Christe And therevppon S. Paule sayeth that it is nothing else but that there bee some among them which trouble them and would ouerthrowe the Gospell of our Lord Iesus Christe Heere S. Paule sheweth that what soeuer men bring besides the Gospell is euery whit of it but starke smoke and that in the end it will bee perceyued that the Diuell did cast gewgawes in their wayes too couzen sillie fooles that could not rest wholly vppon Gods truth It is none other thing sayeth hee but that some trouble you Truely this woord Other importeth that it is nothing else or nothing at all Neuerthelesse Sainct Paule declareth that the Galathians may well pretend that they whiche came from Ierusalem and from the countrie of Iewrie had tolde them that they ought not too separate the Lawe from the Gospell No no sayeth hee there is no more but one Iesus Christe nother is there any more than one doctrine that leadeth vs vntoo him and holdeth vs in the faith where through wee obtayne saluation by his meanes So then all such as intend too cleaue vntoo the pure knowledge of the Gospell and to continue in the same muste not seeke any other perfection than that as for them that go any further they be troublers that ouerthrow and disorder all things And this saying is well woorthie too bee marked too the ende wee may knowe that when our Lorde hath done vs the grace too teache vs in his schoole wee muste no more haue a wauering fayth too reele too and fro but a resolute iudgement and determination too say this is the thing wherein wee must liue and die But ye shall see many that will not speake openly agaynst the doctrine of the Gospell but will suffer the grace of our Lord Iesus Christ too be preached If a man aske them what it is that they finde fault with nothing say they But let an Altar bee neuer so soone set vp and puppets vpon it and by and by they runne to it they must needes go heare Masse and see al the rest of the Popish trash they care not which way the world go and when all those disorders are set afore them they thinke not that there is any difference at all But let vs marke that such beastlinesse bewrayeth that there is no fayth in them And why For the thing wherein we may shewe yea and as in respect of our selues feele whither wee bee faythfull is too haue suche skill of the Gospell as to conclude that it is Gods infallible truthe and that it cannot leade vs amisse if wee followe it Contrarywize the Papistes haue deuized an Implicate fayth as they terme it and that is ynough for them and although the wretched soules wote not what they meane themselues yet notwithstanding beholde say they I referre my selfe too our mother the holy Churche I beleeue as shee beleeueth But such folke shewe openly that they haue no fayth at all ne knowe by what meanes too bee saued Neuerthelesse it is sayd that wee obtayne rightuousnesse and saluation by fayth namely for that wee imbrace Christ as the partie by whom all good things are imparted vnto vs. Then if our Lord Iesus Christ bee vnknowen it is no longer fayth but a grosse Illusion of Satan who hath bewitched the Popish doctors too speake after that sorte and thereby we see that they haue no knowledge of God but are vtterly giuen ouer too a lewd minde VVherefore let vs marke well that whereas S. Paule sayeth heere that there is none other Gospell it is too hold vs still in such stedfastnesse that after we haue once learned what our Lord Iesus Christ is wee may continue in him and vtterly giue ouer all things that are contrarie too the doctrine of the Gospell Haue wee once such skill it will serue vs too fight agaynst Satan and all the diuersitie of opinions that are at this day in the worlde so as wee shall not bee shaken downe what trouble soeuer happen nor finally bee turned aside from the certaintie of our fayth But if wee wauer after such a sorte that wee become like little children who if one man offer them an apple at one side they runne thither and if another man offer some other pleasant thing atother side they runne thither likewize and leauing the first go too yeeld themselues too the second I say if wee bee so fickle minded it is a token that there is nothing but mere vnbeleefe in vs. Then let vs assure our selues that there must bee such a mutuall agreement betweene our fayth and the Gospell that wee must giue our selues wholly therevnto and neuer bee plucked from it and our knowing of the things that are conteyned in it muste bee too rest our selues vppon them as I haue sayd already heretofore Not that all men can bee teachers a like for it is very certayne that the most parte of those whom our Lord Iesus Christ hath in his flocke comprehend not the tenth part of the vnderstanding of the holy Scripture but that how soeuer the world go it behoueth vs all to be grounded in these poynts namely that there is but one God the father of whom we haue al things and who hath adopted vs of his owne mere mercie That there is but one onely Iesus Christe by whose meanes wee be made parttakers of all good things And that wee bee begotten new agayne by the holy Ghost And as touchyng our Lord Iesus Christ it standeth vs on hand too bee well assured that he is our aduocate and that without him wee cannot come vnto God nor durst once open our mouthes to call him our father saue in respect that we be members of our Lord Iesus Christ and that he beareth woorde for vs as our spokesman and patron guyding vs as it were by the hand too bring vs vnto God his father If wee knowe not these things it is certayne that wee can obtayne no Saluation And that is the cause why S. Paule blameth the Galathians for that they considered not that there is but one onely Gospell whiche could not bee altered without doyng of wrong too our Lord Iesus Christe who all onely ought too haue all audience Therewithall also he warneth vs that when soeuer there come any busie bodies to turne vs from the pure simplicitie which wee ought too hold vs too concernyng God and our Lord Iesus Christ wee ought too holde them accursed For as shall bee sayd more fully hereafter they ouerthrow the Gospell of our Lord Iesus Christ And it is a right horrible thing that the Gospell which is the foundacion of our fayth and the key too open vs the gate of Paradice should bee ouerthrowen For that is all our welfare that is the kingdome of God from whence we after a sort are banished and wee can by no meanes come vntoo him vntill he haue made vs way by meanes of his Gospell to the end wee may be his people and he our king and wee bee guided and gouerned
mildenesse wee see also his zeale It had bin ynough for him too haue runne into many countries hee had bin in Arabie and gone about all that land he had bin in Cilicia where he was borne and also in Syria and afterward hauing firste gone about the whole lande of Iewrie he returned too Ierusalem Seyng he made all these voyages and tooke none ease at all it was a token that he would leuer haue bin dead than aliue so the kingdome of our Lord Iesus Christe might haue bin furthered by it and the Churche haue receyued any profite by his trauell as I sayde afore VVhen we see such examples let vs on the one side learne to cut off our owne slouthfulnesse and to be more hartie in praying vntoo God not too suffer vs too lie weltering alwayes in our vices when wee bee ouer cold but too waken vs vp and too graunt vs the grace too spende our selues in his seruis specially at neede and when necessitie requireth it and therewithall too strengthen vs in the doctrine that S. Paule bringeth seyng that his seruing too the glory of God and too our welfare was in good earnest For had he done it faynedly it is certaine that he could haue gone too woorke after the maner of worldly folke But now seyng he came without fetching and sought frendship concord with the faithful although he were reiected and spared not himselfe though the paynes and labours that he tooke were not knowen of it is a signe that he walked as before God and that the holy Ghost guyded him in all respects Furthermore whereas he sayeth that he cōmoned with those that were esteemed and had in reputation to the end he might not seeme to haue runne in vayne nor runne in vayne hereafter he meeneth not that he had lost his labour if noman liuing had allowed of his doings but he had an eye too many weaklings which should haue bin in doubte if God shoulde not by that meanes haue drawen them too the full knowledge and certaintie of the Gospell I tolde you not long since that our fayth muste needes bee ouerthrowen howbeit not in respect of it self but in respect of our infirmitie when wee quayle Euen so the labour of those that preach and publishe the Gospell is vayne and frutelesse bycause wee profite not as were too bee wished except God blisse the labour and giue it increacement VVhereas Sainct Paule sayeth to the end it may not seeme that he had runned in vayne it is not to be vnderstood that suche as preache the Gospell doo lose their labour and auayle not at all except God blisse their doyngs by his togither woorking for the preachyng of the Gospell shall alwayes bee an acceptable sacrifize vnto God although the world receyue nothing but death and damnation by it according as we haue seene how Sainct Paule in the second too the Corinthians sayeth wee be a good sauour vnto God Although the vnbeleeuers bee poyzoned by the Gospell through theyr owne leudnesse and it seeme too them that there is nothing else but filthinesse in it yet wil God alwayes take in good woorth the sacrifize that wee offer vntoo him So then in this text Sainct Paule ment not to say that he had runne in vayne as though God had bin mocked by him and that his preachyng had bin too no purpose but he had an eye too those whom he had taught and too those also whom he intended too teach too the end howe that they were not edified when they perceyued not some good agreement betwixt him the other Apostles which were knowen to be ordeined by our Lord Iesus Christ Here a man might caste some doubte whither those persones were faithfull or no in asmuch as they had not beleeued the Gospell except they had bin ayded by men The answer is easie namely that the only woord of God ought to suffize for our fayth If it be demaunded wherevpon our fayth is grounded and how it cōmeth to full perfection it is by Gods woord How so Are not the Sacramentes added to the woord Yes as helpes bicause we be ouerweake yea there is an Othe also in somuch that God sweareth all which things are ouer and besides the woord yea and as an ouerplus But he intendeth too lift vs vp againe when he seeth vs stumble and when we bee so weake that wee trust not so certainly to his power as wee should do he giueth vs suche helpes For when wee see good agreement betweene Gods seruants surely it helpeth vs much and it is a good warrāt vnto vs. Likewise the bloud of Martyrs ought surely to bee a great furtherance of our saluation and wee must bee confirmed by it as though it were some seale too make Gods doctrine of the more authoritie among vs. Then are they helpes too drawe vs to the fayth and too mayntayne and confirme vs in the same As much is too be sayd of myracles Miracles do not giue vs beleef of Gods woord but prepare vs to it For God vttereth his power in them too the end we should be the better wakened and his woord haue the more reuerence amōg vs and finally they serue vs for seales For when we beleeue the Gospell and that our beleefe is not vtterly out of all doubt God addeth that confirmatiō Euē so is it with the thing that S. Paule treateth of presently For what a thing had it bin if men had seene any disagreement or trouble betwixt such as were of great authoritie VVhat might the sillie soules haue thought but that they muste haue bin amazed at it and sayd Alas what meaneth this VVee wote not on which side too turne vs. Seing there is such variance betweene those whiche should shew vs the way that one drawes cleane contrarie and backe too other alas howe may wee nowe bee assured Thus yee see that manie simple folke had bin sore shaken And that is it whiche Sainct Paule mente by saying that hee intended too common with Peter and Iohn and Iames for a witnesse through the whole world that they allowed of his doings and that the Gospell whiche he preached was no straunge doctrine but the very same Gospell that Iesus Christ had taught his disciples and whiche he had commaunded them too publish ouer all the worlde and whereof he had committed the charge vnto them And hereby wee be done too vnderstand agayne that beside S. Paules zeale mildenesse stoutnesse and constancie God foresaw euen then that this agreement which he vttered betwixt him and the other Apostles would serue to confirme vs also euen at this day by reason of our weakenesse For asmuch therefore as wee bee rawe and weake let vs apply to our vse all the helpes that God giueth vs and let vs also for our parte indeuer too agree in such wyze with the children of God as euery of vs may bee a help too his neighbour and not imbattell our selues agaynst another For wo be to him that shall sow such
wretched it is nor also the remedie which wee must apply too it For to the intent we may put our trust in our Lord Iesus Christ wee must vnderstand that wee be vtterly forlorne as well by reason of the sinne of Adam as by reason of the infinite number of iniquities wherein we be saped yea and wee must fully beleeue it But we should neuer perceyue that our sinnes condemne vs curse vs before God except wee knew that wee haue neede of rightuousnesse And on the otherside wee should not know Gods rightuousnesse if we should singly say that we be saued by faith and by grace For God cannot once renounce himself bycause he is the soueraine rightuousnesse and there is nothing in him but purenesse and perfection by reason whereof he must needes hate euill Now it is so that wee be full of corruption there is nothing but euill in vs and therefore God must needes hate vs. And if he hate vs wo woorth vs for then are we damned Then standeth it vs on hand to be made rightuous before we can be in Gods fauour That is to say it behoueth vs to be purged of our faults and misdeedes for else as I sayd wee shall neuer be able to conceyue that God intendeth too shewe vs mercie But in acknowledging our selues too be sinners wee perceyue by and by that God muste needes hate sinne and that although he hate sinne yet not withstāding he findeth meanes to saue vs which is by forgetting our offences and by clenzing and purging them with the bloud of our Lord Iesus Christ who is our spirituall washing God then purgeth vs in that wize too the ende wee should bee receyued of him and being made parttakers of his loue bee assured of our saluation Thus yee see why the Scripture vseth the woorde Iustifie But the Papistes descant vppon it like blinde buzzardes VVhat say they shoulde wee bee iustified by fayth Fayth is no such vertue as maketh men perfect and how then shall it make vs rightuous They consider not that this rightuousnesse whereof the Scripture speaketh is Gods couering of our sinnes as I declared afore and his taking of them quyte and cleane away for the sake and by the meane of our Lord Iesus Christe and by the vertue of the Sacrifize of his death and Passion How soeuer the cace standeth it is sayd that wee be counted rightuous before God bycause he releaseth and forgiueth our sinnes And after the same maner doth Sainct Paule speake of it in the fourth to the Romanes where he sayeth that Dauid hath well declared in effect howe wee bee iustified by fayth when he sayeth Blissed is the man whose iniquities God hath forgotten and whose sinnes he hath couered And in another place he sayeth that our Lord Iesus Christe who knewe no sinne nor had any spot in him was made sinne for vs that is too say receyued all the condemnation of our faultes too the end that wee should become Gods rightuousnesse in him that is too say too the end that being greffed into his persone and made one body with him wee might be taken for rightuous bycause there was such perfectnesse in his obedience that our sinnes were buried and rid quite and cleane away Thus much concerning the woord Iustifie ▪ Now as touching the woord Fayth or beleefe S. Paule addeth for a declation that they had beleeued in Iesus Christ. If a man aske an vnlearned persone what Fayth is he will perchaunce answere that it is too beleeue but he shall not be able too tell what is ment or imported by any of them both VVill wee then haue the vnderstanding of them according too the rawe capacitie of the vnskilfullest sorte VVee must alwayes marke that our Lord Iesus Christe is set too bee the butte of our fayth and beleefe Do wee obtayne saluation by fayth It is asmuche too say as wee beleeue in our Lord Iesus Christe But let vs now cōsider why our Lord Iesus Christ is set before our eyes for our fayth too ame at and too reste wholly vppon It is bycause wee shall finde in him what soeuer belongeth too the making of vs rightuous I haue tolde you already that wee bee taken for rightuous before God when he forgiueth our sinnes and calleth thē not too account any more And how shall wee obtayne that but by the bloud of our Lord Iesus Christ which was shed to wash vs withall For in asmuch as he hath made full amendes for vs by his death and passion therefore God is appeazed towardes vs condicionally that we seeke not to pay him with any other thing than with the sacrifize that was offered vp to him by his only sonne our Lord Iesus Christ who is called Gods wel beloued sonne too the ende that wee should be beloued in him and the rightuous to the end we should be made parttakers of his rightuousnesse and the holy too the end we should be made holie in him Thus then yee see why wee muste haue an eye to our Lord Iesus Christ when wee intend too know what the woorde Fayth importeth But the Papistes stande wilfully in their owne conceyt bycause they neuer tasted what it is to beleeue and that do they shew well ynough by their allegacions How is it possible say they that a man should bee iustified by beleeuing seyng that the very Diuels doo beleeue It is true and S. Iames vseth the same reason How beit in that place he mocketh at suche as pretend a vayne and fonde cloke of Christianitie and fayth and in the meane whyle shewe no frutes at all of it But the Papistes beguyle themselues yet much more grosly in saying that Fayth is too beleeue in God and that God is the marke that fayth ameth at so as it seemeth too them that too make vp beleefe there needeth no more but to imagine that there is some one certayne God that made the worlde and which gouerneth all things And so they fall faste a sleepe in their ignorance and yet ceasse not too take themselues for good Christians and Catholikes as they themselues bable although they be altogither dulled in deede But it is no woonder that they fight so agaynst the doctrine of the holy Scripture and with suche vnamendable wilfulnesse denie that a man can bee saued by fayth seyng they haue nother discretion nor vnderstāding for they wote not what the matter meeneth So muche the more therefore doth it stande vs vppon too marke well what Sainct Paule telleth vs heere that is too witte that if wee looke not vntoo Iesus Christe wee knowe not what fayth is And the reason thereof is for that we know not what it is too haue forgiuenesse of sinnes to come vnto God to be able to put our trust in him and to call vpon him nother do we know any more what it is to haue our consciences quiet and to hope for the euerlasting life All these things we want till Iesus
too our saluation in the meere grace of our Lorde Iesus Christe Thus yee see that this saying where Sainct Paule auoweth that no fleshe shall bee iustified ought too bee vnderstoode as though hee had sayde ▪ If men looke vppon themselues in their owne nature they shall finde nothing but euill notwithstanding all the fayre shewes that they can haue They may well bee highly praysed and esteemed in the worlde and they may well beguyle themselues by vayne selfe soothings but vntill suche time as God haue wrought in them too chaunge them it is certaine that there shall bee nothing in them but filthinesse al the vertues that men make account of shal be starke vice too leade them too destruction and too plundge them in Hell For although that they which are renewed by Gods grace and haue already profited in his obediēce haue some vertues which he loueth and esteemeth yet are they not able to bring aught that may passe account before him for they shall alwayes finde themselues in arrerages And that goodnesse whiche is in them they haue it of him and yet is that goodnesse also corrupted with their sinnes and infirmities by reason whereof they are vtterly bereft of all trust in their owne rightuousnesse and so if wee now seeke our rightuousnesse in the law we be beguyled wee shall not find it there we be al of vs condemned from the greatest too the least But heere wee see much better that which I touched afore namely that when we perceyue and find by experience that we want all that euer pertayneth to the life of our soules we must resort to Iesus Christ as to our refuge so that the true preparatiue to make vs beleue in Iesus Christ is to be touched with a liuely cōceyt and feeling of our own sinnes And for the same cause also he sayeth Come vnto me all ye that labour and are heauie loden I will refresh you and you shal find rest to your soules Again it is sayd expresly that he is sent to preach the message of gladnesse to the poore to set free such as are in prison to cōfort such as are vtterly oppressed and as it were ouerwhelmed Those then which take pleasure in their sinnes will neuer come at our Lord Iesus Christ True it is that they wil boast ynough of faith according as many skorners of God do vnhallow that worde as holie as it is Euery man will be counted a Christian and they that bee furthest out of square in all wickednesse will say they beleeue as much as any other man But when a man speaketh after that maner it is a token that he hath not one droppe of fayth For the faithfull will surely say I beleeue howbeit with so greate weakenesse that I see well if my God should not pitie mee that little whiche I haue would soone vanish away vtterly Therfore they that vaūt with full mouth that they haue a perfect fayth are but dogges and swine which neuer tasted what the feare of God or what religion is But how soeuer the world go the name of fayth shall be shamefully defiled by those dogges which doo nothing else but mocke God For they haue no skill too discerne betweene good and euill They bee so blockish that they doo as it were welter in their filthinesse insomuch that a grosse drunkarde that is past all shame and therewithall hath ouerglutted himselfe also woulde faine continue still in his disordinatenesse Besydes this the whoremongers the periurers the blasphemers and such other like will protest welynough that they haue fayth but yet for all that it is certaine that they were neuer in any towardnesse to come to our Lorde Iesus Christ And why so For they haue not considered that they cannot be iustified but by grace Howbeit let vs marke that to be throughly peswaded that we cannot be iustified by the lawe we must set God before vs in his iudgement seate and euery of vs summon our selues before him and morning and euening bethinke vs that we must yeelde vp an account of our whole life Therevpon let vs vnderstande that we shoulde be ouerwhelmed a hundred thousand tymes if God should not pitie vs and beare with vs of his infinite mercie That is the way for vs to knowe that wee cannot bee iustified by the lawe for we bee as good as damned so oft as we appeare before God It is meete for vs to be put in such feare as wee may haue neyther releace nor rest till our Lorde Iesus Christ haue succoured vs. Ye see then howe it behoueth vs to be loden and fortrauelled that is too say to mislyke of our sinnes and to bee greeued with such anguish as we may be pinched with the sorrowes of death to the ende wee may seeke all our ease in God assuring our selues that wee cannot otherwise obtaine saluation neyther whole nor in part but must be faine to haue it giuen vs. For S. Paule doth not set down any meane way heere as though he sayde that we shoulde finde that which we want in Iesus Christ and be able to haue the rest of our selues But he sayth that forasmuch as we knowe once that we cannot bee taken as righteous for our owne desertes nor for our owne workes onely fayth must content and suffize vs. VVherefore let vs vnderstande that there is not one whitte of our saluation out of Iesus Christ but that we haue there both the beginning and the end of it that is to say euery whit of it and let vs abyde continually in that lowlinesse knowing that we bring nothing with vs but damnation and that all that euer perteyneth to our saluation must be receyued of Gods onely free mercie so as we may say that it is by fayth that we be saued that is too say bycause God the father hath appoynted his sonne our Lorde Iesus Christ for vs to rest vpon that he might both begin and finishe our saluation in such wise as the whole must be fathered vpon him and we learne to renounce our selues and to giue our selues fully and wholy vnto him And now let vs fall downe before the maiestie of our good God with acknowledgement of our sinnes praying him too make vs so to feele them as we may mislike more more of them and grow and go forwarde in the amendment wherein wee ought too spende our whole life and learne too magnifie his goodnesse in such wise as it hath bin shewed to vs in our Lorde Iesus Christ so as wee may be wholy rauished with it and that the same may be not a glorying of it with our mouth onely but a putting of our whole trust in him so as we may be settled in it more and more till we be gathered vp intoo the euerlasting life where we shall haue the rewarde of our fayth That it may please him to graunt this grace not onely to vs but also to all people c. The. 13. Sermon which is the
all the faithfull to all his children But yet doth he graunt vs other speciall graces besides as when he giueth vs men that teach vs his woord faythfully or that gouerne the common welth wisely or whiche haue other giftes for in so doing he giueth vs certayne tokens that he dwelleth among vs and thereby also he bindeth vs so much the more vntoo him Let vs marke the reason that S. Paule setteth downe heere He blameth the vnthankfulnesse of the Galathians for that they considered not how it came vnto them by the preachyng of the Gospell And he sayeth it purposely bicause men will alwayes make fayre protestations ynow that they meene not to reiect Gods grace and yet doo shew the cleane contrarie in their dooyngs As howe They that are loth too suffer themselues too be taught and would driue away all the ministers of Gods woord if they could they which through enuie spitefulnesse could find in their harts to abolish the remeÌ„brance of al those whom God hath stablished too maynteyne the welfare of his people they say I doo shew well ynough that they would haue God too holde himselfe a farre off from them and that they bee loth to come at him For he setteth before them the meanes to come too him and they voutchsafe not too take it but do thrust it from them So then whereas S. Paule findeth fault with the GalathiaÌ„s it was not for that they protested openly with full mouth that they woulde none of Gods spirit or that they hild skorne of his giftes but too shewe them that they had very ill regarded Gods vttering of the giftes of his spirite in their Churche VVhat ought wee then too gather vppon this Text. That if God giue vs meanes too come vntoo him wee must take them awoorth euen by fashioning of our selues vnto them For if the Gospell bee preached among vs and wee wilfully forget what is told vs it is all one as if wee reiected God and turned our backe vppon him of purpose too stray away from him VVherefore if wee intend that God should continue his grace towardes vs let vs hold vs too the meanes that he hath ordeyned for vs that is to say let vs suffer our selues to be taught by such as he sendeth vnto vs let euery of vs exercyze himself alone also in reading the holy scripture let such as haue done good in edifying the Church haue roome place among vs and let vs not shet the gate against the holy Ghost This in effect is the thing that wee haue to beare in minde Furthermore for asmuch as S. Paules intent here is to bring backe the faithfull to the Gospell let vs assure our selues that if we swarue neuer so litle from it we be streyght in the high way to destruction And so there is none other knitting of God vnto meÌ„ than by meanes of the Gospell which must go as a chayne that cannot bee broken betwixt theÌ„ And Paule doth purposely once againe call it the preaching of faith to shewe vs how great neede wee haue that God should preuent vs. For vntil such time as he haue reached vs his hand in our Lord Iesus Christe and drawne vs out of the gulfe of confusion wherein wee bee by nature what are wee Moreouer wee see howe bountifull he sheweth himselfe towardes vs in that he giueth himselfe fully to vs in the persone of his only Sonne surely it is much more than if he gaue vs heauen and earth and all the goodes that are in them For what are all other things in coÌ„parison of our Lord Iesus Christ VVherfore let vs marke that seing that God hauing declared vntoo vs that wee bee vtterly vnfurnished of all goodnesse addeth that he will not keepe backe any thing from vs nor shew himselfe a nigard towards vs if wee seeke too him for all things that wee want wee must be contented with it and if wee swarue neuer so little one way or other we deserue well to bee vtterly bereft and dispossessed euen of that which wee haue receyued alreadie And therevppon S. Paule bringeth vs backe too the example of Abraham bycause he is the father of all the faythfull and moreouer bycause that in his person it pleazed god to shew how we may become rightuous to be saued for there is none other way to bring vs to the kingdome of heauen than the same that he went There is but onely one way and that is set foorth too vs in the example of Abraham S. Paule therefore sayeth that Abraham beleeued God and the same was reckened too him for rightuousnesse and therefore that if we will be Abrahams children wee must beleeue Heere we haue too call too rememberance the thing that hath bin declared alreadie heretofore that is too say what this woorde fayth or beâ—eefe importeth It is not a single beleeuing that there is but one God which gouerneth the worlde but an assuring of our selues that he taketh vs for his children and that wee may fully and freely call vppon him as our father bycause he accepteth vs for our Lord Iesus Christes sake Then if wee bee sure of the fauour and fatherly loue of our God and take suche warrantize of it by his promises that wee haue our looke wholly fastened vppon our Lord Iesus Christe in whom wee finde meanes too come vnto God and too go freely vntoo him that is the very thing whiche S. Paule ment by that woord Fayth And so when he sayeth that too bee Ahrahams children wee must bee faythfull it is all one as if he sayd that wee cannot bee faythfull Christians nor members of the Church but by fayth that is to say except we be bereft of all opinioÌ„ of our owne deseruings moreouer so beaten downe and dismayed in our selues as we may not wote where too become nor seeke any other meanes of saluatioÌ„ than in the free goodnesse which God offereth vs when he telleth vs that wee be fordone damned in our sinnes and yet notwithstanding that we must not ceasse to haue full hope and trust of saluation in Iesus Christ Thus yee see what it is for a man to bee a Christian that is too wit to be vtterly out of hart in himself in coÌ„sideration that he bringeth nothing with him but sin and cursednesse and yet vpon the feeling of himself to be so vtterly voyde of all well deseruing to come vnto God to be clothed with the grace of our Lord Iesus Christ For it is not ynough for vs to be out of hart in our selues as we see that Cain was who beyng as it were vpon the racke confesseth his fault howbeit that was but through despayre and so consequently there was nothing in him but murmuring and blasphemie against God in like cace is it with all reprobates or cast awayes but wee must so taste of the loue of our God as wee may be able to settle our selues vpon it and be out of all doubt that he will
heauenly life that is prepared for vs and that although we do but glide away here below and be as straungers yet there is an euerlasting heritage which cānot fayle vs. According as the outward man decayeth saith S. Paule so the inward man renueth For the more that the faithfull see themselues decay the more are they warned and prouoked to looke vpward For we know that such as are strong and lusty do besot and forget themselues and therefore our Lorde is faine to tame vs in such wise as we may renue by decaying I say in such wise as we may be as ye wold say new cast in a mould again to the end that the hope of the heauenly life may be stablished in vs and we haue our sight cleered to behold the thyng which otherwise would be wrapped vp frō vs. Marke how gold and siluer do greatly wast when men make them to passe the furnace VVhē it is cast into the fire it is a great masse of metall but whē it is takē out again ther is but a small quantitie of it And yet the gold if it were not so fined would neuer serue to any purpose no more would siluer nother Euen so is it with vs we could neuer be renued to come to the kingdome of heauen except we dyed first VVe must euer go forward to that vtter defacement and not rest by the way vpon any thing that we see with our eyes For this earthly life is but a shadow and a smoke that slideth and vanisheth away yet neuerthelesse we be renued thereby within Not that all men haue that benefit For the faithlesse do well ynough finde their owne weaknesse and are inforced to feele the summonings of death specially when they be growen old for then they perceiue that any little blast is ynough to cast thē downe and therevpon they fall to storming and could find in their harts to fall out with God nature Howsoeuer the world go though they rotte yet are they not renued For one graine of corne may well rotte and yet not take roote to spring againe and to bring foorth frute and another grain shal rot likewise howbeit for asmuch as it is in good earth hathe takē roote it will bring foorth frute in seasonable time So thē the faithful come to decay and the rewithal are renued and gather new force and why For they rot in this world to the end to be restored and renued againe in the heauēly heritage The faithlesse also do go away to they rot likewise they slip aside they vanish quite away but they haue no vauntage by it bycause they be not restored to eternall life So then let vs marke well that whereas S. Paul sayth we liue by the faith of Iesus Christ it is to wakē vs so as nothing in the world may keepe vs from resting cōtinually vpon Gods promises VVhen we looke vpon al the things that are about vs there is nothing but death But what for that God hath giuē vs his word that being dead in our own nature we haue our life elsewhere namely in our Lord Iesus Christ in asmuch as he was purposely sent to bring vs from death to life Seing then that we haue that promise of god ye see how he may be honored at our hands And for asmuch as the cace standeth so that only saying ought to suffise vs. And if wee setle and resolue ourselues fully therevpon it is a token that we set our handes to Gods truth as faithfull witnesses thereof as sayeth Sainct Iohn Contrariwise when we doubt or be in a mamering then hath Gods word no authoritie nor reuerence among vs. For if we looke no further than to the things that are before vs and to the things that are neare at hand we cannot acknowldge that God is faithfull and that the things which God hath vttered wyth his owne mouth are vnfallible Moreouer in so doing we turne away from our Lord Iesus Christ who notwithstāding is the pledge of all that is conteined in Gods word Seeing we haue the worde we must no more aske as Moses saith who shall climb vp aboue the Cloudes or who shall go downe into the deepe or who shall go ouer the Sea The word sayth he is in thy mouth and in thy hart and we must content ourselues with it And moreouer seeing that we haue our Lord Iesus Christ for a larger confirmation we know that he went downe into the hells that is to saye bare the curse that was due to vs for our sinnes and answered as our pledge and suretie before the iudgement seate of his father and afterward went vp into heauen and in our behalfe tooke possession of the heritage that he had purchaced for vs. For he was exalted vp in our flesh and nature Seeing that we haue such an assurance must wee not needes be tootoo wretched if we cannot hold ourselues too it Agayne the matter willeth vs to looke still backe to that whych hath bin said namely that we hope not for thinges that are open and manifest but for the thinges that are vnknowen to worldly perceiuerance Then sith it is so let vs learne to liue by the faith of Iesus Christ that is to say although we be miserable in this worlde and be faine to indure neuer so many hartbitings greefes anguishes troubles and distresses yet notwithstanding let vs continue in this constancie of beleeuing that there is nothing but singular happinesse in all our miseries bycause God blisseth and halloweth them for our Lord Iesus Christs sake and all is turned to our helpe and welfare as it is said in the .viij. to the Rom. Therfore as we haue seene in another text God must vtter the perfectnesse of his strēgth in our weakenesse and we suffer him to make vs to stoupe in such sort as this world may not keepe vs backe from hauing the promises of the Gospell throughly printed in our heartes nor hinder vs to be glad and cheerfull in the mids of our miseries and afflictions nor boldly too dispyze all the slaunderings and mockages of the faythlesse when they offer vs reproch saying Godes you silly wretches thinke your selues to be princes when you beleeue the Gospell But alack poore soules where is the ioy and happinesse which you say is promised you of God VVhere is the inestimable benefit which you make so great account of For ye haue no more than those whō you call Gods enimies reprobates and cursed kaytifs But as I sayde all this geere must not thrust vs out of the way for we must come backe vntoo fayth Although then that heere beneath we perceiue not the things that are promised vs in the Gospell yet let vs assure our selues of them out of all doubt For as sayth S. Paule our life is hidden and the time of the discouerie thereof is not yet come And where is our life but in our Lorde Iesus Christ Now the
receyue vs if we come to the Gospell at leastwize if wee come in suche wise as our hope bee grounded not vpon our owne selfweening or imaginacion but vpon Gods promis for that we cannot bee disapoynted in wayting vpō him and in holding our selues assured of his woord Thus ye see in effect what it is too be faithfull for wee must alwayes haue an eye to the disputation that S. Paule vndertaketh He striueth agaynst such as pretended too purchace rightuousnesse before God by the workes of the Lawe If there were no more but this saying too bee of the fayth without cōsidering what matter S. Paule treateth of here that maner of speache were but darke But when wee see how S. Paule declareth expresly that all such as go aboute too purchace fauour at Gods hand by their owne deseruinges are puffed vp with pryde and that their presumptuousnesse shetteth the gate of Paradise agaynst them and that God vouchsafeth not to heare them bycause they defraude him of his due honour and woulde fayne as it were decke themselues with his fethers and that they be traytors in robbing him of his rightuousnesse for asmuch as S. Paule handleth that poynt there is now no doubt but he taketh all those too bee of the fayth which distrust themselues and are vtterly out of all hope in themselues and yet notwithstāding do returne vnto Iesus Christ resting leanyng and trusting wholly vnto him Those therefore are the true children of Abraham But now let vs see how few Christians there are in the worlde True it is that the woorde Christian runneth roundly in euery mannes mouth but in the meane while it is fouly defiled and God must needes disclayme all suche as pretend after that fashion too bee his like as in the Popedome euery man groundeth himself vppon his baptisme or christendome And surely in baptisme wee haue on Gods behalf an infallible pledge of our saluation But what for that they take but the visible signe and separate it from our Lord Iesus Christ And in very deede the Papistes know nought at all of that which is told vs heere by S. Paule but which worse is they haue their freewill their merites and their satisfactions in steede of Gods seruis which they thrust vnder foote and falsifie they haue gewgawes yea and abhominations of the Diuels owne forging and therefore they be sufficiently conuicted too haue no christianitie in them And for our part although wee haue not the Idolatries and superstitions that reygne among the Papistes yet are we not so grounded in the Gospell that euery of vs can offer himselfe frankly vnto God and fully and freely call vppon him quietly suffering him too guyde vs but wee shall see many that are but wretched beastes True it is that they will well ynough protest themselues too hold nothing at all of the Popes abuses and superstitions but if a man talke too them of the groundes and principles of the gospell they wote not what thing it is Othersome which weene themselues too bee great Clerkes when it commeth too the tryall doo shew that all was but a countenance and that they did but prate lyke pyes in a Cage So much the more therefore dooth it behoue vs too beare well in minde howe Sainct Paule telleth vs heere that wee cannot bee Abrahams children nor members of the Churche except wee come thither with beleefe of the Gospell so as euery of vs renounce his foreconceyued opinions of his owne merites and assure our selues that wee bee vtterly damned and drowned in despayre and therevppon resort too the meere grace of God and too the mercie which he offereth vs in our Lord Iesus Christe so as wee fall too dipping of our selues in the bloud whiche he hath shed too clenze vs withall assuring our selues that there all our dettes are released and Gods wrath and vengeance so appeazed as wee cannot fayle but too finde him fauourable Howbeeit for the better vnderstandyng hereof lette vs marke also after what maner Abraham beleeued God And it behoueth vs too haue the definition of this woord Fayth for without that all this doctrine would bee to no purpose I haue told you already that whereas the Papistes striue against vs they know nother why nor wherfore they do it nor wherat they bend themselues but rush forth ouerth wart awry and at all aduēture For they neuer wist what faith ment that do they shew well ynough I meene euen the greatest doctors of them for all that they will say is that faith is to beleeue in God and if they beleeue in God so doo the Diuels too But when as S. Paule speaketh heere of fayth he meeneth not that wee should haue but onely some gesse that there is a God which reigneth in heauē but that we must take him to be our father assuring our selues throughly of it by the promises which he giueth vs and so linke our selues too our Lord Iesus Christ as wee doubt not but that all that euer he hath is proper and belonging to vs bycause we be members of his bodie But when the Papists talke of faith they say it is a confuzed thing and that it serueth not to make vs good men so as we might bee saued by it VVe see then that the Papists go brutishly to worke as folke vtterly dulled by Satan And it is a iust punishment of God vpon their pryde bicause they cannot finde in their hartes too humble themselues by confessing thēselues to owe all vnto God and that there is nothing in them woorthie to be accepted at his hand but that they must bee fayne to receyue the meere grace that is offered them Thus ye see after what maner wee muste take the woord Fayth But heere is yet one poynt more which serueth greatly too that purpose which is too know after what maner Abraham beleeued God and that shall bee the conclusion If Abraham had beleeued no more but that there was a God in heauen that woulde not haue serued too haue iustified him for the Heathenfolke beleeued as much Againe if Abraham had beleeued that God was iudge of the world that would not haue serued his turne nother But when as God sayeth vntoo him I am thy plentifull reward and I will bee thy God and the God of thy seede after thee and moreouer all nacions shall bee blissed in thee by accepting such promises wherein God acquainted himselfe with him and witnessed too him that he tooke him for one of his household and as his owne childe and became his father Abraham was iustified by accepting that promis And why For as soone as God offered him his goodnesse and grace he beleeued the word and receyued it and then was he full sure of his saluation Nowe may we much better iudge what it is to be iustified by faith namely that it is not a confused opinion of beleeuing that there is a God but a holding of him for our father and Sauiour and that bicause
part we also are ioyned in it and God inlargeth his goodnesse and mercie further which hee had appoynted too one certaine linage by that meanes we become parttakers of saluation And that is the thing which Saint Paule treateth of heere when he telleth vs that the Scripture foreseeing that God not onely iustifieth the Iewes but also vseth the lyke mercie towardes the Gentiles whiche were as good as cut off from the house sayth All Nations shall bee blessed in thee Then is there no speaking here of some handfull of men or of some certaine people but without any exception God openeth the gate to all such as had earst bin quite and cleane past hope And therevpon also Saint Paule concludeth that they which are of fayth shall be blessed with faythfull Abraham As if hee shoulde say when God iustified Abraham he had not respect neither to Circumcision nor to any thing that he had wherewith too winne fauour after the opinion of men but receyued him in another kew that is to wit as a beleeuing man God therefore contented himselfe with Abrahams fayth onely And in that respect also it was his will too make him the father of the whole Church Seeing then that God made none account of any thing else in Abraham but of his fayth let vs conclude that God doth nowe still receyue vs to him in likewise if we haue the like fayth that Abraham had though not in like measure and that God taketh it in good worth though we do but follow him aloofe Then belongeth not this blessing to Abrahams fleshly ofspring onely but also too those that were straungers too him so there bee the like substaunce and fashion of fayth in them Howebeeit too the ende wee take profite by this doctrine let vs remember what I haue touched alreadie that is to wit what it is too be of faith namely that it is a reposing of our selues wholy in Gods mere mercie But Saint Paule setteth down a comparison of things contrarie and which can no more agree than fire and water that is to wit of beeing of the lawe and of beeing of fatyh Yet followeth it not that the lawe commeth not of God insomuch that if we reiect it at whom doth such contempt poynt Is not Gods authoritie impeached thereby But in these wordes of Lawe and Fayth S. Paule respecteth not simplie the doctrine of eyther of them but the hope of saluation that men may conceyue of them For the rightuousnesse of fayth hath his recorde of the lawe and the Prophetes as Saint Paule sayth in the third to the Romanes They be not contrarie things but the diuersitie of them is in this that such as misknowe themselues and are blinded with hypocrisie thinke too purchaze fauour in Gods sight by keeping the Lawe whiche thing is impossible Those therefore are of the lawe whiche holde of the Lawe as though they were able too earne the heritage of the heauenly life at Gods hande On the contrarie part they that are needie yea or rather vtterly emptie of themselues acknowledging that they haue not so muche as one droppe of grace in them they are of fayth For why they forsake themselues and seeke theyr rightuousnesse elsewhere They come and offer them selues lyke poore beggers vnto God to the ende he shoulde fill them whereas they were vtterly emptie before Therfore marke it for a scholepoynt that by the force of fayth we must be quite ridde of all selfe-trust and of all ouerweening of our owne merites and haue oure whole refuge to Gods mere goodnesse But truly we cannot come right forth vnto God without some meane our Lorde Iesus Christ must be faine too make vs way thither and all this is comprehended vnder the worde fayth For fayth is not an imagination of mens owne forging it is an assurednesse which wee conceyue of Gods goodnesse when he commeth to vs and vttereth familiarly the loue that he beareth vs. Then must the promise go before or else there shall be no following of fayth To be short whosoeuer hath not bin trayned in the Gospell can haue no fayth at all For God must first haue told vs that he loueth vs or else we cannot rest vpō his goodnesse nor call vpon him as our father Now let vs see what this promise is God not only saith that he wil haue pitie vpō vs but also telleth vs that although we be wretched sinners yet he will not ceasse to accept vs bycause he buryeth all our sinnes namely by the meanes of our Lorde Iesus Christ for that sacrifize must needes come forth euery where where any mention is made of the forgiuing of sinnes Neuer can there be any pardon gotten at Gods hand except there be bloudsheding with it for a satisfaction So then the foundation of this promise where God sayth that he wil be merciful to vs is Christes sheading of his bloud to wash away our spots and his offering vp of himselfe for a full amends to pacifie the wrath of God his father Thus ye see how that if we be of fayth we haue our eies fastened vpon Iesus Christ and our rest and quietnesse is altogither in his death and passion which is the onely meane too reconcile vs vnto God Also let vs marke that to bee blessed and to be iustified are al one thing accordingly as S. Paule declareth heere Hardly shal a man finde one among thirtie of such as are called Christians that can skill to define this worde iustifie And surely it is a foule shame that we shoulde haue our eares dayly beaten with the Gospell and yet notwithstanding bee ignorant of the cheefe article of our fayth Then to be iustified is not too haue any rightuousnesse in a mans selfe but to be admitted for rightuous at Gods hande though we be not so And here ye see why I sayd that we haue a good opening of this doctrine in that Saint Paule setteth downe the worde Blesse in stead of the worde Iustifie which he had vsed afore according to the fourth of the Romanes where hee sayeth that the rightuousnesse of fayth is that our sinnes are forgiuen vs. Forsomuch then as God is fauourable and louing to vs and receyueth vs as his children therefore it is sayde that wee bee iustified before him And why iustified Bycause he cannot loue sinners till hee haue forgiuen their sinnes and put them quite away VVe knowe that forasmuch as God is rightuous hee cannot agree with sinne but muste needes alwayes hate it Then sith the cace standeth so if we intend to haue his fauour we must needes be first clenzed of our offences For so long as they come to reckening God must needes hate vs and curse vs. But contrariwize when he wipeth away all our sinnes then receyueth he vs to mercie And by that meanes do we begin to be blessed of him Are wee then blessed that is to say be loued of God Verely we are therewithall iustified also that is to say wheras
from the rightuousnesse of fayth is too shewe that they bee vnmatchable and can no more bee ioyned togither than fyre and water True it is that there is no contrarietie betwixt the Lawe and the Gospell as I haue sayde afore for wee knowe that both twaine of them doo come of God But heere it behoueth vs too take Gods meening in such wise as he declareth it to vs which is that by setting the rightuousnesse of the Law before vs he intendeth to humble vs and to make vs condemne our selues when we come before him which thing wee woulde neuer do if he should not bewray our wretchednesse Therfore when he sayth that wee shall be iustifyed by keeping of the Lawe it is all one as if hee should say wretched wightes what woorthinesse or valure weene you to be in your selues VVey my commaundements and consider what they import and therewithall bethinke your selues how euery of you hath liued and ye shall be as good as drowned in despayre VVhen God hath sayd so he addeth the remedie Come saith he to the doctrine of the Gospell And what a maner a one is that Saint Paule alledgeth heere the saying of Abacucke how that the rightuous shall liue by fayth And in the same place which I haue alledged he openeth himselfe howe that it behoueth to resort wholy to our Lorde Iesus Christ For the worde that ought too bee in our mouth and in our heart to bring vs vnto God and too open vs the kingdome of heauen is not a worde that serueth to holde vs downe heere beneath nor too make men beleeue that God will allowe of our owne desertes nor too puffe vs vp with pryde no but too holde vs fast to our Lorde Iesus Christ Therefore when we knowe that our sinnes are wyped out by the death and passion of our Lord Iesus Christ and that by his resurrection suche rightuousnesse is purchased for vs that in stead of beeing damned too the gulfe of hell which is the heritage that belongeth to vs and whereof we be worthie we be made heyres of the kingdome of heauen and when we know that in Iesus Christ we recouer all that we had lost in Adam and the cursednesse wherein we be wrapped is taken from vs and God hathe sette vs free that is Gods iustifying of vs by fayth And in good fayth when wee haue well considered the circumstance of the text that Saint Paule alledgeth out of the Prophete Abacucke wee shall see plainly that that is the thing wherevnto the holy Ghost leadeth vs. For the Prophete had spoken of the chastizements and corrections which God would send vpon the people so as to looke vnto all shoulde seeme too bee confounded Now therevpon hee sayth that the wicked shall but swell more and more in their pride howbeit that they shall haue no sure footing but shal stūble with all their sway bicause they wil nedes exalt themselues they shall the more cast thēselues down with so much the sorer fouler fal That thē is the thing which the prophet vttereth against the wicked And he addeth on the cōtrarie part but the rightuous shal liue by faith Now wheras he saith that the rightuous shal liue it is all one as if he had said that gods children shal not find their life neere at hand in themselues but that euen when they shall haue traueled ouer all the world vp down it shal seme to thē that there is nowhere any thing else thā the very dungeons of death yet notwithstāding that missing of a presēt life they shal find a life to come when they shall haue nurrished it in their harts mindes by fayth VVe see thē that the Prophets intent is to draw Gods chosen both from the world and frō thēselues to the end they may cleaue wholy vnto him and not seke any other meanes to be saued than by his only grace But S. Paule hath spoken more breefly here bycause he was fully resolued of all that I haue declared heretofore and which hee himselfe hath discoursed that is to witte That fayth teacheth vs too seeke all oure welfare in God But the Lawe teacheth vs the contrarie I say it teacheth vs it to the ende too shewe vs that to seeke it throughly wee must acknowledge that there is not so much as one drop of lyfe in vs. The Lawe then sayth vnto vs go to take yee paynes and do yee so much as ye may winne heauen by it And why doth the Lawe say so Not too feede men in their vaine self trust of weening still that they can deserue well at Gods hād it is not for that but to prepare thē to receyue the grace of our Lord Iesus Christ with lowlinesse For as I haue sayd alreadie when we keepe our selues aloof from God and euery man beares himselfe in hand that he is well worthie to be accepted of him our Lorde will surely be aduenged of such presumptuousnesse and sayth Go to let me see what ye haue done come on and let vs fall to reckening and let him that oweth aught to other pay it Ye shal not be disappointed by me I haue your wages in my hande it is readie for you and if ye shall haue done all that I haue commaunded you feare not but you shall be well payde for your labor Therefore hie you apace and let me see how you will serue me But as I sayd our Lord in saying so prepareth and dispozeth vs to know in what plight we be For when we once perceiue our owne neede then will wee seeke our wantes at his hand Thus ye see how the Lawe leadeth vs to fayth but it is a straunge kinde of leading Howsoeuer the cace stand there is alwaies this cōtrarietie which S. Paule setteth down here namely that we cannot be iustified by fayth except we haue first knowne and acknowledged vnfeynedly that we be damned in our selues and that the groūd of our welfare is to know that there is nothing but damnation in vs. Now at the first sight it might be sayd that S. Paule hath stretched this saying of Abacucks too farre seing he spake there but of the afflictions of this transitorie life The rightuous shall liue that is to say he shal holde out and although God afflict him scourge him yet shall he not quayle if he ground himselfe vpon Gods promises And here the cace concerneth not Gods comforting and deliuering of vs from the miseries wherevnto wee bee subiect in this world but it concerneth our euerlasting saluation which farre passeth all the state of this transitorie life It seemeth therefore that S. Paule applyeth not this Text of the Prophete aright Howbeeit let vs marke that if the Prophet had looked no further than too thys worlde that saying of his had bin very vaine seeing that afflictions are common both to good and bad Againe howe is it that we lyue by fayth Seeing we bee continually subiect to fall into the same daunger
they be both one thing as I haue sayde afore But in this text the word Faith hath yet a more peculiar signification which is the reuelation or discouerie which wee haue by the Gospell For it is very certaine that the forefathers had the spirit of faith or beleefe according as I haue shewed you alreadye that Abraham was iustifyed bycause he beleeued God that wee also must be fashioned like to his example in that behalfe as whereby we be made his children to come to the kingdom of heauē Then had faith his full strength at all times and there neuer was any other meanes to set God and men at one but yet was not the fayth reueled in Abrahams time bycause our Lorde Iesus Christe who is the very pledge and substance therof was not yet come intoo the world Thus ye see how we be iustifyed freely at this day and without any desert of our owne And why is that For he that beleeueth that Iesus Christ died for our sinnes and is risen againe for our iustification hath all the whole And as it is sayd in another place our beleeuing with our hart maketh vs ryghtuouse and our confessing with our mouth maketh vs safe But now had Abraham had oure Lord Iesus Christ discouered vnto him as we haue him at this day in somuch that he is as good as crucified among vs as Sainct Paule hath sayd heeretofore his fayth had bin all one with ours But it was yet after a sort ouercouered that is to say although Abraham trusted in Iesus Christ hoping for saluation at his hande and although he vtterly distrusted himselfe knowing that there was vertue in him that might go for payment before God yet was he hild still vnder shadowes was fayne to looke at Iesus Christ a far off For he was not yet named the day sunne of rightuousenesse as hee is called in Malachie Now then we see what Sainct Paul meant by saying that faith was not yet come namely that the cōuenient time of the reueling of it to the world as it is nowadayes by the Gospel was not yet come so that the fathers were shet vp vnder the lawe So therefore heere is some peece of difference and some peece of likenesse in somuch that if it bee demaunded what the state of the fathers wer that liued vnder the law it is to be answered that partly it differed from ours and partly was al one How were they both one In this that God had shewed himselfe mercifull to our father howbeit for our Lord Iesus Christs sake and that Abraham perceyuing how it stoode him on hand to put his whole trust in the meere grace of God gaue ouer himself and so his beleeuing was reckened to him for rightuousnesse as we haue seene afore In lyke cace was it with all the Patriarks and Prophets So then their taking was all one with ours in that they grounded themselues vppon our Lord Iesus Christ and boasted not of any thing saue onely Gods mercy and had the promises of the inheritance of the heauenly life as we haue Yet was there also a diuersitie bycause they were fayne to haue Sacrifises washings and such other like thinges till the comming of our Lord Iesus Christ And when the law was giuen so as there was a Preest that entered into the Sanctuarie to be an intercessor and the people stoode aloofe a great way of and a veyle or Curtayne was drawen in the middes of the Tabernacle to make a darkening of things ye see they were thinges wherein the state of the fathers differed from ours for during the absence of our Lord Iesus Christ they had Ceremonies figures whereas we haue the very body substance of them as saith S. Paule to the Colossians For God biddeth not vs to offer any mo Calues Sheepe or Oxem to wipe out the spots of our sinnes But he telleth vs that we must be sprinkled with the bloud of our Lord Iesus Christ through the power of the holy Ghost that in our Lord Iesus Christ we shall find all that is requisite for our saluatiō Ye see thē that as now faith reigneth in ful power that is to say whereas the fathers had but a little tast of it according to their mesure it is fully opēly reueled vnto vs. And for this cause S. Paul saith that the fathers were after a sort restreined or shut vp so that he likeneth the law to a bōdage in very deede so was it he will hereafter shew what maner of bōdage it is It is not ment that the fathers obteined not the euerlasting life which we hope for or that we shal not be crowned all togither at the last day but that God was fain for a time to weeld thē like little babes And for that cause also doth he vse the similitude of a scholemaster wil againe set down a third similitude of Tutors gouerners Howbeit for asmuch as this shal be handled in his due place let it suffise vs as now to vnderstād that whereas S. Paul likeneth the law vnto a bōdage it is to shew far greater fauor to vs thā he did to the fathers that died before the cōming of our Lord Iesus Christ bicause he vseth vs now after a freer fashiō And the secōd similitude doth yet better expresse that the Iewes were as children we now are as mē growē For this word Scolemaster betokeneth a master of childrē he saith thē that the law executed the office of a Scolemaster to traine vp the childhood of the people in old time And herevpon it may be cōcluded that the faithfull which beleued in Iesus Christ before he was manifested to the worlde were Gods children as wel as we And if they were children then were they also heirs Herin we see that we must not make thē like brute beasts as some fantasticall heads do which thinke that the Iewes contēted themselues with the possession of the plentifull land that was promised thē cared for no more but to be wel nurrished sed ther for that is too cursed a blasphemie But Iesus Christe serueth not to fil mēs bellies to feede their paunches he serueth to bring vs to the heauenly life It is said that Abraham saw his day that then was the thing wheron he rested his cōscience And wee see how Dauid did always looke vp higher thā the world Iacob at his death euē though he was giuing vp the last gasp and looked not to liue any longer in the world said he would trust in the saluatiō of God The aunciēt fathers thē were not little childrē after such a sort that they were not marked with Gods holy spirite nor called by him to the inheritance of the endlesse life but onely in the measure of faythe which was the differēce betwene thē vs. And how was that Euē bicause the law whiche they had was yet wrapped in figures shadowes whereas now Iesus Christ
that lyued vnder the Lawe Howbeit heerewithall let vs take good heede that this benefit and prerogatiue turne not to our double condēnation for our vnthankfulnesse in not making account of so great a good turne so offered vnto vs. Nowe although Abraham were still hilde vnder after the maner of a childe as I haue sayd alreadie yet forsooke he both his kinsfolke and natiue Countrie and went as a poore wayfayrer into a straunge lande where he was hunted and tossed from post to piller in continuall languishing And if he had repented him could he not haue returned into his owne Countrey againe Yes but the Apostle in the eleuenth to the Hebrewes telleth vs that he had such a trustfulnesse and so constant a fayth that he hilde out euen to the last push insomuch that hee shewed by effect that his minde was wholy set vpon the kingdowme of heauen and not intangled with this worlde and yet notwithstanding for all that both hee and the rest of the holy fathers walked after that maner before vs yet tary they still for vs at this day and receyued not the promises which are manifested to vs in the Gospell For while they liued they had but a small taste of that which is reueled to vs nowadayes which is layde open before vs. VVo be to vs therfore if we be not warned and inflamed to receyue Gods offer whē he vttereth the infinite riches of his goodnesse to winne vs and to draw vs in such wise from this worlde as we may come to yeelde our selues freely vnto him Then if suche gracious dealing moue vs not too come vntoo him nowe that wee bee menne growen notwithstanding oure rawnesse and infirmitie and too take the yoke whiche hee layeth vppon vs and too suffer hym too gouerne vs vnder hys obedience yea and too take courage and stoutnesse too vs to defye Sathan and the whole worlde and all the allurements thereof say if we ouermayster not all these conflictes surely wee shall pay right deerely for the grace that is offered vs in the Gospell And therefore lette euerye of vs bestyrre hymselfe and take oportunitie whyle God allureth vs and whyle the tyme of saluation and daye of fauour is present And seeing wee bee so feeble that wee doo but dragge oure legges after vs let vs praye God too strengthen vs and too redresse oure lazynesse and coldenesse Also let euerie of vs streyne and inforce hymselfe and sythe wee bee so hemmed in with the snares that Sathan hath layde for vs let vs walke so muche the more in the feare of God that wee may ouercome all Sathans lettes and wyles and go forwarde in the way that God hath set vs in and followe the fathers that are gone afore vs which tarie still for our companie that we might be gathered vp all togither intoo the heauenly lyfe at the blessed comming of oure Lorde Iesus Christ Nowe let vs fall downe before the Maiestie of oure good God wyth acknowledgement of oure faultes praying hym that wee maye so mislyke of them as wee maye not onely bee sorye and seeke forgyuenesse of them but also bee renued by true repentaunce and go forwarde and bee confyrmed in it more and more tyll wee bee cleane ridde of all vyces and bee so fashioned lyke too hys Image as hys glorie maye shyne foorth in vs euen tyll we enter into the full possession of the inheritance that he hath promised vs. That it may please him to graunt this grace not onely to vs but also to all people c. The. 23. Sermon which is the ninth vpon the third Chapter 26 For all of you are Gods children through the fayth vvhich is in Iesus Christ 27 Surely as many of you as are baptised haue put on Christ 28 There is neyther Ievve nor Greeke there is neyther bonde nor free there is neither male nor female For yeare all one in Iesus Christ 29 Novv if ye be Christs thē are you Abrahams seede and heyres according to the promise WE haue seene heretofore to what dignitie we be aduaunced by the Gospell For not only we be called to be of the felowship company of the holy fathers whom God honored so highly but also our state is yet more woorthie and noble bicause we be deliuered from the bondage of the Lawe whervnder they were hilde And for the better confirming of this doctrine S. Paule addeth that we be al made the children of God by beleeuing in our Lord Iesus Christ according also as it is sayd in the first Chapter of S. Iohns Gospell For there this dignitie is commended to vs as it deserueth namely that we haue preeminence and prerogatiue to be counted Gods children through fayth verely for our Lorde Iesus Christs sake who is his only and naturall sonne For that tytle belongeth alonely to him by right and is cōmunicated to vs but only by grace inasmuch as God hath voutsafed to adopt vs for his sake So thē Iesus Christ is the hed of the Church howbeit for his sake god acknowledgeth auoweth vs for his children And here we see that the word Beleefe importeth more thā mē cōmōly take it to do according also as I haue declared before For they that are not exercized in the holy Scripture thinke it straunge that God should honor vs so highly for beleeuing to their seeming fayth is not so great a vertue that it ought to obteyn so great a benefite But I haue shewed you heeretofore that our beleeuing in Iesus Christ is not as the crediting of some storie when we heare it or reade it but a receyuing and conceyuing of him inwardly with full assurednesse as hee is offered vs by God hys father Therefore when wee imbrace our Lorde Iesus Christ as the partie that hath made amendes for our sinnes too reconcyle vs too God so as wee repose the whole trust of our welfare in him not doubting but that hee hath brought vs all that is for the inheriting of heauen I say if wee bee once assured of that it is no maruell though God acknowledge vs as his children for our beleefes sake Howbeeit therewithall we must call to our remembrance what we haue discoursed before namely that this benefite of God in acknowledging vs to bee his children commeth not of any desert of fayth neyther must wee wey it heere in the balance what maner of vertue it is for wee bee made Gods children by free adoption If a man demaunde the cause I answere that the verie well spring and foundation is not too bee sought elsewhere than in Gods onely goodnesse inasmuche as it pleased him too pitie vs. Neuerthelesse it is brought to passe by the meanes of fayth as I haue saide alreadie bycause that beeing rid of all fonde ouerweening and acknowledging our selues to be damned in our owne nature wee flee for refuge to our Lorde Iesus Christ Thus you see in effect what S. Paule ment to say And he goeth on still with the matter to
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
downe into the worlde nor what grace he imparteth vnto vs by his Gospell they knowe not neyther what fayth nor what prayer is and yet for all that they will needes haue leaue to doo what they liste and that folke should lay the bridle looce in their necke Of these wylde Christians there are tootoo many nowe a dayes In the meane while the doctrine of God is blamed by their meanes For the enimies of the truthe vpbrayde vs with all suche as are loose liuers now a dayes and say that the same springeth of our preaching For this cause S. Paule hath answered his aduersaries and also armed and fenced vs to answere them to the ende to stoppe the mouthes of all raylers and of all suche as doo falsly slander the doctrine of the Gospell First of all therfore when the wicked sort say that we giue an inordinate libertie to all suche as seeke nothing but to doo lewdly Let vs looke backe to S. Paule who telleth them that the libertie which we speake of serueth for none but such as are a law to them selues namely through the working of the death and passion of our Lorde Iesus Christ But yet notwithstanding this ought to serue for a warning to all suche as imagine a libertie after their owne liking Therefore let them vnderstande that first of all it behoueth them to become members of our Lorde Iesus Christ VVil we then eate quietly without making any 〈…〉 VVill wee bee exempted from all 〈…〉 whiche doo nowe a dayes vexe the simple and ignorant sorte in the Papacie Let vs vnderstande what Iesus Christ is and let vs bee throughly his Let him gouerne vs and let his death and passion shewe their power and effectualnesse in our whole life Thus yee see what we haue to beare in binde in this text And heere S. Paule sheweth agayne that the true perfection of Gods children consisteth in abacing themselues so as they followe not the rule of their owne brayne and affections for wee bee vtterly corrupted Then can wee not bee but rebels agaynst God all the time of our life till wee haue kylled all the sinfulnesse of oure owne nature Marke this for one poynt that our lyfe shall neuer bee framed to the will of God excepte wee bee vtterly chaunged bothe in our thoughts and in our affections Secondly S. Paule sheweth that that can not be done but by communicating with our Lorde Iesus Christ for it is not without cause that he vseth this worde Crucified For thereby he declareth that so long as wee bee separated from our Lorde Iesus Christ and cast off from him and not knit vnto him by fayth our nature will alwayes bring foorth hir owne frutes that is to say nothing but all maner of naughtinesse and vice Thus ye see that first of all Freewill is beaten downe Secondly it is shewed vs that wee can not be partakers of any of Gods giftes nor of his holy spirite but by the meanes of our Lorde Iesus Christ according as I haue tolde you alreadie that wee must all drawe of his fulnesse for he is the onely fountayne that is able too suffice vs. And if wee seeke neuer so farre aboute elsewhere wee shall finde nothing but drythe and wee shall continue a thirst styll and if wee thinke too fill our selues it will bee but wyndinesse and misweening wherewith wee shall burste and yet not gather any good nourishment or substance Nowe heerevppon Sainct Paule concludeth that if wee liue after the spirite wee shoulde also walke after the spirite And it is a more easie declaration of the thing that I haue touched alreadie It had beene inough too haue auouched that wee can not bee set free but by crucifying all oure wicked lustes howe bee it for as 〈◊〉 〈…〉 Hypocrisie is so great that they doo alwayes finde â—â—aâ—ting holes and 〈…〉 man would bee esteemed as an Angell though his life bee out of order therefore Sainct Paule intended for a confirmation too adde this saying â–ª that if wee liue after the spirite wee must therewithall walke after the spirite As if hee should say that it is not inough for men too protest them selues to haue Gods spirite dwelling in their heart but they muste shewe that he is there for he is not idle Therfore if a man will discerne whether Gods spirit dwell in vs or no he must come to our works and to our life and according as our conuersation is so may he see what we be and what is within vs and giue iudgement by our outwarde workes that are apparant As for example if one would beare mee in hande that a blocke were a liuing a man too see too It stirreth neyther head nor foote thrust at it and shoue at it and yet there appeareth no lyfe in it and shall he then make mee beleeue that a peece of stone remoueth from place too place or hath any power in it or is a creature that hath a soule Euen so is it with those that boast them selues to be spirituall For although the vnbeleeuers and enimies of God be aliue as in respect of the body yet are they dead in respect of the heauenly life bicause their soule is vtterly corrupted but wee liue to Godwarde through the grace of his holy spirite And if this grace be in vs it can not bee idle as I sayde afore And that is the cause why S. Paul sayth that our conuersation will shewe whether we liue in the spirite or no. The worde walke is very rife in the holy scripture when the whole ordering of our life is mentioned neuerthelesse heere is not onely walking The worde that S. Paul vseth importeth more that is to wit too walke orderly as if he should say that we must frame our selues to the thing that is conformable too the will of God and of his holy spirite and that our life must bee so well ruled as it maye bee knowen that God gouerneth vs in deede and that our Lorde Iesus Christ holdeth vs too him selfe as the members of his body and that he hath truly witnessed that he dwelleth in vs by his holy spirite Therefore at a worde this thing muste needes bee knowen Nowe to bee shorte S. Paule ment heere to bewray the hypocrisie of all suche as make fayre protestation with their mouthe and woulde haue men to beleeue wonderous well of their zeale and yet in all their whole lyfe doo shew 〈…〉 at all too come neere God nor any 〈◊〉 of hys worde All such folke then are heere condemned of lying and vnfaythfulnesse And therefore that wee may discerne which are Gods children let vs come to the examining of our liues True it is as I haue touched heeretofore that sometimes the ignorant wretches and suche as neuer had any instruction in the Lawe shall haue some apparance of vertue But if a man sounde them throughly he shall finde it is but a shadowe and that they bee not well bent eyther too loue their neibours or to walke
he afflicteth with plague warre or famin or other his rods and all persons that are smitten with pouertie imprisonment sicknesse banishment or other calamitie of bodie 〈◊〉 â—exation of mind giuing them all good pacience 〈…〉 them full discharge of their miseries and specially that is 〈◊〉 please him too haue pitie vpon all his poore faythfull ones that are dispersed in the captiuitie of Babilon vnder the tyrannie of Antichrist cheefly which suffer persecution for the witnessing of his truth strengthening them with true constancie and comforting them and not suffering the wicked and rauening wolues too execute their rage agaynst them but giuing them such a true stedfastnesse as his holy name may be glorified by them both in life and death and finally that it may please him to strengthen all Churches that are nowadayes in daunger and assaulted for the quarell of his holy name and ouerthrow and destroy all the deuises practises and attemptes of all his aduersaryes to the intent that his glorie may shine ouer all and the kingdome of our Lorde Iesus Christ bee increased and aduaunced more and more Let vs pray him for all the sayde things in such wise as our good maister and Lorde Iesus Christ hath taught vs to pray saying Our father which art c. ALso let vs pray our good God to giue vs true continuance in his holy fayth and to increase it from day to day whereof wee will make confession saying I beleeue in God the father c. The blessing of the people after the Sermon THe grace of God the father and the peace of our Lorde Iesus Christ through the felowship of the holy Ghost dwell with vs for euer Amen ¶ Imprinted at London by Henrie Bynneman for Lucas Haryson and Georgâ— Byshop 2. Tim. 3. d â–ª Rom. 1. b. 2. Pet. 1. d. Esa 40. b. 1. Pet. 1. d. 1. Pet. 5. c. 8. Iohn 17. c. 12. 1. Iohn 5. a. 4. Esay 11. a. 2 2. Ca. 11. a. 3 Gal. 2. d. 9. Heb. 5. a. 4. 1. Co. 1. c. 20 Act. 1. d. 24 2. Cor. 12. a. 2. Iohn 5. d. 23. Psal 2. b. 12. Coloss 1. c. 29. 2. b. 9. Luke 10. c. 16. Luk. 2. b. 13. Mat. 2. b. 2. Rom. 1. a. 4 2. Cor. 4. d. 14. Esa 65. c. 16 Psal 4. b. 8. Psal 106. a. 4. Psal 4. b. 7 Ephes 1. b. 6. Hebr. 1. a. 2 Psa 104. b. 14. 147. b. 8. Iohn 3. b. 16 Ro. 5. b. 10. Luc. 2. b. 14 Iohn 3. b. 16 Iohn 1. b. 12 Ro. 3. d. 25. 1. Thes 4. b. 7. 1. Iohu 〈◊〉 19. Marke 8 â–ª d 34. 1. Pet. 2. a. 1 Ro. 7. d. 19. Mat. 4. a. 5. 27. f. 25. 2. Tim. 4. d. 25. 1. Co. 1. d. 19 Deut. 27. d. 26. Act. 15. b. 10 2. Co. 1. d. 20 Rom. 2. b. 12 Luke 21. f. 33. Ierem. 2. c. 10. 2. Cor. 2. d. 14. Psalm 103. d. 20. 2. Pet. 2. a. 1 Deut. 13. a. 3 â–ª Ierem. 7. c. 22. Phil 2. b. 10 Esa 45. d. 23. Iohn 10. a. 5 Heb. 4. c. 12 Esay 30. 6. 10. 11. Heb. 4. d. 12 Math. 3. d. 17. 17. 5 Heb. 1. a. 2. 1. Pe. 4. c. 11 1. Co. 2. b. 6 Eph. 3. d. 18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 11. b. 11. Iohn 3. d. 30. Ephe. 1. d. 20. Col. 1. c. 18. Eph. 1. d. 23 Esa 33. d. 22 2. Co. 3. b. S. Phil. 3. b. 8. Phil. 3. b. 6. Luc. 16. d. 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 1. c. 12 2. Cor. 3. b. 6 Phil. 3. b. 8. 1. Tim. 1. c. 13. Eph. 1. a. 4. â— Cor. 1. d. 22. Eph. 1. c. 13. Esay 54. c. â—3 Iohn 6. e. 44. Eph. 1. a. 4. Iohn 6. d. 37. Exod. 24. c. 18. Iohn 1. b. 13 Math. 16. c. 18. Iohn â— a. 6. Mat. 16. c. 18. Ephe. 1. d. 2â— Esa 24. â— Esa 6 â–ª d. 16 Esa 11. c. 12 Ro. 12. d. 18 Act. 9. d. 26 2. Cor. 11. g 33. 2. Co. 12. a. 2 Act. 2. f. 39. Eph. 2. d. 17 1. Co. 15. a. â— Act. 26. c. 11 1. Cor. 11. d. 1â— Gal. 4. a. 1. Math. 27. f. 51. Coloss 2. c. â—3 Iohn 1. b. 17. Mala 4 a 1. 2. Co. 3 d. 18 Colo. 2. c 14 Colo. 2. c. 15. Act. 15. b. 10 Mal. 4. a. 2 Co. l2 c. 17. Eph. 2 c. 14 3. Kings 18. c. 17. 2. Cor. 11. a 3. Act. 16. a. 3 â–ª 1. Cor. 15. a. 8. 9. 1. Cor. 11. f. 28. Psa 14. â— 3. Act. 10. e. 34 1. Sam. 16. b. 17. Act. 13. a. 2. Mark 16. â— 15. Eph 2. c. 14 â–ª Exod. 30. b 10. Leu. 16. a. 2. Exo. 24. c. 8 â–ª Heb. 9. c. 19 â–ª Exod. 25. d. 40. Heb. 8. b. 5. Act. 7. f. 44 â–ª Math. 18. b. 15. 1. Tim. 5. d. 20. Math. 16. c. 18. Math. 23. a. 4. Iohn 22. c. 15. Act. 4. d. 19 5. c. 29. Esa 33. d. 22 Rom. 3. d. 27 Leui. 18. a. 5 Osee 6. b. 6. Micheas 6. b. 8. Ier. 7. e. 22. Ier. 1. e. 23. Ier. 31. f. 34 Iob. 15. b. 16 Leu. 18. a. 5. 1. Cor. 7. c. 14. Eph. 2. d. 17 Rom. 4. a. 6 â–ª Psal 32. a. 1. 2. Cor. 5. d. 21. Math. 3. d. 17. Esay 53. d. 11. Luke 1. d. 35. Iames. 2. d. 20. 1 Ezech. 14. b. 14. Math. 11. d. 28. Esai 61. a. 2 Leu. 18. a. 5. Deu. 7. a. 6. Ro. 5. b. 13. Col. 2. c. 14. Math. 23. c. 27. 1. Sam. 1â— b. 7. Ierem. 5. a. 3 1. Iohn 3. a. 8. Rom. 1. a. 2. 2. Cor. 3. b. 7 Rom. 7. b. 9 Rom. 7. b. 9 Rom. 7. b. 8 Exo. 20. a. 3 Rom. 12. a. 1 Rom. 6. a. 4 Mala. 1. b. 6 Rom. 8. c. â—â— Psa 103 a 5 2. Cor. 4. d. 16. Iohn 12. d. 24. Iohn 3. d. 33 Deu. 30. c. 12 Ro. 10. a. 6. 2. Cor. 4. d. 18. Ro. 8. e. 27. 2. Co. 12. c. 9 Col. 3. a. 3. Deu. 21. d. 23 Exo. 25. b. 8 Psal 17. b. 8 Rom. 1. a. 4 Iohn 3. b. 16 Rom. 5. a. 8 1. Iohn 4. d. 19. 2 Cor. 5. d. 20. Exod. 19. a. 4. Deut. 32. b. 11. Chap. 3. Ps 18. d. 26 2. Tim. 3. d. 16. Hereafter 4. b. 12. Coloss 2. b. 9. Malaâ—h 4. a. 2. Micheas 6. a. 3. Math. 13. c. 19. Eph. 4. c. 14 Iere. 2. c. 10. 2. Cor. 4. a. 3. Deute 30. c. 12. 2. Cor. 1. d. 22. Eph. 1. c. 14 Iohn 3. a. 6. Gen. 6. a. 5. Rom. 8. b. 7 Eph. 1. 14. 2. Cor. 3. d. 18. Rom. 1. b. 16 Eph. 4. c. 15 Esa 66. a. 1 Heb. 9. c. 11 Mâ—th 13. b 16. He. 5. d. 12. Gen. 15. a. 1. 17. a. 7. Ro. 10. c. 14 Ro. 10. c. 17 Gen. 12. a. 3 Ge. 17. a. 4 Rom. 3. c. 21 â–ª Rom. 4. a. 5. 1. Co. 13. d. 13 Iosu 22. a. 2 Deu. 27. d. 26. De. 27. c. 15 Ier. 17. b. 9 2. Co. 3. a.
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
peâ—uishnesse is a daungerous plague when wee will needes haue the custome of any one Churche too bee receiued for an vniuersall Lawe And that proceedeth of an vnaduised zele when wee bee so affectioned to some maister or place that without any iudgement we will bind all men to that one mannes minde or all places too the ordinances of that onely onâ—â—place as to a common rule Soothly there is alwaies ambition mingled â–ª with that maner of dealing or to speake more rightly suche ouer great waywardnesse is alwaies full of vainglorie But too returne too these false Apostles if their foolish fondnesse had led them no further than onely to assay too bring in the vse of the Ceremonies euery where which they had seene kept at Ierusalem they had done ill inough already For there was no reason why they should of a custome make by and by a common rule But there was yet a further mischief namely their wicked and harmefull doctrine whereby they ment too bind mennes consciences and to ground rightuousnesse in the keeping of Ceremonies Nowe wee vnderstand why S. Paule speaketh so earnestly in defence of his Apostleship and wherefore he setteth himself against the other Apostles He pursueth that matter till towardes the latter end of the second chapter where he openeth a gap to treate of his peculiar matter that is to wit that wee be iustified freely before God and not by the workes of the Lawe For the reason wherevpon he groundeth himself is this If the Ceremonies bee not able too iustifie a man then is not the keeping of them necessarie Howbeeit he treateth not only of Ceremonies but of workes in generall for otherwise it were but a very colde discourse If any man thinke that this is a drawing aloofe from the matter Let him consider twoo things First that the question coulde not otherwise bee resolued than by taking that generall principle that we be iustified freely by the only grace of God which principle excludeth not onely Ceremonies but also all other woorkes And secondly that S. Paule stoode not so much vpon the Ceremonies themselues as vpon the wicked opinion that folowed them that is too wit of purchacing saluation by woorkes Therefore let vs marke that the holy Apostle dealeth not impertineÌ„tly in beginning his matter so farre off but that it stoode him on hand too touche the welspring of the whole matter to the end that the readers might vnderstand that the thing whiche he dealeth with heere is no trifle but of most importance aboue all others too wit by what meane wee obteyne saluation They then doo mistake their marke which imagine that the Apostle standeth vpon the particular point of Ceremonies for that could not be well delt with alone by it self VVee haue a like example in the fifth of the Actes There fell a contention and debate about Ceremonies too wit whither â–ª they were needefull to bee kept or no. For the resoluing of this question the Apostles set downe the vntolerablenesse of the yoke of the Lawe and the free forgiuing of sinnes To what purpose doo they that For it seemeth too be an impertinent digression and that they leape out of the propounded matter without reason But it is not so For the particular errour could not be liuely disproued but by taking a generall proposition As for example if it behoued mee too reason in defence of the eating of flesh I should not onely make mention of meates but I should also arme my self with the generall doctrine and shew whither mennes traditions ought to binde mennes consciences and by and by I would take this ground That there is but one Lawegiuer which hath power too saue and too destroy To bee short S. Paule conueyeth his argument heere from the generall to the particular negatiuely which is a very ordinarie maner of reasoning most agreeable to nature that can bee Furthermore if we go to the bodie of the Epistle woe shall see by what textes and reasons he proueth this sentence that we be iustified by the onely grace of Christ This matter he handleth too the end of the third Chapter In the beginning of the fourth he treateth of the right vse of Ceremonies and wherfore they were ordeyned and there he sheweth also that they be abolished For it behoued him too preuent this absurditie which would haue run by by in euery mans head To what purpose then were the Ceremonies ordeyned VVere they vtterly needelesse did the fathers lose their labour in keeping them Hee dispatcheth both the one and the other in fewe woordes saying that they were not superfluous in their time but that they be now abolished by the comming of our Lord Iesus Christ bicause he is the very truth and ende of them And therefore he sheweth that we must rest vpon him Also in that place he sheweth wherein our state differeth from the state of the fathers VVherevpon it followeth that the doctrine of the false Apostles is lewde and daungerous bicause it darkeneth the brightnesse of the Gospell with the old for worne shadowes He intermedleth certaine exhortations with his doctrine too moue mennes affections and towardes the end of the Chapter he beautifieth his discourse with a goodly Allegorie In the fifth Chapter he exhorteth them too keepe the freedome purchaced by the bloud of Iesus Christ too the ende they should not yeeld their consciences in bondage too mennes traditions Neuerthelesse he therewithall admonisheth them also wherein that freedome consisteth and which is the true and right vse of it And too the same ende he sheweth whiche bee the true exercises of christenfolke too the intent they should not lose their time in musing vppon Ceremonies and in the meane while leaue the chiefe things vndone FINIS ¶ A necessarie Table to this present worke gathered by order of the Alphabet where note that the first number signifyeth the Page the seconde the Line and the letter a signifieth the first side the letter b the secoâ—d side of the leafe A. ¶ Abraham ABrahams house a figure and Image of the Churche 215. a. 30. b. 216. a. b. Of vvhat valew Abrahams vertewes vvere before God 129. a. 11. Abrahams mariage with Agar was whordome 215. b. 1. A discription of the true children of Abraham 123. a. 12. b. 124. a. b. 126. a. 22. b. ¶ Abuse All abuses as well small as great are to be remooued vtterly out of the Chuche 76. b. 24. 77. a. The bringing in of Abuses and other Superstitions into Baptim and into the Lordes Supper by the Papistes and the cause therof 181. a. 2. 182. b. 19. Of bearing wyth Aubses 153. b. 10. and Looke more in Beare and Flatter ¶ Adde VVee must neyther Adde any thing too Gods vvorde and ordinaunces nor take any thing from them 248. b. 6. 149. aâ— â–ª b. 150. a. b. 151. a. b. 152. a. b. They that Adde too Gods vvoorde accuse him couertly eyther of vnaduizednesse or of
to the worldes end For the Apostles were not chozen by election of men nor by the common policie of the Church but by the very mouth of the Sonne of God In somuch that when it behoued the Apostles too put another successor in the roome of Iudas too make vp the full number of twelue againe although they themselues were there present and a greate multitude of Disciples with them yet durst they not make any election VVhen there was any choozing of a Shepeherde for the Churche of Ierusalem or of Antioche or of any other people this fashyon was vsed that is too say firste they prayed snto God and therevppon choze suche a man as was found meete and conuenient for that office But as for the other they referred it wholly too the will of God and caste lottes for it as for a thing that passed their witte The cause as I sayd was for that it behoued the Apostles too bee chozen by speciall priuiledge from aboue bycause they were the persones by whome the Gospell was too bee published ouer the whole world Nowe as for S. Paule he was chozen afterwarde But howsoeuer it was he had equall priuiledge with the residue bycause there came a reuelation from heauen too shewe that he was admitted too the executing of that office he was rapted vp intoo the third heauen and wee haue seene that he was well lyked of in all things Finally that it might appeare too bee Gods will too giue him a larger commission and too haue marked him out for the Apostle of the Gentyles he had the holy Ghoste immediatly whiche spake and vttered the woorde from aboue Yee see then that S. Paule was not chozen by meanes of men And yet notwithstanding this maner of choozing as I sayd afore is no faulte in those that are Shepeherdes and Ministers of the Churche But it was requisite that S. Paule should bee priuiledged too the intent he might bee comparable with Peter and Iohn and with all those that had bin conuersant and kept companie with the sonne of God while he dwelled in this worlde and was in this mortall lyfe Now wee see in effect whereat S. Paule amed And hereby wee bee taught that the reuerence whiche wee owe too such as carie abrode Gods woorde and beare the name of Shepeherdes serueth not too barre God from beyng herd continually nor to barre our Lord Iesus Christe from being the onely Schoolemayster of the Churche It behoueth vs too beare this schoole point well in minde or else our fayth will alwayes bee subiect too many varieties and he that is cunningest among men shall euer go away with the gole and so shall wee haue nothing certaine but we shall be still chaungyng from day too day yea euen euery minute of an howre VVherfore let vs marke well that if men alledge the names of the Churche of Prelates or of Bishoppes wee muste alwayes come backe too this poynt that they cannot climbe any higher than too be the seruants of Iesus Christe and to bee allowed of him And how shall we know that they be allowed of him First if they haue bin chozen by lawfull order with calling vppon the name of God And secondly if suche be chozen as are meete that haue in them wherewith to execute their office Lo heere the markes whereby we may know and be well assured that they be suche Shepeherdes as God alloweth and accepteth And herewithall it is not ynough for a man too be called too that vocation but he must also execute the charge that is committed too him according as S. Paule sayeth not singly that he was ordeyned an Apostle but in taking that name too him he sheweth that he is sent to beare abroade the message of saluation and too preache the Gospell too the world Therfore they that wil be taken for Bishops and Prelates must teach and if they be Idolles and dumbe dogges it is certaine that as they doo shamefully mocke Gods name and abuse his maiestie so also men may reiect them and despize them yea and that they ought too be hild as accursed bicause they pretend Gods name falsly Thus yee see what we haue to marke vpon this streyne Now S. Paule sayeth purposely that â—e was sent of Iesus Christe and of God his father who rayzed him from the dead VVhereas he sayeth that he was sente of Iesus Christe it is too bring vs backe too the thing whiche I haue touched already that is to wit that if we couet too obey God and to be subiect to him wee muste imbrace our Lord Iesus Christ and giue eare vnto him as too the only schoolemayster and both great and small must submit themselues to him and too his doctrine for he that honoreth not the Sonne honoreth noâ— the father as it is sayd in the fifth of Iohn And this is well woorthie too be marked for euery man will needes be thought to honour God and to desire nothing so muche as too hold himselfe vnder his yoke But in the meanewhyle we see that the worlde fighteth against the Gospell and noman can willingly finde in his hart to yeeld too it VVhen it commeth to the poynt that Iesus Christ calleth vs to him euery of vs playes the rebell we be so wilde that he cannot tame vs wherby our faythlesnesse is to playnly proued and we shewe ourselues to despize God how goodly protestatioÌ„s soeuer we haue made before For he sendeth vs back to his Sonne willeth vs to stoupe to him to doo him homage Yet notwithstanding as wee see and as experience sheweth too much euery man would shrinke away from subiection too our Lord Iesus Christe S. Paule therefore sheweth what a maiestie there is in Iesus Christe that is too wit that wee ought too tremble at his woorde and to hold our peace when soeuer he speaketh and too receyue without any gainsaying whatsoeuer he teacheth or procedeth from him And without that it is certaine that God reiecteth all the protestations that wee can make of our desirousnesse too serue and honour him Thus are wee exhorted in this streyne to giue our selues wholly ouer vnto our Lorde Iesus Christ seyng he is our only Shepeherd thereby to shew that wee be his true sheepe and that wee herken too his voyce and discerne it from the voyce of straungers Now seyng that God sheweth himself in suche wise vnto vs as wee know that our Lorde Iesus Christ calleth vs too him let euery of vs follow him and shew that wee be of his flocke in deede Thus yee see what we haue too beare in minde Howbeit for asmuch as there is such vnthankfulnesse in a great number that they cannot finde in their hartes too submit themselues euen too the Sonne of God Sainct Paule doth heere set downe the name of God the father as an Ouerplus True it is that the whole fulnesse of the Godhead dwelleth in Iesus Christe and cursed bee he that seeketh any other God But
yet for all that for asmuch as our Lorde Iesus Christe appeared vntoo vs in the shape of man and was conuersant in this world and there despized yea and abaced euen too a most shamefull death wherein he receyued all the curses that were due vnto vs therefore it is sayd that if wee giue not eare too the Sonne of God the father is preiudiced therby accordyng also as our Lord Iesus himself declareth in that he sayeth He that despizeth you despizeth mee and he that reiecteth mee reiecteth the liuing God that sent mee Marke then whervnto the order tendeth which S. Paule keepeth namely that if we do not willingly honour our Lord Iesus Christ by accepting his doctrine for certain and infallible God is set at naught and we cannot say that our intent is too woorship him for he will reiect all our doyngs And why For as I sayd afore it is ynough too proue vs rebelles if wee separate the Sonne from his Father And S. Paule addeth expresly that Iesus Christe was rayzed from the dead too the end that his Apostleship should not be the lesse esteemed and also that men should match him with the number companie of the other Apostles according also as he was added too them after that Iesus Christe ceassed too bee any more vpon earth For as I haue touched already the thing wherwith the false Apostles which came too ouerthrowe all vpbrayded him was this How now sayd they He hath not bin the Disciple of the Sonne of God as Peter and Iohn were he is a thing borne out of seazon And how cā he shew that he hath receyued his doctrine of Iesus Christ S. Paule declareth that if they will needes inquyre of the authoritie of our Lord Iesus Christe his ryzing againe ought not too haue diminished it Surely though our Lord Iesus Christ were brought lowe whyle he had the veyle of mans nature vppon him whereby his glory was after a sorte hidden yet was he not abaced in himselfe For wee knowe that the Angelles acknowledged him for their souerayne king and although he were borne in a stable and layd vpon the ground as a creature destitute of all help yet we see that the Starres of the skie bare record of him To bee short the maiestie of our Lord Iesus Christe was alwayes sufficiently auouched as long as he was in this world But yet for all that there was a muche excellenter glory in his resurrection accordyng as it is sayd in the first too the Romanes that then he was shewed too bee the Sonne of God And wee also haue seene in the second Epistle to the Corinthians that as he suffered vnder weakenesse of the fleshe so he was rayzed againe through the wonderfull power of Gods spirite So then S. Paule sheweth that although our Lorde Iesus Christ bee not conuersant with vs nowadayes yet muste not his Maiestie therefore bee diminished nor defaced that we should not yeelde him his due and deserued obedience and receyue his woorde reuerently without all gaynesaying This warning is verie behooffull for vs. For what a number of lightheaded persones doo wee see which woulde haue Iesus Christe too be heere in visible shape Their saying is that they would fayne see Iesus Christ conuersant heere beneathe and that then they would at the first push accept what soeuer he spake to thē so as there should neede but one woord of his mouth to rauish them and there should neede none other teaching nor any other man to be much with vs. Yea but the Sonne of God which came downe hath performed his charge whiche was committed to him of God his father that is to say he hath preached the Gospell and sufficiently confirmed it by his death and passion Afterward beyng rizen againe he sent foorth his Apostles And nowe that he hath all soueraine dominion so as the Angelles bow their knees before him and that he hath suche a maiestie as surmounteth all glory both in heauen and earth ought not all that which he hath done to suffize vs throughly VVhen it pleaseth him too send vs mortall men and too send forth the message and inestimable treasure of his Gospell in brittle vesselles and yet notwithstanding will haue vs to receyue them is it not a mockerie to say that if Iesus Christ were with vs and in our companie we would obey him For if heauen and earth muste bee fayne too quake vnder him and his Maiestie bee knowen euen to the Diuels of hell and yet for all that wee continue blockish and pretend that he is to farre of from vs yet notwithstanding our Lord Iesus sheweth sufficiently that he hath not forsaken vs seing we haue the Gospell preached vnto vs And that although he dwell not with vs here by lowe in visible shape yet notwithstanding we shal bee continually ioyned with him and that forasmuche as he is our head hee will gouerne his bodie and there shal be one vnseparable bond betwixt him and vs. Now seing it is so we ought of right to yeeld him obedience and his resurrection ought to touch vs to the quicke to worke suche a reuerent awefulnesse in vs that whensoeuer the name of our Lord Iesus Christe is spoken of we may be sure that it is the name whereof the Prophet speaketh wherby all men ought to sweare and whereat they ought to bow their knees Thus ye see in effect that the thing which we haue to beare in minde is that we should not measure the Gospell after the respect and reputation of those that speake vnto vs for why they be frayle men Nother is that the thing whereon we ought to stay for that were as muche too say as we should settle our saluation vpon the credite of men which might cause vs too rest vppon the world but wee must vnderstand that it is Iesus Christ which speaketh And howe In the Maiestie that is giuen him by God his father for the power of the holy Ghost was then shewed too the full when he was raysed from the dead Then seyng our Lord Iesus Christ hath obteyned such authoritie when he was lifted vp into heauen as too haue superioritie ouer all creatures let vs learne too submit our selues too him and let the same serue to hold vs in awe that his woord may be receyued of vs and we assure ourselues that he gouerneth vs and that it becommeth vs too suffer our selues too be taught in his name and too vnderstand that although the woorde which is preached vnto vs proceede out of the mouth of men yet notwithstanding it is by the authoritie of God our saluation must be grounded thervpon as well as though heauen opened an hundred thousand tymes too shew vs the glory of God Lo say I how it behoueth vs to be taught in this world vntill God haue gathered vs into his euerlasting heritage And that is the thing which we haue to beare in minde concernyng that the glorie of our
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
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
lette vs bee sure that as soone as any by matter is added too the pure doctrine of our lord Iesus Christe it is playne falsehod For he will not onely hee hilde as principall but he muste continue alone without any companion and all those that teach must first become his scholers so as he that speaketh in the Church set not downe any thing of his own or which hath bin coyned in the warehouses of men but shew himselfe to be the true disciple of our Lorde Iesus Christ and teach vs all by the authoritie of him Marke that for one poynt And for a seconde it behoueth vs to knowe what is conteyned in the Gospell For if the woorde Gospell shoulde trotte vp and downe in euerie mans mouth and yet in the meane while men make vs beleue that Chalke is Cheese as they say what a thing were that VVhat shoulde wee bee the better for giuing so honourable report too the Gospell as to say it is Gods pure truth wherevntoo all creatures ought to submit themselues It standeth vs on hande too knowe what is the substance of it so as wee may bee sure that the sonne of God is come downe hither to guide vs vntoo God his father too the ende wee may vnderstande after what manner hee will bee worshipped at our handes and furthermore bee made priuie too Gods will that wee may frame our whole life thereafter and not inuent a seruice after our owne lust and lyking but yeelde him that obedience which he requireth and alloweth aboue all things Againe wee must learne too knowe howe miserable our state is if wee intend to seeke our saluation in our selues For there is nothing in vs but ignorance infirmitie weakenesse yea and stubbornesse and wicked lustes and to be short we bee hilde in Satans bandes so as he draweth vs like sillie beastes euen as Asses and Oxen that are solde and if we intende to be set free from so horrible bondage and tyrannie we must go too none but God assuring our selues that hee is the fountaine of all welfare Furthermore forasmuch as wee cannot come vntoo God but we must first come to our Lorde Iesus Christ who is come downe vnto vs so as wee must seeke all that we haue neede of in his fulnesse and repose our whole trust there and not haue any other preparation righteousnesse holinesse or perfection than him but be vtterly emptied in our selues and yet notwithstanding not ceasse too trust that hee will leade vs too God his father ▪ VVe must also vnderstande by what meanes we bee iustifyed that is to wit by the sacrifice of his death and passion Besides this when we come to pray vnt God let vs resort vnto him as our Aduocate that he may beare worde for vs. Ye see then that the thing which we ought too knowe concerning the Gospell is that there is but one onely lawe whereby to rule our lyues that we must haue but one certaine beleefe so as wee knowe the God whom we should serue and worship that we behold him in the person of our Lorde Iesus Christ who is his verie Image that we must haue none other thing to rest vpon than Iesus Christ and that all our thoughts must be directed thither assuring our selues that in him the father hath put all things requisit for our faluation and that he also doth by the power of his holy spirit guide and gouerne vs in such wise that being vnder his protection we be sure that the Diuell and all his champions can do nothing against vs when we bee so preserued by his power This is the contempt of the Gospell which it behoueth vs to know or else the things that are spoken here wil do vs no good at al. Furthermore S. Paule to shew that he doth not without cause preferre himself before those that went about to disguise the doctrine of the Gospel by thrusting in some minglings and additions vseth two arguments The one is that he had behaued himselfe faithfully with a pure and right meening mind in teaching the Galathians and all other mē The other is that he had not set forth any thing of his own head but had receiued his matters by heauenly reuelation frō our Lord Iesus Christ Now it behoueth vs to mark wel these two arguments to the end we may perceyue that S. Paule hath not without cause declared heretofore that this doctrine of his ought too bee of good credit that it was not lawful for any liuing creatur to striue against it Hervpon wee may gather a generall rule how wee ought to be sure of our faith For the Angels shal not come down to speak to vs after a visible maner but we must be taught by the mouthes of men And yet for all that as I haue sayd already we must holde this for an infallible cōclusion that we haue the doctrine whervpon our fayth is grounded and setled from God and from our Lorde Iesus Christ And how shal we perceiue that By the two reasons that are set downe here VVherof the one is that such as teach vs haue a desire and zeale to bring vs vnto god and arme not thēselues with the title name of men no nor hauè any thing at all of man but folow the trace which God hath cōmaunded all his to kepe that is to wit that they win the world vnto the obedience of him Let that serue for one point Secōdly besides their good zeale they must also haue a certeintie of doctrine so as hee that speaketh may not take any thing vpon him nor passe his bounds but from hand to hand deliuer the thing that is cōmanded him in such wise as Iesus Christ may always be heard suffered to speak and al mouthes else be stopped sauing only in way of hearkning that his doctrine may bee knowne vnto vs. Now as touching the first wher S. Paul protesteth his good mind he saith that he doth not coūcel or persuade according to mē but according to God ▪ And hereby he meneth that he went not to worke with a worldly affectiō but had labored to apply himself simply vnto God seing he had bin called by him also that he had takē Iesus Christ for his master so as he laide not forth any thing but him nor toke any backfence of mē as those do which would allure simple ignorāt folk vnto thē who hunt for credit here there saying ▪ ho such a man saith so But it is only God that is to be hearkned vnto For though al mē with one accord would turne vs aside from him surely he alone ought to outwey ten C. M. worldes if there were so many Then seing the cace standeth so let vs mark well the doctrine that is conteined here where S. Paule setteth down his owne affection which serueth to giue vs a generall rule according wherevnto he addeth immediatly that he had not labored to please mē For so sone as folk speake after
the appetite of men Gods truth must nedes be corrupted Also â–ª he addeth that if he should please men he were not the seruant of Iesus Christ But the diuell hath many meanes slightes to darken Gods truth in such wise as it may wel seme vnto vs that we be stil with God yet in the mean while we shal be a great way of from him vnlesse we haue wisdome and discretion as it is giuen vs heere Therefore let vs haue the skill too discerne God from men so as we may not be abashed nor amazed when wee see many contrarieties muche diuersitie of opinions and many incounters and disputations Let none of all those things make vs chaunge our beleefe And why Let vs looke no more but whether wee can bee sure in God if we haue that once let vs boldely despise the whole worlde But if we bee not well settled in our fayth it is certayne thâ—â— euerie blaste of winde wyll ouerthrowe it or at leastwyze make it too stagger too and fro Therefore let vs take such taste as wee maye knowe that God hathe verily had pitie of vs too the ende too shewe vs hys wyll and let vs looke well too suche as teach vs and marke of what minde they be led and gouerned whether they seeke to obey God on their owne part and too leade vs in the same way by their owne example Furthermore when S. Paule sayth that if he shoulde please men hee were not the seruant of Iesus Christ that doctrine implyeth verie much For we knowe well ynough what men are of their owne nature howe there is nothing in them but iniquitie and stubbornnesse agaynst God Then if we minde to pleasure them we must giue ouer God and haue nothing to doo with him For men go alwayes backwarde if they bee not compelled to come vnto God and they kicke agaynst him like wilde beastes Therefore wee cannot please them but by straying from God and by giuing the brydle to such as leape out eft a tone side and eft a toother yea and euen the good men coulde sometymes finde in their heartes that God shoulde applie himselfe too their appetites For although they bee still minded too serue him yet are they not at all tymes and in all poyntes so well ruled as to haue giuen ouer all their owne opinions lykings and desires but that sometimes they shall euerie one of them be tempted to do one thing or other insomuch that if wee were not hilde short and made to retire out of hande wee would runne to our destruction To bee short there is none of vs all but hee woulde bee pleased insomuch that if they which haue the charge to buylde and teach the Church would please men they shoulde bee fayne too renounce our Lorde Iesus Christ And hereby all Ministers of Gods worde are taught to shet their eyes when they intende to discharge their duetie faythfully so as they must not looke aside too regarde men according to their disordered desires which they see but sette aside all desire of their good lyking and fauour And if they purpose to lead those vntoo God which woulde else bee stubborne hearted whatsoeuer come of it let them so deale that God may haue his right and that our Lorde Iesus Christ may haue his authoritie For as I haue sayd alreadie what is too bee done when we speake in his name VVee must not onely generally condemne all that is of our owne nature but also so ransacke mens consciences as euerie of them may feele that God executeth his iurisdiction there and that the Gospell is not onely a launcing yron to pricke but also a sworde that pearceth to the marye of the bones as the Apostle sayth in the Epistle too the Hebrewes There must then be neyther thought nor affection which the Gospell must not search Truely it cannot bee but that they which are so wounded must needes grone and haue some greefe and hartbyting But yet must wee shet our eyes at all that and not regard what men couet or desire but passe on still forward Furthermore this warning serueth not onely for the Ministers of Gods worde but for all men ingenerall Therefore if we desire too bee Christians let vs learne to do so much honour to the sonne of God that although his woorde bee not verie well too our lyking nor we finde fauour in it according to our naturall witte yet notwithstanding we may not ceasse too receyue it obediently And so when any man commeth to a Sermon lette him first and formost make his reckening to be rebuked as meete is and let him vnderstande that it is for his profite that hee is not soothed And if hee haue itching eares let him lay them away from him assuring himselfe that else he is forclosed so as hee shall neuer receyue the doctrine to his profite and instruction VVherefore let vs all suffer our sores too bee rubbed and our selues to be condemned and too bee dealt with cleane contrarie to our lyking Thus yee see how euery of vs ought to be prepared if wee purpose to bee scholers too the sonne of God and to yeeld him the maystrie which belongeth vnto him And wee ought too endeuer this thing so much the more forasmuch as we see our nature driueth vs to the contrarie way For we bee blinded with selfeloue and euery of vs coueteth too be honoured but honoured we cannot bee but by flatterie and lying For who is he among vs that deserueth to bee commended There is nothing but filthinesse and infection in vs before God For all the goodly vertues which we haue to outwarde showe are but corruption till God haue reformed vs. So then it is certaine that all that euer we haue of our owne nature must be clensed or else wee shall rotte in our owne wretchednesse And therefore forasmuche as there is none other meane to drawe vs to saluation but by clensing vs of all our vyces and the same clensing cannot bee done but by violence when we bee warned by the doctrine of the Gospell so as our owne consciences rebuke vs although we like well to bee nowe and then flattered and soothed yet let vs seeke to be spoken vnto earnestly and to haue our faults told vs and to be made ashamed of them and too haue our vnhonestie discouered and not desire to be pleased for it were the next way to make vs rotte in our owne naughtinesse if we should holde it so in secrete and it woulde cost vs dearly the setting on if we should be so flattered by men and in the meane season the heauenly Iudge should thunder downe vppon vs. Thus ye see how euery of vs ought too profite himselfe by that which S. Paule speaketh here namely that if the preachers gratifie and please men in so doing they renounce God and if they renounce him what shall become of the rest of the people VVhither shall they be led but to the diuell Therfore when any man
meanes thereof coulde not suffer God too guide them nor giue him leaue too lay hys yoke vpon theyr necke Ye see then that the meanes for vs to bee prepared too receyue the doctrine of the Gospell and to bee edified by the same is that wee bee not wedded too our owne lykings but suffer our Lorde Iesus Christ to speake the things that are expedient for our instruction Howbeeit besydes this wee must also bee as it were wounded to the heart by the worde that is preached to vs or else wee shall neuer fare the better for it For as I declared this morning it is not without cause that the Gospell is lykened to a sharpe swoorde and it behoueth vs verely too bee made true sacrifizes by renouncing all our owne lustes and all other things which God condemneth and too indure the same paciently too the intent too bee wholly brought backe too the obeying of his will And heerewithall we must also call to minde what hath bin treated of heeretofore that is to wit that all men as wel great as small must stoupe and the sonne of God muste haue the preeminence and maysterhood in such wise as there may be no mo Sheepherdes but hee and wee all of vs bee his sheepe True it is that suche as haue the charge too preache the Gospell may well bee called Sheepheards howbeeit that is not for that they maye doo any thing in theyr owne name and authoritie or that the same shoulde impeache the superioritie of the sonne of God For as for mee whiche doo speake heere nowe I muste not bring ought of mine nor aduaunce my selfe aboue others for my speaking vnto all this companie is in such wise as my doctrine must first be applied to my self and afterwarde beare sway ouer all other men without any exception For there is no highnesse in the worlde which can exempt it selfe from the subiection whiche all of vs owe too the sonne of God according as wee haue seene heeretofore howe it is the propertie of the Gospel to bring downe all the glorie of the world so as men may not presume too set vp theyr bristles nor too chalenge ought to themselues but that such as weene themselues too bee most excellent maye be vtterly abaced and made nothing and all things bee made captiue to the obedience of the Gospell And that is the cause why Saint Paule too confirme his doctrine declareth that it came not of men nor was learned in their scholes but that hee had it of our Lorde Iesus Christ concerning whom the father gaue commaundement that men shoulde heare him For that prerogatiue is giuen peculiarly vnto him and ought not to be communicated neither to any man nor to any Angell of heauen Good reason it is that men which speake as instruments of our Lorde Iesus Christ shoulde be heard but as I tolde you before that is not to impeach the authoritie which he hath ouer vs. But howsoeuer the cace stande the certaine and infallible rule to attaine to saluation is that our Lorde Iesus be the onely master and teacher and that we be teachable to receyue his worde without gainesay or replying And Saint Paule thinkes it not ynough that he holdeth the things of Iesus Christ which he hath published but also he vtterly reiecteth excludeth men in that behalfe to shew that the authoritie of them were not sufficient to ground and settle our fayth vppon For wee shall neuer leaue staggering till we bee come vntoo God and vntoo that person whom hee hath stablished as heade and cheefe teacher ouer vs. Nowe whereas Saint Paule sayth that hee telleth it them it is not for that the Galathians and others had not heard the like afore but bicause they had bin vnthankfull so as they had bin intangled in many errours and paltryes Therefore hee bringeth them backe againe too the well head as if he should say vntill such time as men haue full concluded with themselues too suffer themselues too be gouerned simply by the pure woorde of God they shall bee alwayes in a mamering and the Diuell shall no sooner rayse vp any trouble agaynst them but they shall bee so dismayed as they wote not which way too turne them For it behoueth vs too bee first of all sure that as touching the doctrine wherevppon our fayth is settled wee holde it of God and not of men True it is that all men shall not haue the like reuelation that Sainct Paule had but it ought too suffize vs that our Lorde Iesus Christ hauyng ratyfied the Gospell wyth his owne bloud and also commaunded his Apostles to publish it abrode hath giuen them such proofe that the doctrine which wee receyue of them is of full authoritie and vtterly out of all doubt this say I ought to suffize to holde vs as it were in prison and too keepe vs from admitting anie of all the things that men can alledge But let vs also call to minde what the Apostle telleth vs in the first too the Hebrewes namely that God hath lastly spoken to vs by the mouth of his owne sonne to the intent we shoulde haue all perfection of doctrine in him Ye see then that the thing which we haue to beare away is that the reualation whereof Saint Paule speaketh here shall not bee common to al other men but serueth to warrant the doctrine which we haue receyued by his meanes so as wee see it is our Lorde Iesus Christ that hath spoken And whereas hee excludeth men after that sort it is to shewe vs that our Lorde Iesus Christ doth not giue vs some bare enterance as if a man shoulde teache a childe his Apcie and afterwarde sende him to a better learned mayster Our Lord speaketh not so by halues vntoo vs but in full perfection insomuch that both in lyfe and death we must alwayes stand stedfast in the things that we receyue of him and forsake whatsoeuer commeth of men for all mingling will bee but corruption as I tolde you thys morning And that also is the cause why he exhorteth those that speake in the Churche too holde fast continually the Maiestie of God and not too bring in ought of their owne nor too put foorth any thing whiche breedeth of theyr owne brayne For in what cace shoulde wee bee if men myghte intermeddle themselues wyth our Lorde Iesus Christ and euery man caste in his morsell and coluppe as they say and that wee mighte haue a Gospell stuffed with mens dreames and fancies It woulde bee nothing else but a horrible confusion Yee see then that our Lorde Iesus Christ hath not his authoritie among vs vntill men bee put downe and all other creatures with them and that all giue eare vntoo him fro the least too the moste This in effect is the matter which wee haue to beare in minde And in deede wee see howe that in another Text too the Corinthians Saint Paule declareth that he had preached the perfect wisedome
when he did set foorth our Lorde Iesus Christ and that there a man shall finde whatsoeuer hee can wishe for his welfare And in one other Text too the Ephesians hee sayeth that that is the thing wherevntoo wee must applie all our studie bothe farre and wide so as wee neede not too bring any petie trashe too further the thing that hee had sette out afore Then sith it is so wee see that all suche as intangle themselues in mens deuices and inuentions haue a disguised Iesus Christ and a bastarde Gospell whiche God disclaymeth so that our Christianitie can bee no Christianitie except wee continue in the things whiche wee haue learned of the sonne of God who is our onely Master and in the things which the Apostles also haue taught vs in his name Lo what wee haue too remember in this Text. Nowe heerevppon Saint Paule sheweth his owne conuersation whereby it maye bee gathered that out of doubt hee was as it were fashioned by the spirite of God For so straunge an alteration as was seene in hys person coulde not happen except God had put too hys hande and wrought after a secrete and vnaccustomed fashion And so yee see in effect whereat hee amed when hee sayeth that the Galathians knewe his conuersation or maner of lyuing VVee haue heere a good lesson Howbeeit that we may profite the more by it let vs marke howe Saint Paule continueth the thing that hee had touched afore which is that a man shall not find a stedfast foundation in any creature whereon to setle fayth but that God onely must bee the founder thereof and although men bee meane and instrumentes of it yet notwithstanding they haue neede too bee authorised of God and too haue it knowne that hee hath sent them and allowed them and that they bring not any thing which they haue not receyued of him Nowe if a man haue an eye too the vertues that were in Sainct Paule certainly hee deserued well too haue some credite and audience among menne Yet notwithstanding hee acknowledgeth and confesseth that hee is nothing as in respect of himselfe and that all that euer he hath is onely to serue our Lord Iesus Christ and to set forth the things faythfully which he hath receyued of him VVhat shall wee then say too such as haue neither good life doctrine or ought else VVhereas they call themselues Prelates and take vppon them some statelinesse and superioritie so as their sayings go for sawes are they therefore aduaunced aboue S. Paule Admit they were yet must all loftinesse of man ceasse and bee pulled downe so as nothing may hinder the exalting of Iesus Christ As for example although S. Iohn Baptist had recorde borne vnto him that there was not an excellenter man borne of woman yet notwithstanding he saith that both himself and others must be diminished that Iesus Christ might grow and increase Likewise S. Paule speaking of it in another place sayth that the Church must in such wise be builded as our head Iesus Christ may always haue preemīnence For if we should so aduance men that Iesus Christ should be defaced among them that were a terrible building and such a one as should bring nothing but ruine and confusion And in good sooth if a man should become as big as a Piller of this Church and his head of the bignesse of ones fist so as it should be hid betwene his shoulders He should be a monster and it were much better for him too keepe his ordinarie proportion But like as the Church is the bodie of our Lord Iesus Christ so must hee bee aduaunced aboue all men and euery man must loke vpon him and sticke to him And certesse the Papists condemne themselues at this day by their own prouerb in that they say a man cannot knowe God for his Apostles And in verie deede they haue buryed Iesus Christ in such sort that he is as good as hidden in the worlde For they haue robbed him of all that belonged to him insomuch that whereas he is called the lawgiuer the Iudge and the King to shew that he alonely ought to beare rule we see how mē haue decked thēselues with all those feathers Therfore let vs kepe our selues from such confusion if we increase let vs always abide in the root groundwork of the simplicitie of the Gospell Let vs take good heed that we swarue not a heare breadth from it And as touching that which is rehersed heere concerning the conuersion of S. Paule it tendeth still to this ende namely to do vs to wit that he did not thrust himselfe in of his owne heade but that God reached him his hand and that the doctrine which he had preached was giuen him by reuelation so as it might safely be hilde as the worde that proceeded out of the mouth of God and consequently as the certaine and infallible truth I haue tolde you heretofore that if a man seke to be heard for his owne skil for his great and deepe vnderstanding for his fayre speech or for his great eloquence all those things are nothing but filthinesse and dung and that God only must haue that authoritie and honor at our handes and that forasmuch as it pleaseth God to speake to vs by the mouth of his only sonne only Iesus Christ must haue the preeminence to be the master and teacher of all his and wee likewise must become his flock to heare his voyce Lo how our Lorde Iesus Christ is to be honored among vs namely by becomming his true scholers and without feyning In the Popedome a man may wel ynough worship some Marmoset with the honor of Iesus Christ whē as in the meane while the Gospell is troden vnder foote and blasphemed and yet notwithstanding those blind wretches thinke themselues too haue made a fayre hande Yea but in very deed it is an open spitting in the face of our Lord Iesus Christ when men renounce his woorde wherein they should beholde his glorie and maiestie as Saint Paule sayth in the seconde to the Corinthians Then is it no honouring of Christ when men make many murlimewes and ceremonies but when they submit themselues simplie to the doctrine wherein it is his will to be knowne and wherein hee sheweth himselfe vnto vs as it were face to face Thus ye see in effect what wee haue too beare away And herewithall in this conuersion of Saint Paules wee see perfectly the heauenly power which he minded to shewe vs heere that is to wit that it was not of man but that God had vttered hys arme to the ende it might bee knowne that such chaunge came of him and that S. Paule was become a new creature For surely it is a more excellent worke of God when a man is repayred after his Image than when we be borne into this transitorie lyfe And so wee see howe Saint Paule was made a newe man And that is the cause why he
vs too the bottome of Hell And in good sooth as the wretched vnbeleeuers rack themselues they doo but double their owne condemnacion for the Diuell snarleth them so much the more in their damnation Therfore let vs acknowledge that wee haue bin rebelles too God euer since the time that wee would needes serue him so after our owne fancie and that there was nothing in all our whole lyfe but errour too make vs stray all the world ouer and too plucke vs backe rather than too set vs foreward and finally that all the deuotions whiche men deuyze are but slightes and illusions of Satan to sinke vs down too the deepest dungeons of death So then let vs returne too this obedientnesse and acknowledge that there is no way for vs too rule our life wel but by being taught in the schoole of the Sonne of God But doo wee thinke that the Superstitions that raigne now adayes in the world and haue their full scope there are better than the traditions that were in the tyme of S. Paule It is true that there were many wicked corruptions in the Churche of the Iewes For Sectes were sprung vp and the Pharisies whiche were yet the purest and soundest of all the rest had mingled many gewgawes with the seruis of God in somuche that all was corrupted among them But howsoeuer they fared yet Sainct Paule had alwayes the lawe and the holy Scripture As for the traditions whereof he speaketh he tooke them as appurtenances but yet in the meane whyle his mynde was too mayntayne the Lawe of Moyses whiche had Gods woorde in it and the vnchaungeable truthe and whiche ought too haue the same reuerence to the worldes end Yet notwithstanding he had but the letter of the lawe as wee haue seene heretofore in the Epistle too the Corinthians But now adayes as for them that bee the deuoutest in the Popedome what haue they VVhen they haue alledged all that they can it is certayne that the holy Scripture is as good as buryed among them and noman makes account of it They will not say that it ought to be cast away for that were too great a blasphemie and men would abhorre it But what soeuer they pretend the Gospell is nothing with them in comparison of that which hath bin ordeyned by their holy Councelles and by our moother holy Churche Yea and they are not ashamed too say that the Gospell al the holy Scripture is as a noze of waxe so as there is no certaintie in it but that it muste bee interpreted altogither by men Lo how Iesus Christ is mocked and skorned Thinke yee that such men may make vs beleeue all their owne inuentions when as they be so manifestly contrary to themselues Then let vs marke that if S. Paule did so condemne himselfe with his owne mouthe in the things that he did when he followed not our Lord Iesus Christ no excuse shal be auayleable nor go for payment before God when men swarue aside from the simplicitie of the Gospell This is in effect the thing that we haue to gather vpon his text But let vs marke therewithall that God vttered a singular grace in S. Paule too the end that by his example wee might know that our calling too saluation hath bin of his meere and vndeserued goodnesse And furthermore that if we haue sliddē backe and broken our promis made in Baptime to our Lord Iesus Christ yet how soeuer the cace stand we shall not fayle to be receyued to mercie so we confesse freely without hypocrisie that there was nothing in vs but confusion and that God must haue bin fayne to remedie the matter of his wōderfull goodnesse True it is as I haue touched afore that S. Paule was taken for a holy man and it might well haue bin sayd that God had accepted his deuotions and that there had bin some good preparation in him afore hand howbeit all that was but a pluckyng of him backe as I haue touched already in the thirde too the Philippians where he sayth he could not take hold of Iesus Christ and of the incomprehensible benefites that are in him vntill he had mislyked all the things that he had earst esteemed and had in reputation as his owne rightuousnesse and holinesse VVee see then after what sorte God wrought in the persone of Paule in somuch that in the first to Timothie he setteth foorth himself for an example patterne saying that Iesus Christ had shewed in him that he was come to saue all wretched sinners to the end we should not doubt too bee receyued when we keepe the right way VVhat did Frewill in S. Paule for the bringing of him to the obediēce of the Gospel nothing but God was fayne too thunder downe vpon him from heauen too driue out the pryde and presumption that was in him He was not only drawē by the hand but also God did caste so thicke scales vppon his eyes that hee was as a blynde wretche And besides that he was stricken too the ground and astonished too shewe that the knowledge and cunning whiche he thought himselfe too haue before was but starke blindnesse and that this darknesse had serued too bring him too a new light For if God had lette him still alone in his perfect plight surely there woulde alwayes haue remayned some foolish selfeweenyng in him and he would alwayes haue mingled some tricke of his owne deuyce and brayne with the doctrine of our Lord Iesus Christ therfore it behoued him to be blinded to abide so For in asmuch as he had earst bin in great reputation and bin tempted to hold his state still it was requisite that he should be brought downe and lifted vp againe and caried like a little babe or rather like a carkesse or dead body Thus yee see how it behoued S. Paule too bee corrected after a violent maner whereby wee see that nother free will nor deuotion nor holynesse stoode him in any steede but that all ought too bee attributed to the meere mercy of God And in very deede wee see how he yeeldeth a pure and vnconstrayned confession thereof Then seyng it is so let vs marke also that when God calleth vs too him it is not for that he seeth vs disposed therevnto or for that wee bee in any good readinesse too it afore hand but bycause it pleaseth him too drawe vs of his owne meere mercie as we shall see yet more at large hereafter And if we minde too be parttakers of the grace of our Lorde Iesus Christe as S. Paule was the way what wee must take is to confesse that there is nothing at all in vs but that wee must bee fayne too receyue from aboue all the things whereof wee bee destitute and too haue God woorke in vs after such a sorte as the prayse of our saluation may bee reserued too him alone without any exception And in that respect also S. Paule addeth that when it had pleazed God
too call him too preache the Gospell he did immediately fall in trayne and wâ—yted not at all for the aduice of man for it was ynough for him that God had sente him and that he was auowed by such a Mayster VVherevppon he did not in any wise spare himself nor stand scannyng of the matter but resolued himself fully to go foreward on his way and to hold out in such wyse as wee haue seene which is a sure record that God gouerned him by his holy spirite This is the thing which wee haue too beare in minde And therwithall we must also marke well how he sayeth that God had prepared him from his mothers wombe and in the end called him too publish his Gospell Here S. Paule sheweth that his calling after that maner was not for any forewardnesse or woorthinesse that was in his owne persone but bycause he had bin chozen of God euen before he was borne That is the cause why he purposely vseth this saying that from his moothers wombe he had bin as it were separated and dedicated vnto God How then could he bring any thing of his own power For what could he do when he was yet vnborne God therefore must needes bee the woorker in that behalfe Again he addeth that God called him True it is that he speaketh this coÌ„cerning his office but yet notwithstanding hee magnifieth Gods goodnesse in generall to shewe that too him onely we be beholden for all that wee haue not onely in respect of this flightfull lyfe but specially for the euerlasting saluation of our soules This cannot be layd out too the full at this time and therefore wee will leaue a peece of it till the next time Howbeit for a conclusion let vs marke how S. Paule sheweth vs as it were in a mirrour that our yeelding of our selues in obedience vnto God happeneth not through any mans putting foorth of himself but through Gods reaching out of his hand from aboue and through his drawyng of vs too himselfe euen at such time as wee could not seeke him No doubte but men will alwayes imagine somewhat too commend themselues withall Neuerthelater all is but illusion and the Diuell vseth that tricke to make vs too darken Gods grace too the intent wee might be bereft of it For it is good reason that God should leaue men in such plight as they bee when they will take vpon them that whiche belongeth vntoo him and not condemne themselues as they bee woorthie Therefore let vs marke well that all the goodnesse which wee perceyue in this world proceedeth of Gods meere grace and that there is not any thing that can bee graunted too our selues And that wee may the better perceiue this free goodnesse let vs vnderstand that wee must lay downe all worthinesse of our owne desertes and haue an eye first too Gods free election and afterward too his callyng VVherefore then are wee inlightened with the knowledge of the Gospell Is it for that wee haue deserued aught No but bicause God hath chozen vs before wee were borne yea and euen before the making of the world as it is sayd in another place Yee see then at what poynt wee must begin too the end wee bee not puffed vp with vayne pride whiche woulde make vs breake our neckes in the end but rather bethinke vs too walke in lowlinesse remembering how it is sayd in another place VVho is it that sholeth thee out or that maketh thee more excellent than others It is God sayth he who hath done it of his owne meere goodnesse VVhen S. Paule confesseth there that it is God which hath separated or sholed vs out it is to cut off all allegations of men beyng well assured that no man can say he is better than his fellowes saue onely bicause God hath chozen vs yea euen before we were borne And this choyze of God is secrete vntill he shewe by effect that he calleth vs too him And how doth he that By his Gospell and therein there is a double grace The one is when the doctrine is preached too vs. For we see the miserable state of the world how a number of sillie soules and a number of blinde wretches wander there in darknesse without succour or ayde when in the meane whyle our God offereth vs foode yea and putteth it intoo our mouthes and is not that a singular grace But yet further God muste bee fayne too call vs inwardely and too touch vs in such wise by his holy spirite as his doctrine may rightly haue authoritie with vs wee acknowledge that it comes of him and he seale the same in our hartes by his holy Ghost accordyng as he speaketh of it as well in the second too the Corinthians as also in the first to the Ephesians To be short according as it is sayd by the Prophete Esay that it behoueth vs too bee taught of God Let vs vnderstand that we must be throughly assured in our hartes by the holy Ghost that the doctrine whiche wee hold commeth not of men but is the infallible truthe of God and wee cannot but haue so sure record of it that if wee be not to leude and vnthankfull wee may perceyue by eye sight that it is the very same wherevnto we ought to sticke euen to the end and also which will bryng vs into the kingdome of heauen when wee shall haue finished our course in this mortall life But now let vs fall downe before the maiestie of our good God with acknowledgement of our faultes praying him to make vs perceyue them more and more to the end that beyng humbled to mislike of our selues and to renounce all our own wicked affections desires we may offer our selues to our Lord Iesus Christ and yeeld him the honour that he requireth at our hands not only for fashion sake but also in such wise that as he hath his mouth open too shewe vs the way of Saluation so wee also may haue our eares attentiue to submit our selues quietly vnto him â–ª and our hartes open so as there may be nother hardnesse nor sturdinesse in them but that wee may abide his yoke beyng readie too receyue the same and too dedicate our whole life too the obeying of him and too the framing of our selues vnto his holy will that when Gods name is so glorified in vs others may also be drawen therevnto and all of vs be gathered into his flocke to the end wee may woorship him with one common accord and our Lord Iesus Christ haue the due honour and seruis that belongeth vnto him And for the performance hereof it may please him to rayse vp true and faithfull ministers of his woord c. The. 6. Sermon vpon the first Chapter 15 But vvhen it pleazed God who choze me from my mothers vvomb and called mee by his grace 16 To reuele his Sonne by mee to the ende I shoulde preach him among the Gentiles I did not therevpon take counsell of flesh and
it is that the Papists haue lesse colour than had the deceyuers of whom S. Paule speaketh For although they were Satans vnderlings and sought nothing but to peruert the truthe of the Gospell yet had they at least wise this colour that they broughte not in their owne dreames and traditions but alleaged the authoritie of God howe that the lawe ought to be kepte and that was a meetely apparant excuse But the Papists haue no suche foundation For all their Ceremonies are forgeries of mans brayne It is true that they haue mingled Iewishnesse with them and made suche a galimaufrey as a man can not tell of whome they haue borowed moste But howsoeuer the world go yet are the Ceremonies of mens setting vp which are at this day in the Popedome Nowe when we striue to abolishe them they say wee trouble the worlde for nothing And then steppe in these Neuters whiche woulde fayne please bothe parties and make a Bastarde Gospell Those fellowes caste vs in the teeth that wee bee seditious and that throughe oure precisenesse wee set muche trouble in the worlde And for proofe thereof saye they is it meete that there shoulde bee suche stryuing aboute Ceremonies seeing they bee things indifferente Yea forsoothe For if God woulde haue the Ceremonies of the lawe which yet notwithstanding came of him and by his expresse commaundement too come too an ende in our Lorde Iesus Christ what shall wee do when men will of their owne foolishe rashnesse set vp others in their stead Seeing that God would haue his owne abolished why should men step foorth therevpon and bring in their owne deuice and make God beleeue that he was not well aduised See yee not a cursed blasphemie Nowe vve knowe that the cause vvhy God vvould haue the Ceremonies of his lawe abolished in these dayes was to the intent that the grace of our Lorde Iesus Christ should be the more lightsome and better knowen For he is the daysunne of righteousnesse Therfore all those shadowes must cease and it is he in whō we haue the body and substance of them sayth S. Paule Seeing then that God had that respect and reason the figures must passe and vanishe away But now what reason wil the Papists bring when as men perceyue by eyesight that all their Ceremonies are a burying of our Lorde Iesus Christ and yet that they binde men to the keeping of them vnder payne of deadly sinne And furthermore when as in all their Ceremonies they haue a certeyn opinion that Baptisme is not inough for them but that they must haue holiwater to christen or baptise men euening and morning and finally that when they haue brought in all their pelting trash and al their gewgawes there must alwayes be somewhat in thē to draw poore soules into bondage is it to be borne withall On the other side we see there is so streight a yoke as it is able to strangle the poore wretches For the seelie soules are bereft of the freedome that was purchased for them by the death passion of our Lord Iesus Christ VVe see thē how it is not without vrgent cause yea extreme necessitie that we striue against the Popish tyrannie about ceremonies cōsidering that our Lord Iesus Christ hath not his deserued preheminence so long as men busie their wits about those smal trifles that moreouer their wretched consciences are alwayes in vnquietnesse without ende or ceassing and finally that on the otherside the Papists thinke to deserue grace by the things which they terme Gods seruice bearing themselues in hande that that is the meane whereby men shuld become righteous to obteine saluatiō So thē we see that S. Paul in his time was driuē to susteyn that strife And forasmuch as our case is altogither like at this day so as we cānot hold our peace except we wil betray both god mā we must fight stoutly agaynst that hellish tyrannie and against those pelting trash trumperie and illusions of Sathan whereby hee would fayne eyther quite deface the Gospell or else so turmoyle it as a man shoulde not knowe which is the pure truth This in effect is the thing that wee haue to beare in mynde And whereas S. Paule sayth that he yelded not one iote too such men it is too confirme vs so muche the better on the thing that I touched euen nowe Peace and friendshippe are an amiable thing among men They bee so indeede and wee ought to seeke them to the vttermost of our power But yet for all that we must set such store by Gods truth that if all the world should bee set on fyre for the mayntenaunce thereof wee shoulde not sticke at it As much as wee can possibly let vs purchase peace and if the matter concerne but our owne persons or goodes let vs endeuour too compound with our aduersaries let vs beare with them and let vs labour to ouercome them by our patience Lo in what maner wee ought to buy peace But yet in the meane while let not Gods truth be deminished nor sustein any harme or preiudice For the peace that men seeke among themselues shall euermore be accursed if God be not therewithall acknowledged and magnified as he ought to be and his word also continue vnimpeached for that is the knot of our bonde and if we intend to haue it acceptable to God and the end of it to be good and for our welfare surely God must knit vs togither And hee hath giuen vs his Sonne who is called our peace too the end we should all of vs fall in order vnder him Then if we minde to haue good and holie peace let vs ame vs at this marke of yeelding our selues vnder the obeysance of Gods sonne that he may be our head and we his body like as there is but one Church But if any man goe about too withdraw vs from our Lord Iesus Christ let vs rather beare all the hatred outrages and madnesse of the world than to seeke such agreement And let vs not be afraide of all the reproch that can bee done vnto vs according as nowadayes we shal be falsly slaundered as stirrers vp of many strifes yea verily but what can wee do with it For it behoueth vs to abide still in the truth of the Gospell or else woe bee vntoo vs. If the Papistes will not agree with vs but bee vtterly wilfull in the stubbornnesse that is seene too bee in them wee must bee contented to be at defiance with men seeing they purpose too turne vs from the peace which wee should haue with God by the means of his Sonne who not without cause beareth that title as I told you before Therefore when they crye out vpon vs wee must be fenced with this answere of Elias which hee made vnto Achab. Art not thou he sayd Achab that troublest Israell For the Prophet was accused as we be nowadayes bicause he labored to bring the people backe againe too the purenesse of
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
all this is but a flimflam For S. Paule sayth expresly that Peter was worthie of blame that thervpon he had stepped vp when he saw he walked not aright VVe see then that there was not a secrete agreement or packing in this cace but rather that S. Paule vsed the libertie that was giuē him of God rebuked Peter would not bear with him in that cace although he reuerenced him as the Apostle of Iesus Christ And now vpō this text we haue to gather for our owne instruction how precious this libertie is as I haue declared heretofore For here the cace standeth not vpon the onely vse of things but vpon the hauing of our consciences quiet before God If the debate had bin whither it were lawful to eate swines flesh or no which was a thing comprehended vnder the ceremonies of the law it had bin a trifling matter and it might well haue bin passed ouer like as it may be nowadayes when the like Ceremonies are talked of But it behoued them too come to the wel head as I haue declared heretofore For the figures serued to holde the people of olde time as it were in wardship lyke yong children which are vnder gouernours and do not yet inioy their libertie But at the comming of our Lorde Iesus Christ like as fayth grew great so it was meet that such maner of teaching should no more take place among the Iewes Then was not Saint Paules stryuing onely about the outwarde vse of things for hee woulde willingly haue forborne that but to the ende it might be knowne to what purpose the Ceremonies of the lawe had serued namely how it was not a bondage that should indure for euer but that they had stood in force only to the comming of our Lorde Iesus Christ And herevpon it may be gathered that when the Iewes forbare the eating of Swines flesh or obserued any holy day or did this thing or that they did not a seruice to God that was of necessitie in it selfe but vsed it for the continuall exercising of themselues in the fayth of Iesus Christ VVhereby wee see that the Ceremonies had no vertue of themselues but that when they were referred too their due ende and spirituall paterne then it was perceyued that God had not ordeyned them but to the benefite of the Church Then let Iesus Christ be separated from the Ceremonies and they shal be but tryfles for little children to play with But if the end be considered wherevnto they ought too lead the faythfull then will it be found that they were profitable Yea and euen we at this day may fare the better by them Although the vse of them be abolished yet may we by them gather the things that are shewed vs in the Gospell As howe It was sayde that the Priest shoulde enter alone intoo the Sanctuarie and not without sacrifice VVell then therevppon wee haue to gather that there is neyther man nor Angell worthie too come vnto God but that we shoulde bee all of vs shet out if there were not a way opened for vs in the person of our lord Iesus Christ Marke that for one poynt Agayne we haue also to beare in minde that we can haue none attonement with God nor boldenesse and libertie to call vpon him except bloud go with it that is too say except the death and passion of our Lord Iesus Christ go with vs to get vs grace and fauour And all our prayers must be offered vp by that meane or else they shall be refused at Gods hade Moreouer it is sayde that the booke of the law was sprinckled with bloud as well as the Sanctuarie VVe see then that all things shoulde bee vnholy if they were not hallowed by the bloud of our Lord Iesus Christ on all sydes ▪ and also that we shoulde haue no assurednesse of Gods promises nor be able to apply them to our welfare vnlesse they had seales continually at them Besides this when as it is sayd that God is our father and that our sinnes are forgiuen vs and wee accepted of him as righteous and giltlesse none of these promises should be of any force neither could they boot vs at all except the bloud of our Lord Iesus Christ went before our eyes so as all the word of God were after a sort written vnto vs in red letters of the bloud of our Lord Iesus Christ Thus ye see how we should profite our selues by the Ceremonies of the law But howsoeuer we fare the vse of them is abolished and if they continued still wee shoulde not haue so good teaching by them as we haue for we shoulde rest vpon these bace and corruptible things But in as much as we haue the heauenly pattern that was spoken of vnto Moses according also as the Apostle in the Epistle too the Hebrewes and Saint Steuen in the Acts do shew right well now we vnderstand wherefore God ordeyned such Ceremonies The thing then which wee haue too marke for one poynt is that we must vnderstand howe here is no speaking of matters of small importance but in knowing wherein the Ceremonies profited the fathers of old tyme and why it was Gods will to haue them abolished at the cōming of our Lord Iesus Christ And herewithal we see also that Saint Paul spared not Peter though he were his fellowe and were in as worthie and excellent an office as he was and seemed that of dutie he should haue bin borne withall Howsoeuer the cace stood with him he rebuked him sharply for that matter VVe may much better deeme that if it were a smal light thing S. Paule woulde not haue moued such debate and strife for it Needes therefore must it bee a matter of great importaunce But by the way we be warned that whensoeuer Gods truth is defaced or that any man turneth away from the pure simplicity of the Gospell we must not in any wise spare him but although the whole worlde shoulde set it selfe agaynst vs yet must we mainteyne the cace with inuincible constancie without bending for any creature For if any man ought to be borne with the same was Peter and seeing that our Lorde Iesus Christ had bestowed such giftes of grace vpon him as to giue him that name Saint Paule should haue yeelded somewhat vnto him yea but that matter was not to bee borne with Then ye see heere an example which sheweth vs that when the authoritie of men tendeth to the defacing of the truthe of the Gospell wee must fall too stryuing and not regarde any creature And this is greatly for our profite nowadayes For there are many that woulde fayne rowe betweene twoo streames and althoughe they perceyue the abuses and corruptions yet would they beare on both sydes and all to purchace peace as they themselues say wheras in the ende there must needes followe great confuzion when men doo so heaue one at another Therefore too appease all discorde they woulde fayne
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
our Lorde Iesus Christ Nowe if children be alreadie full of infections at their comming into the world what are we who neuer ceasse to offend our God and do drinke wickednesse as a fishe drinketh water as it is sayde in the booke of Iob Agayne when wee come too the Lords supper what come we to doo Come we to get any thing of God by our owne desert No but to confesse that we be like wretched dead men which come to seeke our life out of our selues and therefore must be fayne to haue the fleshe of our Lorde Iesus Christ for our meate and his bloud for our drinke and all things in him which we want in our selues Yee see then that the Sacraments serue not to puffe vs vp with any presumption but to make vs walke in humblenesse to the ende that beeing voyde of all selfe-trust our whole seeking may be to be succoured by Gods infinite goodnesse and by his pouring out of the treasures of his grace vpon vs according to our neede And our comming to them is that God should warne vs of our sinnes to be touched with them in good earnest And wee muste not acknowledge our selues sinners with the mouth onely or slightly and by way of ceremonies but wee must haue our hartes wounded inwardly with griefe that wee haue offended and feele howe dreadfull Gods wrath is too the ende wee may be sorie in our selues and not haue any rest till he haue shewed vs where wee shall finde it that is too wit in our Lorde Iesus Christ And when we come to this holy table let euer of vs looke well that he be so grounded in our Lorde Iesus Christ as that he hauing forsaken all the fonde illusions of Satan and all the deceiptes that he setteth afore vs too turne vs away from the grace of God and may imbrace our Lorde Iesus Christe with the merites of his death and passion assuring our selues that it is he in whom we haue the full performance of righteousnesse and saluation Moreouer forasmuche as our Lorde Iesus Christ hath called vs to be members of his body let vs knit our selues togither indeuouring to glorifie God as it were with one heart and one mouth and therwithall to liue in true vnitie with our neighbours lyke as the hande serueth bothe the foote and the eye So then let vs haue the sayde brotherlynesse in suche estimation as wee maye shewe that we intende not to separate our selues asunder as it were too â—eare Iesus Christ in peeces but that our desire is that he shoulde so knitte vs togither that not onely he may liue in vs and wee in him but also that he may so rule vs by his holy spirite as euery of vs may indeuer to serue and honour him first of all and afterward to employ him selfe in the seruing of his neighbours according to the abilitie which he shall haue And now let vs fall downe before the maiestie of our good God with acknowledgement of our faultes praying him too make vs feele them more and more that the same may alwayes stirre vs vp to better repentance and cause vs to continue therin to the ende and also make vs to grow in fayth to our Lorde Iesus Christ so as we may giue our selues wholly vnto him and in his name cal vpon God his father to the ende that he may heere vs and continue his gratious goodnesse towards vs till he haue drawen vs wholly too him selfe to make vs feele perfectly the benefite which is purchased for vs by his death and passion That it may please him to grauÌ„t this grace not only to vs but also to all people c. The twelfth Sermon which is the sixth vpon the second Chapter 15 VVee bee Ievves by nature and not sinners of the Gentiles 16 And yet for as much as vve knovv that a man is not iustified by the vvorks of the lavv but by beleefe in Iesus Christe vvee also haue beleeued in Iesus Christ that vve might be iustified by the faith of Iesus Christ not by the vvorks of the lavv for no flesh shal be iustified by the vvorkes of the lavve WE haue seene alredie and declared heretofore why S. Paule hauing to treate of the Ceremonies and shadowes that were before the comming of our Lorde Iesus Christ coÌ„cluded generally that men could not attaine righteousnesse before God to stand in his fauour but by keeping the whole lawe Nowe a man mighte deeme at the first sight that these were diuers matters Howbeit as I haue sayde afore it behoued Paule to come to the pure vse of ceremonies to shew that men do but beguyle them selues when they thinke to obteine fauour at Gods hand by their own merites Secondly also I declared why S. Paul doth expresly adde the word Law For although it haue alwayes bin a common opinion in the world that by liuing well men might binde God to be good vnto them yet did they fowlly deceyue them selues therein For doo what we can God shall not be any whit at all beholden vnto vs bicause wee owe vnto him what soeuer wee be able to doo Then is there not any deserte if there might bee any deseruing at all but by the couenant which God hath made in saying that he which fulfilleth the law shall obteine life and saluation For as muche as God hath spoken that worde no doubt but he accepteth the obedience that is yeelded vnto him as if it deserued saluation but yet is not that as muche too say as that wee can deserue oughte For there is none of vs all that dischargeth hys duetie as wee shall see heereafter That promise woulde bee too no purpose or at least wyse it woulde bee vnauaylable so as it shoulde neuer take effecte vnlesse God gaue vs another remedie that is too witte vnlesse hee forgaue our offences and accepted vs for righteous althoughe wee bee not so But howe so euer the cace stande when S. Paule sayth that wee bee not iustifyed by the workes of the Lawe hys meanyng is that if wee intende too clayme fauour and saluation bicause God hath promised that such as keepe his lawe shall be righteous and so taken to bee that will not serue our turne bicause none of vs fulfilleth the Lawe but wee are all of vs gyltie before God and must receyue sentence of damnation vpon our heads And for the better expressing heereof he maketh a coÌ„parison betweene the Iewes the Gentiles Although sayth he that we be Iewes by nature and not Heathen men yet doo we knowe that we shall not otherwise obteyne Gods fauour than by beleeuing in our Lorde Iesus Christ Nowe it maye peraduenture seeme that although men beeing corrupted in Adam can not deserue ought yet notwithstanding the Iewes had a speciall priuiledge bicause God had adopted them as it were for his owne children and accompted them to bee as his housholde And that was the thing wherein the Iewes deceyued them selues For when the Scripture speaketh
adde that it is but partely But that glose marreth all For heere it is proued that wee can not bee founde righteous before God but by the meanes of our Lorde Iesus Christe and by resting vpon the saluation which he hathe purchased for vs. The Papists see this well inough and therefore for fashion sake they say we be iustified by fayth but not by fayth onely they will none of that That is the thing that they fighte agaynst and it is the chiefe poynte that is in controuersie betwixte them and vs. But S. Paule bewrayeth heere their beastlynesse when he sayth but by beleefe For that word betokeneth that all that euer men presume to bring vnto God to winne his fauour with is quite cut off Yee see then that the doore is shut agaynst all deseruing when S. Paule auoucheth that there is none other meane than by fayth VVee shall see more playnly hereafter why fayth is so compared with the law as a thing ful but agaynst it For the lawe presupposeth that if wee haue once fulfilled Gods commaundements we shall be taken for good seruants and that he wil pay vs the wages which he hath promised and faith presupposeth vs to be wretched dāned forlorne folke and that we must be fayne to seeke the things that we wante in Iesus Christ As for example There are two men that desire to bee boorded and lodged whereof the one bringeth money with him and lookes to be wel interteined for his wel paying and both of them require meate drinke howsoeuer the cace standeth but the second man is poore hath neither penny nor pennies worth and he desireth almes Thus do both twayne of them matche iuste in one poynt for they desire foode as the thing whereof they haue bothe neede But the first hath money to content his host and lyke as he shall haue fared well and bin well and curteously interteyned so shall his hoste receyue money of him and holde him selfe contented with it and not thinke his guest beholden or bounde vnto him For why he is recompenced yea and he hathe gayned by him But as for the poore man that craueth almes he thinks him selfe beholden for his life to him that fedde him and lodged him for he bringeth him nothing but a charge So then if wee will bee iustified before God by the Lawe we must deserue it so as he may receyue of vs and we of him and there may be as it were an interchaunge betwixte vs. And is that possible No as wee shall see more at large heereafter Therefore wee must conclude that wee bee excluded from the righteousnesse of the Lawe and that if wee thinke to bring any thing to binde God withall we doo but prouoke his wrath Then is there none other shifte but to go to hym like poore beggers and so to be iustified by fayth not as by a vertue that is of our selues but bicause we confesse with all lowlinesse that we can not obteyne saluation but by his free gifte ▪ Thus yee see howe the lawe is set heere full but agaynst fayth as if S. Paule should tell vs that all they which go about to winne Gods fauour by their owne merites forsake the grace of our Lorde Iesus Christ as shall be declared more at length hereafter ▪ But now if any man say that the lawe was giuen of God so as it can not haue any contrarietie agaynst fayth whereof God is the author also the answere therevnto is easie For God made bothe day and nighte fire and water colde and heate Now it is certayne that the day is not contrarie to the night but we see the wonderfull order of Gods goodnesse and wisdome in that men haue the lighte of the sunne to doo then worke in by day and the darknesse as it were a couert to rest in by night So then although the day differ from the night yet is there no contrarietie betwixte them neither is there any betweene fire and water so eche creature bee put to his owne proper vse but wee see that God hathe very well agreed the fire and the water and yet notwithstanding if 〈◊〉 beholde them fighting togither then is there greate contrarietie Euen so is it betweene the lawe and the Gospell And if any bodie will haue a man to be iustified bothe by the lawe and by the Gospell to he doth but turmoyle and mingle things togither and it is all one as if he should set heauen and earth togither by the eares To be short it were much easier too mingle fire and water togither than too say that wee can purchace any grace at Gods hand by our own deseruings and therwithall also haue neede to bee succored by our Lord Iesus Christe But if a man consider what the lawe is and too what purpose it was giuen he shall find that it is not whit at all repugnant too the Gospell nor consequently vntoo fayth but that they agree very well Thus ye see how this difficultie is dispatched so that if it be alledged that fayth commeth of God as well as the Law it is true Neuerthelesse it is to be considered as wee shall say hereafter to what end God gaue as well the one as the other But let vs returne too that which S. Paule sayeth He sayeth that wee bee not iustified but by the fayth of our Lord Iesus Christe VVhen he speaketh of beyng iustified lette vs marke that it is all one with beyng reckened or taken for rightuous before God And that woorde had neede too bee well vnderstoode for the cace standeth vppon knowing after what maner wee bee saued But are wee not wretched caytifes if after wee haue liued long in the world a man aske vs whiche is the meane too bee saued and wee cannot tell him VVee shall see many beastly wretches whiche haue deuoured Gods breade and yet notwithstanding cannot tell howe they shoulde offer themselues before him And therefore it behoueth vs to take so much the better heede to the things which are taught vs here by S. Paule He sayeth that we be iustified and how Is it that wee bee rightuous and that there is nothing amisse in vs No but it is for that God accepteth vs. Then is the woorde Rightuousnesse put for the fauour whiche God sheweth vs in that he voutchsafeth too bee our father and too take vs for his children If a man demaunde why the Scripture vseth the woorde Iustifie sith it seemeth too make nothing to the purpose for it might well be sayd God loueth vs God pitieth vs God vouchsafeth to become our father and Sauiour and therfore why should not men rather vse that maner of speach than say that he vouchsafeth to iustifie vs I answer it is not without cause that the scripture speaketh so For if we take the woord Saluation rawly say no more but that we be saued by the grace of our Lord Iesus Christ we shall not well perceyue what our owne state is nor how
Christ be set afore vs and till wee haue cast our looke vpon him so as all our senses be settled vppon him and as it were shet vp there Yee see then that the fayth whereby wee obtayne grace is that after we once know our selues to be wretched creatures and that there is nothing but loth somnesse in vs wee seeke the remedie of it in our Lord Iesus Christ and vnderstand that he was offered vp for vs to redeeme vs from the curse wherein we were plundged that he hath made vs cleane by his bloud that by his obedience he hath put away all our offences and that for the same we bee assured that God accepteth and receiueth vs for his children Thus ye see how this text is to be vnderstoode And whereas S. Paule sayeth that he himselfe and all the Iewes that were conuerted vnto Christianitie did looke too bee saued by the fayth of our Lord Iesus Christ he addeth also the reason why namely bycause no flesh shall be iustified by the works of the Lawe He had well vsed that woord if he had applied it but to his owne countrymen but heere he speaketh of all men in generall And whereas he sayeth no fleshe at all first he betokeneth that the Iewes differ nothing at all from the Gentyles in the meane of obtayning saluation VVherfore although the Iewes beyng circumcyzed were taken as it were for Gods heritage and sanctified vnto him yet not withstāding they could not haue any hope of saluatiō but by his mere grace Lo how they be matched with the Gentyles and raunged in like degree with them Again S. Paule ment heere to deface vtterly all the ouer weening that men conceyue of their own vertues There are many which know they haue ouershot thēselues so farre that they cannot chalendge any glorie too them as though they had deserued aught at Gods hand VVretched drunkardes vnthriftes and such as haue giuen themselues ouer to all naughtinesse will be ashamed to auaunce themselues and too brag that they can bind God by their deserts and well doings for euen before mē they be fayne too hide themselues bicause of their leudnesse But as for those that haue some cloke of hipocrisie and shew some signe of holinesse before men they by by become drunken with it so harden themselues that they beleeue they deserue Paradyse and that God is greatly bound vnto them Of which sute are these Popeholy ones who although they be ful of al filthinesse so as there is nothing in them but ambition couetousnesse crueltie and suche other like things yet how soeuer the world go for asmuch as they haue good store of their Churchstuffe other counterfettings they beare thēselues in hand that God seeth not a whit intoo their leudnesse but perswade themselues that God ought to accept them for their owne merites sakes Also such as heare Masse deuoutly such as rūne from the Tauerne or from the Alehouse to the Chappell specially such as buy pardons and such other like stuffe and such as keepe fasting-dayes and holydayes wil be puffed vp with such an ouer weening as to thinke they haue bound God vnto them But S. Paule in naming all flesh sheweth that men must not shole out themselues asunder as though one were righteous though another were not so but must all stoupe and humble themselues and passe condemnation assuring themselues that all their vertues yea euē of the excellentest men of all are but filthinesse before God For although a man bee perfectly rightuous to our opinion so as he doth noman harme but hath stedfastnesse in himself to withstand all vices and is chaste and sobre and to be short is taken and esteemed to be as an Angell yet not withstanding he hath nothing in him but corruption And how can that bee Bycause wee may not reste vppon the outward apparance for as the Prouerbe sayeth all is not golde that glistereth It is not for vs to iudge what is vice and what is vertue except wee could enter into a man For if a man yeeld not vnto God that which belongeth vnto him what is to be sayd of it He robbeth not men but he robbeth God of his honour Agayne though men giue him neuer so great prayse clap their hāds at him yet shall he but burst for vaynglorie and pride and nothing shal be able too frame him too humilitie saue the knowing of our Lord Iesus Christ So then they which make a goodly outward show in their life shall neuerthelesse be still condēned before God This is the thing whereby S. Paule intēded to forestall all the vaine trust that men can cōceyue or nurrish cōcerning their own deseruings But there is yet more For he speaketh not only of such men as were after a fort forsaken of God and were not renewed by his holy spirit but when he sayeth All flesh ▪ he cōprehendeth the faithfull also For although Gods holy spirit dwell in vs after he haue drawen vs to the knowledge of his Gospell and greffed vs into the bodie of our Lord Iesus Christ although say I that Gods spirit dwell in vs yet are we al comprehended vnder the woorde Flesh in respect of that which we haue of our owne S. Paule then giueth sentence heere that no flesh shall bee iustified bycause the faythlesse are condemned in Adam and abide in their condemnation and the faithfull are alwayes vnperfect so as they haue many vices and blemishes by meanes whereof they bee condemned as well as the other and so this condēnation is generall That he which will bee iustified by the woorkes of the lawe shall alwayes be found giltie yea euen the holiest men that euer were Let vs take Abraham who was a mirrour of all perfection let vs take Dauid who excelled in all vertue Let vs take Noë Iob and Daniell who are reckened vp for three rightuous men by the Prophete Ezechiell and let vs take such other like and yet neuerthelesse euen they also are raunged in the same aray that is too wit that they could not obtayne rightuousnesse before God but by Grace Nowe then I pray you what shall wee doo muste not the Diuell needes driue them headlong intoo terrible pryde which at this day doo stay still that they may bee iustified by their owne desertes or meritorious woorkes as they terme them For who is hee that can matche eyther Dauid Noë Abraham or Daniell Had not men neede too haue profited well in Gods schoole and to bee inflamed with a true zele of giuing themselues wholly vntoo him that they may bee vtterly conuicted that they bee yet very farre of from beyng come to the poynt whiche wee see Dauid Noe and Daniell too haue bin at ◠For asmuch then as wee knowe this lette vs marke that heere the holy Ghoste beateth downe suche as mount vp too highe too the ende wee should bee the more ashamed that wee haue not one drop of deserte of glorie and seeke all that pertayneth
that it was no bloud but filthie corrupt matter Againe what filthinesse voydeth out of a mans bodie when hee is purged for some disease Now shall the Phisition be blamed for it or the medicine that was giuen him It is well knowne that the purgation serueth to deliuer the bodie that was halfe rotten afore So then if our Lorde Iesus Christ do by the light of his Gospell bewray the spirituall diseases that were in vs and the filthie vnclennesse which is lothly before God and shamefull before men and do purge vs quite and cleane thereof ought he to be charged with any blame or reproch for his labour VVhat an vnthankfulnesse were that therefore heere is a sufficient answere to beate backe the blasphemies and grudgings of the enimies of the Gospell which burst for pride and cannot indure to be tamed Let them alledge what they can too proue that they haue some righteousnesse and holinesse and yet shall it alwayes bee founde that there is nothing but vncleannesse in them which they wyst not of and yet it sheweth it selfe cōtinually Marke that for one poynt And secondly Saint Paule addeth a more large and easie declaration when hee sayth that he is dead too the lawwarde by the lawe it selfe and that he was crucified with Iesus Christ to liue vnto God Nowe when as he sayth that he was dead to the lawwarde by the lawe it is in way of mocking suche as pretende too bee iustified by keeping of the lawe For I haue told you alreadie how all his disputing and stryuing was agaynst such kinde of folke They were but deceyuers which went about to mingle Iesus Christ with the lawe of Moyses yea euen too get righteousnesse For it is certayne that our Lorde Iesus Christ is not contrarie too the law but rather his Gospell taketh witnesse of the lawe as it is shewed in the first chapter too the Romanes Neuerthelesse when the matter concerneth Iustification that is too say when men come too scanning too knowe howe and by what meanes God taketh and accepteth them for innocent pure and without spotte then must the lawe bee separated from Iesus Christ And why For the lawe bringeth nothing in it but cursing and Iesus Christe bringeth the remedie of it Therefore the enimies of the Gospell agaynst whom S. Paule dothe nowe dispute would haue mingled the law with it and haue made men beleeue that althoughe they were iustified by our Lorde Iesus Christ yet notwithstanding they shoulde mingle the Ceremonies with him as a parte of their saluation and that by meanes of them they should purchase grace fauour before God But S. Paule cutteth off all this geare and sayth that there is none but onely Iesus Christ that can do that and that men must seeke none other helpes in that cace eyther one way or other but simply content them selues with his grace and not gyue the lawe any roome in that behalfe For he saythe as for mee I am not deade through the Gospell As if he should say will yee make mee beleeue that I can get Gods fauour by meanes of the law Nay I tell you contrariwyse that it is not the Gospell whiche hath condemned mee it is not the Gospell that hath shewed me my filthinesse to make me ashamed of it ▪ it is not the Gospell that hath berefte me of all hope of saluation but it is the Lawe which hath shewed me that I am starke dead that I am dampnable before God that I am vndone and damned This commeth not frō elsewhere than from the lawe And would yee haue mee too seeke righteousnesse there It is all one as if yee would giue mee a poyson to eate to the ende I shoulde take nourishment of it Howbeit to say truthe that inconuenience is not to be wyted vpon the Law for it should redounde to the dishonour of God from the Lawe came But howsoeuer the case stande considering the corruption that is in vs the Lawe can not but kill vs as wee haue seene in the second too the Corinthians and as S. Paule declareth more fully in the seuenth to the Romanes For he sayth that when men beleue them selues too haue lyfe that is too saye when they beleeue themselues to be righteous and to stande in the grace fauour of God it is a signe that the lawe is dead to them that is to saye that it hath not the power and strength to shew them that which else it should do For to what ende was the law giuen Too set the rule of good life before our eyes that rule is called the righteousnesse which God alloweth Marke that for one poynt Secondly the law ought to be as a looking glasse to vs wherein too beholde our owne deformities blemishes foulenesse filthinesse and iniquities so farre out of all order as wee may bee as it were swalowed vp in dispayre at the sighte of them Nowe before wee haue the lawe wee see none of all these things that is too say wee knowe not what maner of ones we bee nor what euill is in vs. But when God setteth his demaundes before vs and we perceyue the same throughly then are wee at our wittes ende and vtterly out of hope The Lawe then is dead that is to say it is as it were thrust vnder foote and as good as buryed so long as wee thinke our selues to be aliue and conceyue any foolishe imagination of beeing righteous and of obteyning heauen by our owne good workes But when the lawe liueth that is too say when God giueth it power to touch vs then are wee dead then is it as a sworde to thrust vs too the hart Therfore wee must needes receyue a deadly wounde so soone as wee haue perceyued what the Lawe conteyneth After that maner speaketh S. Paule in the texte whiche I haue alleaged And nowe following the same matter he sayth that he is dead too the Lawe by the Lawe as if he had sayde Come not hyther too slaunder the Gospell as thoughe it were the cause of our damnation or an enterance vnto vs too bee cursed before God too haue the knowledge of the grace of our Lorde Iesus Christ in vs. No no. But it is certayne that the Lawe when it dooth his office and wee reade it in suche wyse as becommeth vs dooth alwayes kill vs and wee lye as it were plunged in dispayre tyll oure Lorde Iesus Christe haue reached vs his hande too lifte vs out of it Thus then am I dead vnto the lawe that is too say I can haue no lyfe I can haue no assurance of soule health I can haue no comforte rest nor contentation to be short there is nothing in the law wherby I may come vnto God but cleane contrariwise it shaketh me off it thrusteth me backe it banisheth me from the kingdome of heauen it cutteth me quite off from the hope of saluation it maketh me a poore cursed and wretched creature and to be shorte it sendeth me to
lavv then Christ died in vayne WE haue seene this morning to what end we be offered vp in Sacrifise vnto God when oure Lord Iesus Christ knitteth vs togither in hys body It is not to the ende we should lye still in death wherein we bee plunged already by nature but rather to make vs partakers of the heauenly lyfe Nowe the Apostle hauing spoken after that manner magnifyeth Gods grace saying that he hymselfe lyueth not any more but Iesus Christ in him which is asmuch as if he had sayd that all of vs by nature haue nothing in vs but cursednesse and therefore that looke what good soeuer God bestoweth vpon vs it becommeth vs to acknowledge and confesse the same to come of him and to do him seruis for it For faith bringeth alwayes this humilitie with it that men imbace themselues too gyue all prayse vnto God But by the way it may seeme straunge that a faithfull man should boast that Iesus Christ liueth in him and yet be mortall still So long as we liue in this world we be subiect too many infirmities and therefore this saying shoulde seeme to bee a vayne speculation or fantasticall conceit that Iesus Christ liueth in vs. But S. Paule bringeth vs backe to faith and telleth vs that although our life be corruptible to outward apparance and we subiect to all the aduersities of the world yet doth faith quicken vs so as our Lord Iesus Christ ceasseth not to make vs partakers of his heauenly life yea and in very deede we possesse it in somuch as we must no more consider the state of the faithfull according too that which may be iudged of it by our naturall wit but mount vp higher For the life which our Lord Iesus Christ imparteth vnto vs is a hidden treasure which we attaine not too but by faith which mounteth aboue the whole world Now it behoueth vs to hope for the things which we see not and which are hidden from vs and God is then highly honored of vs when we make suche account of hys worde and promises as that all the thinges whiche we see in the worlde cannot hold vs backe from seeking him continually and from going to him and from imploying all our wits about hym Now then first we haue to gather vpon this text that a man hathe neuer profited well in the Gospell till he father all his welfare vppon our Lord Iesus Christ For if we reserue neuer so little to our selues we be vnthankfull to God out of hand and his grace cannot be darkned by vs but that we be bereft of it as we are worthy And therein it appeereth that all such as trust in their owne merits are still full of pride and as it were mortall enimies to Gods glory It is true that they will not professe it with their mouthes but yet for all that the hypocrites which hope to be righteous by their owne worthinesse do decke themselues with Gods fethers Humilitie is the principall vertue among all others For what are all their merites Contrariwise when the faithfull humble themselues it is not to purchace grace in Gods sight as though they were worthy of it but to confesse as truth is that they haue not aught whereof too boast but must receiue all things of Gods meere liberalitie At leastwise it serueth to make vs acknowledge how greatly wee bee bound vnto him seing he hath shewed himself so kind towards vs as to spare nothing from vs. That therefore is the thing that Sainct Paule sheweth vs heere And it behoueth vs to wey well the second point where he saith that we liue in the flesh howbeit by the faith of our Lord Iesus Christ This word liue in the flesh doth in this text signifie as much as to be a wayfarer heere vpon earth and too passe through this transitorie life For when he speaketh of liuing in the flesh in the eight to the Romanes he meeneth to be giuen to wicked lusts as they be which haue no feare of God who giue themselues to do what they list Therefore suche as follow their owne swindge like brute beasts do liue in the flesh But in this place saint Paule compareth this outward life with the heauenly life which we possesse by faith For how shal a man put a difference betweene the faithfull and the faithlesse As well the one sort as the other do eate and drinke Surely the faithfull do eate and drinke soberly Yea and ye shall see of the faithlesse sort very well stayed and not gyuen to any drunkennesse or excesse But howsoeuer they fare a man would deeme at the first sight that this life is common to all men Neuerthelesse the faithfull do oftentimes drag their wings after them and nothing else but droope in this world and finally dye as well as all other men Then if a man looke but vppon the outward shew there is no diuersitie betwixt them To be short a man might say it is but lost labour to beleeue in Iesus Christ For we receiue not heere the reward of our faith and although God call vs to a further thing yet haue we all one common and like life in respect that all of vs must come to death How then doth Iesus Christ liue in vs For his liuing is hidden S. Paule bringeth vs backe vnto faith Now remayneth to know what the nature of faith is It is to behold the things that are incomprehensible to our senses to forsake the worlde and to seeke the kingdome of God and to holde ourselues to the pure simple word that proceedeth out of Gods mouth without respect of any thing that we can perceiue heere If we haue not this groundworke we shall neuer vnderstand what S. Paule telleth vs in this text For when men haue red it a hundred times yet shall they not know what difference there is betweene liuing in the flesh and liuing in the faith of our Lord Iesus Chryst Then is there an outward state in respect where of S. Paule dothe vnder that saying comprehend all things that concerne this transitory life There is also an inward state whiche is hidden from vs that is to wit the state which is promised vs and which we wait for by hope For the outward man must needes be defaced and decay by little and little til it be vtterly done away According whervnto although it be promised to Gods children that God wil giue them new liuelinesse and make them as it were to cast their fethers yet notwithstanding ye shall diuers times see them so diseased as it is pitie and the strongest men of the world waxe old and come to death Seeing it is so what preferment haue they aboue the vnbeleeuers Great howbeit that the same cannot be perceiued by eysight For we haue an inward man whiche lies hidden within vs and what ment Sainct Paule by that he ment that God worketh in such wise in vs by his holy spirit as we be always assured of the
for vs in the kingdome of heauen And that is the thing whervnto S. Paule leadeth vs. For first of all he exhorteth vs to a holy and well ruled lyfe and to be lowly as becommeth vs to giue our selues wholly to our Lord Iesus Christ And secondly he exhorteth vs to arme our selues with patience that we may ouercome all the assaultes and distresses that come vpon vs and walke in such wise in this world as we may alwayes go foreward to the heauēly heritage which we see not and which passeth all our vnderstanding not ceassing for all that to assure our selues of it sith we haue so good a promis of it made vnto vs. And further seing we haue the earnestpēnie and pledge of it giuen vnto vs in our Lord Iesus Christ let the same serue vs for a full assurance to shew vs that wee neede not runne at randon but haue a perfect fayth a firme and substantiall hope for asmuch as wee haue already in the persone of the Sonne of God a full performance of all things that we can wish But now 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 to touch vs in such wise with true repentance as the same may prouoke vs more and more to seeke forgiuenesse and mercie at Gods hand therewithall also to beseech him to gouerne vs so by his holy spirit as we may be incoraged more more to forsake all the lustes of our owne flesh and all that is of our old Adam till we be come to the perfection wherevnto he allureth vs from which we be so farre off as yet That it may please him to graunt this grace not only to vs but also to all people c. The. 15. Sermon which is the first vpon the third Chapter O Yee vnwize Galathians vvho hath bevvitched you that yee should not obey the truth vnto vvhom Iesus Christe hath heretofore bin pottrayed out before your eyes and crucified among you 2 I vvould knovv but this one thing of you receyued you the spirit by the vvorkes of the Lavve or by the preaching of fayth 3 Are yee so vnvvize that vvhen ye haue begon in the spirit yee vvill novv end in the flesh WEe see how God goeth about to win vs by gentlenesse and fayre meanes till our naughtinesse and stubbornnesse inforce him to deale roughly with vs bicause we suffer not our selues too be hādled so gētly by his hand For throughout the whole doctrine of the Gospell God doth as it were stretch out his armes to bring vs in vnto him and to receyue vs in his fatherly loue or rather as he likeneth himself by Moyses he is as a Hen that spreadeth out hir wings too gather hir yong chickēs vnder them Ye see then that God of his infinite goodnesse allureth vs to him but we be like wild beastes that will not suffer themselues to be guyded by him And therfore in respect of such our frowardnesse he had neede to vse roughnesse and to shewe vs our vnthankfulnesse too the end wee may learne to be ashamed of it And that is the cause why S. Paule hauing shewed that all our welfare lieth in Iesus Christ and that if wee will bee partakers of his rightuousnesse and of the benefites that he is willing too impart vntoo vs we must vtterly renounce ourselues and acknowledge that there is nothing but sinne and corruption in vs doth now sharply rebuke such as would mingle their owne deuotions with the grace that is offered them in our Lord Iesus Christ for they had bin instructed faithfully before If S. Paule had begonne in some place where men had neuer heard one woorde of the Gospell afore he would not haue vsed such roughnesse for he would haue pitied the blinde and ignorant wretches But for asmuche as the Galathians had bin taught faythfully by him and he had taken paynes to treine them too the Gospell accordingly and they therevppon had shrunk backe and suffered themselues too bee turmoyled with false opinions therfore is he so rough with them according also as he himselfe sheweth that the reason thereof was for that Iesus Christ had bin crucified among them and that they hauing seene the treasures of Gods infinite goodnesse layd foorth after that maner before them had none excuze to returne againe to their pelting trash in hope to bee iustified and too purchace saluation by the Ceremonies of the Lawe Thus ye see in effect that the thing which wee haue to gather vpon this text is that if wee desire too find a pleasant taste in Gods woord wee on our side muste be teachable and not stubborne For we must call too minde howe it is written in the eighttenth Psalme that God wil alwayes deale meeldly with such as be of a meeld spirite and that he will bee rough and sharp towardes such as vse stubbornnesse and cannot abide to submit themselues vnto him Al they then which haue a necke of brasse and cannot finde in their heartes too stoupe vnder the obedience of God shall finde themselues to be matched with too strong an aduersarie that they must needes be broozed and broken in peeces if they will not bow Furthermore let vs marke that when God correcteth our vyces wee muste not chafe and storme as many doo who do nothing else but gnash their teeth when they bee rebuked saying that they will not bee handled after such a fashion and that their nature requireth to be taught by gentlenesse yea verely but that their sturdinesse sheweth the clean contrarie For they that speake after that maner would very fayne bee flattered And although they ouershoote themselues into all euill yet will they not abide too haue their galled backes rubbed but rather that men should winke at them and conceale their naughtinesse But if their faultes bee layd afore them by and by they rancle agaynst the Gospell and whereas they shewed some good signe of zeale afore they vtter suche spitefulnesse afterwarde as a man may perceyue there was nothing but venim and bitternesse in their hart and it is a sure token that such folke neuer wist what it is too profite in Gods schoole at leastwize purely as S. Paule sayeth in another place Gods woord sayeth he is good not only to teach to the end we may know what is for our behoofe and bee able to discerne betwixt good and euill but also to rebuke and correct vs. For there are many negligent folke which haue neede to be pricked foreward with hard strokes of the spurre some had neede to be imbaced by reason of their ouerweening and othersome grow altogither past◠recouerie if they be not ouermaystred by strong hand Thus ye see how all of vs must suffer patiētly when our Lord vseth such roughnesse acknowledging the same to be greatly to our behoof Howbeit let euery of vs examine his life well and
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
that haue our eares beaten with it and are prouoked without end or ceassing to come vntoo God wee bee muche more faultie than they Beholde the Turkes beleeue that they woorship the God that made heauen and earth how beit for asmuch as they refuze our Lord Iesus Christe they haue but an Idoll The Papistes also are deceyued in theyr fond deuotions And yet for all that they bee not a whit the lesse giltie before God But what for that If wee that knowe the way of saluation whiche heare Gods voyce ringing continually in our eares which are inlightened with the sunne of rightuousnesse euen with our Lord Iesus Christ If wee I say become as good as brute beastes and discerne not betweene good and euill must it not needes bee that we are as ye would say bewitched For seing that God is so gratious vntoo vs as too come to vs and to teach vs so familiarly surely he hath iust cause to complayne of vs as he also dothe My people sayeth he by his Prophet Micheas what can I doo more for thee than I haue done Then if God pleade agaynst vs and charge vs with all the meanes whiche he hath giuen vs to make vs wholly his that he might inioy vs without gaynsaying and we on our side cast a stoppe in his way and are loth to bow downe our neckes to receyue his yoke or else be fickleminded and fleeting too forsake all agayne too day or too morrow and had leuer too bee beguyled by the craftes and illusions of Satan than to bee guyded by the truth which is certaine must it not needes be that we are as monsters that is to say folke that make vtter defiance too nature Therfore let vs learne to looke better vpon our selues heere for looke what was once sayd too the Galathians is spoken still at this day vntoo vs. For it was not for that peoples sake alone that S. Paule wrate but the holy Ghost quickeneth vs vp still now and telleth vs that if wee haue once receyued the doctrine of the Gospell and afterward start away from it so as if a man trace vs he shall find no constancie nor stedinesse of fayth in vs we be so much the more damnable and cannot sheeld our selues with any thing for when we shall haue taken all the couerts in the world we shall abide conuicted of such leudnesse as in the end we must needes haue our mouthes stopped and God muste set vs foorth as an example of all vnthankfulnesse in somuch that wee shall become odious both too men and Angels bicause we made no better account of the doctrine of saluation which is so precious a seede as wee see that the Scripture speaketh of it Yee see then that the thing which we haue too beare in minde is not that the onely Galathians are rebuked heere by S. Paule but that we be taught in their persones to walke in feare and awe when God shall haue bin so gracious too vs as too call vs vnto him and too shewe vs what his will is And it is not for nought that he vseth so sharp and rigorous woordes as too call them fooles and witlesse and consequently too say who hath bewitched you But we heare how that in the fourth too the Ephesians concerning the vsing of the Gospell he sayeth that when wee haue once bin taught it we must not be as little babes that are led too and fro and made to beleeue that the Crow is white but we must be so settled in it that although the Diuell stirre vp neuer so many troubles false opinions and lies yet we may still hold our owne and keepe on our pace assuring ourselues that Gods truth is infallible Thus ye see that the end whereto the Gospell ought to serue vs is not only to shew vs what is good for vs but also to arme and fence vs agaynst all incounters and against all Satans slights so that if there rise vp any heresies or other corruptions we may still mainteine the battel valiantly and get the vpper hand by our faith and not be pyped any more into the fowlers snare according to the similitude whych S. Paule vseth Now then seing it is so it must needes be that we be bewitched and possessed with the Diuell if suche a remedie suffise vs not after that God hath manifested himselfe vnto vs and wee knowe yea euen fully and assuredly that it is he which speaketh If we be not moued by his authoritie what will become of it Againe whereas we haue our Lord Iesus Christ shyning vpon vs as it were at high none days must it not needes be that we are at defyance with nature as I sayde afore if wee seeke heere and there for by ways when the right way is layd before our eyes So then it is not without cause that Sainct Paule speaketh so roughly too that people which had chaunged the doctrine after that God had granted them the grace to haue his truth shewd vnto them But we must call to mind also how God vpbraideth his people of olde tyme by hys Prophet Ieremy Go your wayes ouer the sea saythe hee and into the Iles and into farre countries and ye shall see euery nation worship his owne Idolls without chaunging And wherefore then are you so variable As for those they know not wherevppon they be grounded They haue but a certayne opinion which carieth them away and beguileth them and yet notwithstanding they hold on still without turning aside and sticke wholly to it and why then should you which know what God ye obey be so fleeting Nowe therfore let vs marke well that if we be lightly turned and thrust aside from the doctrine of the Gospel there shall neede none other witnesse against vs at the last day than the wretched vnbeleeuers which follow their owne superstitions for we see they be wedded to them Looke vpon the Turkes and Painims looke vpō the Iewes and Papists They wote not what God they worship they haue but a weening in sted of fayth and yet not withstanding a mā cannot plucke them from theyr false fancies and they bee so giuen vnto them as a man can neuer remoue thē Then if wee on our side knowing that it is the liuing God which calleth teacheth vs dayly and that the thing which is vttered by men commeth of him and of his holy spirit and hauing record of the law the Gospel which cannot fayle if we I say hauing such a resting stock for our faith be afterward vnconstāt so as our eares itch to receiue euery new toy and men make vs to alter our mind in lesse than the turning of a hand what else betokeneth it but that we wilfully refuse Goddes grace as if we wold shet the gate against him that he might not com in vnto vs Or else if after we haue once knowen that he offereth vs so in estimable a benefite in his Gospell wee cast it downe and trample it
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
God and neuer were moued to true repentance but haue alwayes had their consciences asleepe or rather bewitched none say I but such folks do thinke themselues to deserue aught and they beguyle themselues Then seing that the righteousnesse of the law is shut away from vs and we be vtterly barred from it it behoueth vs to go to another ryghtuousnesse which is that God take vs into his fauour of his owne free goodnesse and in sted of receyuing any thing of our bringing giue vs that thing for our paiment which is none of ours that is to wit the obedience of oure Lord Iesus Christ by deliuering vs from the condemnation wherein we were plunged that is to wit by putting away all our offences and sinnes As much is said of it in another place where Sainct Paul treateth excellently well of the doctrine which we haue heere For he doth also set downe the righteousnesse of the lawe And it is a wonder that the Papists haue bin and yet still are so dulled that they coÌ„sider not the warning that S. Paul giueth here being so faire and cleere as it is For it is always at their tungs end to say what that were a mocking out of al that God hath promised concerning the recoÌ„pence that he wil veld to good works And seing he hath so often sayd that we shal be recoÌ„pensed must he not needes discharge his promise For else men might accuse him of vntruth But Saint Paule telleth them alwayes thus my freendes if we thinke to stand in Gods fauour for our owne desertes let vs consider the promise that is giuen vs. For when there is any controuersie among men either for bying or selling or for any other like thing they will say here is the Indenture let it bee looked vpon I report me too that which is conteyned in it As soone as the deed is read the cace appeareth plaine and the seller will say the ownership of this thing is thine but yet vpon condition that thou haue payed for it If thou haue not payd thou hast nothing to do with it Ye see then that wheÌ„ we fall to scanning for the inheritance of saluation we must resort to the cheefe and originall deed or Indenture that God made betweene himselfe and vs. Nowe that deed or Indenture is the Law Therefore if men will needes bee payed theyr wages according too their seruice they shall finde themselues rather to be banished from the euerlasting life than to come any thing neere it God may say to them that if they performe al that is commaunded them the heritage of saluation is readie for them But nowe remayneth to bee seene whether any man can performe all or no. I haue shewed you alreadie that no man is able to doo it and so are wee euerie one of vs shet quite out of the doores The Papists consider not that but when they heare it sayde that hee which doth those things shal liue in them they beare themselues in hand that that there is no more doubt of the doing thereof it is ynough that God saith the worde In deede God speaketh the worde but hee requireth the performance of it at our handes After the same maner also do they take this text of Saint Paules where he sayth not the hearers of the law but the doers of it shal be iustified The Papists alledge that saying howbeit but to picke out their owne eies withall For S. Paule proâ—eth thereby that we cannot be iustified but by performing all that is commanded vs. The Iewes boasted that the Lawe was giuen vnto them saying Tushe wee haue the Lawe whereby it is tolde vs that we be Gods people Yea but it is with condition And where is the performance of that condition VVill it be found in you No. But S. Paule saith that wee become not righteous by hearing of the Law For it were a fonde matter if we shoulde come to Church too here what is tolde vs and euery man returne home to do what hee listeth himself It behoueth vs to performe whatsoeuer God coÌ„mandeth vs but none of vs performeth it therfore all of vs are damned sayth he The Papistes consider not this consequence but take onely this saying broken off from the rest namely that such as performe the law shall be iustified Yea verely if there were any such but where are they Also in the same Epistle to the Romans he declareth afterward that Gods promising of vs eternall life vpon condition that we performe the Law standeth vs in no steed at all bycause we shall neuer bring it to passe forasmuch as by nature we be vtterly contrary to his rightuousnesse and afterward when he hath begotten vs again by his holy spirit we be so much the more bound vnto him wee haue receyued all our goodnesse at his hande and he shall but crowne his owne giftes in vs. Are these then merits or deseruings No. Howbeeit wee must passe yet further namely that although our Lorde voutchsafe to crowne our woorkes when they be good yet they be but partly good and there will alwayes be matter ynough founde to condemne vs with So then we bee quite and cleane bereft of all trust in our owne righteousnesse not onely bycause our workes are not of sufficient worthinesse before God but also bicause they be to be vtterly mislyked if we shoulde fall to entering into account and that God listed to iudge according to the sayde sentence He that doth these things shall liue in them for it is all one as if he should say you are all of you dead damned and past recouerie For why none of you performeth the things that I require of him and yet you owe them to me And that is the cause why I sayd that we must go to the seconde remedie that is to wit to liue by fayth And S. Paule in the text by me euen now alledged in sted of rehercing the saying of Abacucke which he had set downe in the .xvij. verse of the first chapter sayeth that the rightuousnesse of fayth hath good recorde in the Law For the rightuousnesse of the Lawe that is too say the rule that God giueth vs in his Lawe too iustifie vs with all is that wee shoulde keepe and performe all hys commaundements But the rightuousnesse of fayth speaketh another maner of language For it sayth that it is not for men too seeke in themselues the meanes too make theyr lyfe allowable before God and so to receyue the hyre or crowne of it but that they must rest wholly vppon Gods woorde so as it may be both in their heart and in their mouth For hee that beleeueth with his heart that our Lord Iesus Christ dyed and confesseth with his mouth that he is rizen againe shall by that meanes obteyn rightuousnesse before God VVe see then that Saint Paule vttereth himselfe the more at large to the intent that we should vnderstande that his separating of the rightuousnesse of the Lawe
abashed at his sinnes not for three or foure monethes but so as hee shall abhorre them all his life long forsomuch as hee seeth that hell is alwayes readie to swallow him vp at one chop if God supplyed not his wantes and drewe him not as it were out of the gulfe of death And therefore it is sayde that the righteous shall liue by fayth to the ende that the same should serue as a lesson not for a three or foure monethes onely nor for those onely whiche are not of so perfect life as other men but as a lesson that God speaketh euen to such as are the most excellent And surely that also is the thing wherevnto wee must referre the woord Liue so as wee may liue not for a litle while nor for a day nor for two or three monethes but cōtinually in Gods free goodnesse seeke the same from day too day euen to the end And although our life be hidden in this world as S. Paule sayeth and wee see nothing but death before vs yet let vs not ceasse too repose our selues vppon this promis that our life is sure for asmuch as God hath taken it intoo his custodie and will keepe it safely and therevnto hath left vs so good a pledge of it that is too wit our Lord Iesus Christe who died and is rizen againe for vs and therefore wee shall not neede too say any more who shall go vp into heauen or who shall go downe intoo the deepe or who shal passe ouer the sea For the woord is in our mouth and in our hart in asmuch as wee know that our Lord Iesus Christe went downe too hell that is too say as wee shall see in the next sermon by Gods leaue that he became accursed for vs whiche is the thing that muste content vs and afterward went vp intoo heauen whereof the gate is opened vnto vs euer since he entred in thither in our behalfe Therefore let vs take all our hold there and suffer our selues too be as poore dead men in this worlde wayting for the discouerie of the lyfe that is promised vs for no doubte but God will in due tyme discouer it and manifestly shewe it vntoo vs in such wyze as wee shall fully inioy it as it is preached too vs by his Gospell And now let vs fall downe before the maiestie of our good God with acknowledgement of our faults praying him to make vs feele them more and more and that wee may bee so touched with them as it may beate vs flat downe before him make vs sigh and grone vnder the burthen of our infirmities and vices wherewith we be hēmed in till he haue clenzed vs throughly of them and praying him also too beare with vs during this mortall lyfe till he haue fully deliuered vs from the bondage of sinne and from the bondes of Satan wherein wee bee hild as nowe till he haue set vs vtterly free from them That it may please him too graunt this grace not onely to vs but also to all people c. The. 19. Sermon which is the fifth vpon the third Chapter 13 Christ hath redeemed vs from the curse of the lavve in that he vvas made accursed for vs for it is vvritten Cursed is euery one that hāgeth on tree 14 To the end that the blissednesse of Abraham should come vpō the Gentiles through Iesus Christ that we might receiue the promis of the spirit by faith WEe haue seene alreadie that if wee hope not to bee saued by some other meanes than by discharging our duetie we should all of vs be accursed bycause wee bee all giltie before God in that wee are found too haue transgressed and done amisse many wayes For there was neuer yet any of the holiest men so perfect but that there was alwayes some blemish yea and store of infirmities in him Therefore it is to be concluded that if God should call vs too account wee should bee all damned and forlorne Lo in what plight men bee though they set neuer so much store by themselues But now it standeth vs on hand too haue some meanes too scape this cursednesse Else what shall it auayle vs to haue our eares beaten dayly with Gods woord For his will shall serue but to plundge vs still deeper in eternall death To the ende therefore that Gods woord may bee profitable too vs and auaylable to our saluation it lieth vs vpon to get vs out of the sayd sentence of damnation which is giuen and proclaymed vppon all mankinde And Sainct Paule sheweth vs here the meane namely that Christ hath redeemed vs euen by becomming accursed for vs. He sheweth vs that our Lorde Iesus Christ was not hanged vppon tree in vayne for he was fayne too beare the cursednesse of all suche as were too bee called too saluation Yee see wee are all accursed as I haue declared alreadie and therefore was our Lorde fayne too receyue in his persone the thing that was due vntoo vs. Now it was written in the Law of Moyses Cursed shall he bee hangeth on tree VVhen our Lord commaundeth the bodie too bee taken downe he addeth that it is a cursed sight too beholde a man so disfigured and therefore let it bee taken downe sayeth he And at suche tyme as God pronounced the sayde sentence that he which should bee hanged on tree should bee as it were accursed and banned he knew well ynough what he had determined of his owne onely Sonne For our Lorde Iesus Christe suffered not that kinde of death by chaunce nor at mannes pleasure or appoyntment It is true that the vnbeleeuers crucified him but that was bycause God had so ordeyned it by his owne purpose according as it is sayd that God so loued the world that he spared not his onely begotten Sonne but deliuered him too death for vs. And in good sooth if onely Iudassis betraying of our Lorde Iesus Christ had bin the cause of his death and that he had bin haled to that kind of death by onely violence it could not bee the foundacion of our welfare It behoueth vs to note that God had appoynted the matter after that sorte aforehand according also as Sainct Peter treateth thereof more fully in the fourth chapter of the Actes where he sayeth that our Lord Iesus was so crucified by the wicked as they attempted not any thing but that which had bin determined aforehand in Gods purpose Nowe then whereas it is sayde that our Lorde Iesus Christ was crucified wee muste come too this poynt that all was done for our saluation bycause it was Gods will too reconcyle vs too himselfe by that meane and that when he pronounced this sentence cursed is he that hangeth on tree so as it was his pleasure to haue it registred in the lawe of Moyses he was not ignorant what shoulde happen afterwarde for he had alreadie determined and ordeyned it Then muste wee match these twoo things toogither that is too witte that
let vs not doubt but that mercie is readie for vs as oft as we seeke it in his name for if we should come with any opinion of our owne deseruings what were that woorth But when we know how deerely the Sonne is beloued of the father and how precious his death was that is the thing wherein we haue full certaintie that God will alwayes heare vs and that wee shall finde him mercifull and fauorable towards vs namely if wee rest wholly vpon that which is tolde vs here which is that our Lord Iesus Christ forbare not euen to become accursed for our sakes Here withall let vs marke how S. Paule sayeth that by that meanes the promis of the spirit came vntoo the Gentyles as it had bin giuen vntoo Abraham Nowe by naming Abraham heere he sheweth that the promis belonged first and formest too those that came of his race For the Iewes had as it were a peculiar interest in the heritage of saluation till suche tyme as God opened the gate too the whole worlde and published his Gospell too the end that all men should bee made parttakers of the redemption that was purchaced by our Lorde Iesus Christe Now then although the sayd promis belonged too the Iewes and was after a sort peculiar too them yet was it after them made common too the whole world And why For it consisteth in spirite and not in Ceremonies By this woorde Spirite Sainct Paule ment too deface all the false opinion of those deceyuers whiche mingled the Lawe and the Gospell toogither He sheweth that all these things namely the Sacrifices Circumcision and such other things are now superfluous Not that there is no profite for vs too gather by the Ceremonies in reading the Lawe but bycause the vse of them is abolished Yee see then that the cause why the promis is at this day called spirituall is for that wee haue no more neede of the old shadowes and figures but are simply called and guyded to our God so as wee may call vppon him with full trust and beyng so adopted by him rest wholly vpon our Lord Iesus Christ as the only foundacion of the Gospell and seeke all our wantes in him That in effect is the thing that S. Paule ment too say in this text And herevpon he vseth another reason too shewe that wee haue our saluation perfectly reueled in the Gospell and neede not any other doctrine than that and also that we bee iustified by the free mercie of our God For the Lawe sayeth he was giuen foure hundred and thirtie yeeres after the promis of saluation Now when any couenant is made though it be but betweene men yet ought it too bee kepte if it bee once throughly agreed vppon Therefore it foloweth that the Lawe was not giuen too disanuall the couenant that God had made with Abraham chiefly in the behalfe of his linage and finally in the behalfe of the whole worlde True it is that at the firste blush this argument of Sainct Paules may seeme very weake for wee knowe that second couenantes do alwayes repeale former couenantes in so much that although men haue made any bargayne yet they may aduyze themselues better and therevppon chaunge their mindes and so the first bargaine shall be as good as buried As much is to bee sayd of Lawes and Statutes For a former Lawe may well bee repealed and disanulled by a second Lawe But Sainct Paule presupposeth the thing that is too be considered in this matter whiche is that when a man hath once promised yea and solemnly bound himself he will not go backe againe but bee as good as his woord Howbeit if bothe the parties agree too chaunge the thing that they had consented on and be bothe of one minde then may it be so But it were no fit similitude too take men that are fickleminded and chaungeable through lightnesse or by better aduice but S. Paule presupposeth a couenant too be made by a man that will stand to it and not fall too skanning afterward how to shift it off by any meanes at all For if any of the parties should doo agaynst the former couenant it were a falsehood that were not to bee borne with among men bicause the things that are inregistred so solemnly ought to bee stood too and performed without any gaynsaying Now then shall there be lesse stedfastnesse in God than in men which are nothing but vanitie The Gospell therefore muste continue vnimpeached notwithstanding that the lawe came in after the making of the free promis This would bee still darke if it should not be declared in order I haue shewed heretofore what comparison S. Paule maketh betweene the Lawe and the Gospell For whereas God promiseth saluation in his Lawe it is vpon condition that men serue him and doo their duetie towards him But that is not done and therefore are wee shet out from all hope of saluation as in respect of the Law not that God is not faithfull on his side but bycause wee keepe not touche with him in performing that which he requireth It is all one as if a man should say I am ready to sell you this thing so you bring mee monie Now if a man bring nother monie nor moneys woorth he can not bee put in possession of the thing that he would haue for the condition is that he must first pay for it So then God promiseth vs the heritage of saluation when wee shall haue serued him but wee be neuer the better for it bycause it is but vpon condicion that we performe that which he requireth of vs and wee bee fraughted with all iniquitie and haue not any thing in vs but vncleannesse and filth in somuche that wee bee iustly odious vnto him And so are wee all condemned in the lawe howbeit God receyueth vs of his free goodnesse in our Lord Iesus Christ in whom he offereth vs the forgiuenesse of our sinnes and will haue vs so too imbrace his offered goodnesse as wee should hold our selues wholly to our Lord Iesus Christ and vtterly renounce ourselues But now sayth Sainct Paul let vs see whither went before other in antiquitie the free promis of saluation or the law VVe know the diuersitie that is betwixt them Then if the law were the auncienter it might seeme that that ought to be sticked too bycause God doth neuer vnsay his wordes nother is variable But if the free promis were the elder and were made before the law was published it is to be concluded that God repented hym not ne called backe his promis at that time ne ment to disanul the sayd couenant for it were too great a diminishing of his bountie and mercie if we should say that he had first bound himselfe of hys owne free goodnesse and promised men saluation without theyr desert and afterward intended to restreyne it as though he meant to inrich himselfe with our good works It were an auk thing too talke after that fashion For Sainct Paul sheweth
that the free promis was giuen afore the law and therefore it followeth that the law came not in to diminish or alter any whit of it but that it continueth still in his owne fulnesse nature and force True it is that our Lord Iesus Christ had not yet shewed himselfe to the worlde when the free promis was made to our father Abraham neuerthelesse it suffiseth that he was ordeyned to be our mediator that by hys meanes men might be reconciled to God Now if any man alledge that it should seeme then that the law was more than needed or else that there was some change and variablenesse in Gods purpose seeing the law came in Sainct Paule discusseth the same in place conuenient and wee must not huddle vp thynges togyther for all cannot be vttered at once nother in an houre nor in a day Therefore it is ynough for vs at this tyme too haue thys poynt made playne and cleere that the promis whereby God hath chosen vs intoo the number of his chyldren was before the lawe and also that the same promis had not any respect to our deseruings nor too any woorthinesse that was in our persons but too Gods meere goodnesse and mercie whych moued hym therevnto without looking for any thing in vs bycause hee saw welynough there was nothyng in vs but vtter miserie And finallye that the sayde promis was grounded in our Lorde Iesus Chryste who had alreadye done the â—â—ffice of a mediator to make vs way vnto God his father This being graunted wee must needes conclude that the promis hath abidden and shall abyde for euer euen to the worlds end And that is sayd expresly bycause the Iewes gloried of their auncetrie But Sainct Paule telleth them that their father Abraham had not the lawe but was contented though he vsed sacrifises and such other like thinges And although he was circumcised in the end yet when he receiued the promis there was not as yet theÌ„ any law writteÌ„ no nor any circumcision at all For Abraham was vncircumcised when he receiued the promis and yet neuerthelesse was iustifyed before he was circumcised and all that was by fayth Sainct Paule therefore sheweth that the Iewes were greatly ouerseene too shole out themselues after that manner from the rest of the whole woâ—ld and to rest continually vpon the figures of the law seeing that Abraham their father and the cheefe patriarch of the Church was iustifyed the sefsame way that we must be at this day that is to saye by Gods meere mercie bycause hee knew himselfe to be a wretched sinner and therefore accursed and damned in Adam and that there was no blissednesse to be hoped for other than that which was promised hym for our Lord Iesus Christs sake Thus yee see what wee haue too beare in mind And for the same cause Sainct Paule exhorteth vs heere too wey well these words when it was sayd vnto Abraham that all nations of the earth should be blissed in his seede Now there are heere two principall poyntes The one is that the blissednesse is promised not only to Abrahams fleshly ofspring as I haue told you already but also to all the world in generall VVe therefore are made partakers thereof wee I say that are issued of the Gentiles that is to say of suche as were heathenfolke and banished from the kingdome of heauen Although then that we were not of that holy linage whiche God had chosen at the beginning yet notwithstanding it behoued saluation to be extended vnto vs. And why so â–ª For it had hin promised before that all Nations shoulde be blissed Seeing it is so shall we say that God hath cut off the greatest parte of his bounteousnesse and will haue no more but the sayde linage of Abraham considering that hee hath alreadye tolde vs that he woulde bee the sauiour of the whole worlde and shewe himselfe a father in time conuenient Yee see then howe the firste poynt is that the making of the sayde promis vnto Abraham was not for his linage alone but for all men howbeit that it were not fulfilled at the first dash For the time of fulnesse was not yet come as we shall see in the Chapter following The second point is that the blissednesse which was promised to Abraham was for his seedes sake For Sainct Paule sayth that God spake not of seedes in the plurall number as of mo than one but of one onely seede whiche must be concluded to be Iesus Christ Heere it myght be supposed that Sainct Paule buzied his head about a needelesse matter For the word Seede importeth a linage or ofspring that is to witte not some one man or ten or fortie but a whole people Therefore the Seede of Abraham is the people that came of hym whyche were so many in number that it was iustly sayde of them that they shoulde bee as it were twelue Nations For when mention is made of a people it will bee thought ynough to haue a hundred thousand of them togither and there were many mo in the onely tribe of Iuda So then it should seeme that Sainct Paule dyd not sufficiently consider what God meant by the word seede when he sayd that it is but one only man But wee must wey well the thyngs that Sainct Paule presupposeth heere as fully certaine and resolute and then shall wee perceyue his argumentes to be vtterly infallible Abraham had not one sonne alone but after Ismaell he had Isaac also And what became of his eldest sonne Hee was cut off from hys house as we shall see within a whyle that is to say in the Chapter following Beholde then Ismaell whiche had the birthright in Abrahams house is neuerthelesse put out and made an vtter straunger yea and as a rotten member in somuch that it is sayd of hym Cast out the sonne of the handseruante for hee shall not inherit in my house Afterwarde Abraham had other children but euery of them had their portions giuen vnto them and were sent away Thus was onely Isaac left at home vntoo hym Anon after Isaac had a cupple of children and they were twinnes of one wombe Esau the firstborne whiche ought too haue hadde the prefermente was lykewise cast off so as hee was not counted for the linage of Abraham nor yet was made partaker of the promised blissing There was no mo left but Iacob Yea and although the father blissed his sonne Iacob through ignorance and mistaking yet he declareth that it was not in him to reuoke or chaunge the thing that hee had vttered with his mouth bycause he was the instrument of the holy Ghost Now then if we take the seede of Abraham for all those that came of his race The Ismaelites or Agarenes as they be called and such other lyke and moreouer the Edomites also should be of his houshold But the heritage is taken quite and cleane from them Therefore the seede of Abraham must be considered after a peculiar
lowlinesse seeke the mercie that is profered them in Iesus Christ and by his meanes bee able to receyue it and inioy it And heerevpon Saint Paule addeth that the Lawe was ordeyned or deliuered by the hande of Angelles and in the hande of a Mediator Here he authoriseth the Lawe too shewe that it ought to bee receyued with all reuerence but yet not be applyed too any other ende than God hath appoynted For proofe hereof he speaketh of the Angels as if he had sayd that God had witnesses ynow to giue authoritie to his Law and therewithall shewed how it ought to be taken herd But the cheefest matter is in his setting downe of the Mediator that is to wit our Lord Iesus Christ True it is that many men haue taken this saying to be ment of Moyses as though he had bin called the Mediator betwene God and men as in respect of doctrine but that can by no meanes stande For Paule dooth first set downe the Angels and afterward addeth the Mediator as cheefe and he is here in higher degree than they which cannot bee verified of the person of Moyses Moreouer we see what Saint Paule discourseth He sheweth that there was no diuersitie betweene the Lawe and the Gospell in the free promise of saluation For the confirming thereof he bringeth in our Lorde Iesus Christ and sayeth that when the Lawe was gyuen it was done by his hande and direction Truely this woorde Hande in the holy Scripture dooth oftentymes import force power or strength but heere wee see howe Saint Paule maketh comparison betweene Iesus Christ and the Angelles He setteth downe the Angels that were assembled there to make his Law to bee heard among men and too bee receyued of them wythout gainsaying Therefore they were as witnesses of Gods Maiestie but hee setteth downe the Mediator as the greater The hande therefore importeth direction as if he had sayde that hee had highest place and was cheefe Commissioner in setting out the Lawe And we must not thinke this strauuge for when the Angell appered vntoo Moyses hee sayde I am the Euerlasting There hee is named an Angell Therefore is hee Gods messenger as the worde betokeneth and yet notwithstanding hee sayeth I am the Euerlasting that haue my beeing of my selfe which saying could not be verified of any creature and as for the Angels they were made of nothing as well as we Then had it bin highe treason for an Angell too haue taken vppon him the tytle that agreeth to none but God alone Therefore must wee conclude that that Angell was Iesus Christ who executed the office of Mediator aforehande accordingly as Saint Paule treateth thereof in the first too the Corinthians where he speaketh of the Iewes rebelliousnesse and of their prouoking of God to displeasure by their murmuring and wicked lusts He sayeth that they tempted Iesus Christ which led them and guided thē through the wildernesse No doubt therfore but that our Lord Iesus Christ was euen thē the Mediator yea euen to reconcile men to God his father after diuerse maners And heere ye see why the Apostle in the Epistle too the Hebrewes sayeth that the same Iesus Christ whiche is too day was yesterday and shall bee still tomorrowe euen too the worldes ende too the intent that men shoulde holde themselues too him and not wander any more in straunge doctrines But nowe hee addeth Iesus Christ then hathe bin a meane betwixt God and men to the intent that poore sinners might find some releefe and that although they had some hartbytings by beeing troubled with Gods iudgements yet neuerthelesse they might also be cōforted seing that God offered thē a Mediator by whom they might obteyne grace to come vnto him Howbeeit Iesus Christ is our Mediator after another fashion also which is that by him God hath alwayes communicated himselfe to men For there is suche a distance betwixt God and vs so long as wee bee estraunged from him by sinne that wee cannot come at hym And hee will not come downe too vs for his part except it bee by the Mediator according also as it is shewed in Iacobs vision in Genesis For there it is sayde that Iacob sawe a Ladder vpon the toppe whereof sate God in his Maiestie and the Angels went vp and downe vpon that ladder And no doubt but that in that figure or Image our Lord Iesus Christ was represented vnto Iacob to shewe that men are banished from Gods kingdome till there be a meane that reacheth vp from beneath as our Lorde Iesus Christ doth who being on the one side God manifested dooth surmount all the heauens and on the other side being ioyned vnto vs in that hee is clothed with our nature and is become a man yea euen a frayle and mortall man sinne excepted hath taken vpon him and borne our infirmities though he himselfe were without spot So then ye see howe the lawe was giuen long ago by the hande of our Lorde Iesus Christ VVherevpon it followeth that there is no contrarietie betwene the Lawe and the Gospell For Iesus Christ is alwayes one without any variablenesse Nowe let vs see what Saint Paule addeth namely that the Mediator is not of one but that God is one In saying that the Mediator is not of one he meeneth that our Lorde Iesus Christ came too gather toogither againe all things that were scattered bothe in heauen and earth accordingly also as hee speaketh of it in the first too the Collossians Truely some haue taken the meening of this text to bee that Iesus Christ was of mo natures than one or that although hee were the Mediator betweene God men yet did it not follow that there was diuersitie betwene the Lawe and the Gospell But doubtlesse Saint Paules meening heere is to gather againe the Iewes and the Gentiles as if hee had sayde Iesus Christ was the Mediator in giuing of the Lawe as the partie by whose meanes god ment to humble men that they might be partakers of his grace Howbeit let vs marke that our Lorde Iesus Christ who was the continuall Mediator in giuing the Lawe too the Iewes had therewithall a Commission that stretched yet further that is to wit to gather and knit togither againe the Gentiles which were estraunged from God For although God did for a time preferre the lynage of Abraham before all the rest of the worlde yet notwithstanding in the ende our Lorde made vs parttakers of the saluation wherevnto we were straungers and it behoued vs that were farre off to be gathered togither againe as those that had bin neere neighbours afore And therefore Saint Paule in another text calling Iesus Christ our peace sayth that he hath ioyned and knit vs vnto God euen vs that had bin neere him before as well the Iewes which had the Lawe as those that had bin vtterly deuided from them They that earst had none acquayntance with God were in the ende gathered togither agayne into the body
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
outward gouernement And the better to expresse that hee alledgeth a similitude which we ought to be well acquainted with For if a father leaue his children fatherlesse and vnder yeeres of discretion he will appoint tutors and gouernors of them till they come too full age VVhen the father is deceassed his children shall be vnder Tutors and gouerners without enioying of the goodes that their father hath left them â–ª and yet do the goodes beloÌ„g to them neuerthelesse they haue not the rule of themselues but in sted of following their wanton appetite men giue them schoolebutter with a rodde Thus ye see that although the children be heires yet haue they not libertie at the firste day bycause they bee too weake and haue nother wisedome nor discretion Now according to this similitude Sainct Paule sayth that the fathers that is to say the Iewes which lyued vnder the law were Gods childreÌ„ and heires as well as we but that the Church was theÌ„ as it were vnder age as a yong child needed a bridle and therefore they were in â—â—â—age subiectioÌ„ of the law S. Paule then compareth Gods law whereby the Iewes were hylde in streight awe vnder the yoke of Ceremonies I say he compareth it to a Tutorship But nowe is that time past and gone sayth he for God hath sent his only sonne in somuch that in our Lorde we bee men groweÌ„ and are come to such perfectioÌ„ of age that the gouernment which was vnder the law is now superfluous vnprofitable yea it should be altogither contrary to Gods will and to the order which he hath stablished And so we see whereat S. Paule amed For it is a thing of great importance to know that our Lorde Iesus Christ is no newcome thing as though god had sodenly bethought him to remedie the destruction of mankind For Christ had that power from the beginning and it behoued all men to seeke their saluation in him for the faith hath always bin one selfsame as the Apostle alledgeth in the Epistle to the Hebrues And truly Abels sacrifices were not accepted for any worthinesse that was in his own person nor for any valew that was in him but only by the meanes of faith faith was faine to be his foundatioÌ„ and buttresse In respect whereof also the Apostle sayth that our Lorde Iesus Christ whiche was yesterday is also to day and shall be stil to the end Therefore we must be well resolued of this point as a thing vndoubted out of all question namely that wee in these days haue not any newe hope of atteining to saluation but the very same that hath bin at al times heretofore and that the Gospell is not a newfound doctrine forged within these few yeeres but the very same doctrine wherein all the rightuous men that euer were haue bin instructed And truly it hath bin said heretofore that we be made the childreÌ„ of adoption when we once haue our Lord Iesus Christ For S. Paule intended to rebuke the folie presumptuousnes that was in the Iewes for that they boasted always of their earthly linage He sheweth that in this behalf we must haue respect of nothing but of the incorruptible seede of Gods word whereby wee bee begotten new agayne Now when God adopteth vs and receiueth vs to bee his children theÌ„ doth he auow vs to be the spiritual ofspring of Abraham How then caÌ„ we be AbrahaÌ„s children except we agree with him in faith Ye see then that Paules handling of this point here is to good purpose namely to do vs to vnâ—â—â—staÌ„d that froÌ„ al time out of mind then hath not bin any other meane to renue men to saluation and too bring them into Gods fauour and loue than by trusting in Iesus Christ and by fleeing altogither vnto him for refuge Thus yee see why it is sayd that yong children are masters of the house and that the inheritance belongeth to them though they do not yet enioy it by reason of their age And heere we haue also to marke further that it wer great wrong to the fathers of old time to shet them out of the felowship and onement of the faith that is shewed heere by Sainct Paule For their life was of all mens most miserable bycause God kept them occupyed with many afflictions and the liues of the fathers specially of those whome God marked out too make them excellent were all mirrors of inuincible patience For what things indured Abraham How hard and great incounters dyd hee heare out VVhat manner of temptations did Isaac and likewise Iacob abide Again what vertues see we in Dauid Now if they had set their mind vpon this world they had bin in worse plight than the brute beasts Therefore as I haue sayd afore it must needes bee that they looked higher and that did they witnesse sufficiently not only by word of mouth but also by deede Then let vs marke well the point that is set downe heere whiche is that the fathers hoped for the selfsame heritage that we looke for euen by the meanes of our Lord Iesus Christ And for asmuch as we agree with Abraham Dauid the other holy kings Prophets in faith we shall be gathred into the heauenly life with theÌ„ obtein the same crowne of saluatioÌ„ with theÌ„ which is the reward of faith as S. Peter termeth it in his first Epistle Furthermore wheras S. Paule sayth that the child differeth nothing froÌ„ a seruant he doth it always to magnify Gods grace towards vs and the priuiledge which we obteine by meanes of the Gospell It is much for vs to be called the children of Abraham but it is much more wheÌ„ it is said of vs that God hath aduanced vs to a higher degree by the Gospell than euer Abraham came vnto For in asmuch as our Lord Iesus Christ was not yet come he was vnder the yoke of the law But we at this day are free from it and so ye see that God hath exalted vs aboue all the Patriarks and Prophets And wel ought we to acknowledge this grace and to esteeme it as it deserueth to the end weâ—â—â—ay giue ourselues to the seruing of God with the earnester affection and zele But as I haue touched already we must marke that S. Paule speakes not heere of any seueral person For there is none of vs all but he ought to confesse himselfe to be much rawer and weaker in faith then were the Prophets and Patriarkes and that doth their liues shew full well Then if we be not come to such perfection as they were how is it sayd that they were as little children and that we be nowadays as it were at the state of men I told you before how S. Paul speaketh not of one man or other but of the common gouernment of the Church For he speaketh not of the men themselues but of the fashion that God vsed in guiding those that are his This will be shewed the better by
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
throwe them selues headlong into damnation by following so their owne brayne They bee so giuen too it as they can not be plucked from it they play the little children that are buylding of some house of oyste â—â—â—els who are so earnest at their work that they forget to eate or drinke and are contented to suffer heate and colde hunger and thirst And why so Bicause their fondnesse carieth them away Agayne they remoue their stuffe too and fro and bring in this and that and when they once begin to set them selues to it they can neuer make an ende Euen so is it with men when they will needes serue God after their owne liking Yee see then that we had neede to be sober in that behalfe and to content our selues with the helpes meanes that are ordeyned already to bring vs to our Lord Iesus Christ VVe haue Baptisme the Lords supper let vs hold our selues contented with them for our curiositie will always draw vs vnto euill vnlesse we yeeld to Gods appoyntment and giue ouer al our owne speculations and fancies Yea and let vs vnderstande that it is a blasphemie agaynst God when men say of their owne heads this or that is good for vs. I tell you playnly when soeuer men say we must haue this and we must haue that or we must haue our Church or religion of this fashion or that fashion It is as much as if he should say God was not well aduised how wee should bee gouerned he wiste not what was meete for vs. As for example it seemeth to them to be too slender a matter that there should be no more but only water in Baptisme and they must haue somewhat else to giue it a greater grace and maiestie Therfore they haue tapers and salte and creame and all the rest of the pompes of their owne making Lo how men wyll alwayes bee adding of somewhat vnto Gods commaundement which doing is a cursed blasphemie as I sayde afore And it riseth of this that they had not an eye to the principall but gazed styll vpon the appurtenances The principall is the promises for all the Ceremonies of the world are not onely vayne and baggagely but also diuelishe illusions excepte Gods worde bee printed in them and that that be the thing whereat they looke and the marke wherat they ame As how If wee had no promise for baptisme ne knew to what end it was ordeyned what a gewgawe were it It were much better for vs to forbeare it Agein if we knew not what the Lordes Supper meaneth it were better that the remembrance of it were vtterly buryed But when Gods word goeth with it so as we haue the promises to wâ—â—ant vs that we be washed and clensed from all our spottes by the bloud of our Lorde Iesus Christ then lyeth all our trust there And moreouer it is sayde that there we be renued by the holy Ghost Lo how baptisme leadeth vs to the promises and the promises leade vs to Christ as to the partie that is conteyned in them Thus ye see what wee haue to beare in minde when S. Paule exalteth vs in degree aboue all the Patriarkes and those that lyued vnder the Lawe namely that it is not for that there was not more perfection constancie and fayth in them than is nowe a dayes in vs. And therewithall as I haue earst sayde wee bee still confirmed in this poynt that there is no newe meane of saluation set foorth vnto vs but that God gathereth vs too hym for our Lorde Iesus Christes sake in like wise as he hath in all ages called his chosen and those whome he lysted too cull out and whome he voutsafed too make partakers of the adoption that is imparted too vs at this day For if it mighte bee sayde that men haue had the meane too bee iustified and too come in fauour with God but onely since Iesus Christe came into the worlde what should become of those that lyued afore Our fayth shoulde bee but weake and it would cast vs into suche a maze as wee shoulde not wote where too become How nowe would wee say Hathe not God bin the father of his creatures in all ages VVas there no saluation tyll Iesus Christe came intoo the worlde Yes but where as it is sayde that the saluation is manyfested vnto vs by the Gospell yet was it also alreadie before and althoughe there was a veyle in the Temple and other shadowes yet neuerthelesse the fathers had alwayes an eye vnto Iesus Christe vnto whome wee bee led at this day Thus you see howe they mighte walke freely and without doubting and howe that at this day also there is not any thing that can shake vs if wee keepe on our waye too our Lorde Iesus Christe knowing that by his meanes wee bee all called too the heritage which he hath purchased for vs. And therefore wee ought so muche the more too abhorre these Deuils that â—eare vs in hande and strayne them selues too proue that the fathers of olde time were like to brute beastes as though they had knowen nothing of the spirituall lyfe Beholde a blasphemie meete too deface all the religion of the worlde Of which number was that cursed creature that was punished heere according to his deserts I meane that dogge whiche durst bee so bolde as to write that Abraham neuer tasted nor knew of the heauenly life norâ—euer worshipped God but imaginatiuely and that the reporting of him to be the father of the faythfull is but a mockerie and that his fayth was but a shadowe of fayth and finally that he neuer knewe of Iesus Christ nor of his comming Beholde I praye you the blasphemies wherwith his bookes were stuffed But let vs in these dayes abhorre suche plagues of Satan For it is certayne that the sayde Champion of the Diuell was purposely bent too bring too passe that there shoulde bee no more fayth in the worlde For inas muche as the Diuell transformed him selfe and shewed not his hornes at the first it was very daungerous when he came after that fashion as it were too digge downe the foundation of oure fayth as it were vnder the earth And Sainct Paule warneth vs expresly heereof too the ende wee should stande vppon our garde and keepe good watche that wee bee not taken tardie Then let vs marke well that wheras it is sayd heere that to be made the heires of God we must be made the members of our Lord Iesus Christ thereby the holy Ghost intendeth too confirme vs to the ende we should be so muche the better disposed to go on forwarde continually vnto God and to holde out in the hope till wee haue ouercome all the battels of this world to be brought into the spirituall rest which we looke for Also we haue therewithall to marke well what is sayde concerning the fulnesse of time For according too mens vnmeasurable inquisitiuenesse it mighte bee demaunded heere why and how so VVhy hathe God driuen it off so
renounce our owne nature and let all things which we know to come of man be thrust vtterly vnder foote and let vs learne to holde vs simply to Gods pure truthe This say I is the thing that we haue to remember vpon the words of S. Paule where he sayth that those which knewe not God had serued suche as were but Idols Moreouer let vs not thinke our selues too bee wiser than the Galathians but as I haue sayde alreadie let vs vnderstande that in this place the holy Ghost mente too beate downe all pride that men might not presume vppon their owne reason and skill to doo what they like themselues but rather know that there is nothing but brutishnesse in vs till God haue inlightened vs with his grace Furthermore whereas S. Paule sayth that Idols are no Gods by nature he meeneth that we be very dulheaded when we can not repayre to the maker of all things who sheweth him selfe bothe aboue and beneathe too the ende we should know him to worship and serue him For wee can not looke vpon our hands and our feete but we must openly see Gods wonderfull wisdome power and goodnesse and when we beholde the skyes and the starres wee haue there a sufficient recorde that there is a soueraygne Lorde which maynteyneth them VVhen we consider the chaunges of seasons and see the snow rayne winde or heate beholde therein doth God shew him selfe VVhen the earth bringeth foorth hir fruites or is as good as dead and withered in all those things wee continually knowe God or at leastwise are conuicted that he sheweth him selfe there And if we will not perceiue him nowe wee shall bee driuen too confesse it at the latter daye when the bookes shall bee opened Now in the meane while if wee woorship those whiche are not Gods by nature it is all one as if wee dyd wilfully shet our eyes ageynst so many recordes and lookingglasses which God setteth afore vs to bring vs vnto him How soeuer the world go all the worshipping that men can deuise is but a vayne fancie till they haue bin brought intoo the good way For of their owne natural wit they cannot but giue themselues to al errour and deceiuablenesse He addeth Now that you haue knoweÌ„ God or rather haue bin knowen of hym Some translate it nowe that you haue been instructed in the knowledge of God but all comes too one Neuerthelesse in the firste part as I haue touched alreadye he sheweth that suche as haue bin trayned in the pure truth are giltie of periurie to Godward And therof they bee vnexcusable for it is no ignorance any more it is not with them as thoughe they neuer had tasted of the true religion but it â—as a manifest falshod lyke as if some subiectes knowing well inoughe who is their Prince should reuolte from him and breake the allegeance whiche they had promised him and confederate them selues with his deadly enimie Thus yee see in what plight wee bee namely that all suche as haue knowen Gods truth can not steppe aside after their owne superstitions and errours but they must become periured and false forsworne traytors For it is not causelesse sayde that all Idols must fall downe when God is to be glorified in his highnesse and that all superstitions must vanish away when his maiestie commeth abrode Nowe if he voutsafe too shew him selfe to vs it is as much as if he dyd set vp his chayre of estate among vs of purpose to bee so good and gracious too vs as too become our king If wee can not finde in our hearts too yeelde him any subiection are wee not falseharted caytifs towards him If we alledge for a replie that our intent is not so it is but hypocrisie For we knowe that our Lorde can abide no companion in so muche that he vseth the worde Ielosie to shew that he wil so possesse vs as we may belong vnto him wholly and not in parte Then if we will play on both sides row betweene two streames there will bee nothing but fayning and hypocrisie in vs. But there ought to bee a substantiall soundnesse in vs. And therfore S. Paule sayth not simply if wee bee beguyled by Satan forsake the Gospell quite and cleane but if we swarue from the simplicitie of it As for example the Galathians as I haue shewed alreadie had not renounced Iesus Christ nor denied their baptisme for they professed to holde the Gospell still but they had mingled it and that marred all a little Leuen sowreth a whole lumpe of dowe Euen so when men will needes adde I wote not what of their owne brayne to Gods truthe it marreth all For let a man put a little vineger or some other slabersauce into a cuppe of the best wine in the worlde and he were better to drinke sheere water In like cace is it when men wyll turkin the true Religion as all they doo which take vpon them too inuent I wote not what of their owne heade Surely it were muche better that they had neuer knowen anye more at all but grossely that there is a God than too haue beene trayned vp in the good doctrine of the Gospell and afterwaâ—â—e too falsifie all and too disfigure our Lorde Iesus Christe after that sorte Yee see then howe it is a thing that can not be borne withall and that is it which we haue to marke in the first place Secondly S. Paule sheweth that the calling of the Galathians to the Gospell came not of their owne proper motion nor through their owne furthering of the matter but of God who had sought them out when they were wandering and straying wretches And this is not spoken for them alone for wee know how the Prophet Esay speaketh after the same maner generally of all such as should be partakers of the saluation that is purchased for vs by our Lord Iesus Christ saying I was fouÌ„d of them that sought me not and I shewed my selfe to such as inquired not after me and vnto such as made none account of me I saide Lo here I am here I am See how God magnifieth his grace to the intent that men should not be so far ouerseene as to thinke that they atteine to fayth by their owne wisdome No sayth he yee bee all of you in the way of destruction there is none of you that coÌ„meth to me without I draw him for pitie of the wretchednesse wherein you be plunged Therfore it is I that haue discouered my selfe and all this is of mine owne meere gracious goodnesse for you would neuer haue soughte me yea there is none of you all but he withdrew him selfe further and further off from mee For wee be not onely as straying beasts but also as wylde and wood beastes wee be wholly giuen to rebellion tyll God haue tamed vs and chaunged vs that wee might be sheepe of his folde that he may do the office of a shephearde towards vs. So then it is not for
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
effect what wee haue to marke vpon this text Now heerevppon Sainct Paule laboureth too win the Galathians by great geÌ„tlenesse My little Babes saith he of whom I trauell in birth againe till our Lorde Iesus Christ be fashyoned in you Howbeit although that his words be somewhat sweete yet doth he not fayle to sauce them a little to the intent to quicken them vp by calling them little babes telling them that whereas they ought too haue bin fashioned and borne long ago yea and to haue bin groweÌ„ to mans estate in Iesus Christ he wist not what too make of them For you driue me so to my shifts sayth he that I cannot tell what speech I may vse towards you any more and therefore seeing you be so straunge and vntoward and so fickle to bee dealte with that I cannot tell how to handle you I must faine to transforme my selfe into a new man Lo how he vseth a manner of speech mingled with rigoure and great freendlinesse And hee is not contented too take vppon him only the person of a father whose loue notwithstanding is tender ynough towards his children but hee likeneth himselfe also too a mother that is towardes hir trauell and full of throwes who notwithstanding all the peines that she feeleth is more charie ouer the child that is to come out of hir womb thaÌ„ she is of hir owne bowells and lyfe VVhen Sainct Paule vsed thys similitude it is certaine that hee wist not how to shew himselfe more affectioned towardes them to the intent to breake or at leastwise to soften the hardnesse that was in them to whome he spake But yet whatsoeuer come of it he is flat with them in vpbrayding them with their leawdnesse in that they acknowledged not their mother that bare them and nurrished them with the substance of hir owne bloud but for all the gentlenesse that hee vsed towardes them became as wilde beastes that could not bee tamed and that was an outrageouse vnkindnesse And so wee see how Sainct Paule doth continually followe the meane that I tolde you of to day whyche is that to the vttermost of his power hee laboreth too bring those backe againe by louingnesse which were gone out of the way And to that end he telleth them that he hath a greater care of their welfare than they would thinke But yet howsoeuer the cace stande he mingleth their oyle with tart vineger which quickened them vp as neede was least they should falâ—â—â—sleepe in their sinnes For it is no cockering of such as haue offended God and are as good as poysoned or rather bewitched by Satan so as they perceiue not their owne filthinesse All such geere must be razed out And therefore hap what hap will he holdeth such an euen hand as they must needes perceiue that he procureth their welfare and that all hys seeking is to bring them vnto God This in effect is the thing that we haue to marke vpon this text Howbeit we haue also too marke particularly that when Sainct Paule tearmeth them little babes he vpbraydeth them closely for that they had profited no better For to what purpose is the Gospell dayly preached vnto vs It is sayd to be the incorruptible seede whereby we be begotten againe to be the children of God Now when we come into the world we grow by nurrishment of milke and from time too time become stronger so as at length wee feede no more vppon milke but vse substantialler foode whereby we gather force and strength more and more till we come to mans state Now then what a thing were it if after wee haue bin made new creatures by meanes of the Gospell wee will needes hang still vppon the dugge and haue so little prospered that wee must still bee lulled in armes and bee not able too swallowe a peece of bread but will needes bee still muzzling at the teate Doth thys proceede of the nature of the Gospell No surely and therefore wee must acknowledge the fault to be in ourselues So then wheâ—eas Sainct Paule calleth the Galathians litle babes although he do therin shew an earnest loue towards them yet doth he sting them also according also as we see how the Apostle in the Epistle to the Hebrues saith How now You ought to bee greate Clearkes considering the long time that you haue gone to schoole for this is not the first day that the Gospell hath bin preached vnto you and yet you be still at your apcie and what a shame is that For God hath done the office of a good schoolemaster towardes you and taught you sufficiently and you on your parte haue played the trewands and so what will now become of you For S. Paule had long time bin deliuered of the Galathians in Iesus Christ and they ought to haue bin growen strong in the faith of the Gospell But behold they be stil nouices raw schollers yea so brutish as they wote not wherevnto to â—â—icke nor what to follow That is the first point And now consequently he addeth that hee traueleth of them in birth new againe Hee had bin brought abed of them before howbeit that was as ye would say before their time Not that hee had not giuen them all that was requisite for their instruction but for that they were not able to receiue it bycause they were stil too much giueÌ„ to their earthly lusts and likings Now we know that the sensuall man comprehendeth not the secrets of God Therefore we must be discharged of our owne nature that we may be renued in God and the thing which we call Regeneration that is to say new birth or second birth doth vs to wit that the old man whiche is in vs must be mortifyed and as it were chaunged For asmuch then as the Galathians had not giuen place to the doctrine of the Gospel therefore Sainct Paule sayth that hee must bee fayne to bee wyth childe with them agayne yea euen till Iesus Christe bee fashioned in you sayth he This saying is added to sweeten that whych was somwhat sowre of itselfe For what a shame was it that they whych had receiued the earnest pennye of their saluation in baptim and in the Lords supper as there were many of them both men and women that had bin taught at the age of twentie thirtie fiftie or threescore yeeres after protestation made before God that they were fully renued in Iesus Christ should neede to be as it were new molten cast and fashioned agayne And in that respect Sainct Paule sayth till Iesus Christ be fashioned in you As if he should say I maruell that you should be still as little babes and that I should be forced as ye would say to receiue you againe into my womb and bowells till the time came that yee might be riper than you haue hitherto bin and yet am I afraide also least the peine and trauell that I haue taken among you be lost and mispent and that you bee not so well
maiestie dishonored in mens mouthes aught we to suffer and not to be moued to choler and anger Euen for that cause also it is sayde that the zeale of Gods house ought to eate vs vp so as wee must not only bee wel-minded and sory for the defacing of the maiestie of our God and for the corrupting of the doctrine of saluation and for the disordering of his Church but these things must also bite vs at the hart According heerevnto it is sayd heere that Ismaell persecuted Isaac If a man demaunde what had he neyther torture fyre nor sword to cut his throte No none of all these but he scoffed at the promise that had bin made concerning Isaac For it was sayd expresly Ismaell shall liue but yet is he not therfore heire of the promise Isaac is he in whom they shall bee blissed Yee see then that Iesus Christ and consequently all hope of saluation was closed vp in the person of Isaac VVhen Ismaell did so disdayne and scorne the souerein welfare and happinesse that mockage of his wounded all the children of adoption all the faythfull yea euen with a deadly stripe Nowe then wee see what S. Paule mente and howe wee ought to put this doctrine in vre which is that wee must prepare our selues to inwarde battels knowing that not onely the Turkes and Paynims shall bee aduersaries of the Gospell but also the hypocrites who too the vttermost of their power doo deface the doctrine of grace that is offered them in our Lorde Iesus Christe to abolishe all the dignitie and reuerence which wee ought to giue vnto it in magnifying the mere bounteous goodnesse of God and in acknowledging that all our whole welfare lyeth there Let vs bee ready I say too abide suche battels at the hands of our housholde enimies whiche boast themâ—â—â—ues too bee Gods children which are aduaunced euen aboue vs which outface vs with their eldership as who shuld say that vnder the colour of that we ought too bee vtterly borne downe and ouerwhelmed But there is yet more that is to wit that we must be touched too the quicke and sorie at the harte to see Gods doctrine so corrupted True it is that naturally wee shunne the harmes that come agaynst vs as bodily persecutions and suche other But yet for all that wee must not be so wedded to this world as not to preferre the heauenly heritage before all things that we esteeme most worthy to be desired And therfore when soeuer Gods name is blasphemed when men labour to abolishe the doctrine of life let vs in those cases set suche greef to our hart as we can not beare with it or at leastwise as if we were persecuted in our bodies For he that should cut our throte yea put vs to all the torments that were possible as wee see the enimies of the Gospel do whose rage against their poore brethren can not now a dayes be stanched with racking burning cutting out of their tungs and such other like torments all this aught not to greue vs so much as to see Gods name torne in peeces scorned by the wicked For the very same is such a cutting of our throtes as not only bereeueth vs of this flightfull and transitorie life but also bereth vs quite out of the kingdome of heauen For wheÌ„ Gods doctrine is corrupted then is foode turned into poyson lyfe into death and light into darknesse So then let this texte of S. Paules warne and exhort vs not to be so giuen too the earth and too the world but that we may alwayes haue our minds vnderstandings lifted vp to the inestimable benefite that is offered vs by the Gospell and fight more earnestly for that quarell than for our owne life For truely a whole million of such liues as wee haue here beneath can not be comparable to the endlesse life that is promised vs in our Lord Iesus Christ Thus yee see wherin it behoueth vs to exercise our selues and we can not exceede measure in beeing too angry when we see wicked men blaspheme God after that sorte labour by their wiles and pollicies to ouerthrowe and to falsifie the onely doctrine whereby wee liue spiritually Furthermore let vs marke also how S. Paule addeth in the ende for a conclusion that all they which now a dayes â— boast themselues so highly to be the Church and specially those that haue the title of eldership shall be driueÌ„ out as bastard children Therfore let vs not be beguyled with al the pompes that are among those which fight agaynst Gods pure truth to maynteine them selues in their tyrannie by force persecutions braggings such other like things but let vs tarie the ende which is that they shal be cut off for they be none inheritors VVel may they dwell in the house as it is sayd of Antichrist that he shall sit in the Temple of God but yet must they needes be swept out of it as filth and vnclennesse And although this bee not so before men but that it is hidden from vs for a time yet let vs wayte tyll God shewe his truthe more full and vntill our Lord Iesus Christ confound his enimies with the breath of his mouth and by the power of his worde Thus yee see how wee ought to be setled in inuincible constancie And although we be now despised scorned yet let vs not ceasse to holde out in the holy calling of our God knowing that we shall not be disappoynted if we be grounded vpoÌ„ the doctrine of the Gospell and rest wholly thervpon till God discouer the things that are nowe hidden that wee be throughly gathered vnto him and finde that it was not in vayne that we were trayned vp in his pure worde giuing ouer all the fancies of men not seeking life elsewhere than in the seede wherby wee were begotten agayne and in the foode whereby wee bee susteyned and nourished to the ende Nowe let vs fall downe before the maiestie of our good God with acknowledgemeÌ„t of our sinnes praying him to make vs feele them in such wise as it may leade vs to true repentance that wee may mourne continually before his maiestie and bee so abashed in our selues as yet notwithstanding wee may not doubt but that he accepteth vs for our Lord Iesus Christs sake that we shal always obteine sure forgiuenesse of our sinnes if we seeke it in true fayth without swaruing to the right haÌ„d or to the left but only folowing the path which he hath shewed vs as in deede we can neuer go amisse when we haue the day sunne of righteousnesse shining vpon vs. That it may please him to graunt this grace not only to vs but also to all people and nations of the earth â–ª c. The .xxxj. Sermon which is the first vpon the fifth Chapter STaude fast therfore in the libertie vvhervvith Christ hath made vs free and put not your selues agayn vnder the yoke of bondage 2
Beholde I Paule doo tell you that if yee be circumcised Christ shall profite you nothing at all 3 And agayne I protest to euery man that is circuÌ„cised that he is bounde to keepe the vvhole lavve WE haue seene heeretofore that to haue a state of continuance in the Churche wee muste bee grounded vpon our Lord Iesus Christ For many doo boast themselues to be Gods children who notwithstanding are not begotten of the true seede which maketh the differeÌ„ce wherby God auoweth and acknowledgeth vs for his children Therfore if we wil be truly knit to our Lord Iesus Christ we must hold fast the doctrine of the Gospell that he as our heade and mediator may ioyne vs to God his father Therwithall I haue declared that the cause why S. Paul speaketh so of boÌ„d free seed is for that they which seeke their righteousnesse in their owne vertues do alienate theÌ„selues froÌ„ our lord Iesus Christ froÌ„ his grace For by that meanes they bind theÌ„selues to an impossibilitie that is to say to satisfie God in keeping his coÌ„maundements But there is such weaknes in vs as none of vs is able to perform the least point of the law and therfore much lesse can we attaine to the perfectioÌ„ that is shewed vs heere And for that cause S. Paul coÌ„cludeth now â–ª that we must stand fast in the freedome which our Lord Iesus Christ hath purchased for vs. It is certayn that he treateth heere of the ceremonies of the law but yet must we always resort to the welhead and cheefe poynt For if the matter concerned no further than the keeping of a holyday or the forbearing of some kinde of meate it were not of so great weighâ— that suche strife should bee moued for it in the Church But Sainct Paule pored not vppon a matter so slight and of so small importance He had an eye to the doctrine he considered that if meÌ„ should be tyde to do this thing or that thing of necessitie it were an excluding of them from the hope of saluation For if I must needes performe a thing vnder peine of deadly sinne then if I fayle I am become a transgresser and there is no shift for me bycause God is my iudge and I must be fayne to come too account and there is no meanes to redeeme me Now it is certaine that al of vs are subiect to the keeping of the law but yet notwithstanding there is a remedie for it which is to runne vnto our Lord Iesus Christ in all our needes who was made subiect to the law to purchace vs freedome and bare our curse to discharge vs of it Now if any necessitie be layd vpon vs againe too say that the doing of this or that is sinne then cannot our Lord Iesus Christ stand vs in any more stead as I sayde afore by reason whereof we must needes bee plunged in our owne cursednesse without any manner of releefe Therefore it is not without cause that Sainct Paule exhorteth the Galathians to hold their owne and not too suffer themselues to be brought into bondage For by that meanes he faith that they shall be bereft of inestimable benefyte euen so farre foorth as they shall be falne quite away from Gods grace or fauour and vtterly separated from our Lord Iesus Christ in whome lieth all our welfare and happinesse Now that wee may the better conceiue S. Paules meening and also reape the frute that is offered vs in thys text Let vs marke that by this word Libertie oâ— freedome it is meant that we may walke with full confidence before God and that hee will alwayes be fauorable so that although wee bee giltie of many offences yet we shall be quit of them for our Lord Iesus Christes sake and moreouer that it is not in mans power to bridle vs or too hold vs in bondage but that it ought to suffise vs to yeld ourselues obedient vnto God howbeit not after a slauish and constreyned fashion but as children yeeld themselues subiect too their father knowing well that their father will not handle them roughly Thus ye see what is meant by the worde libertie or freedome whiche S. Paule vseth Neuerthelesse to the end that this shortnesse bee not darksome I will declare it more aâ—â—â—ge So long as we be in doubt whither God do loue vs or hate vs there will always bee trouble and vnquietnesse in our consciences and we shall be as it were locked vp in prison So then there will be no freedome in our mindes till we know and be throughly perswaded that God is at one wyth vs and that he receiueth vs into his fauoure grace though we be not worthy of it But it is impossible for vs to haue any certeintie of it except we haue our quittance alwayes before our eyes which was made vs in the death and passion of our Lord Iesus Chryste VVhy so For as I said afore we be indetted vnto God many wais yea infinite wayes For we be bouÌ„d to keepe the law and we breake it a hundred times a day yea euen or euer we thinke of it Again we offend euen in grosse faultes But howsoeuer we deale we cannot assure ourselues of Gods loue vnlesse wee bee discharged againste him of the obligation of euerlasting death wherein we staÌ„d bound Now we atteine that benefyte when we be perswaded by the Gospel that the bloud of our Lord Iesus Christ was shed to wash away al our spottes and that his death is a sufficient sacrifise too appease Gods wrath and to wipe out the remembrance of al our offences iniquities Ye see then that the way to set vs free is to know that God receiueth vs to mercie for our Lord Iesus Christs sake that our faults sins shal not hinder vs to find fauor alwais in his sight or to haue familiar accesse vnto him as children haue vntoo theyr fathers SecoÌ„dly we must not be wauering too fro to make coÌ„science of euery thing that meÌ„ deuise of their owne heads but walke stedfastly according to gods word knowing moreouer that our coÌ„scieÌ„ces are free that whither men coÌ„mand or forbid any thing it is nothing to vs I meene as in respect of the spirituall regiment of our soules For we talke not heere of ciuil policie nor of the common life of men but of our saluation So then all things ought too bee free vntoo vs when they bee not forbidden vs by Gods owne mouth Yet is it not ynough that we haue Gods word for our guide without mingling any thing at all with it but as I haue touched alreadye we must therewithall know that God accepteth our affection when he seeth vs willing to obey him and that although there be much faultinesse and ouer many infirmities in vs and that we come halting vnto him and 〈◊〉 that all that euer wee doo were trifling toyes if he listed to examin them with rigorâ— yet neuerthelesse he taketh al in good woorth And
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
is partly our rightuousnesse and redemer and wee our selues doo partly deserue well by our owne woorkes Fie fie sayth Saint Paule whosoeuer falleth too indenting after that fashion too say that hee wyll earne aught at Gods hande or make hym anye recompence so as hee wyll play the hyreling wyth him and make him as it were his detter as if he woulde say I haue done thys and therefore thou shalt pay mee that hee maketh himselfe a detter of the whole and they bee but fonde imaginations wherewith men deceyue themselues thinking that God must be faine to take what they will giue him and to release them all the rest As for example if a man bee bounde too pay a hundreth Crownes and muste needes pay and deliuer them and yet notwithstanding imagineth that his creditor ought to content himselfe if hee bring him but foure florens and say vnto him heere sir take this vpon further reckening and afterwarde bring him halfe a dozen or halfe a score mo to be short do with much ado make vp the thirde or fourth part of the principal beleeueth 〈◊〉 he is by that meanes quite cleane discharged is it not think you to lewd an vnthankfulnesse For beholde his freend opened his purse to helpe him in his neede and spared not himselfe to succour him and yet for all that he will be discharged for bringing I wote not what and for saying here sir take this in ful payment whereas all that he bringeth is not a quarter of the whole summe Men see wel that this were but a mockery what then shal become of such as will needes enter into accoūt with God to deserue at his hand For God auoweth that whosoeuer performeth not all the things that are cōteyned in the law shal be cursed and S. Paule hath alledged the same text VVherto thē doth god bind vs in his law To performe it to the full And who is able to do that Ther is no mā that is able to fulfil any one point of it with such perfection but that there shal alwayes be somwhat amisse And now what do these hypocrites which think thēselues to haue some worthinesse in their own workes They bring this and that wil needes be rightuous in part But God accepteth no such dealing for he will not vnsay this diffinitiue sentence which hee hath vttered with his owne mouth Cursed be he that fulfilleth not all Thus yee see wherevpon S. Paule standeth here when hee sayth that whosoeuer is circumcized is a detter of the whole law As if he had said Let not men beguile themselues any more for God walketh not two wayes at once he hath tolde vs in his Lawe that if wee discharge not our selues fully towardes him wee shall be cursed But there is not any man that dischargeth himself therefore yee see we bee all accursed VVherefore there is none other remedie but to resort wholly to our Lorde Iesus Christ For if wee thinke too make Iesus Christ avaylable in part and therewithall too holde styll somewhat of our owne dooing it is a deceyte for wee muste needes confesse that there is nothing but cursednesse in vs till our Lorde Iesus Christ haue released vs and that wee had neede too seeke our wantes in him in such wise as wee may acknowledge all our owne woorkes to bee nothing woorth no nor any better than filth before God till hee receyue vs for hys children that wee may walke in freedome of conscience knowing that oure sinnes are forgiuen vs by vertue of the satisfaction that is purchased for vs so as God imputeth not our sinnes and misdoings 〈◊〉 to vs bycause hee looketh vpon vs in the persone of his onely sonne Thus yee see howe Saint Paule proueth that which hee had sayde afore that is too witte that Iesus Christ shall not profite any of all those which are circumcyzed For why If they seeke the hope of their saluation in their owne workes they muste discharge themselues throughly and wholly towardes God and not pelt him out with gobbets and morsels as they say but fulfill the whole Lawe without myssing any one iote of it And who is able to bring that to passe For take me the holyest and perfectest man that euer coulde bee founde and he cannot do the hundredth part of that which is commaunded him Yee see then that men are disappoynted of the hope of saluation if they come not voyde and altogyther emptye of all theyr owne merites and giue themselues in such wise too our Lorde Iesus Christ as they acknowledge that they cannot bee iustifyed by hym and by his grace except they haue first renounced all that euer may holde them backe in the trust of any other thing And furthermore whereas Sainct Paule speaketh heere of beeing circumcyzed hee meeneth the errour which the deceyuers did set forth in thinking to binde God to them and to fulfill the whole Lawe As if it shoulde bee sayde nowadayes that all such as keepe the Popes ordinaunces do ouerthrowe the authoritie of our Lorde Iesus Christ Not that a man is damned for not eating of fleshe vppon Frydayes or in Lent tyme but if hee forbeare the eating of fleshe for superstitions sake and thinke to merite by so dooing it is certaine that he renounceth our Lorde Iesus Christ For Christ is giuen vs to be our Aduocate so as wee bee reconcyled too God his father by his meanes and hee hath so set vs free as hee will not haue vs too bee oppressed any more with the traditions of men But they which keepe the Popes traditions bearing themselues in hande that it is deadly sinne too taste fleshe vppon any suche day and that in forbearing it they deserue too well at Gods hande and that they bee good satisfactions yea and that Iesus Christ is well honoured by doing of this or that I say if they acknowledge that they doo also beleeue that the gate of Paradise shoulde be shet agaynst them if it were not opened them by that confession and they thinke it to be the meane to make their attonement with God Nowe in making themselues too beleeue that it is certaine that they make themselues detters as I sayd afore and forsake the grace that was purchased by our Lorde Iesus Christ Now we see how we must profite our selues by this doctrine namely first of all we must vnderstande that God hath tolde vs by his Gospell that wee shall bee welcome as oft as we come too him conditionally notwythstanding that we be not ouercombred by wauering too and fro lyke windeshaken Reedes but bee able too call vppon him freely and with open mouth as vpon our father which hath adopted vs to bee his children Secondly wee must vnderstande that the meane too bee in his fauour is too haue him too forgiue vs our sinnes And why Bicause Iesus Christ hath made satisfaction for them and vtterly discharged vs of them Thirdely wee must vnderstande that this is not done to the intent
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
is too offer vp themselues wholly vnto him and to suffer theÌ„selues to be gouerned after a peaceable maner with all teachablenesse so as none of theÌ„ say this is mine opinion this is my fancie this haue I lerned of men but alwayes preferre the obedience of fayth before all things For there is none other lampe to guide vs aright than Gods word Mark that for one poynt Now after that S. Paule hath spoken so he addeth that a little Leuen marreth a whole lumpe of Dowe This serueth to confirme the matter which I touched not long since which is that it is not inough for vs not to make any full reuolting from God to forsake him vtterly to renounce al his word but that we must also continue pure sound be as it were vntrussed to put ourselues more more forward and although Satan deuise and practise too cast blocks and barres in our wayes to stoppe vs yet must wee not ceasse to go on foorth still And this is to be marked the better bicause the diuell sheweâ—h not his hornes at the first as they say to withdrawe vs away from God but transformeth him selfe into an Angell of light and creepeth vpon vs by bypathes and mines vnder the ground And by that meanes are we beguyled For to our seeming this or that is no great matter by meanes whereof wee ouerleape it lightly and strike sayle as they say But wee bee vtterly amazed when the Diuell holde 〈◊〉 vs masked in his nettes Too bee shorte S. Paule ment too say here that when men haue learned the Gospell it is not inough for them to professe the receyuing of the doctrine that is conteyned there but they must also haue a pure sound and substantiall fayth and not swarue aside too the right hand nor to the left nor be corrupted with any error nor admit any mingling but holde fast the pure truth which God sheweth vs. This is the summe of the matter which we haue to gather vpon this text But if euer this warning were necessarie it is necessarie at this day For Satan straynes him selfe too the vttermost too intangle yea and too imbrace Gods worde too the ende that men might no more discerne betweene white and blacke but that al Religions whatsoeuer men list to haue might be taken for good And such as vse that cunning do serue the diuel and haue no more feare of God nor Religion than dogges haue Nowe a dayes they that be the best vpholders of the Pope perceyuing well that their abuses haue bin so grosse and out of all square as it is impossible to maynteyne them say very well yet must yee not seeke suche a reformation as to breake of the Eele by the wast as they say men must bee contented with some good meane And all this is but too couer their filthinesse as if a man that woulde plucke vp a venemous weede shoulde but nippe off some leaues of it and say Lo nowe it is as good as cut vp Yea but the roote is still behinde togither with the residue of it which is able to doo harme inoughe and that is all one as if it had not bin touched at all Neuerthelesse the world now a dayes is full of such vermine and corruption for wee see that these sticklers and neuters which rowe betweene two streames would fayne disguize our Lord Iesus Christ after suche a sort as he should be Iacke out of office and be no more knowen and that the doctrine of the Gospell mighte bee mingled lyke a hotchpotch And so muche the more dooth it stand vs in hand to marke well the thing that is tolde vs heere by the holy Ghost namely that a little Leuen soureth a whole batch of Dowe Sometime this similitude is applied to men for one scabbed sheepe is inoughe too infect a whole flocke as they say But Sainct Paule speaketh nowe of doctrine as if he shoulde saye that wee muste holde our owne and not suffâ—â— any thing to bee added to Gods pure worde according as we haue seene in the seconde to the Corinthians how he sayd that suche as giue eare to Satans illusions are like a woman that hearkeneth to a baude whose comming is to beguile abuse hir Now as soone as we be so corrupted in our fayth by and by we be alienated from our Lord Iesus Christ and we break the promise of mariage which is made betwixt him vs as soone as we swarue aside from the simplicitie of the Gospell And like as in that place he vseth the word simplicitie of set purpose so in this place he sayth that if we mingle neuer so little leuen with the dow by and by it is all made sowre VVhat must we doo then VVhereas it pleased God to shewe the Iewes by his lawe the true meane to walke in such wise as they should not be harried heere there in the Gospell he hathe taughte vs yet with muche greater perfectioÌ„ bicause that there he hath made an end of all prophesies Then seeing it is so let vs now frame our selues therafter And although Satan whisper vs on either side let vs not be as reedes that are shaken with euery winde but let vs be so rooted in our Lorde Iesus Christ as he may make vs to indure al winds and wethers by the power of fayth and all assaultes that can bee put vnto vs. To bee shorte if wee will bee taken for Disciples of oure Lorde Iesus Christ let vs not hearken too any other master or teacher than him for we can not do him greater wrong than to adde any thing to that which he bringeth vs. For it is sayd that it is he whom the father hath set ouer vs with full preheminence and whiche is the good shepherd and that they which are of his flocke will heare his voyce eschue the voyce of strangers Howsoeuer the world go we must stand whist at that stay without resistance follow whither soeuer God calleth vs and suffer our selues to be so turned returned by as we may desire nothing but too submit our selues to his worde as I haue declared before And therefore althoughe that nowe and then men finde fayre clokings to vernish the minglings withal which they put foorth yet let vs hold vs to that which is sayde heere namely that a little Leuen is inough too marre a whole batche of dowe according as wee shall see manye who too make vs swarue aside wyll alledge what It is no renouncing of Iesus Christ so wee holde the groundes of the Gospell that wee be iustified by the free goodnesse of God that wee can call vpon him in the name of him that hath promised too bee our mediator VVhen wee haue done amisse wee flee too the onely and euerlasting sacrifice of our Lorde Iesus Christe and if there bee any small spottes or wemmes beside they must be borne with and winked at And specially suche as woulde winne by their pride
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
suche as are so firie at the first dashe that reason can neither appease them nor stay them Therefore when men be so hot and fling themselues at al aduenture things must bee alledged agreeable to their nature to make them ashamed that they may bee drawen too the obedience of God S. Paule then ment heere to bring vs by little and little to the ouercomming of all our affections which are to farre out of square too the end that whensoeuer wee bee prouoked to hate any man or to be reuenged of him we may consider thus with our selues what will bee the end of it but that we shall one of vs consume another lyke dogges and cattes And when we haue considered that wee must proceede yet further which is that althoughe our hatred myght aduauÌ„tage vs neuer so much although we might alwayes haue the vpper hand of our enemyes and although wee could bring all our practizes and attempts to effect I say although wee might haue aduauntage by gyuing head to our passions yet were it but a prouoking of Gods wrath seing we could not yeelde so farre vnto him as to loue those that are vnworthie Sith the case standeth so let vs bee afraid submit ourselues with all humilitie And forasmuch as it is a hard thing let vs fight so much the more manfully tyll God haue gotten the maysterie and wee renounced our selues as I sayde forsaking all our owne nature too the ende that wee may keepe the sacred vnitie which he did set among vs when it pleased him that wee should bee one flesh Now herevpon Sainct Paule addeth that if wee mind to restreine the lustes of our fleshe from reigning in vs wee muste walke in the spirit Furthermore the battell is ryght harde so that wee doo not what wee would do but although God haue reformed vs and touched vs to the quick so as wee would fayne please him in all poynts yet notwithstanding wee shall not yet atteyne too perfection bycause our owne nature will alwayes leade vs vntoo euill But before wee go any further wee must marke that by the word Fleshe Sainct Paule meaneth all that is in man and 〈◊〉 what euer we bring with vs by our birth According also as our Lord Iesus Christ declareth sufficiently in the third of Iohn That which is borne of fleshe sayth he is flesh By the woorde Spirit he meaneth not the Soule of man but the grace whych God giueth vs when he bringeth vs backe to his obedience correcteth our vyces all that is contrarie to his word And the terming of men by the name of Flesh in the holy scripture is in way of contempte But yet in this texte it is a marke of vyce and corruption Sometymes when the Scripture speaketh of flesh it saythe verie well what else are men but fleshe that is too say but rottennesse Ageine all fleshe is grasse And ageine what are the Aegyptians They bee fleshe and not spirit Yee see then that vnder this woord fleshe men are taught their owne frayltie and doone to vnderstand that they be but earth and dust wormes and woormes meate And this serues first of all to humble them But when fleshe is matched ageynst Spirite then are not men taken in their first state as they were created of God but it serueth too shewe that they bee corrupted and full of infection and wickednesse so as there is no taste at all in them to discerne aright but they are vtterly peruerted in all their lustes Yee see then that whereas our Lord Iesus Christ sayth wee bee fleshe euen from our birth his meaning is that wee bee blind wretches which haue no wit at all too come vntoo God and that although he haue put an vnderstandyng in vs to discerne good euill yet notwithstaÌ„ding wee bee growen brutish and cannot come to him and al the reason that we haue serueth but to make vs vnexcusable and finally that we couet nothing but vtter euil that loke how many affections wee haue so many are the enemyes that fighte ageynst all ryghtuousnesse Lo how the holie Ghost blazeth our armes wheras most men bragge of their owne free wyll and of their vertues it is sayd that there is nothing in vs but starke corruption that the same is as an enmitie against God and separateth vs from his rightuousnesse True it is that our Soule or mind is oftentimes called by the name of Spirit for the woord Spirite or Ghoste betokeneth an inuisible substance which cannot be seen nor felt as can a body The Angells are Spirites and so are the Diuells also Howbeit these are corrupted spirites and alienated from God so as there is nothing but vtter wickednesse iâ—â—â—em So then our soules also are Spirites but yet they bee spirits infected with sin which thing happened too them when wee were chaunged and abaced and Gods image defaced in vs by the fall of Adam Now then there had need to be some renewment therof and that renewment is called spirit which is when God reformeth vs and maketh vs new creatures by his holy spirit The first poynt wherof is that we be inlightened so as we conceiue the things that were hidden from vs by nature for faith is the speciall gift of God bycause it is impossible for man to conceiue the things that are for his soule health vnlesse God haue wrought in him Yee see then that fayth is a gift of the spirit as wee shall see hereafter in due time and place insomuch that as wee haue not one good motion to come vnto God and to frame ourselues to his will except he gouerne vs so also forasmuch as he hath adopted vs he giueth vs his holy spirit which is the true marke that sheweth vs to bee Gods children Too bee short looke whatsoeuer God putteth intoo his chosen and faithfull ones too correct theyr wicked and sinfull nature the same is comprehended vnder the word Spirit Now S. Paule sayth that wee must walke after the spirit and then wee shall not fulfill the lustes of our fleshe Hereby he giueth warning too such as delight too much in their owne vyces and take leaue to do naughtily vnder pretence that they be not able too withstand it Heere he wakeneth them vp and telleth them that they be without excuse and that although they bee giuen vntoo naughtinesse yet they ought too seeke the remedie of it And what is that Truely wee shall not finde it in ourselues but God will supply in that behalfe by giuing vs grace to fight in such wyse against all our lustes and wicked affections as his holy spirite shall reigne in vs and get the vpper hande of them God will not deceiue vs in making vs such promise and therefore let vs hye vs to him as diseased folke to a Phisition To bee short S. Paule hath an eye to the excuse that men would bring and are wont too bring in this cace O say they wee bee fleshly and charitie
that which S. Paule tolde vs heretofore that is to wit to beware that wee deceyue not our selues wilfully when we would shew our selues hardie and bolde in correcting rebuking and amending one man or other Let vs not bee so foolish as to iustifie our selues by comparison as who should say that God ought to hold himselfe contented with our rebuking of others after that maner and for that there is some shewe of vertue in vs. Let vs not stay vpon any of these things as is told vs vs heere but let vs marke also by the way that whereas it is sayde that euery man shal beare his own burthen we haue right great need of our Lord Iesus Christs helpe and that he should take all our burthens vpon him according as in very deed hee hath borne all our sinnes vpon the crosse as sayth S. Peter in his first Epistle True it is that the matter which S. Paule handleth here is none other than the same that I haue declared alreadie that is to wit that we must not imagin that men are able to warrant vs for the rightuousest man aliue is combered ynough with himself And furthermore that if our Lord had not regard to hold vs vp wee shoulde be oppressed vnder our burthen Yet notwithstanding euery man must answer for himselfe and Gods word must haue the maistrie as I said afore Thus ye see what S. Paule intended to tell vs. But yet further let vs thinke a little vpon our selues If euery man should be faine to beare his own burthen who were able to indure it VVe should needes be borne downe For if a man had but some one sinne in him behold hel were readie too swallowe him vp Surely the weight of one sinne is heauier than a stone that were able to crush all our limmes and bones a peeces Nowe it is no talking of any one nor of a hundred the multitude of them is infinite How then shall we stande in iudgement before God when he bringeth vs to account VVho can say that hee commeth franke and free To be short we see that if there were not a remedie in the matter that S. Paule telleth vs heere we shouâ—◠〈…〉 we must repayre to our Lorde Iesus Christ for it is hee that hath borne all our burthens as I haue alledged alreadie Truly the redeeming of vs did cost him deere and if we seeke heauen and earth throughout for the price of a ransome we shall not finde any other than him that is able too pacifie God Then had we neuer bin sanctified except the sonne of God had giuen himselfe for vs. And in very deed the prophete Esay sheweth how hee bare our burthens Namely that he felt the paynes of death and that the father was faine to wreake himselfe vpon him as though hee had bin an offender and giltie of all the sinnes of the worlde Now therefore we must resort vnto him according also as he allureth vs to him And by the way if any man alledge that here seemeth to be some contrarietie considering how Saint Paule saith that euery man shall beare his owne burthen the answere thereto is easie VVhen the Scripture speaketh too vs of Gods iustice it sayth that euery man shall bee recompenced according to his owne workes After which maner Saint Paule speaketh in the .xiiij. to the Romanes According as euerie man shall haue walked in his conuersation in this world sayeth he and according as hee shall haue wrought in his bodie so must he receyue his rewarde That is the order which the scripture keepeth in speaking of Gods iustice Yea but in the meane while it excludeth not the remedie that is giuen vs in our Lorde Iesus Christ whereby men are succoured Lo how God succoureth his elect and such as hee hath reserued too saluation that is to wit after he hath chastized them he reacheth them his hande and lyfteth them vp againe when hee hathe cast them downe And truly we shoulde not knowe of what value the grace of our Lorde Iesus Christ is neyther coulde wee taste of it neyther coulde wee euer bee partakers of it vnlesse wee were vtterly confounded in our selues Therefore let vs learne to feele our burthen in such wise as too bowe vnder it as hathe bin declared this morning and let the same leade vs too true humilitie And afterwarde when wee haue felt the burthen more than wee are able too beare let vs repayre too oure Lorde Iesus Christ who promiseth too ease vs so wee seeke oure whole rest in hym So then wee see that Gods grace is not excluded when hys iustice is spoken of For it standeth vs in 〈…〉 â—â—ayes too his mercie VVhereas it is sayde that hee whiche shall haue beene a cruell and mercilesse persone shall haue iustice withoute mercie thereby Saint Iames dooth vs too vnderstande that oure Lorde hath his iudgement against the wicked and the reprobates to recompende them according to their misdeedes and againe that he measureth his owne otherwise that is to wit that after he hath condemned them in themselues and made them to feele their diseases thereby to bring them to true lowlinesse then he setteth them vp againe Then must we first be striken downe with Gods hande and afterwarde be lifted vp againe by his gracious promises in that hee telleth vs that in our Lorde Iesus Christ wee shall find all that wee want Thus ye see in summe after what maner we must practize this text namely that in admonishing our neighbours with a gentle and meeld spirit and being also humble mâ—ke our selues without presuming any thing vpon our selues wee must examin well our owne liues so as we may dayly bewayle our sinnes and be sorie for them to the ende that we be no more deceyued with hipocrisie but labor to withdraw our selues from the worlde to the intent we surmize not that we shall scape Gods iudgement by our shiftes So then let vs beare all these things in minde that we may submit our selues to the pure worde of God And whatsoeuer men do to turne vs away from it let vs not suffer our selues too be seduced And for the bringing hereof to passe let vs flee to our Lorde Iesus Christ knowing that howe desirous so euer we bee to giue our selues wholly to the seruing of God yet wee be so ouerloden with sinnes and imperfections that they were able to sinke vs downe to the bottome of hell if wee had not one to holde vs backe that is to wit our Lorde Iesus Christ who hath borne all our sinnes and set vs vtterly free from them too the intent wee might hereafter come before God with our faces vpright Now let vs acknowledge our sinnes with such humilitie as euerie of vs may confesse yea euen vnfeynedly that we are all forlorne and paste hope except this oure good God haue pitie vppon vs praying him neuerthelesse too make the fruite and vertue of the death and passion of our Lorde Iesus Christ
vs and that wee shall haue greater gayne of it than of all the things that wee can doo in the worlde he hath not so muche credit among vs that wee wyll trust too his woorde no wee bee deafe on that syde First of all therefore too the ende wee should not bee thrust out of the way by meannes vnkindnesse our Lord sayth whatsoeuer yee doo too the least or to the most despysed of these I accept it and acknowledge it as done to my selfe Too bee short I receiue it as of myne owne hand Lo how God speaketh as in respect of the word profite Also he addeth a promise that there is no vsurie nor gayne so great as the profit that is to be hoped for at his hand so wee shet our eyes ageynst worldly things that they hold vs not backe but bestowe the things that he hath put intoo our handes and whiche he hath committed to our charge as he appoynteth by hys woord But whereas God speaketh after that manner not once or twyce but manie times so as if there were but one drop of trust in vs surely wee shoulde bee fully resoluâ—â—â—â—f it yet notwithstandyng â—â—â—swade wee bee still fastened heere bylowe and cannot beleeue nor perswade ourselues that God speaketh in good earnest Therefore it is not without cause that S. Paule setteth downe the promise that wee shall gather or reape as if he had sayde yee wretched men yee stande vpon thornes when any profite is shewed you and although the issue be vncertayne yet your couetousnesse driueth you to it and euery of you is willing to disburse your money Lo heere God which is true and can not lye assureth vs oftentimes yea and warranteth vs that whatsoeuer wee put into his hande shall yeelde vs inestimable gayne and yet wee can not finde in our hartes to beleeue him for all his promises whiche he makes vnto vs. And can wee doo him a greater wrong He for his owne parte oweth vs nothing whatsoeuer he promiseth vs is of his owne good will without beeing in any wise bound vnto vs and yet can not any thing induce vs to serue him Therefore marke well what Sainct Paule telleth vs to the ende that euery of vs may indeuer too amende this cursed roote of couetousnesse which is so deepely setled in our hearts that wee must bee fayne to inforce our selues when wee shoulde followe whither so euer God calleth vs and specially when wee should play the faythfull Stewards in dealing foorth the goods which he hath put vs in trust with How be it let vs marke the words which he addeth in conuenient season sayth he And this serueth to confirme and strengthen vs in patience For wee would haue God to shewe vs to day or to morrowe or rather out of hande what the profite is that he speaketh of The husbandman will holde him selfe quiet when he hath layde his seede in the grounde Afterwarde he sees frost and snow winde and rayne heate and colde and yet neuerthelesse he wayteth still for the comming of haruest They that occupie the trade of marchaundise put foorth their money yea and their owne persons also in great daunger and in the meane whyle theyr siluer goes and runnes and is shifted too and fro and yet notwithstanding bicause they bee accustomed to buying and selling they knowe well inough that they shall not receyue any profite at the first day but must be fayne to wayte till the time come Howebeeit there 〈◊〉 hoping or looking foâ—â—â—â— present gaine when we haue to 〈◊〉 with God and yet notwithstanding wee must thinke our selues out of all doubt of it in so muche that the time ought not too seeme too long if wee looke vp to the euerlastingnesse of the kingdome of heauen â–ª and yet for all this no man is pacient VVe will bee quiet inough so long as wee hazarde and aduenture our goods and is it not a very pitifull cace that when as God telleth vs that he will bee a faythfull keeper of the things that are too bee spent in his seruice wee fall into sorrowe and vnquietnesse and beare our selues in hande that all is lost if wee see not the thyng performed out of hande Yee see then that the thing whiche wee haue to marke vpon this saying is that wee must bridle our selues till the conuenient time be come For it is not for vs to appoynte the certayne day that must remayne in the hande of God Therefore let vs be contented that he exercise our patience and the time shall not be prolonged further than is for our profite Furthermore S. Paule ment also to draw vs from the world for we desire temporall profite No doubte but wee will bee well contented that God shoulde giue vs it but yet therein wee shewe our selues too bee altogither earthly For if a man doo any almose deedes althoughe his intent bee too serue God yet coulde he finde in his heart too receyue by and by for euery pennie a shilling or rather a Crowne and vnder colour of dooing some small almose deedes he woulde seeke too rake into him selfe on euery side For as muche then as wee woulde chaffer so with God Sainct Paule to correct suche vyce sayth that wee must looke whether God calleth vs that is too wit too the great day at the whiche euery man shall haue hys wages So then althoughe all seeme to bee lost as in respect of this worlde and of this present life yet let vs not ceasse too trust still in God who is a faythfull keeper of our pawnes and gages will doo muche more for vs than wee can hope for so that wee on our side haue patience Heerevppon he concludeth that whyle wee haue tyme and leysure wee must doo good too all men and specially to the housholde of fayth Nowe in saying that wee must labour to doo good while wee haue leysure he setteth before vs the shortnesse of our lyfe And wee see an vngracious maladie still in vs in that behalfe for euery day seemeth as a yeâ—â—â— too vs. VVyll there 〈◊〉 bee no ende say wee Muste wee still continue in this plight 〈◊〉 wee euer bee newe to beginne Lo howe euery of vs thinketh the tyme to bee ouerlong that is spent in well dooing And therevpon O say wee I shall come soone inoughe for if I spende my selfe to day and one come to craue of mee to morrowe I shall wante wherewith and therefore I were better to spare my selfe Nowe these delayes are suche as a man shall neuer finde time to do good For euery man would preferre his fellow before him not of purpose to folowe him in dooing good but to holde him selfe still at a stay But contrariwyse Sainct Paule telleth vs that if wee consider the matter aduisedly as it is in deede we shall finde our selues too haue no great leysure of all the tyme of our lyfe For although wee dyd neuer ceasse but euery man inforced him selfe as muche as were possible too
our selues too set more by that grace and honour than by all the goodes in the worlde And in proofe thereof let vs shewe also that wee haue a brotherly affection too doo good too such as haue neede of vs according to such oportunitie as God shall giue vs and according too the measure of our abilitie Nowe herevppon Sainct Paule sayeth that the Galathians ought too consider that he hath written them a large letter with his owne hande And this serues too make them the more attentiue when they see what care he hath of their saluation For his commending of the largenesse of his letter was not too bee payed for it by the pounde as they say but too the end that the Galathians might knowe that he ment too open his hart vnto them and that for asmuch as he sawe them thrust out of the way into a wrong trade and was lothe that they shoulde perish therfore he had not only warned them in a woord or twaine but also coÌ„firmed his doctrine so as they might perceyue themselues to haue bin misledde before Lo in effect whereat Sainct Paule amed And by this text we ought all to take warning to confirme our selues the more according too the meanes and helpes whiche our Lorde giueth vs to come to him withall If God had but incled his minde vntoo vs in one woord yet had there bin no excuce for vs if we could not beleeue him to submit our selues with such obedience as becommeth vs. But when wee see that besides his giuing of the Lawe he hath also added an exposition of it and moreouer sent his Prophets too the ende that the doctrine should alwayes bee of the more authoritie the things be made cleere which else would haue bin darkesome and after his Prophetes sent his onely Sonne who hath brought vs the full perfection of all wisedome and finally his Apostles so that he thought it not ynough too giue the Lawe but also willed the Gospell too bee published and that the same shoulde continue to the end and stirreth fit men still to instruct vs sith 〈◊〉 I say that God doth so much for vs and that he hath such a care of our welfare quickening vs vp continually without ende or ceassing must we not needes be so much the more blameworthie if wee be negligent and all this stande vs in no stead Therefore let vs not looke at Sainct Paule here how the Galathians had little regarde of him but let vs consider that God had raysed him vp and ment too shewe how deere we be vnto him and how great store he setteth by our soules in that he would haue his doctrine so confirmed True it is that there are not past a sixe or seuen leaues in this Epistle and at the first it should not seeme to be so great a letter But if wee marke the substance and contents of it surely wee shall finde heere wherewith to confound the Diuell and all the wyles that he can bring with him so as Gods truth whiche is our saluation shall haue the vpper hand In somuch that if we had no more but this Epistle we might be sufficiently fenced and armed to fight against all the lies deceytes abuses which the Diuell can alledge to bleare our eyes with But we haue not this Epistle alone but we haue also so many other of Gods testimonies as are sufficient as yee would say to put out our eyes if we list not to looke vpon them And therwithall wee haue so many confirmations to help vs that although we were the stubbornest wildest creatures in the world yet might wee be drawen too some knowledge seing that God trieth so many wayes to winne vs to him To be short he maketh vs too come vnto him though wee would not come by our good will And if wee go backe wheras we should come forward must not the rebelliousnesse that is in vs bee tootoo intolerable So then whensoeuer and as oft as wee reade this text although it seeme not to touche vs but too haue bin spoken only to the Galathians yet let vs vnderstand that god casteth vs in the teeth that his labour should be lost as vnauaylable among vs except we were furthered coÌ„tinually by the doctrine more more confirmed Howbeit he had much leuer that we came with a cheerefull corage For he intendeth not to blame vs nor too go to law with vs coÌ„dicionally that we be so well aduized as to say Go too I see now that my God deserueth well that I should hie me to him if he did but becken too mee a farre off But he calleth mee wonderous familiarly and is noâ—â—â—â—tented with opening his mouth once for all and away but he hath also sent Moyses and all the â—â—â—phetes he hath sent teachers without number he hath sent his Apostles yea his owne only sonne which is his euerlasting wisedome woord Seing then that God is so friendly to me yea and aduaunceth me to excellent dignitie seing that by all meanes possible he sheweth mee his wisedome wherby he seeketh to win mee to himself coÌ„tinueth in the same without end or ceassing early and late should I lie stil as asleepe without any more vnderstaÌ„ding or feeling than if I were a blocke So much the more then doth it stand vs on hand to take a better tast of Gods woord to apply all our indeuer therevnto And seing there is nothing superfluous in it and that wee haue neede to bee prouoked to giue ourselues to it Let euery of vs be moued too apply our selues thereto not say that the repeating of one selfsame thing is needlesse but let vs vnderstaÌ„d that although men bring vs no noueltie yet must we coÌ„tinually beate vpoÌ„ the self-same lesson namely that in asmuch as God hath sent Moyses the Prophets Apostles ouermore vouchsafed to haue his doctrine put in writing all this was done for our instructioÌ„ and that wheÌ„ our Lord Iesus Christ was sent at the full time he vttered all that is requisite for our saluation and moreouer raysed vp men to bee the instruments of his spirit to shewe vs his will and too bring vs the tydings of saluation as he doth still at this day who are witnesses too vs of the things which otherwise should haue bin vnknowen too vs. For asmuch therefore as it is so let euery of vs agree therevnto and whither wee reade it euery man alone by himselfe or whither wee be taught it publikely let vs bee stablished in the woord which it hath pleased God too bestowe vppon vs. Thus yee see in effect what wee haue too beare in minde too the ende wee may haue so much the greater good will too giue our selues wholly too this holy woord and that it may be receyued with the greater reuerence according also as it is well woorthie too bee But now let vs fall downe before the Maiestie of our good God and father acknowledging him as our iudge except
he burie our faults through his infinite mercie and let vs pray him too take vs to mercie for our Lorde Iesus Christes sake and in the meane whyle too graunt vs the grace too walke in suche wyse as wee may â—â—â—de a true proofe that we 〈◊〉 his children and that his calling of vs hath not bin in vayne and also to cause the same grace too auayle in such wise in our hartes that wee may growe in it and bee strengthened more and more too serue and worship him all our lyfe long in true obedience to his holy woord And so let vs all say Almightie God heauenly father c. The. 42. Sermon which is the fifth vpon the sixth Chapter 12 As many as desire vvith outvvard apparance to please in the flesh constreyne you too bee circumcized onely to the ende they may not suffer persecution for the crosse of Christ 13 For euen they themselues vvhiche are circumcized keepe not the Lavve but vvoulde haue you circumcyzed that they mighte glorie in your fleshe IT is not for nought that God hath so often warned the Preachers of his woorde not too seeke the well liking and fauour of men but as it were too shet their eyes against all worldly respects to the end that they gaze not heere there nor be hindered to do their duetie rightly For wee see it is impossible for vs too discharge our selues aright vnlesse wee looke vp vntoo God and turne away our looke from men bycause wee shall bee easly corrupted when wee bee so ledde whereas nothing ought too bowe vs one way or other Howbeeit this constancie is cheefly requisite in suche as shoulde beare abrode Gods woorde namely that they bee not ledde nother by ambition nor by couetousnesse too speake in fauour of men or too please them and that they bee not abashed at any threatening or perill For experience sheweth that so soone as a man is afrayde of his â—inne or hath respect of 〈◊〉 owne profite he will bee chaunged in the turning of a hande True it is that such as couet mennes fauour after that fashion will not at the first dash shew themselues to be wicked enemies of the truth according as our Lord Iesus Christ also putteth a differeÌ„ce betwene the hyrelings and the woolues After he hath spoken of the good and faythfull sheepeherds which seeke the coÌ„mon welfare of the flocke he sayeth there are also rauening woolues or theeues whiche seeke nothing else but too put all too spoyle ruine and confuzion And these are they which fight openly against God laboring and indeuering to ouerthrow the pure doctrine of the Gospell Neuerthelesse there are also which rowe betweene twoo streames who do make a countenance to serue God And truly some men builde howbeit not for any zele for there is no soundnesse of hart in them Notwithstanding so long as it is not to their coste they set a good face vpon the matter so that the world is oftentimes deceyued by them and taketh them too bee the ministers of Iesus Christ but yet their seeking is but for wages they bee wholly giuen too their bellies For proofe whereof if yee do but threaten them by and by they be dismayed and they will turne the cat in the pan so that wheras yesterday they seemed too maynteyne Gods woord too day they bende crooked and a crosse And why For they see it is the way to please the world and to profite themselues And for the same cause doth Sainct Paule nowe warned the Galathians to marke well that such as had troubled them and thruste them out of the right way were men giuen too their owne profite and by that meanes had brought their doctrine in suspicion Heeretofore he hath already sufficiently discussed and shewed by reason that if wee put our whole trust in Iesus Christe the Ceremonies of the Lawe are henceforth superfluous for they serued but for a time too shewe that it is not for vs too mingle any merite of their owne or any fonde opinion of purchacing rightuousnesse before God if wee bee well settled vpon the grace of our Lorde Iesus Christe Sainct Paule then hath handled and layde foorth that matter as much as needed And now too the end that the simple sorte may bee the more moued he turneth his â—ale too the persones themselues saying Consider what is the 〈◊〉 that these men against whom I striue heere make such a minging of the Ceremonies of the law with our Lord Iesus Christ Is it zele that moueth theÌ„ therevnto or is it for that they be desirous to serue God No it is rather for that they bee lothe too put themselues in daunger of persecution Seyng then that feare causeth theÌ„ too misfashion Gods woorde yee neede not too make any long inquirie too knowe what maner of men they bee and whither they bee to be credited or no for yee see that their chaunging and transforming of themselues after that fashyon is bycause they would fayne shunne the battell Nowe then seing that they bee such traytours vnto God through their cowardlinesse deserue they too bee beleeued or to haue any reuerence yeelded to their sayings Thus yee see Sainct Paules meening But heere all Ministers of Gods woord are taught to haue such constancie and stedfastnesse as they may not passe whither the doctrine that they bring bee hated or beloued of the worlde but go on still in their race and not strike sayle at euery winde nor be shaken like wauering reedes that bowe too and fro but alwayes hold on in seruing of God what turnings and chaunges so euer happen and what troubles and disorders so euer befall To bee short wee must practize the thing that we haue seene before which is that if wee will please mennes fancies wee must giue ouer the seruis of the Sonne of God Marke that for one poynt And heerewithall also all the faythful may receyue a good and profitable lesson in this text that is too wit that they muste looke well vppon such as seeke their owne profit and aduauntage and are desirous to winne fauour with the worlde and woulde fayne be prayzed for a man shall neuer haue any holde of such folke They will not shewe themselues too bee such at the firste brunt as I sayd afore for there are that play the Popeholy hypocrites in somuch that it seemeth that but for them the woord of God woulde growe odious and so long as it is well lyked they cast out fire at their mouthes and yet in the meane whyle yee shall see them chaunge their minde from day too day If any perill happen and they see that they muste witnesse with our Lord Iesus Christ in good earnest then shew they their cowardlinesse and in the end turne quite away chauÌ„ge their coates as it is sayd in the Prouerbe But howsoeuer they fare let vs staâ—â— vpon our gard continually that wee may beleeue such as walke vprightly and start not out when they see the
world coÌ„federate themselues against them no though there happen such rage as it may oftentimes seeme that they shal be swallowed vp but which euen wheÌ„ they see the perilles present doo neuerthelesse continue in vpright constancie let vs marke such men as Gods seruants But as for such as be variable and counterfetting which say now one thing and now another to eschew mennes hatred or for feare of persecution let vs beware of them that we be not deceyued and beguyled by them for they bee deadly plagues And it is certaine that wee shall neuer bee firme and well settled except we haue that discretion and warenesse with vs according as S. Paule sheweth vs in this text And this is very needefull now adayes For what causeth so many hypocrites too gabble agaynst Gods woord and too play the shamelesse brothels in maynteyning the outrageous abuses that are too bee seene in the Popedome as their superstitions idolatries and errours but for that they knowe well ynough that if they make not the pot too boyle apace they are lyke too starue and should they not therefore holde fast the possession of their things Againe on the other side they coÌ„sider also the daunger of persecutioÌ„ for maynteyning such doctrine for yee see it is condemned of the Princes and great menne of this world and therfore it is good sleeping in a whole skinne See I pray you howe an infinite number doo now adayes disguyse and falsifie Gods truth and maynteyne all corruptions bycause they bee lothe to suffer for Iesus Christes sake True it is that they bee not ranke Papistes too blaspheme Gods woorde openly but yet they would fayne haue a meane yea of their owne deuising For they blame vs of ouermuch rigour and extremitie in that wee condemne suche as go to Masse and beare themselues in hand that they woorship not ydols O say they howe should that be so a man thinke it not in his harte Should men bee driuen so neere hand as too make it a stumbling blocke and a matter of lyfe and death Too what purpose were that God setteth greate store by our lyfe and although wee should doo amisse yet will he haue pitie of our frayltie Surely they that speake after 〈◊〉 fashyon haue none other reason too moue them but that they see playnely that all the worlde is so sore inflamed agaynst vs and it seemeth that wee should perishe and be quite confounded euery day Thus ye see that they flee backe and labour too imbattell themselues alone from the rest when they see any daunger appeering But when we see these liuerharted folke shun persecution after that sort loth to come to any hand strokes for our Lord Iesus Christes sake and winding and transforming theÌ„selues after that maner only to haue peace in this world it standeth vs so much the more in hande too marke this warning of S. Paules and to discerne which are the true seruantes of Iesus Christe that is too wit they which regard not their owne profite nor would haue men too faune vppon them nor seeke the belly cheere and honour of the world but do simply content themselues with the doyng of their duetie and passe not what winde doo blowe whither it be tempestuous and stormie or whither it be fayre and calme but to profit their heerers and to maynteyne in all purenesse the doctrine committed vnto theÌ„ If we follow the thing that is shewed vs heere surely our faith shall neuer stagger as many do now adayes which know not what to do and yet notwithstanding will say I feare the troubles and diuersities of opinioÌ„s and the bickerings that are in this world Some caÌ„ well ynough say it were meete that I should giue my selfe wholly to our Lord Iesus Christ but there are another sorte which take a much pleasanter way and would haue a reformation but onely in half And which of these shall I beleeue say they OpeÌ„ thine eies for all they that alledge any such excuces seeke not too followe the truth but are well apayde if they can get some shrowding sheete too hide their shame and would fayne bee flattered but in the meane whyle what gaine they by it For Satan leades them to destruction and they be willing too follow him Bicause they are afrayd of their liues they loue the couert and bicause they bee giuen too pleasure they seeke their owne ease Therfore they must haue such payment as they deserue But how soeuer the worlde go S. Paule declareth that suche as wilfully become brutishe are so ouertaken by Satan and caste in such perplexitie as they wote not what too do bicause they consider not that such as do simply beare abrode the truthe of the Gospell are no wauering personâ—â— but suche as keepe on 〈◊〉 pace and passe not whither the worlde like of their doctrine or noâ— but for asmuch as God hath coÌ„maunded them to speake they do so Contrariwise as for the nicelings which say it is good too beware and not to cast themselues out of the Saddle and woulde haue men to counterfeyt and to beare two faces in one whoode it is certain that such maner of men are not ledde with any zeale or affection to serue God nor haue any regarde of edifycation or of the welfare of the Church nor to be short haue any other care or respect than to eschew all persecution and too liue at their ease so as no man might fasten vppon them Nowe then seeing that this is manifest ynough it is certaine that all suche as nowadayes do keepe themselues so in their nest do offende God and are vtterly wythoute excuze VVhy so For Saint Paule giueth vs heere an infallible marke which sheweth vs who bee the true seruants of God and who bee the hyrelings whom we must eschue that is too wit such as seeke but to feede their bellies and too haue their commodityes in this worlde Herevpon he addeth to the ende they might not suffer persecution for the Crosse of Christ. No doubt but that vnder the woorde Crosse Saint Paule comprehendeth the whole doctrine howbeeit with a consideration that it is right harde for a man too preache simply and plainly the things that are conteyned in Gods worde but that he shall haue many incounters For although God spare vs vs I meane which preach his worde and will not alwayes put vs too so hard tryall that our enemies shall haue their swordes drawne vpon vs yet the worlde doth neuer receyue the Gospell so obediently but that there is still some murmuring and speaking agaynst it as is too bee seene yet still at this day and must bee yet hereafter For our Lorde intendeth too trie the constancie of hys faythfull ones and therewithall to shewe the inuincible power of his worde in ouercomming all the lettes that Satan styrreth vp agaynst it according too this saying of Ieremie They shall fight agaynst thee but thou shalt get the vpper hande of them Thus ye see that God is
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
that Satan hathe layde too catche them withall Are they not al of them illusions trumperies Yes surely bee they Seeing it is so then let vs learne too set nothing by the worlde and too bee fully persuaded and resolued in oure selues that God is our freende that he acknowledgeth vs for hys children and heires and that he blisseth vs and that without those things wee bee miserable By this meanes then yee see wee maye passe lightly through the world and not be stayed not pulled back by any thing for wee will alwayes looke still to that marke VVee knowe wee ought to make hast too come too the place that God calleth vs too and if the affections of this world intangle vs wee shall be estraunged from our God by that meanes Thus yee see in effect what wee haue to remember vpon this streyne Now heerevpon S. Paule addeth that in Iesus Christ neyther Circumcision nor Vncircumcision auayleth any thing at all but the newe creature As if he should say that they which dyd then trouble the Church had nothing to moue them therto but their owne vayngloriousnesse For to stirre vp great troubles when the Church is not furthered nor fareth the better by them surely it sheweth that men seeke nothing else but to set vp them selues in the roume of our Lorde Iesus Christ For what should be all our drift but that the sonne of God might reigne among vs and we be ruled by the worde of his Gospell and that his power might bee knowen to the ende that bothe great and small might put their whole trust in him And therefore according heerevnto let vs bee resoâ—â—ed in our whole life to obeâ— God and to submit our selues to his word For like as Gods spiritual teÌ„ple consisteth in fayth newnesse of life so faith importeth that we should do homage vnto God for all his benefites that wee should haue our recourse vnto him that we should blaze abrode his praises and that his holy name should bee called vppon among vs. That is the way for vs to be aduaunced to be Gods temple Ageine on the other side we must also be renued in our life by patience learne to renounce ourselues and to dedicate ourselues vnto God Lo what all teachers and preachers ought too procure They then which shoote not at that marke do shew well ynough that their intent is not to serue our Lord Iesus Christ So then S. Paule declareth that nothing auaileth in Iesus Christ but the new creature that is to say that wee must come too that poynt according as wee haue seene how he sayd heretofore in the second to the Corinthans that whosoeuer will bee esteemed in Iesus Christ must become a newe creature For if one man boast of his eloquence another of his wit another of his great learning and another of his trim behauiour or goodly personage all this is but vanitie Therfore let vs learne too forsake our selues quite and to forsake the world and to gyue our selues to him that hath bought vs to the end that wee bee no more looce For it is good reason that Iesus Christ hauing bought vs so deerly should possesse vs and fully inioy vs. But that cannot bee done except euery of vs renounce himselfe and all things else that may hold vs among men Lo what we haue to marke Now Sainct Paule speaketh of Circumcision vncircumcision bycause that as yee haue seen afore the disputation and controuersie which he had was about the Ceremonies of the Lawe which he comprehendeth heere vnder the particular terme of Circumcision For the Iewes would needes haue men to reteine still all the shadowes figures which serued but for a time And therfore S. Paul scorning all those things saith that our Lord Iesus Christ is not come to holde vs still in the old forworne figures but that for as much as the veyle of the temple is rent asunder and he hath in himselfe the body and substance of all the shadowes that were in the Lawe men must holde themselues contented with him and therfore Circumcision was no 〈◊〉 any thing worth VVee shall profit our selues the more by 〈◊〉 text if we apply it to that which we saw yesterday For in pope 〈◊〉 they haue many pelting tryfles wherin they put all the trust of holinesse And if a man aske the Papists how they caÌ„ deserue fauor at Gods hand purchace remission of their sinnes as they make their boast They will clap you in the mouth with their holywater their Tapers their Sencings their Organplayes their chauntings their Pilgrimages with a nuÌ„ber of other things Agein they haue their foolishe deuotions of trotting from altar to altar froÌ„ chappell to chappell Moreouer they must buy good store of Masses To be short all Gods seruice which is so termed in the popedome is but a maze gulfe of superstitions inuented of their owne heades But let vs consider what those things may auaile God hath not made mention of any of theÌ„ but men haue deuised them of themselues yea or rather SataÌ„ hath whispered them into their eares too trouble Gods seruice withall And yet notwithstanding the papists imagin that there is neither ReligioÌ„ nor faith nor seruice of God nor zeale except a man be rauished with their foolesbables But S. Paule speaking euen of the ceremonies that God had ordeined in his law saith that they be hensforth as nothing And why For God thinketh it ynough that we serue him with a pure coÌ„science that hauing put our trust in him we call vpoÌ„ him knowing that we hold all things of him and therwithal that we liue vprightly faithfull one with another knowing that charitie is the fulfilling of the law the end of the law finally that we be so dedicated to our god as we may liue chastly in all holinesse waiting for the comming of our Lord Iesus Christ as it is said in the epistle to Titus That theÌ„ is the first poynt of the holinesse perfection which God sheweth vs by his worde But the Papistes will on the contrary parte saye how so what shall become of so many goodly deuotions Shall they all bee abolished Nay it were better that God shoulde bee plucked out of Heauen Lo what the doltishnesse of the Papistes is But wee see howe Sainct Paule telleth vs that if men bee so sore drowned in their owne fancies as too surmize that they can woorke woonders with God and bee hild downe too their owne pelting trashe all of it is nothiâ—g woorthe VVho hath pronounced it God by the mouth of Sainct Paule VVhat auaileth 〈…〉 n The newe creature And what is ment by the new creature Tâ—â—â— wee shoulde fall too examining of our lyues after suche a sorte as wee myght bee vtter abaced in our selues and therevpon offer vntoo God the spirituall sacrifyces whyche wee owe vntoo him euen offering ourselues too him to the end he may haue pitie and mercie vppon our
shewed it in another Epistle heretofore where he sayth that he had bin often whipped that he had bin once stoned that he had bin cast in prison that he had suffered hunger thirst and finally that he had bin as an outcast and forlorne person True it is that such reprochfull things would bee shunned to the worldward But S. Paule saith that they be much better than all the honor and pompe that could be deuised to be done vnto him and that he caryeth those markes to the end that men should not stop him of his course nor hinder him of discharging his duetie Now then wee see how S. Paules meaning is first that if we bee Christians and 〈◊〉 true Church of God we must keepe this order namely that we bee vnited togither or that wee bee all as one And howe is that Not euery man after his owne fancie as wee see some doo who beyng of a froward minde cannot possibly frame themselues to others but will needes keepe alone by themselues like shrewde horses and it were too bee wished that there were Hermitages and Cloysters for such maner of people when they will not by any meanes ioyne with the order of the Churche Therefore when they doo so separate themselues from the companie of the faithfull through their owne pryde they must bee made the Diuelles Hermites and Cloysterers But howsoeuer the worlde go men see why they bee so hidden namely bycause the Diuell holdeth and possesseth them and their desire is nothing else but too haue I wote not what a separation too turne quyte and cleane away from God But Sainct Paule telleth vs that the rule which wee must go by is this namely that we make Iesus Christ our shooteanker laboring too fashion our selues lyke vnto him so that whensoeuer he speakes wee may yeeld our selues too his saying and euery of vs keepe his order and afterward that wee help one another For wee may well brag of perfection and of this and that but if wee indeuer not too further the buylding vp of the spirituall temple surely wee shall still serue Satan and bee as slaues vnder his tyrannie Therefore let vs learne to haue one conformitie among vs tending all togither too our Lorde Iesus Christ And furthermore let such as haue stoutnesse and coÌ„stancie to walke in Gods Lawe defie all these Cockerelles that mount vp in pryde after that fashion too bring in this or that For Iesus Christ will alwayes knowe his owne markes That is too say although wee bee despyzed too the worldward yet shall wee alwayes bee auowed too bee Gods children And therefore let vs go on forewarde still and let such as would stoppe vs be sure that God will beate them down as wee haue seene heeretofore Yea and it is good reason that they should bee scattered and confounded sith they breake the vnitie of the Churche and for asmuch as they will not imploy their seruice according too their abilitie too the furtherance of the kingdome of our Lord Iesus Christ Gâ—rt muste needes ouerthrowe them how glorious or prydefull so euer they bee Thus yee see what we haue too gather vppon this text if wee minde too continue in the inioying and possession of the benefites that haue bin purchaced for vs so deerely by the death and passion of our Lorde Iesus Christ and are still dayly offered vs by the Gospell And now let vs fall downe before the Maiestie of our good God with acknowledgment of our faults praying him that wee may bee so wounded with them as they may make vs too bewayle them and too craue forgiuenesse of them and also too reforme them in such wise by true repentance as wee may fight manfully agaynst all the vyces and corruptions of our fleshe till he haue ridde vs quyte and cleane of them all too clothe vs agayne with his owne rightuousnesse And so let vs all say Almightie God heauenly father c. Thus ende the Sermons of Mayster Iohn Caluin vppon the Epistle of S. Paule too the Galathians All prayse glorie honour and thankes bee only vntoo God through his Sonne our Lord Iesus Christ Amen The prayer which M. Iohn Caluin made ordinarily before the beginning of his Sermons LEt vs call vppon our good God and father praying him too vouchsafe too turne away his face from the great number of faultes and offences wherby we ceasse not to prouoke his wrath agaynst vs and forasmuch as wee bee too too vnworthie to appeare before his maiestie it may please him to loke vpon vs in the countenance of his welbeloued sonne oâ— Lorde Iesus Christ accepting the desert of his death and passion for a full recompence of all 〈◊〉 sinnes that by meanes thereof he may like well of vs and vouchsafe to inlighten vs by his spirite in the vnderstanding of his word and graunt vs the 〈◊〉 to receyue the same in true feare and humilitie so as we may be taught thereby to put our trust in him to serue and honour him by glorifying his holy name in all our life and to yeelde him the loue and obedience which faythfull seruants owe to their maisters and children too their fathers seeing it hath pleased him too call vs to the number of his seruants and children And let vs pray vnto him as our good maister hath taught vs too pray saying Our father which art c. The Prayer that Maister Iohn Caluin made ordinarily before the beginning of his Sermons LEt vs fall downe before the face of our good God c. Here he addeth as the matter treated of in his Sermon giueth him occasion too require at Gods hande and bicause the same chaungeth almost in euerie Sermon it cannot here be specified That it may please him to graunt this grace not onely to vs but also to all people and Nations of the earth bringing backe all poore ignorant soules from the miserable bondage of errour and darcknesse to the right way of saluation for the doing whereof it may please him to rayse vp true and faythfull ministers of his worde that seeke not their owne profite and vainglorie but onely the aduauncement of his holy name and the welfare of his flocke and contrariwise roote out all sects errours and heresies which are seeds of trouble and diuision among his people too the ende we may liue in good brotherly concorde all togither and that it may please him to guide with his holy spirite all kings princes and magistrates that haue the rule of the sworde to the end that their raigning be not by couetousnesse crueltie tyrannie or any other euill and disordered affection but in all iustice and vprightnesse and that wee also liuing vnder them may yeelde them their due honour and obedience that by the meane of good peace and quietnesse we may serue God in all holinesse and honestieÌ„ and that it may please him to comfort all afflicted persons whom he visitâ—â— after diuers maners with crâ—â—es and tribulations all people â—â—om