longâ— seeing wee were forlorne and damned in Adams fall How happeneth it that he hath not remedied it rather Surely S. Paule doth not altogither satisfie mens appetites but cutteth it quite off by the waste And in good sooth if God mente too content vs hee shoulde bee fayne too feede vs with many needelesse things but he intendeth too tâ—ye the obedientnesse of our fayth And Sainct Paule also dooth barre vs of that thing in saying that the fulnesse of time was not yet come And what meaneth he by the fulnesse of time He meaneth the time that God hath appoynted in his owne purpose and not according as men might haue iudged of it for they bee no competent iudges of that matter but muste submitte them selues to God and allowe of that whiche he hath stablished Thus yee see what S. Paule ment by saying that the full time was then come when God sente his onely sonne into the worlde Therefore let vs learne that our cheefe wisdome is this sobernesse of submitting our selues vnto God too accept for good and rightfull what soeuer thing he dooth knowing that on our owne part though wee haue neuer so muche vnderstanding it is but folly for vs too thinke our selues aught woorth or too take vppon vs the skill of any thing and that wee must learne too humble our selues to our God and not doo as many men doo who are so hastie as to say VVhat I thinke thus and thus is mine opinion For there is not any thing more contrarie to Gods doctrine than when men presume so much vpon them selues as too say thus must the matter go and so and so do I thinke or suppose Truely it becommeth vs too behilde as captiues as S. Paule sayth in the seconde too the Corinthians Let vs holde our selues in such awe as wee may not once lifte vp our heades too dispute agaynst God nor make any estimation of our selues as though we were of some abilitie Let vs holde vs contented with the libertie that he hath giuen vs and not abuse the grace that he hath graunted vs in preferring vs before those that were as Angels in this worlde and yet notwithstanding were not aduanced to the libertie which wee haue by the Gospell Furthermore S. Paule doth heere bring vs back to the thing which we ought to consider aboue all others which is that our beeing at the time of full age in these dayes is not in respect of any vertue that is in vs but in respect of our Lord Iesus Christ The difference betweene vs and the fathers of olde time is as I haue sayd already that they were led as vnder awe and wee bee nowe set free into 〈…〉 why are wee 〈◊〉 â–ª Is it bicause wee bee of more value thaâ— they◠〈◊〉 for that there is any worthinesse in vs No but bicause it pleased God too honor vs with the presence of his only Sonne VVill we then inioy the libertie of the Gospell Let vs go right foorth too our Lorde Iesus Christ who as he is glorified in him selfe wyll also bryng vs intoo the heauenly glory whereinto hee is gone before vs. This is the thing that Sainct Paule ment purposely too tell vs. As touching that it is added that he was made of woman and put vnder the Lawe it can not be dispatched at this time and therefore we will reserue it tyll an other time And nowe let vs fall downe before the maiestie of our good God with acknowlegement of our faultes praying him to make vs so too feele them as wee may mourne and bee sory for them with true repentance and goo thither as he calleth vs that is too wit be so rightly bereft of our flesh and of all the corruptions therof as we may come to the ioy whereto he dayly calleth vs and vnto that vncorruptnesse wherein it behoueth vs to go forwarde all the time of our life That it maye please him too graunt this grace not onely too vs but also too all people and Nations of the earth c. The .xxv. Sermon which is the seconde vpon the fourth Chapter 4 But vvhen the tyme vvas fully come God sente hys sonne made of vvoman and made vnder the Lavve 5 Too the intente too redeeme those that vvere vnder the Lavve that vve might receyue the adoption of children 6 And forasmuche as you bee children God hath sent the spirite of his sonne into your hearts crying Abba that is to say father 7 VVherfore now thou art not a seruant but a sonne and if thou bee a sonne thou arte also an heyre vvith Christ I Haue tolde you already why S. Paule speakes heere of the fulnesse of time namely to abate meÌ„s curiositie who by their good willes would seeke to farre into Gods secretes yea and take vpon them so boldly as to reply against God if he behaue not himself after their fancie To the intent therfore that the faythfull may content theÌ„selues with the order that God hath kept in sending of our Lord Iesus Christ he sayeth that the due season was not before for that matter dependeth vpon the only good pleasure of God and vpoÌ„ his vnchaungeable purpose wherevnto it behoueth vs too submit our selues And now S. Paule sayeth that our Lord Iesus Christ was made of woman and put vnder the lawe to acquite those that were vnder the lawe First he sayeth that he was clothed with our nature for else he could not haue yeelded obedience to God in our behalfe that wee might be set free Howbeit for asmuch as he was conceyued after a woÌ„derfull maner therefore doth S. Paule say he was made or begotten of a woman It is true that he was of the seede of Dauid neuerthelesse I haue told you already that there was a secrete working of the holie Ghost in his conception But how soeuer it was our Lorde Iesus Christe tooke our nature vppon him too the end he might yeeld obedience to God his father as it were in our persone And that was the cause why he tooke our nature vppon him And this subiection whereof he speaketh was not of constraint but of good will For wee know that the Sonne of God hath all superioritie and soueraintie in so much that euen the Angelles and all the principalities must bowe their knees before him too doo him honour How then could he bee subiect too the Lawe seyng that the Lawe is such a bondage This doth no whit deface the Maiestie of Gods sonne for asmuch as he abaced himself of his owne good will Therefore as it is sayd in the second too the Philippians there is no contrarietie in that he might make himselfe equall with God without robberie and yet that he abaced himselfe also So then for asmuch as this doing of his proceeded of his owne meere and vnconstreyned goodnesse he continued alwayes in his owne state not withstanding that before men he had the shape and fashion of a seruant as S. Paule also specifieth in the same place
fayth which we hold by his teaching And although there be not nowadayes any such shamelesse persons that labor to deface him or to abolish the authoritie of his Apostleship yet doth not that doctrine cesse to be for our profit As how VVee haue seene already howe Sainct Paule hath sayde that if the Angelles of Heauen should steppe vp too preache a Gospell contrarie to the Gospell of our Lord Iesus Christe we should hold them accursed And euen at this day the same is good for vs. For wee may defie Satan and all the misbeleefe and wylinesse of menne and all the trashe and subtileties which they haue to thrust vs from the singlenesse of our fayth I say wee may defie euerywhit of it And why For Gods woorde hath suche a Maiestie in it selfe that all things that can bee set vp agaynst it are but smoke leazing and filthinesse Nowe then if wee take it for a generall rule that nother Peter nor Iohn may diminishe the Maiestie of the Gospell it will serue vs for a buckler too warde all things that can bee alledged in these dayes too shake vs withall according also as wee see that diuerse weakelings are thrust out of the way by that it is sayde vntoo them howe nowe wee see that the wyzest menne of the worlde the men of greatest skill the Prelates and suche as haue the gouernement of the Churche toogither with the Kings and Princes sticke too the fayth that hath bin receyued of long tyme and too the olde accustomed maner of liuyng Thus the poorer sorte haue their eyes bleared and their wittes vtterly dulled and their hartes discouraged by meanes whereof Gods truthe is forsaken so as it hath nother credite nor reuerence among them and in the meane season these maskers gette the vpper hande and flaunt it as who woulde say that men shoulde make Idolles of them and woorship them in despyte of God Then sith it is so wee see it standeth vs on hande in these dayes too bee armed with the doctrine that is contayned heere in Sainct Paule which is that God will haue vs too receyue his woorde without gaynesaying and that when our Lorde Iesus Christe came downe intoo the world he was ordeyned too bee our Mayster with condicion that euery of vs shoulde herken too him and sticke too the things that he speaketh without adding aught too or diminishing aught from that whiche it pleased him too shewe bycause the full perfection of all wisedome is in him VVhen wee once knowe this wee may despyze all the gewgawes that menne can lay before vs. And if menne tell vs that the greatest men the wyzest men the richest men and the men of authoritie of this worlde doo liue so or so â—ee may answer yea marie but when all comes too all what are they in comparison of God VVhen creatures come before him they muste all vanishe away for when soeuer there is that Maiestie giuen too Gods woorde whereby he intendeth too trie whither wee honour him or no it is certayne that wee will receyue all that proceedeth out of his holy mouthe Nowe that woorde is conteyned in the Gospell in so much that when we haue once graunted that God is too bee obeyed wee muste no more runne ouer sea or lande too seeke what his will is for wee haue a sure and infaâ—lible warrant of it in the Lawe Prophetes and Gospell Sith the cace standeth so wee see it is not without cause that the holy Ghost woulde haue this doctrine too continue too the worldes ende And furthermore wee bee warned therewithall too reste vppon God without wauering at euery blast of winde according as wee see how the Diuell stirreth vp much varietie of opinions whiche are as whirlewindes and tempestes too dryue vs too and fro But let vs learne too bee settled vppon God and then shall wee stande out too the laste brunt For if wee hilde our fayth of Iohn or Peter it woulde bee but a leane fayth bycause they were frayle creatures and wee knowe that man is subiect too leasings and vanitie Therefore it standeth vs on hand too haue a much substantialler and surer groundwoorke and foundation than all that is too bee found in this worlde And so for asmuch as wee knowe that God hath taught vs in the persone of our Lorde Iesus Christe and that men haue bin no more but the instrumeÌ„ts thereof it behoueth vs too mount vp vnto God That is the way for vs too apply this doctrine too our owne instruction where Sainct Paule sayeth that the Apostles added not any thing vntoo him Neuer the later it is not ment that he deâ—pyzeth them or that he intended not to profite with them for he liked very well of that yea and imployed himselfe by all meanes therevnto and hild no skorne too bee taught euen of the meanest sort as wee haue seene But his intent was that Gods woorde which he had preached should abyde firme and thervpon he putteth the wisest men in subiection too it and the men of greatest countenance in the world and such as bare greatest shewe and reputation in the Churche to the end that Iesus Christe should keepe his preheminence still and men haue an eye vntoo him and not vnto men but ground themselues altogither vpon one selfsame fayth and say that for asmuch as the Sonne of God is sent vnto vs to shewe vs the will of God his father it is not lawfull for vs in any wyze too doubt of the thing which wee receyue of him Thus yee see what wee haue too doo at this day And whereas Sainct Paule sayeth that he passeth not what the Apostles were bycause God regardeth not mennes persones thereby he sheweth that he ought not too bee counted inferiour too Iohn or Peter for that he had bin an infidell and not beleeued in Iesus Christ at such time as the other Apostles did already preach the Gospell For the manner of the world is that they which come firste should bee first serued Sainct Paule therefore perceyuing that the same might bee some preiudice too his doctrine sayeth that men must not looke what a one he had bin afore or what the other had bin afore And yet his meening is not that he ought not too looke backe too humble himselfe continually or that the giftes of grace which God had bestowed vppon Iohn and Peter should not bee esteemed and commended as they were prayse woorthie for we see that in other places he termeth himself a poore thing borne out of time and confesseth himself too bee vnwoorthie to be counted in the number of the Apostles â–ª Sainct Paule then did not as a number of hypocrites or rather shamelesse persones do who all their lyfe long haue bin eyther whoremongers or drunkardes or looce liuers and of a beastly coÌ„uersation and yet for all that doo but wring their mouth at it and say tush men must not inquyre what I haue bin But surely men must not looke too haue any other
leadeth vs right forth to heauē And whereas I said that they were inferior to vs in the measure of faith I meene not that Abraham Dauid other like had a weaker faythe thā we for seeke we neuer so narowly through the whole world it is not to be presumed that any one creature is to bee found at thys day which hath the hundreth part of the faith of Abraham or Dauid And the excellēcie of their faith appeereth in this that although they had not the promises so apparant as we haue but very darkly yet notwithstāding they ouerdame all such temptations as woulde haue ouerthrowē vs a hundred thousand times If any of vs wer put to the induring of the incoūters of Abraham or Dauid what would become of vs For Abraham was a wayfarer al his life lōg in a strāge country wher mē grudged him water to drinke though he himselfe digged the welles He was put to as many plunges as could be Finally God exercised him in so many incoūters that he semed to be minded to throw him into the bottom of hel and yet neuerthelesse his faith abideth stil vnvāquished As touching Dauid he was driuē a lōg time frō place to place Being hunted out of the whole realme hauing no succour to retire vnto but 〈◊〉 amōg the infidels and enimies of God or else into dennes and among wyld beastes he was moreouer put to such reproche that euery man cursed him as the veriest villayne and kaytif in the world and yet for all that he hild out still hee called still vppon God and hee neuer fell to any murmuring or blaspheming but rather glorifyed God in those his extremities and distresses So then wee see that their faith ought to make vs all ashamed And when euery of vs shall haue looked wel into his owne conscience wee shall fynd that wee scarsly haue any little peece of the faith that they had But the greatnesse of their faith must not be measured heere by the constancie and ablenesse that euery of them had to trust in God VVhereby then By the outward obiect of their fayth As for example Although Esay was an excellēt teacher so that his like is not to be found in the world yet the least preacher that setteth foorth the Gospell purely shall be preferred before Esay as is auouched by the mouth of our Lord Iesus Christ hymselfe And why is that Bycause that although Esay was as an Angell and spake with such authoritie yea and maiestie as were able to touch the hartes to the quicke which are most falne aslepe in this world in somuch that euen God himselfe seemeth to haue opened his owne holy mouth in him and his words were not as the words of a mortall man yet did he hold but the manner of teaching that was conueniēt for that tyme that is to say he did set foorth the lād of Chanaan as a pledge to those whom he taught keepe them to the Sacrifises washings figures shadowes al other like things whervnder he shewed what the happinesse of gods children is As for example we see how he likeneth the church to a palace builded of gold siluer and preciouse stones Yee see then that his maner of dealing was fashioned vnto the darknesse of the law But now our Lord Iesus Christ is set forth vnto vs although a simple man preach the Gospel which hath nother great eloquence nor authoritie yet shall hee as it were poynt at Iesus Christe with his fingar he shall shew vs how we be in the time of fulnesse and therwithall hee shall assure vs that our sinnes are forgiuen vs in the death and passion of our Lord Iesus Christe in somuch that Gods wrath is pacified and victorie obteyned for vs ouer death Thus ye see that the diuersitie is 〈◊〉 doctrine and not in the qualitie of the fayth as it is in euery mans heart For although Abrahā had a wonderfull fayth and such a one as we shall not finde nowadayes in the worlde yet was it alwayes hemmed in with the sayd Ceremonies and shadowes Dauid was an Angell and myrror of all perfection and yet for all that he was faine to be subiect to the same order that the common people were and to vse all the Ceremonies that were then in vse and his looking at Iesus Christ was but a farre off bycause there was the said Curtain before him which letted him that hee coulde not beholde his glorie as it is shewed vs nowadayes in the Gospell And although we know not the hundredth part of the things that were disclozed to Dauid and Abraham to make them inuincible agaynst all temptations and to make them fight so manfully that god might be glorified in them and to make them beare out all brunts yet had they not that which we haue that is to wit they had not the pledge Iesus Christ deliuered vnto them as we haue to the ende we might call vppon God his father bycause we be members of his bodie and hee is our heade assuring our selues that he and we are all one with condition that his goodes become ours and that we haue full inioyment of them at this day Thus yee see that our fayth is greater than Abrahams was not in respect of our persones nor yet in respect of any stedfastnesse and firmnesse that is in vs but in respect of the doctrine or teaching of it which we terme the obiect of fayth that is too say the thing that is sette before vs from without And so ye see why Saint Paule sayeth that the fathers were hilde in warde as it were vnder a Schoolemayster tyll the comming of our Lorde Iesus Christ Nowe we for our part haue cause too magnifie Gods goodnesse according also as oure Lorde Iesus Christ exhorteth vs saying blessed are the eyes which see that which you see and the eares which heare that whiche you heare For many Kings and Prophets haue desired the like and haue gone without it Beholde Abraham was called Gods freend Beholde Dauid is reported too haue bin founde according too Gods owne heart and yet for all that hee was fayne too looke aloofe at the promises which are now as it were cast into our lappes and whereof we haue our fill They sought Iesus Christ then absent and hidden and they wayted for him But now that our Lord Iesus Christ hath come downe into the worlde and bin conuersant here he hath gyuen vs a sure warrant that all is performed as he himselfe declared at his death VVhat a lewdnesse then is it if we nowadayes bee not much the more inflamed and quickened vp to followe the promises of the Gospell where God communicateth himselfe so familiarly vnto vs So then on the one side wee haue cause too yeelde vnto God his deserued prayse for that he hath vouchsafed to exalt vs I say vs miserable creatures to so high dignitie as to preferre vs before all the holy kings and Patriarkes
with great terriblenesse and the old fathers were driuen too feele that they were hilde in awe vnder it and had not yet the libertie that is purchaced vs in these dayes by the comming of our Lord Iesus Christ They were as little children who although their fathers trauell for them knowe not what is layd vp for them For although their fathers loue them yet must the rod bee walking now and then and they stand alwayes in awe And bycause they haue no discretion to gouerne themselues they know not how their fathers will deale with them Euen so was it in the tyme of the Lawe There was a kind of fearefulnesse in so much that they which were Gods children were yet vnder the streit bondage afore sayd But Sainct Paule sayeth that we be no more as it were at Mount Sinai where God thundred where the lightenings flashed where trumpets sounded and where the ayre rored in suche wize that all menne were so amazed as they durst not come neere God according as it is sayde let not God speake vntoo vs for then are wee all dead and vndone VVee bee not nowe in that feare sayeth Sainct Paule but God hath giuen vs full libertie bycause our Lord Iesus Christe is come And we know that he is gone into heauen to the intent that the heaueÌ„ly 〈◊〉 one should not thensforth haue such terrible Maiestie as to make vs shrinke backe from it and that we might find fauour grace to talke familiarly with our God Thus ye see in effect what this woord cry importeth Now it is true that the faythfull oftentimes shall not feele so franke free a mind in themselues but that they shall be distressed when they open their mouthes and 〈◊〉 â—artbitings and cast doubtes whither God will heare them or no. Heauinesse wil so ouerpresse vs as we shal hardly know how to dispoze our prayers or whereat to begin This then is a thing that might seeme contrarie to that which S. Paule speaketh heere and to the text which I am about to alledge For it will follow that we be cut off from the aray of the faithfull if we doubte in our selues whither â–ª we may pray vnto God or no and that our hartes be as it were locked vp in those doubtings If wee bee at that poynt in what cace are we then where is the trust that S. Paule speaketh of heere He dischargeth that doubt immediatly saying that Gods spirite supplieth our wantes infirmities For there are certaine vnutterable gronings which God heareth although they be not perceyued of meÌ„ Therfore let vs first marke that if we haue profited in the Gospel we must beleeue assuredly that God taketh vs for his children and that he calleth vs gently vnto him and that we may boldly come vnto him According wherevnto he sayeth in the third to the EphesiaÌ„s that by our beleuing in Iesus Christ we by and by coÌ„ceyue trust boldnesse to offer our selues vnto God Then if we haue not trust and boldnesse it appeereth that wee haue no fayth Howbeit for asmuch as our fayth is neuer perfect but indureth brâ—â—ts wherby it is as good as beaten downe too outward seeming sometimes wee bee so dismayed at it through the ouerpressing of our miseries and afflictions that God seemeth too bee estraunged from vs and wee cannot vtter one woord of prayer vnto God And therefore let vs receiue that which S. Paule sayeth namely that the spirit helpeth our infirmities And so let vs holde out still and pray vnto God without ceassing and if wee bee speechlesse or do stutte and cannot vtter any one peece of our minde to the purpose but bee intangled with many impedimentes well howsoeuer wee fare let Gods spirite thrust vs foreward still and let vs sticke fast to this ground that God is neuerthelesse our faâ—â—â— and let vs flee too him for refuge and though wee do it not so frankly as were requisite but be ouerweyed with the heauinesse of our greefes yet whatsoeuer come of it let vs go on forwarde still and not shet our selues out of the gate through our owne default but holde on still in praying to our God assuring our selues that he will haue pitie vpon vs in the ende Thus ye see what we haue to consider here when mention is made of the spirite of boldenesse or trustfulnesse whereby wee may crie vnto God bicause we bee sure of our adoption Let vs not think that this can bee fully in vs for there are many vyces which we bee not yet ridde of Againe there remayneth vnbeleefe which if it bee not throughly rooted in vs hath notwithstanding many strings too holde vs backe with so as wee must be faine to striue agaynst them But yet in the meane while we must be fully resolued that God is our father and afterwarde according too oure measure and abilitie let vs keepe onwarde to the marke that is set forth here And it is one of the greatest controuersies that we haue with the Papists in these dayes For they say we cannot be sure that God loueth vs and that it is a cace which ought to hang in suspence whether he loue vs or hate vs. But by this meanes they vtterly deface the true maner and fashion of praying For wee knowe howe the Scripture sayeth that we cannot pray without fayth and S. Iames sayeth let not such a man thinke that euer he shall bee heard that is to wit such a one as commeth like a wauering reede that is shaken too and fro wyth euerie winde For we must beleeue that God is faythfull in his promises and that we shall not be disappoynted in comming vnto him bycause he hath bidden vs come VVee must be thus minded in all our prayers and petitions or else all is nothing worth Againe what Christianitie is there in vs if wee haue not Gods spirite as sayeth Saint Paule in the .viij. to the Romanes And for for the same cause also doth he say in the fifth Chapter that wee shall neuer bee ashamed of our hope bycause Gods loue is sheaded into our heartes by the holy Ghost which is giuen vntoo vs. For if wee haue no hope surely then are we banished out of Gods kingdome and cannot bee named Christians And what maner of hope is it It is sayeth Saint Paule that Gods loue is sheaded into our heartes that is too say that we be fully settled and contented bycause we know our selues to be in Gods fauour And howe knowe wee that By the spirite And he setteth downe purposely the worde Sheade too doo vs too wit that Gods making of vs too feele his fatherly goodnesse and loue towardes vs is not with a wette finger and away as they say and then afterwarde too leaue vs hungrie and needie but that hee sheadeth or poureth it out vpon vs that is to say that he giueth vs a sufficient ful warrant that he acknowledgeth and auoweth vs for his owne seeing he hath layde
VVeakelings are to be borne withall 71. b 36. ¶ VVelfare Mans fondnesse in mistaking his owne VVelfare and wherein the same consisteth 55. a 21. and 102. b 35. and 103. a b and 104. a b and 105. a 207. b 14. and 208. a b and 209. a The lyfe VVelfare of the Church is in the purenes of Gods word 77. a 6. ¶ VVisedome Our chiefe VVisedome 184. a 6. b. ¶ VVorlde VVhat is ment by the woorde VVorlde 15 a 10. 323. a 22. b. VVhat is ment by being seperated from the VVorlde 16. a 8. The meane to be seperated frō the worlde 16. a 30. b ¶ VVorde The sufficiencie of Gods VVorde without any other helpe 113. b 35. 114. a b. God hath not onely giuen vs his ▪ VVoorde but also diuersly confirmed it 313. a 9. b and 314. a The slacknesse of men in hearkening too Gods VVoorde and in following the same 213. a 23. b 214. a How wee ought to behaue our selues after the reading and hearing of Gods VVorde 213. b 34. 214. a Not the hauing but the Practising and following of Gods VVord is to our benefit 217. b 25. 218. a b The causes why we mislike of Gods word 23. b 28. All persons al things must stope giue place to Gods word 25. b 15. 26. a b 27. a b and 35. a b and 44. b. 13. and 45. a b and 78. b 28. and 79. a and 250. a 32. b. The tryall to knowe whether we be learned in Gods woorde or no 111. b 23. Looke more in Authoritie Credit and Gospell The verie Angels must stoupe too Gods woorde 26. a 7. b ¶ VVoorke and working VVhat is ment by the woorde VVorke 293. a 35. 294. a Our woorkes though they were neuer so perfect and holy can not binde God 135 b 28. and 136. a. b How and wherefore our wookes are accepted of God 129. b. 11. Of the woorking of fayth by charitie 242. a 25. b and 243. a The good woorkes of the Papists 83. a 21. b and 278. a 7. Looke more in Holynesse Deuotion and Vertue The accompt that the Papistes make of the woorkes of their ovvne inuentions 139. b 18. VVoorship and worshipping Looke in Honor and Serue ¶ VVrath VVhat is ment by the woorde VVrath 156 b 29. Z ¶ Zeale or Zealousnesse Of Christen Zealousnesse 256. a 11. b and 257. a b The Zeale of a Christian Minister 53. a 22. FINIS ¶ The fyrst Sermon vpon the fyrst Chapter PAule an Apostle not from men nor by men but by Iesus Christ and by God the father vvhich hath raysed him from the dead 2. And all the brethern that are vvith me to the Churches of Galatia 3. Grace be vvith you and peace from God the father and from our Lorde Iesus Chryst 4. VVho gaue himselfe for our sins to deliuer vs from this euill vvorlde according to the vvill of God our father 5. To vvhom be glorie for euermore Amen NOT WITHOVT cause doth S. Peter so earnestly warne vs to watch against our enimie who goeth about like a roring Lyon with his mouth alway open to swallow vp the pray that the fyndeth For although that on the one syde our Lord Iesus Chryst assure vs that God his father hath giuen him the charge of vs and that the thyng which he hath in his keeping shall neuer perishe yet doth it not follow that we shoulde therfore fall asleepe and in the meane whyle haue no care to call vpon God considering the need that wee haue to do so For fayth doth in suche wyse assure vs of Gods goodnesse and that the same shal neuer fayle vs that yet neuerthelesse we must haue an eye to our owne frayltie and thereby bee stirred vp too pray God to giue vs inuincible constancie It is sayd that faith shall always get the vpper hand of the whole world but yet it foloweth not that we shall not haue battayle Now on our owne side we haue no strength at all but we must be fayne to borowe it elsewhere and that we may so do it standeth vs in hande to pray vnto God For as I haue sayde alreadie it lyeth vs vpon to be stirred therevnto by reason of the great neede that we haue of it And therefore here is a myrrour offered vnto all the faythfull whereby wee maye fare much the better if wee can put it too our vse For Saint Paule had preached through all the countrey of Galatia which is a meetly large countrey and there had reered many Churches If euer man were filled with all the giftes of Gods spirite too winne men too the Gospell wee bee sure that S. Paule excelled all others or at leastwise all that were of his companie And it is certaine that he discharged his duetie Yet notwithstanding hee had scarcely so soone turned his backe but by and by Satan gaue a push to ouerthrow all and too make a horrible hauocke in the whole countrey and hee wonne so great a multitude there that the Gospell was as good as quite abolished euen among those that had bin taught so faythfully Sith wee see such an example ought wee not too cast downe our eyes and too consider that God warneth vs too flee vntoo him and to pray him so too strengthen vs as wee may holde out too the ende VVhich thing we cannot doo except wee bee vphilde by him Ye see then that the faultes which Saint Paule bewrayeth heere in the people of Galatia must serue for our learning For it is all one as if God shoulde in theyr person shewe what our constancie woulde bee if hee gaue vs it not Although then that wee haue bin faythfully instructed in the Gospell yet must God bee fayne too woorke from day too day or else wee shall bee so fickle minded that wee shall bee caryed away by and by and for euerie little occasion Furthermore as I haue fayde alreadie Satan is a dreadfull enimie And therefore it is not for vs too bee negligent seeing hee lyeth alwayes in wayte for vs seeking on all sides to inuade vs and that if hee spie neuer so little a hole by and by he taketh hys aduauntage too enter It shall not seeme that there is any gappe open for him and yet wee may bee taken tardie before wee bee aware VVherefore let vs marke well the warning that God giueth vs in this text and let vs make our aduauntage of it And on the other side wee see howe the Diuell hath at all tymes serued his owne turne with the name of God and made thereof a false cloke too disguize the truth and too turne it into a lie or else too sowe some discorde that by little and little the Gospell might quite fade away The Apostles as they that were chosen by our Lorde Iesus Christ too beare abrode his Gospell and to preach it through the whole worlde were well woorthie too haue bin reuerenced euerie where and to haue bin of
meanes according also as S. Paules intent heere is to bring backe the Galathians to the pure truthe from the which they had bin led away seduced not that they had vtterly renounced Iesus Christ but that they had intermingled the ceremonies of the Lawe thereby to obtayne forgiuenesse of sinnes as who should say there needed other helpes therevnto according as in papistrie it wil well ynough be graunted that Iesus Christ is the redeemer of the world but yet therwithal euery man seeketh to cōpound with God to make amends by himself Now the Galathians had already bin imbured with the like errour For this cause Sainct Paule sheweth the that sinnes are none otherwize wiped out than by the sacrifize of our Lord Iesus Christ to thintent that our fayth may rest wholly there Therfore if we wil be parttakers of so great a benefite we must giue ouer al our vaine hopes all the illusiōs that the Diuell putteth in our minde when he turneth vs aside frō our Lord Iesus Christ frō his only grace by making vs to beleeue that we can come vnto God if we bring some amends with vs. To be short vntill such time as we be sure that there is none other washing wherewith to skoure out the spottes of our iniquities but the bloud which our Lord Iesus Christ hath shed wherwith we be rinced through the holy ghost it is certain that we cā neuer come freely vnto God nor rest vpon his fauour loue but shall euer be wandering in our own imaginacions that shal be a due payment for our misbelefe in that we haue not yeelded our Lord Iesus Christ the honor that he deserued Thus ye see in effect what we haue to beare in mind here where S. Paule setteth the death passion of our Lord Iesus Christ before vs telling vs that that is the thing wherein we shall finde the amends of all our faultes do as they shal not be called any more too account before God And he sayeth purposely that Iesus Christ gaue himselfe too the end wee should the more boldly take holde of his Loue. For wee see heere that when our Lord Iesus Christ did put foorth himself too make attonement betweene God and vs he spared not his owne body soule in somuch that he indured extreme anguish in his foule as he that was our borrow in the same and bare the wrath of God in our behalfe And in his body also he indured all reproch and shame and therewithall also the horriblest tormentes that could be deuized and al this as I sayd afore sheweth right wel that the loue which he bare vs was inestimable sith he forgate himself after that sort for our sakes But yet notwithstanding herewithall S. Paule bringeth vs alwayes backe too the will of God too shew that when our Lord Iesus Christ did in that wyze performe all that belonged too our saluation it was no let but that God in the meane whyle vttered his mercy in the same according as it is sayd in another text that God so loued the world that he spared not his onely sonne but deliuered him to death for vs. To the intent therfore that we should not think that the comming of our Lord Iesus Christ too pacifie God his father was after such a sort that he persuaded him to alter his purpose as men are inclined to such grosse earthly imaginacions S. Paule to shew vs that God was not reconcyled vnto vs after the maner of men telleth vs expresly that the cause why Iesus Christ was deliuered for our sinnes was for that God had so ordeyned it For if a man be angry with his childe some other man may steppe in too appease his wrath and such a one shall supply the roome of a third partie But the cace stoode not so with our Lord Iesus Christ when he offered himself in Sacrifize too do away all our sinnes to make vs way vnto God from whom we were shet out before He came not as one that stepped in of his owne head and as though God had not meddled with the matter How then God as hath bin touched not long since did both hate vs and loue vs before the reconciliation was made And why loued he vs Bicause we be his creatures And again although he saw we were so wretched and vtterly forlorne damned folke by reason of sin yet notwithstanding he had pitie vpon vs would not haue mankind to perish vtterly Thus yee see how God loued vs notwithstanding that in the persone of Adam we were fallen away frō him vtterly corrupted Therwithall he did also hate vs euen bicause he is the welspring of all rightuousnesse Therfore he abhorred the naughtinesse that was in vs by reason wherof there needed an attonemēt to be made in the bloud of our Lord Iesus Christ by the sacrifize which he offered But yet must not that benefite bee fathered vppon any other than God Yee see then howe it was Gods dooing too sende his onely sonne and too giue him ouer vnto death for vs. And why To the ende that all hatred betweene him and vs shoulde bee done away This in effect is the thing that ought to be vnderstood of S. Paules woordes when he saith that Iesus Christ gaue himselfe to the death for our sinnes and yet notwithstanding that the same came not too passe without the wil of God who had determined the same aforehande in his owne euerlasting purpose Heere first of all we haue too magnifie the mercie that was shewed vs in the person of our Lorde Iesus Christ For if God had but proclaymed a pardon and tolde vs that he woulde take vs to mercie though we were vnworthie of it that had bin verie much yea and it had bin impossible for vs to magnifie such a gracious goodnesse as it deserueth But seeing he hath lent vs such a gage of his loue as his owne sonne and gyueth himselfe to vs in his person thereby shewing himselfe to be our father it so farre passeth all that we haue sayde that if all our wittes were imployed too woondering at suche a goodnesse yet should wee neuer come to the fulnesse thereof Thus ye see what we haue to marke in the first place when Saint Paule speaketh too vs of Gods will Howbeeit let vs vnderstande that euen from the time that God had iust cause to hate vs and to abhorre vs yea and euen from the time that we were his enimies as the Scripture sayth in very deede he neuer ceassed to haue some regarde of vs and to extende his pitie so farre foorth as he would not haue vs to abyde in our destruction in so much that he hath not thought it ynough to declare the same by word of mouth but also hath giuen vs such a pledge as wee see that is to wit that his owne sonne hath answered for it Now seeing it is so that God hath shewed himselfe so gracious
Christe And therevppon S. Paule sayeth that it is nothing else but that there bee some among them which trouble them and would ouerthrowe the Gospell of our Lord Iesus Christe Heere S. Paule sheweth that what soeuer men bring besides the Gospell is euery whit of it but starke smoke and that in the end it will bee perceyued that the Diuell did cast gewgawes in their wayes too couzen sillie fooles that could not rest wholly vppon Gods truth It is none other thing sayeth hee but that some trouble you Truely this woord Other importeth that it is nothing else or nothing at all Neuerthelesse Sainct Paule declareth that the Galathians may well pretend that they whiche came from Ierusalem and from the countrie of Iewrie had tolde them that they ought not too separate the Lawe from the Gospell No no sayeth hee there is no more but one Iesus Christe nother is there any more than one doctrine that leadeth vs vntoo him and holdeth vs in the faith where through wee obtayne saluation by his meanes So then all such as intend too cleaue vntoo the pure knowledge of the Gospell and to continue in the same muste not seeke any other perfection than that as for them that go any further they be troublers that ouerthrow and disorder all things And this saying is well woorthie too bee marked too the ende wee may knowe that when our Lorde hath done vs the grace too teache vs in his schoole wee muste no more haue a wauering fayth too reele too and fro but a resolute iudgement and determination too say this is the thing wherein wee must liue and die But ye shall see many that will not speake openly agaynst the doctrine of the Gospell but will suffer the grace of our Lord Iesus Christ too be preached If a man aske them what it is that they finde fault with nothing say they But let an Altar bee neuer so soone set vp and puppets vpon it and by and by they runne to it they must needes go heare Masse and see al the rest of the Popish trash they care not which way the world go and when all those disorders are set afore them they thinke not that there is any difference at all But let vs marke that such beastlinesse bewrayeth that there is no fayth in them And why For the thing wherein we may shewe yea and as in respect of our selues feele whither wee bee faythfull is too haue suche skill of the Gospell as to conclude that it is Gods infallible truthe and that it cannot leade vs amisse if wee followe it Contrarywize the Papistes haue deuized an Implicate fayth as they terme it and that is ynough for them and although the wretched soules wote not what they meane themselues yet notwithstanding beholde say they I referre my selfe too our mother the holy Churche I beleeue as shee beleeueth But such folke shewe openly that they haue no fayth at all ne knowe by what meanes too bee saued Neuerthelesse it is sayd that wee obtayne rightuousnesse and saluation by fayth namely for that wee imbrace Christ as the partie by whom all good things are imparted vnto vs. Then if our Lord Iesus Christ bee vnknowen it is no longer fayth but a grosse Illusion of Satan who hath bewitched the Popish doctors too speake after that sorte and thereby we see that they haue no knowledge of God but are vtterly giuen ouer too a lewd minde VVherefore let vs marke well that whereas S. Paule sayeth heere that there is none other Gospell it is too hold vs still in such stedfastnesse that after we haue once learned what our Lord Iesus Christ is wee may continue in him and vtterly giue ouer all things that are contrarie too the doctrine of the Gospell Haue wee once such skill it will serue vs too fight agaynst Satan and all the diuersitie of opinions that are at this day in the worlde so as wee shall not bee shaken downe what trouble soeuer happen nor finally bee turned aside from the certaintie of our fayth But if wee wauer after such a sorte that wee become like little children who if one man offer them an apple at one side they runne thither and if another man offer some other pleasant thing atother side they runne thither likewize and leauing the first go too yeeld themselues too the second I say if wee bee so fickle minded it is a token that there is nothing but mere vnbeleefe in vs. Then let vs assure our selues that there must bee such a mutuall agreement betweene our fayth and the Gospell that wee must giue our selues wholly therevnto and neuer bee plucked from it and our knowing of the things that are conteyned in it muste bee too rest our selues vppon them as I haue sayd already heretofore Not that all men can bee teachers a like for it is very certayne that the most parte of those whom our Lord Iesus Christ hath in his flocke comprehend not the tenth part of the vnderstanding of the holy Scripture but that how soeuer the world go it behoueth vs all to be grounded in these poynts namely that there is but one God the father of whom we haue al things and who hath adopted vs of his owne mere mercie That there is but one onely Iesus Christe by whose meanes wee be made parttakers of all good things And that wee bee begotten new agayne by the holy Ghost And as touchyng our Lord Iesus Christ it standeth vs on hand too bee well assured that he is our aduocate and that without him wee cannot come vnto God nor durst once open our mouthes to call him our father saue in respect that we be members of our Lord Iesus Christ and that he beareth woorde for vs as our spokesman and patron guyding vs as it were by the hand too bring vs vnto God his father If wee knowe not these things it is certayne that wee can obtayne no Saluation And that is the cause why S. Paule blameth the Galathians for that they considered not that there is but one onely Gospell whiche could not bee altered without doyng of wrong too our Lord Iesus Christe who all onely ought too haue all audience Therewithall also he warneth vs that when soeuer there come any busie bodies to turne vs from the pure simplicitie which wee ought too hold vs too concernyng God and our Lord Iesus Christ wee ought too holde them accursed For as shall bee sayd more fully hereafter they ouerthrow the Gospell of our Lord Iesus Christ And it is a right horrible thing that the Gospell which is the foundacion of our fayth and the key too open vs the gate of Paradice should bee ouerthrowen For that is all our welfare that is the kingdome of God from whence we after a sort are banished and wee can by no meanes come vntoo him vntill he haue made vs way by meanes of his Gospell to the end wee may be his people and he our king and wee bee guided and gouerned
the thing that wee haue too beare in minde But by the way it ought too make Paules doctrine of the more authoritie that he speaketh so boldly in the mayntenance of it and that not through humane rashnesse and presumption but in the name of God For in very deede he standeth not heere vppon the praysing of himselfe in his owne persone and that doth he shewe right well in that he sayeth If I my self He setteth himself formost as if he had sayd Let mee euen mee my selfe I say bee taken for a Diuell if I chaunge the doctrine or if you finde me to haue swarued in any maner of wize Heere S. Paule sheweth that he ment not too purchace reputation too himselfe ne fought in his owne quarell to haue it sayd of him that he was a fineheaded fellow or a wyze and excellent man no but he raungeth himself in aray with the faythfull and sayeth let vs all imbrace the doctrine of that Mayster too whose charge God hath cōmitted vs and vnto whose gouerment we ought too bee submitted For although I bee he that taught you the doctrine yet is it not mine but Gods who is vnchaungeable and although yee should see me chaunge yet bee not you remoued nor abashed for it but esteeme mee as a Diuell hold mee accursed and for your own partes continue you stil settled in the truth which you haue learned and as for mee curse you mee and ban you mee yea and the very Angelles of heauen too rather than too chaunge any whit of the truthe of Gods Sonne or too turne aside from it Heere wee see well ynough that S. Paule sought not aught else but that Gods truth might haue such reuerence among men as it deserueth and bee so receyued as all our wittes all our thoughts all our lustes and all our affections might bee subdued and hilde prysoners vnder it and that it might not be lawfull for any liuyng creature to chaūge aught therof but that God only might speake by the mouth of his only Sonne and we hold him for our Mayster yea and euery of vs obey him without gaynsaying That is the thing which S. Paule sought How beit for asmuch as wee cannot now lay forth the rest it shall bee reserued till the next Sunday if it please God Now let vs fall down before the Maiestie of our good God with acknowledgement of our faults praying him too make vs perceiue them more and more and that the feeling of them may draw vs too right repentance and cause vs too growe and increace in fayth so as wee may bee true sacrifizes too him that like as our Lord Iesus offered himself for our redemption so wee also may bethinke vs too dedicate our selues wholly vnto him and be guyded by him in such stedfastnesse that nother in lyfe nor death wee may not seeke any other contentation and rest than too apply our selues too his good will nor glorie in any other thing than in the Saluation that is purchaced for vs in him That it may please him too graunt this grace not only to vs but also too all people and nations of the earth c. The. 4. Sermon vpon the first Chapter 8 But if I my selfe or an Angell from heauen tell you othervvise than I haue tolde you cursed be he 9 As I sayd afore so say I yet agayne if any man tell you othervvize than you haue receyued cursed bee he c. WEe haue seene heretofore that we must be sure of the truth of the Gospell or else our fayth is no fayth but rather an opinion if we be ready to stagger too and fro Now then the very proofe which we ought to make of our fayth is to bee fully setled and resolued in our selues that God hath taught vs and that he hath so vttered his will vnto vs that if we swarue from it one way or other it is all one as if wee did wilfully cast our selues away And for this cause wee must not only receyue Gods woord as good holy but also beare such honour too it as to hate whatsoeuer is agaynst it yea or which agreeth not fully with it For when as S. Paule speaketh heere of an other Gospell his meanyng is that if men disguyze the pure simplicitie which they haue learned of him there remayneth nothing else but vntruth and corruption VVherfore let vs learne to set such store by Gods doctrine that wee may not only esteeme it in it self but also reiect as diuelish things what soeuer shall be brought contrarie or repugnant vntoo it And truly Sainct Paule thinkes it not ynough too speake of men but mounteth euen vntoo the Angelles of Heauen and sayeth that wee muste rather hold them accursed than alter any whit of the fayth which wee haue of the Gospell He dothe well too speake of himself first and he doeth that too shewe that he had no regard of his owne persone but that he ment simply too honour God and too cause his woord to bee receyued of all the worlde without gaynsaying Therefore it was needefull that Sainct Paule should vse that protestation for if any man exempt his owne doctrine by priuiledge he maketh the same a priuate cace But he that teacheth ought too raunge himselfe in the common aray and too submitte himself obediently too the Gospell of our Lord Iesus Christe so as wee may not haue any other Mayster in this worlde of whom too hold our fayth but that the Sonne of God may haue all soueraintie ouer vs as belongeth vntoo him And Sainct Paule speaketh purposely of the Angelles bycause the false Apostles and deceyuers that were come intoo the countrie of Galatia pretended the name of Peter Iohn and Iames and therefore he setteth a barre in their way saying that when they had all that could bee on theyr side yea and that the whole world tooke parte with them all that was nothing Moreouer though they had the very Angelles of heauē with them yet should God neuerthelesse ouer rule thē by his word all creatures be thrust downe For if any thing lift vp it self against Gods truth wherin his image shineth forth and his maiestie and glorie ought to be knowen the same ought also to be condemned to be hild as accursed It might perchaunce seeme at the first blush that S. Paule vsed an excessiue fashion For too what purpose bringeth he in the Angels seyng wee know how they be wholly giuen too do Gods will According as it is sayde expresly in the. 103. Psalme and as we see moreouer through the whole holy Scripture that they haue not any other regard than simply to obey God Seing then that it is impossible that the Angelles shoulde falsifie the pure truthe Sainct Paule shoulde not haue brought them in Yea it might bee thought that he dooth them wrong and iniurie considering that God hath giuen them the grace too abyde in his obedience and too walke quietly as he hath appoynted them But it
it is not for vs to bring in mens opinions in that cace to wrap our selues in any doubt as the Papists do now adayes who haue none other buckler agaynst vs but the traditions of the Church Councels and Antiquitie Howbeit when they haue thronged all the world togither will it bee able to counteruayle the Angelles of heauen No certainly Now then we may well mocke at their foolishnesse after the exaÌ„ple of S. Paule and say that if the Pope and all the rable of his stinking Clergie had the Angelles on their side it were nothing at all in coÌ„parison of our Lord Iesus Christ who hath all soueraine power and before whom all knees ought to bow not only of mortall creatures but also euen of things that are aloft in heauen according as it is said in the Epistle to the Philippians where this saying is applyed to his person in that God sweareth that al knees shall bow before him all tunges confesse that he only is to be glorified Yee see then that the way for vs to coÌ„mend the doctrine of the Gospel is to abide vnremoued by the authoritie of men when it is told vs that such a one is of this opinion or that to assure our selues that seyng God hath giuen vs the grace to be fully resolued in our minds it behoueth vs to hold vs alwayes to it without chaunging This is in effect the thing that wee haue to coÌ„sider in this sentence Now herevpoÌ„ S. Paule sheweth how it was not without cause that he speke so of his Gospell that he had preached For he sayeth that he teacheth not after the maner of men or that he doth not set forth men nor counsell them after the maner of men but that he setteth forth God and seeketh not to please meÌ„ but Iesus Christ Afterward he addeth that his Gospell is not of men but that it was reueled to him froÌ„ aboue as I haue declared already It had not bin ynough for S. Paule to haue spokeÌ„ of the Gospell in generall except he had shewed therewith that he had bin a true faithfull minister of it For the Diuell caÌ„ well ynough away that the name of the Gospell should be of very great estimacion among vs but in the meane while he would not haue vs to know what it meaneth nor ceasse to be intaÌ„gled in store of errours to haue our wittes rouing here there Then it is not ynough that the name of the Gospell be honored in the world but we must also know what maner of thing the Gospell is and what is contayned in it And that is the cause why S. Paule chalendgeth that faithfulnesse of teaching the Gospell in so much that if any whit of it be chauÌ„ged let the same be accursed And this yet againe is well woorthy to be noted For when the Papistes reade this place they do nothing but skoffe at it and God also hath dulled them so as there is lesse wit in them than in little chyldren For they vnderstand it thus namely that Paule ment that if a man should make another Gospel as if a man should write a booke and the same shoulde not bee the Gospell that was written by him then they shoulde vtterly reiect it bycause the Gospell was sufficiently proued already But in the meane whyle they thought not that all that was contayned in Paules Epistles was euery whit of it Gospell but they rather surmyzed that he had written some storie of the Gospell and that if any other had bin brought in vppon the refuzall thereof the same that had bin so brought in should haue had no credite nor reputation But wee see that in that cace these wretched beastes haue nother reason nor vnderstanding nor any taste at all So much the more therefore dothe it stande vs in hand too marke that S. Paule had good cause too speake of the Gospell which he had preached euen to shewe as it were with his fingar the doctrine which it behoueth vs to be fully perswaded of VVill we be of the flocke of our Lord Iesus Christ Then is it not ynough for vs too accept what soeuer is tolde vs in his name but wee muste put that thing in â—re which is spoken in the tenth of Sainct Iohn which is too bee able by herkening vnto his voyce too discerne his voyce from the voyce of straungers and too bee alwayes fully perswaded that there is not any other than he too whom wee ought too yeeld Thus ye see how the way to be vnder the guiding of our good shepherd is that we swarue not one way nor other when men assayle vs but euery of vs indeuer to drawe home to himself so as we become not like wauering reedes but staÌ„d stedfast in the doctrine which we shall haue learned In so doing our Lord Iesus Christ will auow vs to be of the coÌ„panie and number of his sheepe and alwayes do the dutie of a shepeherd towards vs. But if we play those men which care not which end go foreward in somuch that if a man tell theÌ„ that Iesus Christ is the only he vpon whom we must rest to haue any trust of Saluation it is well they can like well ynough of that doctrine and on the contrary part if a man set store of trumperie before theÌ„ and go about too trouble their wittes with this and that they can well ynough away with that too and all is one to them if there be no discretion in vs it is a token that we haue no certaintie of fayth For we must be out of all doubt that Iesus Christ is the only Mayster seyng that that charge is coÌ„mitted to him by God his father and also that he hath fully performed the same If wee bee not at that poynt it is certaine that wee shall alwayes bee caried away with opinion and imaginacion and that there shall be no fayth at all in vs. And that is the cause also why S. Paule declareth that the Gospell which he had preached is the same which our Lord Iesus Christ coÌ„maunded to be preached and published and wherof he is the author in the name of God his father Seing it is so it behoueth vs to hold vs to it and so consequently when S. Paule speaketh of another Gospell he meaneth the minglemangle and corruption that might bee put vnto it as if he should say VVhatsoeuer is added or patched to the doctrine of the Gospell by mans deuice so as they can not content themselues with the simplenesse therof but that they do varie from it is euery whit of it mere leasing And therfore let vs shun it as a poyson for surely no poyson can bee so deadly as a false doctrine And if men doo naturally keepe themselues from the things that may hurt this transitorie life ought not our soules to be much more precious too vs VVhat care ought wee to haue that they be not poysoned by any trumperie of men Too bee short
openeth vs the gate of Heauen too shewe vs that he holdeth vs all for his children and that he is our father and when our Lord Iesus Christ is so knit vnto vs that by his meanes wee bee already made sure of the endlesse lyfe Can we say that we haue any thing of our owne when God maketh vs parttakers of suche a treasure Yee see then that the thing which wee haue too gather vppon this streyne is that God hath so reserued too himselfe the dispozing of mans lyfe that it is his peculiar office to guyde our steppes and he knoweth wherevntoo he hath ordeyned vs. And therefore it becommeth vs too magnifie his mercie in that he hath vouchsafed too inlighten vs by beleeuing his Gospell too the intent wee might knowe him too bee our father and rest vppon him and pray vnto him with full trust Let vs assure our selues that the hauing of this commeth not of our owne freewill but of his touching of vs too the quicke by his holy spirite For our Lord Iesus Christe who hath all wisedome in him cannot bee knowen of vs except he bee reueled according as he himselfe auoucheth that noman commeth vnto him except the father drawe him Beholde Iesus Christ was conuersant in the worlde at that time he preached the Gospell and published it with open mouth and yet notwithstanding he sayeth that noman shall come vnto him that is too say noman shall frame himselfe too his obedience except the father haue wrought in his hart by the power of his holy spirit Now that Iesus Christ is separated from vs as in respect of distance of place and as in respect of humane nature so as wee see him not heere beneath too haue any visible knowledge of him how shall wee come vntoo him if wee bee not drawen by the grace that is spoken of heere And if fayth bee a speciall gifte of God and wee cannot come too our Lorde Iesus Christe except we bee led vnto him by the hande of God his father howe can they that should drawe others doo it of their owne abilitie Needes then muste God vtter yet a second woorking And that is the cause why Sainct Paule setteth downe bothe twayne of them that is too wit firste that he had bin inlightened himself and secondly that he had bin ordeyned and stablished as a Mayster and teacher too drawe othermen to the good way of Saluation wherein God had set him VVherefore let vs assure our selues that God graunteth a singular grace too such as haue charge too preache the Gospell when he voutchsafeth too apply them therevnto And that is not onely too the end that wee which are in that state and office should walke in the feare of God and not chalendge aught too our selues but also too the intent that euery man should in that behalf haue a record of the loue that God beareth too his Churche If men should thrust in theÌ„selues on their owne heads it might be sayd that wee were taught at all aduenture But when as we know that nomaÌ„ is of sufficient abilitie too open his mouth to speake of Iesus Christ as he ought too be spoken of but that it is Gods doyng to send forth those of whom it behoueth vs to be taught thereby wee perceyue the care that he hath of vs finde much better that he is our father and hath not forgotten vs. And moreouer this serueth to ingraue the truth of the Gospell in our hartes to the end wee may know how it is not a doctrine that proceedeth of men but as of Gods sendyng And that although he be serued by his creatures yet notwithstaÌ„ding he maketh them as instruments of his spirit and it is he himself that gouerneth them Yee see in effect how we may make our profite of this doctrine But yet doo wee vnderstand Gods grace the better in that it is sayd that he hath chozen vs and kept vs too himself euen from our moothers wombe And yet is this no let but that he hath also moreouer reserued vs from before the creation of the worlde according as Sainct Paule speaketh in other textes howbeeit it is ynough that in this place he excludeth all that euer commeth of men VVhen a childe commeth out of his moothers wombe what bringeth he with him VVhat woorthinesse hath he Surely he is a poore carkesse full of filth and vncleannesse Now then if God marke vs out at the time when there is nothing in vs woorthie too bee accepted of him or whiche deserueth any loue or lyking wee may perceyue thereby that if he apply vs too any honorable seruis afterwarde it is by reason of his owne mercie accordingly as they whome God gathereth too bee of his flocke are called instruments of his goodnesse Thus yee see that the cause why Sainct Paule speaketh purposely of his birthe is too shewe that there was no preparation on his owne behalfe when God drewe him but that God had respect too his owne eternall election the which he continued in that it was his will that the same creature shoulde come into the worlde and had alwayes guyded it too that ende Then let vs assure our selues that when soeuer God bestoweth any of his benefites vppon vs wee muste alwayes come backe too this principle namely too mount vp too his euerlastyng purpose Not that wee bee able too comprehende howe or why hee hath chozen vs for that passeth all capacitie of man But for that wee muste conclude that Gods preferring of vs before those whom he leaueth as of castes is not for that hee findeth vs woorthie or capable of suche a benefite but bycause hee had so ordeyned before he had created vs and put vs intoo the worlde yea and euen before there was eyther heauen or earth And that is the cause why it is sayd that it behoueth vs to be giuen to our Lord Iesus Christ before we can come vnto him And who is it that maketh that gift It is not euery mans offering of himself of his owne meere motion True it is that wee ought to do so for our fayth importeth obedience sacrifize so as it becoÌ„meth vs to dedicate our selues to God willingly to make a present bothe of our bodies and of our soules vnto our Lord Iesus Christ as to him that hath bought vs. Neuerthelesse this as I sayd is not of our owne meere motion but God must be fayne to bowe vs therevnto And why so Euen bycause wee were his afore And how belong wee too him not by inheritance nor by any title that wee can alledge on our owne behalf but only bycause he choze vs. Now then wee see what this texte importeth But let vs come backe â—oo the cheefe poynt that Sainct Paule treateth of heere For the things that I haue discoursed hithertoo are but too shewe that our adoption serueth not too bereeue God of his glorie whiche thing they doo that bragge of their owne free will vertues and merites
shall not bee able any more too put a difference betweene whyte and blacke Thus yee see howe it behoueth vs too behaue our selues And nowe lette vs marke what kinde of menne Sainct Paule hath noted here He sayeth that they were crept in as it were by stealth too spie out the libertie whiche wee haue in our Lorde Iesus Christe The libertie that hee speaketh of heere concerned Ceremonies For as we haue touched alreadie and shall more fully see agayne hereafter God had ordeyned many figures vnder the Lawe too holde the Fathers in hope of oure Lorde Iesus Chryste till hee were come and shewed too the worlde The Sacrifizes therefore with all their appendants and appurtenances and the Sanctuarie with all that was in it serued bycause our Lorde Iesus Christe who is the truthe and substance of those things had not yet shewed himselfe It was for the fathers too bee led and guyded vnder suche shadowes And that is the cause why Sainct Paule will vse the similitude of yong children that are vnder Tutors and gouerners The auncient fathers therefore tooke profite by keeping the Ceremonies of the Lawe for thereby they were alwayes confirmed in the things that were promysed concerning the Redeemer And for that cause also it is sayd that the Sanctuarie was made according too the Patterne that Moyses had seene in the Mount Now that Patterne was spiritâ—all that is too wit it was our Lord Iesus Christe with his grace which is vttered too vs by his meanes now adayes in his Gospell For in asmuch as our Lord Iesus Christe is come intoo the worlde he hath made an end of those shadowes and figures And therefore also the veyle of the Temple rent asunder at his death too shew how it was Gods will too haue the faythfull come more familiarly vnto him S. Paule sayeth now that wee haue libertie in our Lorde Iesus Christ and that is bycause wee bee no more subiect too the bondage that lasted in the time of the Lawe according as he will hereafter take example of circumcision and as he treateth of it in another place also too the Colossians VVee then are circumcyzed not by the hand of man but by the woorking of Iesus Christ in vs through the power of his holy spirite And in steede of the circumcision that was ordeyned for the Iewes wee haue Baptime which witnesseth the same thing vntoo vs namely that wee must become new creatures too dedicate our selues wholly too the seruis of God And so wee see that the libertie or freedome whiche is purchaced too vs by our Lord Iesus Christe is that the Ceremonies of the lawe are layd away so as wee bee no more subiect nor bound vntoo them Now at the first blush a man would thinke this were no great thing For what harme were it if we were first baptized and by and by after circumcyzed Or if we knew that our Lord Iesus Christe only is the whole perfection and accomplishment and yet had the figures thereof still First if men should keepe still the ceremonies as in the time of the lawe the glorie of our Lord Iesus Christ should be diminished for it according as it is sayd that the law was giuen by Moyses but truth and grace were vttered too vs in our Lorde Iesus Christ for so it is sayd in the firste chapter of S. Iohn Therefore he should be bereft of his honour if wee shoulde not haue the libertie that he hath brought vs. And it behoueth vs to vnderstand that our state is better and more excellent now adayes than was the state of the old fathers bicause our Lord Iesus Christ is giuen vntoo vs and in him we haue all that was figured at that tyme. So then men do wrong to our Lord Iesus Christ in keeping still the ceremonies of the Lawe That is one poynt Againe for as much as he is named the Sonne of rightuousnesse we must not be led still as though there were but a sparke of light but wee must fasten our eyes vpon the doctrine wherein our Lord Iesus Christe is shewed vntoo vs and wherein wee may also behold him face to face to come euen vnto God his father as hath ben shewed in the second too the Corinthians Moreouer if the ceremonies of the Lawe bee considered without our Lord Iesus Christ that is to say if they be separated from him they bring as it were a binding with them and a recorde of condemnation and death vpon men And therevpon doth S. Paule stand in the seconde too the Colossians where he sayth that our Lorde Iesus Christe hath vpon his Crosse torne asunder and blotted out the obligation or handwriting that was against vs. For if the Sacrifizes stoode in force at this day wee should see there that we be all in daunger of eternall death before God And why so The sleaing of the poore beasts was not for that they themselues had deserued it but to shewe vnto men as it were in a liuely picture that they were all worthy to perishe Then if the same continued yet at this day we should still stand bounde vnder the same obligation of death But we be discharged of it by oure Lord Iesus Christ And that was the tryumph of his death as Saint Paule sayth Thirdly the auncient fathers knewe that although the Lawe was giuen them yet they obtained such fauour of freedome at Gods hand that all their faults were forgiuen them But if men shoulde nowadayes be put to the necessitie of keeping all the ceremonies it woulde be an intolerable yoke as it is sayd in the .xv. of the Actes For the cace would not only concerne ceremonies but also the drowning of vs in dispaire For is it possible for men to do the things which God commaundeth all men to do without any exception or release No. For the thing that God requireth and demaundeth passeth all our abilitie and if we fayle but in any one point we should be ouerwhelmed vnder the buâ—then Therefore for that cause this libertie is of such importance as we cannot bee sure of our saluation nor freely call vppon God excepte wee knowe that we be no more hilde vnder the yoke and bondage of the Lawe There is yet one poynt more which shall bee layd out at length which is that such as would needs make the faythfull subiecte to the keeping of ceremonies had therewithall a wicked and vntowarde imagination that men were iustifyed and did purchace grace at Gods hand by such meanes And that was an vtter abolishing of the force of the death passion of our Lord Iesus Christ Now then we see it was not causelesse that S. Paul stroue so stoutly agaynst the ceremonies of the lawe to the ende they should not be so brought in vse agayne that the faythfull should be hilde in bondage vnder them And we haue neede to be warned thereof for in these dayes we haue the like encounter agaynst the Papists True
was not lawfull to alter any part of it seeing that God was the Authour of it But they shoulde haue considered to what ende the Ceremonies were giuen to the people of olde time True it is that like as God is vnchaungeable so his worde also indureth stedfast for euer but yet doth it not follow therevpon that God should not appoynt men the things which he knoweth to be meete for theÌ„ Therfore the Ceremonies were ordeyned for a tyme too serue the necessitie of the Iewes Also there was this respect which I haue touched that before the comming of Iesus Christ it was requisite that there shoulde bee certaine shadowes too bring the faythfull more further forwarde that is that they might be confirmed in the hope of the redeemer that was promised them And therevpon wee may well gather that Gods inioyning of the Ceremonies was not too the ende they shoulde continue for euer and stande alwayes in theyr full and perfect state but to the intent they should continue for a time to serue to keepe that people in the hope that was giuen them of the things which wee now haue in our Lorde Iesus Christ who is the verie bodie and substance of the shadowes that were in the tyme of the lawe Ye see then to what poynt we must come And yet cannot a man argue that God is variable as some fantasticall persons do who haue alledged the same reason For shall wee say that God chaungeth his purpose bycause hee maketh Sommer and VVinter VVee see the sundrie seasons of the yeare wee see the earth wexe greene and the trees bud floures and afterward bring foorth frute and we see all things as good as dead in the VVinter time All this varietie commeth surely of God but yet doth it not therefore follow that he chaungeth his nature So likewyse as I sayde afore he gaue his lawe for mans behoofe and it was requisite that the Iewes who had not yet such manifest knowledge as is giuen vs by the Gospell should be helped by another meane that is to wit by the Ceremonies which no wadayes should be needlesse forasmuch as we haue the performance of the things that God shewed them then a farre off and our state is in that respect better than the state of the Iewes But nowe Saint Paule to shewe that his preaching of such libertie and that the law which God had layd vpon the necks of the auncient fathers was taken away at the comming of our Lorde Iesus Christ was not without cause declareth that he rebuked Peter for the same matter Nowe if the Christians ought to haue bin hilde in like bondage as the Iewes had bin surely Peter woulde haue mainteyned the quarell to the vttermost But hee suffered himselfe to bee reproued and confessed his fault Seeing we haue such a president in the person of Peter it foloweth that our cace is good and that the Apostles knewe that all the olde shadowes and figures ought to ceasse and bee vtterly abolished by the coÌ„ming of our Lorde Iesus Christ Thus the thing that S. Paule setteth downe heere is that he rebuked Peter in the Citie of Antioche for beeing conuersant with the Gentiles not with the vnbeleeuing sort but with such as had bin conuerted to the knowledge of the Gospell He liued familiarly with them accounting them as members of the Church But beholde assoone as certaine Iewes came from Ierusalem sent of Iames Peter fearing least some misreport might bee rayzed of him shrunke away and made countenance as though hee had no familiaritie nor acquaintance with the Gentiles and notwithstanding that they had the same fayth of the Gospell which he had yet did he vse them as straungers bicause it was taken to be a kinde of defyling to bee in companie with them See here a wicked madnesse for by that meanes there was a diuision made in the Church For as it is sayde in another place the wall was broken downe when our Lord Iesus Christ was appointed to be a light from God not only for the Iewes but also for the saluation of the whole world VVherfore if it behoued those that had erst bin separated estraunged from the Church to be called into one flocke then doth Peter disanull Gods grace whereas yet notwithstanding we know there is not a more precious thing than the vnion of the Church Therefore he that varieth from it cannot by any meanes be excused But beholde the fault of Peter was that he brake this bonde of concord by separating the Iewes from the Gentiles notwithstanding that all belonged too the bodie of our Lorde Iesus Christ and were the verie children of God Againe they had all one selfesame head and one selfesame redeemer and therefore his deed was a diminishing of Gods house forsomuch as we be all gathered togither in his name and do become his houshold folke euen till we bee gathered vp into the heritage of heauen But there was yet one other fault which is that the grace of our Lorde Iesus Christ was darkned For what fare we the better by his coÌ„ming vnlesse we know that in him we haue the fulnesse and performance of the things that were figured to vs in old time â–ª If we should offer sacrifize nowadayes as they did in the time of the law we should not know that we were clenzed by the bloud of our Lord Iesus Christ and that the same was a sufficient payment for the satisfaction of all our sinnes and that we haue there a perfect righteousnesse purchased for vs. VVe should know none of these things Therfore S. Peter offended grosly in hanging vp that veyle againe which was as much as to stop Christ from being knowne as he ought to be Moreouer â—there was also a third fault which was that therby the Iewes were hardned in their error True it is that we ought to beare with the ignorant weak ones not grieue theÌ„ ouer much although they ouershoot themselues yet must they be brought back again by litle little rather than to break either bone or gristle of theÌ„ as the prouerb sayth but yet as for to nurrish their ignorance by soothing theÌ„ in it or by giuing any tokeÌ„ of alowance or welliking that is naught And Peter by withdrawing himself from the Gentiles to please his own Countrimen brought to passe that the Iewes might the better make their brags that they had won their spurs forsomuch as Peter had giuen an incling that the Gentiles were vnclean vnholy people and so his deed was an augmenting of the euill that was to great alreadie In respect wherof S. Paule sayd that Peter was blameworthy And it behoueth vs to marke this thing well and diligently bicause some haue thought in tymes past that it was done by agreemeÌ„t bytwixt them that S. Peter was sorie that some of his Countrimen were to hard to be pleased therfore had told S. Paul secretly that he was coÌ„tented to be rebuked of him But
adde that it is but partely But that glose marreth all For heere it is proued that wee can not bee founde righteous before God but by the meanes of our Lorde Iesus Christe and by resting vpon the saluation which he hathe purchased for vs. The Papists see this well inough and therefore for fashion sake they say we be iustified by fayth but not by fayth onely they will none of that That is the thing that they fighte agaynst and it is the chiefe poynte that is in controuersie betwixte them and vs. But S. Paule bewrayeth heere their beastlynesse when he sayth but by beleefe For that word betokeneth that all that euer men presume to bring vnto God to winne his fauour with is quite cut off Yee see then that the doore is shut agaynst all deseruing when S. Paule auoucheth that there is none other meane than by fayth VVee shall see more playnly hereafter why fayth is so compared with the law as a thing ful but agaynst it For the lawe presupposeth that if wee haue once fulfilled Gods commaundements we shall be taken for good seruants and that he wil pay vs the wages which he hath promised and faith presupposeth vs to be wretched dāned forlorne folke and that we must be fayne to seeke the things that we wante in Iesus Christ As for example There are two men that desire to bee boorded and lodged whereof the one bringeth money with him and lookes to be wel interteined for his wel paying and both of them require meate drinke howsoeuer the cace standeth but the second man is poore hath neither penny nor pennies worth and he desireth almes Thus do both twayne of them matche iuste in one poynt for they desire foode as the thing whereof they haue bothe neede But the first hath money to content his host and lyke as he shall haue fared well and bin well and curteously interteyned so shall his hoste receyue money of him and holde him selfe contented with it and not thinke his guest beholden or bounde vnto him For why he is recompenced yea and he hathe gayned by him But as for the poore man that craueth almes he thinks him selfe beholden for his life to him that fedde him and lodged him for he bringeth him nothing but a charge So then if wee will bee iustified before God by the Lawe we must deserue it so as he may receyue of vs and we of him and there may be as it were an interchaunge betwixte vs. And is that possible No as wee shall see more at large heereafter Therefore wee must conclude that wee bee excluded from the righteousnesse of the Lawe and that if wee thinke to bring any thing to binde God withall we doo but prouoke his wrath Then is there none other shifte but to go to hym like poore beggers and so to be iustified by fayth not as by a vertue that is of our selues but bicause we confesse with all lowlinesse that we can not obteyne saluation but by his free gifte ▪ Thus yee see howe the lawe is set heere full but agaynst fayth as if S. Paule should tell vs that all they which go about to winne Gods fauour by their owne merites forsake the grace of our Lorde Iesus Christ as shall be declared more at length hereafter ▪ But now if any man say that the lawe was giuen of God so as it can not haue any contrarietie agaynst fayth whereof God is the author also the answere therevnto is easie For God made bothe day and nighte fire and water colde and heate Now it is certayne that the day is not contrarie to the night but we see the wonderfull order of Gods goodnesse and wisdome in that men haue the lighte of the sunne to doo then worke in by day and the darknesse as it were a couert to rest in by night So then although the day differ from the night yet is there no contrarietie betwixte them neither is there any betweene fire and water so eche creature bee put to his owne proper vse but wee see that God hathe very well agreed the fire and the water and yet notwithstanding if 〈◊〉 beholde them fighting togither then is there greate contrarietie Euen so is it betweene the lawe and the Gospell And if any bodie will haue a man to be iustified bothe by the lawe and by the Gospell to he doth but turmoyle and mingle things togither and it is all one as if he should set heauen and earth togither by the eares To be short it were much easier too mingle fire and water togither than too say that wee can purchace any grace at Gods hand by our own deseruings and therwithall also haue neede to bee succored by our Lord Iesus Christe But if a man consider what the lawe is and too what purpose it was giuen he shall find that it is not whit at all repugnant too the Gospell nor consequently vntoo fayth but that they agree very well Thus ye see how this difficultie is dispatched so that if it be alledged that fayth commeth of God as well as the Law it is true Neuerthelesse it is to be considered as wee shall say hereafter to what end God gaue as well the one as the other But let vs returne too that which S. Paule sayeth He sayeth that wee bee not iustified but by the fayth of our Lord Iesus Christe VVhen he speaketh of beyng iustified lette vs marke that it is all one with beyng reckened or taken for rightuous before God And that woorde had neede too bee well vnderstoode for the cace standeth vppon knowing after what maner wee bee saued But are wee not wretched caytifes if after wee haue liued long in the world a man aske vs whiche is the meane too bee saued and wee cannot tell him VVee shall see many beastly wretches whiche haue deuoured Gods breade and yet notwithstanding cannot tell howe they shoulde offer themselues before him And therefore it behoueth vs to take so much the better heede to the things which are taught vs here by S. Paule He sayeth that we be iustified and how Is it that wee bee rightuous and that there is nothing amisse in vs No but it is for that God accepteth vs. Then is the woorde Rightuousnesse put for the fauour whiche God sheweth vs in that he voutchsafeth too bee our father and too take vs for his children If a man demaunde why the Scripture vseth the woorde Iustifie sith it seemeth too make nothing to the purpose for it might well be sayd God loueth vs God pitieth vs God vouchsafeth to become our father and Sauiour and therfore why should not men rather vse that maner of speach than say that he vouchsafeth to iustifie vs I answer it is not without cause that the scripture speaketh so For if we take the woord Saluation rawly say no more but that we be saued by the grace of our Lord Iesus Christ we shall not well perceyue what our owne state is nor how
vs expressely that the Sonne of God gaue himselfe And hee contenteth not himselfe too say that Christ gaue himselfe for the worlde in common for that had bin but a slender saying but sheweth that euerie of vs must applie too himselfe particularly the vertue of the death and passion of oure Lorde Iesus Christ VVhereas it is sayde that the Sonne of God was crucified we must not onely thinke that the same was done for the Redemption of the worlde but also euerie of vs must on his owne behalfe ioyne himselfe too our Lorde Iesus Christ and conclude It is for me that hee hath suffered Likewise when wee bee baptized as it is not for any one man alone so is not the water sprinckled vppon all men in common but euerie man is baptized seuerally in his owne behalfe too the ende that euerie of vs may applie it particularly too himselfe too saye that wee bee all members of our Lorde Iesus Christ Also when wee receyue the holy Supper euery man taketh his owne portion too shewe vs that oure Lorde Iesus Christ is communicated vntoo vs yea euen to euerie one of vs. S. Paule therefore dooth purposely vse that maner of speech too the ende wee shoulde not haue any colde imagination after the maner of diuerse ignorant persons which take themselues too bee Christians and yet in the meane while are as wretched beastes But when we once knowe that the thing which was done for the redemption of the whole worlde perteyneth to euery of vs seuerally it behoueth euery of vs to say also on his owne behalfe The sonne of God hath loued me so deerly that he hath giuen himself to death for me Furthermore the worde Loue is not superfluous here for Saint Paules intent is too magnifie the gracious goodnesse of our Lorde Iesus Christ as if he shoulde say that we be verie wretches if we accept not such a benefite when it is offered vs seeing that God in sending vs his sonne had none other respect but to our miseries which hee intended too relieue Also our Lord Iesus Christ did so neglect himselfe that he spared not his life for our welfare And what was the cause of it The loue that he bare vs. Seeing it is so must wee not needes be worse than out of our wittes if we accept not such a benefite But it is a verie common doctrine in the holy Scripture that God so loued the worlde that hee spared not his onely sonne but gaue him too death for vs and also that our Lorde Iesus Christ at such time as wee were his deadly enimies as sayth Saint Paule did confirme a maruellous loue towardes vs in that he offered himself in sacrifice to make attonement betweene God and vs and too doo away all our sinnes so as they might no more come to account Lo heere a warrant of our saluation so as wee ought to thinke our selues throughly assured of it Howbeit S. Paule ment purposely here too rebuke mens vnthankefulnesse in that they accept not the benefite which God graunteth them so bountifully yea and of hys owne free goodnesse For it behoueth vs too call to minde howe Saint Iohn in his Canonicall Epistle sayeth that we loued not God first as if shoulde saye wee did not preuent him as those thinke they doo which say I haue done him suche seruice and such For alas what is it that wee can do too him but that he loued vs yea euen at such time as we were his deadly enimies and came euen then to seeke vs out in the verie deepest of the bottomlesse Dungeons And therevppon Saint Paule addeth that hee dooth not dispize or shake off the grace of God This is the knitting vppe of the things that wee haue hythertoo seene For heere he ment too shewe that the Diuell must needes possesse those that make none accounte of Gods mercie that is vttered in our Lorde Iesus Christ and dayly offered vs in his Gospell For looke howe oft the death and passion of our Lorde Iesus Christ is preached vntoo vs and the infinite goodnesse of our God talked of so oft is this message renued vntoo vs that our Lorde Iesus Christ calleth vs vntoo hym to the ende we should forsake the worlde and being out of all hope in our selues fasten and settle our whole trust in him Sith it is so it is good reason that we should not reiect the grace of God And S. Paule in saying so ment to call backe suche as had gone astray before and too shewe them the way as if he had sayde whereas the poore ignorant soules that neuer heard worde of the Gospel might be excuzed we must needes be worse than damnable seeing we refuze the grace of God when it is offered vs for it smelleth of such an vnthankefulnesse as can by no meanes be excused Saint Paule therefore dooth heere make mention of those whome our Lorde Iesus Christ calleth too the hope of saluation by his Gospell and yet doo still welter in their owne wretchednesse and become brutishe not knowing whither there bee a better lyfe or no◠or else of suche as are sufficiently tormented wyth inwarde heartbyting and yet seeke no remedie nor cōfort Yet notwithstanding all they too whome our Lorde Iesus Christ hath not preached his Gospell shall not fayle to perishe without mercie They cannot defende themselues by ignorance I say that all the heathen folke and Idolaters that euer were must haue their mouthes stopped And what shal become of vs then which haue had our eares beaten dayly with the message that God sendeth vs which is that hee requireth nothing but that we should be drawne vnto him wherevnto he incourageth yea and beseecheth vs as we haue seene in the second to the Corinthians It is not a great shame for vs that God should so farre abace himselfe in the person of his onely sonne that he should beseech vs Let vs fall to attonement sayth he And what hath he done on hys side VVhat hath hee offended vs Nay contrariwise wee ceasse not to prouoke him dayly agaynst vs and yet he commeth too say vnto vs I will fall too attonement with you whereas notwithstanding there is nothing but spitefulnesse in vs we be like little feends and to be short we bee damned and forlorne and yet commeth he to seeke vnto vs and desireth nothing but too haue th◠attonement made After that maner speaketh Saint Paule woorde for woorde But nowe what will become of vs if wee reiect such grace seing that God offereth it vs so freely This is it which is ment by that saying And therevppon hee concludeth in the ende that if wee seeke rightuousnesse in the Lawe Iesus Chryst dyed in vayne As if hee shoulde say that if wee iutende to inioy the grace that is conteyned in the Gospell wee muste vtterly gyue ouer the fonde opinion of our owne merites For men are deceyued by bearing themselues in hand that there is euer somwhat of value in
foote And for as much as we be so contrarie to God and to his will it must needes be that wee are his enimies for he can not be vnlike him selfe Then if God be our enimie we can not come to him to hope for any fauour or grace at his hande excepte Iesus Christ be as a meane to reconcile vs agayne Thus yee see that the fathers of all ages preaced not vnto God but by the guyding of the mediator And that is the cause why S. Paule in this texte sayth that the couenant was made too Iesus Christe Truely Iesus Christ had no neede of any of the promises that were made to the fathers of olde time and are continued still by God euen vnto this day towards vs but yet did he receyue them as head of the Churche So wee see that God had not an eye simply vnto Abraham nor too the worthinesse that was in him but that Abraham was a member of the Churche whereof Iesus Christ was alwayes the head Also when God chose Dauid too bee King and tolde him that his seate shoulde endure as long as the Sunne and the Moone in the skye it was not for any woorthinesse that was in Dauids owne person but it was all done in respect of our Lorde Iesus Christ And likewise at this day when God telleth vs that he will be fauorable too vs if wee seeke him yea and that he will haue vs come boldely vnto him it is not in any other respect than for that our Lorde Iesus Christ hath gathered vs togither to bee of his body And this serueth vs too two purposes The one is too bring vs to humilitie For if euery of vs marke well what he is wee bee Gods enimies By reason whereof the gate is shutte agaynst vs so as wee can not hope for any fauour at his hande but rather feele and conceyue him too bee our iudge alwayes readie too thunder downe vpon our heades and too ouerwhelme vs. Therfore whereas it is sayde that the promises are made vnto vs by the meanes of our Lord Iesus Christ we must shrink down our heads and acknowledge that Gods only begotten sonne is his only derling and that the fauour which we haue is only in him and for his sake Let that serue for the one poynt The other is that the promises haue so much the more certentie in that respect For if suche troubles as these doo come in our minds so as we think with our selues what art thou thinkest thou that God voutsafeth too stoupe downe vnto thee Thou art but a worme of the earth dust cinder and rottennesse Moreouer thou hast a Sea of vices in thee and therfore what a presumptuousnesse were it for thee to thinke thy selfe to be one of Gods children till he come to seeke thee If wee bee tempted after this maner to distrust let vs bethinke vs of that which is spoken to vs in this text that is to wit that the promise was made on the behalfe of Iesus Christ Although then that there be nothing in vs but all wretchednesse yet it ought to suffise vs that there is worthinesse power and righteousnesse inoughe in the sonne of God and that he also is the person in whome wee receiue the promises Nowe remayneth for vs too knowe by what meanes wee come vnto God namely by the promised seede which is but only one as S. Paule addeth For if men turne neuer so little from our Lorde Iesus Christ by and by they be cut off frō the kingdome of heauen And if this was spoken too beate downe the pride and false presumption that was among the fleshly children of Abraham what is to be sayde to vs whiche are but after-birthes borne out of time in comparison of them as S. Paule termeth vs in the tenth to the Romanes VVherefore let vs vnderstande that all such as content not them selues with our Lorde Iesus Christ do vtterly renounce al hope of their saluation For there are not two or three but onely one Mediator sayth S. Paule like as it is not sayde that there is any more than one seede I haue told you alreadie that many come of Abrahams linage which yet notwithstanding were not heires of the promise Then if we come not to Iesus Christ to be gathered vnto him surely God disclaymeth vs and telleth vs that wee bee none of his and that he will haue none acquayntance at all with vs. Therfore although the world go astray to be tossed too and aad fro according as we see how on the one side the Papists haue infinite meanes to come vnto God lykewise on the other side the Turkes and the Iewes all whiche haue quite forsaken our Lord Iesus Christ yet let vs leane wholly vnto him and assure our selues that if we be once ingreffed into his body by fayth and made one with him the promises belong vnto vs. VVhy so For they were giuen vnto him not for his owne cōmoditie as I haue sayd alreadie for he had no neede of them but for our behoofe that we might be made partakers of them Thus yee see in effect how wee ought to make our profite of this texte But wee haue too marke also concerning the antiquitie which S. Paule treateth of heere that the doctrine of the Gospell is no new deuised thing nor a thing that had bin vnknowen of before but that God hathe continually euer since Abrahams tyme vnto this day called vs to be his adopted children proued him selfe to be our father Truely it was euen before Abraham was borne neuerthelesse it must suffice vs that as then there was made so full discouerie of it as wee knowe that God did then beginne to publishe the things that are conteyned in the Gospell at this day and that the fathers had none other way wherby to come to saluation than the same that is shewed vs at this day And this is very needefull for vs. For many busie bodies doo now vnskilfully imagine that the Gospell was neuer heard of before yea there are of these scorners of God and heathenishe felowes who to imbrace the authoritie of God of his Gospell say it came vp within these sixteene hundred yeres and that it was neuer heard of in the world before VVhat say they had God forsaken the world quite and cleane As who should say we saw not with our eyes and might not feele with our fingers that God neuer varied but that euen at such time as it pleased him to adopt Abraham then were we also included in him and the gate of saluation was opened vnto vs ▪ howebeit that the accomplishment therof came not till the full time was expired as I haue declared this morning and shall declare more at lengthe in time conuenient And heere yee see why S. Paule saythe that the preaching of the Gospell was a secrete that had bin kepte hidden from the beginning of the worlde But yet had God determined it before and made sufficient
they be both one thing as I haue sayde afore But in this text the word Faith hath yet a more peculiar signification which is the reuelation or discouerie which wee haue by the Gospell For it is very certaine that the forefathers had the spirit of faith or beleefe according as I haue shewed you alreadye that Abraham was iustifyed bycause he beleeued God that wee also must be fashioned like to his example in that behalfe as whereby we be made his children to come to the kingdom of heauē Then had faith his full strength at all times and there neuer was any other meanes to set God and men at one but yet was not the fayth reueled in Abrahams time bycause our Lorde Iesus Christe who is the very pledge and substance therof was not yet come intoo the world Thus ye see how we be iustifyed freely at this day and without any desert of our owne And why is that For he that beleeueth that Iesus Christ died for our sinnes and is risen againe for our iustification hath all the whole And as it is sayd in another place our beleeuing with our hart maketh vs ryghtuouse and our confessing with our mouth maketh vs safe But now had Abraham had oure Lord Iesus Christ discouered vnto him as we haue him at this day in somuch that he is as good as crucified among vs as Sainct Paule hath sayd heeretofore his fayth had bin all one with ours But it was yet after a sort ouercouered that is to say although Abraham trusted in Iesus Christ hoping for saluation at his hande and although he vtterly distrusted himselfe knowing that there was vertue in him that might go for payment before God yet was he hild still vnder shadowes was fayne to looke at Iesus Christ a far off For he was not yet named the day sunne of rightuousenesse as hee is called in Malachie Now then we see what Sainct Paul meant by saying that faith was not yet come namely that the cōuenient time of the reueling of it to the world as it is nowadayes by the Gospel was not yet come so that the fathers were shet vp vnder the lawe So therefore heere is some peece of difference and some peece of likenesse in somuch that if it bee demaunded what the state of the fathers wer that liued vnder the law it is to be answered that partly it differed from ours and partly was al one How were they both one In this that God had shewed himselfe mercifull to our father howbeit for our Lord Iesus Christs sake and that Abraham perceyuing how it stoode him on hand to put his whole trust in the meere grace of God gaue ouer himself and so his beleeuing was reckened to him for rightuousnesse as we haue seene afore In lyke cace was it with all the Patriarks and Prophets So then their taking was all one with ours in that they grounded themselues vppon our Lord Iesus Christ and boasted not of any thing saue onely Gods mercy and had the promises of the inheritance of the heauenly life as we haue Yet was there also a diuersitie bycause they were fayne to haue Sacrifises washings and such other like thinges till the comming of our Lord Iesus Christ And when the law was giuen so as there was a Preest that entered into the Sanctuarie to be an intercessor and the people stoode aloofe a great way of and a veyle or Curtayne was drawen in the middes of the Tabernacle to make a darkening of things ye see they were thinges wherein the state of the fathers differed from ours for during the absence of our Lord Iesus Christ they had Ceremonies figures whereas we haue the very body substance of them as saith S. Paule to the Colossians For God biddeth not vs to offer any mo Calues Sheepe or Oxem to wipe out the spots of our sinnes But he telleth vs that we must be sprinkled with the bloud of our Lord Iesus Christ through the power of the holy Ghost that in our Lord Iesus Christ we shall find all that is requisite for our saluatiō Ye see thē that as now faith reigneth in ful power that is to say whereas the fathers had but a little tast of it according to their mesure it is fully opēly reueled vnto vs. And for this cause S. Paul saith that the fathers were after a sort restreined or shut vp so that he likeneth the law to a bōdage in very deede so was it he will hereafter shew what maner of bōdage it is It is not ment that the fathers obteined not the euerlasting life which we hope for or that we shal not be crowned all togither at the last day but that God was fain for a time to weeld thē like little babes And for that cause also doth he vse the similitude of a scholemaster wil againe set down a third similitude of Tutors gouerners Howbeit for asmuch as this shal be handled in his due place let it suffise vs as now to vnderstād that whereas S. Paul likeneth the law vnto a bōdage it is to shew far greater fauor to vs thā he did to the fathers that died before the cōming of our Lord Iesus Christ bicause he vseth vs now after a freer fashiō And the secōd similitude doth yet better expresse that the Iewes were as children we now are as mē growē For this word Scolemaster betokeneth a master of childrē he saith thē that the law executed the office of a Scolemaster to traine vp the childhood of the people in old time And herevpon it may be cōcluded that the faithfull which beleued in Iesus Christ before he was manifested to the worlde were Gods children as wel as we And if they were children then were they also heirs Herin we see that we must not make thē like brute beasts as some fantasticall heads do which thinke that the Iewes contēted themselues with the possession of the plentifull land that was promised thē cared for no more but to be wel nurrished sed ther for that is too cursed a blasphemie But Iesus Christe serueth not to fil mēs bellies to feede their paunches he serueth to bring vs to the heauenly life It is said that Abraham saw his day that then was the thing wheron he rested his cōscience And wee see how Dauid did always looke vp higher thā the world Iacob at his death euē though he was giuing vp the last gasp and looked not to liue any longer in the world said he would trust in the saluatiō of God The aunciēt fathers thē were not little childrē after such a sort that they were not marked with Gods holy spirite nor called by him to the inheritance of the endlesse life but onely in the measure of faythe which was the differēce betwene thē vs. And how was that Euē bicause the law whiche they had was yet wrapped in figures shadowes whereas now Iesus Christ
this adoption bicause the law hath no more power ouer vs as it had in the time of the figures and shadowes Nowe too confirme this matter S. Paule addeth that God sheweth that he taketh vs for his children bycause the spirit of his sonne is in vs crying father Speaking of the holy ghost he doth by a circumstance terme him the spirite of our Lorde Iesus Christ For by what title can we be Gods children but bycause wee be meÌ„bers of his onely sonne to whom that right honour and dignitie belongeth by nature For in that our Lord Iesus Christ is called the only sonne of God not only men but also the very Angelles of heauen are excluded from that dignitie so that it belongeth to none but onely to Iesus Christ Howbeeit for asmuch as we bee ioyned vnto him and he will not be separated from vs but sheweth himself to be our head and we haue such vnion with him as the meÌ„bers haue with the head therfore he sayth that eyther we must haue the spirite of our Lord Iesus Christ or else we can haue no familiar accesse to our God too call vpon him as our father and it were too great a presumption for vs too take that honour vppon vs. For if a begger would make himself a riche mans sonne folke would laugh him to skorne and he should be shaken off with al the shame that might be And how then should wee sillie woormes of the earth yea and full of all infection and filthinesse go match our selues with the Angels of heauen to say that God is our father Truely the very Angelles themselues cannot chalendge suche nobilitie but by the meanes of our Lord Iesus Christ bycause he is their head Then were it greate pryde in vs if wee would take vppon vs too stie aboue the Angelles without coÌ„ming in the name of our Lorde Iesus Christ or without hauing his spirit that we might be accepted as members of his body and bee intertayned as it were in his persone And therefore also it is sayde that he maketh intercession for vs and that wee call vppon God in his name For if he were not our spokesman how could we hope too haue our petitions receyued Let vs a little consider the feeblenesse that is in vs when wee intend too pray vntoo God Although wee sigh vnfaynedly and although wee haue good motions to lift vs vp yet do wee faynt and they that thinke too come vnto God with a perfect zele beguile themselues yea euen to grosly But they that humbly acknowledge themselues to be as they bee doo perceyue themselues too halt and stumble euen in the very vertue and streÌ„gth that is giuen theÌ„ Howbeit for asmuch as our Lord Iesus Christ is in the middes staÌ„deth there in our behalf and maketh vs to come neere therfore we may boldly pray And for the same cause did the high Priest in the time of the lawe beare twelue precious stones vpon his brest and other twelue behind vpon his shoulders wherein were written the names of the twelue tribes of Israell For although the people were present in the porche or outter tabernacle yet was there a veyle betwixt him and theÌ„ so as the Sanctuarie was hiddeÌ„ nothing was seene of the things that were done within for a witnesse of Gods presence It wâ—â—â— ynough that the high priest went in in the name of them al hauing in his hand the bloud wherwith Gods wrath was to bee appeazed Then had he the sayd tablet at his brest wherein the names of the twelue trybes that is too say of Gods people were ingrauen Also he had them vppon his shoulders that it might bee sayd howe he was there in the name of the whole Churche Thus yee see how wee crie euen by the spirite of our Lord Iesus Christ vntoo God his father with full assurance that he knoweth and auoweth vs for members of his sonne by whose meanes he receyueth vs into his heauenly kingdome and setteth open the gate vntoo vs so as wee haue accesse vntoo him familiarly And this is expressed yet better by the woord Crie S. Paule coulde well haue sayd wee say but he goeth further as neede was For as I haue touched heretofore here he compareth the old fathers with vs and sheweth that our state is better than theirs bicause God hath shewed himselfe more bountifull towardes vs than he did towardes them that were vnder the lawe That is the cause why he sayeth that we in these dayes do crie out that God is our father yea euen with open mouth and ful libertie and that we come boldly to him glorying that we be taken for his childreÌ„ True it is that the fathers vnder the lawe did also vse the same maner of speeche as when they sayd Lord what shall become of vs if thou receyue vs not to mercie Abraham knoweth vs not no more doth Iacob VVee bee borne of them as touching the flesh howbeit all this naturall kinred is nothing in comparison of the spirituall kinred whereinto thou hast ingreffed vs in the persone of thy sonne Therfore thou art our father After that maner did the whole Churche pray vntoo God as Esay reporteth it And there are many such textes And out of doubte it had bin impossible for the fathers too haue offered vp good petitions and prayers vnto God without that ground that is too wit vnlesse they had bin fully resolued that God tooke them for his children For that is the thing wherein the faythfull differed from the Heathen and vnbeleeuers in all ages The Heathen menne did in deede pray vntoo God howbeeit that was but at all aduenture not knowing whither they should bee herd or no. But our prayer muste bee grounded vppon fayth And Sainct Paules saying shall alwayes bee true namely that wee cannot pray vntoo God except we first know and vnderstand his good will towardes vs. Therefore it must needes followe that they whiche liued vnder the Lawe were fully assured in their consciences that God accepteth them for his children Howbeeit this was shewed them as yee woulde say but with half face so that they prayed beyng wrapped in many shadowes and figures whiche taught them grosly It is true that they offered not themselues without fayth for then had it booted them verie little and that it stood them on hand to ouer come all the lettes that were set before their eyes but yet were they not able too call vpon God with the full certeintie whiche is communicated too vs vnder the Gospell And this is yet better expressed in the eyght too the Romanes where Sainct Paule sayeth that wee haue not now receyued the spirit of fearfulnesse and bondage but the spirit of boldnesse so as we bee able too crie Abba father And by the contrarie member he inlighteneth the matter that might bee darksome in this Texte by reason of the shortnesse of it For he setteth downe the spirite of bondage bycause the Lawe was giuen
the Gospell was persecuted there and that that Diuelish dungeon hath bin defiled with the bloud of the martirs as it were to prouoke gods wrath and too confederate it self too fight against the truthe and as much â–ª as may be to abolish the name and remembrance of our Lord Iesus Christ Behold heere all the woorthinesse of Rome But now admit that they had the recordes which the Citie of Ierusalem had whereof not withstanding they finde not one sillable in the holy Scripture It is not sayd that God will reygne or haue any dwelling in the Citie of Rome nor that it shoulde bee named the moother church nor haue any other dignitie or preheminence at all In deede Sainct Paule sayeth that the faith of the Romanes yet they were then but a handfull of people was at that time knowen euerywhere euen to their great renowme For yee must not thinke that those whiche bare the swoorde there were the Christians but they were a fewe folke gatherd togither in couert Those dooth S. Paule prayse and coÌ„mend but yet doth it not follow that the Church was ouer all the whole towne of Rome notwithstanding whatsoeuer it were wee see what happened too Ierusalem Sainct Paule telleth vs that it differed not from Agar or Sinay which is an vnholy and defiled place so that the holynesse thereof was vtterly done away bycause it continued not in the pure doctrine of the Gospell Therefore wee may conclude that suche as haue bin neerest vntoo God and too whome he hath communicated himselfe moste familiarly shall bee shaken off as straungers if they abyde not in the purenesse of the truth which is the vnseparable bande whereby wee bee made one with our God But surely wee see that now adayes the pure doctrine of our Lord Iesus Christ is not onely shaken off troden vnder foote despyzed skorned at Rome but also cruelly persecuted with fire â—â—ord finally that there is no religion at all there For that place is so full of filth and lewdenesse that if a man go thither it is a wonder that euer he should returne with any feare of God or with any good seede in him VVee see then that it is as a dungeon of hell and would God that they which haue bin there had rather brokeÌ„ their neckes than lifted vp a foote to go thither For we see presently that the countrie of Fraunce hath bin infected with all vngodlinesse by it so that the moste part of them are become no better than hogges and dogges hauing lesse religion in them than brute beasts But yet as I haue touched heretofore wee bee warned hereby too walke in feare and warinesse and too take good heede that we be not bereft depriued of the benefite which wee haue receyued if we abuse it least God poure out his horrible wrath vppon vs and wee become as a mirrour and patterne of reproche after the maner of Ierusalem whiche S. Paule doth heere set vpon the scaffold not withstanding that it had bin so highly honored before Furthermore let vs marke that vnder the figure of Abraham God doth heere shewe himselfe a father too all his and so ye see we bee begotten of God so as wee haue roume in his Church But yet is it not ynough for vs too call vpon God as our father except we be rightly begotten againe by the incorruptible seede which is vnto vs as a pledge of euerlasting lyfe and saluation If it be asked how then is it possible that wee should bee begotten of God and yet notwithstanding be as it were a bastardseede The answere is that wee by our owne vice and naughtinesse doo marre Gods seede whiche is his woorde for so is it named by S. Peter But it is certaine that in respect that the woorde proceedeth from God it contayneth in it self nothing but all goodnesse And againe we see what purenesse shyneth there howe that all the treasures of Gods rightuousnesse mercie goodnesse are vttered there Thus then you see what maner of thing Gods woord is and what is the nature thereof Neuerthelesse when we corrupt it and falsifie it by our own fancies and make a minglemangle of it we may still be takeÌ„ for Gods children howbeit we shall be but as bastard children as shal be declared more at large by Gods leaue after dinner For then will S. Paule declare that although Ismaell were the eldest Sonne yet was he in the ende driuen out of the house wherein he had taken the chiefe roome vpon him howbeit that he was but a bastard and also borne of a bondwoman Then let vs marke that we must not onely be begotten by Gods woord into a pure fayth and God by his holy spirit inlighten vs that we may know his will according as he witnesseth it vnto vs. For if we chaunge his woord after our owne fancie and disguyze it truly it may be called Gods seede still but yet is it not so in deede what soeuer wee make of it bicause it abideth not in his own soundnesse And heere ye see the cause why so many do now adayes falsly name themselues Christians according as the Papistes will well ynough confesse that they beleeue in God and that they bee contented too hold themselues too the holy Scripture But yet for all that it is apparant that they bee vtterly peruerted and that as touching the Scripture whereas they ought too receyue it with all reuerence they turne it too their owne lyking yea and make a mockage and scoffe of it and as I sayd erewhyles they spewe out this blasphemie agaynst it that it is a noze of waxe and that menne may turne it which way they list and moreouer it is apparant that they haue turmoyled all things by their owne forgeries For what else doo men call Gods seruis in poperie but the things that men haue sette downe of their owne brayne There is no mention of ruling themselues by Gods coÌ„maundement and ordinance God must be thrust out of his place and men take vpoÌ„ them that which belongeth vnto him chalendging authoritie too bring folkes consciences into bondage and to make what lawes they thinke good But that is to villanous and outrageous a corruption On the other side wheÌ„ce doo the Papistes draw the Articles of their fayth euen out of their owne decrees for they recke not too drawe any resolution out of the holy Scripture So then they passe not a whit what is in the holy Scripture but if any thing be agreed vpoÌ„ and receyued by common opinion that is as an Oracle from heauen with them And wee see also that when they intend to proue any of their toyes the first reason that they make is that it is receyued and that antiquitie ought to preuayle as who woulde say that there were any prescription in the matter and therevpon they pull out certaine textes of the Scripture by the heares of the head and these must also help forward the matter But
Beholde I Paule doo tell you that if yee be circumcised Christ shall profite you nothing at all 3 And agayne I protest to euery man that is circuÌ„cised that he is bounde to keepe the vvhole lavve WE haue seene heeretofore that to haue a state of continuance in the Churche wee muste bee grounded vpon our Lord Iesus Christ For many doo boast themselues to be Gods children who notwithstanding are not begotten of the true seede which maketh the differeÌ„ce wherby God auoweth and acknowledgeth vs for his children Therfore if we wil be truly knit to our Lord Iesus Christ we must hold fast the doctrine of the Gospell that he as our heade and mediator may ioyne vs to God his father Therwithall I haue declared that the cause why S. Paul speaketh so of boÌ„d free seed is for that they which seeke their righteousnesse in their owne vertues do alienate theÌ„selues froÌ„ our lord Iesus Christ froÌ„ his grace For by that meanes they bind theÌ„selues to an impossibilitie that is to say to satisfie God in keeping his coÌ„maundements But there is such weaknes in vs as none of vs is able to perform the least point of the law and therfore much lesse can we attaine to the perfectioÌ„ that is shewed vs heere And for that cause S. Paul coÌ„cludeth now â–ª that we must stand fast in the freedome which our Lord Iesus Christ hath purchased for vs. It is certayn that he treateth heere of the ceremonies of the law but yet must we always resort to the welhead and cheefe poynt For if the matter concerned no further than the keeping of a holyday or the forbearing of some kinde of meate it were not of so great weighâ— that suche strife should bee moued for it in the Church But Sainct Paule pored not vppon a matter so slight and of so small importance He had an eye to the doctrine he considered that if meÌ„ should be tyde to do this thing or that thing of necessitie it were an excluding of them from the hope of saluation For if I must needes performe a thing vnder peine of deadly sinne then if I fayle I am become a transgresser and there is no shift for me bycause God is my iudge and I must be fayne to come too account and there is no meanes to redeeme me Now it is certaine that al of vs are subiect to the keeping of the law but yet notwithstanding there is a remedie for it which is to runne vnto our Lord Iesus Christ in all our needes who was made subiect to the law to purchace vs freedome and bare our curse to discharge vs of it Now if any necessitie be layd vpon vs againe too say that the doing of this or that is sinne then cannot our Lord Iesus Christ stand vs in any more stead as I sayde afore by reason whereof we must needes bee plunged in our owne cursednesse without any manner of releefe Therefore it is not without cause that Sainct Paule exhorteth the Galathians to hold their owne and not too suffer themselues to be brought into bondage For by that meanes he faith that they shall be bereft of inestimable benefyte euen so farre foorth as they shall be falne quite away from Gods grace or fauour and vtterly separated from our Lord Iesus Christ in whome lieth all our welfare and happinesse Now that wee may the better conceiue S. Paules meening and also reape the frute that is offered vs in thys text Let vs marke that by this word Libertie oâ— freedome it is meant that we may walke with full confidence before God and that hee will alwayes be fauorable so that although wee bee giltie of many offences yet we shall be quit of them for our Lord Iesus Christes sake and moreouer that it is not in mans power to bridle vs or too hold vs in bondage but that it ought to suffise vs to yeld ourselues obedient vnto God howbeit not after a slauish and constreyned fashion but as children yeeld themselues subiect too their father knowing well that their father will not handle them roughly Thus ye see what is meant by the worde libertie or freedome whiche S. Paule vseth Neuerthelesse to the end that this shortnesse bee not darksome I will declare it more aâ—â—â—ge So long as we be in doubt whither God do loue vs or hate vs there will always bee trouble and vnquietnesse in our consciences and we shall be as it were locked vp in prison So then there will be no freedome in our mindes till we know and be throughly perswaded that God is at one wyth vs and that he receiueth vs into his fauoure grace though we be not worthy of it But it is impossible for vs to haue any certeintie of it except we haue our quittance alwayes before our eyes which was made vs in the death and passion of our Lord Iesus Chryste VVhy so For as I said afore we be indetted vnto God many wais yea infinite wayes For we be bouÌ„d to keepe the law and we breake it a hundred times a day yea euen or euer we thinke of it Again we offend euen in grosse faultes But howsoeuer we deale we cannot assure ourselues of Gods loue vnlesse wee bee discharged againste him of the obligation of euerlasting death wherein we staÌ„d bound Now we atteine that benefyte when we be perswaded by the Gospel that the bloud of our Lord Iesus Christ was shed to wash away al our spottes and that his death is a sufficient sacrifise too appease Gods wrath and to wipe out the remembrance of al our offences iniquities Ye see then that the way to set vs free is to know that God receiueth vs to mercie for our Lord Iesus Christs sake that our faults sins shal not hinder vs to find fauor alwais in his sight or to haue familiar accesse vnto him as children haue vntoo theyr fathers SecoÌ„dly we must not be wauering too fro to make coÌ„science of euery thing that meÌ„ deuise of their owne heads but walke stedfastly according to gods word knowing moreouer that our coÌ„scieÌ„ces are free that whither men coÌ„mand or forbid any thing it is nothing to vs I meene as in respect of the spirituall regiment of our soules For we talke not heere of ciuil policie nor of the common life of men but of our saluation So then all things ought too bee free vntoo vs when they bee not forbidden vs by Gods owne mouth Yet is it not ynough that we haue Gods word for our guide without mingling any thing at all with it but as I haue touched alreadye we must therewithall know that God accepteth our affection when he seeth vs willing to obey him and that although there be much faultinesse and ouer many infirmities in vs and that we come halting vnto him and 〈◊〉 that all that euer wee doo were trifling toyes if he listed to examin them with rigorâ— yet neuerthelesse he taketh al in good woorth And
farre ouerseene as to take vpon him that he hath performed the whole Lawe Then if all of vs be found giltie of offence against God wee be as good as vtterly vndone till our Lord Iesus Christe reach vs his hand Therefore it followeth that wee must forget the rightuousnesse of the lawe and lay it vnder foote so as it may bee vtterly abolished and therevpon that wee go naked too our Lord Iesus Christe for remedie confessing our owne pouertie and not beyng ashamed too bee defaced with all reproche before God that we may be clothed againe with his glorie Thus ye see in effect what we haue too gather vpon this text where S. Paule sayeth that Iesus Christ is made vnprofitable if men hope to iustifie themselues by the Lawe For it hath bin too common an errour in all ages that at the first setting forth and first brunt men will needes pay God all that is due too him and in the end seeke startingholes when they see no power nor abilitie in them too doo it VVell say they though wee cannot doo all yet will wee do somewhat But in this cace it is not for vs to follow our owne imaginacions for God will iudge vs according too his owne woorde Therefore let vs not recken without our host as the Prouerb sayes by making our selues beleeue that God will accept what we think good but let vs vnderstand that Iesus Christ cannot boote vs at all except wee seeke the fulnesse of our saluation in him For it is not sayde in the Scripture that the father hath giuen vs him as a help to obtaine our saluation but that he is giuen vs to be our rightuousnesse and lyfe It followeth then that in our own selues there is nothing but wickednesse endlesse death til we haue recouered the thing in Iesus Christ which wee lost and were vtterly bereft of in Adam And these twoo things are ioyned here togither namely that Iesus Christ profiteth vs not at all and that wee be fallen from grace according as in very truth all the grace or fauour that we must finde at Gods hand is coÌ„municated to vs by the meanes of our Lord Iesus Christ And it is a very notable poynt For euery man will well ynough graunt that we must resort vntoo God bycause he is the welspring of all welfare But in the meane whyle the most part of men wander in their own windlasses and in stead of coÌ„ming vntoo God do go from him as it is too bee seene in the Papacie where wretched hipocrites the ignorant sort say that their gadding after their Sainctes and puppets their marâ—yring of theÌ„selues in their foolish deuotions is to get Gods fauour But in the meane whyle Iesus Christ is let alone and no man makes accouÌ„t of him but they rather hie theÌ„ to some stocke or stone which they call their Lady than to the Sonne of God And wherof coÌ„meth this Euen bicause they know not how God hath giuen vs his grace nor after what maner he will haue vs too seeke it nor what way and order it behoueth vs to hold Therefore when we be once throughly resolued that God is our father also know perfectly that what soeuer we haue neede of he will haue vs to draw it from out of our Lord Iesus Christ who is as a spring that was vnder the earth and afterward is opened and floweth abrode that euery man may take his fill of it then say I do we know that Gods grace cannot bee drayned drie but yet dooth it not come at vs but by the meanes of our Lord Iesus Christ Too bee short let vs marke that all that euer belongeth too our saluation is so put intoo the persone of Gods onely sonne that he alone must suffize vs and we go streyght vnto him and take all our contentation there And as I sayd afore let vs keepe our selues from this imagination of thinking to purchace any thing by our desertes for it separateth vs vtterly froÌ„ our Lord Iesus Christ Nowe herevpon S. Paule addeth that wee wayt for the hope of rightuousnesse by fayth in the spirite It serueth to confirme that which he hath sayd heretofore concerning the diuersitie that is betweene vs and the fathers that liued vnder the Lawe For howe was Abraham receyued intoo fauour but through fayth Yet notwithstanding he differed from vs in one thing For in asmuch as Iesus Christ was not yet discouered Ceremonies were giuen him and many mo were added at the publishing of the Lawe according too the neede which the people had too bee so led and guyded Too bee short the faythfull of all ages haue euer sought their whole rightuousenesse in the grace of God Neuerthelesse they were helped by the Ceremonies and shadowes bycause the Gospell was not yet so reueled vntoo them as it is vntoo vs nother was Iesus Christe who is the very pledge of rightuousnesse made yet so manifest But nowe lette vs come too that which Sainct Paule sayeth He setteth heere the spirite now adayes among the Christians to exclude all figures and shadowes as if he should say that it ought too suffize vs that the Sonne of God is appeered too vs for our rightuousnesse and therefore wee muste let go the Ceremonies bycause the shadowe were needelesse now adayes And not in this Texte alone dothe Sainct Paule match the woorde spirite agaynst the shadowes of the Lawe Truly when God in old time did ordeyne Circumcision Sacrifices and suche other things it was not too set folke at a gaze heere bylowe for all things that are contayned in the Lawe are in very deede spirituall There was a patterne of them shewed too Moyses on the Mountayne So then it is certayne that the fathers had a spirituall beleef as well as wee so as they knewe they were not washed and made cleane by three or foure droppes of water nor reconcyled too God by the sacrifizing of a Calfe or of some other brute beast but that oure Lorde Iesus Christe was their onely washyng and clenzing and that hee by the Sacrifyze of his deathe had discharged them quyte or at leastwyse should bycause the thyng was not yet done but the Fathers looked aloofe at the thing which was not yet disclozed And moreouer it is 〈◊〉 without cause that the sayde woord Spirit is set downe heere to shewe that the fathers could not imbrace the grace of our Lord Iesus Christe but by the meanes whiche our Lorde had ordeyned for the time Therefore when any man had done amisse he came with a sacrifice to acknowledge himself woorthie of death before God not too seeke his attonement in a Calfe or in a Sheepe or in any such other thing for that was too bee had in Iesus Christe but yet was it of necessitie that the figure of him should go before As much is to be sayd of the washings and of the residue of those things In these dayes we haue the body sayeth S. Paule and
as yee bee thinke yee that these things wyll go for payment No for God will not allow any of them They reply vnto it agein and say why not Shall God bee no more serued VVhat shall wee doo for hym Verily it seemeth to them that vnlesse they go to Masse bee shriuen and pay some raunsome and doo one thing or other there is nothing at all doone And in deede we see how they leaue the principall vndoone For euen they that are the deuoutest of them will not sticke at all some too keepe whores some to blaspheme God and some too robbe and spoyle other men in so much that if they which pretend greatest holinesse can finde occasion too pill and poll their neybours they will byte theÌ„ to the bones Their crueltie shall be so excessiue that they shall bee brute beasts rather than men Therevnto they bee full of suttletie and wylinesse It is nothing with them too forsweare themselues if they may beguile any man by it For they nuzell themselues in all kynde of leawdnesse bearing themselues in hand that God must serue them for a cloke when they fall once too making of faire countenances that it may bee saide they bee deuout or holy folke Yee see then that this hypocrisie is as a denne of theeues as our Lord Iesus Christ himselfe termeth it And it is an ordinarie matter for men to forget the cheefe principall when they giue themselues to Ceremonies according also as our Lord Iesus vpbraydeth them saying for your owne traditions sakes you haue abolished the lawe of God my father And for the same cause it is sayd in the fifth Psalme Thinkest thou that I will drinke the bloud of brute beastes If I bee hungrie saith God thinkest thou that all is not myne This is the thing that I would haue thee to offer vntoo mee namely the sacrifice of praise Now we see Paules meaning He mocketh the hypocrites which thinke that all is mard if there bee not store of gawdes and gewgawes when men should go vntoo God and that they may not go to him as it were with banner displayed According whervnto wee see how they pranke vp things with pompe of lampes perfumes tapers gay disguised cotes puppets and such other things VVhen they haue this geere once to their owne seeming they bee so well cloked that God knowes no more what they doo and that their vices are well sheltred vnder such shadow and yet for al that they doo but spite him openly Now S. Paule laugheth that opinion too scorne saying that although we haue none of al those pomps there is ynough besides wherwith 〈◊〉 God to keepe vs occupied that is charitie But to be short S. Paule ment to tell vs heere that Gods seruice is spirituall For when wee loue our neybours it is a token that we loue God I meane when we loue them according to Gods ordinance For it is no loue too loue a man for our owne profites sake but to loue euen our enemies so as we be patient to beare the wrongs that are done vs so as we streine ourselues to do good too such as haue neede of our help and so as none of vs be giueÌ„ to himself nor to his owne peculiar profit but that we indeuer as meÌ„bers of one body to helpe eche other as much as is possible If wee bee once at that point then doth our life sufficiently answer for vs and witnesse that wee loue God But wee cannot loue him before wee know him Therefore is charitie an infallible signe and token that wee be willing to serue God not in paying him with chaffe in sted of corne but by louing our neybor truly and vnfeinedly And so let the Papistes brag as much as they list of their gewgawes and gay shewes wherewith they thinke to cousin God as it were to make a mockingstocke of him yet shal the thing that is vttered heere by S. Paules mouth stand alwayes sure that is too with that such things are naughtworth before God And why For if Circumcision were abolished when the time and terme of it was expyred what shall become of the things that haue bin foolishly and malapertly forged in the shoppes of mens owne fancies which tooke vpon them that which belonged not too them nor was by any meanes lawfull for them to doo Yee see then what wee haue too beare in minde But before wee go any further we must assoyle a doubt which the Papists cast heere For to their seeming it maketh wholly on their side when S. Paule sayth that fayth which woorketh by charitie is the thing that maketh all the faythfull perfect And therevpon they conclude that onely faith dooth not purchace vs grace but fayth and charitie matched togither Put the cace it were so whereto would it serue them For wherevpon doo they ground their merites but vpon childishe toyes as who should say they would appease God with a Rattle but S. Paules meaning is farre otherwise For although he haue hitherto shewed the true way how too bee in Gods fauour yet notwithstanding he mindeth not too ground our rightuousnesse or our hope 〈◊〉 â—aluation vppon charitie VVhat then It is ynough for him too shewe that God can finde meanes ynow to keepe the faithfull occupyed although they haue no Ceremonies wherewith the hypocrites beguile themselues in making that their principall To bee short we see that S. Paule is so farre off from fauoring the Papists any thing at all that he fighteth directly ageinst them Nowe vnder the colour of that which is spoken heere they haue imagined that faith is but a single knowledge that there is a God and that his only sonne Iesus Christ is come into the world for the redeeming and sauing of mankynd notwythstanding that the same knowledge bee without any affection more than if a man should tell vs some storie and we should beleeue it hold it for a certeintie After that maner doo the Papists speake of faith say that when faith is all alone it hath not yet hir ful shape before God but when it is ioyned with a hartie good wil loue of God then is it full fashioned say they But when the scripture speaketh to vs of faith it meaneth the knowledge that is giueÌ„ vs by the holy Ghost not which flittereth in our owne braine but which is sealed in our harts in such wise as God must needes haue wrought wonderfully in vs before we can haue bin inlightened fashioned in faith for there is nothing but darknesse in our minds The lyght must come from aboue Agein wee bee vtterly inclyned to distrust â–ª and therfore the holy Ghost must be faine too set this seale vpon vs that wee bee throughly saued by the meanes of our Lorde Iesus Christ Furthermore it is not ynoughe too knowe generally that Chryst is our Redeemer but fayth importeth that euery of vs must acknowledge him too bee hys Redeemer And is that possible too bee
vnlesse our Lorde Iesus doo dwell in vs and reygne in vs and that wee bee inflamed with the loue of hym too gyue ourselues wholly vntoo him The Papists therfore neuer wist what faith meaneth notwithstanding that they chatter of it not altogither so well as Pyes in a Cage which doo yet vnderstande some woordes heere and there but they shewe so shamefull a beastlinesse as they may bee gazingstockes of Gods horrible vengeance in that they haue so forgotten the whole Phrase of the holy Ghost and haue no more skill of the holy scripture than a Paynim or a Turke that hath bin alwayes in â—â—â—athennesse and neuer herde of God the father of our Lorde Iesus Christe Lo in what taking the Papists are Now then let vs marke well that S. Paule hath not here imagined a shapelesse or vnfashioned fayth as they doe nor ment too set downe charitie as the cause of our righteousnesse but onely intended to shew that we haue inough to serue God with without snarling of our selues in a sort of pelting trifles Howbeit that wee may fare the better by this texte for wee must nowe come too an ende and the tyme wyll not suffer vs too proceede any further if the Papistes nowe adayes doo make their bragges that they haue a more apparant seruice of God than wee and a seruice that hath a gayer glosse let vs on our side bee well aduised that we despyse euerywhit of it For why God will not bee serued after meÌ„â— lykings Marke that for one poynt Besydes this the things which the Papistes call Gods seruice are pelting trifles imagined and forged in their owne brayne so that it is all reiected notwithstanding that men doo greatly delight in them and lyke well of them And therefore let vs haue an eye too serue God as he commaundeth VVherin wil he haue vs to be occupyed Not in needelesse things but he will haue a true tryall of vs which deceyueth not And what shall that bee To walke vprightly and faithfully with our neyghbors euery of vs to helpe where neede is according to his abilitie that no man be giuen wholly to himselfe that wee be trustie that we deale soundly and faithfully that wee liue peasably and that if wee see any man destitute of succor and too stand in neede of our helpe wee in that case doe as it were offer a sacrifice vntoo God knowing that he calleth vs too it to shew what loue we beare towardes him For if we loue not our neybours which are as it were visible groundes too worke kyndnesse vpon howe shall wee loue God sayth S. Iohn in his Epistle whom wee see not and which is absent from vs and hath no neede of any thing Therefore if wee wyll serue God well let vs learne too yeelde him such obedience as he lyketh of that is too saye let vs walke in suche faythfulnesse and freendlinesse as none of vs beguyle fleece or ouerreach hys neyghbour and moreouer that wee not onely absteyne from all wrongfull or wicked dealing but also that all suche as are called Christians do well bethinke them of our Lord Iesus Christs saying which is Cursed bee you that haue your seuerall deuotions alone by your selues and occupy your heads about small trifles making conscience of euery thing and yet in the meane whyle leaue the principall poynts of the lawe vndone that is too wit faithfulnesse Iustice rightuousnesse and mercie As if he should say Is it not a straunge thing that meÌ„ should so mocke with God making a countenance to honour him as though they tooke him but for a babe God wil haue meÌ„ to walk faithfully and vprightly he wil haue euery maÌ„ to pitie to succor the needie he wil haue no man to do his brother wrong and behold they on the contrary part will needes buzie themselues about Mooneshine in the water and things of no valew They will bee full of crueltie craft and maliciousnesse and yet thinke to pacifie God with things of nothing Therefore let vs learne to serue God with charitie that is to say let vs learne to giue ourselues to the things that he calleth vs to to hold ourselues as it were at a stay too the rule which he giueth vs by his woord Furthermore wheÌ„ we walk vprightly after that fashion we must not for mens sakes forget God For as I said afore that is the thing wherin he trieth our charitie and by that meanes we shew the reuerence loue that we beare towards him And therfore we ceasse not to call vpon God when we loue our neyghbors nother intend we to displease God vnder colour of doyng them seruice but he is alwayes our marke on whom we haue our eyes fastened Neuerthelesse too conclude like as wee indeuer to liue as God commaundeth by his word and passe not for the gawdies gewgawes and Ceremonies of the hypocrites but walke rightly in purenesse of life and in al faithfulnesse and vpright dealing as I said erst knowing neuerthelesse that when we haue done all it serueth not to iustifie vs or too purchace vs fauor in his sight and that although wee be sure that he taketh in good worth the willingnesse which we haue to honor hym yet his so dooing is but bicause he accepteth vs in our Lord Iesus Christ as I haue declared heretofore bicause we repose the trust of our saluatioÌ„ in him Euen so also shal we walk in charitie labor to discharge our duetie knowing that by reason of our feeblenesse we be not able to come neere that which God pointeth vs to but yet that we be in the way thitherward that he must be faine too take vs to mercy wherupon we doubt not but that all our workes do like him wel when they be so dedicated too him by the blud of our Lord Iesus Christ for he is the true preest that offereth vp our oblations maketh theÌ„ acceptable to God he must be faine to step in to make our works pleasant to God his father specially seing that eueÌ„ our prayers the very prayses which we yeeld vntoo him should be but filthinesse if they were not purified by our Lord Iesus Christ according also as the Apostle sayth that it is he by whoÌ„ we offer vp vnto God the Calues of our lippes that is to say the sacrifices of praise wherby he is glorified But now let vs fall downe before the Maiestie of our good God with acknowledgment of our faultes praying him to make vs perceiue theÌ„ more and more that we may be so touched with theÌ„ as it may bring vs to true repentance and that wee may seeke all our wants in our Lord Iesus Christ that there may be such humilitie in vs that being vtterly brought downe hauing put away al false presumptuousnesse wherewith wee may bee deceiued wee may not tend to any other end than to be receiued through the mere mercie of our God so as we may come
is an Angelicall perfection and how then can wee keepe it seing wee be giuen to all euill and our owne sinfulnesse caryeth vs away If sinne reigned not in vs then it might be sayd that wee ought to bee vnited vntoo God but our frayltie is to great Thus yee see what excuce many folke alledge thinking to be quit by it But S. Paule sayth It is true that there is nothing but a gulfe of all naughtinesse in vs and that as long as men slumber after that fashion in their owne affections they must needes serue the diuell and become euery daye more beasts than other but seeke the remedie God calleth you to him by his Gospell he offereth you his holy spirit So then condemne the euill that yee may be sorie for it and God will so worke in you as he will get the vpper hand of all your affections Yee see then what S. Paule ment in this text Neuerthelesse therwithall he ment too giue an ouerthwart blowe to those ageinst whom he disputeth For I haue tolde you heeretofore that the deceyuers which had troubled the Church of that Countrie were giuen to many pelting tryfles which were vtterly needelesse in so much as they grounded all holynesse vppon the Ceremonies of the Lawe Now it is true that Gods inioyning of the Ceremonies for a time was not in vain for they were figures till the comming of our Lorde Iesus Christ But now that he is come they bee vnprofitable things and things that hinder vs from walking as we should do For the Ceremonies and shadowes were helpes to bring the auncient fathers too our Lord Iesus Christ But if wee should holde them still now adayes they would make vs to turne our backe to Iesus Christ so that it is not without cause that S. Paule hath shewed heretofore that the keeping of such things is no more of any valew and he wil speake yet more of it hereafter Now then forasmuch as he had to dispute ageinst such as did set forth the Ceremonies he sayth vntoo them walke after the spirit As if he should say consider which is the true seruice of God it consisteth not in Lampes nor in Incense nor in Circumcision nor in the obseruing of dayes nor in forbearing too eate any certeine kind of meates These are not the things wheron God will haue his to rest but he will haue them to rest vpon his spirituall seruice Therefore walke yee in the spirit and then shall yet not fulfill the lustes of the fleshe Howbeit as I haue told you before this is not all But yet by the way S. Paule doth after an indirect maner glaunce at this that the deceyuers ageinst whom he stroue were graueled in those small and light â—â—ings which are but as introductions of this world and as traynementes of yong children For as much therfore as they were vtterly intangled in theÌ„ he telleth the Galathians that they must walke in the spirite Furthermore as I haue declared alreadie here he setteth downe the true meane too knit vs togither in loue For it is vnpossible for vs too come vntoo God and too forget all enmitie till wee haue fought manfully ageinst our owne affections And the remedie therof as I sayd is in God Therfore wee must pray him to increase the grace of his holy spirit more and more in vs and then wee shall finde that the fleshe how furious so euer it bee how great bubbles and boylings so euer it cast vp yea and though it seeme like a wyld beast that cannot be tamed I say wee shall find that it shall not be stronger than Gods spirit and the grace that shal bee giuen vs from aboue which shal be able too bring vs backe and too hold vs vnder the yoke and obedience of our God Too bee short S. Paule declareth that the cause why we cannot resist our leaud lustes proceedeth of our own negligence and coldnesse bycause euery of vs fodeth himselfe in hys naughtinesse by vaine selfsoothing and wee go not too God with such affection and zeale as were requisite Then let vs conclude that there is no excuse for men when they sinne For they delight in it and woulde fayne that God shoulde let them welter in it and as much as they can they flee the remedie and amendment of it yea and they bee so sotted in it as they passe not too prouoke Gods wrath bicause they cannot in any wise abyde too bee taught It is true that sometymes they will well ynoughe protest wyth theyr mouth that they would very faine haue their nature and inclination chaunged but yet would they still couenant with God that he should let them alone as they be without altering of any thing after the fashyon of a sicke man who if his disease doo presse hym wyll saye ô I woulde fayne bee healed but yet for all that when he commeth too receyuing of counsell at the Phisitions hand and that he should be appoynted a dyet he will not yeeld to that The Phisition giues him good Counsell and hath helpes ready to heale his disease but yet notwithstanding the patient excuseth himselfe saying O Sir my hart will not serue mee too doo it If a sicke man will needes drinke and in stead 〈◊〉 heate take colde and bee so vnruly as he cannot bee brydled but refuseth all that is ministred too him for his health and playes the mad bedlem he may well protest that he would fayne be cured but the flat contrarie appeereth Euen so is it with them that resort vnto God too pray him too gouerne them in such wise by his holy spirite as they may bee chaunged and forget all their lustes and put them vnder foote and yet in the meane while will needes continue and welter in them still Thus yee see in effect what wee haue to beare in mynd Neuerthelesse it is certeine that although wee pray to God earnestly and euery of vs streine himselfe to subdue his wicked affections yet we shall not ceasse too haue infirmities still howsoeuer the world go I speake not of the hypocrites I speake of the true childreÌ„ of God For they that haue profited most in all perfection go still as it were limping vntoo Godward neither doo they what they would as S. Paule will adde anon after and as he sheweth more at large in the vij to the Romans Neuerthelesse assone as the faithfull feele theyr disease they seeke the remedie of it in God yea and they seeke it earnestly vnfeinedly and perceiue that his succor surmouÌ„teth all their owne leaud affections According herevnto S. Paule sayth yee shall not fulfill the lustes of the fleshe He sayth not that of all our lyfe long Satan shal not tempt vs to do any euill nor that wee shall not haue store of prouocatioÌ„s for our flesh shal alwayes haue his stings to stir vs vp vnto naughtinesse Therefore we shal be tempted to all vices but yet shal we withstand theÌ„ by Gods grace And not without
downe into the worlde nor what grace he imparteth vnto vs by his Gospell they knowe not neyther what fayth nor what prayer is and yet for all that they will needes haue leaue to doo what they liste and that folke should lay the bridle looce in their necke Of these wylde Christians there are tootoo many nowe a dayes In the meane while the doctrine of God is blamed by their meanes For the enimies of the truthe vpbrayde vs with all suche as are loose liuers now a dayes and say that the same springeth of our preaching For this cause S. Paule hath answered his aduersaries and also armed and fenced vs to answere them to the ende to stoppe the mouthes of all raylers and of all suche as doo falsly slander the doctrine of the Gospell First of all therfore when the wicked sort say that we giue an inordinate libertie to all suche as seeke nothing but to doo lewdly Let vs looke backe to S. Paule who telleth them that the libertie which we speake of serueth for none but such as are a law to them selues namely through the working of the death and passion of our Lorde Iesus Christ But yet notwithstanding this ought to serue for a warning to all suche as imagine a libertie after their owne liking Therefore let them vnderstande that first of all it behoueth them to become members of our Lorde Iesus Christ VVil we then eate quietly without making any 〈…〉 VVill wee bee exempted from all 〈…〉 whiche doo nowe a dayes vexe the simple and ignorant sorte in the Papacie Let vs vnderstande what Iesus Christ is and let vs bee throughly his Let him gouerne vs and let his death and passion shewe their power and effectualnesse in our whole life Thus yee see what we haue to beare in binde in this text And heere S. Paule sheweth agayne that the true perfection of Gods children consisteth in abacing themselues so as they followe not the rule of their owne brayne and affections for wee bee vtterly corrupted Then can wee not bee but rebels agaynst God all the time of our life till wee haue kylled all the sinfulnesse of oure owne nature Marke this for one poynt that our lyfe shall neuer bee framed to the will of God excepte wee bee vtterly chaunged bothe in our thoughts and in our affections Secondly S. Paule sheweth that that can not be done but by communicating with our Lorde Iesus Christ for it is not without cause that he vseth this worde Crucified For thereby he declareth that so long as wee bee separated from our Lorde Iesus Christ and cast off from him and not knit vnto him by fayth our nature will alwayes bring foorth hir owne frutes that is to say nothing but all maner of naughtinesse and vice Thus ye see that first of all Freewill is beaten downe Secondly it is shewed vs that wee can not be partakers of any of Gods giftes nor of his holy spirite but by the meanes of our Lorde Iesus Christ according as I haue tolde you alreadie that wee must all drawe of his fulnesse for he is the onely fountayne that is able too suffice vs. And if wee seeke neuer so farre aboute elsewhere wee shall finde nothing but drythe and wee shall continue a thirst styll and if wee thinke too fill our selues it will bee but wyndinesse and misweening wherewith wee shall burste and yet not gather any good nourishment or substance Nowe heerevppon Sainct Paule concludeth that if wee liue after the spirite wee shoulde also walke after the spirite And it is a more easie declaration of the thing that I haue touched alreadie It had beene inough too haue auouched that wee can not bee set free but by crucifying all oure wicked lustes howe bee it for as 〈◊〉 〈…〉 Hypocrisie is so great that they doo alwayes finde â—â—aâ—ting holes and 〈…〉 man would bee esteemed as an Angell though his life bee out of order therefore Sainct Paule intended for a confirmation too adde this saying â–ª that if wee liue after the spirite wee must therewithall walke after the spirite As if hee should say that it is not inough for men too protest them selues to haue Gods spirite dwelling in their heart but they muste shewe that he is there for he is not idle Therfore if a man will discerne whether Gods spirit dwell in vs or no he must come to our works and to our life and according as our conuersation is so may he see what we be and what is within vs and giue iudgement by our outwarde workes that are apparant As for example if one would beare mee in hande that a blocke were a liuing a man too see too It stirreth neyther head nor foote thrust at it and shoue at it and yet there appeareth no lyfe in it and shall he then make mee beleeue that a peece of stone remoueth from place too place or hath any power in it or is a creature that hath a soule Euen so is it with those that boast them selues to be spirituall For although the vnbeleeuers and enimies of God be aliue as in respect of the body yet are they dead in respect of the heauenly life bicause their soule is vtterly corrupted but wee liue to Godwarde through the grace of his holy spirite And if this grace be in vs it can not bee idle as I sayde afore And that is the cause why S. Paul sayth that our conuersation will shewe whether we liue in the spirite or no. The worde walke is very rife in the holy scripture when the whole ordering of our life is mentioned neuerthelesse heere is not onely walking The worde that S. Paul vseth importeth more that is to wit too walke orderly as if he should say that we must frame our selues to the thing that is conformable too the will of God and of his holy spirite and that our life must bee so well ruled as it maye bee knowen that God gouerneth vs in deede and that our Lorde Iesus Christ holdeth vs too him selfe as the members of his body and that he hath truly witnessed that he dwelleth in vs by his holy spirite Therefore at a worde this thing muste needes bee knowen Nowe to bee shorte S. Paule ment heere to bewray the hypocrisie of all suche as make fayre protestation with their mouthe and woulde haue men to beleeue wonderous well of their zeale and yet in all their whole lyfe doo shew 〈…〉 at all too come neere God nor any 〈◊〉 of hys worde All such folke then are heere condemned of lying and vnfaythfulnesse And therefore that wee may discerne which are Gods children let vs come to the examining of our liues True it is as I haue touched heeretofore that sometimes the ignorant wretches and suche as neuer had any instruction in the Lawe shall haue some apparance of vertue But if a man sounde them throughly he shall finde it is but a shadowe and that they bee not well bent eyther too loue their neibours or to walke