Sermons on Ephesians, Sermons · Sermon 29
The .xxix. Sermon, which is the nynth vppon the fourth Chapter.
20. But you hauehave not learned Christ so:
21. At leastwise if yee hauehave heard him, and bin taught in him, euen as the truth is in Iesus:
22. That is too wit, that yee put off the old man after the former conuersation, which is corrupt after the lustes of errour:
23. And bee yee renewed in the spirit of your mynd,
24. And put on the newe man vvhichwhich is created after God in rightuousnesse and holynesse of truth.
SAint Paule sheweth vsus by the example of the heathen men and vnbeleeuers, how wretched mans lyfe is, when he suffereth himself too bee led by his owne affections and lusts. For wee bee so blynded by the sinne of Adam, that we discerne not beetween good and euill, Howbeeeit that is not perceyued at the first blush: but if yee looke into the whole course of mans lyfe, yee shal find, that they hold not any certein way, but that they wander too and fro, and in the end become stark beasts, so as they hauehave no hart greef nor scruple of conscience at all. Now he sheweth what diuersitie there ought too bee betwixt the lyf… of Christians that hauehave bin …ray…ed in the Gospell, and the lyfe of the ignorant and blyud wretches, which neuer wist what God or his will is. That is the cause why he addeth, that wee ought too keepe a farre other trade, wee (I say) that are trayned vp in Iesus Christ. As if he sayd, that such as hauehave not the lyght of God, straye heere and there, and no maruell though they doo so, for they be blynd, and wander in darknesse. But seing that God hath inlyghtened vsus, and wee hauehave Iesus Christ the daysonne of ryghtuousenesse shyning vppon vsus: what a shame is it if wee bee mingled with those that hauehave no direction at all? Then is there no excuce for vsus, if wee will alledge the heathen. For so little can their exawple serue too lessen our sin, that it shall dubble our condemnation. And why? God setteth them before our eyes as looking glasses, wherin too behold what wee our selues and what our nature is, of all the whyle that wee bee vngouerned of the holy Ghoste. On the contrarie part we hauehave our Lord Iesus Christ too shewe vsus the way of lyfe. And it is not for nought that he hath sayd, that he is the lyght of the worlde,Iohn. 8. b. 12. and that whosoeuer walketh in him, cannot stray:Iohn. 14. a. 6. and agein, that he is also the way, wherin a man cannot go amisse. That then is the cause in effect, why Saint Paule addeth, that it is not so with vsus, for wee hauehave lerned Iesus Christ. And how? Yee hauehave herd him, layeth he. And his setting downe a those woords, is of purpose too cut of all occasion of making of shrouding sheete of ignorance. For men are loth too bee counted fooles, except it bee when they should come too accounting with God. But then they would fayne scape by saying, I am a silie idiot, I am not able too buzie my self in so manie matters, it is vnpossible for me too set my mynd vntoo that. Yee see then how wee can well ynough acknowledge our ignorance, when wee bee called and cyted too make our reckening before God. Agein, another sort will say, that the Gospell is too hygh and deepe a thing for them. Saint Paule answereth vntoo all this in one woord, saying, that we hauehave heard Iesus Christ. As if he should say, it is long of none but of our selues, that wee hauehave not bin well and dewly instucted, seing that the Gospell hath bin preached vntoo vsus. For why? There God sheweth him self, so farre foorth as is expedient for vsus. Then is there sufficient learning in the Gospell, and it is not for vsus too alledge our owne rawenesse, no more than our darknesse: for God dooth the dewtie of a good and faythfull shcoolemayster. Too bee short, if wee continew still in our beastlinesse, after we hauehave heard the doctrine of the Gospell: we must blame our selues for it: for surely it is not long of God, who knoweth what is meete for vsus. And that is the cause also why Saint Paule protesteth,2. Cor. 4. a. 3. that there is no veyle in his preaching, but that men myght there see Iesus Christ, if they were not blynded by Satan with vnbeleefe, too goo away intoo destruction. Howsoeuer the cace stande, wee coulde not fayle on Gods behalfe too bee guyded and gouerned as is meete for vsus, if wee gaue diligent eare too the things that he sheweth vsus in the Gospell.
And he dooth yit so much the more aggrauate the leaudnesse of such as profite not in Gods schoole, when he addeth, that they hauehave bin taught, not as though it had bin sheweth them what Iesns Christ is, for once and away, and that they had had but only some small tast of it: for then myght it seeme that their ignorance were excusable. But seeing that our eares are continewally beaten with it from day to day, and wee hauehave bin confirmed and furthered in the fayth, and yit wee abyde styll in our beastlinesse: that is vtterlye vnexcuzable. For he hath shewed heertoofore, that if all this boote vsus not, but that notwithstanding mens stirring of vsus vp early and late to come vntounto God, and theyr offering of the foode of lyfe vntoo vsus too feede vsus withall, so as wee hauehave bin confirmed in it from day too day, too the intente wee should not want any thing: wee bee styll at our Apcie lyke yong beginners, and knowe not what the rule of good lyfe is: wee can blame none but our selues, nother can wee say, that wee bee silie ignorant soules, or that God speaketh vntoo vsus in too darke a language, or that wee hauehave not bin trayned vp in the knowledge of the truthe. All this is dispatched by that which Saint Paule telleth vsus heere, which is, that God hath not ceassed with the preaching of his truth vntoo vsus once or twyce: but that he hath ordeyned the Gospell too bee preached (continually,) that wee myght be confirmed in it all the time of our lyfe: and that the thing which wee did not conceyue or vnderstand at the first, should bee repeted vntoo vsus, and layd foorth more familiarly in a knowen tung, too the ende wee myght hauehave the larger confirmation of it: and that if wee profit not for all his calling of vsus too him without ceassing, wee see our vnthankfulnesse too apparant, in that wee knowe not Iesus Christ after wee hauehave had our eares beaten so long tyme with the Gospell. And this is spoken vntoo vsus: wherfore let vsus learne too recken the tyme well.
When such as hauehave knowen Gods truth from their chyldhood, do come too mans state, let them thinke thus with themselues: I ought too bee a great teacher (as the Aposte also sheweth in the Epistle too the Hebrewes:Hebre. 5. d. 12.) it is now a fifteene or twentie yeeres ago since I came too age of discretion: so as a number of men are still behynd mee: and it is God himself which calleth mee: for the preaching of the Gospell vntoo mee is not by chaunce, but therby God sheweth the care that he hath of my saluation, and the louelove that he beareth towardes mee. Seeing then that I hauehave heard the Gospell so long tyme without ceassing, or myght hauehave done, if the fault were not in my self: must I not needes looke for a terrible condemnation, when I continew still in my beastlinesse? Agein, let such as hauehave bin sometyme in darknesse, and afterward are inlyghtened, thinke thus: It is now a yeere, fyue, ten, or more ago since God opened myne eyes by his woord, and drew mee out of the dungeon wherin I was, in which if he had left mee styll, I had bin a wretched forlorne creature: and now that he hath voutsafed too inlyghten mee with the knowledge of his truth, which is so precious a thing, should I bee rechlesse in the hearing and receyuing therof? Agein, on the other syde, God pitying my rudenesse, applyeth himself as much as can bee too my capacitie, insomuch that he dooth euen lisp (as yee would say,) too shewe mee his secretes after a sweete and louing fashyon, as if one should feede a little babe, and chawe his meate too him, too the end he should hauehave no more too doo, but too swallow it downe: and shall I notwithstanding continew a dullard still? Then let vsus marke well all these things, and beare well in mynd these words of S. Paule, where he sayeth, not onelyonly that wee hauehave heard of Iesus Christ, but also that wee hauehave bin taught him, bycause that through Gods goodnesse the Gospell was not preached vntoo vsus, for one day and no more: but hath ringed a long tyme already in our eares.
And wee hauehave too marke, that S. Paule speaking of the doctrine of the Gospell, matcheth Iesus Christ with it, according as it hath bin tolde vsus heretofore, that the thing which God sheweth vsus in his word, is the knowledge of Iesus Christ, as who is also the end and substance thereof. Therefore let vsus marke it,Rom. 10. a. 4. to the intent we wander not when wee would faynest profyte in Gods woorde, but may hauehave alwayes a certeine marke too ame at. For wee see a number that hauehave turned ouer the Scripture leafe by leafe, and are able too make great report of it. But in the meane whyle they wote not what the effect or pith of it is: for their amyng is not at our Lord Iesus Christ. So much the more behoueth it vsus too marke well all the textes wherein it is shewed vsus, that when wee once knowe the benefytes that are brought vntoo vsus by the sonne of God, what power he hath, and what treasures he vttereth towardes vsus: then wee hauehave the trew vnderstanding of the Gospell. But without Iesus Christ wee hauehave nothing. And verily wee ought too be the more prouoked theruntoo, by the example of those which name themselues Christians, and yit notwithstanding wote not too what Sainct too vow themselues, as they say. As for example, see how the Papistes gad vp and downe without any certeintie, and are as Reedes that bend with eueryevery wynd. And why? (Bycause) there is no stedfastnesse but in our Lord Iesus Christ, and they bee iustly punished for not seeking of him. For although they bee neuer so stout in their owne imaginations: yit must they bee fayne too knowe in the end, that the things which they hauehave buylded and forged in their owne heades, are nothing. And therefore (as I hauehave touched already) let vsus vnderstand that Iesus Christ is the shooteanker wherunto God the father calleth vsus, and that wee must not bee drawen from him for any thing, but apply all that wee hauehave vntoo him. And that is the cause why S. Paule dooth in Gods name and authoritie, exhort and warne those agein which hauehave heard Iesus Christ, and bin taught of him by the doctrine of his Gospell.
Furthermore he saith, If yee hauehave learned him well, according as the truth is in our Lord Iesus Christ. And this is set downe of purpose, bycause there are a number of fickle headed folke and fantasticall fellowes, which make great protestation with full mouth, that they bee Christians, as though they had deuoured the whole Gospell: and yit hauehave nother wisedome nor discretion in them. And would God that examples therof were not so ryfe now adayes in the world. But if a man should demaund eueryevery of them, whether they would not hauehave the Gospell: yis, what else, say they? That runnes roundly with them without any stop: for saying is good cheape. But let a man examine the most part of them how they hauehave profited, and he shall scarce fynd one among a hundred of them, that knowes in good earnest what belongeth too Iesus Christ. Too say, that men may lawfully eate flesh vppon frydayes, and too mocke at all the superstitions of poperie, and to say, that they be but gewgawes and tryfling things. that they can do with ease. But in the meane whyle if a man aske them what it is to be regenerated, what pacience is, what newnes of lyfe is, & what it is to be fashioned agein after the image of god: there the most part of thē wil shew, that they neuer tasted of the truth of the Gospell, but did but only guibble about the barke of it, & neuer came at the very substance of it. And this is not now adayes only, for S. Paule sheweth wel, that euē in his time many folks abused the name of Christ, & wold needes be takē for great Christians, & yit neuer wist what the sonne of God was. Wherfore let vsus mark wel what is said here. For it is as if S. Paul should find fault with himself: not that the things which he had spokē needed any amendment, but too giuegive the sharper check or rebuke to such as did so falsifie Christs name, & wickedly abuse his Gospel, by making it a cloke for their wickednes. S. Paul thē making a countenance as it were to bethinke himself better, sayth, yea for sooth, but I pray God ye hauehave learned him. As if he shold say, I speak indifferētly to al such as hauehave heard the pure doctrine of God. Howbeit forasmuch as a great sort wil wrest & wring the things that are told thē, & take but only some patch of matter, I wote not what: therfore hauehave they not any good foundation to buyld vpō. To be short, they hauehave no roote of fayth. And yit for al that, hauehave they once but fidled ouer, I wote not what: by & by they be great clearkes, to their own seeming. And therfore looke wel to it (sayth he,) that ye make not a vayne protestatiō, least ye be cō uicted of falshood before God & his Angels: & that the name of Iesus Christ which ought to be holy too you, be not taken in vaine: and that wheras enery of you boasteth himself to be a Christian, yit notwithstā ding ye know not to what end Iesus Christ was giuen of God his father, nor how we be made parttakers of him, nor what our redemption is, nor how wee may inioy all his benefytes. For if yee knowe not these: it is certein that all this bragging of yours shall cost you ryght deere, for that you hauehave with full mouth protested your selues too bee Christians, and yit notwithstanding knowe not which bee the qualities of your Christendome, nor to what ende to apply them. This in effect is the thing that wee hauehave too remember vponupon that streyne.
Behold, Saint Paule telleth vsus heere, that if wee hauehave bin trayned in the Gospell, it beh…ueth vsus too differ from the ignorant and the vnbeleeuers. For Gods sholing of vsus out, and his setting of vsus in aray alone by our selues after that fashion, and his inlyghtening of vsus, is to the e…d we should no more be as wanderers at randon, nor as silly blynd wretches groping in the dark, but that wee should knowe the ryght way of saluation. And in especially, seeing wee be dayly exhorted too come vntoo him, and he giueth vsus meanes to further vsus more and more in the fayth: let vsus bee verye ware that we vnhallow not so holie a thing, as is the truth of the Gospel, & the pure doctrine of God. But wee vnhalowe it, if we know not too what end God hath giuen it vsus, and that wee must beare it in mynd. For I hauehave told you alredy, that manie fantasticall persons will pretend christianitie wel ynough, but yit for all that, there is no substance nor roote in them. Therfore let vsus looke well that wee knowe whertoo wee bee called, and that God bee not disappoynted of his intent, when hee dooeth the office of a schoolemayster towards vsus, but that wee consider how he sheweth vsus the way of lyfe and saluation: and lyke as he is a good and faythfull teacher, so let vsus bee lyke schollers vntoo him.
But let vsus come now too the truthe whereof Saint Paule speaketh, which is (sayth he) that yee put of the old man, which is corrupted with earthly lusts, euen according too the conuersation that yee hauehave led heretoofore. He expresseth yit better that all they which vaunt themselues too bee the disciples of Iesus Christ, and yit notwithstanding leade a lawelesse lyfe, and doo but giuegive occasion of offence in the Churche, are falsaries, as if a man should bring forth a counterfet deede. Wherfore let vsus mark that it is a cursed trecherie when wee say wee intend too bee Christians,Titu…. 1. d. 16. and professe it also with our mouth, and yit notwithstanding go from the thing in our woorks which wee protest in our woords, as sayeth Saint Paule in another place. For he that taketh leaue too doo all euill, and yit wil bee taken too bee of the number of Gods children: it is certeyn that he denyeth Iesus Christ in his whole lyfe, how much soeuer he confesse him in woords. Therfore let vsus bethink our selues, and consider, that if wee meane to bee allowed of God, wee must learne too rid away our old man. And by that woord the scripture meaneth al that we hauehave of nature. For wee knowe there are (as yee would say) twoo welsprings of mankind, that is too wit, Adam, and our Lord Iesus Christ. Now as in respect of our first birth, wee come all out of the welspring of Adam, and are corrupted with sinfulnesse, so as there is nothing but frowardnesse and cursednesse in our soules. It standeth vsus then on hand too bee renewed in Iesus Christ, and too bee made new creatures. And for that cause dooth the old Man betoken all that wee hauehave by birthryght from our fathers. Now then, if a man bee let alone in his first state: surely he shalbee but a blynd wretch full of rebelliousnesse and spyte ageinst God. Too bee short, he shall tend all wholly vntoo euill, for wee bee altoogither saped in it. That is the thing that is ment by the old man, least wee should think that Saint Paules intent was too rebuke but only the vyces that are apparant before men: lyke as when men will rebuke one that hath played the vnthrift for a tyme, they will say he must cast his old skin. But heere Saint Paule passeth yit further: which is, that our likings are vtterly vntoward, that there is not one drop of goodnesse and vprightnesse in vsus, that all our thoughts are wicked, and that all our desyres and affections are rebellious ageinst God, and ageinst his will and iustice.
Furthermore, wheras he speaketh of vnclothing or putting of: it is a similitude ryfe ynough, (wherby is ment) that wee must giuegive ouer all that is of our owne, and cast it quyte away, that wee may bee clothed agein with other ornaments, as he wil adde anon after. And here we see, that there are twoo partes in ruling our lyfe, and in comming vntoo God. The one is the forsaking of our selues, and the other is, that wee bee gouerned by Gods spirit. For needs must all that is our owne bee layd downe, before God take in hand the guyding of vsus. And why? For our thoughts and Gods doctrine, our affections and the commaundements wherby God will hauehave vsus too bee ruled, are as fyre and water. Therfore all that is of our owne nature, must bee cut of, before God doo gouerne vsus. And that is the cause why wee must begin at the forsaking of our selues: which also is the verye order that Saint Paule hath followed in this text. Wee must (sayeth he) put of the old man.
And secondly wee hauehave too mark, that Iesus Christ was sent vsus too the end that we should be repayred after the image of God. It is trew that he hath reconcyled vsus to God his father by his death & passion, & that the sheading of his blud washeth vsus from all our filthynesse, and setteth vsus free from damnatiō, and endlesse death, and that his offring of himself hath made full satisfaction for vsus: insomuch that if we resort to Iesus Christ for remission of our sinnes, God of his own free goodnesse accepteth vsus for ryghtuous, bycause he passeth not what we bee, but buryeth all our faults, and ceasseth not to fauour vsus as his childrē, notwithstanding that wee bee wretched sinners. This benefyte receyue wee by Iesus Christ. But yit must wee not separate the second poynt from it: which is,Iohn. 1. b. 16. &. Coloss. c. 19. & 2. b. 9. that wee must bee sanctifyed by his holie spirit, according too this saying, that he hath receyued the fulnesse of all grace, too the end that all of vsus should drawe out of him. And EsayEsay. 11. a. 2. declareth that spirit of wisedome, the spirit of iudgment, the spirit of vpryghtnesse, and the spirit of the feare of God rested vppon him. And was that for any neede that he himselfe had? No: but too the intent that wee should receyue that which wee want, according too the measure that it pleaseth him too deale vntoo vsus, as wee hauehave seene heretoofore. And that is the cause why S. Paule in the second too the Corinthians sayeth,2. Cor. 8. b. 9. that he became poore too the intent too fyll vsus with his riches. Then if wee desyre too be receyued too mercy at Gods hand, by the death and passion of his onelyonly sonne, and too hauehave our sinnes vnimputed to vsus, bycause he hath made discharge and payment for them: let vsus learne also that he is giuen vsus too make vsus 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 vsus, 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 vsus 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 vsus 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 vsus 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 vsus herken what Saint Paule telleth vsus heere. Go too (sayeth he) I exhort you too put of the olde man. If yee saye you hauehave 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 vsus too doo this or that, is not all that wee hauehave 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 hauehave such roote in vsus, 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 vsus too hauehave 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 vsus bow downe our eares and herken willingly too the thing which wee see too bee profitable, yea and needfull for vsus. And so Saint Paule spake not alonly for the Ephesians, but also for vsus all in common. Wherefore as oft as it seemeth vntoo vsus that wee coulde well forbeare the often putting of vsus in mynd of one thing: let vsus examine our lyfe, and if wee fynde not our selues yit throughly rid of the diseases that wee bee told of: let vsus abyde too bee taught more and more, assuring our selues that it is not ynough for vsus too hauehave 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 vsus, 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 hauehave 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 vsus 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 giuegive 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 hauehave seene heretoofore. Let vsus 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 hauehave lyuelinesse ynough: but that is but a madnesse, and all the maystries that wee trye shalbee but too breake our neckes, vntyll wee hauehave 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 diuell deceyueth them by the intycementes which he setteth afore them. For whosoeuer is not touched with trew feare of God, will let himself looce: and if a man say too him, vnhappye creature, wilt thou vndoo thy self so? He will answer, No. For it seemeth not too him that he serueth the diuell. And why? For they that are bewhitched with Satans illuzions after that sort, doo so cleaue vntoo him, that they beecome starke doltes and dullardes. Too the end then that wee learne too flatter our selues no more in our owne conceytes, nor too fall asleepe theruppon: Saynt Paule telleth vsus that our lustes are full of deceytes: as if he should say, when you take your se…ues too bee in good cace, and yee hauehave all your owne wishing, and fortune (as yee terme hir) smyleth vppon you, so as yee prosper in all things eueryevery where, and yee want nothing: behold, al your felicitie is but falshood. Too bee short, Saynt Paule ment too warne vsus heere, that wee ought too suspect our selues in all our desyres. Therefore if a man intend too rule his lyfe well: he must first and formest mislyke of himself, and consider that all that euer he imagineth of his owne conceyt, is but an illu…ion of Satan, wherwith he deceyueth and beguyleth himself, and that as many as are of them, are but as snares too intangle him on all sydes. When wee once knowe this, we shall hauehave profited greatly, not only for one day, but for all our lyfe longe. And for asmuch as wee see such a number of wretched soules cast awaye themselues vppon hope of some profit, which they hauehave imagined of their owne head: let vsus beware that wee hold not the same trade, that is too say, that wee follow not our owne good intentes, as men terme them. For wee shall but throwe our selues headlong intoo destruction, if wee followe the way that our owne nature dryues vsus too. And why? For all our owne lustes and lykings are deceytfull. Then is there none other shift, but too laye asyde the reason which wee weene our selues too hauehave, toogither with all the intycementes of Satan and the world, so as eueryevery whit of it bee cast away, and wee well appoynted, knowing that the sweetenesse of them serueth but too beguyle vsus the sooner, that wee myght not perceyue the deadly poyson which is hid vnderneath. Thus in effect wee hauehave too beare in mind, how S. Paule telleth vsus, that vntyll such …yme as we hauehave learned too denye our selues, and too holde our selues as prisoners vnderunder Gods woorde, yea and too rid our selues quyte and cleane from the thinges that wee hauehave of our selues and of our owne nature: we wote not what Christi…nitie meaneth, wee knowe not whertoo the Gospell tendeth, nor too what ende it is preached. For it is not ynough too hauehave put away the old man for once: but wee must profit in it more and more, according too the warning that is giuen vsus heere. And in good scoth, S. Paule had taught the Ephesians, and they had receyued his doctrine: and yit neuerthelesse he exhorteth them along tyme after, as wee see. Hereby he sheweth vsus, that it is for vsus too invre our selues to pacience all our lyfe long. Although then that wee hauehave alredy struggled greatly too thrust all our affections, all our lustes, and all our lykings vnderunder foote: yit shall we neuer hauehave so ouermaystred our selues, that wee shall bee throughly reformed. And therefore it standeth vsus on hand too giuegive all our indeuer theruntoo, and too labour for it all the tyme of our lyfe. And so in fewe woordes yee see the stoutnesse which wee must hauehave too forsake all our owne lustes, and all our wicked thoughtes.
And heereuppon wee must proceede too the second poynt, which is, that wee must bee renewed. For it is not ynough that men mislyke of themselues, and hate their vyces in shunning of them: but wee must also frame our selues too Gods will, according too this saying: Hate euyll,Psal. 34. c. 15. and doo good. So then, the things that S. Paule hath spoken hithertoo, are as a preparatyue too set our lyfe in good order: lyke as when a man intendeth too hauehave a good crop in his feelde, he must first stubbe it, too rid away the brambles, bushes, and euyll weedes, and afterward plow it and harrowe it, and then sowe it, and so will fruite spring of his labour. Therefore if wee purpose too beare fruite vntounto God, and bee desyrous too order our lyfe in such wise as his name may bee glorifyed by it: wee must first cause our selues too bee stubbed, for wee bee full of naughtie affections, which are as thornes and thistles, and therefore must bee cut away and plucked vp by the roote: and afterward wee must bee tylled, so as the plow passe vppon vsus: that is to say, when our Lord maketh vsus too feele his Iustice, wee must bee so sorie that wee bee so giuen too naughtinesse, as it may bee as a good tylth too vsus at Gods hand. That is the thing which Saint Paule dooth hithertoo.
Now he soweth the good seede, too the ende that God may gather the good fruite which he requireth of vsus, that is too say, that he may be honored at our handes, and that wee may shew that wee doo in verye deede thinke our selues beholden too him for all thinges. That is the cause why he speaketh next of beyng renewed in mynd and vnderstanding: that is too say, that we must bee reformed in all things throughout, and bee so chaunged, as men may perceyue that wee hauehave not onelyonly forsaken our selues, but also that God reygneth in vsus without geynstryuing, and possesseth vsus both in our affections and in our thoughts, according as he deserueth ryght well that wee should bee giuen all wholly vntoo him.
Now let vsus fall downe before the Maiestie of our good God, with acknowledgment of our faultes, praying him too make vsus so too feele them, as it may make vsus too bee sory for them, and too walke roundly away in the path wherein he hath set vsus: and that too bring the same too passe, wee may consider too what end our Lord Iesus is sent vsus, so as the things which he hath doone for vsus, may not bee lost and perishe through our leaudnesse and carelesnesse, but that wee beyng renewed, may learne so too serue our God in holynesse and ryghtuousnesse, as wee may well shewe how great account wee make of the most noble and excellent redemption which he performed, in that he spared not his onelyonly sonne for our sakes. And so let vsus all saye, Almighty God heauenly father. &c.