Sermon 28: Upon Ephesians Chapter 4

17. This I say therefore, and adjure (you) by the Lord, that henceforth you walk not as the (rest of the) Gentiles, (which) walk in vanity of their mind, 18. Having their understanding overcast with darkness, and being strangers to the life of God, by reason of the ignorance that is in them, and through the blindness of their heart. 19. Who without remorse of conscience have given themselves over to lewdness, to commit all uncleanness, even with inordinate greediness.

Considering how corrupt we are by nature, it is not enough for us to have the good showed to us, unless the vices that are rooted in us are also corrected: like as it would little avail to sow (corn) in a ground that were overgrown with nettles, shrewd weeds, rushes, and thorns. And therefore notwithstanding that Saint Paul has heretofore showed the true rule of godly life: yet he adds (as need is) that it behooves every man to bethink himself, to change quite and clean, and to become a new man, because until God has cleansed us both in mind and heart, and in all parts of our soul, there will never be anything but filthiness. So then, the doctrine that we have heard heretofore should not avail us, if that which we hear now presently had not been added. For we know that the Ephesians to whom Saint Paul speaks, before they were converted to the faith of our Lord Jesus Christ, had lived a certain time in ignorance, and been given to all naughtiness and lewd life, even to the uttermost. Yet notwithstanding, Saint Paul sets it down here in general, that all they which have not been taught in God's school, are blind wretches, unable to discern between good and evil, indeed and stark beasts, insomuch that even with the very root that comes with them from their mother's womb, every man hardens more and more, till they fall into such excess, that they become as monsters, and appear no more to be creatures fashioned after the image of God. You see then that in effect Saint Paul's intent is, that after he has declared God's establishing of his government over us: now to the end that our walking in this world should be to go to God, and to the heavenly life, to which he calls us: he shows that we shall never obey him, nor bow our neck to receive his yoke, until we have changed both our disposition and mind, and forsaken ourselves, because we are utterly corrupted.

And so there are two parts in the instruction that is given us. The one shows us to which God calls us: and the other, that we must fight against our own sinfulness, and utterly imprison ourselves, that we may become teachable to receive the doctrine that God sets out for us. However, forasmuch as that is hard to do: Saint Paul thinks it not enough to give us single warning: but also cites us, and after a sort sets him in seat of justice, before whom we must yield an account, to the intent to move them and quicken them the more to whom he speaks. For it is no small thing to make men to renounce themselves, considering how every man soothes himself, and believes that he is able to work wonders. Although he be [reconstructed: steeped] in naughtiness, yet thinks he that he has some virtues in him. Yes and although we have our faults proved to our faces, yet will we labor to cloak them through hypocrisy, and to set some fair color and gloss upon them, or else we will maintain them willfully, and never yield ourselves guilty, though our shame lie open to the whole world. To be short, it is a very hard encounter, when a man must as well lay down all the wisdom which he thought himself to have in governing himself after his own fancy, as also tame his affections, that he may be subject to God, and have nothing in himself that shall strive against him. For our flesh is too too stout in that behalf: and we hear how it is said in another text, that all a man's thoughts, and all that ever he can conceive, is enmity against God. Likewise also it is said in Genesis, yes even at the time that the world had the greatest soundness that ever it had, that whatever can come out of the warehouse of our own brain, is all of it stark naughtiness and rebellion against God. So then, it was requisite that great vehemence should be used in this behalf: and therefore also does Saint Paul use it, saying that he not only teaches, but also cites them to whom he speaks, to the end they may know that they are as it were in God's presence, and that it is not for them to fall asleep in their vain self-flatteries, but that as the devil has many allurements to beguile us, so on the contrary part, God's word must enlighten us: and that although we [reconstructed: neglect] to consider our vices, and had rather to conceal them: yet we must understand, that it is more for our profit to come to reason, and to examine thoroughly what is in us. That is the cause why Saint Paul, minding to exhort the Ephesians to change of life, sets down this adjuration and kind of witness bearing, as though he were present before God's judgment seat. If there be any covenanting between man and man, this solemnity and ceremony of swearing, will move them, and cause them to bethink themselves well what they promise, at least if they are not quite out of their wits. However, here is not some notary to take notice of their oaths, and such other customs as are among men, to ratify the things that they agree upon among themselves: but here is Saint Paul, who stands in the behalf and person of Jesus Christ, from whom he has authority, not only to require us, but also to summon us to make our account, if we endeavor not to discharge our duty: yes and he tells us, that it is not for us to let slip the things that he says, nor to hear them with deaf ears, because God is present to punish our recklessness in despising his word. Since it is so, let us learn to leave flattering of ourselves, as many do, whom we see to pretend deafness: and whatever countenances they make, they continue always the same they were before. Therefore let us mark well, that God thinking it not enough to teach us, intends to take away all excuse, and tells us, that he will not suffer such contempt of his word, when we vouchsafe not to give ear, seeing he was so gracious as to speak to us, to give us a warranty of our salvation.

Now let us come to the effect of that which is contained here. Saint Paul says, Be not as the rest of the Gentiles are. I have told you already that they to whom he writes, were for a time quite given to all naughtiness, and without the fear of God. For even from their cradle they had been brought up in all manner of idolatry, and yet they thought themselves well discharged, when they had done some sacrifice to their puppets. Like as at this day in the popdom, they that play most mummeries, are counted most holy: and they think themselves out of God's debt, so they have once done a sort of paltry trifles. For that cause does Saint Paul send the Ephesians to this similitude, saying, that if they look upon the rest of the Gentiles, there they may see in what plight and taking they were, before God had gathered them into his Church. Pry upon yourselves there, (says he): for there shall you see your own images: before such time as God reached you his hand, and drew you out of the dungeon of unbelief wherein you were plunged, you differed nothing at all from them. Now then at least you ought to consider the grace that has been granted you, that it may bring forth fruit in you.

By the way let us mark, that in using this speech, the rest of the Gentiles, Saint Paul comprehends here all mankind. For he speaks not of two or three men only, nor of any one nation, nor of some country: but he says generally, that all they which had not been trained in the Gospel, were blind wretches, as we see. To be short, he shows what manner of ones we be, until God have prevented us with his grace, to the intent we should not cast this exhortation away, nor bear ourselves on hand, that we be exempted from all the things which we shall see hereafter. Therefore to the end we surmise not a privilege to withdraw ourselves from the common array of men: Saint Paul has here knit all Adam's children together as it were in one bundle. For in all mankind there is nothing to be found but lewdness and corruption. Here therefore are two points which we have to mark. The one is, that here as it were in a looking glass, we should behold what our own state is, so long as God gives us the bridle, and lets us follow our own swing. Mark that for one point: and I will lay it out more at large anon. The other is, that when we see the enormities which are committed through the whole world, and that men be so shameless in evil doing, or rather altogether bewitched, and some so besotted, as a man can by no means move them to learn to fear God: when we see (I say) on the one side such stubbornness in men, and on the other side so gross and beastly senselessness: let us learn to spy ourselves there, and to consider that God did us a singular good turn, when it pleased him to touch us to the quick, that his word might prevail in us. For we differ nothing at all from the worst and most [reconstructed: disordered] in the world, nor from such as are in most horrible confusion. You see then what we should have been if God had not pitied us. And this ought to touch us well to the quick, that the grace which God has granted us, be not darkened and quite quenched in the end, so as we be quite and clean bereft of it. After this manner therefore ought we to apply this text to our instruction, where Saint Paul sets other men before us, which have not yet been enlightened by the faith of the Gospel, but are let alone: that by comparing our state with theirs, we may consider how merciful God showed himself to us, in drawing us out of such a dungeon, to the intent that we should be the more diligent in giving ourselves to him.

Hereupon he says, Walk no more henceforth as they did in vanity of mind. By this word Henceforth or Hereafter, he intends to shame such as are trained in the Gospel, if their life proves not that they have not misspent their labor. For to what purpose are we called to the faith of our Lord Jesus Christ, but to separate ourselves from the stumbling blocks of the world? Therefore we must not excuse ourselves by our bringing up in evil custom, nor by any examples that might allure us to lewdness, nor yet by that there is nothing but frowardness round about us: for seeing that God has adopted us to be his children, he will have us to live accordingly. And therefore let us mark, that faith imports such a reforming of ourselves, as our life be cleanly changed. And for the same cause it is said, that whoever will be counted to be in Jesus Christ, must become a new creature. For we may prate of the Gospel enough and too much, and we may be marvelously fine-headed: but that shall be worth nothing, until the said change appears in us, that is to say, until we lead a new life.

Besides this, we have to mark here, that after Saint Paul has spoken of the vanity of mind, he adds, Blindness of mind, or Darkness of understanding: and lastly he says, Blindness or Stubbornness of heart. This blazing of men after this sort serves well to put them quite out of conceit. For when the Philosophers spoke of the excellence and worthiness that is in man's nature, they did always set down Reason as an overruler: next her they did set down discretion, between good and evil, when men debate in themselves, and make a searching and a turmoiling (for things). After that manner did they make as it were a Court bar, to the end to make man judge of good and evil. It should seem then that Saint Paul here abases men too much, when he says, that Reason has nothing in it but vanity, untruth, and deceitfulness: and again, that all that ever men can conceive, is but a maze of vain fancies, and that they do but overthrow themselves more and more, as if a blind wretch should wander abroad in the dark. Yet notwithstanding, the Holy Spirit is the only competent judge to give sentence of the things that are in us, lest we might think ourselves to have won the goal by flattering of ourselves, according as he told us before, that men have their eyes so blindfolded with the fond opinion which they have conceived of their own worthiness, that they cannot be ashamed and confess their own lewdness. That was the cause why the Philosophers did always magnify the nature of man, and yet notwithstanding experience shows the clean contrary: for the vanity that is in them is apparent. But they blamed that upon men's negligence and recklessness, so that if men would apply all the senses of nature thoroughly, to know what is good, they should be as little Angels. They imagined so: but that was for want of bolting them to the bottom. For they never knew what God is: and that made them to discharge themselves so lightly toward him: insomuch that even they which disputed most cunningly of God's majesty, and had a higher understanding than the common sort, and (to be short) were esteemed the wisest men in the world: could notwithstanding never come near the truth of God: and whenever his service came in question, they were so graveled, that they turned all things upside down. And so the wisdom of the world will not suffer us to come to the heavenly light: for it is a special gift of God, and not to be found in ourselves. You see then that even the greatest men of skill deceived themselves: and that is the cause that men fall asleep in this fond opinion to which they were too much inclined before. Indeed, we see that this foolish or rather devilish overweening has gotten place even among the Jews, insomuch that they have always been of opinion, (as men are nowadays in the papacy) that they have free will. True it is that the Papists will grant more than the heathen folk, namely that we are corrupted by original sin, however their meaning is, that notwithstanding the infirmity which is in man, yet there abides some remnant of goodness in him, insomuch that we have half an understanding still, and also a will that is able to train us to good, though it be but weak of itself. To be short, such as will needs judge according to their natural understanding, say, that men are as sound and uncorrupted, as Angels. The Papists being convicted by so many records of the Scripture, will grant well enough, that we are fallen from our original, and that there are many vices in us: but yet that is no hindrance (say they) but that we be still half clean, and are able to do good of our own power, when we are once humbled before God. To be short, they make such a partnership between God and men, that they say indeed, that we have need to be enlightened from above, to attain to faith: but yet that we have some light in ourselves, and God makes up that which lacks. Again, they will say, that lust does so reign in us, as it is very hard for us to submit ourselves to God, but yet that we must labor to do it, and are able to do it, so that God aid us and reach us his hand. This is the Concurrence (as they term it) (that is to say, the matching or marrying together) of God's grace, and of the goodness that remains in man, though we are corrupted. But (as I said) let us rather hearken to that which God himself, even he which only is the competent Judge has spoken of it by unrepealable sentence, which is, that all they which follow common reason, and the things that man has of himself, are blind wretches. And what shall then become of Reason? For although men think that it serves to give them light, and to show them the way: yet it is certain that it does but always tumble them into the pit: and whereas they suppose themselves to be well advised, they shall be stark beasts. And the cause why this is told us continually, is to make us understand, that God must be compelled to reform us, not by half, but all whole throughout.

And here a man might ask a question: if men (I mean those whom God has let alone) were without understanding and discretion in that behalf, whether might one see examples of it or no? It is very certain that they are not like horses, nor yet like dogs: but yet let us mark, that all the understanding and discretion which is in us, and all the judgment which it is possible for us to have, serves to no other end, than to make us inexcusable. Therefore we must understand, that although we have some discretion between good and evil, before God has taught us by his word, and enlightened us by his holy spirit: yet the same [reconstructed: serves] but to [reconstructed: bereave] us of excuse, that we might not make a shield of ignorance, as we are [reconstructed: wont] to do. For although every man has not had the written Law, yet must he bear the sentence of damnation about him in his heart, (as says Saint Paul in Romans 2) and God must drive him to perceive it beforehand, by making him to feel [reconstructed: hauntings] whether he will or no, so as he shall say, I am guilty in this thing and in that. Thus remains there some understanding in men: however not to lead them in the way of salvation, but only to make them so much the more guilty before God. For as touching our affections, it might be said, that there are many which live honestly and without blame, though they never tasted of the Gospel. Yes, indeed, but in the meantime their hearts are fraught with malice and [reconstructed: stubbornness], and no doubt but that all such as have not been reformed by God's spirit, shall still feed a sea of wicked, perverse, and malicious lusts within them. And therefore let us not stay upon the outward show, but let us mark how it is not for nothing that God challenges the searching of men's hearts as his peculiar office: and therefore that must be reserved to him. Also let us call to mind how Saint John in his Epistle says, that we see not all the sins that are in us, but that God who sees far more clearly, is the Judge thereof. However the case stand, when men have done the best they can, yet can they not rid their hands of condemnation, when they come before the heavenly Judge, (especially) seeing that the stars are not clear in his sight, no nor even the Angels, in so much that if he chose to examine them with rigor, they should not be able to come to the perfection that is in him. So then let us note, that until God has visited us, and is come to us, and has subdued us to him: we shall always continue ignorant and blind wretches, there shall be nothing but [reconstructed: vanity] in all our understanding, in our hearts there shall be nothing but pride and presumption, and our lusts shall be so far out of order, that they shall strive against God, and we shall fight against his justice, and against all right. And surely we see what has followed of it, when men would needs govern themselves by [reconstructed: their] own mind. For what fashions of serving God have been brought [reconstructed: into] the world, and how wicked? Was there any great cunning, or any great skill? No: for we see that God has [reconstructed: poured] out his gracious gifts in such wise, as man's mind has showed itself right excellent in all manner [reconstructed: of] sciences and knowledges, saving in the chief: that is to wit, of coming to God. In this all have failed, they have all wandered away, and there was nothing but falsehood and deceit in their case. And the further they endeavored to thrust themselves forward, so much the deeper did they plunge themselves into the mire. Therefore let us note, that although the light shines (as it is said in John 1:) yet notwithstanding we being darkness, conceive it not. Saint John shows, that even from the beginning God separated men from beasts, imprinting his image in them, and giving them discretion to discern between good and evil. The life of man then serves not only to eat and drink, but also to consider that we have a better life, and that is, to have some order and common polity here beneath, and to understand that there is a God which rules all.

Look, here is the light that was before Adam's fall. And this light abides yet still, but yet it shines in darkness, and the darkness comprehends it not, but rather quenches it quite and clean out. So then if we have any small insight or [reconstructed: aim], let us consider that it is but as a little spark, which passes and vanishes away out of hand. But in the meantime, as concerning our own nature, that we should be able to have regard of goodness, or to seek it, follow it, and continue in it: it is utterly impossible. And why? For our understanding is stark blind. To be short, there is nothing but vanity in us, according to this saying, that God perused the thoughts of men, and saw there was nothing but vanity and lying in them.

Now to express this yet better, Saint Paul says, that they had their understanding darkened, and were strangers to the life of God: wherein he cuts off the occasion of all excuses that men can make. For they will reply continually against God, and though they be condemned, yet will they always have the last word, saying: what can I do with it if there be nothing but vanity in me, seeing that God created me so? Why made he me not otherwise? But Saint Paul tells us here, that we have our understanding overcast with our own darkness. And why? Because the light is quenched by the corruption that is come upon us in Adam. To be short, Saint Paul shows us here, that we must keep our mouths shut, when the Scripture reveals that we be both ignorant, blind, and brutish. We must not think to further our case by alleging that God ought to have made us otherwise: for the evil proceeds of Adam's fall, because not only he was bereft of the good that he had received, but all we also were impoverished in him. And like as he that forfeits his goods, must beg, and his children too, so must we also in our penury and poverty consider still at this day, the misfortune that is come upon us through the fault and offence of our first father. Thus you see how Saint Paul has here disappointed all hiding places, that men are wont to set before them, to show themselves to be righteous and innocent before God. For from where comes the vanity of our mind in that we be both blind and ignorant? Even of our being in darkness, and by darkening of the light that God had put into us in our first creation. And inasmuch as this is a hard matter to accept, Saint Paul brings us to the life of God: and that is to laugh to scorn all the trifling imaginations that men have contrived to maintain their own free will, reason, and discretion. For (as I have said already) the books of the philosophers are full of such stuff. In the papacy there is bickering still at this day for free will, as though all were marred, if man had not some good self-moving and ability to prepare himself to receive grace, and were made fellow with God, and could make the grace effectual which is offered him. By which reckoning men shall not only be hale fellow with God (if they may be believed) but of better ability than he, so as he shall but add some little portion to them. But Saint Paul says, that we may well be alive in our opinion: but as in respect of God, we shall not fail to be as dead carcasses, or rather even as rotten and stinking carrion. Then let not men take upon them through their foolish overweening to have reason, wisdom, and free will: but if they would fain know their own state, let them lift up their eyes and consider that their living must be the life of God, and not the life which every man fancies here to himself. Saint Paul in the seventh chapter of Romans, confesses that he thought himself alive for a time, namely, before he had been converted to the pure doctrine, because he was full of hypocrisy, and possessed with such pride, that he thought himself to be as a little angel. And [illegible]. Because God's law had not yet sifted him thoroughly. But when I once entered into myself (says he) and knew what it was to lust: then did God's law wound me to death, and I perceived that the life which I had lived before, was but death, and that I had made myself to believe wonders, taking myself to be that which I was not, as fools do, which believe that they be kings and princes, when in the meantime lice eat them up, or else they starve for hunger and cold. So then, Saint Paul confesses that before he was converted, he was alive to his own seeming, and he triumphed at it: but when Christ had once humbled him, and made him feel what God's judgment was, then he gave over that life, and saw well that it was but a death.

Likewise he says now, that although we be alive in the opinion of the world, so as men clap their hands at us, and magnify our virtues, and that we ourselves also are besotted with the same opinion: it is nothing at all, but we must go to God. Now we shall find that God has a special life which he reserves and keeps as laid up in secret for his children. For although he makes his sun to shine both upon good and bad, and shows himself liberal towards all without exception. Yet he does not scatter abroad the things that serve for his chosen, according to this saying of this Psalm, Lord how great is your goodness which you have laid up in store for them that fear you? It is as a treasure that you have hoarded up for them. So then whereas Saint Paul speaks here of God's life: he shows that in living according to our nature, we have not our life of him. From where then? Is it not God that has created us? Is it not he of whom we have our being and moving: as it is said in the seventeenth chapter of Acts. Then is our common life of God, inasmuch as he is our maker: but inasmuch as he is the Savior of the chosen, and inasmuch as he is the father of his children whom he has adopted: this life which is common both to good and bad, is not named God's life, but man's life: God lets it alone in its plight. And which then is God's life? It is, when upon his choosing of us, he shows us the way of life and salvation, and renews us by his Holy Spirit, so as Jesus Christ dwells in us by faith, (as we have seen before) and utters his power in us, causing our old man to be crucified with him, indeed and even buried too, that we may be raised again, even to be separated from all uncleanness of the world, that we may not resemble the unbelievers, who are wholly prisoners under the tyranny of Satan, and are driven and dragged by him, and give over themselves to all evil. That is in effect the cause why Saint Paul has spoken to us here of God's life.

And now, that we may the better be wakened and receive this exhortation sincerely: let us not deceive ourselves any more with the opinions that every one of us may conceive in our own head, nor yet with the judgment of men, which often do praise and commend the thing that is nothing worth. Truly we know how our Lord Jesus Christ says in Saint Luke, that the thing which is high and excellent before men, is utterly loathsome before God. To the intent therefore that we may no more be deceived by them, let us understand, that until God has made us new creatures, and begotten us again by his Holy Spirit, we are blind in our understanding, we have nothing in us but vanity, and we are utterly ignorant, indeed stark beasts. That is in effect the thing that we have to bear in mind. Therefore as often as we fall to our accustomed bias, and follow our own fancy, let us learn to cite ourselves before God, and to weigh well what is meant by the life that he reserves as peculiar to himself. Not that it serves for none other but himself, but because he bestows it upon none but his own children. For thereby it is that he shows himself to have chosen us, as we have seen in the first chapter.

Now hereupon he sets down immediately the hardness of their heart: not a single hardness, after the manner as we take hardness: for the Greek word signifies a thickness (or muddiness) as when a piece of wine that was very well clarified, is so troubled, as it becomes all lees, and grows thick (and muddy like a puddle,) so as there is no more clear liquor in it. Even so Saint Paul says that the heart is thickened, when it is so blinded and hardened by that means, as it cannot yield to the obeying of God, and that then there is no clearness in it, but all is troubled like a puddle. And this word Heart, does in the holy Scripture signify now and then, all the lusts, likings, and will of man: and sometimes also his understanding. But for as much as here Saint Paul has put a difference between a man's understanding, and his mind, and his Heart: we may well think that he meant to add the will, together with all the examinations and deliberations which we make (in ourselves) about the judging of good and evil: and finally the whole understanding which we have, and the reason that reigns in us. Saint Paul therefore meant in effect to show, that man is so corrupted in all parts of him through the sin of Adam, as there is neither wit nor will, but it tends wholly to evil, and is utterly sapped in it. And therefore just as before he condemned the beastliness that is in us: so now also he shows that we are as blocks, and cannot be content to follow our God wherever he calls us, but that we are stubborn, and have stiff necks which cannot bow, as Moses also upbraids those that rebelled against God, (telling them) that they had a neck of iron or brass. And even such are we too by nature. And for that cause is it said in Ezekiel, that God will change the hearts of them whom he will have saved, so that whereas they were stony before, he will make them fleshy. This similitude shows well, what is in us until God has worked an alteration in us. For we have nothing but hardness: which is as much as if the Holy Spirit should say, that we are God's enemies, and refusers of all truth, until God has softened us, and corrected the crabbedness and stubbornness, through which we cast up our rage in such a way against God. In short, all our lusts are as men of war marching in battle, to hinder God that he should not reign and execute his power and superiority, which he ought to have over us. Lo what our nature is. Now let us go brag of our own free will, and of our reason: as we see these wretched Papists do, who are ever harping still upon that string. But let us learn to humble ourselves with a good will, and (as I said before) let us consider that Saint Paul blames men's nature, showing that all of us from the greatest to the least, are plunged even to the bottom of hell, until God plucks us back again. And therewith let us consider all the enormities that are done through the whole world, and conclude, that we ourselves should do as much, if God showed us not his mercy, and let the same stir us up to bridle ourselves, lest we overshoot ourselves at some time: and seeing it has pleased God to draw us to him, let us not turn back again to meddle with the lewdness of the unbelievers. And no wonder though they stumble, and tumble and reel to and fro, for they have no light to direct them by. But our Lord shines upon us by his word, and gives us eyes by his Holy Spirit: and therefore let us avoid being like them, as Saint Paul exhorts us here.

To this he adds the height of all mischief: which is, that men go astray after their own kind, continue in going from worse to worse, and feed themselves with flattery, whereby they cast their consciences into such a sleep, as they feel no more any remorse or grief: and that is the highway to make them utterly past recovery. Now first of all, let us learn here to prevent such vengeance of God, which ought to make us quake. And when we hear that such as abide still in their own nature, and overshoot themselves so far as to be without scruple of conscience, and to become as brute beasts, void of discretion, to be moved either with life or death, or with any manner of feeling of their own soul's health: let us in God's name walk in fear and awe, and bewail our sins every hour early and late, that we not be hardened after that fashion. For we see how they that grow beastly after that sort, do gather such a hard-heartedness, as a man cannot bow them, after they have once gotten such a boldness in giving themselves to evil. Thus as touching the first point, let us be right well assured, that God avenges himself after a terrible manner, against all such as feed themselves in their vices, and take inordinate leave to do whatever they please, so that in the end they become brutish, even as asses and dogs.

And now for the second point, if God use such rigor towards those which were never yet trained to the Gospel: what will he do to us, when he shall have showed us the way of salvation a long time, and yet we continue still like those that never tasted of good instruction? Do we not think that the punishment shall be more horrible and dreadful upon us? Like as when Saint Paul declares in the first to the Romans, that God gave men over into inordinate and shameful lusts, so as they were utterly past all shame: he speaks expressly of the heathen and unbelievers, who had no other knowledge of God than by the skies and the earth, and the creatures: they had no other help than that great book, by which to glorify God, and yet forasmuch as they did it not, therefore are they condemned after that manner. But now we can have no such excuse as those silly souls had: we cannot say we are not able to discern what is good, because we were blinded by Adam's sin and there is nothing but vanity in us: for God has given us his word, which is justly called a lamp to guide us by: we have the Gospel, where our Lord Jesus Christ declares that he is our guide: and yet for all this, if we will needs provoke God willfully, by [reconstructed: despising] the doctrine of salvation, whereas we should follow it, (of which sort there are many even at this day, who seek to wallow in all lewdness and disorder, and despise God openly) what shall become of us? Therefore let us learn to walk in the fear of God: and let us mark well, that Saint Paul has not without cause set down here the top of all mischief, of purpose to show us thereby what wages God will pay to all such as yield not to him in due time and place, but rather take liberty of all naughtiness, as though they were escaped out of his hands. Let us then be afraid to overshoot ourselves so far: and then although we have wandered far before, God can well enough draw us to him. Let us be afraid lest God should execute the said vengeance upon us, as well as upon them, according to this saying of Solomon, that when the wicked man is come to extremity, he despises all: that is to say, he regards neither life nor death, but flings forth like a brute beast.

Therefore let us quake at such threatenings, for fear lest God execute them upon us, when we cannot bear to be rebuked for our vices. And contrariwise let us practice the doctrine of Solomon, where he says, happy is the man whose heart pricks him and quickens him up night and day. Let us learn then to be our own solicitors, and to touch ourselves for our vices: and when we enter into them, let us be abashed at them, and cast down and condemn ourselves, until God has relieved us with his mercy. After that manner must we put this doctrine of Saint Paul's into practice, to the end, that when God has once knit us to him by the means of our Lord Jesus Christ, and given us life: we may take good heed that that life be not defaced and quenched in us through our own lewdness and unthankfulness. Again, that being minded to continue in this doctrine, may learn first of all to humble ourselves, (for it is certain that humility will cause us to resort to God:) and secondly, that our humility be matched with wariness, so as we be not reckless to flatter ourselves, but that through the same wariness we strain ourselves to the uttermost to fight against all our vices and lusts, tarrying our Lord's leisure until he rid us quite and clean of them: and in the meantime let us always win somewhat of ourselves, be it never so little, so as it may continually appear, that our Lord Jesus Christ works in us, and makes his grace to prevail, by causing us to go forward in goodness: that we may (say I) be so disposed as we may grow more and more, until God has taken us [reconstructed: out] of this world.

Now let us fall down before the Majesty of our good God, with acknowledgment of our sins, praying him to touch us so to the quick, as it may draw us to true repentance, to continue in it all the time of our life, that being utterly beaten down and made nothing in ourselves, we may learn to seek all our welfare in him, and he thereupon lead us familiarly by the hand of our Lord Jesus Christ, so as we may go to seek it there, and go forward more and more in the professing of his Gospel, to the intent also to be filled with his gracious gifts, which are the true fruits of that root. That it may please him to grant this grace, not only to us, but also to all people and nations, etc.