and mercifull before we were reconciled to him what will he do now when we haue so sure a warrant and that the Gospell also is preached vnto vs to assure vs that we be knit vntoo our Lord Iesus Christ by fayth as members of his bodie Shall we now doubt of Gods loue towards vs when we haue so good a confirmation of it as Saint Paule fayth in the fift Chapter to the Romaines If so be that Iesus Christ sayth he came to put away all our sinnes at such times as there was yet deadly foad betweene god vs ought not all doubting to be troden vnder foote and we not be afrayde in any wise too call vpon our God but assure our selues of our owne saluation nowe when God hath so confirmed it vnto vs when hee hath admitted vs into his fauour when he calleth and allureth vs as gently as may be and when hee sheweth and certefieth vs that hee doth as it were hold open his armes to imbrace vs whensoeuer we will come vnto him Thus ye see what we haue to beare in minde in this streyne Furthermore let vs marke also the loue of our Lord Iesus Christ how that seeing hee hath giuen himselfe after that sort for our sinnes he will not suffer his death and passion to be vnprofitable nor the sacrifice which he hath once offered to be voyd and of none effect without bringing forth frute in vs. But as hee hath offered himselfe once for all so also will he be our continuall Mediator and Aduocate to the ende we may be partakers of the clennesse which he hath purchased for vs that beeing ridde of all our fowlenesse we may appeare cleane before God and speake vnto him with open mouth Lo how we ought to gather togither all the things that are shewed vs here for the stablishing of our faith that we may freely resort vnto our God not as straungers to him but as his owne children and familiar friendes And herewithall let vs learne also to shake off all the illusions and fancies of Satan who seeketh by all meanes too turne vs away from our Lorde Iesus Christ or else to darken the grace which we shoulde finde in him and when he can not abolish it vtterly he snarleth vs and putteth new meanes into our heades whereby to purchase fauor at Gods hande But let vs cut off all such things and so fasten all our wittes vpon our Lord Iesus Christ as he onely my suffize vs and we vtterly mislyke whatsoeuer shall come in our heade too purchase grace and fauor with assuring our selues that there is not any other thing that may cause God to receyue vs to mercie than the sacryfize whereby all righteousnesse and clennesse was purchased for vs. Furthermore vnder these woordes of Gods will it behoueth vs too comprehende a free goodnesse too exclude all that men are woont too make themselues beleeue of their owne merits for in that sence also are those wordes taken in the holy Scripture so that as I haue tolde you before the thing which is termed heere by the name of Will is termed elsewhere by the name of good pleasure Saint Paule therefore not onely sheweth that the welspring of our Redemption and Saluation consisteth in the ordinance and euerlasting purpose of God the father but also intendeth to beat down all pryde and presumption by shewing that wee must yeelde the whole prayse of our righteousnesse too the free fauour of God which had no regarde at all of our deseruings For let vs examine our selues and what shall God find in vs but vtter wretchednesse And that is the verie cause why God voutsafeth his mercie vpon vs. So then let vs assure our selues that hencefoorth wee may freely lift vp our eyes to heauen and preferre our prayers and supplications vnto God bycause he hath preuented vs according as it as sayd in S. Iohn that he had not tarried till we loued him for that was impossible bicause we be wholy bent vnto euill and are vtterly giuen ouer to it but had loued vs euen though wee were his enimies And so ye see that the appearing of our Lord Iesus Christ was too the ende too reconcile vs to God his father as wee haue shewed alreadie That therefore is in effect the thing that wee haue to beare in minde Nowe Saint Paule addeth immediately that it was to deliuer vs from this wicked worlde Heere he sheweth why we bee called too the knowledge of our Lorde Iesus Christ and also why he hath set so great store by vs as to redeeme vs as he hath done namely to the ende we shoulde not abide in our filth and vncleannesse but be withdrawne away from it by him In verie deed that is not the cause of our saluation but the ende and marke wherat God loked in ordeyning vs to saluation The thing therefore which it standeth vs on hand to haue an eie vnto when our redemption is spokē of is that we must begin at the free fauor which God bare vnto vs when he determined in his euerlasting purpose that we should be brought backe againe vnto him by the meanes of our Lorde Iesus Christ And so that was the principall cause Another cause thereof is Iesus Christ in whome wee finde all that is requisite for our assurance For there we see our sinnes blotted out inasmuch as hee is ordeyned to be our borrow and hath made such amendes for vs as nothing can stop vs from comming too God That is the seconde poynt which wee haue too remember heere Now the meane whereby we be made partakers of our Lorde Iesus Christ is our imbracing of the promises of the Gospel by true faith For the faythlesse haue no profite at all by the death and passion of our Lord Iesus Christ but rather are so much the more damnable bicause they reiect the meane that God had ordeyned and theyr vnthankfulnesse shall be so much the more grieuously punished bicause they haue troden vnder foote the bloud of our Lorde Iesus Christ which was the ransome for their soules Therfore it standeth vs on hande to receyue the promises of the Gospell by fayth if we desire that Iesus Christ should communicate himselfe vnto vs and that he should bring vs to the possession and inioyment of the benefites which he hath purchased for vs so as they belong not too any other than such as are members of his bodie and are graffed into him and receyue him by fayth according as it is sayde in the first Chapter of Saint Iohn that God accepteth and auoucheth those for his children which beleeue in his only sonne Thus ye see what we haue to remember in the thirde place when we come too the scanning of our saluation Nowe remayneth that God bee glorified in vs as good reason is that he shoulde be And in that respect also Saint Paule in the thirde to the Romaynes sayth that wheras God hath giuen vs the meanes in our Lorde Iesus Christ
Darnell as the ignorant and weake sort shall bee hindered by it And therewithall let vs consider the mischiefe that may happen when suche as haue the charge too preache the Gospell are so disfamed by slaunders or else so brought in suspicion as a man cannot tell whither he may beleeue them or no as though God had not ordeyned them too aduaunce the kingdome of his Sonne and too publish the Gospell in many Countries or at leastwise among many folke that should bee edified by them Cursed be he therefore that shall cast such a stumblingblocke in their wayes So then let vs by all meanes indeuer too agree with those that serue God and too help such as haue the gifte and abilitie too edifie the Churche and are put in office Let vs lende them our hand that their labour may bee profitable bothe for our selues and for all our neighbours that by that meanes God may bee glorified and wee more and more with one hart and one mouth call vppon him as our father And now let vs fall downe before the Maiestie of our good God with acknowledgement of our faultes praying him too make vs so to feele them as it may drawe vs to right repentance and make vs beseeche him too vse his infinite mercie towardes vs vntill he haue so rid vs of all our imperfections that wee may behold him face to face as he is and attayne too the perfection wherevntoo he calleth vs now by his woord and wherevnto it behoueth vs to go foreward all our lyfe long beyng well assured that wee canno◠come too it till wee bee rid of our flesh and taken out of this pryson wherein we bee now hilde vnder the bondage of sinne That it may please him too graunt this grace not onely too vs but also too all people and nacions of the earth c. The. 8. Sermon which is the seconde vpon the second Chapter 3 And Titus also vvho vvas vvith mee although he vvere a Greeke vvas not compelled too bee circumcized 4 Bycause of the false brethren that vvere priuily crept in to spie out our libertie vvhich vve haue in Iesus Christ to the end to bring vs into bondage 5 To vvhom vvee yeelded not in vvay of subiection euen for an houre to the intent that the truthe of the Gospell might continue in you WEe finde well ynough what an enemie of our welfare the Diuell is sith he ceasseth not to labour by all meanes too stop the course of the Gospell And therein wee perceyue also that God hath set al our welfare ioy and happinesse in beyng taught by his woorde For the Diuell would not be so hastie to trouble that doctrine vnlesse he knew that the whole welfare of men lyeth therein True it is that he laboreth sore and streyneth himselfe too deface Gods glory but they bee things that go togither For God of his gracious goodnesse hath appoynted that too bee the meane too reigne among vs and to gather vs vnto himself and all our welfare is too cleaue vnto him and too ioyne with him Now therfore the Diuell not only stirreth vp many enemies to make warre agaynst the Gospell of our Lord Iesus Christ but also laboreth too stirre vp much stryfe among our selues and too make vs enemies one too another and that hath bin his practize at all times as wee see by example in the things that Sainct Paule reherceth too vs heere VVee knowe what alarams were giuen him euerywhere and what a number of battelles and plundges he was put vntoo by reason that the Heathen and the vnbeleuers did to the vttermost of their power withstand the preaching of Gods woord and yet ouer and besides this he sheweth how there were deceyuers also which wound thēselues in slyly and entered in as it were by stealth For the Greeke woord that he vseth importeth so much and it cannot wel be expressed by any one woord in our french tunge His meening then is that there were Cousiners which intermedled thēselues vndermyningly with the faythfull and yet all was no more but to cause the truthe of the Gospell to be corrupted And let vs marke that those dogges pretended not to reiect vtterly the whole doctrine of our Lord Iesus Christ but rather bare the name and title of Christianitie Howbeit in the meane while their intent was to haue a halffaste Gospel which should bee nother fishe nor fleshe as they say but a medly of their owne deuice like as at this day there are still too many suche folke in the world who would fayne forge and builde a kind of Religion after their owne fashion taking a peece of the pure truth and mingling many lies and dreames with it Lo howe there haue bin Neuters euen from S. Paules time hither And now he sayeth that be yeelded not too them so much as one minute in way of subiection too the end that the libertie of the Gospell might continue in his full force That is in effect the thing that is rehearced heere And firste of all wee haue too arme our selues agaynst the houshold enemies which labour too turmoyle and trouble the doctrine of the Gospell in such wyse as it may become lyke a mishapen thing and men may not discerne any more of it But lette vs not bee abashed when it happeneth so for it is no noueltie at all ▪ VVherefore lette vs vnderstand that as it was Gods will too trie the constancie of the faythfull in S. Paules time so it is good reason that wee also should bee tried in these dayes according as it is sayd that it is necessarie that there should bee sectes and heresies too the intent that they which haue taken deepe roote might bee knowen by continuyng in their obedience to Godward and beare their marke that men may know them to haue profited truly in the schoole of our Lord Iesus Christ for that they haue not suffered themselues too be misledde or thrust out of the way That therefore is the cause why our Lorde dooth alwayes suffer some troublers to sowe darnell seede and too labour too turne the pure doctrine vpside downe He coulde well lette it if he thought good but he giueth Satan the brydle that our fayth may bee the better tryed Although wee see occasions before our eyes yet lette vs not swarue one way nor other but keepe on still in the way that is shewed vs assuring our selues that wee cannot doo amisse in resting wholly vppon Gods woord Then if we stand too that it is a good tryall of our fayth Furthermore let vs fight agaynst suche dogges knowyng that they bee deadly plagues and doo much more harme than they that leape quyte out of their sockets and shewe themselues manifestly too bee despyzers of the Gospell Those then that are intermedled among vs are the worser sorte and it standeth vs on hand too resist them manfully For if wee shrinke from them in the battell surely wee shall haue so much the greater confusion and men
the end we shoulde knowe that onely fayth ought to suffice vs to the atteyning of saluation without seeking any other meanes one way or other too helpe vs. VVhat shoulde wee desyre more than that God shoulde acknowledge vs for his children VVill we needes haue an ouerplus added too so inestimable a benefite Ye see then that our full felicitie and perfect glorie is that we haue leaue to call vppon God as our father not doubting but that seeing he hath receyued vs into his fauour hee will also handle vs as his owne children But howe shall we come by that Saint Paule sayth it is onely fayth that maketh vs parttakers of that dignitie Then let vs conclude that the Lawe can nothing aduauntage vs or else it must needes bee that wee bee woonderfull couetous yea and as good as out of our wits to desire more than too be the children of God The Angelles are greatly honoured in the holy Scripture and yet the cheefe tytle that is giuen them is that they be the children of God Now seeing that we we I say poore wormes of the earth in whom there is nothing but filthynesse no nor aught but corruption of sinne bee matched with the Angelles insomuch that God openeth vs the kingdome of heauen and intendeth too haue vs fellowes with them who bee vertues are nere about him seing I say that we be made partakers of that glorie shall we be so presumptuous to seeke I wot not what moreouer Truely it is not onely fayth that maketh vs to obteyne that benefite VVherfore lette vs learne to renounce all other meanes that may bee set before vs for when men offer vs any other helpes as though the fayth that we haue in him were not sufficient it is but a turning of vs away from our Lorde Iesus Christ That then is Saint Paules meaning But wee shall neuer conceyue the frute that is conteined in this texte except we alwayes beare in minde that by this worde Fayth S. Paule meaneth to exclude all the desert worthinesse that men suppose or imagin thēselues able to bring with thē vnto God VVhen they will needs go through with the matter by their owne power and vertues It is all one as if they would cut off a peece of the grace of our Lord Iesus Christ But he cannot be rent in peeces or deuided Therefore all the working of our saluation must come of him alone and we must not skulk heere and there nor seeke bywayes but come right forth vnto him by the streyte way of fayth Herevpon S. Paule addeth that beeing baptised in Iesus Christ we haue put him on And this is too take away a doubt that might be cast heere namely howe it is possible that we should become the children of God seeing that that dignitie is peculiar to our Lorde Iesus Christ For whereas he is called the Sonne of God the Apostle sheweth that that tytle cannot be verified of the verie Angels of heauen True it is as I haue sayde heretofore that they be named the children of God howbeeit that is not without an addition So is it out of doubt that there is not any creature to whom that dignitie belongeth But nowe seeing that Iesus Christ is the only sonne of God howe doth the same extende vntoo vs S. Paule declareth that it is by reason of the vnion that is betwixt him and vs according as it is sayd in the .xvij. Chapter of S. Iohn Then if we were not one with our Lorde Iesus Christ surely wee should haue none acquaintance at all wyth God for we be quite cutte off from all hope of lyfe by sinne Yea and wee must needes be as deadly enimies vnto him and he vnto vs till hee haue altered and renued vs. Howsoeuer the worlde go beeing separated from Iesus Christ and considered in our owne nature we bee vnworthie too be called men and therefore much lesse can we boast that God is our father But here as I sayde Saint Paule intended to assoyle that question saying that by Baptisme we be clothed with our Lord Iesus Christ And this similitude of clothing is verie ryfe in the holy Scripture and it betokeneth in effect that Iesus Christ is our apparell or rayment whereby all is couered and buryed that might make vs to be reiected at Gods hand and grace is purchased vnto vs so as he doth not any more sift vs and search vs in our selues but accepteth vs as if we came in the very person of his owne Sonne To be short Saint Paule ment to shew here the vnion that is betwene our Lord Iesus Christ and all the faythfull which are the members of his body And like as all the substance of a tree commeth from the root and al the powers and abilities of a natural bodie come from the head euen so is it betwene the sonne of God and vs. For as I haue sayd alredy we haue not so much as one drop of the heauenly life but of his inspyring or breathing into vs. Therefore if we will come vnto God and be partakers of the holy Ghost and of the giftes that belong to the endlesse life let vs be in Iesus Christ and not thinke our selues to be any thing or aught worth of our selues And for the same cause our Lorde Iesus Christ in the sayd text which I alledged out of the xvij of S. Iohn setting out the true and perfect happinesse of his fayeth Father I pray thee that they may bee made one with vs. Ye see then that the way for vs to get out of the dungeon of death wherein we were drowned is to be vnited to our Lord Iesus Christ by the bond of fayth Now S. Paule sayth that that is done in Baptisme Not that all they which are baptized are true members of Iesus Christ in deede for we see the cleane contrarie insomuch that there are some which vnhallow and defile all the holinesse of Baptisme and are giltie of high treason too God bicause that whereas they professe to holde of Iesus Christ they despyze and spyte him and are as dung and filthinesse too marre all things Baptisme then maketh vs not all Christians and againe wee knowe that too bee made the childe of God is too great a benefite to bee fathered vppon a corruptible Element VVhat is the water Too say that the water begetteth or regenerateth vs againe and that thereby we be deliuered from death and obteyne the glorie wherein God lyfteth vs vp too himselfe as say I a peruerting of all order But first of all let vs marke here that when Saint Paule speaketh of Baptisme he presupposeth that we receyue the thing that is offered vnto vs in it Many that are baptised do wype away the grace of God and notwithstanding that it be offered them yet they make themselues vnworthie of it through their vnbeleef lewdnesse and rebellion Thus yee see that the power of baptisme is disfeated in many men But when there happeneth
there is nothing but spottinesse rebelliousnesse in vs till God haue changed vs how so answer they and what shall then become of our own free will To be short Iesus Christ shal be named oft ynough and men wil reserue vnto him the title of Redemer But in the meane season his office shal be parted and put too the spoyle and euery man shall catch a portion of it too himselfe Besides this they imagine that the Saints and Angels of heauen are as patrones to them and finally they haue infinit wayes to their owne seeming wherby to come vnto God But herevpon we may well conclude that the holy Ghost doth iustly auow them to be backsliders and to haue giuen ouer Iesus Christ and to be become strangers to him For they falsly abuse his name Iesus Christ is not variable according as wee haue seene howe S. Paule in the seconde to the Corinthians sayd that we shall not finde yea and nay in him but that he will continue alwayes at one stay To be short whatsoeuer the Papists bable concerning Christianitie is altogyther hypocrisie and leasing and they doo but falsifie the name of Gods sonne and abuse it wickedly For they make a mumrie of it or rather an Idoll Yee see then why Saint Paule blameth the Galathians for beeing so caryed away Nowe if a man demaunde the reason howe it was in that some woulde haue made them to obserue the ceremonies of the lawe as things necessarie and yet had God commaunded them Yea verely howbeeit that was but with a temporall condition for the people of olde tyme so as they muste of necessitie haue all ceassed at the comming of our Lorde Iesus Christ Forasmuch therefore as the Galathians mingled the olde figures and shadowes of the lawe with the cleare light of the Gospell Saint Paule being not able too suffer it sayth that they were turned aside from God yea and vtterly falne away from him But there is yet a worse thing than that namely that the grace of our Lorde Iesus Christ was thereby disanulled bicause men doo always beare themselues in hand that they deserue and earne righteousnesse before God to be in his fauour for their seruing of him and so when these deceiuers had brought in the said error that men ought to kepe the old forworne figures it was all one as if they had threaped a meritorious seruice vpon God whither hee woulde or no. But our saluation must bee of free gift or else Iesus Christ is nothing woorth I terme it saluation of free gift bicause it is giuen vs simplie of God so as wee bring not any thing with vs to the attaynment thereof but onely an eager desire too be filled wyth the thing that wee want Therefore it standeth vs on hande too come as poore beggers vntoo God if wee mynde too bee iustified for our Lorde Iesus Christes sake For if wee imagine neuer so small a droppe of deseruing in our selues it stoppeth vs from comming too our Lorde Iesus Christ And not without cause dooth an auncient Doctor say that wee cannot receyue the Saluation that is offered vs in our Lorde Iesus Christ except wee haue first dispatched the mynding of our owne desertes and acknowledged that there is nothing but vtter wretchednesse in our selues Thus yee see why Sainct Paule had yet more iust reason too say that the Galathians were caryed away from Iesus Christ and from his father But there was yet this clogge more namely that they were made too beleeue what other men lysted and thereby brought in subiection too a slauishe bondage too bee robbed of the quietnesse of conscience which wee ought too haue in our Lorde Iesus Christ For besydes that wee bee reconcyled by the sacryfize of hys death and passion wee bee also set free from the rygor of the law vnder the which wee were hilde in bondage As for example according as we shall see more fully hereafter for as nowe I do but ouerrunne matters whereof we shall see a larger discourse afterwarde Ye know howe it is sayde in the lawe that whosoeuer performeth not al that God commaundeth to the vttermost point shall be accursed But it is impossible for vs to attaine too such perfection Therefore it stoode vs vpon too haue freedome purchased for vs by our Lorde Iesus Christ that the Lorde might not any more holde vs vnder his yoke whiche was intollerable as it is sayde in the fifteenth of the Actes Nowe wee see in effect why Saint Paule blameth the Galathians for falling away lyke periured persons towardes God and towardes our Lorde Iesus Christ as hauing gyuen him the slippe and forsaken the fayth whiche they had plighted vntoo him And by this example wee bee warned to holde vs to the pure doctrine and simplicitie of the Gospell wythout wauering one way or other For it is not ynough to haue the name and title of Christians no nor yet to beare the marke of baptisme but we must continue stedfast in the doctrine of the Gospell For as I haue sayd heretofore our Lord Iesus Christ cannot denie himselfe and when we haue dreamed this and that of him yet must we bee fayne to knowe him for such a one as he is giuen vs of God his father Nowe the Gospell sheweth wherefore he is come what his office is the benefites that wee receyue by him and what hys power is towardes vs. And therefore if wee haue not the pure and single doctrine wherein our Lorde Iesus Christ was manifested vnto vs surely wee haue nothing at all and whensoeuer wee haue once bin instructed in it wee must holde it still too the last pushe For if we swarue neuer so little from it there will bee nothing but vnfaythfulnesse in vs. And in good sooth it standeth vs on hande to bethinke vs of the horrible fall wherevnto we were tumbled with others when wee were plunged in so many errours trumperyes and Illusions of Satan that Iesus Christe was vtterly vnknowne too vs. Seeing that God hath nowe of his owne infinite goodnesse plucked vs out of such a bottomlesse gulfe let vs settle our selues too haue a constant and fast fayth that wee bee no more shaken like Reedes with euery winde but abyde fast in the roote of the Gospell grounded vppon the inuincible power of our Lorde Iesus Christ And againe seeing that in him all Gods promises are yea and Amen and haue their truth in him so as they be performed there let our fayth also abyde stedfast there This is it that wee haue to remember in this saying of S. Paules Furthermore to put the Galathians to the greater shame hee setteth before them their calling by grace These woordes from him that hath called you maye bee referred as well too Iesus Christ as too GOD the Father for there is no great difference in the matter But in the meane time we see in effect what Saint Paule ment too say Therefore hee casteth the Galathians in the
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
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
iudges agaynst them than themselues For euery of vs ought too condemne himselfe as S. Paule exhorteth vs and specially when we consider how we haue bin wretched vnbeleeuers and as good as beastes wee ought too bee ashamed of our owne leudnesse Sainct Paule therefore wiste well there had bin cause for him too mislyke of himselfe and too bee ashamed of his striuing agaynst the Gospell and therewithall disdeyned not the goodnesse that had bin in Iohn and Iames. At suche tyme as Peter and Iohn were scurged and whipped for the Gospel Sainct Paule was a murtherer and passed not too say that they were rightly dealt withall and that it made no matter But yet for all that hee ameth at the marke which I spake of afore namely that for asmuch as God had so aduaunced him within a little whyle his former misbehauiour in tymes paste ought not to hinder the receyuing of the gracious gifts that were in him that they might not profite too the common edifying of the Churche Thus yee see in effect that the thing which wee haue too beare in minde is that if it bee late ere wee bee called too the Gospell wee muste bee sorie that wee haue spent our tyme so ill and specially that wee haue liued like wretched brute beasts without knowing who is our father too whom wee ought too doo homage bothe for our life and for all the goodes which we haue receyued of him Therefore wee ought too bee sorie for that Againe when wee see a man returne that was gone astray wee muste acknowledge suche chaunge too bee a miracle of God For if a man haue bin a wilde beast and past all hope of beyng brought vnto God and yet afterward becommeth as a sheepe and submitteth himselfe willingly too the obedience of our Lord Iesus Christe it cannot bee but that the hand of God hath passed vppon him Therefore it behoueth vs too know what all men haue bin aforetimes and euery man ought too bee his owne iudge in that behalfe but yet for all that when a man hath bin slowe in comming vntoo God if God woorke in him with suche power as it is seene that he mindeth too set him forewarder in one day than some other men in ten yeeres his so doyng muste not cause vs too plucke backe him that was able too edifie as men sometimes doo saying what was such a one a twoo or three yeeres ago suche sayings are nought woorth Lette vs rather vnderstand that our Lorde hath shewed himselfe so much the more too the end too be honored And therewithall for asmuch as Gods gifts ought not too bee vnprofitable let vs suffer them too bee applyed to the profite and welfare of the faythfull Yee see then that our looking what men haue bin aforetimes must not bee to despyze them still for it may bee that God gaue hym the brydle for a tyme too the intent too bryng hym downe so as he became an vnthrift or liued in ignorance and knew not goodnesse or had not any excellent or commendable qualitie in him and yet for all that God will sette him as it were vppon the scaffold and shewe by effect that he intendeth too bee serued by him Therefore it behoueth vs too take in good woorth the thing that God giueth and offereth vntoo vs in that wyze Thus yee see what wee haue to beare in minde and how needefull it is that wee should so doo for there is not any thing contayned heere whereof wee haue not the experience nowe adayes As touchyng the woordes where Sainct Paule sayeth that God accepteth not any mannes persone it is all one as if hee had sayde that God is not tied too the things that are seene of vs or whiche wee haue in estimation but that he is free too bestowe his giftes on whom he listeth and how he listeth Many men when they heere this woorde Persone spoken of doo beguyle themselues and wrest it agaynst the meeening of the holy Ghoste And therevppon many men suppoze that God accepteth not any one man more than another for then thinke they he should be partiall But see how they darken Gods free Election as who shoulde say hee were beholden too men and that if he choze any of them the same ought too bee generall without exception in so muche that too their seemyng Gods grace flieth in the ayre lyke a Tennisball and it is in our power and free will too reache out our hande too catche it and too apply it too our vse Thus are diuerse besotted yea euen with too grosse ignorance bycause they vnderstande not what is ment by the woorde persone But the holy Scripture telleth vs that God in voutchsafing too chooze menne and too set them in a more excellent state and too bestowe the giftes of his holie Spirite vppon them stayeth not vppon any thing at all in the partie ne passeth whither he bee whyte or blacke olde or yong noble or vnnoble riche or poore beloued or behated of menne fayre or foule God thinketh not vppon any of these small tryfles for if he shoulde delay too loue vs till he found some good thing in vs hee shoulde lette vs alone still in suche plight as wee bee That therefore is the cause why Sainct Paule sayeth expresly that God regardeth not any mannes persone And so wee see now what wee haue too gather vppon that Text. First of all as I haue sayde already let vs learne too receyue Gods giftes and too make our owne profite of them when they bee offered vs and let vs not take occasion too refuze them as many men doo whiche labour too cloke their vnkindnesse by alledging one thing or other But whither they alledge antiquitie or what soeuer thing else lette it not hinder vs too take profite by those whom God sendeth too vs for though they bee not past three dayes old nor can magnifie themselues among men nor haue done many exploytes and valeant enterpryzes yet is it no matter too vs so wee perceyue that our Lord hath giuen them such giftes as may bee auayleable too our edification and therefore let euery of vs stoupe and become teachable assuring our selues that if wee refuze the good that is offered vs by man wee do not wrong too the man but for asmuch as God is the author thereof and wee hold skorne too receyue that which commeth of him we be woorthie too bee vtterly bereft of the thyng that he is mynded too bestowe vppon vs and of the benefites which he hath after a sorte put intoo our hand Lo what wee haue too beare away Furthermore lette vs learne also not too bring any imaginacion of selfe value when wee come vntoo God But let him that is noble mightie or riche too the worldwarde lay away all selfe estimation and acknowledge it too bee vtterly nothing before God and lette him that is poore and miserable assure himselfe that he is not quite shaken off though men despyze him Also let vs
folke theyr Apsie and that the Pope is come in aboue hym to bring in the state of perfection and yet notwithstāding it is sene how the Pope maketh a minglemangle or hotchpotch as men terme it of al things Then is the word Gospell villanously vnhalowed among the Papistes and these sticklers which would haue men to agree vnto many superstitions and too content themselues with a little of the Gospell and in the meane while let many abuses and errors continue still do likewise darken the pure doctrine of our Lord Iesus Christ That is the cause why S. Paule speaketh expresly of the truth of the Gospell to shew that we must go to it roundly and not by halues and that there must be no adding nor diminishing of the things which the sonne of God hath taught vs but that euery man must be cōtented to heare him speak and too let him haue his mouth open Let vs on our side open our eares and be heedfull to receiue whatsoeuer hee sayth and let no man presume to haue an ore in that boat to say this would be good or this or that should be done VVherefore let vs so reuerence the pure doctrine of the Gospell as none of vs presume too chaunge ought of it but all of vs yeeld to it without exception Thus much concerning the first reason that is set downe heere So to be short let vs keepe our selues true schollers vnto our Lorde Iesus Christ and if any man go about to make vs swarue neuer so little frō him or to gad after the doctrines inuentions of men let vs withstande them stoutly And why For Saint Paule had none other respect but that the Gospell might abide in his pure vncorrupted soundnesse VVherefore let vs followe him in the same nowadayes and we can neuer do amisse Marke that for one poynt Another is that we must also marke well that if an inconuenience should increase and spread abrode by our silence and forbearing wee must prouide for it aforehande For it were to late to shet the stable doore when the Steed is stolne Therefore when we see that such as labour too intangle Gods truth or too mingle their owne fancies with it doo drawe folke to them and begin too haue some traine and tayle following them then is it high time for vs too bee firie in fighting For if we beare it it is certaine that wee bee guiltie of the decay of the Church that shall come vpon it and whereas we thinke too shift it off God will not graunt vs that grace for as much as wee haue bin too colde and retchlesse Therfore when the mischeefe increaseth and that there breedeth any infection of it that is to say when one beginnes too marre another let vs bethinke vs too set our selues lustely agaynst it and not suffer the shrewd weedes too growe so farre as to choke the corne but let vs plucke them vp bytimes And this is too bee done not onely in the errours that marre the pure doctrine of the Gospell but also in all vices and corruptions of manners Truely if there bee any Heresies and wicked opinions which might set all things in a broyle it is all one as if a man should haue a stroke with a swoord or a dagger in his brest or in his throte For wherein is the lyfe and welfare of the Churche but in the purenesse of Gods woord If a man would come and put poyson in our meate whereof wee should take nurrishment should wee holde our peace at it No but wee should rather storme at it Now the self-same reason holdeth in the doctrine of the Gospell and wee muste haue our handes alwayes lift vp too maynteyne the pure doctrine and not suffer it in any wyse to be corrupted Also whē we see vices reygne wee must prouide for them and redresse them in due season For if wee beare with it and doo as most men doo whiche doo but laugh at it and prouide for it at leyzure wee shall afterward bee at our wittes end too see how God hath shet the gate and how Satan hath wonne the goale out of all krie And sure it is a iust reward of our rechlesnesse and coldnesse when wee bee not heedefull to cure the diseases as soone as wee see them infect and marre the bodie of the Churche after that sort Thus yee see what wee haue in effect too remember heere namely that wee must not bee so foolish and lightminded as too receyue the things that these Newters or dubblehanded men doo put vnto vs as who should say that if the great abuses bee amended it ought to suffyze vs. But let vs neuer leaue till the Gospell bee set agayne in his pure soundnesse and that wee haue it in the self same wyze which our Lord Iesus Christ deliuered it too vs without any mingling put thereto by men And secondly agayne thereafter as wee see the mischiefe preuayle let vs bryng these backe vnto God which are gone astray and labour too stoppe those that leade their neighbours after that fashion too destruction and seeke nothing but too turne all vpside downe let such men be repressed and let euery one that hath the zeale of God shewe himselfe their deadly enemie breaking asunder what soeuer may holde vs backe and whither there bee frendship or kinred betwixte vs ▪ or any other of the streyghtest bondes in the worlde lette vs burie euerywhit of it in forgetfulnesse when wee see the foules that were bought with the bloud of our Lord Iesus Christ so led to ruine and destruction or when wee see things that were well settled ouerthrowen and nothing else sought but confusion so as menne might not know any more what Iesus Christ is and that by little and little the Diuell getteth full scope and carieth vs away headlong as though the brydle were layd looce in our necke VVhen wee see the mischiefe tende too this poynt let euery of vs streyne himself too stop it and shewe that wee had leuer too haue deadly foode for the seruing of God than too haue all the friendship in the worlde for pleasing and pleasuring of mortall creatures VVherfore let vs not play the blind men or blinkardes when wee see God offended but let vs set so muche store by his truthe and glorie that all other things may be nothing too vs in comparison thereof Thus ye see in effect how we ought to put this doctrine in vre The residue shall be reserued till the afternoone Then let vs nowe fall downe before the Maiestie of our good God with acknowledgement of our faultes praying him to make vs feele them more and more and that therewithall for asmuch as hee will haue vs to come to him with true repētance it may please him to draw vs by his holy spirite and to beare with our infirmities till he haue quyte and cleane purged and rid vs of them and brought vs to the perfection wherevnto he calleth and incourageth vs. And
while after VVee see that Dauid was an excellent King and Prophet and yet notwithstanding he sawe not the things whiche wee see nowe but onely in a shadowe As muche is to bee sayde of all those whome God guided vnder the auncient figures And for that cause oure Lorde Iesus Christe sayth that the eyes are happie whiche see the things that wee see since his shewing of him selfe to the worlde and that the eares are happie which heare the doctrine of the Gospel as it is preached vnto vs. Seeing then that God commeth after that sort vnto vs and becommeth so familiar with vs if wee shrinke backe and take Ceremonies and figures in steade of the good doctrine as though we might not come at him is it not a kicking agaynst him as it were in spite of him And dooth not that rebelleousnesse shewe vs to bee vnwilling that God should bee mercyfull and bountifull to wards vs as he sheweth him selfe to bee Nowe then we may easily vnderstande what S. Paule meaneth heere For he vpbraydeth the Galathians with their going backward like Sea-crabbes in that whereas they had bin trayned in the spirituall doctrine of the Gospell they turned backe agayne to the shadowes of the Lawe Likewise if wee in oure time after wee haue once acquaynted our selues with suche order as is according too the Gospell and be inured with such seruice of God as is ruled by his pure worde would needes afterward be mingling of fancies with it and say it will be good to doo thus and thus yet it were a turning backe agayne to the flesh that is to say whereas God hath aduaunced vs on high wee woulde drawe downe and that is a manyfest fighting agaynst him VVherefore let vs learne to apply this doctrine to our owne profite and for as muche as God hath giuen vs his worde purely preached among vs if we once know how he wil be honored and serued let vs not swarue from it neyther too the right hand nor to the left but let vs so profite in the worde that is preached faythfully vnto vs in the name of God as it may appeare that we desire to make it auaylable And surely the further forward that wee shall haue bin in it the lesse excuce shall wee haue if wee turne backe afterwarde as wee see many doo whiche waxe cold or else woulde fayne rowe betweene two streames and whereas it were to be looked for that they should haue gone continually forward and haue come neerer neerer vnto God they be stil musing vpon a sorte of seely toyes And now a dayes they that would shun persecution finde suche shifts as these They disguise and falsifie Gods worde by mingling and turmoyling mens inuentions with it So much the more therfore doth it behoue vs to take heed to this doctrine where S. Paule telleth vs that if God haue once set vs forwarde we must no more returne backe to our Apsie lyke little babes For it is a shame for vs when we haue once profited in the Gospell or at leastwise haue had leasure long inoughe for too profite and yet notwithstanding it shall seeme that wee neuer herd one worde of it according as the Apostle in the Epistle to the Hebrues vpbraydeth the Iewes saying Yee ought all of you too bee teachers in respect of the time that you haue bin taughte and yet notwithstanding you bee still like yong beginners Thus ye see the first poynt that we haue to marke vpon this text Nowe he addeth consequently Haue yee suffred so many things in vayne If at leastwise it be in vayne Here he wakeneth vp the Galathians by telling them that God had done them the honor to make them as witnesses of his Gospell and yet notwithstanding that afterwarde they had swarued from it And this is a thing well worth the marking For sometimes God doth vs so great honor as to serue his turne by vs so that his worde is by our meanes maynteined before men Nowe if therevpon we swarue aside and holde not out to the end in such constancie as appeared to be in vs it is a double shame and also it is to be taken for the greater crime bicause the occasion of offence is double and moreouer it is a vilanous vnthankfulnesse if wee continue not in the seruing of oure God when he hathe reached vs hys hande after that maner And this is so muche the more too bee noted bicause wee see many men bragge and boast them selues too haue wrought wonders if oure Lorde Iesus Christ haue serued his turne by them in any thing VVhat saye they haue not I doone this and that They wyll alleage their owne abilities in so muche that if yee beleeue them God is greatly bounde vnto them But put the cace they had doone a hundred fold more than they speake of yet are they euen therfore so muche the more beholden to God For it came not of their owne good towardnesse but of God who gouerned them by his holy spirite and if they ouershoote them selues afterwarde their faulte and offence is so muche the worse And why so Bicause they oughte too go forwarde and they go backwarde And moreouer they cause many mo too stumble than they should haue done if they had not bin set foorth too the vewe For when God lifted them vp as it were vpon the stage it was too haue them seene a farre off By meanes whereof they trouble an infinite multitude of people and therefore their faulte is so much the haynouser But yet is that vice too common For nowe a dayes suche as thinke them selues too haue done any thing for the Gospell will needes bee exempted from all lawe and rule in so muche that if a man blame them for dooing amisse what say they ought I not to bee borne withall For I haue doone this and that To bee short men will dispence with them selues after that maner and which is worse they aduaunce them selues proudly agaynst God when he dooth them the honour too imploy them about his seruice But let vs marke howe S. Paule sayth heere Haue yee suffered so muche in vayne He taketh occasion too blame the Galathians so muche the sorer bicause they had alreadie suffered for the Gospels sake and beene persecuted and indured many troubles bothe in their goodes and in their persons Howe nowe saythe he what is to bee sayde of all that you haue suffered Is it not a recorde that God had called you too the magnifying of hys name For in good faythe the things that wee suffer for the Gospels sake oughte too serue vs for a badge as if God did set vs in some honorable office The greatest honor that wee can haue is too bee witnesses of Gods truthe so that althoughe we be subiect to lying yet notwithstanding he iustifieth his eternal truthe which proceedeth frō him selfe euē by vs which are wretched creatures which are but wind smoke shadowes and lesse than nothing Seeing then that God
than angelicall conformitie too all his commaundementes Howbeit although he holde vs in awe although he chaunge vs and fashion vs newe agayne althoughe he reyne vs backe to the obedience of his will yet is there no full perfection in vs. And why For he intendeth to holde vs still vnder the bridle of humilitie he wil haue vs to know our owne weaknesse and to grone for it before him and he will haue vs to passe iudgement and to know that wee be alwayes inâ—etted vnto him Forasmuche then as God doth not in this present life giue vs such perfection as were requisit to the ful performance of his whole law therfore we can neuer do throughly the things that he coÌ„maÌ„deth vs. And forasmuch as we be not able to performe theÌ„ therfore this iudgement is huÌ„dred down vpon our heads that he is cursed which fulfilleth not al the things It behoueth vs to marke well that saying for it is not sayd Cursed bee he that reiecteth the Lawe or which keepeth no poynt at all of it but Cursed be he that dischargeth not himselfe of it poynt by poynt and through stitche as I sayd afore And for that cause also S. Iames too the ende too beate downe mens pride sayth that he which fayleth in any one poynt is giltie of the whole VVee will think this to be very rough dealing at the first sight VVhat say we will God forget al the good that a man hath done for the committing of some one onely fault That would be counted crueltie among men Yea but S. Iames addeth a reason saying He that forbad to murther forbad also to coÌ„mit whordome and he that forbad to steale forbad al the residue too Then if I thinke my selfe to haue satisfied God in forbearing thefte and in the meane while am a whoremaster haue I not offended the maiestie of God And therfore wee must leaue all these peecings for if wee bring God some one peece let all the rest alone what a dealing wil that be â–ª VVe see that one man is giuen to one vice another to another and so euery man would bee priuiledged and dispenst with vnder colour that he had done this or that notwithstaÌ„ding that he missed in some other poynt But God hathe not separated his commaundements asunder He hath not sayde too one man thou shalte not steale and to another Thou shalte not commit aduoutry but he sayth to al men without exception Absteyne yee from whordome absteyne ye from theft absteyne yee from murther Therefore wee must examine our life not by any one commaundement alone but by all the whole law togither But now let vs see if we can find any man that is faultlesse Yee see then that wee must needes bee confounded so long as we stande to be iudged by the law For if Abraham who was the excellentest that euer could be picked out amoÌ„g men should be driuen to enter into account by that it is certayne that he shoulde not misse too bee damned Seeing it is so let vs beare well in minde that it is not for vs too dispute any more for when the Papistes speake of the righteousnesse of faythe they doo but dally and skoffe with God as if he were a lyttle babe Let vs keepe our selues from suche scornfulnesse and when God pronounceth this horrible sentence that all they bee cursed which fulfill not all that is written let vs conceiue such a terrour of it as we may quake before his maiestie yea and euery of vs become his owne iudge and willingly yeeld himselfe giltie and beeing so conuicted of our wretchednesse bewayle our vtter fayling in all things and therevpon imbrace the rightuousnesse that is offered vs in our Lord Iesus Christ taking all our contentment and rest there Now let vs fall downe before the maiestie of our good God with acknowledgement of our faults praying him to make vs so to feele them as we may not only aske him forgiuenesse with true repentance but also pray him to hold vs vp all the tyme of our lyfe till he haue taken vs hence into his owne kingdome and in the meane while to reforme vs more and more by his holy spirit to the end we may haue sure record that we be of the number of his children by gouerning ourselues after that manner in feare and seeke nothing else but to giue ourselues wholly vnto him And so let vs all say Almighty God heauenly father c. The. 18. Sermon which is the fourth vpon the third Chapter 11. That no man is iustifyed by the lavve before God it is manifest for the rightuous shall liue by faith 12. And the lavve is not of saith but the man that doeth those things shall liue in them 13. Christ hath raunsomed vs froÌ„ the curse of the lawe in that he became accursed for vs for it is vvritteÌ„ cursed is he that hangeth on tree 14. That the blissednesse of Abraham myght come vppon the Gentils through Iesus Christ to the end that vve myght receyue the promis of the spirite by fayth WE haue seene that if men be not worse than mad they must needes for all that euer they haue seeke their saluation in our Lord Iesus Christ For if they sticke to the law they shall find nothing there but damnation as hathe bin shewed alreadye and that doth euery man fynde sufficiently by hys owne experience And certesse when as Sainct Paule goeth about in the Epistle to the Romanes to shew that men beguile themselues too grosly by trusting in their owne merites he fayth that the law can worke nothing but Gods wrath and vengeance For although wee bee already sufficiently condemned ere God open his mouth to gyue sentence againste vs yet notwithstanding our naughtinesse is yet deeper ingrauen by the law when he saith that if wee transgresse but some any one point we become enimies to God and his wrath must needes be kindled against vs. VVhat shall we gaine by disputing when the determinate sentence is pronounced by the heauenly iudge There is nother appeale nor pleading that will stande vs in sted So then let vs vnderstand that to haue the true knowledge of the Gospell we must hold vs wholly to our Lorde Iesus Christe that we put not our hope of saluation in any other thyng than in his only mercie and for the performance thereof let euery of vs haue an eye to his owne life For if men sift themselues thoroughly without hipocrisie or feyning surely all cause of pleading will soone be rid away The Papistes will not in any wise graunte that only fayth should make vs acceptable to God and that is bycause they neuer felt throughly what it is to come before Goddes iudgement seate but haue alwayes as it were played with the shadow of it And therefore no maruell though they pardon themselues in all things But the very way to bring vs to the truth and to the pure and right religion is for euery of vs to
God with his owne mouth sayd determinately that who soeuer hung vppon tree should be accursed and yet for all that that it was his will therewithall that his owne Sonne should bee hanged on tree And why so Too the end he shoulde beare our burthen according as he is our pledge ordeyned to be the principall detter in our behalf To the end then that wee might bee set free from the curse of the Lawe Iesus Christe became accursed Nowe at the first fight it might seeme hard and straunge that the Lord of glorie he that hath all soueraine dominion and before whose maiestie the verie Angelles of heauen do tremble and are abashed should be subiect too cursing But wee muste go backe too that whiche S. Paule hath treated of in the first to the Corinthians namely that the doctrine of the Gospell is foolishnesse too mankind yea euen too the wyzest of them and that it was Gods will too humble vs after that maner bycause of our vnthankfulnesse For we should haue a good instruction to leade vs vnto God yea euen in wisedome if we could profite our selues by the things that are shewed vs in the whole order of heauen earth But for asmuch as men are blinde and shet their eyes agaynst this wisedome that God setteth afore them therfore he is fayne too take a new way to the woode and too draw them to him as it were by folie So then let vs not iudge after our owne mother wit of the thing that is declared heere which is that the sonne of God was put vnder the curse but rather let vs bee rauished at such a secrete and giue the glorie vntoo our God seyng he hath so loued our soules as too pay so inestimable a pryce for the raunsoming of them And so little ought this thing to imbace the maiestie of our Lord Iesus Christ or to deface that which is giuen him in the holy Scripture as wee rather haue cause too glorifie him the more for it And for proofe thereof our Lord Iesus Christe as sayeth S. Paule committed no robberie when he shewed himselfe in his infinite glorie And yet notwithstanding he abaced himselfe willing and not onely clothed himself with our nature and became a passible mā but also submitted himself to a death that was both shamefull before men yea and accursed before God Then must it needes bee that we were very deere vnto him seing he yeelded himself too such extremitie for our redemption If wee could taste the meening hereof surely wee would giue our selues wholly too the magnifying of that grace which cānot be sufficiently expressed by woordes and surpasseth all wisedome of man Seyng therefore that wee comprehend it not nor can vtter the hundredth part of it let vs yet be as it were astonished at it in considering so much of it as we be able too comprehend But heere we see still the leudnesse and frowardnesse of men in that whereas S. Paule sayeth that our Lorde Iesus Christ became accursed for vs it passeth and slippeth away from vs. Yea and there are some so leud that they take occasiō of stumbling and of flinging out of the way and of estraunging themselues quite and cleane from the Churche when they heare this maner of our reedeming set afore vs. VVhat say they was it of necessitie that the sonne of God who is the fountayne of all goodnesse and ought too make vs all holy should be cursed It seemeth too them that God in so doyng ment too peruert all order and reason But as I haue declared alreadie it is certaine that God condemneth mens vnkindnesse by bringing them to such a kinde of foolishnesse bycause they came not too him by wisedome when he shewed them that way Neuerthe later howsoeuer the cace stande needes muste our wittes shrinke and our reason bee vtterly confounded so as wee may honour Gods secretes and wonder at them though they bee hidden from vs. And againe whensoeuer it is sayd vnto vs that the sonne of God became accursed for vs it would become vs to enter into the examinacion of our sinnes In so doing we shall perceyue how lothly wee be before God till our sinnes and offences bee washed away by the bloud of our Lord Iesus Christ Had all the Angelles of heauen vndertaken for vs it had bin no sufficient bayle Then was there none other satisfaction than the persone of our Lord Iesus Christe And he came not into the world too discharge vs of the bonde of euerlasting death wherein we were bound by his diuine and heauenly power How then By weakenesse And not onely so but also he was fayne to bee counted accursed or else we should haue lien still ouerwhelmed with the burthen and haue perished all of vs in that gulf Therefore when wee see that the sonne of God who not only is the vnspotted Lambe and the mirrour of all rightuousnesse holinesse and perfection but also the very welspring thereof was hilde accursed for vs ought wee not at the sight thereof to conceyue such a terrour for our sinnes that wee should be as good as swallowed vp with despayre till we be plucked backe againe by the infinite grace and goodnesse of our God So then let vs marke well that when it is tolde vs that wee were raunsomed from the curse of the Lawe God intendeth thereby to bryng vs to true humilitie But that cannot bee vnlesse men be vtterly cōfounded in themselues so as they be ashamed too loke vpon themselues and therewithall also afrayd and dismayed knowing that Gods wrath wayteth readie for them till our Lord Iesus Christe doo remedie the matter Thus yee see that all our whole lyfe is lothsome before God and there is no way for vs too come too attonement with him till our Lord Iesus Christ take vpon him the cursednesse that is in vs and beare it in his owne persone And therefore as oft as wee reade this text let euery of vs awake and set himselfe before Gods iudgement seate that wee may feele there as it were a gulf to swallow vs vp quyte and cleane and thereat bee abashed for very shame of our selues and on the other side so much the more magnifie the grace that is purchaced for vs in the persone of the sonne of God and keepe our selues warely from diminishing his dignitie in that he is sayd to be accursed and rather thereby be the more prouoked to yeeld him his due and deserued prayse for that he hath shewed himself to esteeme our welfare so highly ▪ Furthermore let vs make our profit of that pledge of our saluation and of the loue that God beareth vs so as we doubt not but that God liketh well of vs when we come to him seyng he hath bought vs so deere that as S. Peter telleth vs in his first canonicall Epistle it was nother golde nor siluer nor any corruptible thing but it was our Lord Iesus Christ himself that was payd for our raunsome Therefore
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
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
to the euerlasting inheritance and in the meane while indeuer to walk in suche wise in his commaundements as it may please him to beare with our frailtie till he haue quite and cleane ridde vs of it And so let vs all say Almightie God heauenly father c. The .xxxiij. Sermon which is the third vpon the fifth Chapter 7 Yee ranne vvel vvho hath letted you that ye should not obey the truth 8 That counsell came not of him that called you 9 A little Leuen sovvreth a vvhole lump of dovve 10 I haue hope of you through the Lord that yee vvil be none othervvise minded But he that troubleth you shall beare his iudgement vvhatsoeuer he bee WEe knowe that God hath set downe such a rule for vs too liue by that if wee giue eare too his word wee shall not be subiect to walking at rouers but sure to hold the right way And that is a thing wherein the faythfull differ from the faithlesse For all such as submit themselues to Gods word are not in any doubt or disputation with themselues whither their doyngs are allowable or no for who hath power too iudge of that matter but onely God But he hath giuen his sentence alreadie So then forasmuch as mans life is lykened too a race let vs learne too followe whither soeuer God calleth vs and then shall wee not stray as wretched wanderers that do greatly ouertrauell and tyre themselues without any profit And for that cause also doth Sainct Paule in this text set downe a dubble race the one good which hath a right direction and the other wandering and vncerteine Now it is not ynough for men too take great peynes but they must also â—ame at a certeine end Moreouer we see herewithall a true difference betwene the race that is to bee counted good and the race that doth but ouerlabor men in vayne For S. Paule layeth them foorth certeinly and infallibly saying that all suche as obey the truth doo runne well Lo heere a saying of greate weyghte For therevppon wee may gather that when menne bee gyuen too theyr owne fancies or walke only by gesse or receyue all that is tolde them wythout discretion or skill they maye runne swiftlye ynoughe but they shall come neuer the neerer vntoo God VVhen they haue spent all theyr lyfe in traueling they shal fynde themselues further off than they were at the first And therfore let vs learne to begin at this poynt that is to wit to giue eare vntoo God who dooth vs the grace and honour too teache vs assuring our selues that there is none other truth but that which proceedeth of him and that when meÌ„ follow the deuises of their owne braine it shall bee but vntruth and leasing Yee see then that the waye for vs too fare the better by this saying of S. Paules is firste of all too consider that all the deuotions whyche men doo frame of theyr owne heades are but mere illusions of Satan and that all such as doo wâ—at they lyke best themselues may runne fast inough howbeit they shall be neuer the further forward in the right way but rather the further backe Then is nothing too bee taken and allowed for a good course or race but only the obedience which wee yeelde vnto Gods truthe VVere this throughly well knowen to the world nowe a dayes there woulde not bee so muche trouble and contention as is seene For what is the cause that wee drawe not all by one lyne and that euery of vs reacheth not out his hande to his neighbour It is for that most men cannot be persuaded to obey God Therefore the true course of the faythfull is well shewed to vs by the Prophet Esay when he sayth that euery man shall take his fellow by the hand and say Go we let vs go vp too the Lords hill and he will teache vs his wayes Nowe were wee fully resolued of this poynt so as wee were altogither willing and desirous to submit our selues to God it is certayne that wee shoulde all of vs runne togither and the formost should helpe forward the hindermost and the weaker sort shuld not enuy such as were their guides yea and that would giue them courage to go on But although we see the world full of stubbornesse and euery man giuen to his own liking yet must we profite our selues by this doctrine that is too wit by imprisoning our senses that wee take not a licentious libertie too doo what wee list but that wee obey the truthe assuring our selues that the foundation whervpon it behoueth vs too buylde is the sayde faythfull obedience which wee yeelde vnto Gods worde And whereas S. Paule vseth this worde Truthe it is specially to beate downe all foolishe presumptuousnesse and ouerweening bicause men beare them selues in hande that they be wise inough to order their owne lyfe And out of this ouerboldnesse sprang also the Seagulfe of all superstitions For if men knewe them selues too bee suche as they bee in deede that is to wit to be poore blinde and ignorant it is certein that they woulde with all humblenesse hearken vntoo God and then should not there be so many partakings and sectes as there bee But what As I sayde afore men will needes bee ouerwyse Now S. Paule too pull downe all loftinesse and to ridde vs of all pride and presumption sayth that there is no truthe to be founde but in the doctrine that commeth 〈◊〉 God and that howe sure so euer wee weene our selues to bee there is nothing but mere follie in vs except God gouerne vs and Gods word reigne wholly ouer vs. Further let vs vnderstande that to yeeld our selues techable is a farre greater vertue without all comparison than to enter into disputation and to be inquisitiue of things that belong not to vs nor are lawfull for vs. It is true that fayth is not a dotage or sottishnesse to receyue and beleeue without gaynsaying whatsoeuer shall be tolde vs but yet when God speaketh it behoueth vs too yeeld him so much honor as to keepe our mouths shut to open our eares to herkeÌ„ aduisedly to that which he telleth vs to frame our selues simply to the same Yee see then that the good race wherin we can not go amisse nor bee caried aside one way nor other is to follow the way that god sheweth vs by his word Otherwise as I sayd wee shall but roue according also as S. Paule vseth the selfe same similitude in taunting all the things that the ignoraÌ„t and vnbeleeuers doo to serue God withall For although they take neuer so much payne yet they doo but loose their labour But by the way let vs marke also how he blameth the Galathians for turning aside in the middest of their race saying that their faulte is so much the lesse to be excused in that they had begon well and not hild out likewise to the end True it is that euen the ignorantest in the world shal not fayle
that the world knew not God in true wisedome and therfore he was fayne to vse another fashion of teaching which is by foolishnesse For were wee throughly wise as wee woulde bee taken too bee wee haue as good an instruction as can bee in beholding the skies and the earth VVe see there a mirrour wherin god sheweth vs his infinit goodnesse power rightuousnesse mercie and wisedome And so wee see there the great treasures of Gods wisdome which ought 〈◊〉 rauish our wittes to wonder at it But who fareth the better by it Nay contrarywise wee see men cobble vp Gods benefites and fill their panches with them without any thinking vppon him at all and not onely that but also to kicke agaynst him that hath pampered them And when they weene too do God seruice they plucke away the honor that belongeth to him and set vp Idols after their owne fancie Seing then that the world hath not knowne God in true wisedome and by the order of nature God was fayne to trie another way as he did For if we iudge after our naturall wit it is a kind of starke folly to say that the sonne of God the heade of the Angelles the Lorde of glorie the welspring of life the persone to whome all maiestie belongeth was not onely made a mortall man and clothed with our state but also vtterly abased as Sainct Paule sayth in the seconde too the Philippians yea and became subiect too our curse and bare the name of sinne which is more VVhen a man speaketh to vs in such phraze of speech it must needes seeme straunge to vs as it is in deed But we must submit our selues with al lowlinesse and consider that forasmuch as we haue not profited by the things that god hath shewed vs from the beginning both in heauen and earth we must bee fayne to come to this other schole Thus much concerning this streyne where Saint Paule sayth then is the stumblingblocke of the Crosse put away But to be short we must gather vpon this Text that if there be any absurditie in the Gospel according to our vnderstanding the same must not make it out of taste with vs but we must cōsider that God intendeth to trie our obedience by sending vs to the death of of our Lorde Iesus Christ and that there we see as it were the gulfe of hell seeing that the sonne of God is there to beare our condemnation and is become our suretie there to pay all our dettes Againe let vs consider further that from death there was a goodly passage vnto glorie which appeared in his resurrection For the Sonne of God hauing suffered through infirmitie that is to say according to the ordinance of God his father and according to his owne good will also wherby he consented to submit himselfe to such bondage and hauing suffered in such wise that hee ouercame death by the power of his holy spirite he obteyned such a victorie as all knees must nowe bow before him and he hath a name aboue all names and men muste knowe that all the Maiestie of God appeared and shone forth in his person Thus yee see that wee neede not to bee ashamed of the Gospell And aboue all things let vs holde faste that which Saint Paule in the first to the Romaines calleth the power of God to the saluation of all beleeuers Then as for the worldlings and such as are swolne with pryde and ouerweening like Toades let them despize the Gospell as much as they list and let them perish in their owne cursednesse and in the meane while let vs with all humblenesse of fayth imbrace the sonne of God who offereth himselfe to vs of purpose to lift vs vp to the glorie of the kingdom of heauen But heere is yet more namely that Saint Paule matcheth Stumbling and the preaching of the Gospel togither as things inseparable It is true that wee must eschue all stumblingblockes as much as is possible for wo be to him by whom stumblingblockes come But yet muste Iesus Christ raigne and haue his full scope though all the whole worlde shoulde stumble at him The woorde Stumblingblocke importeth a stoppe hinderance or let as if there were a rough and stonie way that had some thornes and bushes or some other comberances in it the same were a meanes too make men stumble Nowe it were to be wished that Iesus Christ might go on freely and that all the worlde would receyue him and that nothing might stoppe the preaching of the Gospell from the one ende of the worlde to the other I say we ought to wishe it as much as in vs is Howbeeit let vs learne that God intendeth to trye the obedientnesse of our fayth by giuing Satan the brydle who casteth many stumblingblockes and cumberances in our wayes Too bee short our Lorde Iesus Christ is not without cause called a stone to stumble at and a stoppe for all men too dashe agaynst and by that meanes too breake their neckes And in the ende as it is sayde in Saint Luke they must be crushed by that stone for it is to hard for their stubbornnesse And this is verie much for our behoofe For we see many men so nice that if men agree not to the Gospell out of hande they thinke themselues quite and cleane discharged and set free before God from mainteining the quarel or cace any longer If all Kings and Princes had caused it to be proclaimed by the sound of a trumpet that there shoulde 〈◊〉 no more fighting agaynst Gods truth euerie man woulde make countenance too bee of the same minde But nowadayes ye shall see great crueltie tyrannie spytefulnesse manacing and such other like things Again ye shall see that the most part of the enemies are as greedie woolues that desire to deuour all and seeke to shed innocent bloud to the intent that they may haue their goodes Othersome haue a frentike zeale insomuch that they woulde fayne haue the name of God cleane wyped out and the doctrine of the Gospell vtterly quenched VVhen men see this ô say they I will not meddle with it VVhat Shall I bring all the world in my toppe Is it not manifest that they which haue tasted this doctrine are but a handfull of men and that all others are enemies too them or else they doo reiect them or laugh them to scorne or at leastwyse beare a poysoned and malicious heart agaynst them Yee see then that verie fewe are so strong as too beare out the stumblingblockes of the Gospell when they see as it were logges cast in theyr way and that Iesus Christ is hyndered by Satan and by the practises of his vnderlings O say they wee muste needes backe againe Yea and what a number are too bee seene at thys day whiche will say that this doctrine bringeth store of stumblingblockes Againe see I praye you what diuersitie of opinions it hathe say they Beholde such a one speaketh thus and such a one
a Hierarchie that is too say a holy and sacred Soueraintie but in the meane while the marke that Saint Paule setteth downe heere is not too bee founde among them For wee see that all the horned Prelates and all the route of the Popishe Clergie haue no more but the bare tytle For where is the sayde worde of God They thinke that that were a steyne to theyr state it is ynough for them to doo their Ceremonyes and gewgawes and they beare themselues in hand that they haue very well discharged their dutie wheÌ„ they haue so played an enterlude and so those Hipocrites doo nothing else but fill the worlde full of their abuses and Illusions Therefore let vs learne to discerne Gods true Churche from all the Synagogs that Satan hath builded in the worlde and wherewith he dazeleth our eyes nowadayes That is to witte when Gods worde is preached faythfully let vs conclude that God also dooth both knowe and acknowledge the flocke that is assembled there And heere yee see howe they ought to dispose the goodes of the Church as Saint Paule sheweth Furthermore whereas hee sayth Let those that are taught impart all good things it is not ment that they should bestow such abundance vpon the preachers of the doctrine of saluation that they should bee readie too burst with it For the superfluitie of ryches hath bin a deadly plague when a number of men were moued and driuen by fond deuotion to giue their substance to such as they thought woorthie to possesse the greatest part of the world whereby they brought all to horrible confusion And therefore wee must not thinke that Saint Paule ment too inrich he Ministers of Gods worde in such wise as they might haue wherewith to ryot with all excesse or as they might haue wherewith to mainteyne a dissolute life in pompe and brauerie Saint Paule ment not to open a gappe for 〈…〉 but onely ment to do men to vnderstande that they ought to succour the◠〈◊〉 all their needes so as they should not be driuen to extreme penurie And it behoueth vs to beare in minde how that in another place he sayth if we haue wherewith to feede and cloth our selues let vs be contented Also we know that God hath a care of all creatures and therefore much more of his faythfull ones So then let vs liue soberly as if we had but a day to liue and let vs not make a hoord of the transitorie goodes of this world VVhen the ministers of Gods worde beare this lesson in minde namely to liue soberly and thriftily and not too haue a care so full of vnbeleefe as shoulde torment them and burne them and prouoke them to heape vp vnmeasurably then wil they content themselues with a little and yet notwithstanding men will be bountifull and liberall too them without their crauing of it so as they shall alwayes haue wherewith to be fed clothed And in good fayth besides this that hath bin sayd we see that Saint Paule did not onely practize this doctrine himselfe but also exhorted his brothers and companions to the same For in the twentith of the Actes he alledgeth principally that he had trauelled and taken paynes with his handes to get part of his liuing howbeit that it is much better to giue than to take for saythe he the thing that wee ought to haue learned in the schoole of our Lorde Iesus Christ is that we shoulde be better apayde when we haue occasion to do good and to giue to the releefe of others than when wee receiue to become rich our selues For it cannot agree with Gods seruants that they should couet to hoord vp To be short now we see whereat Saint Paule amed namely that he ment not to giue bridle to the preachers of Gods word to haue a delicate and deintie table or to be braue to the worldward but that they should haue wherewith to find theÌ„selues soberly according to their degree And therwithal also he blameth the vnkindnesse of the world for that they which are bound to their Shepherdes do shewe themselues so niggardly that it seemeth to be as it were a plucking out of the guttes out of their bellies when they be spoken too for the releefe of the neede of those to whom they be bounde beyonde measure Nowe forasmuch as that vyce hath reigned at all tymes in the worlde and the diuell as I sayde hath by that â—â—llicie giuen 〈…〉 â—â—urage the ministers that there might bee no more teaching and instruction let vs learne that Saint Paule hath not without cause set downe this rule that they whiche take peines in preaching of Gods worde must haue wherwith to fynd and mainteyne them And wee see nowadayes a greater churlishnesse in the world than that which S. Paule blameth and coÌ„demneth For they that are at no charges at all with them will not fayle too grunt and grudge when the ministers of Gods woord bee talked of O say they these fellowes must be nurrished in idlenesse verily as who should say it were idlenesse too serue God and the whole Churche Againe the Apostles say they did nother so nor so No but it is apparant that the Apostles were fetched a farre off and euery man did streyne himselfe for the same not onely in his goodes but also in his owne persone If any Apostle were too bee accompanied it appeereth that the riche and welthie men passed the sea with them And now adayes there shall bee nothing but murmuring and grudging at Gods seruants though they bee enterteyned nigardly But this discouereth and sheweth the wickednesse of those repyners and bewrayeth them to be Heathenish folke that could finde in their hartes too liue in barbarousnesse and beastly conuersation without hauing any doctrine of saluation and that all were thrust vnder foote that euery man might liue after his owne lustes So then let vs beare in minde the thing that S. Paule telleth vs heere to the ende that such as are called too the state and office of preaching Gods woord may know that where as they bee founde and maynteyned it is bycause they shoulde take payne and profite the whole people with their seruis and be thereby the more prouoked to do their duetie warely and carefully and finally bee quickened vp to become so much the more diligent And let not men enuie them nor grudge agaynst them when they haue conuenient finding and interteynment seyng that God hath so ordeyned and we our selues also doo see reason why it should bee so Now herevpon S. Paule addeth Bee not deceyued for God is not mocked and looke what a man soweth that shall he reape S. Paule in willing men not to bee deceyued sheweth sufficiently that men haue at all tymes had store of shiftes and that when they intended too doo or say 〈◊〉 they haue euerpretâ—◠〈◊〉 some cloke But heere he citeth them to Gods iudgement as if he should tell them that they might well ynough content men and stoppe their
Paule debateth of it heere as of the cheefe article of the Christen fayth And good reason for it is no small mischeefe when the light of the Gospell is quenched when mennes consciences are clogged and when all difference is taken away betweene the olde and newe Testament Furthermore he sawe there was a wicked and mischeeuous opinion interlaced with those errours whiche was that menne maye deserue or earne rightuousnesse and that is the cause why hee contendeth with so great vehemencie and force VVherefore seeing wee bee warned what will followe vppon the matter that is treated of heere let vs reade it with diligence If a man shoulde iudge the cace by the Commentaries of Saint Ierome and Origen hee woulde maruell why Saint Paule was so whote for any outwarde Ceremonies But if a man looke too the welspring hee shall finde that the things were well worthie too bee handled so sharpely And for as much as the Galathians suffered themselues too bee turned out of the right way through ouergreat simplicitie or light beleefe or rather through inconstancie and fondnesse therefore dooth hee rebuke them the more sharpely For I am not of their minde which thinke that Saint Paules rough handling of them was bicause they were naturally dull witted and hard of vnderstanding The Ephesians and Collossians had beene tempted as well as they Now if they had lightly giuen place too the trumperie of the false Teachers as the Galathians did thinke wee that Sainct Paule woulde haue spared them Then was it not the peoples nature that made him so bolde as too be in thatchafe with them but rather the vnwoothinesse of the matter compelled hym too doo so â–ª Nowe that wee vnderstande the cause why thys Epistle was written let vs come too the order and maner of proceeding whiche hee keepeth in it In the two first Chapters hee indeuereth to mainteyne the authoritie of his Apostleshippe sauing that towardes the ende of the seconde Chapter hee entereth by occasion intoo the cheefe poynt that is too witte intoo the question of Iustification howbeeit that the peculiar place where hee handeleth that matter of sette purpose too the full is the thirde Chapter And although that in those twoo Chapters hee seeme too treate of many things yet his drift is but too proue himselfe equall with the greatest Apostles and that there is not any default in his owne persone why hee shoulde not bee taken for an Apostle and bee as highly esteemed as the rest Neuerthelesse it is good too vnderstande too what purpose hee laboureth so muche too mainteyne his owne reputation For what matter makes it whither hee bee greater or lesser than Peter or whither there bee no oddes at all betwixte them prouided that Iesus Christ reigne and that his doctrine abide pure and vncorrupted Seeing that all other must bee diminished too the ende that onely Iesus Christ may growe it is in vaine to striue 〈◊〉 the prerogatiues of men Furthermore it may also be demaunded why hee compareth himselfe with the rest of the Apostles For what oddes was there betwixte Petr Iames and Iohn VVhat needed it then to set one agaynst another after that maner where ther was so good vnitie and agreement I answer that the false Apostles which had abused the Galathians had shrowded themselues vnder the names of the Apostles as though they had bin of their sending to the intent to be the better welcom and to worke their matters the easlyer It was a trim way too winde themselues in and too purchace authoritie to make them beleeue that they represented the Apostles and that the Apostles spake as you woulde say by their mouth And in so doing they defaced the name power and authoritie of the Apostle Saint Paule For they alledged that hee had not bin chosen by our Lorde for one of the twelue nor bin acknowledged for such a one by the rest of the Apostles and that hee had not receyued his doctrine not onely not of Iesus Christ himselfe but also not of any of his Apostles By this meanes not onely Sainct Paules authoritie was diminished but also he himself esteemed much inferiour to them as one that was no better than one of the common sort If the matter had touched no more but their persones it had bin al one with Saint Paule to haue bin counted among the least disciples But seeing that the doctrine was by that meanes discredited he ought not to hold his peace but rather to crie out agaynst it Lâ— what the wilinesse of Satan is when he dares not assayle the doctrine openly hee laboureth too deface the Maiestie of it by ouerthwart wayes Therefore let vs remember that the truth of the Gospell was assayled in Sainct Paules persone For if hee had suffered himselfe to haue bin bereft of the honour of Apostleship it had followed that he had thitherto taken more vpon him than became him and so that false bragging of his shoulde also haue made him to bee suspected in all other things Againe vppon that verie poynt depended the authoritie of his doctrine for so much as it had not bin receyued as a thing proceeding froÌ„ an Apostle of our Lord Iesus Christ but as from some common disciple On the otherside it had bin darkened and defaced by the brightnesse of the names of great persones For the false Apostles glorying of the tytles of Peter Iames aâ—d Iohn tooke Apostolicall authoritie too themselues also Nowâ— if Saint Paule had not withstoode such boasting earnestly and â—tâ—â—utly it had bin a yeelding vnto vntruth and a suffering of Gods truth to bee oppressed in his persone Therefore hee stryueth in good earnest to shewe both the one and the other that is too witte that the Lorde had ordeyned him to be an Apostle and also that he was not inferior to any of the others but had the like dignitie and authoritie that the rest had according to the name which he bare as well as they â–ª He might well haue denied that those Gallants were sent of Peter and his fellowes or that they had any charge or commission from them But this defence is of farre greater weight when he sayeth that he him selfe is of as greate authoritie as the verie Apostles For if he had spoken any lowlier it would haue seemed that he had not bin well assured of his cace Ierusalem was at that time â–ª the moother of all Churches bicause the Gospell flowed from thence intoo all the world and it was as the chiefe seate of Christes kingdome All they that came from thence too other Churches were honorably receiued and good reason Howbeeit there were a number which were puffed vp with pride bicause they had beene familiar with the Apostles or at leastwise had beene trayned vp in their schoole and therefore they could away with nothing which they had not seene at Ierusalem All other maner of dealings which had not bin vsed there they not onely reiected but also boldly condemned Such waywardnesse and
b 13. ¶ Redeeme To what end we bee Redeemed 14. a. 20. and 15. 16 ¶ Regenerate The Regenerated are neuer quite voyd of sinne 264. a. 18. b ¶ Renew After what maner we be Renewed in spirite 262. b. 6 ¶ Repent and Repentance VVhat is imported by Repentance 26◠b. 18 The true preparatiue to Repentance 201. a. 20. b ¶ Resurrection The maiestie of Christes Resurrection ◠2. 19. ¶ Reuerence In what wise men are to be Reuerenced ◠b. 24 Looke more in Authoritie Credit and Countenaunce Person The Reuerence that is to be giuen to the Preacher of Gods word 31. a. 7. 46. b 34. 205 a 32. b. 206. a. b. How the ministers must behaue themselues to be Reuerenced 206. b. 18 ¶ Rigorousnesse Of Rigorousnesse in rebuking of other mens offences 284 b. 30. 285. a The cause of our Rigorousnesse against other mens offences 287 b. 2 ¶ Rule The Rule of God which all men must folowe 326. a. 31. b. 327 a. b. VVhereunto the Rule of God leadeth vs 327 b. 1 The reward of such as are alwayes wauering and wandering from the Rule of God 327. a. 25 The Rulers of Poperie 326. b. 11 ¶ Rightuousnesse VVhat is betokened by the word Rightuousnesse 232. b 29 All humane Righteeousnesse before regeneration or without faith is but hipcorisie dung and filthinesse before God 36. b. 23. and 37. a b 38. a. b. No man can attaine to the perfect Rightuousnesse which the Lawe requireth 100 a. 5 The difference betweene the Rightuousnesse of sayth and the Righteousnesse of the Lawe 101. a. 22. b. 137. b. 27. 138. a b VVhat the Righteousnesse of the Gospell 〈◊〉 of fayth is 140. a 5. b VVhat maner of Righteousnesse the Rightuousnesse of the Law is 134. a. 7. b. The Rightuousnesse of Christians 99. b. 1. 239 a. 8. b The parting Righteousnesse of the Papist◠234. a 9 The lothnesse of worldlinges and hypocrites to be bereft of their owne Rightuousnesse 95 a. 26 b Looke more in Iustifie and Iustification in faith and in Law S ¶ Sacrament WHat the Sacramentes are and why they be added to the word 54. a. 9 To what end Sacraments were ordeyned 83. b. 31. a. 118. a. 12. b. Christes Sacraments defyled by Popes Poperie 240. b. 17. 241. a. The Papistes abuse misapplie the name of Sacraments 320. b. 11 The vse of Sacramentes 84. b. 29. and 85. a. b. The right applying of all Christes doings Sufferinges and Sacraments to our benefite and behoofe 106. b 11. and 107. a. ¶ Looke more in Ceremonies ¶ Sacrifize Christes Sacrifize and mediation happened not but by the ordinance of God 12. b. 6 Only Christes Sacrifize taketh away sins 11. b 23. and 12. The sufficiencie of Christes Sacrifize 12. a 1. The benefits of Christes Sacrifize 19. b 26 VVhat was betokened by the Sacrifizes of the Iewes 84. a 20 VVhy the Gentiles and heathen men retained the vse of Sacrifizing 135 a 28. The trew Sacrifizes that God requireth 280. a 32. b ¶ Saluation Saluation Election and calling come al of Gods only free mercy 38. a 4. b and 39. a b and 40. b 28. and 41. a b. and 42. a b. Our Saluation is fully and perfectly reueyled in the Gospell 144. a 18. b and 145. a Christ admitteth no partnership in the woorking and accomplishinge of our Saluation 233. a 25. b and 234. a b 235 a b and 236. b ◠and 237. a b. VVhosoeuer ioineth any thing with Iesus Christ in the work of Saluation renoūceth him 200. a 8 Gods glory and our welfare or Saluation are matched inseparably togither 55. a 23. VVhy Saluation is said to be of free gift 19. b 8 VVhy the promis of Saluation is called spirituall 144. a 12 How the Fathers obtained Saluation 159. a 35. b To whom the law prowiseth Saluation 158. b. 10 VVhy God promiseth Saluation to such as kepe his law 163. a 33. b ¶ Secular VVho is a Secular man among the Papistes 274. a 6 ¶ Seede and Sowe VVhat is ment by the wordes Seede and Sowe 303. a 11 and 304. b 19 Christ is the only blessed Seede in whom all other must be blessed 146. a 5. b and 147. a b VVhat the word Seede importeth who be the trew Seede of Abraham 146. a 11 b 147. a VVhat is ment by Sowing to the spirit the reward thereof 303. b 9. and 304. b 1. and 305. a 12. b and 306. a VVhat is ment by Sowing to the flesh the sundry sorts therof and the reward of it 303. b 27. and 304. a and 305. a 17. b VVhat it is to Sowe to eternall lyfe 304. b 26 VVhat the Sowing of Gods Ministers is 304. b 21. After what maner al men ought to Sowe that is to say to trauaile in their seueral trades craftes and vocations 304. b 32. and 305. a Such as men Sowe such shall they reape 303. a 7. b and 304. a b and 305. a b ¶ Serue Seruant Seruice God looketh to be Serued by all men though they be of neuer so high degree and calling 176. a 27. b God will not be serued with mens inuentions 243. a 6. The meanes and waye to yeeld God acceptable seruis 193. b 17. 243. a 13. b and 244. a b and 245. a b and 246. a b and 273. a 33. 274. b 12. and 324. b 22. and 325. a b and 326. a b The chief Seruing and honouring of God 27. a 7. b VVhat the Papistes do terme Gods Seruis 219. b 18. and 273. a 13. and 274. a 2. b 325. a 34. b To what end the Papistes serue God 326. a 18. VVho be Gods trew Seruants 315. b 35. 316. a b and 317. a b VVhom God imployeth too his Seruice they be the more bound too him for i◠▪ 120. a. 17. b and 121. a b There is no Seruing or woorshipping of God without Christ 112. a 22. A description of such as Serue the tyme what is to be thought of them 315. b 21. 316. a. b. 317. a Looke more in Honour and Honouring ¶ Shame VVe must not refuze the Shame of our misdeedes when God may bee glorified by the acknowledgment of them 50. a. 5 ¶ Shrift The inioyning of Shrift 232. a. 3 ¶ Shrinke Of such as Shrinke in Christes quarrell and their reward in the end 316. a. 18. b and 317. a. Looke more in Dissimulation and in Apostasie Scorne Looke Mocke ¶ Simplicitie VVhat is ment by the Simplicitie or singlenesse of our Lord Iesus Christ 60. b 19. ¶ Sinne Sinfulnesse Sinner All persons both Iewes and Gentiles are shut vp vnder Sinne 93. b 24. and 94. a b and 95. a b. In what wize and why God hath shut vp all men vnder Sinne 164. a 1. b. and 165. a b. Onely Sinne is the cause of Gods displeasure towards vs 11. a 30. VVe neuer see our owne Sinfulnesse
moste part of the world is at that poynt There are othersome which seeme too take a better way and rule but yet doo they also peruert all They desire God too send them the things which he knoweth too bee good profitable for them but in the meane whyle they looke not to the fountayne wherout of they should draw their first water that is to wit too bee reconciled to God For all is one with them so God spare them and execute not his rigour towardes them As for his loue or hatred they passe not greatly for it so he handle them after the desire and appetite of their fleshe Now although such maner of men do seeke vnto God yet doo they set the Cart before the horse For they ought to set Gods loue in the first chiefest place and then to come downe to the great number of benefites which he bestoweth vpon vs wherby he witnesseth his goodnesse towards vs. Albeit then that many men holde not themselues within the sayd measure but make more vnruly requestes vnto God than one man would doo to another so as one man craueth Riches another Honour and none is contented with that whiche God sendeth yet notwithstanding though men were well aduized in their wishes precize in desiring nothing but that which they haue neede of yet if they forget Gods fauour therein they shew themselues not to haue profited at all VVherfore let vs marke how it is not without cause that S. Paule hath heere set downe twoo things ioyntly togither that is too witte that God muste firste receyue vs into his fauour so as we also may feele him to be truely our father and to accept vs as his children and he thervppon afterward make vs too prosper Now such maner of prosperitie may as I haue sayd already be well wished for but yet in the meane while the only goodnesse of God must be our solace and when we be put too the suffering of many miseries in this world so as things fall not out as wee woulde haue them yet must we be contented with this that God accepteth vs. And therewithall he setteth downe the name of our Lorde Iesus Christ bicause it is not possible that God should fauour vs but for his owne sonnes sake in whom is his whole delight according as it is sayd as well in the. xvi chapter of S. Mathew as in the firste too the Ephesians Then if we had nothing else to set before our eyes but the maiestie of God it would make vs afrayd and we could not haue any accesse vnto him bicause we be frayle creatures yea and altogither sinfull creeping here vppon the earth and deseruing too be swallowed into the bottom of Hell Therfore it is very requisite that Christ should shew himself vnto vs and that wee should looke vpon him to taste what Gods loue is and to inioy all the benefites which he bestoweth vpon vs for they belong not to any other than to his owne onely Sonne who is the heyre of all things as the Apostle speaketh of him in the first chapter to the Hebrewes Seing then that all the good turnes whiche God doeth vs belong peculiarly too our Lord Iesus Christe it behoueth vs too communicate with him and to be made parttakers of them by his meanes Therfore it is not without chuse that S. Paule sayeth heere from God the father and from our Lord Iesus Christ. Yea and too the intent too giue vs the greater assurance that God will take vs into his fauour if we seeke him truely and vnfaynedly howbeit by the meanes of his only Sonne he sayeth that Iesus Christ gaue himselfe for our sinnes Now it is certaine that nothing putteth vs out of Gods fauour but our owne sinfulnesse For we see that his mercy extendeth it self euen to the Sparowes that flie in the ayre and vnto the brute beasts For when as God bringeth forth grasse in the mountaynes and maketh other fodder too grow for cattell it is a token that he hath a care of them And truly they be markes of his goodnesse as it is said in the Psalmes How then should he not loue those whom he hath created after his owne image and which approche much neerer too him to his nature that is to say men God therfore in respect of his creating of vs receiueth auoweth vs for his owne But for somuch as we be corrupted and our nature is become sinful it causeth God too hate vs and too take vs for his enemies so as there is as it were a deadly foade betweene him and vs till he haue taken vs again into his fauour for our Lord Iesus Christes sake VVherfore to the end we may nor haue any cause to doubt of Gods loue S. Paule doth here set downe before vs the Sacrifize whereby the rememberance of our transgressions is blotted out so that God hauing now forgotten all our wretchednesse beholdeth vs as his owne and as those on whom he hath set his marke to be short as those whom he hath created too be his children and heyres And hereby wee be warned that there is none other meanes to pacifie our consciences and to make vs able to call vpon God in full libertie but by applying too our selues the sacrifize offered by our Lorde Iesus Christ wherein he hath made full satisfaction for vs so that henceforth God receyueth vs as his owne children And here first of all we see the force of the death and passion of our Lord Iesus Christ how that therin we find attonement betwene God and vs so that whereas we were erst at oddes with him and he must needes haue as ye would say abhorred vs now he voutchsafeth too take vs into his fauour â–ª And why Bicause our Lord Iesus Christ hath made amendes for all our faultes misdeedes by the obedience which he yeelded in his death passion in somuch that the sacrifize which he offered was a full satisfaction for all our sinnes his bloudshed became likewise our clenzing and hath washed vs cleane from all the spottes of our sinnes Thus ye see how we may be sure that God receiueth vs. And how may we haue the boldnesse to call vpon him and to resort vnto him Euen by fastening our eyes vpon the Sacrifize which our Lord Iesus Christ hath offered For if we haue not that it is certayne that we shal alwayes be afrayd when we think vpon the maiestie of God For seyng we be wretched offenders how should we not be afrayd of our iudge who is armed to execute the vengeance that we deserue Neuerthelesse for asmuch as our Lorde Iesus Christ hath buried our faults we may come vnto God boldly and without any stop Howbeit it behoueth vs to marke therewithal that the sacrifize wherby our Lord Iesus Christ hath reconciled vs to God his father is so sufficient that it behoueth vs to lay â–ª vp all our trust therein not to seeke any other
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
here which is to be separated from the world And those two things are well worthie to bee marked Some fantastical persons haue imagined such a perfection that whē we be once regenerated in our Lord Iesus Christ we haue no more need of the forgiuenesse of our sinnes Insomuch that they say we keepe the worlde still to their Apsie when wee preach that we cannot become righteous but by fayth nor come in Gods fauor but by his forgiuing of our sins and by his couering of thē through his owne goodnesse But that is a diuelish pride and yet among Papists there is no more praise than that giuen vnto Gods goodnesse So then let vs abhorre such harebraynes and all their blasphemies when they go about to be witch vs so farre as too make vs beleeue that we haue no more neede too be pitied of God nor to haue our sinnes forgiuen vs. But let vs trust vnto it that it standeth vs on hād to sigh and grone al our life long and that there is none other hope to assure vs of our saluation but first to yeeld our selues giltie and then to be out of all doubt that the bloud of our Lorde Iesus Christ doth continually wash vs pure and cleane Mark that for one poynt And therwithall let our indeuor alwayes be to bee separated from this wicked worlde And how Euen by praying vntoo God too touche vs first with his holy spirite and afterwarde too increase his giftes in vs and too mortifie the lustes of the fleshe And sithe wee feele such a battell so as we be fayne too inforce our selues or else that wee do but lympe and halt in going vntoo God insomuch that we make many a false steppe and oftentymes happen to trippe and stumble let vs mourne continually seeing wee fayle at all assayes Thus ye see howe wee may bee deliuered from this wicked worlde Namely not by beeing set vtterly free from sinne like as also when S. Paule saith that God hath deliuered vs from oure sinnes to the intent we should liue perfectly and vndefiled before him it is not for that there can be found any such purenesse in any man so long as he is in this worlde for all our thoughts do continually rebell agaynst God yea and euen the righteoussest men of all shall euermore finde themselues behinde hande and perceyue that they do still dragge their legges after them But yet howsoeuer the worlde go wee perceyue on the other syde that our Lorde Iesus Christ hath alreadie ridded vs by fayth out of the bondage of the Diuell and will maintaine vs agaynst all assaults If we fall to examination and euery man trie what is in himselfe we shall finde that when on the one side there is any good desire in vs so as wee seeke to honour God on the other side our owne nature leadeth vs the contrarie way so as we would fayne keepe aloofe from him insomuch that the faythfull must needes feele both those two motions in them selues namely that when on the one side as Saint Peter cheereth vs the holy Ghost counselleth vs too giue our selues to all holinesse of life on the other side we feele our selues to be plucked backe by many wicked affections so as we cannot come neare vnto God as we faine woulde do And that is the cause why Saint Paule in the vij Chapter too the Romaynes sigheth and confesseth that he is vnhappie bicause he cannot do the good that he is desirous to do nor vtterly eschew the euill that he hateth abhorreth Thus ye see that the thing which wee haue to marke concerning the deliuerance that is mencioned heere is that our Lord Iesus Christ hath not so regenerated vs alreadie by his holy spirite as to set vs in full freedome to walke as we would wish and to runne so swiftly and with so cheerfull a courage as were requisite But his deliuering of vs is to make vs holde on our way still towardes our marke that is to say to make vs yeelde our selues wholy in obedience vnto God and to withdraw our selues from our corruptions and too forsake them more and more vntill the tyme of full perfection be come which is when our Lord God shall haue throughly repayred his Image in vs. Now by the way although the Galathians were partly slipt away and had giuen eare to the buzibodies that had disguized the Gospel and made such a mingle mangle of it that Iesus Christ was as good as ouerwhelmed and buried yet notwithstanding S. Paule matcheth them still with the faythfull for whom the sacrifize was offered according also as he placeth them in the Church of God He speaketh not to the Renegates that had forsaken Iesus Christ True it is that he will anon shew them their fault but yet for all that he mindeth not to exclude them vtterly from the hope of saluation For ther were no cause for him to write to them if it were not to draw them backe againe and to winne them and to bring them againe into the good way Forasmuch then as S. Paule laboureth to bring backe the Galathians into the way of saluation as need was therefore he admitteth them still to the inestimable benefit that is purchased for vs by the sonne of God and reckeneth them still as separated from the worlde knitting them to the felowship of those whome God accepteth and auoweth for his children And that is bicause there was yet some seede of the Gospell in them and although they were snarled in some errours yet they had not vtterly forsaken God nor gone quite away from the Gospell For that consideration therefore Saint Paule holdeth them backe and reckeneth them still in the number of the faythfull And so although we bee not worthie of it yet will God recken vs as of his householde for his woordes sake which is preached among vs. No doubt but it shall bee to our sorer damnation if God call vs and wee answere him not But if wee haue any good desire too come vntoo him and yet haue still many vyces and infirmities in vs he accepteth vs as his owne for his woordes sake And wee bee called his Church not for that we be worthie of that tytle but bicause that as the Citie of Ierusalem was called the holy Citie in respect of the promises namely that the Gospell should come from thence and that the Redeemer of the worlde shoulde be manifested there so by like reason we be called the faythfull and the children of God and are mustered in the aray of his Church when the Gospell is preached among vs and men consent therevnto although it be not with such reuerence and perfectnesse as were meete Neuerthelesse how soeuer the cace stande Saint Paules vsing of such mildene 〈◊〉 towardes the Galathians is not to foad them in their vyces nor too sooth them vp with fonde flatterie after the maner of many men whom we see desirous to bee flattered after that sort but we shall
by his authoritie Yee see then that the inestimable benefites whiche are comprehended in the Gospell are these namely that men are reconciled vnto God that the gate of Paradice is opened vntoo vs and that our Lord Iesus Christ is giuen vs for our heritage so as we bee made pattakers of all the benefites that he hath powred vpon vs and that he hath warranted our endlesse Saluation Now were it not better that the whole world should sinke and perish than that all this should bee ouerthrowen That therfore is the cause why S. Paule telleth vs that all such as come too set troubles after we haue bin faithfully taught and that all such as bring in any curiosities or foyst in this or that of their owne brayne do turne men away from the kingdome of God and from his royall seate too the intent that they should not any more be gouerned by him nor the Scepter of our Lord Iesus Christ be any more lifted vp among them too their saluation Nowe if wee set so much store by Gods honour as wee ought to do or esteeme it a precious thing too bee parttakers of all heauenly benefites or if wee make account of our owne welfare ought not euery of vs too shunne those troublers and too cast them out as deadly plagues of the world when they come among vs and fall too abolishing of the whole Maiestie of God and of the grace of our Lord Iesus Christ and consequently of our saluation also Thus yee see in effect that the thing which wee haue too marke heere is that wee must sticke with so earnest a minde to the Gospell as wee may not suffer our selues too bee thrust out of the way by any meanes nor abide that any man should trouble our wits by bringing in any new thing more than was afore Although the men bee neuer so skilfull suttle sharpwitted and eloquent yet let vs shake it off euery wit as accursed if it go about to turne vs from the purenesse of the Gospell That is the thing whiche Sainct Paule teacheth vs heere And when he hath spoken so he addeth that if he himselfe or an Angell came too preach any other Gospell than that which the Galathians had heard and vnderstoode they shoulde shake them off hold them as accursed excommunicate them and take them too be as Diuelles Heere wee see that S. Paule is as yee would say whote to mayntayne the stedfastnesse of the fayth to the intent we should not by any meanes bee shaken from it and that is not without cause For we see what frayltie is in vs and not only frayltie but also fondnesse and rebelliousnesse which are yet woorse At the first blush if a man teach vs Gods woord and that wee be not touched with it in good earnest we will thinke it the straungest thing in the worlde for the doctrine will alwayes seeme foolish too mannes wit as wee haue seene heretofore And what is the reason Euen our fondnesse bycause our wittes are wandering and rouing and wee bee naturally bent and foreward too leasing and desire as it were wilfully too bee beguyled Now then seyng that our wittes are so marred it is no maruell though wee lyke not the woord of God or though it haue no enterance intoo vs for all our lustinesse is but rebelliousnesse and whereas we thinke our selues to haue reason we be stark blind and to be short it is not for nought that the scripture sayeth that men are nothing but vanitie and leasing yea and rebelles too God so as they draw alwayes backe from that wherevnto God calleth them But put the cace that God had done so much for vs as too draw vs too him and to make vs taste that his truth is the thing wherevnto it behoueth vs too hold our selues and that we were so tamed that there were no more wilfulnesse in vs but that wee were ready to yeeld him all obedience yet is there such a fraylnesse and vnconstancie in vs that the Diuell shall easily thrust vs out of the way euery minute of an howre And hereof wee see experience euen in those that had bin as mirrours of holinesse so as yee would wonder to see them sodainly chaūged and gone from the right way And what is the cause of it As I sayd afore although we be in a good forewardnesse yet can we not hold our owne long but that we shall by and by go cleane awrie except God worke in vs and amend our frayltie Thus ye see why S. Paule doth with such maiestie maintaine the doctrine of the Gospell and the occasion therof was giuen him by the Galathians for they were thrust out of the way by reazon that they were borne in hand that it behoued them too keepe the ceremonies of the lawe S. Paule therefore beholding suche an example and image of mens infirmitie and ouer great lightnesse sayeth that the beleefe of the Gospell must surmount all that wee can conceyue and that wee must not bee remoued from it nother by the knowledge nor by the great cunning nor by the eloquence of men in somuch that euen though the Angelles of heauen shoulde deale with vs in that cace wee shoulde take them too bee but Diuelles But howe soeuer the cace standeth this were verie straunge VVhat The Angelles of heauen And agayne what is it that Sainct Paule speaketh of His owne preachyng Hee fayeth not singly the Gospell of Christe but the Gospell which I haue preached vnto you And ought that too haue preheminence aboue all the Angelles of heauen First and formest we see that it is too no purpose too magnifie the doctrine of the Gospell in generall and vndistinct termes but wee muste also therewithall bee sure which is the same doctrine To be short there are many among vs that can well ynough mocke at the fondnesse of the Papists but if a man poze thē in the principles which euen yong children ought too know perfectly they can no skill of them and so that one of them bee talking of one man and another of an other all is one too them they haue no discretion they make such a hotchpotch of the matter as if a man should iumble salt and water and mustarde and verie wee all togither Yee see then that they can well ynough confesse in generall termes that the Gospell ought too bee preached but in the meane whyle they know not what the Gospell is Nowe too correct such faults S. Paule sayeth Namely the Gospell that I haue preached vnto you And hereby as I sayd he sheweth vs that wee ought too know what substance is contayned in the doctrine that is set foorth vnto vs in the name of God to the intent that our faith may bee fully setled vpon it so as wee may not bee fickle minded to bee tossed with euery winde nor go at all aduenture too alter our purpose an hundred times a day but that wee may stand out too the end This is in effect
is not without cause that Sainct Paule speaketh so for asmuch as the Diuell doth alwayes indeuer too bring the things that may bee well liked of to ouerthrowe the pure doctrine withall And wee see how that euen Gods name hath at all times bin pretended by deceyuers and although they brought nothing but illusions and mockeries yet not withstanding they protested with ful mouth that they were sent of God By reason wherof the Prophets had much ado in fighting against such as labored to abuse the worlde vnder suche couert in so much that they were faine too come to the triall to know whither God spake by their mouth or no. And wee knowe also how Sainct Peter sayeth that like as among the people of olde time there were many deceyuers whiche troubled the Churche and brought all things in a broyle so wee also in these dayes muste looke too haue vnderlinges of Satans whiche shall labour too sowe darnell among vs and the Churche muste still bee subiect too the same inconuenience bycause God intendeth too bewray and trie whither wee bee his in truthe or no. For the Hypocrites will soone bee shaken downe when they find occasion to chaunge They be so light headed and fleeting that they must needes be trotting too and fro But Gods children which haue taken liuely and deepe roote in the Gospell will neuer be remoued And therefore doth God also giue bridle to Satan who rayzeth vp false Prophetes as it is sayd in the thirtenth chapter of Deuteronomie bycause God intendeth too know by experience whither wee loue him or no that is too say whither we beare him the honour that he deserueth by resting vpō him yea and by resting vpon him with a true and vnchaungeable cōstancie Nowe seing that the Deuill hath in such wise troubled the Church and so sowen his errours as he hath taken couert vnder the name of God it behoueth for the mayntayning of that point article that Gods woord abide in his full and perfect state For when the Paynims worshipped their Idols they alwayes abused the name of God and all that they did was Religion as they termed it and to theyr owne seeming there was none other holinesse in the worlde but the following of their fond deuices But contrarywise the holy Scripture telleth vs that all their Gods were but Diuels And what agreement is there betwene those two sayings Yea but for asmuch as the thing that the Heathen men tooke in hād was but a masking to vnhalow the name of God and to conuey it ouer to their Idolles therfore it is requisite that that fond opiniō should be cut of And we see at this day how the Pope all the filthie puddle of his Clergie do beare vs in hand that they be Christes vicares that they represent the Church and are the successors of the Apostles Al this geere must be beaten downe or else wee shall neuer know what fayth we ought to sticke vnto Ye see thē after what maner S. Paule alledgeth here the Angels As if he should say what soeuer authoritie of men be alledged it cānot in any wise preiudice God or his word For his woord must haue the vpper hand and all high excellent things in this world must stoupe be brought low and not only the mortall creatures but euē the Angels also in somuch that if it could come to passe which thing is vnpossible that an Angell should set himself against God he ought to be abhorred And let vs not thinke that the Angels are wronged herein For what is all their glorie and dignitie It is too do seruis to their Maker and to our Lord Iesus Christ who is their head as well as ours So then if a man make bold with theyr name too the end that Iesus Christe bee glorified and that his Gospell may abyde in perfect soundnesse vnappayred therein the Angelles are willing too yeelde so their name serue to such vse for that is their cheefe desire Thus yee see why Sainct Paule maketh bold with the name of the Angelles although he meene not that they can at any time shrinke from their obedience vnto God And he repeteth the same sentence agayne saying that who soeuer shall bring any new Gospell let him bee bilde as accursed Nowe firste of all wee see heere how God intendeth too bee honored and serued at our handes namely not with straunge Ceremonies and fashions as men are woont too doo but our cheefe seruis is to herken vnto him and as ye would say to brydle our selues holding all our senses prisoners vnder his woord when he speaketh vnto vs according also as he himself protesteth in his prophet Ieremie Haue I sayth he demaunded Sacrifize of thy fathers No but the thing that I required of them and which I still require of you as the homage that you owe vnto me is that you herken to my voyce In that text God sheweth that men may well ouerlabour thēselues in bringing their owne deuotions to him vpon hope to please him thereby but all shall be but filthinesse till wee haue learned to herken to his voyce and to obey him Marke wel this poynt which is very notable least we labour in vayne as we see the wretched Papists doo For it hath alwayes bin a common disease in the world that men knowing wel that they were created to serue God haue tormēted thēselues taken much paine to do it yet all hath bin vayne vnauaylable bicause they began not at the right poynt of ruling their life by the will of God and of setling thēselues fully to take nothing in hand but that whiche he cōmaunded them Yee see then that the meanes too haue our seruis acceptable vnto God at this day is too giue eare vnto him too suffer ourselues to be taught by his word to be gouerned altogither therby and to frame our life with al our deedes thoughts fully according to the same And herein we see the benefite that God hath giuen vs in calling vs to the knowledge of his Gospell On the otherside we see as I sayd afore how the poore Papistes ryse early busie thēselues about this that without end or ceassing of their trauels yet in the meane while not only the time is lost their labor is vaine vnprofitable but also they thēselues are abhominable before God Then seying the cace standeth so let vs make account of the grace that God hath graūted vs in declaring his will vnto vs let vs vnderstand that wee must not walke at aduenture but discerne betweene good and euill howbeit not after our owne wit and imaginaciō but by goyng to Gods schoole by learning the things that he alloweth assuring our selues that nothing deserueth too bee esteemed saue the framing of our selues to the rule which he hath giuē vs by his word Marke that for a principle And herewithall we see also what the maiestie of the Gospell is that
bloud 17 Nother vvent I backe againe to Ierusalem too those that had bin Apostles before mee but vvent my vvay into Arabie returned again to Damasco 18 Aftervvard a three yeeres after I vvent again to Ierusalem to visit Peter and abode vvith him fiftene dayes c. WEe haue seene what cace is handled heere by S. Paule that is to wit that men ought not to bee aduaunced so highe as that the glory of God should bee defaced or diminished in respect of them or of the reputation that we haue of their persons For oftentimes we be giuen to cōmend creatures to much so as the same carieth a preiudice to Gods woord And although S. Paule cōpare himselfe heere with the other Apostles yet hath he not regard of his own person but is desirous that the gospel which was cōmitted vnto him should be receiued with al reuerēce And for the bringing thereof to passe he alledgeth here Gods graces rather thā his own vertues For he doth not alledge or rehearce heere what he had done as of himselfe but what he hath donne through the chaunge that was happened vnto◠him which men might perceiue to be from heauen and not through his owne indeuer Yea and we see how he declareth freely that all his chaunging after that maner ought too bee fathered vppon the meere goodnesse of God for he vseth the terme of good Pleasure VVherein he excludeth what soeuer is of man to the end it should not bee thought that he minded too reserue aught too himselfe Againe he sayeth not that he had sought the Gospell but that he had had it by reuelation Thirdly he sayeth it was God that called him And lastly he sayeth that it was not for any readinesse that was in himselfe afore hand as peraduenture a man might put one of vs too some seruis when he findeth vs meete for a thing but he sayeth that God had separated him aforehand from his mothers wombe VVee see then that S. Paule intendeth not to exalt himself but only too make Iesus Christ knowen by his meanes and to keepe the doctrine of the Gospell from impeachment vnder the colour that other men had gotten great reputation through the whole worlde And as wee see the troublers that were come into the Countrie of Galatia tooke a deceytfull couert vnder the name of the Apostles S. Paule therfore sheweth that the thing which hee hild he had not of men And likewise also he braggeth not that he had conquered o◠deserued aught but that at leastwyse it was knowen how God had so set out his grace in him as the same serued to make the doctrine of more authoritie which he bare abrode But by the way there is no doubt but that in the persone of S. Paule wee haue heere a mirrour of Gods goodnesse in such sort as it sheweth it selfe towardes vs and whereof we bee parttakers to the end that all men from the smallest to the greatest should learne to humble themselues Therfore when wee come too the knowledge of the Gospell although wee haue no suche reuelations as Paule had yet notwithstanding this thing dooth alwayes take place and hath his continuall course namely that it is not of our selues nother can men put foorth themselues to it of themselues but all proceedeth of Gods meere goodnesse for that he hath so ordayned For the woordes that S. Paule vseth exclude all respectes that can bee had as when one man shall doo another man good for some desert or for some other thing that he findeth in his persone He dooth no more heere but set downe simply that for asmuch as God findeth no woorthinesse in vs therfore when it pleaseth him to accept vs for his children and to draw vs too the knowledge of his Gospell he sheweth that his so doyng proceedeth of his owne purpose and will Thus then the thing that we bee taught heere is that fayth is in suche wise the meere gifte of God that men cannot chalendge too themselues the prayse of their comming too the light of the Gospell where their happinesse and welfare lie but ought to glorifie God bicause he hath bound them too him by choozing them and calling them too leade them therevnto for as for the cause thereof he seeketh it in himself and in his owne meere mercie As much is too be sayd of all the charges wheraboutes God imployeth vs. True it is that men chooze one another according as they see abilitie in them to bee put to some buzinesse so as one is set too rule a countrie another too preach Gods word and another too this or that In so doyng wee haue an eye too the things that God hath put into euery man and it is good reason so to doo But yet for all that how soeuer the cace stande hee that is so chozen what handsomnesse and abilitie soeuer he haue too go through with his dutie must vnderstand that God had marked him out before ▪ and that he is not framed theretoo by his owne policie but that God hath wrought it in him And therfore let vs not thinke that he which hath a better and more foreward wit than other men hath it of himself For whereof is it long that wee bee not blockish as many creatures are whom we see to be without witte or reason VVho is it that hath put suche difference betweene men It is certayne that of necessitie God must haue marked vs out and appoynted what wee should bee euen before wee were borne And therefore who soeuer hath eyther wit or any other excellent gifte aboue other men lette him assure himselfe that God hath fashyoned him therevnto Againe when wee bee come too age God muste bee fayne too thrust vs still foreward and too guyde vs howbeit that the same bee by a secrete power VVee see that the Paynims haue some care of the bringyng vp of their children and that some of them haue a better minde to their studie than others But yet how soeuer they fare it is God that guydeth and gouerneth them from aboue so as all ought too bee attributed vntoo him And heere yee see why S. Paule hauing sayd that God reueled his sonne vnto him addeth that as he had called him too preach so also he had erst sholed him out aforehand from others that is too say he had hild him fast as he that wist well too what seruis he were best too apply him Then seyng it is so wee haue cause too walke in humblenesse assuring our selues that if there bee any excellencie in vs wee muste not euery man bragge of it as of his owne but acknowledge God too bee the author of all that he hath bestowed vppon vs and that his meere goodnesse is the fountayne whereout of wee draw Now if this extend too the smallest giftes of grace which wee receyue of him what doth it too the inestimable benefite which he bestoweth vppon vs when he calleth vs too the knowledge of his Gospell when he
out of his graue and his eyes by miracle opened so as God sente a man vntoo him of no greate fame named Ananias who baptized him strengthened him and made him too receyue the visâ—ble tokens of the holy Ghost and that therevppon he went his way into Arabie a countrie where Iesus Christe had neuer bin spoken of afore for although the Iewes had bin somewhat dispersed yet was the Gospell vtterly vnknowen I say when wee see howe Sainct Paule went that way too woorke who is he that can say that he learned aught of men or that he had bin wonne too it by disputation or by reason or by any other maner of worldly meanes at all Nay rather wee shall bee constrayned too graunt that what soeuer was too bee found in him was of Gods putting intoo him That then was the speciall reason why Sainct Paule communed not with the Apostles And truely heere he speaketh of them as it were in way of skorne terming them flesh and bloud Howbeit it is not a defacing of the giftes whiche they had receyued of God when wee make comparison betweene our Lorde Iesus Christ and them And wee ought too marke that well For when wee speake of men surely they may well bee called fleshe and bloud as wee see they bee called in the firste of Iohn Yee see then that men of their owne nature are nothing but corruption And for asmuche as they would fayne presume to much of their owne wisedome and power or of their owne rightuousnesse and courage therefore too put away all that pryde and fonde ouerweening God sayeth VVhat are yee fleshe and bloud Yea and sometymes by this saying flesh and bloud the holy Scripture meaneth this sinfull nature of ours whiche wee haue since the fall of Adam For wee haue no more the vncorruptnesse that was in vs but contrarywise wee bee vtterly ignorant or rather beastly and there is nothing but filthinesse in vs so as wee be not able too doo any thing that is aught woorth furtherfoorth than God gouerneth vs. Lo in what wize we be termed flesh and bloud And therefore it is sayd that our beyng inlightened in the knowledge of our Lord Iesus Christ commeth not to vs by heritage nor is had of flesh and bloud but that we bee madâ— the children of God through his begetting of vs newe agayne by his holy spirite yea euen after a speciall maner For wee woulde holde altogither with the worlde if he should let vs alone too our selues Againe in the sixtenth of Sainct Mathew it is sayde that flâ—she and bloud had not tolde Peter and his fellowes that Iesus Christ was the sonne of God but the heauenly father Thus ye see how men are called flesh and bloud namely when they bee compared vntoo God to shewe that wee haue not ought but corruption in vs. True it is that our soules are immortall neuerthelesse the Scripture speaketh so of vs in way of contempt to the ende wee shoulde bee voyde of presumption But as for the Apostles they were alreadie regenerated by Gods spirite and therefore there was more in them than fleshe and bloud as wee haue seene by the Text last alledged Yet notwithstanding whensoeuer they bee compared with God then must al that is of our owne nature be comprehended vnder the termes of fleshe and bloud And why For else it shoulde come in question too knowe whether the Apostles might by their owne woorthinesse and excellencie preiudice the Gospell as the foresayde troublers pretended to shrowd themselues withall But Saint Paule sheweth that if God withdraw that which is his there shall remaine nothing either in Peter Iohn or Iames but that they be the sonnes of Adam as other men are so as there is nothing in them but corruption So then let vs not abuse the gracions giftes that God hath put into them to deface the Maiestie of him and the Gospell Thus ye see after what maner Saint Paule speaketh here of the Apostles For wee haue heard howe hee sayde heeretoofore that if an Angell from heauen should gainsay the Gospell he ought to bee hated and cursed as if hee were a Diuell And how so Is it meete that men should speake so reprochfully of the Angels which are so noble creatures and which are called the heauenly principalities and powers of God It is no wrong at all too doo so too them when it commeth to the yeelding of soueraine dominion too our Lorde Iesus Christ who is their heade for it behoueth them too be placed vnder him Therefore let vs not thinke wee haue anie wrong offered vs though we were troden a hundred tymes vnder foote so it bee to the exalting of Gods name and that our Lorde Iesus Christ may haue his dutie and supremacie reserued vnto him so as hee may bee heard both of great and small and all men submit themselues too him in true obedience of fayth Nowe herevppon we may gather howe blinde the wretched Papistes are in honouring the Apostles and Martyrs in such wise that God is robbed of his honour and seruice insomuch as it should seeme that all that belongeth and is reserued to him is put to the spoile and pray among them For what difference make they betweene him and hys creatures And besides that our Lorde Iesus Christ is as good as buryed bycause they plucke awaye the office from him that was giuen him For in sted of beeing our Aduocate too giue vs enterance vntoo God his father and that wee shoulde go right foorth vntoo him if wee intende too haue our prayers and supplications heard they haue sette vp an infinite multitude of Aduocates Patrones and Intercessours and Iesus Christ is Iacke out of office Nowe when wee see that the creatures haue obteyned such honour among men that by that meanes God is as it were thrust backe and his worde borne downe thereby we perceyue that the Diuill hath turned all vpside downe Therefore how soeuer the world go let our esteeming of men be after such a sort as God may hold still that which is his owne and if we compare him with his creatures let vs consider that all is but vanitie and whatsoeuer commendation they haue here the same is a recorde which God giueth vs of hys loue to the ende we should keepe onwards vnto him and he be exalted Yea and let vs consider that we cannot honour God as he deserueth but by submitting our selues to his worde For all they that make many Ceremonies to beare men in hande that they desire to serue God are mislyked of him vntill such time as they be subdued to him and also to his worde And that also is a cause why S. Paule stryueth for the authoritie of the Gospell For hee thinkes it not ynough too haue God and Iesus Christ talked of but hee will also haue euerie man to receyue the doctrine conteyned in the Gospel without gainsaying And heereby wee see how that nowadayes all Religion is decayed and
any of the gyftes that God hath bestowed vppon vs but that God may alwayes haue his preeminence and euerie of vs learne too glorifie hym for it when wee see any of hys gracious gyftes in any man And that is verie needefull for there hath alwayes beene such spytefulnesse among men that euerye man enuyeth his companyon bycause all men desire to be greatest And vntill God haue well tamed vs and we be learned to obey meekely it is certayne that there is none of vs all but he woulde fayne ouerreache his fellowe Nowe out of this ambition spring alwayes enuie and strife togyther with disdayne grudging backbyting and suche other lyke things But contrariwyse when wee haue well digested the rule that is gyuen vs heere by and by wee learne too glorifie God as oft as wee see any tokens that come from him For when wee enuye those whome God woulde haue honoured and go aboute too deface his giftes whiche wee perceyue in them and all excellencie surely wee doo not onely offer wrong too mortall creatures but also too God who is the Authour of the gyftes in them As for example I see a man that is able too edifie the Churche and God hath indued him with suche gyftes that his labour maye doo good nowe I fearing least hee shoulde bee aduaunced too muche and I bee plucked backe by it doo go aboute by my slaunders and ouerthwart meanes too deface and diminishe the thing that God hathe putte in hym It is all one as if hee woulde hyde all Gods gyftes and bring them in contempt And whereof commeth this but of the cursed ambition that I spake of afore Nowe in suche heauing at men there will alwayes bee some strife and hartburning and too bee short all must needes go too wracke bycause God is offended at it For at whome doo these wrongs ame True it is that I doo wrong too my neighbour whome I disgrace after that sorte but therewithall I doo also blaspheme God so as wee cannot deface the giftes and vertues that are in anye man but that our dooyng is foorthwith matched wyth blasphemie wherethrough God is greeuously offended And why For God will bee acknowledged in all his giftes and when hee offereth himselfe vntoo vs it is good reason that wee shoulde honour him Therefore whensoeuer wee see any tokens of the holy Ghost in anye man if wee treade them vnder foote or holde scorne of them and mislyke them is it not a defacing of Gods Maiestie too the vttermoste of oure power Truely wee will not confesse it but yet is it so in verye deede And therefore muste wee take so muche the better heede of that whiche is spoken heere namely that the faythfull glorifyed GOD in the person of Sainct Paule when they sawe hee had wrought after that manner in hym and that by that meanes wee bee put in mynde that wee bee bounde too yeelde God hys dew honour whensoeuer hee offereth or sheweth vs anye of his gyftes For the reproche or wrong is not done too the creature but it is GOD that is vnregarded in so dooyng bycause hee is defrauded and robbed of the right that belongeth vntoo him And so much the more doth it stande vs on hande to remember this lesson bycause we see this naughtinesse too bee as great nowadayes as euer it was Howe many are there that commende the giftes of God that are profitable for the common edifying and for the welfare of the whole Church Nay rather the Diuell beareth such a sway that euery man through his owne vnthankfulnesse hindereth himselfe too receyue the frute of Gods giftes whereof hee might bee parttaker So then if wee had honest and well meening heartes surely wee shoulde alwayes fare the better when wee sawe any good example and where any man is indued with Gods giftes wee shoulde applie the same too our owne profite but wee shette our selues out of the doores through our owne cankerhartednesse so as wee cannot inioy the benefite that is offered vs. Againe wee see there are some so spitefull that of verie malice they woulde fayne make men beleeue that the Sunne shyneth not yee shall see them so diuelishe that it spyteth them at the heart too see Gods name glorifyed by another mans meanes Muste that fellowe haue the honour say they Verely as who shoulde say that euerie man ought not too haue an eye too the abacing of himselfe that God might bee honoured as he deserueth in the giftes that he giueth men as hee himselfe listeth But there are some so cankerhearted that they coulde finde in theyr heartes too plucke God out of his seate rather than too abyde those paciently whome hee hath indued with his giftes and which imploy themselues to the edifying of his Church or that men shoulde receyue them and acknowledge that God will be honoured in them Seeing then that men are nowadayes so full of malice and venim we haue the more neede too beare in minde what is shewed vs heere that is too witte that God must bee glorifyed in all hys benefites that are seene of vs assuring our selues that they come all of his mere liberalitie and that hee is the Authour of all good qualities so as there is not that commendable thing in any creature which ought not too bee fathered vppon him VVherefore let vs learne too glorifie God in all poyntes and all respectes Nowe herevpon he addeth that yet once againe hee made a iourney to Ierusalem and commoned with such as bare the countenance and had most authoritie too the end he might not seeme too haue runne in vayne heretofore nor runne in vayne hereafter Here wee see howe S. Paule was neuer satisfied in seeking all that might bee too the aduauncement of the kingdome of our Lord Iesus Christ and too the taking away of lettes too the intent that the Gospell might haue his free course and full scope yea that he was not led therevnto by vaine presumptuousnesse as wee sawe this morning but considered that the wicked sorte woulde lay to his charge that yet at length he came too submit himselfe too the Apostles too learne somewhat at their handes He considered that this might well bee sayd vnto him but hap what hap would he intended not too forslowe his duetie in seeking agreement with the other Apostles I say not that he sought a worldly matter at worldly mens handes but too make his doings well allowed in all poynts For it is certaine that S. Paule going too Ierusalem was not too skan who had taught best but too make a mutuall declaration among themselues that euery one of them had serued God and preached the Gospell faithfully That is the cause why S. Paule went thither Therefore wee see heere his mildenesse in that he spareth not himselfe at all so the Church may receyue any frute or confirmation of fayth by it and men may bee wel assured that the Apostles reckened him as one of their aray and companie Againe besides his
Gospell it a very notable saying and which importeth a very profitable doctrine For he might well haue sayd simply to the end that the gospell might abyde among you I would not giue place too them so much as one minute But he speaketh of the truth of the Gospell Howbeit not that there is one true and another false but when he sayth that the Gospell shuld continue true he speaketh it in respect of men And why so For although men make a fayre shewe to be Christians yet do they alwayes labour to haue some medly according as we see many geerish heads in this world who cannot abyde that God alone should gouerne vs but euery man woulde cast in his owne collop or morsel and thereof came the confusion that is at this day in the papacie A man would wonder how so many pelting gewgaws fooles bables yea and also grosse abhominations could be gathered togither But that is come to passe bicause that men were not contented to obey God but would needs adde this and that of their owne fancie So then S. Paule speaketh here purposely of the trueth of the Gospell as he speaketh of the simplicitie of our Lord Iesus in the second to the Corinthians And what is ment by the simplicitie or singlenesse of our Lorde Iesus Christ It is matched ageinst all the minglings that men make For as I haue sayde already they haue a foolish fancie of setting forth things deuised of their owne brayne Nowe when men doe so put too things of their owne it is but corruptnesse and starke abhomination And that is the cause why S. Paule fayth that we must holde still the singlenesse of our Lord Iesus Christ Therfore when vnder colour of handling the Gospell men go about to make a patched pydecoted or motley religiō as a mā might term it it is no more a true religion but ther is much falshod mingled with it Then let vs mark wel that wheras S. Paule vseth here such speech he or rather the holyghost by his mouth warneth vs that it is not inough for vs to bear the name of Christiās to make some fair shew of cleauing to Gods word and to the doctrine of our Lord Iesus Christ but that we must stick to it throughly and take heed that we nother mingle nor foyst in any thing to it but consider that lyke as a litle leuen is able to sower a gret deale of dow so al wil be marred as sone as we giue any entrāce to the things that men haue deuized of their own heads To be short the meanes to kepe the doctrine of the Gospel pure is that men adde not any thyng at all to it nor bee so bolde and licentious as too laye one thing or other vppon it but too content themselues with the things that our lord Iesus Christ hath shewed vs so as we become his true disciples and be not so hardie as too replie ageinst him but that all mouthes may be shet and no man lifte vp his neb too say this is my opinion this thinke I to be good but euery one of vs receyue simply that whiche is taught vs by our Lord Iesus Christ who hath all dominion of reigning ouer our soules Lo how we may haue the truthe of the Gospell And it beehoueth vs so muche the more too practyse this doctrine of S. Paules by cause wee see that nowadayes manie men seeke nothing but to mingle one with an other so as they care not of what religion they be so the same be most tolerable and easlyest receyued of the worlde True it is that among the Papistes many be so wilfull as they will neuer abyde that a man should varye one poynt from them For they see well that if there be neuer so little a breache made by and by al their tyrannie decayeth and falles downe to the ground For what holde haue they but by tyrannie and violence too tell vs that wee muste neyther will nor choose but take it for good Those therfore that are flatly on the popes side would haue men too holde through out all the filthinesse and abhominations which they haue had hithertoo But there are a sorte of fantasticall heads which would haue a Reformation wherin the Pope and Mahumet and Iesus Christe shoulde bee mingled toogither so as men myght no more discerne whiche is whiche for all is one to them so the world be agreed vppon it They bear no reuerence at all vntoo God and that is the cause why all thinges haue bene so turmoyled and confounded in our dayes and the verie foundation whervpon the Interim as they terme it was grounded For seing that manye men coulde not fynde in their hearts to consent to Papistrie they thought it good too haue a reformation betweene both And euen at this day a greate sort inclyne stil to the lyke reformation It is true say they that there are abuses and it were meet they should bee mended Yea but their meening is but too plucke away some leafe or little braunche and too lette the rest alone that the roote roote myght growe still that is too say that the Gospell of God myghte be defaced with al maner of superstitions that reigne in the Popedome But what for that heere the holy Ghost condemneth all such neuters and sheweth that theyr dooings are but craftes of Satan yea and mere illusions and mockeries to leade sillie soules to destruction and moreouer also a defacing of the glorie of our Lorde Iesus Chryst And why For we haue not the Gospel at all except we haue the pure truthe wherevnto it maye not be lawfull for men to adde any thing but all of vs to holde our selues to that whiche is shewed vs by our mayster Ye see then how that in these dayes we be inforced by the necessitie of the tyme to put this doctrine in vre And therfore when Gods enimies vpbrayde vs that wee will not agree with them let vs alwayes alledge for oure excuse that our agreement is to be knit together in our Lorde Iesus Chryst and to be all obedient too his woord and doctrine If they alledge that it is a pryde in vs to reiect so the things that are commanded by such men as terme themselues superiors Let vs answer that we must first obey God and that Iesus Chryst must not be bereft of his right and men set vp in his place If they aske why so VVere it not better to haue some meane way and that euery man should shew howe he intendeth not too separate himselfe from the rest than to striue after that fashion and to cause christendome to bee as it were scattered Let vs aunswere that the matter standeth not vpon knowing who shall get the vpper hande or who shall be maister ouer his fellowes but Gods word must continue alwayes vnimpeached or otherwyse all the pretence of concorde that men can make shall be but abhomination before God And why For it were better that all
had not bin made plaine the Iewes had ben hardned in a wrong opinion and the Gentiles had receiued a yoke of bondage and therfore Paule made resistance agaynst it And so we see it is not only lawfull but also needfull to vse things dyuersly which are nother good nor bad of their owne nature As for example if we see a man drawen back from coÌ„ming to the Gospel or troubled bicause he is not yet well strengthened it becommeth vs to forbeare the thing that else were lawfull for vs according as we haue seene heeretofore that we must always haue regarde what is expedient and fit for euery mans saluation But if we see that vnder colour that a thyng is neyther good nor badde men goe about to interlace some holynesse with it and to bynde mennes consciences by constrainyng them to keepe it there we must withstand them to the vttermost As for example To eate fleshe or fyshe is a thyng indifferent as they terme it for it is neyther forbidden nor bidden of God too eate fleshe Nowe if some ignorant person be offended at the eating therof and thynk it to be deadly sinne bicause he knoweth not whether the forbearing of it bee a tradition of the Pope or a commaundement of God till he be taught it â–ª we must eschue offence Yea and when wee haue to do with any Iewes which are not acquaynted with our customes and that we go about to winne them and draw them to the obedience of the Gospel we must for a â—yme in being coÌ„uersant with them abstein from the things which they think to be forefended For inasmuche as they are armed with the authoritie of God they would thinke they had some reason to condemne vs if it were not shewed them before how and by what warrant we might eate of all meates indifferently and without exception But contrarywise if the Papistes woulde bring vs to this poynt that wee shoulde continually forbeare the eating of fleshe vppon Frydays and Saterdays and in Lentseason and vpon other dayes of their appoynting whiche soeuer of vs shoulde agree too that he were a traytour too the Gospell and we should rather die a hundred tymes For why wee muste keepe the libertie that is purchased for vs by our Lorde Iesus Chryste If it bee sayde and howe so Ought a man too trouble the whole worlde and too be so wylfull for a little liquorousnesse of eatyng flesh The question is not whether a man shoulde eate fleshe or no but whether God oughte too bee obeyed and the thing vsed which he permitteth or whether we should rest vpon the fancies of men Now if a thing be lawful for me by Gods woord is it to be condemned bycause men iudge of it after their own fashion and guize But wee see that Gods authoritie is blemished when the right that belongeth to him and is reserued onely to himselfe is giuen too mortall creatures Againe there is a clog layde vppon mens consciences insomuche that our Lorde Iesus Chryste is defrauded of his due honour For if he haue purchased vs such libertie as to sette vs free from the ceremonies of the lawe it is muche more reason as I told you this morning that the things which men haue deuised should be layd away and abolished VVherfore let vs mark wel that in all indifferent things we must haue regarde to edifying and although it be lawfull for vs eyther too vse or to forbeare a thing yet Charitie byndeth vs one to an other It is a willing seruisablenesse when for the edifying of our neyghboures we absteyn from the thing which is free for vs to doo But yet in the meane whyle we must not vnder the shadowe of peace and concord betray Gods truth and make a myngle mangle of it so as men maye not knowe who ought too rule the roast here beneath nor what lawe is too bee followed but wee must vtterly mainteyne the libertie whereof Saincte Paule speaketh heere Loe what wee haue in effect to holde vs too Now he adedth immediatly that the Apostles which were in great estimation broughte nothyng vntoo hym And hee vppeneth heere Peter Iohn and Iames who were had in great reputation aboue the reste as pillers but onely tooke in good woorthe and allowed the doctrine whyche hee hadde taughte theretoofore And therewythall hee addeth That â—ee passed not what opinyon menne had of Peter Iohn and Iames foras muche as God regardeth not anye mannes persone â–ª That is too saye his outwarde shewe or estimation too the worldewarde It should seeme here at the first blushe that S. Paule striueth for himself and for his own authoritie and credit Ther were dogs that barked against him in times past specially the baÌ„ksliders that had tasted of the Gospel who to preteÌ„d som color of their backsliding and of their renouncing of Chryst alledged thus for themselues Tushe it is wel inough known that the Apostles stroue to wit who should be greatest which was an vnsemely thing and shewed well that they had ill borne away their maysters doctrine who coÌ„manded them to humble themselues in such wyse that euery of them should make himselfe least although he were the greatest But wee haue to marke here that S. Paule had no controuersie with the Apostles as he himselfe also declareth Therfore there is some speciall cause why he magnifieth himselfe so much whiche is for that those dogges which labored to set debate betwene the Apostles therwithall to turmoyle and falsifie the Gospell pretended always too bee the disciples of the Apostles and familiar with them lyke as in these dayes we see manie fugitiues and shamelesse fellowes â–ª which abuse the names of Gods seruants and passe not to lie with open throte saying Oho I lerned it of suche a man And yet they speake of a matter that was neuer heard of yea and their shamelesnes ouershooteth it self so far as to name the verie cities when as notwithstanding if a man examin them throughly he shall find the cleane contrarie So then it was for S. Paule to shewe that the authoritie of men is not sufficient to deface the soueraigne authoritie of our Lord Iesus Christ nor the reuerence that men ought to beare to his worde Therfore we see fyrst of all that Paule stroue not here against Peter Iames or Iohn for he agreed verie wel with them And secondly that he regarded not his owne person but ment to maynteine Gods cace that is too wit that he was ordeined and established in the state of an Apostle â–ª Marke for one point that he did not thruste himselfe in vpon a brauerie nor at aduenture but that God had chosen him thervnto and that thervppon he had so borne abroade the doctrine that was betaken vnto him as the pure truth of God and of our Lorde Iesus Chryste VVherfore if we consider wherat S. Paule amed we shal not only haue wherewith to stoppe the mouthes of all misspeakers but also be the more confirmed in the
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
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
world hath bin so blynde that it could not perceyue it These kinde of men haue expounded this saying that wee bee not iustifyed by the deedes of the law to import that wee bee not iustifyed by the deedes of the law to import that we be not iustifyed by circumcision or by absteyning from any certaine kynds of meates or by keeping such a holyday or such a feast whereas notwithstanding S. Paule treateth of none of all those things He matcheth Gods grace against all our workes and finally sheweth that we cannot bring aught vnto God but that we must be faine to be admitted freely of him That is S. Paules drift And if we should not set the same marke before our eyes surely all the doctrine that is conteined in this Epistle would be but fond matter Furthermore let vs marke that S. Paule doth oftentimes say simply and without addition that wee bee iustified without workes like as in the thirde Chapter too the Romanes he sayth we haue a cleere and sure proofe of our righteousnesse namely that we bee rightuous before God through the remission of our sinnes and not by our workes Hee saythe not there by the workes of the lawe ▪ but he setteth it downe single without addition to the ende that all mouthes should be stopped and all startingholes be takē away ▪ Yet is it not without cause that he speaketh of the workes of the law to bring to nothing all the seruices that men can alledge too bind God withall as though they were able to become righteouse of themselues For as we shall see hereafter although we were as perfect as Angells yet could not that bind God at all if it were not for that he of his owne good will hath made this promis in hys law he that doth these thinges shall liue in them Then if we go about to get fauour at Gods hand for our owne works sakes we must not dispute philosopherlike that God oweth vs any wages or recompence for the seruis that we haue done him for we be his and we cannot bind him by aught that we can do How then may our works be recompenced as though they were auaylable before God Euen bycause he hath promised so to do It is the couenant whiche he hath made with vs in saying he that doth these thynges shal liue in them So then if we could performe the law to the full surely we should be righteous before God and deserue saluation ▪ howbeit not for any worthinesse that should be in our selues but by reason of the couenant that God hath made with vs. For we see that all the desert which can be alledged on mannes behalfe depēdeth wholly vpon the said promis And that is the cause why sainct Paule saith always the works of the law the works of the law For there are none other workes that deserue to be accepted of God and to haue any recompence Therefore let that serue for one point And we shall see heereafter how we be vtterly excluded frō that righteousnesse ▪ bycause we come short of it and that Goddes telling of vs that we shall be saued by keeping of the lawe is all one as if hee had sayde that we be all of vs damned And why For there is not any manne that dischargeth himselfe of it but all of vs are transgressers Ye see then that the lawe can bryng vs nothyng but deathe by reason of our infirmitie But thys shall bee layde foorth more at length in his order ▪ It is ynough for thys tyme that we knowe how Sainct Paules setting downe of thys doctrine is agaynst the Iewes which boasted themselues and were puffed up with pride as though God had bin bounde vnto them for their obseruing of the Ceremonies of the lawe No no saith he it is nothing worth and we shall see the reason of it afterwarde Furthermore S. Paules debating of the case of Ceremonies is bycause these hypocrites which tooke vpon them to match themselues with God and too haue the praise of their saluation themselues did always buzie their heads about small trifles and came not to the cheefe point which is to enter into their owne cōsciences Like as at this day in the Popedome they that do so much preach their owne merites and say that we must purchace Paradice by our owne works and that although we be sinners yet we haue a way to discharge ourselues to Godward by satisfactions what alledge they VVhen those great Rabines go about to set men after that maner vpon the stage to be honored as Idolls and when they haue made their great prefaces of free will of their owne vertues of their satisfactions and of their merites or deseruings what bring they Exhort they men to liue chastly without doing other men wrong or without any couetous desire so as euery of vs shoulde content hymselfe with that he hath be patient in aduersitie beare wrongs and reproches and in all thynges shewe ourselues to bee the Disciples of our Lorde Iesus Christe by forsaking ourselues There is not one word with them of these things But the good workes which they set afore vs are that we must go deuoutely too Masse take holywater before we enter into the Church be crosse ourselues kneele downe before a stocke worship a puppet gad on pilgrimages keepe suche a feastfull daye found a Trentall deale doales for the dead and do this and that So then all these hipocrites which will needes become righteous by their owne workes haue nothing but gewgawes and dotages and yet for all that they thinke themselues so holy and perfect that nothing is amisse in them They thinke that God ought to content himselfe wyth the great number of murlimewes and countenances which they make But that is not the coyne wherewith he must be paied for his lawe is spirituall He looketh not vpon the outward gesture nor vpō the things that carrie a faire glosse before men in somuch that if men set their minds too much vpon his owne Ceremonies he reiecteth it vtterly And that is a thing well worthy the marking For men seeke still some startinghole that they might not yeeld themselues to the obeying of God and they beare themselues in hand that when they haue once dispatched their fond deuotions then they be well discharged and all the rest of their sinnes must be forgotten bycause they raunsome them by that meanes The thyng therefore whiche we haue to marke heere is that Sainct Paule stroue heere against suche men as neuer wist what it was too serue God in good earnest nor neuer entered into their owne consciences And euen such are these Shauelings in the Popedome and those naughtipacks that haue their full scope there I meene not only the Cardinalls and these horned beasts the Byshops for men knowe that they be the filthinesse whiche infecteth the whole world but I speake also of those that are called doctors the vpholders of their Catholike faith It is certaine that they
of vncircumcision it meaneth the vnclennesse wherewith wee be compassed about in Adam in so muche as there is not any man which is not damned alreadie from his mothers wombe But the Iewes thought that God had set them free from that coÌ„mon curse and they made their boast therof Surely Gods chosing of them after that sort for his own people heritage was a great dignitie and worthy too bee esteemed aboue all worldly goodes But yet neuerthelesse it became them to haue acknowledged with all humblenesse that there was not any excellencie at all in their owne persons For according to our wonted maner of drawing Gods gracious giftes too muche to vayne ouerweening the Iewes did commonly ouershoote them selues by bearing them selues in hand that they were aboue all the rest of the worlde Verily as who should say that God had founde any thing in them why he should preferre them before those whom he had forsaken Therefore that dooing of theirs was a great pride whiche caried with it a shamefull thanklesnesse in that they imputed not to Gods meere goodnesse the things which they had of his free gifte but were puffed vp with ouerweening as thoughe God had knowne them to be better or worthyer of euerlasting saluation than the Gentiles But nowe S. Paule to dispatche all ouerweening sayth Go too wee be Iewes by nature As if he had sayde It is true that wee haue some fauour aboue the Gentiles whome God hath not vouchsafed to receiue into his Church VVhen he speaketh after that fashion it is not to giue the Iewes occasion to waxe proude but to lay before them the things which they had receiued frely of God wherin they had no cause at all to brag of them selues according as we see how that in the Epistle to the Romanes he vttereth two sayings whiche at the first â—lushe might seeme contrarie For on the one side Haue wee then sayth hee no priuiledge aboue the Gentiles Yes verily for God hath chosen vs for hys people he hathe giuen vs the seale of Circumcision too shewe that hee auoweth vs for his children hee hathe alyed him selfe vntoo vs hee hathe promised vs the Redeemer of the worlde and too bee shorte he hath sanctified vs in suche wyse that if wee consider the fauour whiche he hathe vttered towards vs there hath beene well wherwith to aduance and exalte vs aboue the residue of the whole worlde Thus on the one side Paule dothe there magnifie the goodnesse of God and afterwarde he falleth too questioning agayne and asketh what aduauntage haue wee then None at all sayth he for all men are shutte vp vnder Gods curse If the Gentiles bee too bee condemned wee bee too bee condemned double for there may be yet some likelyhoode that ignorance shall serue to excuse them But yet can they make no defence of that before God but shall perishe althoughe they neuer had any instruction or teaching Needes then must wee bee condemned by the lawe sayth he seeing that God hathe taughte vs and yet for all that wee cease not too sinne still and too transgresse his commaundements in so muche that we be plunged in greater and deeper cursednesse than the Heathen folk and vnbeleeuers Now then he sayth that the Iewes are in deede separated after a sort from the Gentiles not that the Iewes are of more worthinesse or that they haue any righteousnesse in them selues â–ª but bicause God of his own meere goodnesse voutsafed to chose them â–ª like as at this day the children that are borne of beleeuing pareÌ„ts are not better than the children that are borne of Paynims Turkes if a man coÌ„sider them both in their owne nature For we be all of a corrupted and cursed lumpe and God hathe so condemned vs as no man can iustly set vp his bristles to thinke him selfe of more value than his fellowes But yet neuerthelesse S. Paule sheweth that they be sanctified and that they be not vncleane as those are which are borne of vnbeleeuers or Heathen folke Heere shoulde seeme to be some contrarietie neuerthelesse all agreeth very well togither For there is nothing but vncleannesse and filthinesse in vs all without exception and that commeth of nature Howbeit there is a supernaturall gifte that is to say a remedie that God giueth whiche is that the children of the faythfull are dedicated vnto him and he acknowledgeth auoweth them for his Then like as now a dayes the children that are borne of the Churche are reckned too bee of the number of Gods people and of the companie of the chosen euen so vnder the lawe the Iewes were separated from the rest of the world And that is the cause why S. Paule sayth Wee bee Iâ—wes and not sinners of the Gentiles VVhereas he speaketh of Sinners he meaneth suche as continue in their filthynesse and are not clensed by the grace of God For Circumcision was a token and witnesse that God accepted Abrahams issue and ofspring for hys owne housholde and peculiar people The thing then wherein the Iewes differed in olde tyme from the vnbeleeuers was that althoughe they were all of one sute for as muche as they were all indifferently the children of Adam yet notwythstandyng God had chosen the one sort and left the other sort still straungers from his house If a man aske why he dyd so there was none other cause than his owne meere grace and yet were not the Iewes in the meane whyle the more excellent But nowe let vs followe the matter that S. Paule handleth heere Wee knowe sayth he that wee can not bee iustified by the deedes of the Lawe but by beleefe in Iesus Christ. In so saying he sheweth that the Iewes them selues what grace soeuer they had receyued coulde not grounde them selues vpon other men nor vpon them selues as thoughe they had deserued aught at Gods hande but must bee fayne to flee to his free goodnesse acknowledging that there is no saluation but in Iesus Christe who is come to finde out the thing that was alreadie loste And herein is fulfilled that which he sayth in another place howe that aswel they which were nere hande as they that were farre off were all gathered togither into one Iesus Christ is the peacemaker to cause God to loue vs and to receyue vs too mercy not onely those that were earst farre of as the Gentiles but also the children of Abraham what noblenesse or dignitie soeuer were in them for that came not of their owne nature And let vs marke that when S. Paule saythe that the Iewes whiche were conuerted to the Christen fayth knewe they coulde not bee iustified by the works of the lawe but by beleefe in Iesus Christ he maketh a comparison betweene fayth and the Lawe to shewe that wee can not bee iustified by grace excepte wee forsake all our owne merites and that is a thing well worthy too bee marked For the Papistes will well inoughe confesse that wee bee iustifyed by faythe howebeit they
draweth vs to him and are mortifyed to liue vnto him Let vs go forwarde with a chearefull heart And althoughe there bee neuer so many infirmities in our nature yet notwithstanding let vs not doubt but God accepteth vs for all our imperfections But the Papists cannot haue so muche as one good purpose to serue God sauing that they be vtterly bewitched to beleeue so through vayne selftrust And why For they ground themselues vpon their owne merites and to their seeming that is the meane to purchace grace But now what is it that they can do Put the cace that they brought a hundred times more with them than they haue to bring and that God gouerned them by his holy spirit so as they had some manner of feeling of the Gospel though it were but halfe a feeling yet should they come farre short of discharging their dutie yea or of the hundred parte of it towardes God But in the meane season it is well knowen that all that euer they do is but pelting trash and as for the law of God it is nought worth with them and yet in the meane while they busie theyr heads about their owne inuentions Howbeit let vs still put the cace that they indeuored to walke in the feare of God and that they had learned aright to do the things that God commaundeth them yet for all that they coulde not make their boast that they were come to the perfection of that righteousnesse which God requireth of vs. And when they had tormented themselues neuer so much how should they be able to serue God with a cheereful courage vnlesse they knew themselues to be in his fauour notwithstāding that they be so blameworthy before him But as for vs we on our side are able to serue God with a free hart notwithstanding that our consciences find fault with vs and we know that there are many sinnes in vs. And why For we ground not ourselues vppon our owne merites but vpon Goddes meere mercie and thereby we be taught that God receiueth our workes though there bee muche faultinesse in them and that we be in his fauoure although there be many vices and blemishes in vs. And that is the cause why he saith by his prophet that he will accept the seruis which we do vnto him as a father accepteth the seruis of his child Yee see that a child is willing to obey his father and when his father sayth too him do this his father taketh his doing in good worth though the child know not what he doth yea and sometimes though he marre a thing yet his father is contented to lose the thing when he seeth that the child was willing and desirous to serue him But if a man take a seruant for wages hee will looke to haue him do his taske And why For he looketh for his wages and a man will not abide to haue him marre the worke that is put into his hands yea and if it be not well done he wil not be contented with it Now our Lord speaking of the grace of the Gospell sayth he wil receiue our seruices as a father receiueth the obedience of his child though all that euer he doth be nothing worth that is to say he passeth not awhit for the perfection that is in them for he shall find none at all in thē but he beareth with vs of his goodnesse He sheweth himselfe so kind and freeharted towards vs that whatsoeuer we do he taketh it in good part although it be not worthy ne do deserue it Ye see then that the way for vs to haue a free courage to serue God is too assure ourselues that he blisseth all our works bycause that whatsoeuer spottinesse is in them is clenzed away by the bloud of oure Lord Iesus Christ To be short whereas God sheweth himselfe pitifull towards vs and vseth inestimable mercie let vs vnderstand that he doth it not to the end that euery of vs should runne a scoterloping and take the bridle in his teeth and play the horse that is brokē looce no no but contrariwise it is to the end that the sword of Gods word shoulde strike vs to the hart and make such a serch there as we might be rightly humbled to craue pardon at Goddes hand Not that we should haue the hartbiting whiche the Papists haue which would plucke vs backe and hinder vs from comming vnto God making vs to say wretched creature what dost thou VVhat canst thou tell whither God loue thee or no Let vs haue no such nippes but let vs be fully resolued that God beholdeth vs with pitie and taketh our works in good woorth not for any desert or worthinesse that he findeth in them but bycause we bee ioyned to our Lord Iesus Christ Now therefore we see what Saint Paule meant to say Also we see how that doctrine serued not for that tyme only but that the same is as profitable and needefull for vs at this day as euer it was for any heeretofore For in asmuch as Gods enimies sight against the Gospell and spew out their blasphemies it standeth vs on hand to haue wherewith to resist them and not only them but also Satan who hath at all tymes had the slight to make vs beleeue men that they coulde liue of themselues and by their owne deseruings but that is but to lulle vs asleepe in death And therefore let vs assure ourselues that it is better for vs to die to the law than to liue to it that is to say let vs assure ourselues that if God should enter into account with vs we should be vtterly vndone and damned And being so dismayed let vs suffer ourselues to be crucifyed with our Lord Iesus Christ and sith we know that he hath reconcyled vs to God his father by the sacrifise which he offered let vs also suffer ourselues to be gouerned by his holy spirit and to be renued by him in such wise as being dead in ourselues we may liue truly vnto God giuing ouer all ouerweening of our owne righteousnesse and fighting agaynst all the lusts of our flesh and withdrawing ourselues from the world And now let vs cast ourselues downe before the maiestie of our good God with acknowledgement of our sinnes praying him too make vs so to feele them as it may be to plucke vs backe from the filthinesse wherein we be plunged and to ioyne vs so vnto oure Lord Iesus Christ as he may draw vs to God his father and make vs come still neerer and neerer vnto him till we bee fully ioyned vntoo him And so let vs all say Almightye God heauenly father c. The .xiiij. Sermon which is the eyght vpon the second Chapter 20. So I liue yet not I novve but Christ lyueth in me and vvhereas I liue novv in the flesh I lyue by the faith of the sonne of God vvho loued mee and gaue himselfe for me 21. I refuse not the grace of God for if righteousnesse come by the
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
there is none of vs but he shall finde that he prouoketh God too vse suche sharpenesse towardes him as if a father bee as kinde harted as is possible to be wished yet if he haue vnruly children so as they be â—eude and froward he shall bee prouoked after suche a fashion that he shall as it were chaunge his nature bycause he knoweth not at what end too begin with them and is fayne after a sort too transforme himselfe Euen so is it with vs. For we haue a father which in goodnesse surmounteth all that can bee seene among men but we on our side as I sayd afore in steede of yeelding obediently vnto him as we ought to do and in steede of offering our selues redily to walke as he commaundeth so soone as he doth but speake the woord do nothing but stray VVe haue our lustes alwayes inordinate and boyling wee haue our replies alwayes readie coyned and although our mouth speake not yet it appeereth that there is no such calmnesse in our hartes as too be contented to submit our selues to God as we ought to do Seyng then that we be conuicted to our faces by experience that God had neede to be so rough and sharp towardes vs let vs suffer him to do whatsoeuer he knoweth too be for our welfare And no doubt but the Galathians were as nyce as wee and had as itching eares as wee haue and yet were they fayne too be rebuked so sharply by reason of their vnthankfulnesse As for S. Paule we know he indeuered by all humilitie and meeldnesse too drawe all such to the obedience of our Lord Iesus Christ as were committed and appoynted too his Apostleship He likeneth himself and not without cause too a nurce which will beare with hir nurse childe and not spare any thing too shew the loue that shee beareth it VVee shall see hereafter that he will say Be yee as I am for I am as you bee I seeke nothing but too fashion my selfe vnto you and to bring to passe that wee may agree in one And yet notwithstanding necessitie hath constreyned him too crie out as you heare now Yee vnwize yee fooles yee vndiscreete or witlesse as beasts who hath bewitched you after that sorte must you not needes bee possessed with the Diuell Here are very harde woordes and no doubt but the Galathians were greeued at them at the firste sight Yet neuerthelesse it was meete for them to feele that S. Paule vsed not that maner of speach and language without cause Therefore whensoeuer we bee rebuked let vs blame our owne faultes for it and yeeld our selues giltie for wee shall gayne nothing by checking againe VVhen we haue disputed what we can wee may peraduenture iustifie our cace afore men but wee shall alwayes be giltie before God Moreouer it behoueth vs too marke well the reason that is added heere by S. Paule when he sayeth yee muste needes bee bewitched if yee obey not the truth seyng that our Lorde Iesus Christe hath bin as it were peynted out liuely before you yea and euen crucified among you In speaking after that fashion S. Paule sheweth with what force and effectualnesse he had preached the Gospell Therfore he likneth the doctrine which he had brought vnto a picture therevnto inlargeth it yet better saying that the matter which hee had preached among the Galathians ought too auayle asmuch as if they had seene the Sonne of God crucified among them and his bloud sheaded out for the spirituall washing of their soules For so much then as they had bin taught so faythfully they could no more excuse themselues of their backesliding But first of all we see here whiche is the true maner of preaching the Gospell namely to giue knowledge of Gods loue towardes vs in that he spared not his onely Sonne but gaue him too the death for vs according as in very deede all the treasures of wisedome and vnderstanding are layed vp in our Lord Iesus Christ as it is sayd in another place too the Colossians Sith it is so if we bee desirous to profite well in the Gospell lette vs learne too acknowledge the grace that is purchaced for vs by our Lorde Iesus Christe for without that all that wee haue is nothing Many will brag that they bee well learned in Gods word but the true triall too knowe whither it bee so or no is if wee perceyue howe greate neede wee haue that God shoulde poure out his mercie vpon vs too succour vs by drawing vs out of the gulf of Hell and therevpon coÌ„clude that wee cannot be clenzed and washed from any of all our spottes but by the bloud of Gods sonne nor obtayne rightuousnesse but by the obedience that he hath yeelded nor haue any satisfaction for vs but by the sacrifize that he hath offered nor come in Gods fauour but by his meanes nor open our mouthes too call vppon him but by his intercession Therefore when wee bee throughly persuaded of the gracious benefites that are brought vs by the sonne of God then may wee say wee haue some vnderstanding in the Gospell but without that wee haue nothing but imagination and follie Marke that for one poynt And therewith let vs marke that it is not ynough for vs too know slightly that our Lord Iesus Christ hath bought vs so deerely but that we must continue still in the doctrine of the Gospell till it bee throughly printed in our hartes as though his bloud gushed downe too apply the frute that commeth of it too our vse and that is too the end to waken vs out of our drowsinesse For we shal see many that take themselues too bee very great Clerkes if they vnderstande but three or foure woordes of the Gospell at a glaunce And yet the same shall soone bee defaced and put out of rememberance bycause that whereas wee ought too seeke too bee filled with the benefites that our Lord Iesus Christ hath brought vs they holde themselues contented with a tast of them God then punisheth the vnthankfulnesse of such folke and their despizing of his goodnesse And therfore it standeth vs so much the more on hand to put forth apply all our indeuer to be well settled in the foresayd doctrine that is too wit of knowing whervnto the death and passioÌ„ of Gods sonne and the inestimable benefites which we haue receyued do auayle vs. Again on the other side we be warned that our sins are the heynouser before God if after wee haue bin taught his will wee turne head backe againe and sin not through ignoraÌ„ce but through contempt and wilfulnesse For if we shake off his yoke it is a sure proofe that wee bee loth to be subiect to him and play the wilde beasts True it is that euen the ignorantest folk in the world are reproued by their own sinfulnesse for asmuch as hypocrisie reigneth in all men but yet if coÌ„parison bee made betweene those that neuer heard one woord of the truth and vs
he sheweth himselfe to be so by his worde and also giueth vs a good pledge and earnest pennie of it in our Lord Iesus Christ insomuch that there he sheweth himself to be ioyned and vnited with vs and that although we be wretched creatures and haue nothing in vs but all mischeefe yet he fayleth not too take vs for his owne and too admit vs into his fauour the reason whereof is bycause our Lorde Iesus Christ is the meane betwixt him and vs. Therefore when wee haue that promise and rest wholy vppon it and doubt not but that God doth and will shewe himselfe gracious to vs vnto the ende and therewithall call vpon him and resort onely vnto him giuing ouer this worlde and continuing in the hope of the heauenly life then bee we sure that we haue fayth and are iustified and that was the maner of our father Abrahams beleeuing and without that let vs assure our selues there is no Christianitie at all in vs. For as Saint Paule sayth in the tenth to the Romaimes vntill wee knowe what the Gospell is wee cannot call God our father VVee cannot call vpon God sayth he except wee knewe him and beleeued in him And howe is it possible for vs to knowe him till hee bee reuealed vnto vs Therefore fayth muste needes go before And whereof commeth fayth Of hearing sayth Saint Paule Then must wee bee trayned in the Goâ—pell or else we can haue no fayth And hereby we see yet better that all that euer is termed fayth in Poperie is but starke dotage And why so For there Gods worde is hidden and the greatest brutishnesse that can bee is taken for greatest deuotion VVhen men babble they wote not what when they gad on pilgrimage and neuer come at God when they busie their heades about fonde Ceremonies and heare not so much as one woorde of good doctrine ô that is great deuotion and holinesse But wee see howe there is no Christianitie without fayth nor fayth without teaching of the Gospell and so consequently we cannot bee Christians till God haue giuen vs the grace to taste of his goodnesse and mercie as it is dayly set afore vs in the Gospell assuring our selues that he accepteth vs in the number of his children so as we may be bolde too call vppon him and continue therein too the ende at leastwise in wayting for the full performance of the things which hee reuealeth vntoo vs nowe by hys mouth that is to say by hys woorde But nowe let vs fall downe before the maiestie of our good God with acknowledgement of our sinnes praying him to make vs feele them more and more and that the same feeling of them may drawe vs vnto him with true repentance so as wee may not onely aske him forgiuenesse of them but also so reforme and chaunge our selues as we may truely beare the marke of his children when wee shall appeare before his iudgement seat and as oure Lorde Iesus Christ also may repayre the Image of his father in vs in such wise as hee may acknowledge vs for his members And in the meane while let vs beseech him to beare with our infirmities till he haue vtterly clenzed vs of them That it may please him too graunt this grace not onely to vs but also to all people c. The .17 Sermon which is the third vpon the third Chapter 7 Knovve yee therefore that they vvhich are of faith are the children of Abraham 8 And the Scripture foreseeing that God vvould iustifie the Gentiles by faith shevved glad tidings aforehande vntoo Abraham saying In thee shall all nations be blessed 9 Those then vvhiche are of faith are blessed vvith faithfull Abraham IF we were such as we would be taken to bee that is to wit if we were Christians we should be well acquainted with this maner of speech of being iustified by faith But there are verie few to be found euen among those that boast themselues too haue profited in the Gospell which knowe what is ment by the rightuousnesse whereof the Scripture speaketh so much Howsoeuer the cace stande either we must haue skill of that article or else we can neuer haue any assurance of our saluation nor resort vntoo God at our neede to call freely vppon him And that is the cause why S. Paule standeth so much vppon that matter The last Sunday wee sawe howe Abraham was counted righteous bycause hee had beleeued God and I tolde you that thereby is shewed vs that no man can bring any woorthinesse of his owne wherewith to winne Gods fauour but that we must bee fayne to receyue it of his free gift For the woorde beleeuing hath a respect too the promise insomuche that Gods free offering of himselfe vntoo Abraham was the cause that Abraham was counted righteous bycause hee accepted the fauour that was offered him of free gyft beeing well assured that of hymselfe hee had nothing but all iniquitie and cursednesse And therevppon Saint Paule concludeth that such as are of fayth are the children of Abraham It is certayne that Abraham is the father of all the faythfull and of all Gods children and therefore it followeth that eyther wee muste bee fashioned after hys example or else the gate of life and saluation is shette agaynst vs and wee bee quite and cleane banished oute of Gods kingdome Heere Saint Paule sheweth vs the waye For wee come not of Abraham as concerning the fleshe neither belong wee aught at all vntoo him and yet notwithstanding it behoueth vs too bee of his race the onely way whereof is to be partners of the promise that was giuen vnto him and to receyue it as he did heere ye see what it is too bee of fayth so that when wee once knowe and fynde by proofe that we cannot deserue any fauour at Gods hande nor bee allowed for our owne workes merits we repoze our whole trust in his goodnesse apply this promise to our selues which is that he adopteth vs for his children Thus ye see Saint Paules Text made plaine ynough Howbeit he addeth that that promise serued not for the Iewes alone but rather that all men in generall are comprehended in it For without that addition the doctrine that wee haue treated of would serue vs to no purpose God choze AbrahaÌ„ and his ofspring So then are wee shet out from the hope of saluation for his choozing importeth a forsaking of all those whom he choozeth not but he hath chosen the linage of Abraham and so by that meanes it seemeth that all of vs are forsaken But the promise which Saint Paule rehearseth consisteth of two partes The one is that God woulde be the protector of Abrahams lynage and shole it out from the rest of the worlde The other is that all nations shoulde bee blessed in Abraham and in his seede Nowe if God had placed his Church in the onely householde of Abraham then shoulde wee at this day bee miserable But for asmuch as in the seconde
yet coulde he not loue God as he ought to doo for it would behoue all our wits to be imployed in the loue of him But now let vs marke if wee cast not many vayne lookes when wee open our eyes or if that when wee open oure eares wee bee not giuen too their much fonde talke that tendeth not to the honor of God or which is not vtterly voyde of sinne if at leastwyse it bee not wicked But howe soeuer the cace stande wee shoulde so dedicate our wittes wholly vnto God as that wee should not thinke vpon any thing wherein he should not bee glorified And where shall one be founde that dooth so No where but whiche worse is besides that wee haue our wittes farre haled and drawen away from the loue of God wee see that they tickle vs dayly vnto naughtinesse and that wee doo not so soone stirre a hande but it is to put it too many things of no value As muche is to bee sayd of our feete of our eyes and of our eares Agayne what a dungeon is there in mans hart what a number of croaked lusts are there so snarled one within another as there is nothing to bee founde among them but confusion In so muche that it is vpon very good cause that Ieremie crieth out O what a maze is the heart of man wherein there is neyther ende nor measure to bee seene so that although a man should sounde and gage him selfe neuer so deepe yet it is not possible that he shoulde attayne too the knowledge of the hundreth part of his naughtinesse There is none but onely God that can bee iudge of it So then let vs marke well that although God haue begotten vs agayn by his holy spirite and that we strayne our selues to the vttermost to serue honor him yet must we needes come farre short of the ende and bee still but on our way thitherwarde yea and go alwayes halting And moreouer beside oure slownesse wee meete with many falles and many shrewde rushes we limpe on the one foote and stumble on the other and diuers times we tumble ouer and ouer Lo what our lyfe is Therefore by the Lawe we see we be all of vs accursed yea euen when there is no many fest sinne in vs. For as I haue declared alreadie if there were no more but this that no man dischargeth him selfe of the full performance of the Lawe it were too be concluded therevpon that all of vs are condemned by the Lawe and therfore that it standeth vs in hand to seeke our rightuousnesse else where that is to wit in the mere mercie of God Now then wee see howe S. Paule sheweth vs that all such as haue any vaine trust in their owne merites are ranke traytors too God and make warre agaynst hym For he dooth as it were dragge them foorth by the heare of their heads and shewe them the distresse wherin they be and what a stubbornesse is it if they will not come vnto him Must not the diuell needes haue dulled them VVee see then that S. Paules meaning heere was too driue men too seeke their rightuousnesse and saluation in the only grace of our Lord Iesus Christ for without that the other should neuer befall vs bicause wee alwayes surmize some valew to be in our selues and that selfestimation or ouerweening doth so blind vs that we can not glorifie God in his rightuousnesse by keeping our owne mouthes shet till wee bee conuicted as wee see in this text Furthermore let vs marke that S. Paule hath taken heere a principle which the Papistes cannot finde in their hartes too agree vnto â–ª For among other things they say cursed and banned bee he which shall say that God hath commaunded vs more than wee are able to doo They excommunicate and accurse all such as are of opinion that the rightuousnesse of the Lawe ouerreacheth all the abilitie of man For it seemeth to them that God ought not too commaund vs any impossibilitie that eyther wee must haue wherewith too performe the Lawe or else the Lawe should bee too no purpose So doo they thinke and so doo they say but the holy Ghost saythe the flat contrarie for God is not bound to fashion himselfe to our abilitie It becommeth vs to regard what we our selues ought to do VVho is he that dare step vp and say that he ought not to loue God with al his hart For seeing that wee bee his is it not reason that wee should bee wholly dedicated vntoo him Yee see then that we bee indetted vnto him of the perfect loue which he requireth Ageine if wee talke of our owne strength it is not too bee sayd that wee bee able to discharge our selues of our dutie as in respect of the loue which we owe vnto our God As for example If a man haue wasted all his goods in ryot and haue not aught lefte wherwith too pay his creditors shal that discharge him of his dettes If any man say it is not through our owne default Yes surely is it For in as much as wee bee corrupted in Adam originall sinne holdeth vs sufficiently conuicted and giltie before God so as it is no excuse too say I am weake or rather vtterly vntoward and I can not so muche as thinke one good thought accordyng as Sainct Paule declareth It is true that wee can not thinke so muche as one good thought and that our harts are full of sturdinesse and malice so that al our affections are enemies vntoo God So speaketh the Scripture but howsoeuer the worlde go wee ceasse not too bee still bound too our duetie VVherefore let vs marke that the Law is commaunded vs though it be impossible for vs to fulfill and performe it And if it were not so S. Paule would not haue sayd in the eyght too the Romans that God performed that thing by the meanes of our Lord Iesus Christ which was impossible too the Lawe In saying so he sheweth well that wee bee not able to performe all that God commaundeth vs. For if wee could bring that to passe surely wee should be iustified by it For it is sayde that all suche as fulfill the Lawe shall lyue therein If any man coulde bee founde that had perfourmed it he should liue But S. Paule taketh the same reason afterwarde too shewe that it is a follie to thinke to get righteousnesse by keeping of the Lawe for no man can bring it to passe as is required Now then as touching this text let vs vnderstande that S. Paule presupposeth that no man is able too perfourme the Lawe thoughe he strayne himselfe neuer so much insomuch that although he be gouerned by the holy Ghost yet shall he neuer be able to bring it too passe during this â—ightfull life bicause God giueth vs his grace by measure It is true that he could giue vs such perfection as nothing should be amisse in all our life but that wee should haue a full and more
promise of it as wee haue seene Heere yee see also why wee bee called Abrahams ofspring For wee belong no whit at all to him in respecte of the fleshe But fayth is a sufficient bonde too knit vs vnto him Furthermore wee see that our Lorde Iesus Christ who is the pledge of mens welfare is nowe reuealed vnto vs too the ende that wee shoulde haue the better assurance that wee bee ▪ hys and that hee wyll holde vs for the members of hys body And that is the cause why Christ sayde that Abraham sawe his daye and was glad of it The Iewes alledged the worthinesse of the Patriarke yea saith Christ as though your father Abraham had not rested vpon the things that were spoken too him concerning mee Therefore he sawe my day and it was the thing wherein he tooke all his comforte in so muche that he had not any other hope of saluation than by the beleefe which he had in the doctrine which is preached vnto you at this day by the Gospell That also is the very same thing that is spoken of Iohn Baptist by the Prophet Malachie namely that he was sent to knit the hearts and mindes of the fathers to the children And this is not spoken only of the person of Iohn Baptist but it belongeth also to the doctrine of the Gospell Yee see then that the thing wherevnto our Lorde calleth vs is that although Abrahā be rotten in the earth so long tyme ago yet wee may assure our selues that there is none other promise than that for vs too trust vnto so wee be knit vnto him by fayth and doo so agree togither as wee can call vpon God with the same minde wherewith he was gouerned according as in very deede he had his minde fixed vpon our Lorde Iesus Christ Nowe then for so muche as wee bee vnited vnto Abraham let vs tende to our Lorde Iesus Christ and let him be our aming marke and our shoote anker till wee be all assembled togither and gathered vp into the heauenly kingdome Lo what wee haue to consider when mention is made of the promise that was made before the lawe Yea and wee ought to bee greatly prouoked to constancie when wee perceyue that our father Abraham did alwayes wayte for our Lorde Iesus Christ althoughe it were so long ere he should be discouered to the world and it was tolde hym that hys seede shoulde bee hilde prisoners in a straunge lande After that God had tolde him that all the worlde should bee blissed in his seede he addeth and yet for all that thinke not that this shall bee performed within these twoo or three dayes or a hundred yeeres hence for thou thy selfe muste first die thou thy selfe muste firste bee conueyed hence intoo a straunge countrie where thyne ofspring shall bee oppressed with all tyrannie and crueltie Assure thy selfe I will be reuendged of it but yet must thy seede smart in the meane while Abraham herde all this Againe after that the lawe was giuen there passed other twoo thousand yeeres more ere our Lorde Iesus Christe came Nowe coulde Abraham neuer haue trusted too that which was spoken too him if he had not bin armed with heauenly power for he himselfe could not inioy the benefite that was offered him nother should his children inioy it that were too come Yee see then that two thousand and foure hundred yeeres were then to passe and yet notwithstanding Abraham repented him not that he had forsaken his fathers house as the Apostle declareth in the eleuenth too the Hebrewes but hilde on his race still albeit that God intended too trie his patience too the vttermoste Of much more reason ought wee now adayes too go on stedfastly whither soeuer God calleth vs and too hold vp our heades till we come too the crowne of glorie not withstandyng that as now it bee hidden from vs and that wee must bee fayne too beleeue and hope for things that surmount all our capacitie and which wee cannot perceyue Thus yee see how wee ought too put this text in vre Nowe herevpon S. Paule concludeth that if the inheritance come by the lawe it shall not come by fayth But God gaue Abraham all things in respect of fayth and therefore it is too bee concluded that the Lawe must needes ceasse when men go about to get fauour at Gods hand and the prayse of our saluation muste bee yeelded all wholly vntoo him S. Paule in speaking here of inheritance meeneth two things The one is that what soeuer God hath at any time promised vs is of his owne meere free goodnesse for an inheritance is not a wages or hyre True it is that a father in giuing his children their heritage may well say See how I take paynes for you Marke what shall come of it Yee shall haue my goodes among you But yet howe soeuer the father deale with them he hath none other respect than too his owne kinship He laboreth and taketh great paynes too prouide for such as are so alied vnto him Seing then that heritages are things of free gifte among men wee must not take eternall lyfe as a deserued wages or hyre at Gods hand For why it is an heritage Marke it for a sure grounde that heere all woorthinesse of men is excluded For when a man makes his children his heires he passeth not whither they haue done any greate woorke or no or whither they bee fayre or foule or whither they bee one thing or other but it is ynough for him that they bee his children and that his minde is too prouide for them Another poynt is that Sainct Paule in so saying giueth vs an incling that wee bee all of vs vtterly reiected of God so as wee cannot no not euen in this transitorie lyfe inioy any thing at all but by the onely meere grace of God True it is that the Sunne shyneth as well vppon the faythlesse as vppon the faithfull and all men are nurrished alike with the things that God giueth and graunteth vnto them but yet howsoeuer they fare the vnbeleeuers possesse not any thing by iust tytle They are but theeues and muste yeelde account of the benefites and goodes whiche they haue receyued of God euen too the last droppe of water bycause they were not sanctified but defiled them asmuche as in them lay bycause they had no fayth whiche as sayeth Sainct Paule is the thing whereby the benefites that God giueth vntoo vs are made cleane That is the way for vs too vse them lawfully but lette fayth bee away and there shall be nothing else but vnclennesse For why if my handes be foule and I handle the preciousest things in the worlde with them they shall bee rayed with the filthinesse of my handes Euen so is it when wee abuse Gods benefites The vnbeliefe that is in vs defileth all and in the ende all creatures muste crie out for vengeance vppon vs bycause wee abused them if we possessed them not with faith
Christ who is the fountayne and welspring of all blissednesse Nowe let vs fall downe before the Maiestie of our good God with acknowledgement of our faultes praying him too make vs perceyue them more and more so as we may mislike of them and not onely confesse them with our mouth but also lay open our hearts before him and submit our selues wholly to his holy word and that in suche wise as wee may bee comforted by his free goodnesse as it is shewed vs in our Lorde Iesus Christ and he reforme vs also by his holy spirite too the ende that whereas wee of our selues be full of rebelliousnesse we may by his gouerning become teachable and readie to follow his holy will and to giue our selues ouer all wholly vnto him And let vs pray vnto him for all these things saying Almightie God heauenly father c. The .xxij. Sermon which is the eyght vpon the third Chapter 21 Is the lavv then agaynst the promises of God God forbyd For if the lavve vvere giuen too iustifie truely ryghtuousnesse shoulde come by the Lavve 22 But the Scripture hath shut vp all vnder sinne to the intent that the promise by the saythe of Iesus Christ should begiuen to those that beleeue 23 Novv before that fayth came vve vvere kept vnder the lavve shut vp to come to the fayth that vvas to bee reuealed 24 By meanes vvhereof the Lavv vvas our scholemaster to leade vs vnto Christ that vvee might bee iustified by fayth 25 But novv that fayth is come vvee bee no more vnder the Scholemaster WE haue alreadie this morning dispatched this poynt that the Law was not giuen in vayne though it coulde not bring vs too righteousnesse to make vs acceptable to God SecoÌ„dly it was shewed you that Gods giuing of hys Lawe was not to the intent we should seeke our righteousnesse and saluation there as though his grace had bin weake and vnsufficient but for a farre other respect that is to wit to giue men suche knowledge of their sinnes as they might be ashamed of them in theÌ„ selues for otherwise they could not be touched to the quicke to flee to our Lorde Iesus Christ for refuge as we see too much And now S. Paule moueth another question namely whether the lawe bee agaynst the promises For surely when it is sayde that the lawe promiseth vs saluation vpon condition that wee deserue it and the promise of the Gospell telleth vs that wee shall bee taken into Gods fauour without any deseruing a man would thinke there were some contrarietie in the matter As if a man shoulde offer mee a house so I would pay wel for it and did set me a price of it and another man should say vnto me no thou shalt haue it for nothing There is great contrarietie in these sayings And it seemeth that in speaking after that fashion God vnsayeth that which he had spoken in hys law where he sayth Serue me and keepe my commaundements you shall not misse of your wages For in the Gospell he speaketh another language saying I require nothing of you for yee bee so wretched that ye can giue me nothing but I receyue you into my kingdome frankly and of mine owne free goodnesse without any desert of yours your heritage is assigned to you euen bicause it is my good pleasure to doo it Heerevpon S. Paule declareth that although God speake after another maner and fashion in the lawe than in the Gospel yet notwithstanding when we haue well considered the marke that he shooteth at wee shal perceyue there is no contrarietie in the matter For as I haue tolde you this morning Gods promising of rewarde to our works is not to beguyle vs but to stop our mouthes that wee might not repine agaynst him as we see that the world doth which is alwayes ready to carpe at him with diuelish malapertnesse wheÌ„ he handleth them not after their owne will and liking God then cutteth off all occasion of grudging when he telleth vs that wee shall not be disappoynted of our wages for our wel seruing of him Furthermore let euery of vs examine him selfe well and he shal finde that that is not the match wherby we must obteyne saluation for there is none of vs all but he may condemne him self by his own life if he iudge without flattering But after that God hath spoken after that fashioÌ„ he offereth vs remedie in the Gospell and telleth vs that for as much as we be damned and can not hope to attayne any saluation by our works he him selfe offered it vs of his own free goodnesse bicause it pleaseth him so to doo And for that cause S. Paule answereth If the law had bin giuen to iustifie I coulde wel inough graunt that righteousnesse should be giuen vs by it But let vs see whether God ment that or no. It is certayne he ment it not Then sendeth he vs to Gods purpose as if he should say that the Hypocrites which are so puffed vp with pride ouerweening that they think they be able to iustifie them selues to win heauen are il expounders of Gods law yea falsifiers therof For men must alwayes haue an eye to the intent of the speaker Now God ment not to set men a gog with any trust in their own wit deseruings for we be too much giuen to that of our own nature VVe see it hath bin a common error through the whole world in all ages Therfore we nede no scholing to persuade vs that we be able folke that we can bind God to vs by our vertuous doings But contrariwise God hath giuen vs his lawe to the intent we should be wounded with it as with a sword the stripe be so deadly as we might be constrayned to flee to him for succor Seeing then that Gods will it to slea vs by the Law it is not giuen vs to make vs righteous And therfore they that seeke their life welfare there beguile them selues and there is no reason why they should alledge for theÌ„ selues yea how so God hath promised me it No but they must consider to what end he saith so Now we see how S. Paul hath discussed this question that there is no contrarietie betweene the Law the Gospel though God alter the maner of his speech at the first blush Now he addeth afterwarde That the Scripture hath shut vp all â—â—â—der sinne that we might obteyne the promise by the fayth of our Lorde Iesus Christ. VVhen he sayth that the scripture hathe shutte vp all vnder sinne he sheweth that men are too-too blockishe too thinke that God ment too assigne them a due wages or hire when he dyd set them downe this condition He that dooth these thinges shall liue in them Lette them reade the whole lawe let them searche the contents and substance of it let them looke well vpon the whole holy Scripture and they shall finde that it accuseth and condemneth all men from the moste to the
wee knowe that the greatest number perisheth in their sinnes bycause they refuse the remedie that is offered them in the Gospell And why then doth Sainct Paule speake of all It is asmuch as if hee should saye there is none other help for vs but only Gods looking vppon vs with pitie of his owne meere goodnesse that pardoning our offences and receiuing vs into his fauour he take vs for his children too bring vs to the heritage of the kingdome of heauen VVe see then that Sainct Paule did not without cause say that God will haue mercy vpon all not that euery man is comprehended vnder that word all but to exclude and put away all selfrightuousnesse of man Moreouer we see how the meane is expressed heere namely that wee must obteyne the promis by fayth according as Sainct Iohn sayth that God so loued the world that hee spared not his onely sonne to the end that whosoeuer beleeueth in him should not perish but haue life euerlasting VVill wee then enter into the treasure that is shewed to vs heere Faith must be as a keye to open vs the dore For God calleth vs to it but it is not ynough for vs too be called only it behoueth vs to answer according to this saying you are my people yea Lord and thou art our God VVhen hee sayth you are my children let vs answer Lord we come to thee as to our father But surely we cannot answer so of our owne proper motion it must be giuen vs of the holy Ghost Howbeit the question is not heere whither fayth come of mens selues or no. Sainct Paule doth no more but declare that to be quit before God and to be drawen out of the dungeon of cursednesse wherein wee are all of vs plunged we must not bring any thing of our owne as though we would go about to bind God and that it were meete for vs too imagine any desert of our owne but come too craue hys fauoure which is offered vs freely without any duetie to vsward and settle our trust there so as we hope not for any welfare otherwise than bycause God sheweth himselfe mercifull towards vs. I haue declared already wherefore this serueth Surely men would alwayes fayne cloke themselues with some presumptuousnesse as wee see that Adam dyd who though hys owne sinne vpbrayded him so as he was afrayde of Gods maiestie did neuerthelesse seeke fig-leaues to couer himselfe withall At the same poynt are we Howbeit it is but a beguiling of ourselues too come before God lyke whytelimed walles and to thinke to be accepted at his hand for he hath an eye to the soundnesse of the hart which is not to be found in any man For so long as he letteth vs alone in our owne kinde wee bee naughtworth how fayre a show soeuer wee make too the worldward Againe when he hath reformed vs and giuen vs a good desire too walke in his feare whiche thyng all the faithfull must needes haue it doth not follow therefore that our affection is full and perfect no it commeth farre short of it And yet that which we haue we hold of his meere grace So haue we not any thing to glory of or to rest vpon howsoeuer the world go wee cannot ground ourselues vpon our owne deseruings True it is that the faythfull must seeke to gyue themselues wholly vnto God for wee cannot bee members of our Lord Iesus Christ except wee be sanctifyed by hys holy spirite as wee shall see in tyme and place hereafter And our Lorde Iesus Christ cannot be deuided nor cut in peeces as infinite as he is Although our sinnes bee forgiuen vs by hys death and passion and washed away and clenzed by hys bloud and that the same washing be gyuen vs to fashion agayne the image of God hys father in vs so that we must bee made new creatures in hym yet notwithstanding howsoeuer we fare it is not for vs too preace boldly before God as though we were worthy to be receyued or as though wee brought him any thing wherewith to binde him For if we presume to alleadge one thing or other to him first and formost all that we haue commeth of him Agayne on the otherside we be conuicted of a hundred thousand faultes and when we go about any good worke we shall no sooner haue done it but it shall be infected with some spot or other so that if it bee tried rigorously it shall always be subiect to condemnation Then must we needes keepe our mouthes shut so that if wee will haue God fauorable and mercifull to vs we must bring nothing with vs but onely fayth no but only fayth Neuerthelesse it is not meant that euery man shoulde take the bridle in his necke too do euill as I haue declared already heeretofore it is not meant that wee shoulde bee voyde of Goddes spirite nor that wee shoulde welter in all wickednesse no but heere the cace concerneth onely oure trust wherevppon wee may ground ourselues too call GOD our father that we may be sure of the eternall heritage If we go to our owne works as hath bin declared afore there will be no certeintie at all For why it is not a worke or twayne or three that is required but a perfect obedience which was neuer yet found in any mortall creature Truly if the Angells should come to account before God they could not answer to that perfection of rightuousnesse much lesse were it possible that we which are but wormes and which sucke vp sin as a fish doth water as Iob sayth should be so sound that God should receiue vs for our worthinesse To bee short wee must quite and cleane giue ouer the trust of our owne works and acknowledge that there is nothing but condemnation in vs if we mind to haue the promis performed towards vs. Thus ye see in effect what Sainct Paule meant too declare in thys text And now he addeth immediatly that before faith came we were kepte vnder the law and as it were shet vp till the faith was reueled Heere the words Lawe and Faith would be somewhat darksome if they were not opened more at large For sometimes when the scripture speaketh of fayth it meeneth all religion and comprehendeth all the instructions that are giuen vs in Gods booke Sometimes it meeneth the certeintie of beleefe which we ought too haue when wee come to pray vnto God bycause wee may not step to him at al aduenture but accept the grace that he offereth vs. Then in asmuche as Gods promises depēdeth not vpon our deserts but is altogither freely and frankly giuen vnto vs and we are made partakers by our Lorde Iesus Christ if we imbrace the same our so doing is called fayth and so hath Sainct Paule taken it hitherto and likewise in his Epistle to the Romanes and in all other places where he discourseth or treateth how we may be iustifyed before God or how we may come in his fauour for
vs now shall wee be wiser than he Howsoeuer the cace standeth the very cause why mens wits haue bin so tickelishe to deuise store of Ceremonies in the Christen Churche was that they sawe so much rudenesse among the common people Yea mary say they it is good reason that there should be this that Baptisme were to simple a thing if there were nothing else to bee seene in it but water and that water would not bee sufficient For there are a great number of lay folke which are so dull that they vnderstande not what that misterie meaneth that is to wit that we be renued by our Lorde Iesus Christ Therfore there needeth oyle and creame to represent the holy Ghost as it were in a visible figure Besides this there needed light and a white Chrisome and salte and eft one thing and eft another Very well thus was baptisme dayly decked yea in the opinion of men but all of them are but defilings for did not our Lorde Iesus Christ who is the incoÌ„prehensible wisdome of God his father knowe well inough what should be for our profit Shal men come creeping like little todes and seeke I wot not what and beare them selues in hande that the things which our Lord Iesus Christ hath ordeyned are vnperfect and that they will take in hande to make them perfect As muche is to be sayd of all the rest Specially the Supper of our Lorde Iesus Christ hath not only bin corrupted and maymed but also vtterly defaced by the diuelishe abhomination of the hellishe masse For they make it to be but an ordinarie matter to take a bit of bread to drinke three sippes of wyne Gods word willeth vs to looke to the promise namely that wee be made partakers of the body and bloud of our Lorde Iesus Christ when wee receyue his holy Supper with true fayth and obedience and that in him onely lyeth the foode of our soules But contrariwise men haue bin fayne to apparell themselues like players in an enterlude therwithall to vse so many murlimewes as it was a shame to beholde them and what was the ende of al Mary â—ir it was a sacrifice for the remission of sinnes both of quicke and dead VVherin yee see howe our Lorde Iesus Christ is berefte of his priestly dignitie which was giuen him of God his father eueÌ„ with solemne oth that he should neuer haue any successor but yet for al that the Papists make him a thousande thousande successors And what maner of men I pray you Surely if they were Angels of heauen yet ought they to bee taken for diuels But their choyce is of al the vermin of the world of all the rascals and of all naughtipackes and shall wee say that suche a rable are the successors of our Lorde Iesus Christ And yet neuerthelesse yee see what the Papistes alledge for their couert namely that men must needes haue some helpes bicause of their infirmitie And thereof came all the residue of their superstitions as for example when they did set vp their Idols and puppets they termed them the lay mens bookes But wee see that all their malapertnesse is confounded heere when S. Paule bringeth vs backe to the order that God hath set bicause wee must all wholly holde vs too it and there rest So then will wee not disclayme the heritage of heauen whiche our Lorde Iesus Christ hath purchased for vs Let vs followe the gouernement which God hath set downe in his Church and assure our selues that God will supply al wants Howe rude or rawe soeuer wee be he can well skill too drawe vs to him Yea so we keepe the beaten way for as for them that haue so mingled and turmoyled things and pyled vp suche a heape of Ceremonies they haue so little remedied their infirmities therby that they haue rather estraunged themselues quite and cleane from our Lorde Iesus Christ For wee know that men are of their owne natures too muche inclined to visible things Therefore by taking vp many ceremonies men are so intangled so snarled so depely drowned in them that afterwarde they forsake God and our Lord Iesus Christ If any man alledge why so Had not the fathers of olde time many ceremonies also too helpe their infirmities Yes but all theirs were reuealed too them by God For first it was tolde them that the patterne of all those things was heauenly as it is sayde in the .xxv. of Exodus And it was shewed too Moyses in the mountayne too the intent they should not muse vppon these present and corruptible things And when God sawe they were too muche giuen vnto them wee see howe he rebuked them sharply by his Prophets saying away with your sacrifices fye on them for thinke yee that â—â—ake pleasure in your cutting of the throtes of beastes in hope too pacifie mee thereby as thoughe I were an hungred or a thirst Thinke yee that I haue neede of suche helpes Yee see then that God dyd alwayes drawe his people from superstition notwithstanding that there were many ceremonies ordeyned which was done for the necessitie of the time For it was requisite that there should be figures and shadowes in the absence of our Lorde Iesus Christ according too S. Paules saying who telleth vs that the fathers of olde tyme were by that meanes directed too seeke Christ but nowe that he is come wee haue no more neede of any suche thing As for example if a man bee away from mee so as I can not come too the sight of him and I would fayne haue a representation of him too finde him out by I must at leastwise haue an Image that may resemble him but if I see his body present and may beholde him face too face I neede no more any Image or counterfet too paynte him or expresse him more liuely vnto mee Euen after the same maner the fathers of olde time had many figures and shadnwes bicause our Lorde Iesus Christ was not yet reuealed But nowe that he shineth vpon vs and sheweth him selfe as the daysonne of rightuousnesse so brightly vnto vs were in not a wilfull burying of him agayne if wee woulde needes haue figures still And for that cause also was the vayle of the Temple rente a sunder at hys death For now a dayes wee may enter in familiarly vntoo God and offer him our spirituall Sacrifices that is too wit our prayers and petitions and that is bicause wee haue the very body and substaunce as Sainct Paule sayth in another texte to the Collossians Now then wee see that all they which haue forged new deuises after that sort haue vtterly corrupted and falsified the Gospell and haue tied towels and napkins before mens eyes too keepe them from the seeing and knowing of Iesus Christ as they ought to haue done and as was requisite for their saluation And therfore it is certayne that all they which busie them selues about such gewgawes do in steade of seeking Christ
that is not commaunded by hym And truly the thing wherein hee will be discerned from his creatures is that hee haue all souerenitie in ruling our lyfe that the thing whych he commaundeth be accepted as good and needefull without gaynsaying that the thinges which he forbiddeth be omitted and that men make no reckening nor conscience of them But in obseruing the Ceremonies and in thinking to deserue at Gods hand for so doing there is yet a further matter namely that we renounce or giue ouer the thing that is purchaced for vs by the death and passion of the sonne of God our Lorde Iesus Christ whâ—â—e hath discharged vs of all dettes due vnto God hys father Not to gyue vs libertie to do euill but too the ende wee shoulde flee vnto him alone when wee haue done amisse If we find ourselues to haue transgressed Gods lawe and that our owne conscience vpbraydeth vs there is none other remedie for vs but to put ourselues into the hands of our Lord Iesus Christ that we may bee quit before God and washed from all our spottes by the merit of his death and passion and by the sheading of his bloud To be short Sainct Paule sheweth heere that men runne astray when they seeke meanes of saluation any where else than in Iesus Christ in somuch that they become forlorne and vtterly past recouerie Now then seeing that God hath sette vs foorth but only one way of saluation they that turne aside from that do cast themselues wilfully into destruction and Satan reigneth ouer them for their vnthankfulnesse sake in despising the inestimable benefyte that God offered them VVhat a bountifulnesse is it that God calleth and allureth vs too hys fauoure and loue notwithstanding that we be his deadly foes Againe seeing he appoynteth not the Angells to bee our mediators but voutsaueth to ioyne himselfe vnto vs in the persone of his only sonne if we be so miserable that that will not suffise vs but wee will needs of a diuelish couetousnesse seeke other meanes is it not a shaking off of our Lorde Iesus Christ â–ª Then let vs learne that too profit well in the Gospell wee must forsake all that is contrary to the trust whych we ought to haue in our Lord Iesus Christ and sticke wholly to his ryghtuousnsse too seeke all perfection in hym Let that serue for one poynt Also therewithall let vs looke well to ourselues for sometimes we shall thinke we commit but some small and light fault in swaruing asyde but in the end we shall wonder how God hath giuen vs head so as wee shall bee vtterly strayed from him And that is the cause why so feaw holde out to the end For men doo easly beare wyth themselues vnder the foresayde pretence bearing themselues in hand that it is nothing and so euery man giueth him selfe libertie But God punisheth such rechlesnesse giueth vs ouer to it so as Satan carieth vs away VVherefore let vs walke in feare and warenesse â–ª and when â—od hath once gyuen vs the grace to tast of his Gospell let vs indeuer too bee confirmed in it day by day let vs beware in any wise that wee step not asyde from it and let euery of vs bee watchfull in that behalfe least wee make a deadly fall when we thinke wee do but trippe finally let vs keepe the way that our Lorde Iesus Christe teacheth vs. It is true that though wee swarue aside yet he will pitie vs as wee see by experience For hee must bee fayne too rayse vs vp agayne not three or foure tymes in our whole lyfe but a hundred tymes euery day For wee bee fickle and neuer leaue reeling too and fro Neuerthelesse let vs not tempte him nor so harden ourselues that the Diuell leade vs away or draw vs one way or other but let vs labour too make the seede of lyfe auaylable in vs seeing that God wyll haue vs too yeelde foorth frute too hys honor in all our thoughtes wordes and deedes Let vs beware that wee indeuour ourselues heerevntoo Nowe heerevpon Sainct Paule addeth that hee woulde fayne haue the Galathians fashion themselues lyke vnto hym bycause that hee on hys side laboureth to apply hymselfe vntoo them It shoulde seeme that thys saying differeth farre from that whyche wee hearde euen nowe for it was as a stroke of some tempest or thunderclap when he sayde I am afrayde least I haue lost my laboure vppon you I will let you alone like folke past amendmente It greeued hym too see that the doctrine whyche hee had preached was so ill receiued and nowe hee vseth a gentle and freendly manner of speeche To bryng them backe agayne vntoo hym hee calleth them breethren and afterwarde protesteth that hee desireth to ioyne wyth them and too frame hymselfe to them as much as is possible for hym seekyng nothyng but that they shoulde yeelde the like vntoo hym And heerein we see what measurablenesse they ought to keepe which haue the charge to preach Gods word that is to witte they must not foade mens faults by flatterie but rebuke them sharply to the intent that such as are beguiled by SataÌ„s illusioÌ„s may bee wakened as it were scared at Gods iudgemeÌ„ts For wheÌ„ meÌ„ are giueÌ„ to any euill they lye weltering in it still vnlesse they be plucked out of it as it were by force Yea aâ—â— it greeueth and spiteth them if they be wrung by the eare too hard or if they bee made to scratch where it did not itch as the coÌ„mon prouerb sayth The more then that men beare with themselues the lesse are their faultes to be spared for else it were a betraying of them That is the cause why S. Paule vsed so great vehemencie in saying that hee was sore afrayde least hee had lost his labour and there leaueth the Galathians as it were in despayre But yet for all this hee intendeth to cheere them vp agayne that they may come to repentaunce And so hee seasoneth hys sharpenesse with sweetenesse and sheweth that the gate is still open for them if they will submitte themselues vnto God Thus yee see twoo things that are requisyte when wee will haue our exhortations too bee profitable The first is that there bee a liuelynesse in vs too pricke foorth suche as haue done amisse that they may bee throughly touched with the knowledge of theyr synnes and mourne and bee sorie for them before God for if they haue not that sorynesse they will neuer yeelde to followe God True it is that to outwarde syght menne may well alter theyr lewde dispositions but howe soeuer they pretende they shall styll bee full of stubbornnesse and malice till they be ashamed of themselues and feele what they haue deserued So then the true preparatiue too repentaunce is to be pricked so neerely as wee may feele the euill that is in vs and condemne our selues for it yea and that wee bee full of anguishe finding no rest till God haue receyued vs to mercie But yet
any worthinesse that he pretendeth in himself He hath an eye onely to the doctrine It is sayd firste that he was receyued as an Angell of God And why not For the same title hath bin giuen too all such as haue had chardge too beare abrode the doctrine of the Lawe and of much more reason ought too bee giuen to the publishers of the Gospell for there God vttereth his maiestie and power muche more than he did in olde time vnder the Lawe For asmuch then as God appoynteth mortall men to speake in his name and authoritie it is requisite that they should be acknowledged to be his Angelles that is to say Messengers or Ambassadors for the woord Angell betokeneth none other thing And in good sooth too what purpose were the doctrine which wee heere if it came not of God It were much better that we preachers were dumbe and speechlesse and that the heerers were deafe and blind than to stand herkening to a man that were not sent of God For the chief honour that God requireth at our hands is that we should be whist and herken to his woord yeelding him all authoritie and holding our selues bridled and captiue as vnder the royall scepter wherevnto he will haue vs too submit our selues Now if a mortall creature should vsurpe this to himself what a thing were it So then let vs marke well that S. Paule doth iustly compare himselfe with an Angell as in respect of his doctrine And why For he knewe well inough he had not forged it of his owne brayne but had receyued it of God And that also is the cause why he addeth as Iesus Christ. For surely our Lorde Iesus Christe will haue vs too receyue such as he ordeyneth too bee his ministers as if he himself were heere in visible shape among vs. He that he ereth you sayeth he heereth mee 〈◊〉 neuerthelesse it is certaine that he ment not too make idolles when he ordeyned his Apostles and such as should bee ministers of his woord He ment not that they should bee woorshipped in his steed for out of all doubte that preheminence is not to be giuen to the very Angelles of heauen and what shall bee done too vs then whiche are but dung and rottennesse Howbeit our Lorde Iesus Christ regarded not what maner of ones men are but ment too aduaunce his owne woorde too the end that all men should submit themselues too it Although then that wee bee but as brittle earthen pottes or rather already broken so as wee bee nothing woorth yet muste not the treasure of the Gospell which wee beare abrode bee therefore despyzed For when Gods woorde is preached purely vntoo vs it is all one as if he dwelte among vs and appeered personally vntoo vs and it behoueth vs too giue a proofe of our feare loue and obedience towardes him by receyuing his woorde though it come out of a mortall mans mouth And furthermore if wee holde skorne of the Gospell vnder colour and pretence that they which speake vntoo vs are nother Kings nor Princes ouer vs let vs assure our selues that that rebelliousnesse of oures heaueth at our Lorde Iesus Christe He that despyzeth you sayth he despyzeth mee and he that reiecteth you reiecteth mee And this is well woorth the marking For wee see now adayes that Gods woord shall bee so lightly esteemed vnder pretence of mens persones as it is dreadfull too behold And all suche as are loth too bee rebuked will by and by haue this answere in their mouth who are you Sir who made you my Prince As who shoulde say that God had not superioritie ouer vs nor might speake too vs by the mouth of his seruaunts A Prince may well ynough sende his officer or some such man as he listeth to chooze and although the persone bee of no countenance yet will he haue him receyued without doubting and men do so And when God who hath soueraine dominion ouer vs and sole preheminence ouer all the kingdomes and principalities of the world sendeth vs his seruāts whom he auoweth and will haue vs too giue them the heering if wee neuerthelesse do disdayne thē and in respect of their persones make none account of the message that he sendeth vs by them and therewithall alledge how now is this fellowe a 〈◊〉 what a presumptuousnesse were that If a man carie abrode Gods woorde ▪ faythfully and tell men that whosoeuer despizeth it setteth and aduaunceth himselfe agaynst God what say they this fellow makes himselfe God As who should say that God might not speake by those whom he hath appointed to be his instruments for as I haue sayd heretofore cursed mought we be if wee bring our owne inuentions It were muche better that wee were drowned a hundred times than that euer wee should go vp into the pulpet if we should not vtter Gods will faithfully and sticke too that which he commaundeth vs and draw it out of the cleere fountayne of his holy woord Should not these things be declared Thinke we that God can be bereft of the thing that is peculiar too him that is too wit of his truth No he and his truthe can neuer bee separated So then let vs abhorre the blasphemies of these naughtipackes which say ô he that speaketh will make himself a God If he require men too heere him without gainsaying namely when he is sure in himself that he bringeth not any thing whiche is not of God it is good reason that he should commend the authoritie of his mayster So then let vs not haue any acquayntance with these worldlings but let vs yeeld such reuerēce to our God that although suche as speake in his name bee of no estimation yet wee may not ceasse to obey the things that they set foorth with a true and lowly fayth Yet neuerthelesse we must also discerne betweene those that pretend Gods name falsly and make a vayne cloke of it and those that be faythfull dealers of his woord which he hath committed vnto them Looke me vpon the Pope with his whole kenell who are not ashamed to say that whosoeuer heereth them heereth Christ that he which reiecteth them reiecteth Christ for they alledge that saying of Christes he that heereth you heereth mee c. too authorize themselues withall But they that will bee receyued as Angels must doo the duetie of Angelles that is too say they muste bee true messengers of God in the name of our Lord Iesus Christ who hath sent them and they must hold all of him so as they serue him truly and seeke not soueraintie too themselues but that he may alwayes bee the shepeherd of the Churche and that the sheepe of his flocke may heere his voyce and follow him whither soeuer he calleth thē And as for them that be false 〈◊〉 peruerting the truth and vsurping superioritie too deface Gods woorde it is meete that they should be taken for such as they be in deede this hath bin shewed by that which
obteyned it and that doth common experience shewe well inough Seing then that our hartes must needes bee tied too the thing which wee take too be requisite too our chiefe felicitie let vs now see how euery man behaueth himself Such as are giueÌ„ to the flightfull goodes of this world or are so inflamed with ambitiousnesse and desire of honour that they seeke nothing else but too magnifie themselues and too bee in some high degree and great estate that they might bee had in estimation will alwayes labour for the same Such as are possessed with couetousnesse will neuer leaue gathering of goodes nor neuer bee satisfied with any thing They indure hunger and thirste heate and cold and dare nother eate nor drinke halfe their fill and all too the intent to heape vp out of measure Lo at what poynt they bee Againe such as couet to bee esteemed and exalted too the worldward indure as great miserie as if they were in the hands of the hangman nay the hangman would not torment them so cruelly as they doo themselues and yet they bee so headstrong as they cannot by any meanes bee turned from it But when God is so gratious as to shew vs where our welfare lieth that is to wit in the kingdome of heaueÌ„ although wee be warned that our life is of no continuance and that wee slip away out of hand yet are wee so rauished in loue with our vanities that we forsake the inestimable ioy wherevnto God calleth vs and set light by the heritage of heauen in comparison of these worldly things which are right nought Therefore let vs consider that S. Paules present vpbrayding of the Galathians when he asketh them where their happinesse is become toucheth and concerneth vs now adayes For he presupposeth that the Galathians knew that God could not haue done them a greater good turne in this world than to inlighten them with the knowledge of his Gospell whereby they had bin throughly persuâ—â—d and resolued that the world hath nothing but deceitfulnesse in it for somuch as it turneth vs away from the heritage of heaueÌ„ according also as our Lord Iesus Christ alledgeth the same similitude that the Gospell and the treasures riches conteined therein are a precious stone and that if we should giue ouer all the things which we esteeme in this world and which we like best of we should lose nothing by the bargaine nor haue any cause to repent vs. But now are we dubble too blame seeing we turne away after we haue knowen that God drew vs from beneath to make vs partakers of his heauenly glory and put that inestimable benefyte out of our remembrance for the whisking of a flye ouerthwart our eyes as they say For asmuch then as it hath pleased God to open our eyes and too plucke vs out of the myre wherein we were plunged with the vnbleeuers and ignorant persons not only in following superstitions and idolatries as others did but also in giuing ourselues ouer to our fleshly likings and wicked lusts and seeing that God hath made vs to perceiue where our true ioy lyeth and giuen vs such a tast of it as we ought to rest wholly vpoÌ„ it let vs take good heede that we neuer change our purpose nor alter our mind hereafter And if we do let vs consider how the spirit of God doth heere condemne vs of vnthankfulnesse by the mouth of Sainct Paule saying VVhere is your happinesse For had we bin alwayes let alone like brute beasts without knowing wherein our welfare and ioy consist it had bin no maruell though wee had still kept on our common trace But seeing that God hath shewed vs that we must seeke all our welfare in our Lord Iesus Chryste and that he is the full perfection in whome we must wholly rest if we do afterward fleete too and fro and bee shaken now one way and now another it is certaine that wee can no more excuse ourselues by ignorance Ye see then that the thing which wee haue too beare in mind in this text is that when we haue once bin taught the Gospell we must set light by the thinges that wee made too great account of before and which men couet without end or measure that is to wit by the allurements of Satan and of the world and by all transitory and flightfull things whiche haue no substantialnesse in them and continually seeke our Lord Iesus Christ till wee come to the full enioying of al the benefytâ— which hee hath brought vs. And now herevppon S. Paule blameth the Galathians yet further that he cannot be their enimie but for telling them the truth For it is too great a leawdnesse to fall out with our freende only for shewing himselfe faithfull towards vs. VVhat is the thing that wee shoulde cheefly desire in a freend but that he should deale roundly with us and not beare two faces in one hood nor vse any craft and vntruth towards vs Euery man can tell that welynough and it is as a naturall lesson which we know without schooling and yet notwithstanding we be greeued and displeased with them that tell vs the truth and by that meanes do worke our weale and therefore must it not needs be that we are bewitched of Satan if we step vp against them and become their enimies Sainct Paule then sheweth the cause of his feare that they should be alienated from him and blameth theÌ„ that they were become his enimies for none other cause than that he had dealt soundly and roundly with them Nowe although this vice be horrible and all men condemne it yet is it as common as any other nowadayes in the world For what else mainteineth frendship but lying flattering dissimulation counterfetting and such other like things In somuch that if a man go roundly to worke hee shall purchace himselfe hatred and ill will on all sydes And the very cause of the greatest contentions and debates that are nowadayes in the world is that men stop their eares against all truth and reason for we would fayne haue all thinges buried that might mislike vs Therefore this was not written for the Galathians only but is to be applyed still at this day to the common instruction of all suche as cannot abide that men shoulde deale faithfully and truly with them For let euery of ys looke vppon himselfe and examine himselfe well and he shall find that all of vs are atteinted with that vice till God haue purged vs of it So then let vs assure ourselues that if we greeue such as tell vs the truth in so doing wee despise God and fall out with him rather than with the men VVe will protest the cleane contrary neuerthelesse we do but lye when we caÌ„not indure that God should bewray the thing that we would haue concealed I meene that he should discouer our faultes and rebuke them and hold vs in awe and not beare with any thing that is not lawfull for vs. Thus 〈◊〉 see in
fantasticall fellowes which thinke they may be faythfull without readings or preachings bearing themselues in hande that the holy Ghost ought to reueale himselfe too them by dreame or I wote not â—owe else And in good sooth they despize all doctrine and to their seeming all instruction is but as an Apcie for yong children Let vs beware that we let not our selues looce after that fashion by the meanes of Satan and of his wiles But if we couet to bee counted Gods children and to haue the true marke whereby wee may bee knowne before the Angelles let vs suffer our selues too bee taught and let vs keepe the order of the Church with all reuerence and lowlinesse And so the greatest sort and such as are exalted to any degree of honour ought alwayes to be throughly persuaded in themselues that the greatest dignitie which is possible for them to haue is to bee children of the Church yea through they were Kings and Princes For hee that exempteth himselfe from that state doth vtterly renounce God and cut himselfe quite off from all hope of saluation Therefore marke it for a speciall poynt that so long as we be in this worlde wee must indeuer too profite in Gods woorde bycause that that is the place where all our spirituall life lyeth and that like as God hath begotten vs againe by it so also we shall bee fed by it too the ende as by the onely food of our soules Then let vs not bee so proude and presumptuous as to despize all teaching as though we had no more need to be scholers But let vs from day to day receyue that which is tolde vs and by that meanes let vs become true children of the Church Thus much for that poynt The seconde poynt is that we must discerne and not bee as beastes that are driuen ouer marises and ouerthwart the wide fieldes but consider which is the Church according as God hath imprinted certaine signes of the Churche which signes will neuer deceiue vs. Therfore when we haue Gods worde preached vnto vs purely without any mingling so as there is no corrupting of the Gospell but we be led wholly vnto God to seeke all our welfare in him and kepe the way which is shewed vnto vs which way is our Lorde Iesus Christ so that wee beeing ridde of all pride and ouerweening do suffer our selues to bee clad with the clothing that is offered vs in our Lorde Iesus Christ and repose al our glory ther I say wheÌ„ we haue the doctrine after that maner then is it Gods house and Sanctuarie then is it the true Church and our mother and we may bee well assured that God also auoweth and accepteth vs as his children Tâ— say I is a must sure and infallible proofe at leastwise if we become not brute beastes wilfully as we see many do who shet their eies stop their eares and beare themselues in hand that they be safe if they can once pretende the name of the Church to hide all their abuses and trumperies and the illusions of Satan with it VVherfore let vs not bee so beastly by our owne wilfulnesse but let vs consider whither God sendeth vs to be truly regenerated by the seed of his worde and to bee fed with it as with our only food And for the same cause also is this text of Esay aledged God speaketh not at randon to some multitude that might vaunt themselues too bee the Church but onely to the flocke that should be left after that the Iewes had bin horribly run astray and scattered asunder as we know to haue happened vnto them Surely at the first sight a man woulde haue thought that God had vtterly banished and abolished his Church out of the worlde and yet notwithstanding he had gathered togither a small number of them and those are called the remnant of the free election For which cause the Prophet Esay sayth that such as are redeemed and vnfeynedly returned vnto God to rule their life obediently after his worde are the children of the Church And here we haue to note by the way that the Church tryumpheth not in this world neither shineth with so gay and stately pompe that men might bee rauished at the onely sight of it so as they should submit themselues vnto it but that it is most commonly forsaken as it were disfigured and that is a point well worthie to be marked For whereas the Papists brag that they haue the Church on their side how are they able to do that They must needes bring some euidence But they alledge not aught saue their riches their authoritie and the great pompe and brauerie that is among them but those are not the things that God will haue his Church knowne by For we knowe that our Lord Iesus Christ will reigne heere in the thickest of his enimies insomuch that the lesson which he taught his disciples must alwayes bee verefied vppon vs that is to wit we shall be forsaken and despyzed of the worlde men shall bleare out their tongues at vs and we shall be so troubled and vexed heere as we may not seeke for any peace or rest heere Now then whensoeuer any man talketh too vs of the Church let vs bethinke vs well of the thing that Saint Paule telleth vs heere For he likeneth the Church to a widdow which is all alone in hir house and hath neither succour nor helpe The world forsakes hir no man makes account of hir shee is as good as halfe dead and buried alreadie Neuerthelesse God sayth that she shall be set aflote againe and that she shall haue mo children than she that is maried and is in credit and reputation This lesson must we I say put in vre nowadayes when we see the poore Church so troden vnder foote and the enimies thereof in suche pride or rather madnesse that they set vp their crests and triumph ouer vs as though we were no better than dust and smoke VVhen we see such things let vs wayt paciently till God gather togither those whom he hath chosen and let it content vs that he auoweth vs for his children though the world disdeyn vs and shake vs off after that sort Yee see then that wee muste not bring eies full of vanitie to discerne which is the Church as they do which will haue nothing but pompe and great outward shewes But contrariwise let vs consider that god will so afflict his poore church as there shall not appeare any beautie or shape in hir too the worldwarde but rather vtter desolation yea and as we coÌ„monly see euerie man shall rise vp agaynst hir But howsoeuer she fare let it content vs that God gathereth vs to him as his children yea and let vs marke that when we be called by the pure doctrine of the Gospel we be made fellowes with all the fathers whome God chose vnder the Lawe with all the holy Kings and Patriarkes with all the Prophets and Martyrs and finally with
why For he beareth with vs as a father with his childrē That therfore is the freedom wherein we must stand except we wil be separated frō our lord Iesus Christ For as I haue sayd alreadie if we beleeue not assuredly that God loueth vs though we be vnworthie of it and that his louing of vs is bycause our sinnes are buryed by the death and passion of oure Lord Iesus Christ what will become of vs what shal Iesus Christe boote vs Ageyn if we be in doubt and vnquietnesse not knowing whether God accept our seruice or no and therwithall be bounde to the keeping of this or that at mennes appoyntment the intangling of our selues in so many debatyngs will neuer suffer vs too haue any rest Neyther is it without cause that Saint Paule hauing exhorted the faythfull to continue in the freedome that was purchased them so dearly addeth that Iesus Christe shall not profite them at all vnlesse they know the thing that he hath purchased for them and suffer not themselues to be in any wise bereft of it by men Nowe we see heere that the freedome which Sainct Paule speaketh of is not to giue vs leaue to doo what we our selues thinke good as though he layd the reynes of the brydle vpon our necke and that will he also protest in place conuenient Then intendeth he none other thing than that we might serue God quietly without greef of mind without constreint and without any continuall tormenting of our selues with diuersitie of debatings doubtfull scruples as wee see the vnbeleeuers do namely such as haue not their trust wholly settled vpon our Lord Iesus Christ Therfore besides that which hath bin sayd alredie we haue to mark further that the end of that freedome is too bee able too carie a cheerfull and quiet minde before God For without that wee shall neuer haue the hart to obey him but wee shall alwayes bee in trouble and not bee able too call vppon hym which is the cheefe seruice that he demaundeth and alloweth of VVe see thē that this matter concerneth the cheef point of oure welfare if it bee well vnderstoode VVhen wee speake now a dayes of Christen libertie the Papistes say wee go aboute too abolishe all the ordinances and traditions of the Churche and that we passe not what commeth 〈◊〉 so euery man may liue as he listeth to eate flesh on all dayes alike without let and to despise all other such ordinances But their saying so is bycause they neuer knew that it is no obeying of God vnlesse it be done with an vnconstreyned will For let the Papistes be throughly sifted all the packe of them yea euen the deuoutest of them and it is certayne that they chafe vppon the bitte when they tyre and ouerlabour themselues most to serue God For all that euer they do is but vnwillingly and if they could plucke their heads out of the collar they would full fayne do it Furthermore when they haue toyled after that fashion in their fond deuotions they beare themselues in hand that God ought to like well of it And if a man tell them that they cannot do any thyng that God shoulde accept and furthermore that although their works were good yet they deserue not aught before hym ye shall see them spew out their poyson as they do and fall to blaspheming of God vnlesse yee beleeue them that they be able to worke wonders by their owne merites Howsoeuer the cace stand they are neuer able to know and to tast what it is to obey God For why they vnderstand not what it is too bee quiet namely that it is an vnconstreyned offering of their dooings vnto God with a free hart and an assuring of themselues that he accepteth the same euen bycause he handleth them gently and beareth with them as with his children The Papists know not this and therefore it is not too be wondered at though they thinke it straunge that we should striue for that freedome for they wote not what it meeneth But yet doth not Sainct Paule speake it without cause and by those words we see how precious that libertie is and that it is not a thing to be despised For Iesus Christ did not iest in hys death and passion when he offered vp himselfe vnto God hys father but wrought a worke that in excellencie and worthinesse passeth the creation of heauen and earth Now if Sainct Paule bring in this libertie for an excellent frute purchaced to vs by the death and passion of our Lord Iesus Christ it must needes followe that it is a high and precious thyng And to the intent wee may conceyue what the nature and power of it is wee must learne too gather in ourselues vnto God when wee bee spoken to of it As for example if we be commanded or enioyned of necessitie too do such a thing or such a thing very well the doing thereof too the worldward hindereth not our freedome before God for the thynges that concerne common policie may bee bidden or forbidden bycause that otherwise they might turne too the hurt of the common weale or else such things may be expedient and thē must one of vs serue anothers turne in common Therefore let vs haue a regard of the things that concerne the policie bycause it behoueth vs to be knit and vnited togither and to haue suche an onement among vs that euery of vs serue his neighbours turne and none of vs be addicted to himselfe But when the cace concerneth the spirituall libertie then must euery of vs draw home into himselfe too consider the nature and propertie thereof Euery of vs say I must draw home himselfe as it were before God For our account is too be made to the heauenly iudge and therefore it behoueth vs too enter into ourselues to say thus How may I present my self before Gods iudgement seate If my life come to be tried by the lawe wo worth me For I am giltie after so many sorts yea euen withoute number that if I should suffer a Million of deaths it were too little for the offences that I haue committed Neuerthelesse God will be fauourable to me and take me to mercy for our Lord Iesus Christs sake and when I resort to him I may come with my head bolt vpright as hauing my quits est and cleere discharge which was gyuen me in the sacrifise that he offered vp for vs bycause that therein hee hath made full satisfaction for me and set me at full libertie Marke this for one point that I must serue God and it is good reason that I should dedicate my life vnto him But at which end shall I begin I cannot bring such perfection as is requisite no nor the hundreth part of it Yet for all that God beareth with me and ceasseth not to take the things in good worth which are vnperfect and weake yea sinful too And why doth he so Bycause he admitteth me as one of his children for our Lord
therfore the shadowes are not requisite any more If a man were present before mine eyes would I seeke too knowe him by his shadow That were to darksome a dealing and if I might behold him in the face what a doltishnesse were it for mee too turne away from him and to go seeke some tracinges too know him by Euen so is it now adayes with such as turne backe agayne to the old figures They turne their backes vpon Iesus Christ knowing not that the rending asunder of the veyle of the Temple at his death betokened that all the auncient figures were abolished and that wee at this day may enter intoo the heauenly Sanctuarie from the which wee were as good as straungers before To bee short S. Paule ment heere too declare that his condemning of the Ceremonies of the Lawe is not to condemne the fathers that vsed them nor God that was the author of them but to shewe that wee in these dayes haue the truth and substance of them and coÌ„sequently that the things which were shadowed heeretofore are no more so and therefore that wee must content our selues with Iesus Christ who hath brought all perfectioÌ„ with him Thus muche concerning the Ceremonies of the Lawe Now whereas S. Paule sayeth that wee wayte for the hope of rightuousnesse in spirite he vseth a kinde of speache that may seeme straunge for what is ment by wayting for the hope of rightuousnesse Let vs marke that heere S. Paule intended to drawe vs away from all things that are to bee seene in this worlde For bycause wee bee too muche inclyned and subiect too sticking fast heere by lowe when wee haue any thing for our senses too rest vppon so as wee cannot lift vp our mindes aloft and bycause that men are too fleshly they euer couet too haue alâ—â—â—ings open afore their eyes But God purposeth to trie our obedience by referring vs too his pure and single woord And we do then honour him aright when we shet our eyes at all these outwarde things and holde our selues satisfied with Gods will whiche he hath shewed too vs thinking our selues to want nothing when wee haue that For this woord wayt betokeneth that we perceyue not by eyesight the thing that wee wayt for according as it is sayd in the eight too the Romanes and so much the more bycause the woord Hope is added to it Therefore it is as much as if S. Paule had sayd Verely my freendes if a man would go about to know the rightuousnesse of Christians that is too wit that they be Gods children that they be heyres of the heaueÌ„ly life and that God accepteth them as if they were Angelles without spot or blemish I say if a man woulde know this after a worldly maner he should deceyue himself For wee see that the faythfull are despized folke men vouchsafe not too looke vpon them but a skew they beare a lowe sayle to the worldward and to be short there is nother pompe nor outward shewe in the rightuousnesse that wee obteyne by our Lord Iesus Christe For wee seeke not estimation when wee say that before God wee cannot rest vpon any thing but his meere mercie and that all our deseruings hang vpon his meere grace and that we must go out of our selues to haue Iesus Christ as the ful perfection of all goodnesse and welfare VVhen wee speake after that fashion it is not to vaunt our selues but too confesse our selues to be full of all reproche so as all our worthinesse is but dung and filth and all our woorkes vnclennesse and that wee should bee lothely in Gods sight lyke wretched Lazermen that are full of sores and botches if wee were not so washed and clenzed by the bloud of our Lord Iesus Christ that God did like well of vs by his meanes Now then the rightuousnesse whiche ought too reigne among the faythfull is not a thing full of pompe nor a thing that is greatly gazed at and commended of the world no but it is vtter wretchednesse And therefore S. Paule sayeth heere that when the world laugheth at our simplicitie bycause they see vs hope after that fashion in our Lord Iesus Christ and euery of vs humbly abace himself euen to the dungeon of hell too the end wee may bee lifted vp by the grace of God too the kingdome of heauâ—â— although the worldlings doo mocke and skorne vs for it yet must wee holde on stedfastly assuring our selues that wee shall not be disappoynted For wee knowe with whom we haue left our gage in keeping namely euen with him that hath promised too call vs too saluation Therefore let vs walke on in the sayde fayth and imbrace Iesus Christ and when wee haue him let vs set light by all the rest Let vs not do him the dishonour and wrong too shrink away from him into a corner and too make him serue our turne but in part but let vs acknowledge that we be iustified throughly and in all poyntes by his meanes Now herevpon a man might yet make a question and say VVhat I pray you were the Ceremonies commaunded in the Lawe without cause why Truely Sainct Paule hath answered this matter sufficiently already Howbeit for asmuch as men are slowe in resoluing of matters that concerne the holding fast of Gods pure truth therefore he sheweth newe againe that there is difference betweene vs and those that liued before the comming of our Lord Iesus Christe Also he had a consideration too stoppe the mouthes of many raylers for if a man preache Gods meere mercie in Iesus Christe by and by some Mastife curres or other fall too barking and caste foorth store of slaunders as is to be seene yet still at this day For if wee condemne the Diuelish selftrust wherewith men beguyle themselues in weening too obtaine saluation by their owne desertes ô how so say they that were a condemning of all good woorkes And after that maner doo the hypocrites now adayes slaunder the doctrine of the Gospell whiche we beare abrode as though wee ment to giue leaue and licence too doo euill that there might bee no more difference betwixt vice and vertue Againe if wee tell them that their Ceremonies are but pelting baggage and that the more they take pryde in them the more abhominable they be before God ô how should that bee say they Behold these fellowes would abolish all religion and what a thing were that Shall God be no more serued and honored such is the speach and talke that is vsed now adayes by those curredogges which cannot abide that our Lord Iesus Christ should be the only foundacion whereon to settle the trust of our saluation nor also abide that wee should bee gouerned by the pure and alonly woord of God And for that cauâ—â— S. Paule sayeth here that in Iesus Christ there is nother Circumcizion nor vncircumcizion but fayth that worketh through charitie In saying that there is nother Circumcizion nor vncircumcizioÌ„ in Iesus Christ he meeneth that Gods
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
euery thing neuer beeing resolued of any one poynt Of which sort also are the Papists who haue an infinite number of doubts among them And no maruell at all for they knowe not too what master they must yeeld their account Euery of them talkes according to the disposition of his owne brayne one sayes to my seeming such a thing would be good another sayes Lo this my deuotion telleth me and the third says it were good yet that this or that were doone more Now when they be once entred into suche a maze at length they fall to doubting whether they may kembe their heades or no and make a scrupulousnesse with whiche finger they shoulde feede themselues and of euery thing else To bee short there is neyther ende nor measure of their fondnesse VVhen S. Paule intendeth to shew what it is to be wrapped in mens traditions he saith that wheÌ„ they haue once forbidden too eate flesh anone after they forbid to tast it and when they haue forbiddeÌ„ to tast it soone after they forbid to touch it Yee see then that the way for vs to maynteyne the libertie that is purchased for vs by the death passion of our lord Iesus Christ is first too knowe in what wise God will bee serued and honored to the ende wee be not tossed with so many scruples of conscience for want of discerning what is good or euill but determine fully and certenly with our selues to follow Gods word assuring our selues also that in so dooing wee can not doo amisse And secondly to serue one anothers turne that none of vs bee so addicted to his owne selfe as to ouermate his fellowes but bee so gentle kindharted as euery of vs haue an eye wherin he may aduauntage or succor his neybour absteyning froÌ„ all offence giuing so as it be not sayd I care not for suche a one or for suche a one I passe not whether he sinke or swim but that for as much as our Lorde Iesus Christ hath linked vs â—â—gither too bee members of his Churche wee holde fast the sayde doctrine that is too witte first that God be honored and serued among vs as he commaundeth and secondly that wee agree in suche wise togither as wee labour through meeknesse to matche our selues one with another and to serue one anothers turne notwithstanding that wee be free still to Godwarde as in respect of our consciences And now let vs fall down before the maiestie of our good God with acknowledgement of our sinnes praying him to make vs so too feele them as it may humble vs before hym and drawe vs too true repentance and wee go forwarde therin more and more groning continually vnder the burthen of our sinne till wee be quite clensed and vtterly ridded of it And that it may please the same good God to beare with vs and not to handle vs so rigorously as he could doo but to guide vs in suche wise by his holy spirite as he may both forgiue and forget our sinnes till we be fully clensed froÌ„ them That it may please him to graunt this grace not only to vs but also to all people and Nations of the earth c. The. 35. Sermon which is the fifth vpon the fifth Chapter 14 For all the Lavve is fulfilled in one vvorde vvhich is this Thou shalt loue thy neighbour as thy self 15 If yee bite and deuour one another bevvare that yee be not consumed one of another 16 But I say vnto you vvalke after the spirite and yee shall not fulfill the lusts of the flesh 17 Surely the flesh lusteth contrarie too the spirite and the spirite contrarie to the flesh For these things are one agaynst another so as yee can not do all things as yee vvould 18 But and if yee be led by the spirite then are yee not vnder the Lavve WE see that Moyses intending to bring the lawe into a summe to the ende wee might knowe what was taught vs and tolde vs sayth that God will be loued of vs as good reason it is that we should first sticke vnto him be knit vnto him and afterward that there should be such a bonde of friendship among our selues as we might bee knit togither as members of one bodie And our Lord Iesus Christ also sayth that that is the thing wherby his disciples may be knowen shewing therin that he brought not vp any doctrine contrarie to that which god had always giuen to the people of olde time And for that cause S. Paule sayth now that the fulfilling of the lawe consisteth in this worde that we loue our neibours Not that God ought in the meane while to be forgotten as I haue tolde you heeretofore for it is good reason that hee should be set formost and bee preferred before all his creatures in so muche that for his sake wee ought to forget euen our father and mother our wife and children and all that euer is in this world Neuerthelesse to loue God and to loue our neibours in their degree are not things contrarie For when euery man walketh in charitie thereby he sheweth the loue that he beareth to his God according also as I haue declared And that is the cause why I stande no longer vpon these poynts To be short if wee be giuen to our selues it is a token that wee know not what it is to cary Gods yoke for that is the thing whervnto our own nature driueth vs. Now as we shal see anone men are wholly inclined to all euil therwithal they giue the bridle to all their lusts they make war agaynst God al their whole life is nothing else but a rebellion which sheweth that the diuell doth so possesse al our affectioÌ„s that God can not way with vs til we haue beateÌ„ down al that is of our own nature Now then we know that he which loueth his neibours seeketh not his owne nor is giueÌ„ to himself That therfore is a true certeÌ„ profe that we be desirous to obey God to rule our life according to his word Also our Lord Iesus Christ beginneth at the same poynt wheÌ„ he intendeth to shew briefly what his doctrine is It is saith he a learning to renounce or forsake ourselues For so long as we followe our own trace we must needes go ful coÌ„trary to Gods wil. So then it is not without cause that S. Paule saith in this text that the whole law coÌ„sisteth in this poynt that we loue our neibours But it behoueth vs to mark that by this word neibour God meeneth not our kinsfolk friends at whose haÌ„ds we hope for some profite or aduantage or which haue deserued some recoÌ„pence at our hands but he wil haue vs to haue an eye to the coÌ„mon aliance which he hath set amoÌ„g vs. Therfore we be al formed after his image we beare his mark Besides this we be al of one nature that ought to hold vs in true vnitie brotherhod But many
him with his finger So then vnder the woord Murder God condemneth all wrong that we do to our neyghbours Although then that we stirre not a finger to do them harme yet if we hate them or beare them ill will wee be condemned of murther before God In like cace is it with Theft For not only they that are whipped haÌ„ged or which haue their eares cut off are theeues before God but also euen all those that beare the countenance of honest men and are in credite estimation are theeues too if they deceiue and beguile their neighbors VVhat countenance so euer they carrie to the worldward though men be not able to accuse them of robberie yet are they theeues before God As much is to bee sayd of all the rest Likewise in this text when S. Paule sayeth that the deedes of the flesh are manifest he giueth vs such an instruction as leadeth vs from the great to the small And when wee shall haue bin conuicted of our wretchednesse and vices and our shamefulnesse is so discouered as we can no more replie too it let vs then enter into another triall that is to wit of examining all our lustes which tempt vs vnto euill and whither it be theft crueltie guyle periurie hatred or enmitie all those things are too bee condemned alike For the Tree ceasseth not too bee euill though men see not the fruytes of it at the firste dashe but yet menne iudge of the nature of the tree by his frute howbeeit that the tree keepeth his owne nature still And this is too bee marked well bycause that as I sayde afore although God dryue men too condemne themselues yet they doo it but by halues and for all that he can doo too them they would fayne still that their faultes which are not seene too the worldward should bee released them and neuer bee spoken of As for example he that is condemned for dooyng some wicked acte will not excuse himselfe of it for asmuch as he is inforced too confesse it whither hee will or no But in the meane whyle as for any entering intoo himself to thinke vpon Gods Iustice and his owne desert and to consider that he had many teÌ„ptations before he came to the deede doing and that he offended God a â—â—â—dred times before his faulte came to light it is no part of his thought So much the more therefore doth it stand vs in hand too marke well this warning whiche I haue touched already And verely here we see the ouer grosse doltishnesse of the cheefe teachers of Papistrie in that they say it is no sinne too thinke euill or to bee tempted so wee consent not too it A man say they may bee tempted to do his neighbour some wrong he may haue some hartburning and malice against him to bee reuenged of him that hath displeased him and if occasioÌ„ were offered he might incontinently be sharpe set but yet none of all this is sinne say they so there be no full consent and resolute purpose too do it They doo but wring their mouth awry like harlots or snuffe vp their snoutes lyke swyne that haue wallowed in dirt filth Though a maÌ„ grudge and chafe against God yea and doubte whither he haue any care of him or no and though he bee tossed and turmoyled with much distrust so as he cannot by any meanes resort too God for refuge all these things are no sinne among the Papists And I say not that only the common sort are thus abused but it is the resolute doctrine and determination of all their Vniuersities that suche things ought not to be counted sinne They can well ynough say that before baptisme all is sinne but when wee be once baptized then all is vertue and although we doubt of God although we haue much hartburning against him and although we be tempted with much impaciencie yet notwithstanding be wee neuer so much prouoked vnto euill doing or be we neuer so much shaken too and fro all is well To be short though we be inclined to al things that God condemneth and disalloweth in his lawe and which are not lawfull for vs to do it makes no matter at all But they be well worthie to bee cast into such blockishnesse For like as they haue set vp Idolles and puppettes to worship so is it good reason that they should be sotted with their Gods and make but a sport and play of rightuousnesse and vncorruptnesse as if a man should play with a little childe No maruell then though such maner of folke be harried away after that fashioÌ„ for in asmuch they haue defaced Gods glory and brought it to nothing they must needes become starke beastes But let vs on our side marke what I haue alledged already vpon the other â—exte of S. Paule namely that the Lawe is spirituall and therefore â—hat if our manifest deedes doo proue vs too be rebelles against God then surely as oft as wee bee tickled with any wicked lustes inwardly although the same bee not knowen of men to make vs faultie to the worldward God wil find an infinite number yea euen a whole sea of them Therefore let vs conclude that we be vtterly drowned in cursednesse to all respectes till God looke mercyfully vpon vs and drawe vs out of it Thus ye see in effect how wee must apply this saying of S. Paules too our instruction namely that for so much as we consider not by the vyces that are hidden in vs that God commeth to examine our life therfore we must learne to humble our selues And secondly that when we see our sinnes to be such as are knowen and manifest to all men and vtterly vnexcusable yea euen before children we must be led further thereby that is to wit we must search our selues to the bottome and vnderstand that all our lustes and al our thoughts are vtter rebelliousnesse against God Now if euery man were diligent in examining himself after this fashion surely we should all of vs haue cause to sigh and grone all pryde loftinesse would be layd downe yea and we would be ashamed of our whole life But it is seene that euery of vs turneth away as much as he can from the considering of his owne sinnes wee cast them quite and cleane behind our backes Yet notwithstanding God forgetteth theÌ„ not howbeit if we would that he should forget them it would behoue vs to remember them our selues And that is the thing wherevnto S. Paule incourageth vs in this text Furthermore wee see what fondnesse and ignorance or rather beastlinesse hath bin in the Popish doctours in that they haue thought this woord Flesh too be token nothing else in man but fleshlinesse or sensualitie as they terme it For thus do they part it They bee contented to graunt that there is nothing but corruption in all our lustes which they terme by the name of inferiour or lower but in the meane while say they we haue our will free yea euen in such
according to Gods will To be short the examining of our lyfe can not lye And heerewithall S. Paule ment also to confirme the thing that he spake afore that is too wit that if our lyfe bee to be gouerned by Gods spirite then must wee trauell earnestly that way and not in tryfling things that are neyther heere nor there before God according as I haue declared alreadie that suche as will needes bee most deuout haue neither ende nor measure of their superstitions and when euening coÌ„meth they thinke God to bee greatly beholden to them for their trauelling too and fro and yet notwithstanding all is but loste labour And therefore S. Paule telleth vs that sithe wee knowe that our life is spirituall as truthe is and that God also is a spirite wee must vnderstande also that he will be serued faythfully and that men must not occupie them selues about small trifles which are but as childrens bables but that he will haue vs to vse faythfulnesse loue peace and concorde one with another so as there bee no deceipt no malice nor no rauin among vs. Then if we knowe that the lyfe which God alloweth and whereby wee bee ioyned vnto him is a spirituall life Let vs foorthwith sayth he walke in the spirite that is too say let vs assure our selues that God alloweth not any thing but that which is agreable to his Lawe which for the same cause is called spirituall by Sainct Paule in the seuenth to the Romanes and let the proofe of the same doctrine shewe it selfe in our conuersation So nowe whereas other folkes runne on pilgrimage let vs occupie our selues in the seruing of God and our neibours VVhereas these wretched hypocrites wast al their substance in Idolatrie let vs consider that the true sacrifices holy offerings which 〈…〉 are that we should bee dedicated vnto him both in body souâ—â—◠〈◊〉 â—â—ondly that we shuld so dispose the goods that he hath giueÌ„ vs put into our haÌ„ds as we might shew by so the same may serue to the glorifying of Gods maiestie and too the inlarging of the dominion of our Lorde Iesus Christe Let all looke at him let all sticke too him and let all know that it is he from whom all goodnesse proceedeth Lo wherevnto S. Paule ment too bring vs. Now to the intent too make vs the more too abhorre all vayneglorie and pryde against God and the sayde desire of hauing credite among men he sayeth that wee must not seeke too byte one another nother must we malice one another It is as much as if he had sayd that ambition or vayngloriousnesse cannot reigne in vs but incontinently there will be hartburning and euery man will prouoke his neighbour For if wee bee giuen after that fashion to vayneglorie euery of vs will couet too bee greatest and it will seeme to himselfe that he hath not his right till he see his neighbour brought in contempt Thus yee see what pryde bringeth It tendeth not onely too the aduauncing of a mannes selfe against God but also too the defacing of such as we ought to honour at leastwise if they be our inferiours For when we haue looked well to all it is certayne that euen the least sort ought to bee honorable in our eyes Therefore if we bee led with ambition as I sayd afore euery of vs will bee climbing to get higher and higher Now hereof must needes spring strife and debate hartburning quareling and contention and finally deadly enmitie To be short so long as ambition hath his full scope and is let alone vnbrydled wee must needes bee at warre as experience sheweth toomuch and woulde God that wee might bee fayne too seeke a greate way off for examples of it But so soone as men will needes set out themselues ambition muste needes carie them so away as too shewe themselues enemies too their neyghbours And thereof also proceedeth enuie For it is sayde that charitie is glad of other folkes welfare Haue not wee cause too reioyce when we see God poure out of his gracious giftes vpon our neyghbours yes or else wee pray not vnfaynedly for all such as haue neede of them For if it greeue vs too see that God graunteth them too liue commodiously and at their ease doo wee not therein bewray that there was nothing but hypocrisie and fayned◠〈…〉 Also if God giue any man the gracious 〈…〉 his holy spirite it is for the common welfare and edifying of his Churche So then in all respectes there is cause for vs too reioyce and if wee bee rightly qualified according too Gods will wee shall also therewithall loue the profite and aduauncement of our neyghbours Contrariwyse when euery man is giuen too himselfe and wee bee driuen with this wicked ambition and pryde wee can neuer looke but a skewe at the aduauntage and profite of our neyghbours There will alwayes be repining and spiting in our hartes when God sheweth himself bountifull towardes those whom wee would keepe vnder feete Thus yee see that the thing whiche wee haue to remember in effect in this streyne is that wee muste learne what it is too belong too our Lorde Iesus Christe to the ende that wee take not his name in vayne ne bee reproued of falsehood and leasing before God and his Angelles for glorifying our selues so foolishly before menne For too the intent wee may bee our Lorde Iesus Christes wee must mortifie our lustes and affections knowyng that of our selues wee bee inordinately giuen too all euill and our nature wholly inclyned therevntoo Therefore it standeth vs in hande to turne a new lease And of a truth that cannot bee done of our owne power but the Sonne of God is Priest and readie to helpe vs. VVhat letteth vs too bee made partakers of the giftes of Gods holie Ghost that wee might proue by our lyfe that wee haue a true beleefe in him It is our flattering of our selues in our owne wretchednesse Then seing there is nothing but corruption in vs lette vs learne too lament and lette vs yeelde our selues too our Lorde Iesus Christe that he may kill all wicked lustes and disordinate affections in vs by the power of his death and passion And therewithall lette vs consider the grace that God graunteth vs in that he will haue vs too serue him freely so as wee shoulde no more bee vnder the yoke of the Lawe too bee pressed downe by it too the vttermost for that woulde bee an intolerable burthen too vs but bee gouerned by his holie spirite knowyng that he alloweth of our lyfe and accepteth our seruis when it is so framed according too his woorde although our zele bee not so greate nor so substantiall as were 〈…〉 know this and therewithall let vs walke in such 〈◊〉 as our 〈…〉 and as our feete handes and all other our meÌ„bers and senses may shew by effect that as we haue bin trayned in the schoole of our lord Iesus Christ so we haue also borne away his doctrine
the maner of the holy Scripture is to terme the giftes of the holy Ghost the spirit of truth the spirit of the feare of God the spirite of wisedome such other like bycause the fulnesse of all goodnesse is in him Yee see then that the summe of that whiche S. Paule teacheth heere is that we must not onely loue vertue and like well of such as walke in all perfection and in whom wee can find no blame but ouermore wee must be gentle in bearing with the faultes of suche as are not yet so well confirmed in the feare of God as were requisite too the ende we may bring them backe agayne into the right way that are turned aside or thrust out of it For if there should be no meeldnesse nor gentlenesse in vs as soone as a man had committed any faulte wee shoulde as it were plundge him in despayre and this is seene too much for that cause therefore Sainct Paule telleth vs that the meekenesse or meeldnesse of Gods children must trie it selfe by releeuing such as are fallen through weakenesse yea and that in such sort as it may be knowen that their saluation is procured Nowe I haue tolde you that there are two extremities or two vyces wherof wee muste beware The one is that we winke when any of our freendes haue offended God in so muche that euen when he hath giuen some cause of stumbling wee let it slippe bycause wee be loth too purchace his displeasure by rebuking him And now adayes yee see that the common way of maynteyning freendship in the world as too giue leaue and licence of all misdoyng through Diuelishe dissimulation For no man can abide too haue his galled backe rubbed nother doo any menne take warnings in good woorth sauing they whom God hath touched and to whom he hath giuen the spirite of obedience too yeelde themselues teachable Therefore suche maner of men as these will say with Dauid that they had leuer too bee 〈…〉 and with all sharpnesse than too haue the oyntments of the flatter 〈◊〉 â—â—ich serue but too rocke men asleepe in their vyces Neuerthelesse ye shall coÌ„monly see that all meÌ„ couet to be borne withall and to haue no woord spoken to them what soeuer they do nor to haue their heads troubled with their vices and misdoings Euery maÌ„ verifieth this in so much that God is forgotteÌ„ as the Prophet Esay sayeth there is no defender any where that maynteyneth the truth for there is as great confuzion and disorder as may be and yet men do let all slip True it is that if wrong be done to any man he will not sticke to say that such licentiousnesse ought too be redressed but he sayeth not so for any zele he hath to maynteyne the honour of God it is but onely for his owne peculiar aduauntage and for the regard that he hath to himselfe Thus yee see that God hath not any proctors or Aduocates to pleade his cace but euery man is for himselfe Therefore when wee see any man doo amisse let vs learne that it is no loue nor charitie too cloke his euill doings so as wee should dissemble them and make no countenance at all of them but that if wee haue a care of him that is so fallen wee muste turne him away If a man bee in the myre wee will reache him our hande too helpe him out and if wee passe by him and will not seeme too see him shall he not say it is too shamefull an vnkindnesse Euen so is it when wee suffer a man too fall a sleepe in his sinnes for by that meanes he is sunke downe too the bottome of perdition Then is it too greate a trayterousnesse if wee doo wittingly suffer a man too vndoo himselfe vtterly and therewithall wee shewe also that there is no zele of God in vs. For if he bee our father ought it not at leastwyze too greeue vs and make vs sorie when wee see wrong and iniurie offered vntoo him So then if the soules whiche our Lorde Iesus Christ hath bought so deerly bee precious vntoo vs or if wee set so much by Gods honour as it deserueth it is certayne that wee will not so beare with mens faultes but that we will indeuer too amend them Marke that for one poynt But there is also a contrarie vyce namely ouer greate rigorousnesse For this is a propertie of the Hypocrites that if they spie a mote in their neighbours eye they crie out alarum vppon him and they must needes follow him with hew crie whereas in the meane while a great beame in their 〈…〉 as our Lorde Iesus speaketh of them For 〈◊〉 therefore as there are many that wyden their consciences to swallow vp a whole Oxe in their owne caces and in the meane season can streyne at a gnat when it toucheth other men therefore we must beware that wee bee not to rough and sharpe in rebuking of our brother Besydes this there are also that haue an vnaduised zeale so as they bee too sowre and bitter and they are of opinion that they discharge not themselues except they proclayme mens faults alowde as it were by the sounde of a trumpet And howe many warnings are made nowadayes with an vpright carefulnesse If a man see any of his neighbours fall to naughtinesse he ought if he can haue accesse and enterance to him too tell him his fault but wee will none of that For as I sayde euerie man vnderpryeth other and lyes in wayt for him like a spie too see if he can finde any thing amisse in him and then vseth he sternnesse to the vttermost True it is that such as are handled ouerroughly after that fashion cannot complaine of it For whereof commeth the naughtinesse that is too riâ—e nowadayes among men that no man is warned secretly to the ende he might be brought backe vnto God but that the vices which were done in couert are blazed abrode yea euen to the diffaming of the partie It is for that euery of vs shetteth the gate bycause our eares are too itching and we cannot abide too bee tolde the truth but will needes keepe the possession of all naughtinesse as though God were deposed from his authoritie and had no prerogatiue of iudgement ouer vs. Forasmuch then as euery man woulde exempt himself from correction therfore all are worthie to be handled hardly after that fashion and too bee delt with like enemies and not like brethren For there can be no brotherhod among vs vnlesse correction take place so as euery man be subiect to it yea euen willingly And bycause we will not in any wise be rebuked therefore we deserue well to be handled with such excessiue rygour For this cause Saint Paul setteth downe the meane which is that we must haue a care one of another so that if any man stumble he may bee helped vp againe And howe By good warnings For that is the remedie which God hath stablished for vs by
that wee muste put away all opinion of our owne wisedome and of all the vertues that wee can imagine our selues too haue For it is sayde heere in one word that wee must thinke our selues to be nothing And in very deede the saying that is set downe heere muste bee layde foorth thus Seeing that men are nothing at all they that presume vpon their owne vertues and glory of them beguile them selues willingly Therefore let vs take this parte namely that wee bee nothing It is true that God hath lefte still some markes in vs whereby it may bee perceyued that hee hath exalted vs in worthinesse and excellencie aboue the brute beastes in as muche as it was his wyll to create vs after his owne image Then if wee haue respecte too the thing that God dyd put into vs the same oughte too bee esteemed still â–ª but yet for all that in respecte of oure owne persons wee bee nothing For wee bee wholly bounde vnto him 〈…〉 that wee haue receyued haue wee receyued it for our owne â—â—â—thinesse sake Is it giuen men too make them owne estimation and prayse of it â–ª No but rather too increase our shame bicause that all the vnderstanding iudgement and discretion that is in vs is corrupted and marred by our owne naughtinesse Too bee shorte wee bee like a stinking and rotten vessell and Gods giftes are as good wine that is put into the vessell and so by that meanes all is marde Euen so is it with vs. VVe bee vessels And what maner of vessels Vessels infected wyth the corruption of sinne God putteth of his giftes into vs too the ende he mighte bee glorified by it Nowe maye wee deserue too haue any prayse thereby before men No but rather blame bicause that wee by our sinfulnesse doo marre the good thyngs that God hathe put intoo vs. Moreouer where as it is sayde that wee bee nothing it is bicause wee can not but apply all oure vnderstanding and reason vntoo euill and for that wee wyll needes bee counted wyse when as notwithstanding God auoweth that there is nothing but naughtinesse in vs and that all oure thoughtes are but vanities leasings illusions and deceiptes Agayne where as too our seeming wee haue a wyll wherby wee choose bothe good and euill the same will is a bondslaue too sinne so as wee doo nothing else but fighte agaynst God As muche is too bee sayde of all oure affections And if we haue any thing else that seemeth commendable God distributeth it too euery man as it pleaseth him selfe and moreouer he is fayne too continue the thing that he hath begonne as wee see by experience VVhat cause then hathe he too boast whiche hathe a sharpe and suttle witte seeing it is not he that hath made him selfe to excell as though he had bin his owne maker Therefore wee must holde all things of God and doo him homage for them Agayne we see that euen they which take them selues to bee iollyest fellowes eueÌ„ they that are most honored in the world who must not be replied agaynst when they haue once spoken the worde I say wee shall see euen them made brutishe when it pleaseth God So then let vs conclude that Sainct Paule dooth iustly abolishe heere all the power that men presume to haue to the ende that they maye bee rightly humbled that is to wit to 〈…〉 our selues to bee aught woorth Marke 〈◊〉 or one poynt Now herevpon he mocketh the fonde vaynegloriousnesse whiche rauisheth their wittes bicause there is not any man that would willingly bee beguyled And in very deede it is a greefe to vs when wee see any man go about to winde vs in by wylynesse and dissimulation and we can by no meanes brooke it and yet for all that we shall finde no greater deceyuers in the worlde too vs than our selues Euery man deceyues himselfe euery man ouerthrowes him selfe yea and that in a manner willingly and what a follie is that Nowe then wee see S. Paules drifte and also the lesson that wee haue too gather of that sentence For as much as euery of vs will needes aduaunce him selfe by abacing his fellowes therefore S. Paule telleth vs that if wee make a good and righte tryall of the things that are in vs there will not bee founde so muche as one drop of vertue that deserueth prayse at leastwise in respecte of our owne persons For wee bee nothing and there needed but one blast too make cleane dispatche of vs. Therefore it is but a foolishe ouerweening that letteth vs too walke in simplicitie And so let vs vnderstande first of all that wee can not chalenge any thing too our selues without treason to God bicause it is a robbing of him of the right that belongeth to him and which ought to be reserued vnto him and that is to our owne destruction For in good fayth what shall we gayne by it when we shall haue abused men and when we shall haue bin taken for other than we be To be shorte when we shall haue bin as Idols what will bee the ende of it but our owne decay and confusion Then seeing it is so let vs learne too bee cast down layde flat vpon the ground that we may be throughly grounded in our God And to bring that to passe let vs learne to magnifie him only And in the meane while if it please him to exalte vs let vs not ceasse to keepe our selues in continuall awe with sobernesse and modestie knowing that wee haue nothing of our owne and that whatsoeuer God hath giuen vnto vs he muste be fayne to preserue it in vs from time to time and that wee must so holde all things of him as to make a willing sacrifice and oblation of them vnto him indeuoring to imploy ourselues in the seruice 〈…〉 the measure of grace which wee haue receiued of him yeelding the prayse thereof too him vnto whom it belongeth This is in effect the thing that wee haue too remember vppon this streyne Truely it is harde too bring vs too this reasonablenesse And in good soothe wee see the great contentions that are nowe a dayes about Freewill and mens owne vertues as though men were able to aduaunce them selues and to take the grace of God and by that meane to deserue well But all this proceedeth of this that men are forepossessed with such diuelishe pride as they wyll euermore needes bee somewhat of them selues And therefore it standeth vs so muche the more on handâ— too put this doctrine in practise Certaynely wee can not profite at all in Gods schole nor in the holy Scripture till we haue knowen that wee bee nothing at all too the ende wee may come too drawe out of the fulnesse of our Lorde Iesus Christ But that can wee not doo excepte wee bee first vtterly dryed vp in our selues and confesse with Dauid that wee bee as the earth that is scorched and clouen with heate and haue no whit of wetting or moysture other
vs bee sorie for it and yet let vs not thinke that bycause the thornes among the which wee walke doo scratch vs therefore wee bee discharged nor that it may auayle vs when wee can alledge that other men haue bin the cause of our starting out intoo lewde behauiour or of that wee haue bin caryed away in deede as it were wyth a whirle wynde I say let vs not thinke that that can auayle vs but let vs followe Gods word when it is preached vntoo vs Let that bee all our wysedome Let that bee all our counsell accordyng as it is sayde in the hundred and nyneteenth Psalme that Gods commaundementes are the Counsellers of a faythfull man VVhen a young man that is readie too fall too vnthriftinesse hath a gouernour too holde hym in awe he will bee restreyned for a tyme. Nowe truely Satan hathe great store of allurementes and infinite meanes and occasions to breake our neckes withall But God of his grace gyueth vs counsell he setteth hys word before vs. Therfore it is good reason he shoulde win so muche at our handes as too bee herde of vs and that wee should frame our selues too hym for what shall it aduauntage vs too haue alledged a hundred thousande tymes that wee haue doone as other men did It is all one as if wee shoulde saye Tushe sirra wee passe not so muche for GOD as for menne wee haue preferred the worlde whyche ledde vs too vnthriftinesse and withdrawen our selues from all goodnesse Is thys a reasonable excuce No Is it not all one as if wee shoulde spit in hys face and bid hym backe and get him hence that men maye haue full swaye among vs for wee must doo as they doo and frame our selues too the bent of theyr bowe Thus yee see in fewe woordes too what vse wee ought now adayes too put thys doctrine of Sainct Paules And for the same cause also he addeth that euery man shall beare his owne burthen As if he had sayde euery man shall bee combered ynoughe for hymselfe wythout helping 〈…〉 this sentence may bee applyed too many vses yea euen wythoute turning of the woordes from Sainct Paules owne meaning For if thys reason that euery manne shall beare hys owne burthen before GOD bee alleaged as a generall matter then vseth he the woorde Burthen too cutte off all excuces too the ende that men shoulde thinke that all theyr shyftes and startingholes cannot auayle them and that is well woorthie too bee marked For wee see what malapertnesse is in vs wee woulde bee ashamed to stand in contention wyth creatures as wee doo with our GOD and for proofe thereof if God presse vs wee wyll neuer leaue oure replying and murmuring till wee bee more than conuicted Yee see then that Sainct Paules setting downe of thys woorde Burthen is as if he shoulde saye that wee cannot accuse GOD nor winne any thing by standing in contention with him For why VVhence commeth the condemnation that presseth vs Is it of that God stretcheth oute hys arme too make vs feele hys power in ouerwhelmyng vs No but euery manne shall beare his owne burthen Nowe it is verie true that Gods wrathe is lykened too a burning fyre which consumeth all but in the meane whyle whence commeth the wood of the fyre that consumeth vs VVhat kindleth VVhat maynteineth it It is wee our selues Our sinnes are as yee woulde saye the wood and our wicked lustes haue kindled the fyre Euen so is it as in respecte of the woorde Burthen It is true that it is Gods hand which presseth the wicked but yet notwithstanding if they looke vppon the verye cause they shall fynde it to bee their owne sinnes Thus much concerning the worde Burthen Now after that S. Paule hath stopped all mouthes shewed that wee must quietly receiue the iudgement that God shall giue vppon vs he telleth vs that euery man shall beare hys owne burthen And thervpon wee haue to gather the thing which I haue touched alreadie namely that euery man shal bee combered ynough with himselfe And S. Paule doth purposely say so bycause that when I referre my self to custome and say the fashion or guise is so and euery man dooth so it is all one as if I would vnburthen my s 〈…〉 But nowe 〈…〉 whither they whom I alledge for my warrant bee strong ynough and whither their shoulders bee able to beare my burthen Behold God calleth mee and I must bee fayne to yeelde vp an account of my lyfe and I shall go seeke warrantes too answere for mee And who be they Euery man shal bee combered ynough in answering for himself there is not that man which hath not faults ynow of his own alreadie And how then could they beare my burthen if I should cast it vpon them seeing they bee so sore loden already with themselues as is able too wey them downe a hundred times Is it not then a great folly for mee to bring such warrantes before God I am giltie of a hundred thousand faultes I shall bee put there into the throng among the rest and if I examine my selfe rightly I shall finde my selfe worse than giltie as I sayd and yet for all this I will satisfye God with saying I haue followed the common trace VVhile I go about to discharge my selfe after this fashion vppon others a thousand persons or twayne shall fall vpon mee and by that meanes my burthen which was too heauie already shall bee increased and bee made much heauier and so yee see wee shall still abide in confusion Nowe therefore wee see what folly it is too alledge men as thoughe they could defend vs ageynst God or that wee could bee exempted from our deserued condemnation by making a number of bucklers after that sort too sheelde ourselues ageinst God as who should say the matter were doubtfull who should get the vpper hande whither Gods woord whych must indure for euer and cannot bee impeached or else our lustes whiche are fleshely For whereof commeth custome and fashion and all that men terme lawfulnesse and antiquitie or prescription and such other things Of nothing else but that men will needes be wise in despite of God and moreouer are caried away with their own wicked lustes euery man would haue the bridle slaked to take leaue too do all maner of lewdnesse Yee see then that wee cannot bring any warrantes too set ageynst God but wee make open warre ageynst him To bee short if euery of vs consider that he is ouerloden with his owne faultes he shall haue cause to humble himselfe For there is not any man which is not beaten downe to the groūd if God liste too enter intoo 〈…〉 execute rigour towardes him and euen the ryghtuousest men of all shall haue somewhat continually in them that is woorthie of blame so as they shall bee confounded Let vs acknowledge this and yeelde God the whole prayse suffering our selues to bee gouerned by him And let vs go backe againe to
glorified when the world and Satan streining themselues to the vttermost are not able too let the truth of his course For this cause Saint Paule sayth that they which be so variable and do disguize Gods worde or falsifie it do shunne the Crosse that is â—â—â—ay the true preaching of the Gospell euen too eschue persecution Now here againe we haue a verie profitable counsel For if we desire to serue God and his Church wee must alwayes bee readie to receiue alarums And although the fire bee not yet kindled or the enemies not yet armed too make so cruell persecution as they woulde or finally our Lorde do brydle all those that are wearie of his worde and woulde faine shake off his yoke yet must wee bee scorned at many mens handes we must be diffamed there must be murmuring and rayling agaynst vs and we must put it vp and harden our selues agaynst it Yea and wee shall see a thousand backbytings against such as imploy themselues faithfully euen where the Gospell is preached Some shall bee arreigned as felons and some shall be indited of this and that and yet all shall be but starke slaunders To be short all such as minde to go through with their race must prepare themselues too indure many temptations that might make them reele if they were not settled in this poynt that God must bee obeyed in spyte of the whole worlde Marke that for one poynt And here withall we haue also to marke that this extendeth to the whole Church in generall Therefore when wee heere the message of peace that is brought vs in the name of God let vs not thinke to be in rest to the worldwarde but too haue manie troubles and incomberances continually And he that determineth not vpon that must needs shrinke away from our Lord Iesus Christ for he can neuer be any of his disciples according as he himself declareth with his owne mouth that such a man is not worthie to be of his schole and so he shetteth them all our of the doores VVherefore let vs learne that when we be once called to our Lorde Iesus Christ wee must be partakers of his crosse so long as he listeth according as it is sayde that if we suffer with him we shall also bee glorified wyth him and be made partakers of the power that is shewed in his Resurrection But yet notwithstanding the sufferings which he indured must first be accomplished in vs that are his members True it is that he suffered as much as was requisite for our saluation but yet must wee bee fashioned like too his Image as it is sayde in the .viij. too the Romanes Nowe whereas God spareth vs so as wee bee not among Tyrantes that might tâ—â—ent vs or if the wicked â—ee not able too byte vs but onely barke at vs or if hee let vs 〈◊〉 in peace let vs knowe that it is bycause he pityeth our feeblenesse and that hee spareth vs bycause hee seeth howe weake we bee But yet for all this let vs not flatter oure selues but praye God too strengthen vs so by his holy spirite that whensoeuer hee shall call vs intoo the aray too fight wee may not bee lyke freshwater souldyours but that wee maye haue mynded it a long tyme before hande that wee muste bee made partakers of Iesus Christes sufferings too come too the glorie of his Resurrection Nowe Sainct Paule hauing spoken after that maner addeth for a larger confyrmation of his matter that they whiche are circumcyzed and whiche preache circumcizion keepe not the Lawe but onely seeke too glorie in the fleshe of those whome they bring too that Iewishe fashion In thys Text Saint Paule dooth ageine accuse his aduersaries of double dealing and vtter hypocrisie VVhy so Circumcision was the marke of the same thing before the comming of our Lorde Iesus Christ whereof Baptisme is the marke vntoo vs at this day For the Iewes had recorde thereby that they were sanctified by God as his heritage But yet for all that they that mingled Circumcizion with the Gospell were vtterly of opinion that the Lawe of Moyses was to be obserued forasmuch as it was giuen of God that it was not at any time to be abolished Heere then yee see that the couert which they tooke was that Circumcizion serued for a signe of the keeping of the whole Law But now S. Paule layeth to their charge that they kepe not the Law and therfore they do but mock God men in making a countenance by an outward signe to do the thing which they do not for it is clene coÌ„trarie Now theÌ„ we see S. Paules meening And as touching this spech of keeping the Law it is sometimes takeÌ„ for the doing or performing of all that is coÌ„teyned in the Lawe But no man can keepe the Lawe that is to say no man can discharge himselfe throughly of all things that the law coÌ„mandeth For it is not for nought that it is called an intollerable burthen Also we see our owne infirmitie and there God sheweth vs an angelicall rightuousnesse How then is it possible for vs to attaine vntoo it So then if wee take the worde Lawe for a perfect and faultlesse obedience no man keepeth it in effect Neuerthelesse the faythâ—â—â— beeing guided and gouerned by Gods spirite do keepe the Law that is to say they walk according to the rule that is giuen theÌ„ there Not that they run so swiftly as they should do nor that they attaine to the marke at the first brunt but yet they go on still towards it and God beareth with them and layeth not their faultes too their charge The faythfull then do kepe the Law But here S. Paule speaketh of the Ceremoniall Lawe howbeeit that by occasion hee had shewed heretofore that all Gods commaundements coulde bring nought els but condemnation except we had refuge to the grace of our lord Iesus Christ but as I said here he speaketh of the ceremonies shadowes Now let vs see what he meaneth by it They saith he which are circumcized keepe not the Lawe that is to say they haue in deede that signe as a standarde too make men beleeue that they be Iewes to the intent that they might not be hated nor persecuted but yet for all that they keepe not the whole Lawe for they take leaue to despize all that shoulde bee matched with Circumcision For he that is circumcized ought also to do sacrifize too absteyne from the meates that are forbydden by the lawe to keepe the dayes and feasts appoynted there to vse the inioyned washings and purifyings and to do diuerse other things But these men make none account of them VVhen they be in corners and no man sees them they passe not what they do neyther make they any conscience at all to despize all the Ceremonies of the Lawe Thus it appeareth that they do it not for any zeale but only in respect of men Nowe it behoueth vs to marke that Saint Paule speaketh
heere of such as stoode vpon the sayde poynt that men ought of necessitie to bee circumcized For at some tymes Saint Paule had a speciall regarde to fashion himselfe like to the Iewes and absteyned from the libertie which was permitted him for eschuing of offences but did he alwayes mainteyne that there was no bonde of necessitie in the matter So then when Saint Paule submitted himselfe of his owne accorde he ment not to bring other men in bondage according as he protesteth that he intendeth not to binde any bodie True it is that the cace is altered when hee speaketh of mariage but yet hee sayeth generally that he will not lay any yoke of bondage vpon the soules that are redeemed by our Lorde Iesus Christ And thus yee see howe Saint Paule behaued himselfe in that behalfe Nowe 〈◊〉 sayth here They that constreyne you to bee circumcized that is to say they that lode you with the lawe and say you must keepe that Ceremonie vnder paine of deadly sinne seeke nothing else but too bring you in bondage without cause why To be short we see here whereof they be blamed which woulde subdue Christen folke too the keeping of the Ceremonies and shadowes of Moyses Lawe that is to wit that they were double fellowes and passed not vppon the truth of the matter whither God required such things or no but had a minde to please and pleasure the worlde and by that meanes to eschue persecution And we nowadayes haue neede to bee warned thereof as well as the Galathians needed then And if we looke vpon the state and disposition of our time we shall easily perceyue that this doctrine is not needelesse and that the holy Ghost intended to prouide for the thing whiche he knew to be for our behoofe For what a number are to be founde nowadayes which do strongly and stoutly mainteyne the Ceremonies of the Lawe and yet notwithstanding make none accounte of them But which is worse they mainteyne the follies and traditions that are inuented by men yea and euen such abuses errours and deceytes as are so grosse and fonde as may bee All these things shall be mainteyned with extreeme rygour by such as will needes haue men to obey them Like as nowadayes if a man charge these Hypocrites that the grace of our Lorde Iesus Christ and the brightnesse of his Gospell are darkned by the great number of their obseruations and that wee bee become as good as Iewes for in very deed the Papists haue borowed so many things of the Lawe that a man shall hardly discerne the difference betweene the Iewes them that call themselues Christians I say if a man doo charge them with these things yet wyll they mainteyne to the vttermost that men must do so still bicause they haue bin kept time out of minde If a man go further wyth them and say howe so Yee haue so many dotages that the verie heathen men were neuer so grosse and fonde in their superstitions as you be O tush say they yet must we keepe still the traditions of our mother holy Church And therewithall they crie to the fire with him But nowe what doo these Hypocrites which moue the 〈◊〉 of Princes and Iudges agaynst those that preach Gods worde faithfully So long as they be among themselues they make but a mocke at theyr owne traditions And when they dispute of them they will say cleane contrarie too theyr preaching and talking in the Pulpit VVhereby it appeareth that there is no zeale of God nor no soundnesse in them but that their whole seeking is to be fedde and pampered fatte and too liue in rest and too haue their ease and commodities Seing then that nowadayes there are so many men that haue not one whitte of the feare of God nor of the reuerence of his woorde in them who notwithstanding pretende too bee verie zealous and yet in verie deede doo but allure poore soules with baytes or rather as ye woulde say choke them it standeth vs so much the more on hande too marke well the thing that Saint Paule telleth vs heere which is that forasmuch as wee see that they which crie out and storme at others do nothing at all of that which they speake of we must stande vpon our garde and consider whereat they ame which teache vs. True it is that although the partie do cleane contrarie too that which hee sayeth yet muste not Gods woorde therefore bee of the lesse authoritie towards vs For it is no reason that bycause the man is wicked therefore God shoulde bee dispossessed of his soueraine prerogatiue And though a man leade a looce lyfe or do some shrewde turne yet ought not that to deface the heauenly doctrine so he preach faythfully Although a man be mutable fleeting and variable or though he bee an hypocrite and his life be not answerable to the things that hee speaketh with his mouth the truth of Gods worde must not therefore be imbaced towardes vs. Neuerthelesse I say now that whensoeuer we see men pretend great zeale and yet let themselues loce and take leaue to do contrarie to their preaching we must consider of it and haue the discretion not too bee ledde by theyr Pype nor drawne by the noze but to looke into theyr doctrine and to make a good and liuely tryall of it And when we go so to worke we shall see that the doctrine of the Papistes is but a couert which they take to liue quiet to the worldwarde and as for to Godwarde they care not how things go For they would not abide any chaūges but that they be loth to put themselues in daūger of any displeasure for they be alwayes afrayd to bee vexed or greeued in any wise Sith 〈◊〉 this it is an infallible marke to make vs beware of all Satans ambushes so as it shall not be possible for vs to be deceyued except wee lyst our selues as I haue declared before Furthermore Saint Paule addeth that such men desire to glorie in the fleshe of the simple It is very certaine that heere he hath an eye to the signe of Circumcision as if he should say they intende to prynt their marke vpon you to the ende they may vaunt VVe haue wonne them Yea but their winning of men after that sort is to make them so much the more detestable for so abusing the signe which God hath giuē them to warrant the adoption which he had made with Abrahams ofspring and for corrupting the true and lawfull vse thereof For God had commaunded the Iewes to be circumcised And why To the ende they might see that all mankind is accursed and that there is nothing but vncleanesse in vs and that wee must be faine to renounce all that is of our owne nature or else we shall neuer ceasse too bee filthie and damnable before God Lo what the Iewes ought to haue learned by their circumcizion Neuerthelesse therwithal they had also a record that by mans seede they
very remedie is that which S. Paule setteth downe heere namely to reiect all glory saue that which we haue in the Crosse of our Lorde Iesus Christ Now for the better vnderstanding heereof first of all wee must call to minde how it is sayde in Ieremie and alledged also by S. Paule that all the glory of man must bee cast downe too the ende that God may bee exalted as he deserueth And in very deede it is truely sayde that all the wisdome which men weene them selues to haue is nothing but must come to account and be quite daâ—â—ed and they must resorte 〈◊〉 God as to him that hath the fulnesse of all good things in himseâ—â— Let vs coÌ„fesse I say that all wisdome proceedeth of his free goodnesse inasmuche as we be inlightened by his holy spirite and that bicause we be weake of our selues we must be strengthened by his power and whereas wee be full of all filthe and iniquitie wee must recouer rightuousnesse by his gifte But nowe wee must come to the meanes For it is not inough for vs to knowe that God is our light our rightuousnesse our wisdome our strength finally that the whole perfection and fulnesse of our life ioy and happinesse is in him that is not inough for there is a very far distaÌ„ce betwene him and vs and therfore it standeth vs in hande to know how and by what meanes we may be partakers of all the graces whiche wee haue to seeke in God Howbeit wee knowe that the whole is communicated to vs in Iesus Christ verily for that he came downe heere bilowe and abaced him selfe and was contented to be crucified for vs. Seeing then that our Lord Iesus Christ is he out of whoÌ„ we must drawe all things that we haue neede of now wee see why S. Paule sayth he will not seeke any glory but in the Crosse of our Lorde Iesus Christ And why For in as muche as he suffered so paynefull and bitter a death yea and was set agaynst Gods iustice for vs and tooke all our cursednesse vpon him therefore was he giuen vnto vs to be our wisdome rightuousnesse holinesse streÌ„gth and all that euer wee want But first of all wee must learne what we be to the intent to beate downe all our owne glorying and to settle our selues vpon our Lord Iesus Christ For we see many men burst with pride and they wote not why There is nothing but winde smoke in all the things which they surmise of them selues Howbeit the very cause why they seeke not Iesus Christ is for want of due examination of them selues and suche are the Hypocrites and the Counterfetters and those that are puffed vp wyth ouerweening of their owne works Therefore as I haue touched alreadie it behoueth vs to looke to our owne state and to see howe wretched wee be till our Lorde Iesus Christ pitie vs. That is the way too prepare vs too come vnto him And that shall serue for one poynte Howebeeit that is not yet all For there 〈◊〉 that can graunte them selues too bee sinners and that there is nothing in them but vanitie and yet notwithstanding they welter neuerthelesse in their own filthy dung And why â–ª For they coÌ„ceyue not Gods iustice but are as yee woulde say doted in this world None of all these vnthriftes whiche giue them selues ouer to drunkennesse or to whoredome or to suche other lewdnesse can excuse their vilanies but that they are fayne to be ashamed of them and yet neuerthelesse they delight in them and continue styll in them as if they were hardened And why Bicause they bee made drunken with this worlde and the diuell hath so clozed vp their eyes that they see not howe they must one day come to account They play the amazed men and beare them selues in hande that they shall always stande at a stay and so they go forward with their naughtinesse and neuer sighe nor be sorie for the matter but are alwayes laughing at it as though they ment to spite God wilfully VVee see then that one sorte is letted yea or rather vtterly turned backe from comming to Iesus Christ bicause they presume vpon their owne wisedome and are possessed with an imagination that Satan hath put into their heade so that too their owne seeming they bee wise inough without Iesus Christ and therfore they holde scorne of him The other sorte whiche are infinite in number notwithstanding that they knowledge themselues to be wretched sinners doo neuerthelesse not seeke the remedie And why For this present worlde possesseth them and they bee so wrapped in it as they can not lifte vp their eyes nor their mindes to seeke the remedie that is readie for them in Iesus Christ So muche the more neede therefore haue wee to mynde the thing that I haue touched alreadie that is too wit that wee must ridde our selues of all selfetrust and ouerweening and bee so greeued as wee may neuer be in rest till wee haue founde succour in our Lorde Iesus Christ And let vs not only open our eyes to see our owne foulenesse and to be ashamed of it but also let vs consider that this life is nothing and that God hath set vs heere as in a wayfaring wherin he intendeth to trye whether wee will come to him or no. Therefore let euery of vs summon him selfe euening and morning and as oft as we looke vpon our sinnâ—â— let them be as spurres to pricke vs and prouoke vs to repayre vnto God so as wee may not 〈◊〉 brute beastes nor be hilde backe in this world but that our necessitie may alwayes driue vs too resorte too our Lorde Iesus Christ Thus yee see howe wee may glory in the crosse of our Lorde Iesus Christ And Sainct Paule hath purposely spoken here of the crosse bicause the matter that he delte with was the pulling downe and as it were the treading vnder foote of all loftynesse which men aspire vnto For wee will needes bee alwayes somewhat of our selues and holde still some worthinesse To the ende therefore that we might be discharged of that wicked affection Sainct Paul telleth vs that Iesus Christ the sonne of God can not be our glory but only in respect that he was crucified for vs. And heerevpon inseweth that which he addeth namely that we shall be crucified to the world and the world to vs when wee shall haue learned to glory in the only meere grace that is brought vs by our lord Iesus Christ As how surely they that are not crucified to the worlde that is to say they that couet to bee in some authoritie and to set out them selues they that desire to bee honored and exalted and to be short they that are drawen hither and thither of their lusts doo not yet knowe what it is too glory in the Crosse of our Lorde Iesus Christ for they shoulde haue begonne at the foresayde poynt that is too wit of beeing confounded in them selues Therefore not without cause dooth
imperfections as it abasheth vs too see it and wee cannot but euen lothe ourselues Therfore let vs learne to examin our owne liues well before we iudge of other mennes For seeyng that God dooth vs the honour to make euery of vs his owne iudge wee do but increase our own damnation before him when wee be so rough and seuere towardes those that haue offended and forget our owne sinnes Now wheras S. Paule saith that euery man shal◠haue praise in himselfe only it is not ment when men examine themselues they shal find cause in them wherfore to be praysed but that the true praise is that which hath some substantialnesse in it selfe which is that euery mā know what he himselfe is and iudge of himselfe without comparing with others As for example it is alwayes sayd that a purblind person is cleersighted among thē that are starke blind And among the black Moores he that is tawny will seeme white If iudgement bee giuen of a white man when he is among a dozen Moores there will be no whitenesse vnto his But if he bee brought ageine among his owne countrymen he will bee found to bee a farre other than he was taken to bee If it bee sayde Lo heere a man that is cleersighted and yet he is but purblind his cleersightednesse shall bee but in comparison of them that are starke blind for his eyesight is not cleere and sound in deede Euen so too iudge by comparison is a very fond thing Thus yee see in effect what Sainct Paule ment to say He ment not that when wee haue examined our lyfe wee haue wherefore too commend and esteeme our selues but that all the prayse 〈…〉 chalenge too themselues are but wynde and smoke and starke lyes bycause their gazing is at themselues as if a man should bee in loue with his owne image Marke me a little chyld when one sheweth him a glasse he knowes not whither it be himselfe or another whom he sees there and yet is he altogether fond of it Euen so is it with all suche as beleeue themselues to be wonderous fellowes And why so VVherevpon do they ground themselues or what reason moueth them but that they seeme to themselues to be of more valew than they that were able to shewe them the way For see heere what they will alledge O say they suche a man is well esteemed but yet he hath suche a fault and such a fault in him So that when a mans vyces are searched out if they be condemned ye see it is but a sport of little children Therfore not without cause doth S. Paule say that to make a a good tryall that wee may haue a well grounded prayse and such a one as may stand before God wee must try ourselues If a man say yea but may a man prayse himselfe It is so certeine that we must be voyd of all glorie to put in vre that which wee haue seen in another text where it is sayd that we must glorie in God The question then is not whither men may bee praysed or no but S. Paule hath sayd condicionally that if any man will be praised of God he must withdraw himself as it were into his secret chamber and consider what maner of one he is and then will he be no more so foolishe as to commend himselfe or to say tushe I am woorth as much as such a one I am as good a man as he VVhen this greere is pulled downe then shall a man see whither he ought to be praysed or no. Now of a truth it is certein that there is not one sparke of praise in vs at least wise that we may chalendge as our owne Neuerthelesse wee shall not fayle to haue prayse in our God which is much better than if wee were hoyssed aboue the Cloudes For when mē deceiue themselues with a vayne opinion or that the whole world laugheth vpon them it seemeth to them that they flie in the aire but it is the next way to make them tumble downe breake their neckes Lo wherevntoo all this presumption that blindeth vs serueth vs. But when we once know what it is too seeke prayse in God then are wee in the way too bee rightly knit vnto him and so shall wee stand vppon a good and sure 〈…〉 and esteemed According wherevnto wee see how S. Paule glorieth in his good conscience and in his vprightnesse He sayth that they whō he hath wonne vnto Iesus Christ by the Gospell are his Crowne or garland And all Gods seruants may say as much Neuerthelesse it is not ment that they must part stakes with God as they do which alledge their own vertues and deseruings who out of all doubt do make as it were ydolls of themselues But that the faithful hauing confessed themselues to be nothing at all but by Gods free goodnesse reioyce in the things that he hath giuen them alwayes reseruing too him his due Therfore when wee desire not too haue any thing too ourselues alone from God but depend vppon him and vpon his meere grace then shall wee haue praise howbeit in our selues sayth S. Paule and not in other folke Nowe whereas it is sayd But in ourselues it is not ment that the praise springeth in our selues and that wee bee not sinners but he hath an eye too that which I haue told you alreadie which is that so long as men stand vpō comparing of thēselues wyth other folks they do but deceiue themselues For it wyll seeme that wee bee little Angells and yet for all that wee shall bee neuer a whit better than Diuells And why For wee lyken ourselues but too suche as are starke nought and vtterly corrupted Nowe if euer this warning were necessarie it is most necessarie nowe adayes For althoughe there haue bin muche corruption euen euer from Sainct Paules tyme hytherto yet at this day it is come to the full heygth of it And in very deede it seemeth that all states and degrees haue conspired ageynst God VVee see then that the worlde rusheth foorth as it were into a furious rage too make warre ageynst all equitie and vpryghtnesse and yet wee ceasse not too sleepe still in such confusion And why Bycause euery man dooth so And by that meanes God is as it were driuen backe Thinke wee that wee by our iniquities shall thrust him out of his seate or bereeue him of his authoritie of iudging the whole world No For all of vs without exception must appeare before him and there wee cannot shocke ourselues together too say Sirs let vs sticke too our tackeling for wee bee too great a multitude God wyth one blast of hys mouth is able too sincke 〈…〉 so let vs put the thing in practise which is spoken heere by Sainct Paul and let euery man keepe good watche ouer himselfe And when wee see blasphemie whoredome wantonnesse Loocenesse drunkennesse gluttonie pylling and polling periurie treason enuie and suche other lyke things haue theyr full scope Let