wee bee but onely men Adams sinne hath so alienated vs from God that theroutof spring malice spytefulnesse pryde excessiue passions and wicked desyre of reuenging and it separateth vs from God in whom is the fulnesse of all goodnesse Such are wee from our moothers womb through Adams sinne as I sayd afore But yit for all that must wee not needes chaunge our kynd when it pleaseth God too reache vs his hand and too gather vs too him and too knit the things agein in one which were scattered asunder Yis And that is the cause why S. Paule sayeth as Gods deere beloued children Heerein he sheweth that wee shall haue our mouthes shet vnlesse we answer God in goodnesse by bearing one with another according also as our Lord Iesus telleth vs in S. Mathew Follow your heauenly father sayeth he which maketh his sonne too shyne both vppon good and bad For too say that wee bee Gods children too call vppon him too pretend the name of Christians and yit in the meane whyle too bee despyzers of God and too make as though wee would defye him by shewing that wee drawe aloofe from him is it not vtterly ageinst kynd Yis and therefore let no man deceyue himselfe but let vs consider that wee bee not onely full of
get the vpper hand and to stand by their owne strength at â—â—eir owne appoyntment and not at Gods appoyntment â—â—rough his power and mercie in Christ. Of which kynd of people the cowardlinesse is so much the more shamefull and blamewoorthie bycause God hath giuen them such a Sauyour Captein as is both able willing too minister strength too them bee they neuer so weake and feeble health bee they neuer so sicke or diseazed soundnesse bee they neuer so sore wounded or maymed corage bee they neuer so faynt and weery victory bee they neuer so much oppressed and ouermatched ryghtuousnesse bee they neuer so sinfull and wicked yea and euen lyfe though they bee dead For Christ himselfe beeing the Phisition of our soules our health our welfare our lyght our resurrection our lyfe and the very truth it selfe which cannot lye nor deceyue to the intent wee should bee willing too resott vntoo him and haue assured warrant of hope and comfort calleth and allureth vs in this wyse vntoo him Come vntoo mee all yee that are weery and ouerloden and I will refreshe you Bee of good cheere I haue ouercome the world and so shall you also by fayth in mee Although your sinnes bee as read as scarlet I will make them as whyte as snowe I will refuze none that commeth to mee but though he bee dead yit shall he lyue for I will rayze him vp at the last day If yee suffer with mee yee shall also reigne with mee in glory Resist the diuell and he shall flee from you so that the verye gates of hell shall not preuayle ageinst you Aske what you will of my father in my name and it shal bee done vntoo you Aske and yee shal haue seeke and yee shall fynd knocke and it shal bee opened vntoo you possesse yee your soules through pacience Besydes this he putteth vs not too the dooing of any thing which he himselfe hath not first doone for our sakes to giue vs the more comfort and incoragement by his owne example If wee bee tempted so was he If wee bee smitten for our sinnes so was he for he bare our infirmities and the penaltie of our transgressions was layd vppon him If wee be tryed and nurtured with correction of the crosse so was he insomuch that although he was the sonne of God yit learned he obedience by the things that he suffered If wee bee abaced so was he insomuch that wheras it was no robberie in him to bee equall with God bycause he was in the shape of God yit abaced he himselfe by taking vppon him the shape of a seruant and that so farre as he cryeth out in the Psalme I am a worme and no man a very scorning stocke of men and an outcast of the people If the terrour of Gods wrath for sin doo abash our harts so did it abash his and that so sore as he was fayne too crye out O God my God why hast thou forsaken mee If wee suffer want and penury so did he for he had not whereon too rest his head Finally he became lyke vnto vs in all things sauing onely in sinne to the intent that wee hauing a Hygh priest which could bee touched with the feeling of our infirmities might boldly preace to the throne of grace to obteyne mercy and fauour to our releefe and helpe in dew time Assuring our selues that if wee fashion our selues lyke vntoo his image in sufferance in patience in humilitie in fayth in hope in loue and in resistence of sinne wee shall also bee made lyke vnto him in glory Wherefore let vs take his yoke vppon vs for it is sweete let vs sticke to him in weale and wo 〈◊〉 he will not forsake vs and let vs fence our selues aforehand with the armour and weapons that Saint Paule speaketh of in his present Epistle that wee may bee able to stand fast in these euill dayes wherin Satan the old serpent leaueth nothing vnattempted that may destroy or impayre our fayth and that wee may bee able to beare out the brunt of afflictions which God iustly may and I feare mee shortly will cast vppon vs for our carelesse hearing and more carelesse slowe and negligent following of his word so plentifully preached among vs if wee conuert not by speedie amendment Let such as are yit weake learne to grow from fayth to fayth from knowledge to knowledge in Iesus Christ. Let them as sayth S. Peter indeuer by all meanes to adde too their fayth strength to their strength knowledge to their knowledge stayednesse to their stayednesse pacience to their pacience godlynesse to their godlynesse kynd hartednesse and to their kynd hartednesse loue And whyle they bee proceeding too perfection by those degrees I counsell them in the meane season too reuerence the mysteries which God hath not yit reuealed vnto them nother despayring of their owne saluation for want of deepe and exquisite knowledge for to whom much is giuen of him much shall bee requyred and to whom lesse is giuen of him lesse shall bee required nor refuzing too learne least they fall intoo the sinne of contempt nor grudging at thoze too whom God hath giuen a greater lyght of vnderstanding in such misteries nor yit diffaming the doctrine it selfe which is vttered by the holy Ghost for their comfort if they could conceyue it aryght Agein on the other syde I couÌ„sell the stronger sort euen for Christes sake who beeing the Lord of al power became weake for our sakes too trayne foreward the weakelings with all myldnesse of spirit not with disputing but with gentle exhortation and incoragement and too cheere vp the faynt handes and feeble knees eche bearing so with others infirmities and helping too guyde their feete in the ryght pathes as God may bee gloryfyed on all handes through Iesus christ And as for the vnreuerend and wicked wilfull scorners wee may let them alone vntoo God without casting of our pearles before swyne or wiâ—hout giuing of our holy things vnto Dogges least Gods name bee blasphemed and rayled vppon by our occasion But yit ought wee of christian charitie too pray for them if peraduenture the goodnesse and long sufferance of God may win them too repentance that they may acknowledge the truth and scaping out of the diuels snares wherein they bee hild prizoners come too their ryght myndes and performe the will of god For wee our selues also bee compassed about with innumerable infirmities and haue neede of continuall mercy at Gods hand nother is there any of vs all that standeth by his owne strength or that can assure himselfe too hold out one minute of an houre but by the helpe of God through christ Therefore let euery one that calleth vppon the name of Christ that is too wit which professeth himselfe a Christian depart from iniquitie Let him that seemeth to stand take heede that he fall not And finally let vs
of the doctrine herein conteyned or of the manner of teaching vsed by the Author which is both simple and familiar and yit neuerthelesse full of authoritie and force it is not now needfull For wee bee sure that such as seeke Gods honour and their owne saluation shall in reading them perceyue that the Author had none other meaning with him and that shall euen the malicious sorte themselues bee driuen toâ— confesse spyte of their hartes Wherefore too conclude ryght deare brethren which shall meete with this bookâ— wee pray you new agein too giue eare too our God and too his sonne our Mayster who by his seruant and excellent minister of his Church declareth the things which his holy Apostle had long ago preached with lyuely voyce and afterward compyled breefly in wryting for vs and all that shall comâ— after vs too the worldes end And of what degree soeuer you bee or haue bin shrinke not backe forasmuch as it is God that speaketh who hath loued vs so dâ—arely that he hath not spared his owne sonne but hath giuen him too death too redeeme vs from death and from the vayne traditions of our fathers Come on therefore and let vs all serue our God with one accord walking in the wayes which he teacheth vs and forsaking our owne that is too say all that disagreeth with the rule of his woord and making all his giftes too serue too his glory And in so dooyng wee shall bee Christians both in name and deede wee shall discharge our selues of our promise made in Baptim wee shall see good agreement in Christianitie and wee shall serue for a good example too the Iewes and Turkes which are yit enemyes too Christendome So bee it So bee it Amen Your brethren in our Lord The causers of these Sermons too bee brought to lyght ¶ The Argument of Saint Paules Epistle too the Ephesians IT is well ynough knowen that Ephesus was a Citie of the lesser Asia renowmed for many causes And S. Luke reporteth in the Actes how our Lord got himselfe a people there by the seruice of S. Paule how the Church beâ—an there and what furtherance it had As for â—ee I will touch nothing heere but onely that â—hich belongeth properly too the argument of the Epistle Saint Paule had taught the Ephesians â—he pure doctrine of the Gospell And when he was prisoner at Rome perceyuing that they had â—eede too bee confirmed he wrate this Epistle too â—hem In the three first Chapters he standeth â—heefly vppon the prayzyng and magnyfying of Gods grace For in the beginning of the first Chapâ—â—r after his greetings he speaketh of Gods free election too the end they should knowe that they were now called too the kingdome of heauen bycause they had bin predestinated vntoo lyfe before they were borne And heerin shineth foorth Gods wonderfull mercy that the sauing of our soules commeth of Gods free adoption as of the trew â—nd naturall welspring thereof And forasmuch as mens wittes are too weake to conceyue so hygh a secret he prayeth God to inlighten the Ephesâ—ans with the full knowledge of Christ. In the second Chapter the better too set foorth the greaâ—nesse of Gods grace he putteth them in rememberance how wretched they were till they were called too Iesus Christ by comparing their present state and their former state toogither For wee can neuer perceyue sufficiently how greatly wee bee beholden too our Lord Iesus nor consider as becommeth vs how greate his benefyts are towaâ—ds vs except it bee layd afore vs on the contrarie part how wretched our state is without him Also he amplifyeth the matter new agein saying that they had biâ— Gentiles and straungers too the promises of eternall lyfe which God had made alonly too the Iewes In the thâ—rd Chapter he sheweth that his Apostleship had bin apoynted peculiarly for the Gentyles too the intent that they who had bin straungers a long tyme myght now bee graffed intoo the people of god And for bycause it was an vnaccustomed thing and such a one as trubbled many mens mynds with the newnesse therof He calleth it a secret hidden from all tymes saying neuerthelesse that the vttering of the same secret was committed vntoo him Towards the end he prayeth God agein too giue the Ephesians the perfect and lyuely knowledge of Iesus Christ so as they may not couet too knowe any other thing By which woords he not only goeth about too make the Ephesians acknowledge the greate number of benefyts and gracious gifts that God had bestowed uppon them and too shewe themselues thankfull for 〈◊〉 same by yeelding themselues wholy vnto him 〈◊〉 also intendeth rather too put them out of all 〈◊〉 of their owne calling For by all lykelyhood 〈◊〉 â—aint Paule was afrayd least the false Apostles â—ould step in to trubble their fayth by making thÌ„â—eleeue that they had bin but halfe instructed For â—heras they had bin Gentyles and had newly reâ—eyued the trew Christen doctrine they had not â—earâ— the Ceremonies nor Circumcision spoken of But they that intended too bring the Lawe 〈◊〉 vre among the Christians sayd that all such as were not consecrated too God by Circumsion â—ere vnholie For it was their common song that â—one ought too bee reckened among the people of God which were not circumcysed and that al the Ceremonies commaunnded by Moyses ought to â—ee kept And for that cause they spake euill of S. Paule for making Iesus Christ common too the Gentyles as well as too the Iewes and affirmed â—â—at his Apostleship was an vnhallowing of the â—eauenly doctrine bycause he did after that sort offer and set forth the couenant of grace to vncleane people without any difference at all Therfore too â—he end that the Ephesians bein assayled with such â—launders should not chaunge their mynds he inâ—ended too giue them a remedie And so wheras â—n the one syde he telleth them so aduyzedly that â—heir being called to the Gospell was for that they â—ad bin chozen before the making of the world he warneth them on the other syde not too thinke that the Gospell came too them by haphazard at the apoyntment of men or that it lyghted in their lappes at aladuenture For he telleth them that wheras Christ was preached too them that preaching was nothing else than the vttering or publishing of Gods euerlasting determination When as he setteth the vnhapie plight of their former life before their eyes he therwithal putteth them in mynd that their getting out of so deepe a gulf was through the singular and woonderfull mercie of god And wheras he speaketh of the Apostleship which was committed too him towards the Gentyles he dooth it too strengthen them in the fayth which they had once receyued bycause their callâ—ng intoo the communion of Christes Church was wrought by the will of god Neuerthelesse looke how many sentences heere be so many warnings are there to chere vp the Ephesians to acknowledge Gods beneâ—yts In the fourth Chapter he descrybeth the meane
For in it selfe the maiestie of God is too high a thing and wee should bee vndone a hundred times before wee could come nere him if it were not that he is come downe vnto vs But if wee once haue Iesus Christ â–ª there wee haue a lyuely image of him wherein wee may behold whatsoeuer is requisite for our saluation For there we vnderstand that God is our father and that wee bee clenzed from all our sinnes too be transformed intoo the glorye of god There wee see how God accepteth vs for rightuous and that wee bee reconciled too God ageine There wee perceyue how he hath raunsomed vs and that wee shall neuer bee left destitute of the grace of his holy spirit till he haue brought vs too the ioying of our inheritaunce Thus doo wee knowe all these things in our Lord Iesus Christ. And that is the cause also why S. Paul sayeth in another place that he desired not too knowe any other thing than Iesus Christ and that it is he onley of whom he intended too boast According whereuntoo wee haue seene heretofore how he forsooke all things to abyde vnder the Crosse of our Lord Iesus Christ and that althoughe the same hath too the worldward nothing but shame and reproch yit he protesteth that he had giuen ouer al that he had esteemed afore and that he estemed them but as hinderaunce and losse yea and as filth and dung too the intent too cleaue too our Lord Iesus Christ and too shewe that such as are possessed with the fond opinion of their owne deseruings do separate themselues from our Lord Iesus Christ and that if wee will bee knit vntoo him wee must giue ouer all that we imagine our selues too haue of our owne and offer our selues vnto him â—oyde of all goodnesse too bee filled at his hand And here ye seâ— also why S. Paule sayth that he had leuer come too the hauen of saluation poore and starke naked then too liue in the mids of the Sea and too bee there swallowed vp For although he were taken for an holy man and as halfe an Angell yit made he no reckening of all that so he might bee partaker of the remission of sinnes that was giuen him in Iesus Christ and of the grace which he hath communicated too all his members Therefore let vs learne too magnifie Gods grace in such wyze as wee may vtterly forget all the toyes wherwith the diuell deâ—â—iueth the vnbeleeuers by puffing them vp with I wote not what manner of pryde and come vtterly emptie too our Lord Iesus Christ â—oo beg his grace For wee cannot receiue one drop of it but by confessing our selues too bee vtterly vnworthie of it And now let vs fall downe before the maiestie of our good God with acknoweledgment of our faults praying him too make vs percâ—yue them more and more and that the same may so humble vs as wee may bee stablished in his grace and labour too come nerer and nerer vntoo him that being beaten downe in our selues wee may bee rayzed vp by him through his mere mercie and depending altogither vppon him resort vntoo him as too 〈◊〉 father and continewe in so doing till he haue taken vs out of the prizon of sinne and ioyned vs perfectly too himselfe That it may please him too graunt this grace not onely too vs but also too all people c. The seuenth Sermon vpon the first Chapter 17. I pray for you that the God of our Lord Iesus Christ the father of glorie giue you the spirit of wisedome and reuelation too haue the knoweledge of him 18 That is too wit too haue the eyes of your vnderstanding inlightened too the end ye may know what the hope is which you ought too haue of his calling and what the riches are of the glory of his heritage among the Saintes ALl men haue naturallye some vnderstanding Not that it sheweth itself as soone as they bee borne but in processe of tyme all haue some discretion of good and euill And for that cause are thei reasonable creatures But the vnderstanding which wee haue of nature is not ynough too bring vs too the kingdome of heauen For wee stop farre short when matteâ—s that concerne the heauenly life doo come in question Wee see that euery man hath wit in matters and affayres of the world and euery man will looke about him Agein although dyuers could fynd in their harts that their owne consciences were dead yit notwithstanding God hath so graued a kynd of feeling in their harts as our liues must needs bee brydled and euen the wickeddest and woorst natured of vs all shall of force haue some remorse or hartbyting and bee constreyned whether they will or no too allow the good and condemne the euill Trew it is that when they haue committed any fault they will labour too hyde it with vayne excuces But if a man aske them whether murther extortion robberie whoredome deceyt and forswearing bee vertewes or no thy will say they bee vyces woorthy too bee condemned Euerie man will talke so For it is Gods will that there should bee such a knowledge printed in mans harte too the end that all should bee condemned without excuce and bee inforced too bee thir owne iudges But as I said afore this is not ynough too leade vs vntoo God and too open vs the kingdome of heauen in such wise as wee may knowe how too bee saued or howe too call vppon god Then are wee starke blynd in that behalf for our insyght reacheth not beyond the world Therfore God must bee fayne too woorke in vs and too giue vs new eyes too spye out the things that are requisite too our saluation And that is the cause why S. Paule prayeth vntoo God heere too giue them inlyghtened eyes Wherin he presuppozeth that men haue alredie some enterance not too atteyne so hygh as is requisyte but too haue some seede of Religion in them and too perceyue that there is a God Furthermore God must bee fayne too giue a greater lyght and such a one as wee be quyte voyd of by reason of Adams sin for wee bee plundged in such darknesse that we go cleane awk froÌ„ the ryght way till God haue reached vs his hand Yee see then that the thing which is conteyned heere is that God hath doone more for vs in giuing vs the eyes of vnderstanding than in making vs men and putting vs intoo the world bycause that therby he reformeth vs and giueth vs a cleere and sure insyght as to those whom he hath chozen For it is a priuiledge which is peculiar too his owne children and not common too all men And truely wee see that when God vttereth his power it is not knowen but onely too such as haue inlyghtened eyes according too this saying of Moyses Thy God hath not giuen thee a hart too vnderstand nor eyes too see euen vntoo this day Wee knowe that miracles were wrought in the sight of the people
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
that wee bee the heyres of death and that God must needes bee our enemie yea euen as soone as wee bee conceyued Yit is not God cruell nother hateth he the things that are of his owne making That is trew if we had such purenesse in vs as was in our forefather Adam according too this saying that all things which God made were good God then should hate his owne workemanship in vs But wee must conclude that sith he hateth vs and is as it were armed to take vengeance on vs all we haue well deserued it And that although sinne cannot be poynted out with the â—inger as yee would say yit dooth God know it well ynough and wee must hold our mouthes shet at it That is in effect the thing that wee haue too gather vppon this Text in applying it too S. Paules meaning For if the Iewes which seemed too haue or ought too haue some peculiar prerogatiue are neuerthelesse included vnder the generall state of men what can wee alledge which are borne Gentyles if wee will presume too bring any brauerie before God So then wee haue well wherwith to be confounded dubble seing that they in comparison of whom wee bee nothing haue notwithstanding no enterance intoo the kingdome of God but by his only free mercie anâ— by being reconcyled by meane of our Lord Iesus Christ. But there is yit one question or doubt more For how should the Iewes be Gods enemies seing he had auowed himself alredye to bee their father Some man will say that the seeing of the things that were figured and the truthe â—nd substance of them remayned as yit too bee accomplished But wee haue too marke yit further that although God had adopted the Iewes in Abraham yit they were receyued in Iesus Christ and that that grace was grounded vppon him according too this saying In thy seede shall all nations of the earth bee blissed And wee haue seene in the Epistle too the Galathians that the sayd seede must bee referred too our Lord Iesus Christ for without him there is no vnitie but vtter sâ—attering asunder Sith it is so it is not too bee marueiled that the receiuing of the Iewes into the Church as well as the receyuing of the Gentyles is fathered heere by Saint Paule vppon the onely free bestowed goodnesse of God. Howbeeit there is yit a second poynt which is not too bee forgotten which is that although the Iewes had obteyned such grace yit they abode in suspens till the comming of the Redeemer And for that cause wee shall see in another place that those which were neere and those that were farre of were reconcyled by him For wee know that there is no attonement too bee made with God without sheading of blud Now the Sacrifizes of the Lawe could not put away sinne nor pacifye Gods wrath and cursing When men offered the blud of an Oxe or of a Calfe or of a Lamb it was not too make attonement with God there was no such power in the brute beastes for the thing that is corruptible atteyneth not too the soule Therfore it is too bee concluded that the Iewes were Gods children by hope and yit that they were vtterly separated from him till the attonement was made in the person of the Redeemer And by that meanes did God shew himself fauorable towards them as he did towards the rest of the world And for that cause also dooth S. Paule adde that God being rich in mercie hath quickened them as he did the Gentyls euen according too his great loue vvhervvith he loued them The cheef poynt as I told you this morning that S. Paule handleth is that wee should lerne too bee ashamed yea and too lothe our owne wretchednesse by resorting too our originall and by considering in what plyght God findeth vs and out of what a dungeon wee passe when God reacheth vs his hand And the second is that wee should magnifie his goodnesse so much the more bycause it is an vncredible thing that he should voutsafe too cause the doctrine of lyfe too come downe too the bottome of hell too quicken vs for wee were sunk downe thither Thefore wee must marke well these wordes where it is sayd that God being rich in mercie quickened vs when wee were dead according too the great loue which he beareth vs Trew it is that this tytle myght alwayes agree vnto God bycause he nother abateth nor increaseth and so shall God bee euermore rich in goodnesse But we must therwithall marke the circumstance of the place and the matter that S. Paule treateth of heere which is that God hath vttered the inestimable treasures of his mercie vpoÌ„ vs according too the greatnesse of our miseries And For that cause also he addeth the great loue wherwith he loued vs. For needes must there haue bin such a goodnesse in God as is able to rauish vs seeing it surmounteth all our capacitie and that wee bee not able too taste the hundredth parte of it though wee giue our selues neuer so much vntoo it And why For when S. Paule sayeth that God loued vs he speaketh expresly of himself and of such lyke which had bin chozen from among that people when as the greater part of them was cut of For although the Iewes were the first borne and had preheminence aboue vs as by ryght of inheritance that we be but as silly things borne out of season as S. Paule speaketh of himself yit notwithstanding wee see that they bee now banished from Gods kingdome and are become as a president that ought too make the heare stand vp vppon our heades when wee behold the wrath and vengeance of God that is vttered vppon them Therfore wheras S. Paule and some small number mo were chozen from among the Iewes it was through Gods loue which had the greater apparance towardes them Lykewyse nowe adayes if the Gospell were preached purely throughe the whole world fayth giuen indifferently too all men soo as there were none but he should be touched immediatly with the holy Ghost and all of vs were alyke it woold seeme to be as the course of nature And lyke as meat and drinke are common to all men so it woold seeme that wee had this of our owne naturall motion and that it were not a speciall grace of god But when wee see so manie Countries hunger-starued so as there rayneth not one drop of good doctrine vppon them but rather the wretched people are fed with Lyes and trumperies of Satan and that on the other syde God inlyghteneth vs heere and watereth vs with his woord whereof commeth that but of the great loue whereof S. Paule speaketh heere Agein many men haue their eares beaten with the Gospell and yit it is apparant too mennes eyes that they become hard harted by it and waxe woorse and woorse For it is certeine that a man shall not see so horrible monsters in the papacie as where the Gospell is preached and professed
be layd foorth at this tyme let vs vnderstand that whereas men seeme to haue some worthinesse in theÌ„selues they cannot but stray away to their own destruction so long as they bee separated from God bycause that by nature they â—ee straungers vntoo bim yea and quite cut of from him Moreouer let euery of vs knowe for his owne part how wee had forgotten God and were quite turned away from him till he called vs agein vntoo him When wee knowe this let vs learne too magnifie his grace for voutsafing too reconcyle vs too himselfe and too put away all the enmitie that was betwixt him and vs and too make vs his children of his deadly enemyes assuring our selues that all this is done by meanes of our Lord Iesus Christ too the intent wee should out of that fountayne drawe all that belongeth too our saluation And furthermore let vs consider also what furtherance wee haue by the helpes that God hath giuen vs too come too Iesus Christ by and too confirme vs in him too the end wee may haue a resolute and sure doctrine As for example when the Gospell is dayly preached vntoo vs Iesus Christ is offered there vntoo vs and he on his side calleth vs vntoo him Too he short he hath his armâ—s stretched out to iâ—bracâ— vs Let vs vnderstand that and afterward let vs adde the Sacraments theruntoo and seeing that Iesus Christ hath not onely commaunded the open preaching of the Goswell 〈◊〉 he sheweth himself too bee our Shepherd and that he will haue vs too bee his flocke but also confirmeth the same by Baptiâ—â— by his last Supper let vs take good heede that we make not those signes vnauaylable through our owne malice and vnthankfulnesse but let vs rather consider to what end God hath ordeyned them and let vs so vse them as wee may growe more and more in fayth and bee thereby inâ—â—amed with such zeale as wee may indeuer too give our selues wholly vntoo God sith it hath pleazed him also too giue himselfe vntoo vs. And now let vs fâ—l downe before the maiestie of our good God with acknowledgment of our faults praying him not only too make euery of vs too knowe the vyces wherwith wee bee atteynted but also those which he hathe voutsafed too cleâ—ze vs of and specially that wee may come too our originall and consider that euen from our moothers wombes wee bring nothing but 〈◊〉 and that wee ceasse not too increace the 〈◊〉 and more that when wee knowe it wee may blisse his holie name for the knowledge which he hath giuen vs and bee so prouâ—ked too repayre vntoo him as wee may hold the ryght way without swaruing from our Lorde Iesus Christ bycause that without him wee must needs bee â—aniâ—ted the kingdome of 〈◊〉 and shut quâ—te and cleane out of it So then let vs hold that way and call vppon this good God of ours inâ—eâ—â—antly that he voutsafe to make vs feele by experience that his calling of vs vnto him is not in vayne that wee fynding such frute of our prayers may bee so much the more incoraged too flee too him for our refâ—ge and also to giue him thanks for all the benefyts which wee receyue at his hand That it may please him too graunt this grace not only too vs but also too all people c. The .xiii. Sermon which is the fift vppon the second Chapter 13 Novv in Iesus Christ you that erst vvere farre of are madâ— neere by the blood of Christ. 14 For he is our peace vvhich hath of both â—vvayne made one and broken dovvne the vvall that vvas betvvixt them 15 That is too vvit the emnitie through his flesh aboolishing the lavve of the commâ—undements vvhich vvere in ordinances too the end he might set them both in himself to make one nevv man of them WEe haue seeâ—e heeretoofore howe wee bee all enemies of God by naâ—ure bycause we bee gone away from all rightuouâ—â—â—â—sse through the sinne of Adam so as there is nothing in vs but leawdenesse and rebelliousnesse And although men soothe and flatter themselues it is certayne that they cannot bring any thing before God which shal not prouoke his 〈…〉 God then must needes disclayme vs for his 〈…〉 wee must bee fayne too bee guyded by our Lord Iesus Christ for wee cannot come vntoo God but by that meane 〈…〉 had some familiaritie with God bycause he had adopted them in respect whereof it is sayd that Abrahams ofspring was holy not that they had more woorthinesse than the rest of the worlde but bycause of Gods goodnesse who had voutsafed too chooze them And therefore before suche tyme as our Lorde Iesus Christ came intoo the world the one were in comparison neerer the other were further of from god Not that the Iewes were better woorth than the Gentyles as I sayd afore but bycause it had pleased God too accounte theâ— as of his owne house Yee see then that they were nygh bycause it was sayd vntoo them that God â—ate among them and that they were a priestly kingdome whereof they had also as it were a visible signe by the recordes that were giuen them as by the Sanctuarie and by all the appurtenances therunto belonging Now S. Paule framing heere his matter too the Gentyles sayeth that they haue chaunged their state bycause that wheras they were farre of from God they were made neere him by the crosse of Iesus Christ And that serueth too the magnifying of Gods grace the more For as I haue declared heertoofore if wee consider not in what plyght God fyndes vs before he reach vs his hand too draw vs too him wee shall neuer knowe how much wee bee beholden and bound vntoo him nor how great his mercy is towardes vs But when it is shewed vs that euen from our birth wee bee cursed and the diuell holdeth vs vnder his tyranny and wee bee in thraldom vntoo sin and God is as it were armed ageinst vs too bee our iudge with all extremitie when this geere is set before our eyes and it is added further that God hath drawen vs out of the dungeon of hell too aduaunce vs to the kingdome of heauen assuring vs that wee haue our inheritance there which cannot fayle vs and also it is shewed vs that wee haue the certeintie of all these things in Iesus Christ then must wee needes bee rauished too woonderment considering that Gods goodnesse surmoâ—â—teth all our vnderstanding This is the thing that S. Paule goeth forward withall heere aneâ— And this matter is well woorthie too be often remembered nother is it too bee feared that it is but needlesse talke too put vs in mynd too yeeld God his dew honour and too haue a stedfast setlednesse so as wee may call vppon him freely being throughly perswaded and resolued that he will alwayes bee a father too vs and accept vs as his children namely if wee bee members of his only sonne as knitte vntoo him by beleefe of the
Gospell Yee see then that the thing which wee haue too marke in the first place is that by the meanes of our Lord Iesus Christ bycause he hath reconcyled vs too God his father by his death wee bee now come neere too the kingdome of heauen from whence wee were farre of yea and without hope too haue any accesse or enterance thither And although S. Paule haue spoken but too one nation yit is his matter generall And so the holie Ghoste exhorteth vs at this day by the same doctrine too consider our owne miserie that wee may be abashed in our selues and receyue the inestimable benefyte that is offered vs by the Gospell in the person of Christ. Hereuppon he addeth that hee is our peace making both one yea euen those that were farre of as well as them that were neere Lyke as in the forerehearced sentence S. Paule ment too humble the Gentiles and shewed howe muche they were indetted vntoo God so heere he addeth a warning for the Iewes to pull downe their pryde that they myght not think themselues too bee better than other men bicause God had chozen them For acording as men are alwayes giuen to auaunce themselus beyond measure that people abused Gods grace and bare theÌ„selues in hand that the linage of Abraham was as a linage of Angels Too bee short when it was told them that the Church should bee vnited togither both of Iewes and Gentyles without exception they thought that God did them great wrong and iniurie In somuch that it was oftentymes told them that Gods choozing of them was nother for their vertue nor for their nobilitie nor for any thing else that he found in their persons but bicause he had loued their fathers without any desert of theirs Often tymes therfore were they warned by Moyses and the Prophets too chalenge nothing at al too them selues but too goe too Gods free goodnesse too spye out them selues there too the ende they myght confesse that if they had any prerogatiue aboue others that was not of themselues nor for their own sakes but bicause it was Gods good pleasure too keepe them to himself for his owne heritage And yit for all that S. Paule sheweth heere that the Iewes renounce their own saluation if they match not with the Gentiles in true brotherhood For why Although the Iewes were neere God alredye and had witnesse that he hild them for his children yit notwithstanding the matter hung in suspence til the comming of our Lord Iesus Christ. Then behoued it them too bee knit to God by the mediator or else they should haue had no peace in their consciences For when men examin themselues they must needs conclude by and by that God is iustly their enemye And for proof therof what haue wee in our thoughts in our lusts in our soules and in our bodies but vtter corruption Therfore it ought to make vs to quake as oft as wee thinke what wee bee But the Iewes had the Ceremonies and shadowes of the Law which were assurances of Gods grace vntoo them Yea but if they had stayed there what a thing had that bin For the blud of brute beasts could not scoure away their spottes nor set them in Gods fauour Therefore it stoode them on hand too resort too Iesus christ And that is the cause why S. Paule sheweth that the Iewes ought not too too bee so puffed vp with pryde as too shet the heathen out of the doores as though they were not woorthie too bee of Gods Church For Iesus Christ is the mediator as well of the one as of the other vntoo God his father In so much that without him all of vs are shet out from the hope of saluation No man then ought too despyze his neyghbour in this cace nor too looke ouer the shoulder at him as the prouerb sayeth But wee ought too imbrace one another in â—rew vnitie of fayth and loue knowyng that euerychone of vs from the greatest too the least should ryghtfully bee cutte of from Gods Church but that he of his owne mere goodnesse gathereth vs too him After the same maner dooth S. Iames exhort the great men of this world too glory in their smalnesse bycause God hath taken away the blyndfolding that letted them too know their owne wretchednesse For wee knowe that men doo wilfully abuse their greatnesse and beleeue them selues too bee marueylous wyghtes tyll they come too knowe god Therefore the great men of this worlde haue their eyes blyndfolded and that deceyueth them and maketh them too take leaue too doo what they liste Now Saint Iames sayeth that they haue cause too glorye of their smalnesse for that our Lorde discouereth them too bee creatures out of all hope as of themselues and yit neuerthelesse taketh them intoo his fauour of his owne mercy And let the little ones sayeth he reioyce in their nobilitie bycause God hath exalted them in somuch that whereas they were but as wretched woormes and had nothing but reproche in them God hath taken them vp and made them new creatures Yee see then that the meanes too vnite vs as wee ought too bee is that euerye of vs in his degree acknowledge himselfe too bee in a wretched and miserable plyght anâ— that when he hath yeelded all too Gods mere mercy he acknowledge that the same is spred ouer all at this day and that it is not for vs too stint or too brydle him but in asmuch as he hath chozen vs it is our dewâ—ie too receyue those intoo our fellowship whom he hath set in the same aray and company with vs That say I is the thing that Saint Paule amed at in saying that our Lord Iesus Christ is the peace of all men yea euen as well of them that were mere afore as of them that were yit farre of But yit as I tolde yee afore he had an eye too the foolishe ouerweening of the Iewes which woulde haue driuen away the Gâ—ntyles from the kingdome of god And he telleth vs that if wee mynd too haue Iesus Christ too bee our mediator too giue vs enterance too God his father and too guyde vs thither and that all this should bee grounded vppon Gods mere mercy let vs not bee so folish as too clayme aught too our selues as who should say wee were better than other men or ought too bee preferred before them but let euery of vs acknowledge that all of vs had neede of Gods infinite mercye bycause all of vs were shet vp vnder sinne as S. Paule sayeth in another place Now must we apply this well too our owne behoofe For some thinke that men are aduaunced the rather bycause some of them haue bin of an honest and vnblamable conuersation to the worldward some borne of honorable houses and othersome indewed with exâ—â—llent vertewes or with some skill and cunning Too be short euery man sercheth and seeketh as much as is possible too alledge some thing why God hath accepted him rather than
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
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
not the Moone and the Starres ordeyned to doo vs seruis And yit are they as noble Creatures as may bee insomuch that the heathen folk woorshipped them thinking that there was some Godhead inclozed in them Agein when wee looke downward wee see what good things God hath appoynted for our vse And although he feede the beasts yit in the end all redoundeth too vs according as Saint Paule speaketh of them saying hath God a care of the beasts That is to say when as God voutsafeth too succour the beasts in their neede by his prouidence he doth it for mens saks Seing theÌ„ that God hath harborowed vs after such a sort to make vs possesse so many good things besyds his creating of vs after his owne image and lykenesse is it not an inestimable benefyte So then this present life is not to be hild scorne of But there is yit more God hath set vs heere as it were in a iourney too come too a further matter that is too wit too the euerlasting rest and too the heritage of heauen Then if this present lyfe guyde vs thither that is too say too the glory which God hath prepared for vs and which was purchaced for vs by the death and passion of our Lord Iesus Christ therbey wee see that it is a great benefyte and meete too bee esteemed at our handes Trew it is that there are so many myseries in our lyfe that it were much better for vs neuer too haue bin borne than too linger continually as wee doo Therefore if a man consider how wretched our lyfe is in it self and too what a number of greefes anguishes peynes and vexations it is subiect surely he will say it were better neuer too haue come out of our moothers womb than to enter into such a sea of confuzion as we see vppon earth Neuerthelesse when all commeth to al we shal fynd that Gods goodnesse exceedeth all the chastyzementes that he sendeth vs for our sinnes This lyfe should of it self bee nothing but happinesse and rest if God made vs vs not to reape the frute of our sinnes transgressions Yit notwithstanding when as God dooth now and then afflict vs with some barrennesse or kill our vynes with frost or drowne our Corne with wet or parche it vp with drought and too bee short send vs famin and derth they bee as a rod of God too shewe vs that in sted of his former leberalitie he is now become contrarie to vs Likewyse are the plague warre particular diseases and sicknesses harmes reproches and all other such thinges as woorke vs greefe or displeasure They are all chastyzements whereby God putteth vs in mynd of our sinnes and faultes of purpose too humble vs that wee myght knowe what wee bee and finally too make vs ready too forsake the world the more willingly Howbeeit when wee haue gatherrd all the afflictions trubbles and greefes that we see intoo one heape yit see we well as I sayd afore that God maketh vs too feele the taste and sauour of his goodnesse in that he gyueth vs sustenance in this world And this present lyfe is euer as a record of his loue For proof wherof we should quayle at euery temptatioÌ„ at euery vexation that myght befall vs in this world were it neuer so little if God gaue vs not some cheering to mitigate his rigour withall For he dooth alwayes shew such euent as may cause vs to coÌ„ceiue that he myndeth not to handle vs according to our desertes but that in his chastizing of vs he leaueth alwayes roome for his mercie as he himself sayeth in Habacucke Not without cause then doth God promis prosperitie in this lyfe to such as obey their fathers mothers Trew it is that Moyses ment the land of Chanaan bycause he spake to the people of Israel which were to be settled there Therefore as in respect of that people it was a particular lesson Yit notwithstanding not euen wee at this day can set our foote in any place but that wee bee after a sort harbrowghed there by god Therfore wee must all of vs hope for the blissing that was promised in olde tyme too the Iewes of bringing them intoo the land that was behyghted them for their inheritance A man myght moue other questions heere For wee see some that are disobedient too their fathers and mothers which notwithstanding doo lyue still and othersome which are of a good gentle and tractable nature doo dye so as God should seeme too disanull the promis that he made in his lawe The answere heretoo is this That God dooth them no wrong whom he calleth out of this world too take vp to himselfe nother dooth he appayre their state But too the intent wee may haue an euidenter and easyer answer let vs marke that things fall not alwayes out alyke as in respect of temporall promyses As for example God promyseth too prosper all them that serue and loue him in singlenesse of hart And how falles this out Wee see a number of poore beleeuers which are wretched too the worldward and reiected and despyzed of all men And where is this promis of God As I sayd we must alwayes haue this condition added that God giueth vs whatsoeuer he knoweth too bee expedient for vs There are twoo sortes of Gods promises and wee must marke well that Some of Gods promises belong too the saluation of our soules as his receyuing of vs too mercie his pardoning of our sinnes his shewing of vs his will his giuing of vs power too withstand Satan and his strengthening of vs ageinst al temptatioÌ„s by holding vs vp with stroÌ„g hand that wee may neuer quayle in all these things wee must firmly and stedâ—astly beleeue that God will performe whatsoeuer he sayeth yea and farre more than our vnderstanding can see or conceyue God then will surmount all our wit and capaâ—ity in things concerning the euerlasting saluation of our soules But there are other promises to passe this world withall for the easing of vs in our miseries In those God wil cantle vs out our morsels so as wee shall now and then haue hunger and thrist with them Yea and yit dooth not that impeach but that he is faythfull styll For as I sayde he knoweth what is meete for vs and therefore wee must not take his promises precyzely woord for woord in those caces that is too say we must not take them according too the bare letter or sound of them too say that God should doo all that is sayd there too the vttermost sillable No but wee must alwayes beare in mynd that he knoweth what is for our behoofe and benefite Now then if he take vs soone out of this world it is bycause he knoweth it too bee for our welfare and saluation And so yee see that God dooth not falsifye his promis when he taketh those away in the flower of their age which haue obeyed their fathers and moothers Surely none dooth
birthryght nor yit by our owne purchace but by free gift The kingdome of God then is the heauenly lyfe and al our whole happinesse For out of God what can wee haue but all vnhappynesse Therefore if wee bee banished out of Gods kingdome we must needs be plundged in all miserie But it is expresly sayd too bee the kingdome of Christ and why Bycause it was purchaced vs by his blud and also bycause wee bee now restored agein too the state from whence wee were falne in our father Adam Agein wee knowe that the inheritance is giuen vs in our Lord Iesus Christ to the intent that we being his members and adopted of God by his meanes should also bee parttakers of that which is peculiar too him In the first too the Hebrewes he is called the heire of all things and is that too shell vs vtterly out No but bycause wee cannot otherwyse bee taken for Gods children but by being incorporated intoo the bodie of our Lord Iesus Christ to whom all belongeth Now then if wee should bee reiected of God if wee should bee cut of from all the benefytes which haue bin purchaced for vs by our Lord Iesus Christ that this should come to passe through our owne vnthankfulnesse Alas should wee not bee too too blockish Yea and for the better expressing thereof Saint Paule vseth the woord Heritage or Inheritance As if he should say if yee were heires of Gods kingdome from your moothers wombe consider how great a greef it ought too be vntoo you too bee set besyde it But now vnderstand you that the kingdome of God is communicated vntoo you by our Lord Iesus Christ bycause he hath purchaced it for you and made you his brethren and fellowes And vnderstand yee besides that it is bycause God hath adopted you freely and yit you haue it not by birthryght nother can yee say that it is your owne otherwyze than by free gift Now then seeing it is a state of inheritance will yee bee so leaud as to looze such a benefite when it is offered you Shall God inuyte you so graciously too his glory shall he offer you all the ioy and happynes of the kingdome of heauen shall he match you with his owne sonne and by that meane make you too possesse all the good things that you can wishe and shall all this be nothing woorth to you but that you will needes hold scorne of it and refuze it How can Satan so farre ouermayster you Wee see then how Saint Paule ment too waken vs heere earnestly by all meanes too the intent that if wee cannot bee drawen wholly vntoo God by loue at leastwyze yit threatening may doo vs some good and moue vs too yeeld that our desyres may by that meane be brydled and our lusts not ouerflow so outrageously but that sith God sheweth himself our Iudge wee may at leastwyze refrayne too resist him for that is all one as if wee would openly runne rushing ageinst him Seeing that he with his owne holy mouth hath auowed vs too bee banished from the kingdome of heauen if wee notwithstanding doo make none account of the thinges that he telleth vs what a dealing is that Furthermore whereas Saint Paule sayeth that nother whoremoongers nor cuetous men nor vncleane persons shall enter intoo the kingdome of God he meaneth not that all such as haue offended and doone amisse are reiected of god For who is he that can say he is cleere of all the vyces that are reherced heere But he meaneth the whoremoongers couetous persons and looce liuers that take pleasure in their lustes and are hardened in them and are so settled in the filthinesse of them as there is not any more feare of God in them too hold them backe Wee heare what he sayeth too the Corinthians where hauing made a greater beadroll of the same and other vyces and hauing first vttered the lyke sentence telling them that all such as are giuen too those vyces shall neuer come in the kingdome of God he sayeth and such haue you bin He sheweth that the faythfull also had bin steyned with the lyke corruptions But yee bee washed and made cleane sayeth he yee bee sanctifyed by Gods holy spirit and through the blud of our Lord Iesus christ As if he should say by nature yee were miserable and folke giuen too all leaudnesse The willingnesse and desyre that you haue now too serue God came not of your selues but of Gods drawing of you vntoo him that wheras you were erst as wyld beastes he hath brought you vntoo his obedience wheras yee were foule and vncleane he hath washed you with the blud of our Lord Iesus Christ and wheras you were vnholy he hath made you holy by his holy Ghost And therfore fall not too wallowing and plundging of your selues agein intoo vncleannesse Thus the trew meaning of those woordes is in effect that the wicked and such as lead an awlesse and lawlesse lyfe that is too say such as fyght not ageinst their lustes but delyght in naughtinesse shall neuer come in the kingdome of god For first of all if the faythfull bee not renewed at their birth by the spirit of God they bee steyned with the sinnes wheruntoo mankynd is subiect yea and wee see some that are wholy giuen vntoo them And albeit that our Lord haue wrought in vs by his holy spirit it dooth not therfore followe that wee bee so well reformed at the first day as there is no more euill in vs For wee must bee fayne too keepe continuall battell through repentance all our lyfe long And repentance should take no place if wee felt not sinne dwelling styll within vs Therfore it suffyzeth that it reigne not in vs as S. Paule exhorteth vs in the sixth too the Romanes There S. Paule telleth them too whom he speaketh that if they looke vppon their former life they must needes be ashamed bycause they were so strayed away that they had forgotten God and all vertew and honestie Yee cannot sayth he remember what yee were before yee were conuerted too the beleefe of the Gospell but yee must needes cast downe your eyes with great shame And yit notwithstanding he telleth them that sinne must not now reigne in our mortall bodyes although it dwell there still In deede it were too bee wished that there were no sinne dwelling in vs and that wee were all lyke the Angels of heauen But Saint Paule knowing well that wee cannot atteyne too that so long as wee dwell in this world and vntyll wee haue put off our corruption and bee dispatched of this transitorie lyfe wylleth vs yit at leastwize that sinne should not reigne in vs So then although wee bee steyned with many vyces yit let vs so fyght ageinst them that they may not become heynous crymes as though wee rebelled ageinst God but continew onely as infirmities so as wee beseeche God too forgiue vs them quite and cleane acknowledging that wee haue neede too obteyne mercy
dayly accordingly as it is not without cause that he teacheth vs too aske forgiuenesse of our sinnes And so yee see how that saying is too bee vnderstoode Now furthermore S. Paul addeth as wee haue seen alredy to the Galathians that couetous folkes are Idolaters Truely this matter were well woorthy too bee discoursed more at length and there is nothing spoken of it which may not bee spoken agein Howbeeit forasmuch as in handling the Epistle too the Galathians I declared there why S. Paule calleth Couetous folkes Idolaters it shall suffyze too touche the pith of the matter in fewe woordes For as touching other vyces they doo in deede make vs too forget god What are the inordinate lustes of our fleshe euerychone of them but Idols for euery man is haryed away after the things that he desyreth so as he setteth all his hart and mynd vppon them and forgetteth god Therefore it may well bee sayd that all wicked lustes are Idols that impeache the maiestie of God and prouoke vs too stryue ageinst him yea and too shake of his yoke and too betake our selues vntoo Satan Neuerthelesse Couetousnesse is iustly called Idolatry bycause it is certeyne that when a man dooth once giue himselfe theruntoo he â—etteth his whole felicitie therin He is not lyke a Gluâ—ton who hath some remorse and shame of his naughtinesse nor lyke a drunkard a whoremoonger or a blasphemer For there is yit some shamefastenesse in them And why Bycause they cannot so blynd men but that they wyll speake shame of them for it And although the whole world clapped their handes at them and knew no whit of their leaudnesse yit shall they themselues bee inforced too haue some hartbyting Yee see then that all such as offend God any other way whatsoeuer it bee shall yit bee hild in awe by some feare and haue some remnant of discretion left in them too say I doo amisse and how much so euer they soothe themselues and fall a sleepe yea and euen vtterly harden themselues yit shall they bee compelled too feele some pricking within But the couetous man dooth so reioyce in his doyngs that he thinkes not himself faultie nother before God nor before man but which more is gloryeth in his wickednesse For when he hath fleeced one and robbed another of his goods and deceyued one and snared or intrapped another theruppon when he casteth vp his account he will say Blissed bee God that hath prospered mee so well Insomuch that yee shal heare the greatest Cousiners in the world say thanked be God I haue made a good hand too day I haue sped well this moneth I haue gone well foreward this yeere And yit for all that if they enter intoo their owne hartes and sift them throughly they shall fynd there that al was but theeuerie extortion craft and deceyt Howbeeit the diuell hath so stopped their eyes that they haue no more discretion nor conscience to say this is euill done Forsomuch then as couetous folke are at that poynt that they haue no more feare of God too stay them and holde them backe therefore are they termed Idolaters But this is not all the mischiefe there is yit a woorse poynt which is that they set all their felicitie in their riches and doo so forget themselues as they thinke there can no harme happen too them wherthrough they bee puffed vp with such pryde that they thrust God a hundred leagues of from them as the prouerb sayeth And therfore it is not for nought that Saint Paule exhorteth the riche men of this world not too trust too their goods nor too exalt themselues for them He sayeth that purposely bycause they haue so greate opinion of their riches that they feare not God but rather vtterly forget him Yee see then that the Couetous folk abuze their riches by setting their whole hart vppon them which notwithstanding is forbidden them by the prophet in the Psalme and by weltring in such wyse in them that too their owne seeming they haue their Paradyse heere alreadye And therefore this cursed disposition and insaciable luste of Couetousnesse which maketh all men both drunken and blynd is iustly named Idalatrie and lykewyse all the roote of all euill bycause the couetous man seekes alwayes his owne auayles and whether it bee by hooke or by crooke by murther or by treason by periurie or by poysoning or by whatsoeuer meane else all is one too him so he may compasse his desyre Thence spring so many trubbles and contentions and so much bludshed through the world that some are poysoned and othersome haue their throts cut there is none other cause but this insatiable gripplenesse of couetousnesse Trew it is that Ambition and whoredome and such other lyke vyces drawe a sort of foule inconueniences after them but yit dooth not that discharge the couetous sort from being atteynted with the same So then let vs mark well that S Paule speaking of Couetousnesse doth iustly say that it doth so subdew vs too Satan as it maketh vs too forget God and make vs so brutish as wee stand no more in feare of God ne haue any remorse of conscience and so puffe vs vp with pryde as God seemeth to be nothing with vs but wee yeeld the honor of the liuing God vnto our gold siluer riches And that is so rank treason that there is good cause why we bee made too abhorre it here as wee see by that which the holy Ghost speaketh of it by the mouth of the Apostle Now let vs fall downe before the maiestie of our good God with acknowledgment of our faults praying him too make vs feele them with trew repentance that being greeued and hartily sorie for them wee may so sorrow for our offending of him and for our straying from the way of saluation as wee may seeke nothing but too dedicate our selues wholly vntoo him that he may dayly cut of whatsoeuer corruption is in vs and make vs forsake the world as the end whertoo wee were redeemed and clenzed by the blud of our Lord Iesus Christ and in the meane whyle voutsafe too beare with our infirmities and too rid vs of them continually more and more vntill hee haue taken vs out of this world to ioyne vs to himself in all ryghtuousnesse and holinesse That it may please him too graunt this grace not only too vs but also too all people and nations of the earth c. The .xxxv. Sermon which is the third vppon the fifth Chapter 8. For yee vvere sometyme darknesse but novv are yee lyght in the Lord walke yee as children of the lyght 9. For the fruite of the spirit consisteth in all goodnesse and rightuousnesse and truth 10. Trying what is acceptable too the Lord. 11. And haue not too doo with the fruitlesse woorks of darknesse but rather euen rebuke them WEe knowe how hard a matter it is too reclayme men from euill custome when they bee once inhardened vntoo it For the