Sermons on Ephesians, Sermons · Sermon 28
The .xxviii. Sermon, which is the eyght vppon the fourth Chapter.
17. This I say therefore, and adiure (you) by the Lord, that hensfoorth yee vvalke not as the (rest of the) Gentyles, (which) walke in vanitie of their mynd,
18. Hauing their vnderstanding ouercast vvith darknesse, and being straungers too the lyfe of God, by reason of the ignorance that is in them, and through the blyndnesse of their hart.
19. VVho vvithout remorse of conscience hauehave giuen themselues ouer too leaudnesse, too commit all vnclenenesse, euen with inordinate greedinesse.
COnsidering howe corrupt wee bee by nature, it is not ynough for vsus too hauehave …he good shewed vntoo vsus, vnlesse the vy…s that are rooted in vsus, bee also corrected: lyke as it woulde smally boote too sowe (corne) in a ground that were ouergrowen with nettles, shrewd weedes, rushes, and thornes. And therefore notwithstanding that Saint Paule hauehave heretofore shewed the trew rule of godly lyfe: yit he addeth (as neede is) that it standeth eueryevery man on hand too bethinke himselfe, too chaunge quyte and cleane, and too become a newe man, bycause that vntill God hauehave clenzed vsus both in mynde and ha…, and in all partes of our soule, there will neuer bee any thing but tilthinesse. So then, the doctrine that wee hauehave herd heretoofore should not boote vsus, if that which wee heare now presently had not bin added. For we… knowe that the Ephesians too whom Saint Paule speaketh, before they were conuerted too the fayth of our Lord Iesus Christ, had liued a certeine tyme in ignorance, and bin giuen too all naughtinesse and leaud lyfe, euen too the vttermost. Yit notwithstanding, Saint Paul setteth it downe heere in generall, that all they which hauehave not bin …aught in Gods schoole, are blynd wretches, vnable too discrene betweene good and euill, yea and sta…ke beastes, insomuch that euen with the very roote that commeth with them from their moothers womb, eueryevery man hardeneth more and more, tyll they fall intoo such excesse, that they become as monsters, and appeare no more too bee creatures fashyoned after the image of God. Yee see then that in effect Saint Paules intent is, that after he hath declared Gods stablishing of his gouernment ouer vsus: Now too the end that our walking in this world should bee too go vntounto God, and too the heauenly lyfe, wheruntoo he calleth vsus: he sheweth that wee shall neuer obey him, nor bow our necke too receyue his yoke, vntyll wee hauehave chaunged both our disposition and mynd, and forsaken our selues, by cause wee be vtterly corrupted.
And so there are twoo parts in the instruction that is giuen vsus. The one sheweth vsus wheruntoo God calleth vsus: and the other, that wee must fyght ageinst our owne sinfulnesse, and vtterly imprison our selues, that wee may become teachable too receyue the doctrine that God setteth out for vsus. Howbeeit for asmuch as that is hard too doo: Saint Paule thinks it not ynough too giuegive vsus single warning: but also cyteth vsus, and after a sort setteth him in seat of Iustice, before whom wee must yeeld an account, too the intent too moue them and quicken them the more too whom he speaketh. For it is no small thing to make men to renounce thēselues, considering how eueryevery man sootheth himself, and beleeueth that he is able to woork wonders. Although he bee saped in naughtinesse, yit thinks he that he hath some vertues in him. Yea and although wee hauehave our faults proued too our faces, yit will wee labour too cloke them through hipocrisie, and too set some fayre colour and glosse vponupon them, or else we will maynteyne them wilfully, and neuer yeeld our selues giltie, though our shame lye open to the whole world. To be short, it is a very hard incounter, when a mā must as well lay down all the wisdome which he weened himself …oo hauehave in gouerning himself after his owne fancie, as also tame his affections, that he may bee subiect vntoo God, and hauehave nothing in him self that shall stryue ageinst him.Rom. 8. b. 7. For our flesh is too too stout in that behalf: and wee heare how it is sayd in another text, that all a mans thoughts, and all that euer he can conceyue, is emnitie ageinst God. Lykewyse also it is sayd in Genesis, Gene. 6. a. 5. & 8. c. 21.yea euen at the tyme that the world had the greatest soundnesse that euer it had, that whatsoeuer can come out of the warehouse of our owne brayne, is all of it stark naughtinesse and rebellion ageinst God▪ So then, it was requisite that greate vehemencie should bee vsed in this behalf: and therfore also dooth Saint Paule vse it, saying that he not only teacheth, but also cyteth them too whom he speaketh, too the end they may knowe that they bee as it were in Gods presence, and that it is not for them too fall asleepe in their vayne selfflatteries, but that as the diuell hath manie allurements too beguyle vsus, so on the contrarie part, Gods woord must inlyghten vsus: and that although wee forslowe too consider our vyces, and had leuer too conceale them: yit wee must vnderstand, that it is more for our profit to come too reason, and too examin throughly what is in vsus. That is the cause why Saint Paule mynding too exhort the Ephesians too chaunge of lyfe, setteth downe this adiuratiō & kind of witnesse bearing, as though he were present before Gods iudgment seate. If there bee any couenanting betweene man and man, this solemnitie and Ceremonie of swearing, will moue them, and cause them to bethink themselues well what they promis, at leastwyse if they bee not quyte out of their wits. Howbeeit, heere is not some Notarie too take notyce of their othes, and such other customes as are among men, to ratify the things that they agree vppon among themselues: but heere is Saint Paule, who standeth in the behalf and person of Iesus Christ, from whom hee hath authoritie, not only too requyre vsus, but also too summon vsus too make our account, if wee indeuer not too discharge our dewtie: yea and he telleth vsus, tha… it is not for vsus too let slip the things that he sayeth, nor too heare them with deaf eares, bycause God is present too punish our rechlenesse in despyzing his woord. Sith it is so, let vsus learne too leaue flattering of our selues, as manie doo, whom wee see too pretend deafnesse: and whatsoeuer coūtenances they make, they continew alwayes the same they were afore. Wherfore let vsus mark well, that God thinking it not ynough too teache …s, intendeth too take away all excuce, and …elleth vsus, that he wil not suffer such contempt of his woord, when wee voutsafe not too giuegive eare, seeing he was so gracious as too speake vntoo vsus, too giuegive vsus a warrantyze of our saluation.
Now let vsus come too the effect of that which is conteyned heere. Saint Paule sayeth, Bee not as the rest of the Gentyles are. I hauehave told you alredye that they too whom he wryteth, were for a tyme quyte giuen too all naughtinesse, and without the feare of God. For euen from their cradle they had bin brought vp in all maner of Idolatrie, & yit they thought themselues well discharged, when they had doone some sacrifyze too their puppets. Like as at this day in the popedome, they that play moste murlimewes, are counted most holie: and they think themselues out of Gods dette, so they hauehave once doone a sort of pelting tryfles. For that cause dooth Saint Paule send the Ephesians too this similitude, saying, that if they looke vppon the rest of the Gentyles, there they may see in what plyght and taking they weere, before God had gathered them intoo his Church. Prye vppon your selues there, (sayeth he): for there shall you see your owne images: before such tyme as God reached you his hand, and drew you out of the dungeon of vnbeleef wherin you were plunged, you differed nothing at all from them. Now then at leastwyse yee ought too consider the grace that hath bin graunted you, that it may bring foorth fruite in you
By the way let vsus marke, that in vsing this speech, the rest of the Gentyles, Saint Paule comprehendeth heere al mankynd. For he speaketh not of twoo or three men only, nor of any one nation, nor of some countrie: but he sayeth generally, that all they which had not bin trayned in the Gospell, were blynd wretches, as wee see. Too bee short, he sheweth what maner of ones wee be, vntill God hauehave preuented vsus with his grace, too the intent wee should not cast this exhortation away, nor beare our selues on hand, that we be exempted from all the things which we shall see hereafter. Therfore too the end wee surmyze not a priuiledge too withdrawe our selues from the common aray of men: Saint Paule hath heere knit all Adams children toogither as it weere in one bundle. For in all mankynd there is nothing too bee found but leawdnesse and corruption. Heere therfore are two poynts which wee hauehave too mark. The one is, that heere as it were in a looking glasse, wee should behold what our owne state is, so long as God giueth vsus the brydle, and letteth vsus follow our owne swindge. Mark that for one poynt: and I will lay it out more at large anon. The other is, that when wee see the enormities which are committed through the whole world, & that men bee so shamelesse in euil dooing, or rather altoogither bewitched, and some so besotted, as a man can by no meanes moue them to learne too feare God: when wee see (I say) on the one syde such stubbornnesse in men, and on the other syde soo grosse and beastly senslesnesse: let vsus learne to spy our selues there, and too consider that God did vsus a singular good turne, when it pleased him too touche vsus too the quicke, that his woord myght preuayle in vsus. For wee differ nothing at al from the woorst and most disordere… in the …orld, nor from such as are in moste horrible confuzion. Yee see then what wee should hauehave bin if God had not pityed vsus. And this ought too touche vsus wel too the quicke, that the grace which God hath graunted vsus, bee not darkened and quyte quenched in the end, so as wee bee quyte and cleane bereft of it. After this manner therefor… ought wee too apply this text too our instruction, where Saint Paul setteth other men before vsus, which hauehave not yit bin inlyghtened by the fayth of the Gospell, but are let alone: that by comparing our state with theirs, wee may consider how mercifull God shewed him self vn…oo vsus, in drawing vsus out of such a dungeon, too the intent that wee should bee the diligenter in giuing our selues vntoo him.
Hereupon he sayth, VValk no more hensforth as they did in Vanitie of mynd. By this woord Hensfoorth or Hereafter, he intendeth too shame such as trayned in the Gospell, if their lyfe proue not that they hauehave not mispent their labour. For too what purpose are wee called too the fayth of our Lord Iesus Christ, but too separate our selues from the stumbling blockes of the world? Therefore wee must not excuze our selues by our bringing vp in euyll custome, nor by any examples that myght allure vsus too leaudnesse, nor yit by that there is nothing but frowardnesse round about vsus: for seeyng that God hath adopted vsus too bee his children, he wyll hauehave vsus to lyue therafter. And therefore let vsus marke, that fayth importeth such a reforming of our selues, as our lyfe bee cleane chaunged. And for the same cause is i… sayd,…. Cor. 5. c. 17. that whosoeuer wyll bee counted too bee in Iesus Christ, must become a new creature. For wee may prate of the Gospell ynough and too much, and wee may be maruelously fyne headed: but that shal bee nought woorth, vntill the sayd chaunge appeere in vsus, that is too say, vntill wee leade a newe lyfe.
Besydes this, wee hauehave too marke heere, that after Saynt Paule hath spoken of the vanitie of mynd, he addeth, Blyndnesse of mynde, or Darkenesse of vnderstanding: and lastly he sayeth, Blyndnesse or Stubbornesse of hart. This blazing of men after this sort, serues well too put them quyte out of conceyt. For when the Philosophers spake of the excellencie and woorthinesse that is in mans nature, they did alwayes set downe Reason as an ouerruler: Next hir they did s…t downe discretion, betweene good and euill, when men debate in themselues, and make a serching and a turmoyling (for things). After that manner did they make as it were a Courte barre, too the end too make man iudge of good and euill. It should seeme then that Saynt Paule heere abaceth men too much, when he sayth, that Reason hath nothing in it but vanitie, vntruth, and deceytfulnesse: and agein, that all that euer men can conceyue, is but a maze of vayne fancies, and that they doo but ouerthrowe them selues more and more, as if a blynd wretch should wander abroade in the darke. Yit notwithstanding, the holy Ghost is the only competent iudge too giuegive sentence of the things that are in vsus, least wee myght thinke our selues too hauehave wonne the goale by flattering of our selues, according as he told vsus afore, that men hauehave theyr eyes so blyndfolded with the fond opinion which they hauehave conceyued of their owne woorthinesse, that they cannot bee ashamed and confesse their owne leaudnesse. That was the cause why the Philosophers did alwayes magnify the nature of man, and yit notwithstanding experience sheweth the cleane contrarye: for the vanitie that is in them is apparrant. But they wyted that vppon mens negligence and rechlesnesse, so that if men would aply all the senses of nature throughly, too knowe what is good, they should bee as little Angels. They imagined so: but that was for want of boul…yng them too the bottom. For they neuer wist what God is: and that made them too discharge themselues so lyghtly toowardes him: insomuch that euen they which disputed most cunningly of Gods maiestie, and had a hygher vnderstanding than the common sort, and (too bee short) were esteemed the wyzest men in the world: could notwithstanding neuer come neere the truth of God: and whensoeuer his seruis came in question, they were so graueled, that they turned all things vpsyde downe. And so the wisedome of the world will not …uffer vsus too come too the heauenly lyght: for it is a speciall gifte of God, and not too bee found in our selues. Yee see then that euen the greatest men of skyll deceyued themselues: and that is the cause that men fall asleepe in this fond opinion wherto they were to much inclyned afore. Yea and we see that this foolish or rather diuelish ouerweening hath gottē place euen among the Iewes, insomuch that they hauehave alwayes bin of opinion, (as men are now adayes in the popedome) that they hauehave freewill. Trew it is that the Papistes will graunt more than the heathen folke, namely that wee be corrupted by original sin, howbeeit their meaning is, that notwithstanding the infirmitye which is in man, yit there abydeth some remnant of goodnesse in him, insomuch that wee halfe an vnderstanding styll, and also … will that is able to trayne vsus vntoo good, though it bee but weake of it self. Too bee short, such as will needes iudge according too their naturall vnderstanding, say, that men are as sound & vncorrupted, as Angels. The Papistes being conuicted by so manye recordes of the Scripture, will graunt well ynough, that wee bee fal…e from our originall, and that there are manye vyces in vsus: but yit is that no let (say they) but that we be still half cleane, and are able to do good of our owne power, when wee bee once humbled before God. To be short, they make such a partnership betwene God and men, that they say in deede, that wee hauehave neede too bee inlyghtned from aboue, too atteyne too fayth: but yit that wee hauehave some lyght in our selues, and God maketh vp that which wanteth. Agein, they will say, that lust dooth so reigne in vsus, as it is ryght hard for vsus too submit our selues too God, but yit that wee must labour too doo it, and are able too doo it, so that God ayd vsus and reache vsus his hand. This is the Concurrence (as they terme it) (that is too say, the matching or marrowing toogither) of Gods grace, and of the goodnesse that remayneth in man, though wee bee corrupted. But (as I sayd) let vsus rather herken too that which God himself, euen he which only is the competent Iudge hath spoken of it by vnrepealable sentence, which is, that all they which follow common reason, and the things that man hath of him self, are blynd wret…hes. And what shall then become of Reason? For although men think that it serueth too giuegive them lyght, and too shew them the way: yit is it certeyne that it dooth but alwayes tumble them intoo the pit: and wheras they weene themselues too bee well aduyzed, they shalbe stark beasts. And the cause why this is told vsus continewally, is too doo vsus too vnderstand, that God must bee fayne too reforme vsus, not by half, but all whole throughout.
And heere a man myght ask a question: if men (I meene those whom God hath let alone) were without vnderstanding and discretion in that behalf, whether myght one see examples of it or no? It is verie certeyne that they bee not lyke horses, nor yit lyke dogges: but yit let vsus mark, that all the vnderstanding and discretion which is in vsus, and all the iudgment which it is possible for vsus too hauehave, serueth too none other end, than too make vsus vnexcusable. Therfore wee must vnderstand, that although wee hauehave some discretion betweene good and euill, before God hauehave taught vsus by his woord, and inlyghtened vsus … his holie spirit: yit the same …erueth but too beree…e vsus of excuce, that wee myght not make a buckler of ignorance, as wee bee w…nt too doo. For although eueryevery man hauehave not had the written Lawe, yit must he beare the sentence of damnation about him in his hart, (as sayeth S Paule in the second too the Romanes) and God must driue him too perceyue it aforehand, by making him to feele har…ytings whether he will or no, so as he shall say, I am giltie in this thing and in that. Thus remayneth there some vnderstanding in men: howbeit not too leade them in the way of saluation, but only too make them so much the more giltie before God. For as touching our affections, it myght be sayd, that there are many which liue honestly and without blame, though they neuer tasted of the Gospel. Yeamary, but in the meane whyle their hartes are fraughted with malice & st…bbornnesse, and no dout but that all such as hauehave not bin reformed by Gods spirit, shall still feede a sea of wicked, froward, and malicious lusts within them. And therfore let vsus not stay vppon the outward showe,1. Sam. 16. b. 7. & Psal. 7. c. 10. &. 44. d. 22. & Iere. 17. b. 10. & 1. Iohn. 5. d. 20. but let vsus mark how it is not for nought that God chalengeth the searching of mens hartes as his peculiar office: and therfore that must bee reserued vntoo him. Also let vsus call too mynd how Saint Iohn in his Epistle sayth, that we see not all the sinnes that are in vsus, but that God who seeth farre more cleerly, is the Iudge therof. Howsoeuer the cace stand, when men hauehave doone the best they can, yit can they not rid their hands of condemnation, when they come before the heauenly Iudge, (specially) seing that the starres are not cleere in his syght, no nor euen the Angels, in somuch that if he listed to examin thē with rigour, they should not bee able too come too the perfection that is in him. So then let vsus note, that vntill God hauehave visited vsus, and is come vntoo vsus, and hath subdewed vsus vntoo him: wee shall alwayes continue ignorant and blynde wretches, there shalbe nothing but va…tie in all our vnderstandyng, in our hartes there shal be nothyng but pride and presumption, and our lustes shall bee so farre out of square, that they shall stryue ageinst God, and wee shall fyght ageynst his Iustice, and ageynst all right. And surely wee see what hath folowed of it, when men would needes gouerne them selues by t…eir owne wyt. For what fashions of seruyng God hauehave byn brought …ntoo the world, and howe wicked? Wanted there any great cunnyng, or any great skyll? No: for wee see that God hath … out this gracious gyftes in suche wise, as mans wyt hath showed it selfe right excellent in all maner … sciences and knowledges, sauyng in the chiefe: that is too wyt, of commyng vntounto God. In this all hauehave fayled, they hauehave all wandered away, and there was nothyng but fasehoode and deceyt in their cace. And the further they indeuered too thrust themselues foreward, so muche the deeper dyd they plundge them selues intoo the myre. Wherefore let vsus note, that although the light shyne (as it is sayd in the first chapter of saint Iohn:) yit notwithstanding wee beyng darknesse, conceyue it not. Saint Iohn sheweth, that euen from the beginnyng God separated men from beastes, imprintyng his image in them, and gyuyng them discretion too discerne betweene good and euyll. The lyfe of man then serues not onelyonly too eate and drinke, but also too consider that wee hauehave a better lyfe, and that is, too hauehave some order and common pollicie here beneath, and too vnderstand that there is a God which ruleth all.
Loe here the lyght that was before Adams fall. And this lyght abydeth yit styll, but yit it shyneth in darknesse, and the darknesse comprehendeth it not, but rather quencheth it quite and cleane out. So then if wee hauehave any small insight or ame, let vsus consider that it is but as a little spark, which passeth and vanisheth away out of hand. But in the meane whyle, as concerning our owne nature, that wee should bee able too hauehave regard of goodnesse, or too seeke it, followe it, and continew in it: it is vtterly vnpossible. And why? For our vnderstanding is stark blynd.Psal. 94. b. 11. To be short, there is nothing but vanitie in vsus, according too this saying, that God perused the thoughts of men, and sawe there was nothing but vanitie and leazing in them.
Now too expresse this yit better, Saint Paule sayeth, that they had their vnderstanding darkened, and vvere straungers too the lyfe of God: wherin he cutteth of the occasion of all excuses that men can make. For they will replye continually ageinst God, and though they bee condemned, yit will they alwayes hauehave the last woord, (saying:) what can I doo with it if there bee nothing but vanitie in mee, seeing that God created mee so? why made he mee not otherwise? But Saint Paule telleth vsus heere, that wee hauehave our vnderstanding ouercast with our owne darknesse. And why? Bycause the lyght is quenched by the corruptiō that is come vponupon vsus in Adam. To be short, S. Paul sheweth vsus here, that we must keepe our mouthes shet, when the scripture bewrayeth that we bee both ignorant, blynd, and brutish. We must not think to further our cace by alledging that god ought to hauehave made vsus otherwyse: for the euill proceedeth of Adams fall, bycause not only he was bereft of the good that he had receyu…d, but all wee also were impouerished in him. And lyke as he that for feyteth his goods, must beg and his children to, so must wee also also in our penurie and pouertie consyder still at this day, the misfortune that is come vppon vsus through the fault and offence of our first father. Thus yee see how Saint Paule hath heere disappoynted all starting holes, that men are woont too set afore them, too shewe themselues too bee ryghtuous and innocent before God. For whence commeth the vanitie of our mynd in that wee bee both blynd and ignorant? Euen of our beyng in darknesse, and by darkening of the lyght that God had put intoo vsus in our first creation. And forasmuch as this is a harde matter too brucke, S. Paule bringeth vsus too the lyfe of God: and that is too laugh too scorne all the tryflyng imaginations that men hauehave contryued too maynteyne their owne Freewill, Reason, and Discretion. For (as I hauehave sayd already) the bookes of the Philosophers are full of such stuffe. In the Popedome there is bickering still at this day for Freewill, as though all were mard, if man had not some good selfmouing and abilitie too prepare himselfe too receyre grace, and were made fellowe with God, and could make the grace effectuall which is offered him. By which reckening men shall not onelyonly bee hayle fellowe with God (if they may bee beleeued) but of better abilitie than he, so as he shall but adde some little portion too them. But S. Paule sayeth, that wee may well bee alyue in our opinion: but as in respect of God, wee shall not fayle too bee as dead carkesses, or rather euen as rotten and stinking carions. Then let not men take vponupon them through their foolish ouerweening to hauehave reason, wisedome, and freewyll: but if they would fayne knowe their owne state, let them lyft vp their eyes and consider that theyr liuing must bee the lyfe of God, and not the lyfe which eueryevery man fancyeth heere too himselfe. S Paule in the seuenth too the Romanes, confesseth that he thought himselfe alyue for a tyme, namely, before he had bin conuerted too the pure doctrine, bycause he was full of hipocrisie, and possessed with such pryde, that he thought himself too bee as a little Angell. And …. Bycause Gods lawe had not yit sifted him throughly.Rom. 7. b. 9. But when I once entered intoo my selfe (sayeth he) and knew what it was too lust: then did Gods Lawe wound mee too death, and I perceyued that the lyfe which I had lyued afore, was but death, and that I had made my selfe too beleeue woonders, taking my selfe too bee that which I was not, as fooles doo, which beleeue that they bee Kings and Princes, when in the meane whyle lyce eate them vp, or else they starue for hunger and cold. So then, Saint Paule confesseth that before he was conuerted, he was alyue too his owne seemyng, and he tryumphed at it: but when Christ had once humbled him, and made him feele what Gods iudgment was, then he gaue ouer that lyfe, and sawe well that it was but a death.
Lykewyse he sayeth now, that although wee bee alyue in the opinion of the world, so as men clap their hands at vsus, and magnyfye our vertewes, and that wee our selues also are besotted with the same opinion: it is nothing at all, but wee must go vntoo God. Now wee shall fynd that God hath a speciall lyfe which he reserueth and keepeth as layd vp in secret for his children. For albeeit that he make his daysonne too shyne both vppon good and bad, and shewe himselfe lyberall towardes all without exception. Yit dooth he not scatter abrod the things that serue for his chozen, according too this saying of this Psalme,Psal. 3…. f. 20. 21 Lord how great is thy goodnesse which thou hast layd vp in store for them that feare thee? It is as a treasure that thou hast hoorded vp for them. So then whereas Saint Paule speaketh heere of Gods lyfe: he sheweth that in lyuing according too our nature, wee hauehave not our lyfe of him. Whence then? Is it not God that hath created vsus? Is it not he of whom wee hauehave our beeing and mouing: as it is sayd in the seuenteenth of the Actes. Then is our common lyfe of God, in asmuch as he is our maker: but in asmuch as he is the Sauiour of the chozen, and in asmuch as he is the father of his children whom he hath adopted: this lyfe which is common both too good and bad, is not named Gods lyfe, but mans lyfe: God letteth it alone in his plyght. And which then is Gods lyfe? It is, when vppon his choozing of vsus, he sheweth vsus the way of lyfe and saluation, and reneweth vsus by his holye spirit, so as Iesus Christ dwelleth in vsus by fayth, (as wee hauehave seene afore) and vttereth his power in vsus, causing our old man to be crucifyed with him, yea & euen buried too, that wee may bee rayzed agein, euen too bee separated from all vncleannesse of the world, that wee may not resemble the vnbeleeuers, who are wholly prisoners vnderunder the tyrannye of Satan, and are driuen and haled by him, and giuegive ouer themselues too all euill. That is in effect the cause why S. Paule hath spoken too vsus here of Gods lyfe.
And now, that wee may the beteer bee wakened and receyue this exhortation vnfeynedly: let vsus not deceyue our selues any more with the opinions that eueryevery of vsus may conceyue in our owne head, nor yit with the iudgment of men, which oftymes doo prayse and commend the thing that is nothing woorth. Uerilye wee knowe how our Lord Iesus Christ sayeth in Saint Luke,Luke. 16. d. 15. that the thing which is hygh and excellent afore men, is vtterly lothsome before God. Too the intent therefore that wee may no more bee deceyued by them, let vsus vnderstand, that vntyll God hauehave made vsus new creatures, and begotten vsus agein by his holye spirit, wee bee blynd in our vnderstanding, wee hauehave nothing in vsus but vanitie, and wee bee vtterly ignorant, yea and starke beastes. That is in effect the thing that wee hauehave too beare in mynd. Wherfore as oft as wee fall too our accustomed byase, and followe our owne fancie, let vsus learne too cyte our selues beefore God, and too wey wel what is ment by the lyfe that he reserueth as peculiar too himself. Not that it serueth for none other but himself, but bycause he bestoweth it vppon none but his owne children. For therby it is that he sheweth himself to hauehave chozen vsus, as wee hauehave seene in the first chapter.
Now heerupon he setteth downe immediatly the hardnesse of their hart: not a single hardnesse, after the maner as wee take hardnesse: for the (greeke word betokeneth a thickenednesse (or muddinesse) as when a peece of wyne that was very well fyned, is so trubbled, as it becommeth all Lees, and groweth thicke (and muddie lyke a puddle,) so as there is no more cleere licour in it. Euen so Saynt Paule sayeth that the hart is thickened, when it is so blynded and hardened by that meane, as it cannot yeeld too the obeying of God, and that then there is no cleerenesse in it, but all is trubbled lyke a puddle. And this word Hart, doth in the holy Scripture betoken now and then, all the lustes, lykings, and will of man: and sometymes also his vnderstanding. But for asmuch as heere Saint Paule hath put a difference betweene a mans vnderstanding, and his mynd, and his Hart: we may wel think that he ment too adde the will, togither with all the scannings and debatings which wee make (in our selues) about the iudging of good and euill: and finally the whole vnderstanding which wee hauehave, and the reason that reigneth in vsus. Saynt Paule therfore ment in effect too shewe, that man is so corrupted in all partes of him through the sinne of Adam, as there is nother wit nor wil, but it tendeth wholy vntoo euill, and is vtterly saped in it. And therfore lyke as erst he condemned the beastlinesse that is in vsus: so now also he sheweth that we… bee as blockes, and cannot bee quiet too follow our God whither soeuer he calleth vsus, but that wee be stubborne, and hauehave stiffe neckes which cannot bowe, as Moyses also vpbraydeth those that rebelled ageinst God, (telling them) that they had a necke of yron or brasse. And euen such are wee too of nature. And for that cause is it sayd in Ezechiell,Ezech. 36. f. 26. that God will chaunge the hartes of them whom he will hauehave saued, so that wheras they were stonye before, he will make them fleshye. This similitude sheweth well, what is in vsus tyll God hauehave wrought an alteration in vsus. For wee hauehave nothing but hardnesse: which is as much as if the holy Ghost should say, that wee bee Gods enemyes, and refuzers of al truth, vntill God hauehave softened vsus, and corrected the crabbednesse and stubbornnesse, wherethrough w…e cast vp our rage in such wyze ageinst God. Too bee short, all our lustes are as men of warre marching in battell, to let God that he should not reigne and execute his power and superioritie, which he ought to hauehave ouer vsus. Lo what our nature is. Now let vsus go brag of our owne freewill, and of our reason: as wee see these wretched Papistes doo, who are euer harping styll vppon that stryng. But let vsus learne too humble our selues with a good will, and (as I sayd afore) let vsus consider that Saynt Paule blameth mens nature, shewing that all of vsus from the greatest too the least, are plundged euen too the bottom of hel, vntyll God plucke vsus backe agein. And therwithall let vsus consider all the enormities that are doone through the whole world, and conclude, that we our selues should doo as much, if God shewed vsus not his merciemercy, and let the same stirre vsus vp too brydle our selues, least wee ouershoote our selues at some tyme: and seeing it hath pleased God too drawe vsus vntoo him, let vsus not turne backe agein too meddle with the leawdnesse of the vnbeleeuers. And no wonder though they stumble, & tumble and reele too & fro, for they hauehave no lyght to direct them by. But our Lord shyneth vppon vsus… by his woord, and giueth vsus eyes by his holy spirt: and therfore let vsus eschew too bee lyke them, as S. Paule exhorteth vsus heere.
Heereuntoo he addeth the toppe of al mischeef: which is, that men go astray after their owne kynd, continew in going outward from woorse too woorse, and foade themselues with flatterie, wherby they cast their consciences into such a sleepe, as they feele no more anye remorse or griefe: and that is the hygh way too make them vtterly past recouerie. Now first of all, let vsus learne heere too preuent such vengeance of God, which ought too make vsus quake. And when wee heare that such as abyde styll in their owne nature, and ouershoote themselues so farre as too bee without scruple of conscience, and too become as brute beastes, voyde of discretion, too be moued eyther with lyfe or death, or with any maner of feeling of their owne soule health: let vsus a Gods name walke in feare and awe, and bewayle our sinnes euerye houre early and late, that wee bee not hardened after that fashion. For wee see how they that growe beastly after that sort, doo gather such a hard hartednes, as a man cannot bow them, after they hauehave once gotten such a boldnesse in giuing themselues vntoo euyll. Thus as touching the first poynt, let vsus bee ryght well assured, that God reuengeth himselfe after a terrible manner, ageinst all such as foade themselues in their vyces, and take inordinate leaue too doo what they list, so that in the end they become brutish, euen as Asses and Dogges.
And now for the second poynt, if God vse such rigor towards those which were neuer yit trayned too the Gospell: what will he doo to vsus, when he shall hauehave shewed vsus the way of saluation a long tyme, and yit wee continew still lyke those that neuer tasted of good instruction? Do wee not thinke that the punishment shal bee more horrible and dreadfull vppon vsus? Lyke as when S. Paule declareth in the first too the Romanes, that God gaue men ouer intoo disordinate and shamefull lustes, so as they were vtterly past all shame: he speaketh expresly of the heathen and vnbeleeuers, who had none other knowledge of God than by the skyes and the earth, and the creatures: they had none other helpe than that great booke, wherby too glorify God, and yit forasmuch as they did it not, therefore are they condemned after that maner. But now can wee hauehave no such excuce as those sillie soules had: wee cannot say wee be not able too discerne what is good, bycause we were blynded by Adams sinne and there is nothing but vanitie in vsus: for God hath giuen vsus his woorde,Psal. 119. v. 105. which is iustly called a lampe too guyde vsus by: wee hauehave the Gospell, where our Lord Iesus Christ declareth that he is our guyde: and yit for all this, if we will needes prouoke God wilfully, by disaulling the doctrine of saluation, whereas wee should followe it, (of which sort there are many euen at this day, who seeke too wallowe in all leaudnesse and disorder, and despyze God openly) what shall become of vsus? Wherefore let vsus learne too walke in the feare of God: and let vsus marke well, that Saint Paule hath not without cause set downe here the toppe of all mischief, of purpose to shewe vsus therby what wages God will pay too all such as yeeld not to him in dewe tyme and place, but rather take libertie of all naughtinesse, as though they were scaped out of his handes. Let vsus then be afrayde too ouershoote our selues so farre: and then although we hauehave wandered farre afore, God can skill well ynough too drawe vsus to him. Let vsus bee afrayde least God should execute the sayd vengeance vppon vsus,Prou. 29. b. 14. as wel as vppon them, according too this saying of Salomon, that when the wicked man is come too extremitie, he despyzeth all: that is too say, he regardeth nother lyfe nor death, but flingeth foorth lyke a brute beast.
Therefore let vsus quake at such threatenings, for feare least God execute them vppon vsus, when wee cannot abyde too bee rebuked for our vyces. And contrariwyze let vsus practyze the doctrine of Salomon, where he sayeth,Prou. 28. b. 14. happie is the man whose hart pricketh him & quickeneth him vp nyght and day. Let vsus learne then too bee our owne sollicitors, and too touche our selues for our vyces: and when wee enter intoo them, let vsus bee abashed at them, and cast downe and condemne our selues, vntill God hauehave releeued vsus with his mercy. After that maner must wee put this doctrine of S. Paules in vre, too the end, that when God hath once knit vsus too him by the meanes of our Lord Iesus Christ, and giuen vsus lyfe: wee may take good heede that that lyfe bee not defaced and quenched in vsus through our owne leaudnesse and vnthankfulnesse. Agein, that beyng mynded too continew in this doctrine, may learne first of all too humble our selues, (for it is certeyne that humilitie will cause vsus too resort vntoo God:) and secondly, that our humilitie bee matched with warenesse, so as wee bee not rechlesse too flatter our selues, but that through the same warenesse wee streyne our selues too the vttermost too fyght ageynst all our vyces and lustes, tarying our Lordes leyzure vntyll he rid vsus quyte and cleane of them: & in the meane whyle let vsus alwayes win somwhat of our selues, bee it neuer so lyttle, so as it may continually appeare, that our Lord Iesus Christ woorketh in vsus, and maketh his grace too preuayle, by causing vsus too goe foreward in goodnesse: that wee may (say I) bee so dispozed as wee may growe more and more, vntyll God hauehave taken vsus ou… of this world.
Now let vsus fall downe before the Maiestie of our good God, with acknowledgment of our sinnes, praying him too touche vsus so too the quicke, as it may drawe vsus vntoo trewe repentance, too continew in it all the tyme of our lyfe, that beyng vtterly beaten downe and made nothing in our selues, wee maye learne too seeke all our welfare in him, and he theruppon leade vsus familiarly by the the hand of our Lord Iesus Christ, so as wee may go too seeke it there, and go foreward more and more in the professing of his Gospell, too the intent also too bee filled with his gracious giftes, which are the trew fruites of that roote. That it may please him too graunt this grace, not onelyonly too vsus, but also too all people and Nations. &c.