95. 96. 97. 98. 99. 100. 101. 102. 103 â–ª 104. 105. 106. 107. 108. 109 â–ª 114. b. 31. 115. 116. 117. 123 â–ª a. 12. b. 124. 125. 126. 127. 128. 129. 130. 131. 132. 133. 134. 135. 136. 137. 138. 141. b. 20. 142. 143. 144. 145. 146. 147. 148. 153. a 24. b. 154. 155. 156. b. 11. 166. 167. 168. 169. 170. 171. 172. 173. 174 â–ª 175. 176. 224. b 19. 225. a. 231. a. 34. 233. a. b. 234. 235. 236. b. 1. 237. 238. 239 It is vn possible to be Iustifyed both by the law and by the Gospell 88. b 20. 89. a 96. b 29 97 a b 134. b 9 VVe can not be iustifyed by grace vnlesse we vtterly forsake our owne woorkes 88. a 5. b The only meanes of IustificatioÌ„ is Christs Sacrifyze 127. b 4 In what maner it behoueth vs to come to be Iustifyed by Iesus Christ 19. b 11 The meane to know that we can not bee Iustifyed by the law but by grace 93 a 8. He that seeketh to Iustifye himselfe by any part of the law bindeth himselfe to the perfourmance of the whole lawe 231. b 22. 232. a b 233. a b 234. a b 235. a Such as will Iustifye themselues by keepeing any law eyther of God or man bereaue themselues vtterly of all benefite by Christ 236. b 8. 237. a b 238. a aÌ„ After what maner the Papistes descant vppon Iustification by fayth 89. b 31. 90. a 108. a 26. b 109. a The slaunders which the Papistes raise vppon free Iustifycation by fayth 100. b 3. Looke more in Fayth Lawe Merits Righteousnesse and VVorkes K ¶ Krye WHat is ment by the worde Krye 187 b 11. 188. a b 189. a b 190. L ¶ Ladder VVHat was betokened by Iacobs Ladder 160. a 34. b ¶ Language The diuersitie of Languages hindreth not the vnitie of fayth 190. b 19. ¶ Lawe VVhat is comprehended vnder the worde lawe 158. a 33. b The law was giuen by Christs direction 159. b 18. 160. a The ministration and seruice of the Angels bothin publishing Gods lawe and in seeing the same executed 159. b 11. 160. a b 161. a b The law was a scholemaister 167. b 30. 168. a The lawe bringeth nothing but death 156 b 29. 157. a b No man can be Iustifyed by the lawe 96. a b 97. a b 98. a b 99. a b 100. a b 101. a b 102. a 107. b 35. 108. a b 115. b 11. 116. a b 130. a 28. b 131. a b 132. a b 133. a b 134. a b 217. a 23. b The difference betweene the lawe and the Gospell and in what cases they be to be seperated 97. a 4. b 98. a b 99. a b 110. a b 115. b 32. 116. a b 138. a 7. b The difference betwene being of the law and being of fayth 127. a 8. b How the law is matched against faith and yet there is no contrarietie betwixt theÌ„ 88. b 20. 89. a 96. b 29. 97. a b 163. a 12. b The law is spirituall why it is sayd to be so 269 b 26. 270. b 34. 271. a For how long time the law was to continue 159. a 15. b How and why Iesus Christ became subiect to the law 185. a 20. VVhat 〈◊〉 ment by keeping of the lawe 318. a 25. No man fufilleth the law thorowly 130. a 23. 131. a b 132. a b 133. a b 134 a b 135. a b 158. b 16. 138. a 28. b VVhat maner of performance of the lawe God requireth 133. b 30. 134. a b 135 a b 136. a b 137. a b VVhat it is to fulfill Christes lawe and how wee may doe it 289. b 15. and 290. a How and when the law is aliue and when it is dead 97. b 16. 98 a b 99. To what ende the law was giuen 97. b 6. 116. a 18. 156. a 31. b 157. a 159. b 4. 163. b 25. 277. b 8. The fond and blasphemous error of the Papistes concerning Gods law 135. a 1. 136. a b 137. a b 220. a 27. How the Monks and schole diuines haue interpreted this saying That men are not iustifyed by the workes or deedes of the law 82. a 14. Hnw the godly do keepe the lawe 318. a. 34. b The fonde glorifing of the Iewes in their Lawe and Cerimonies 86. b. 5. and 87. a How the fathers were shut vp vnder the lawe 167. b 18. In what wize wee bee deliuered from the law 185. b 24. 186. a b Looke what lawe a man layeth vppon others the same ought he to keepe himselfe 78. a 10. VVhat is ehe cause of so many lawes and statutes among men â—56 b 4. Looke more in Fayth Iuslifye Iustification Cerimonies VVorkes Gospel Gods word and Merits ¶ Lent or Lenton The inioyning of Lent 232. a 3. ¶ Libertie VVhat is ment by Libertie or freedome 229. a 25. b 230. a b 231. a b 232. a b 233. a Of christen libertie 56. b 10. 57. a b 71. a 21. b and 72. and 73 74. 75. 76. 77. 78. a b 185. b 1. 186. 187 188. 189. 190. 191. 192. 193. 194. 195 196. 197 198. 199 200. 215. a b 229. a 16. b 230. 232. 233. 254. a 5. b 273. a 2. b 275. b 18. 276. 277. 278. 279. a b The meames to atteine to true Libertie too whome the same belongeth 278. b 30. and 279. a. The way to mayntaine and inioy the libertie that Christ hath purchased for vs 184. a. 34. b. and 258. b. 14. The Gospell is slaundered by the Papistes with giuing libertie to do euil 277. b. 16 and 278. a. The Gospell giueth not libertie to do euill 99. b. 30. and 100. a. b The Libertie of counterfet Christians and newters 278. b. 5 ¶ Liberalitie The Liberalitie of the Papistes and the nigardship of the Protestants in finding of their ministers 299. a. 23. b. and 300. b. 27. and 301. a ¶ Loue. Gods Loue towards vs in Iesus Christ 106 b. 36. and 107. a and 110. a. 1 Christes great Loue towards vs 12. a. 32 VVhat it is to Loue our neighbour as our selfe 260. a. 32. b How God did both Loue vs and hate vs al at one time 12. b. 25 The true triall of our Loue
vs expressely that the Sonne of God gaue himselfe And hee contenteth not himselfe too say that Christ gaue himselfe for the worlde in common for that had bin but a slender saying but sheweth that euerie of vs must applie too himselfe particularly the vertue of the death and passion of oure Lorde Iesus Christ VVhereas it is sayde that the Sonne of God was crucified we must not onely thinke that the same was done for the Redemption of the worlde but also euerie of vs must on his owne behalfe ioyne himselfe too our Lorde Iesus Christ and conclude It is for me that hee hath suffered Likewise when wee bee baptized as it is not for any one man alone so is not the water sprinckled vppon all men in common but euerie man is baptized seuerally in his owne behalfe too the ende that euerie of vs may applie it particularly too himselfe too saye that wee bee all members of our Lorde Iesus Christ Also when wee receyue the holy Supper euery man taketh his owne portion too shewe vs that oure Lorde Iesus Christ is communicated vntoo vs yea euen to euerie one of vs. S. Paule therefore dooth purposely vse that maner of speech too the ende wee shoulde not haue any colde imagination after the maner of diuerse ignorant persons which take themselues too bee Christians and yet in the meane while are as wretched beastes But when we once knowe that the thing which was done for the redemption of the whole worlde perteyneth to euery of vs seuerally it behoueth euery of vs to say also on his owne behalfe The sonne of God hath loued me so deerly that he hath giuen himself to death for me Furthermore the worde Loue is not superfluous here for Saint Paules intent is too magnifie the gracious goodnesse of our Lorde Iesus Christ as if he shoulde say that we be verie wretches if we accept not such a benefite when it is offered vs seeing that God in sending vs his sonne had none other respect but to our miseries which hee intended too relieue Also our Lord Iesus Christ did so neglect himselfe that he spared not his life for our welfare And what was the cause of it The loue that he bare vs. Seeing it is so must wee not needes be worse than out of our wittes if we accept not such a benefite But it is a verie common doctrine in the holy Scripture that God so loued the worlde that hee spared not his onely sonne but gaue him too death for vs and also that our Lorde Iesus Christ at such time as wee were his deadly enimies as sayth Saint Paule did confirme a maruellous loue towardes vs in that he offered himself in sacrifice to make attonement betweene God and vs and too doo away all our sinnes so as they might no more come to account Lo heere a warrant of our saluation so as wee ought to thinke our selues throughly assured of it Howbeit S. Paule ment purposely here too rebuke mens vnthankefulnesse in that they accept not the benefite which God graunteth them so bountifully yea and of hys owne free goodnesse For it behoueth vs too call to minde howe Saint Iohn in his Canonicall Epistle sayeth that we loued not God first as if shoulde saye wee did not preuent him as those thinke they doo which say I haue done him suche seruice and such For alas what is it that wee can do too him but that he loued vs yea euen at such time as we were his deadly enimies and came euen then to seeke vs out in the verie deepest of the bottomlesse Dungeons And therevppon Saint Paule addeth that hee dooth not dispize or shake off the grace of God This is the knitting vppe of the things that wee haue hythertoo seene For heere he ment too shewe that the Diuell must needes possesse those that make none accounte of Gods mercie that is vttered in our Lorde Iesus Christ and dayly offered vs in his Gospell For looke howe oft the death and passion of our Lorde Iesus Christ is preached vntoo vs and the infinite goodnesse of our God talked of so oft is this message renued vntoo vs that our Lorde Iesus Christ calleth vs vntoo hym to the ende we should forsake the worlde and being out of all hope in our selues fasten and settle our whole trust in him Sith it is so it is good reason that we should not reiect the grace of God And S. Paule in saying so ment to call backe suche as had gone astray before and too shewe them the way as if he had sayde whereas the poore ignorant soules that neuer heard worde of the Gospel might be excuzed we must needes be worse than damnable seeing we refuze the grace of God when it is offered vs for it smelleth of such an vnthankefulnesse as can by no meanes be excused Saint Paule therefore dooth heere make mention of those whome our Lorde Iesus Christ calleth too the hope of saluation by his Gospell and yet doo still welter in their owne wretchednesse and become brutishe not knowing whither there bee a better lyfe or no◠or else of suche as are sufficiently tormented wyth inwarde heartbyting and yet seeke no remedie nor cōfort Yet notwithstanding all they too whome our Lorde Iesus Christ hath not preached his Gospell shall not fayle to perishe without mercie They cannot defende themselues by ignorance I say that all the heathen folke and Idolaters that euer were must haue their mouthes stopped And what shal become of vs then which haue had our eares beaten dayly with the message that God sendeth vs which is that hee requireth nothing but that we should be drawne vnto him wherevnto he incourageth yea and beseecheth vs as we haue seene in the second to the Corinthians It is not a great shame for vs that God should so farre abace himselfe in the person of his onely sonne that he should beseech vs Let vs fall to attonement sayth he And what hath he done on hys side VVhat hath hee offended vs Nay contrariwise wee ceasse not to prouoke him dayly agaynst vs and yet he commeth too say vnto vs I will fall too attonement with you whereas notwithstanding there is nothing but spitefulnesse in vs we be like little feends and to be short we bee damned and forlorne and yet commeth he to seeke vnto vs and desireth nothing but too haue th◠attonement made After that maner speaketh Saint Paule woorde for woorde But nowe what will become of vs if wee reiect such grace seing that God offereth it vs so freely This is it which is ment by that saying And therevppon hee concludeth in the ende that if wee seeke rightuousnesse in the Lawe Iesus Chryst dyed in vayne As if hee shoulde say that if wee iutende to inioy the grace that is conteyned in the Gospell wee muste vtterly gyue ouer the fonde opinion of our owne merites For men are deceyued by bearing themselues in hand that there is euer somwhat of value in
as yee bee thinke yee that these things wyll go for payment No for God will not allow any of them They reply vnto it agein and say why not Shall God bee no more serued VVhat shall wee doo for hym Verily it seemeth to them that vnlesse they go to Masse bee shriuen and pay some raunsome and doo one thing or other there is nothing at all doone And in deede we see how they leaue the principall vndoone For euen they that are the deuoutest of them will not sticke at all some too keepe whores some to blaspheme God and some too robbe and spoyle other men in so much that if they which pretend greatest holinesse can finde occasion too pill and poll their neybours they will byte theÌ„ to the bones Their crueltie shall be so excessiue that they shall bee brute beasts rather than men Therevnto they bee full of suttletie and wylinesse It is nothing with them too forsweare themselues if they may beguile any man by it For they nuzell themselues in all kynde of leawdnesse bearing themselues in hand that God must serue them for a cloke when they fall once too making of faire countenances that it may bee saide they bee deuout or holy folke Yee see then that this hypocrisie is as a denne of theeues as our Lord Iesus Christ himselfe termeth it And it is an ordinarie matter for men to forget the cheefe principall when they giue themselues to Ceremonies according also as our Lord Iesus vpbraydeth them saying for your owne traditions sakes you haue abolished the lawe of God my father And for the same cause it is sayd in the fifth Psalme Thinkest thou that I will drinke the bloud of brute beastes If I bee hungrie saith God thinkest thou that all is not myne This is the thing that I would haue thee to offer vntoo mee namely the sacrifice of praise Now we see Paules meaning He mocketh the hypocrites which thinke that all is mard if there bee not store of gawdes and gewgawes when men should go vntoo God and that they may not go to him as it were with banner displayed According whervnto wee see how they pranke vp things with pompe of lampes perfumes tapers gay disguised cotes puppets and such other things VVhen they haue this geere once to their owne seeming they bee so well cloked that God knowes no more what they doo and that their vices are well sheltred vnder such shadow and yet for al that they doo but spite him openly Now S. Paule laugheth that opinion too scorne saying that although we haue none of al those pomps there is ynough besides wherwith 〈◊〉 God to keepe vs occupied that is charitie But to be short S. Paule ment to tell vs heere that Gods seruice is spirituall For when wee loue our neybours it is a token that we loue God I meane when we loue them according to Gods ordinance For it is no loue too loue a man for our owne profites sake but to loue euen our enemies so as we be patient to beare the wrongs that are done vs so as we streine ourselues to do good too such as haue neede of our help and so as none of vs be giueÌ„ to himself nor to his owne peculiar profit but that we indeuer as meÌ„bers of one body to helpe eche other as much as is possible If wee bee once at that point then doth our life sufficiently answer for vs and witnesse that wee loue God But wee cannot loue him before wee know him Therefore is charitie an infallible signe and token that wee be willing to serue God not in paying him with chaffe in sted of corne but by louing our neybor truly and vnfeinedly And so let the Papistes brag as much as they list of their gewgawes and gay shewes wherewith they thinke to cousin God as it were to make a mockingstocke of him yet shal the thing that is vttered heere by S. Paules mouth stand alwayes sure that is too with that such things are naughtworth before God And why For if Circumcision were abolished when the time and terme of it was expyred what shall become of the things that haue bin foolishly and malapertly forged in the shoppes of mens owne fancies which tooke vpon them that which belonged not too them nor was by any meanes lawfull for them to doo Yee see then what wee haue too beare in minde But before wee go any further we must assoyle a doubt which the Papists cast heere For to their seeming it maketh wholly on their side when S. Paule sayth that fayth which woorketh by charitie is the thing that maketh all the faythfull perfect And therevpon they conclude that onely faith dooth not purchace vs grace but fayth and charitie matched togither Put the cace it were so whereto would it serue them For wherevpon doo they ground their merites but vpon childishe toyes as who should say they would appease God with a Rattle but S. Paules meaning is farre otherwise For although he haue hitherto shewed the true way how too bee in Gods fauour yet notwithstanding he mindeth not too ground our rightuousnesse or our hope 〈◊〉 â—aluation vppon charitie VVhat then It is ynough for him too shewe that God can finde meanes ynow to keepe the faithfull occupyed although they haue no Ceremonies wherewith the hypocrites beguile themselues in making that their principall To bee short we see that S. Paule is so farre off from fauoring the Papists any thing at all that he fighteth directly ageinst them Nowe vnder the colour of that which is spoken heere they haue imagined that faith is but a single knowledge that there is a God and that his only sonne Iesus Christ is come into the world for the redeeming and sauing of mankynd notwythstanding that the same knowledge bee without any affection more than if a man should tell vs some storie and we should beleeue it hold it for a certeintie After that maner doo the Papists speake of faith say that when faith is all alone it hath not yet hir ful shape before God but when it is ioyned with a hartie good wil loue of God then is it full fashioned say they But when the scripture speaketh to vs of faith it meaneth the knowledge that is giueÌ„ vs by the holy Ghost not which flittereth in our owne braine but which is sealed in our harts in such wise as God must needes haue wrought wonderfully in vs before we can haue bin inlightened fashioned in faith for there is nothing but darknesse in our minds The lyght must come from aboue Agein wee bee vtterly inclyned to distrust â–ª and therfore the holy Ghost must be faine too set this seale vpon vs that wee bee throughly saued by the meanes of our Lorde Iesus Christ Furthermore it is not ynoughe too knowe generally that Chryst is our Redeemer but fayth importeth that euery of vs must acknowledge him too bee hys Redeemer And is that possible too bee
euery thing neuer beeing resolued of any one poynt Of which sort also are the Papists who haue an infinite number of doubts among them And no maruell at all for they knowe not too what master they must yeeld their account Euery of them talkes according to the disposition of his owne brayne one sayes to my seeming such a thing would be good another sayes Lo this my deuotion telleth me and the third says it were good yet that this or that were doone more Now when they be once entred into suche a maze at length they fall to doubting whether they may kembe their heades or no and make a scrupulousnesse with whiche finger they shoulde feede themselues and of euery thing else To bee short there is neyther ende nor measure of their fondnesse VVhen S. Paule intendeth to shew what it is to be wrapped in mens traditions he saith that wheÌ„ they haue once forbidden too eate flesh anone after they forbid to tast it and when they haue forbiddeÌ„ to tast it soone after they forbid to touch it Yee see then that the way for vs to maynteyne the libertie that is purchased for vs by the death passion of our lord Iesus Christ is first too knowe in what wise God will bee serued and honored to the ende wee be not tossed with so many scruples of conscience for want of discerning what is good or euill but determine fully and certenly with our selues to follow Gods word assuring our selues also that in so dooing wee can not doo amisse And secondly to serue one anothers turne that none of vs bee so addicted to his owne selfe as to ouermate his fellowes but bee so gentle kindharted as euery of vs haue an eye wherin he may aduauntage or succor his neybour absteyning froÌ„ all offence giuing so as it be not sayd I care not for suche a one or for suche a one I passe not whether he sinke or swim but that for as much as our Lorde Iesus Christ hath linked vs â—â—gither too bee members of his Churche wee holde fast the sayde doctrine that is too witte first that God be honored and serued among vs as he commaundeth and secondly that wee agree in suche wise togither as wee labour through meeknesse to matche our selues one with another and to serue one anothers turne notwithstanding that wee be free still to Godwarde as in respect of our consciences And now let vs fall down before the maiestie of our good God with acknowledgement of our sinnes praying him to make vs so too feele them as it may humble vs before hym and drawe vs too true repentance and wee go forwarde therin more and more groning continually vnder the burthen of our sinne till wee be quite clensed and vtterly ridded of it And that it may please the same good God to beare with vs and not to handle vs so rigorously as he could doo but to guide vs in suche wise by his holy spirite as he may both forgiue and forget our sinnes till we be fully clensed froÌ„ them That it may please him to graunt this grace not only to vs but also to all people and Nations of the earth c. The. 35. Sermon which is the fifth vpon the fifth Chapter 14 For all the Lavve is fulfilled in one vvorde vvhich is this Thou shalt loue thy neighbour as thy self 15 If yee bite and deuour one another bevvare that yee be not consumed one of another 16 But I say vnto you vvalke after the spirite and yee shall not fulfill the lusts of the flesh 17 Surely the flesh lusteth contrarie too the spirite and the spirite contrarie to the flesh For these things are one agaynst another so as yee can not do all things as yee vvould 18 But and if yee be led by the spirite then are yee not vnder the Lavve WE see that Moyses intending to bring the lawe into a summe to the ende wee might knowe what was taught vs and tolde vs sayth that God will be loued of vs as good reason it is that we should first sticke vnto him be knit vnto him and afterward that there should be such a bonde of friendship among our selues as we might bee knit togither as members of one bodie And our Lord Iesus Christ also sayth that that is the thing wherby his disciples may be knowen shewing therin that he brought not vp any doctrine contrarie to that which god had always giuen to the people of olde time And for that cause S. Paule sayth now that the fulfilling of the lawe consisteth in this worde that we loue our neibours Not that God ought in the meane while to be forgotten as I haue tolde you heeretofore for it is good reason that hee should be set formost and bee preferred before all his creatures in so muche that for his sake wee ought to forget euen our father and mother our wife and children and all that euer is in this world Neuerthelesse to loue God and to loue our neibours in their degree are not things contrarie For when euery man walketh in charitie thereby he sheweth the loue that he beareth to his God according also as I haue declared And that is the cause why I stande no longer vpon these poynts To be short if wee be giuen to our selues it is a token that wee know not what it is to cary Gods yoke for that is the thing whervnto our own nature driueth vs. Now as we shal see anone men are wholly inclined to all euil therwithal they giue the bridle to all their lusts they make war agaynst God al their whole life is nothing else but a rebellion which sheweth that the diuell doth so possesse al our affectioÌ„s that God can not way with vs til we haue beateÌ„ down al that is of our own nature Now then we know that he which loueth his neibours seeketh not his owne nor is giueÌ„ to himself That therfore is a true certeÌ„ profe that we be desirous to obey God to rule our life according to his word Also our Lord Iesus Christ beginneth at the same poynt wheÌ„ he intendeth to shew briefly what his doctrine is It is saith he a learning to renounce or forsake ourselues For so long as we followe our own trace we must needes go ful coÌ„trary to Gods wil. So then it is not without cause that S. Paule saith in this text that the whole law coÌ„sisteth in this poynt that we loue our neibours But it behoueth vs to mark that by this word neibour God meeneth not our kinsfolk friends at whose haÌ„ds we hope for some profite or aduantage or which haue deserued some recoÌ„pence at our hands but he wil haue vs to haue an eye to the coÌ„mon aliance which he hath set amoÌ„g vs. Therfore we be al formed after his image we beare his mark Besides this we be al of one nature that ought to hold vs in true vnitie brotherhod But many
make theÌ„ selues vnworthy of it for some be ful of wilinesse malice like foxes some are full of pride like lions some are like rauening wolues that seeke nothing but to deuour al and othersome are ful of shrewd turnes and harmefulnesse like Apes All these as much as in theÌ„ is do cut themselues off froÌ„ the aray companie of neibours but in this cace we may obserue Gods order And although men on their side deserue not to be counted taken for neibours yet notwithstanding in bearing them loue wee shewe it is good reason that God should ouerwey our owne naughtinesse VVee see then that suche as are our enimies labour to deuour vs do notwithstanding not cease to be our neibors in respect of the order that God hath set And for the same cause also our Lord Iesus Christ telleth vs that it is no charitie to recoÌ„pence him that hath done vs a good turne or seruice nor to loue those whom we like off or at whose hands wee looke for some profite For the heathen do as much as that comes too but they do it not to obey God his law and when we haue regard of our own profite it is rather a louing of our selues thaÌ„ any poynt of charitie For the marks that chatitie shooteth at are God and the communion or felowship that ought to be among vs as I haue said afore Now then we see it is a true proofe that we be desirous to loue God when we indeuer to doo good euen too them that are vnworthy of it Moreouer the adding of this saying as our selues is not to the intent that euery man should first loue him selfe and then afterwarde loue his neybour nexte But our Lorde ment too rippe vp the sore thâ—â— hindereth vs too liue in charitie whiche is as I haue tolde you alreadie that if men were not so giuen to selfeloue as they be there would be good loue agreement among all men but forasmuch as wee be so much giuen to loue ourselues and the excesse of that affection blindeth vs in such wise that it bereeueth vs of all reason equitie and vprightnesse therfore God saith that we must loue our neighbours as ourselues For were not that sayd expresly we would talke muche of louing our neighbours say they ought to be loued but all would be but dissimulation after the maner of these hypocrites whiche protest that they would their enimies no harme but rather that they wish them good and could find in their hearts to procure theÌ„ good But let vs come to the triall that God setteth downe heere let euery man looke into himself then let him iudge whether he loue him self to much or no or whether the loue that he beareth towards his neybours be not ouerfaynt cold To be short here God ment to remedie the hypocrisie wherwith we be too much blinded Also he ment to waken men that they might learne to leaue their flattering of theÌ„selues when it is sayd it is not inough for you to loue one an other but ye must loue your neibours as your selues And thereby we see how farre we be wide from the perfection of the Lawe and that it standeth vs in hande to fight agaynst our owne nature that we may obey God VVhat is then the true exercise of Christians It is to acknowledge bewayle their own sinfulnesse and infirmitie in discharging their dutie towards God and thervpon to labor and indeuer to winne of them selues from day to day so as their lustes may not ouermaster them but rather that God may haue such superioritie that in stead of louing our selues we may labour to imploy our selues in dooing good whersoeuer he calleth vs. Furthermore S. Paule hauing shewed the perfection of the law the mark that wee muste ame at to rule our life according to Gods worde addeth that if men doo bite and snatche one at another lyke Dogges and Cattes they muste needes bee consumed in the ende And this is too shame them the more whiche are so fleshed in their quarellings and brawlings and doo so close their eyes agaynst all reason that they care not what come of it so they maye satisfie their luste of reuenging And what shall yee â—â—â—ne by it sayth Sainct Paule Naturally yee couet too preserue youre selues for that is common too vs euen with the beasts Yee see that the beast which hath nother reason nor vnderstanding doth notwithstanding labor to preserue himselfe and shunneth harme Much more reason is it that men which discerne betweene good and bad should haue the same indeuer of mainteyning themselues and of continuing safe sound But now let vs see what followeth vpon hatred quareling brawling strife rayling and such other like things It followeth that wee must bee all consumed in the end Needes then must the diuel haue vtterly bereft them of all reason which rage and rushe foorth after that fashion in their excessyue hatred and cannot by any meanes bee moderated Too bee short S. Paule sheweth that although there were no Lawe of God too make vs afrayd too offend him yet if wee were well aduised or had any droppe of discretion in vs wee should haue some stay of ourselues so as wee should not quarell and brawle one with another as wee doo But wee runne wilfully and as it were of set purpose into our destruction and that is ageinst nature Yee see then how diuelish men become wheÌ„ they bee once chafed insomuch that they seeke their owne decay And why do wee hate our enemies It is bicause wee will needes gyue brydle to our affections But marke our excuce O say wee they ment mee harme they procured it and they haue done it Very wel-what for that VVhat shalt thou win by making two diuels of one as the prouerb sayth or by seeking too make the fyre too burne hotter which is kindled ynough and to much alreadie It wyll but dubble his rage and make him feercer than he was before Seing it is so why wilt thou go about to end the matter with the destruction of you both Howbeit if wee should do it in none other respect than that it were not ynough for therin wee should bee too fleshly For if I absteine from all hatred bycause I shoulde receyue harme by it I doo still seeke mine owne profit But God will haue vs to shet our eyes continually in respect of our owneselues and to shake of all ill will and to tread all strife vnder foote And why To the end that he himselfe may haue all maysterhod ouer vs. And although men giue vs cause too hate them for their naughtinesse yet notwithstanding forasmuch a God hath knit vs together let vs abyde in that vnitie Therfore the honour that wee must yeelde vnto God is to renounce ourselues to the end we may loue them that hate vs. And as I haue tolde you alreadie this warning is not superfluous For Sainct Paules intent is too shame
who hath exempted vs from it gouerneth vs. To be short the marke that he shooteth at is that Christians shuld be free from the bondage of the law Not all those whiche haue the name of Christianitie in their mouth or which make their braggs of it but such as shewe by their deeds that they be meÌ„bers of our Lord Iesus Christ inasmuchas they be begotteÌ„ agein by his holy spirit For mens liues must be answerable therevnto or else all their protestations are nothing worth yea they shal be proued Lyers vnlesse it appeare by their works that they speake truly and vnfeinedly Besides this wheras S. Paule 〈…〉 all goodnes al coÌ„mendable thing 〈◊〉 â—â—utes of the spirit therby he coÌ„firmeth the thing that I told you heretofore which is that if ther be any one drop of goodnes in vs the same is not of our own growing neither can we chaleÌ„ge the praise of it without doing wrong and iniurie vnto God For they be all of them frutes of his grace he is faine to put them into vs by his holie spirite Ye see then that here againe we be humbled to the end that none of vs should deceiue himself in thinking that he hath any vertue or stayednesse or louingnesse or any other like thing of his own For vntil such time as God haue shaped vs new ageyne we be like a peece of grounde that is barrein yea and starke naught For we not only beare not any good thing but also bring forth exceeding much euill till our Lord haue rid vs of it like a naughtie grounde whiche not onely is vnprofitable too the owner in that it yeldeth him neither corne wine nor other necessary things but also bringeth foorth thistles thornes wicked weeds Euen at the same point are we And now wee haue to marke according also as S Paule hath declared heeretofore that loue is the summe and substance of the lawe which he hath set down here in the formost ranke not to make vs forget the calling vpon God nor the affiance which we oughte to haue in all his promises and the whole seruice that is conteined in the first table of the law S. Paule holdeth not scorne of those things neither would he haue them reiected but the matter that he treateth of is how men may giue sure proofe to the worldward whether they be rightly mynded to the obeying of God or no. And I haue told you alreadie that such proof is seene by our louing of our neyghbours when wee bee not giuen euery man too his owne profyte but laboure in common too nourishe good peace and vnitie and put to our helping hande also so farre as God giueth vs abilitie meanes wherwith to do them good to whom we be bound by his woorde Thus yee see why S. Paule setteth downe the woorde Loue in the first place It is not to the intent we should so loue our neyghbours that God should be thrust backe behynde vs but bycause that in hauyng mutuall loue and frendship one with an other wee shewe ourselues to be rightly giueÌ„ dedicated to god which thing caÌ„not be with 〈…〉 trust in him nor without resortiÌ„g vnto him by praier and supplicaâ—â—â—n Furthermore seing that all the things which beare the name of vertue and are iustly commended among meÌ„ are called the frutes of the spirit surely it is much more likely that when we should come vnto God and bee armed ageinst all temptations and be earnest in praying by meanes of faith we be not ready for it if the holy Ghost worke not in vs. Then of natural inclination there is not any thing in vs wherby we take hold of the doctrine of the Gospell neither are wee so lightsome as to mount vp vnto God to talke familiarly with him by prayer and supplication but the holy Ghost must dispose vs too it by inlightening our harts with his grace by mouing our harts to cal vpoÌ„ him Lo what we haue to remeÌ„ber heere Now wheras S. Paule matcheth ioy with loue it is not only to do vs to vnderstand that we shall be quiet to Godward and haue cheerfull hartes when he shall haue receyued vs to mercie and shewed himselfe too fauor vs but he speaketh of another kind of ioy which is that there bee no hartburning among vs to make vs lowre one at another nor spite to withdrawe vs froÌ„ our neybors but that we be gentle fellowlike yea and that we be glad when wee can ayde and succor them that haue neede of vs. In the .xiiij. to the Romans S. Paul saith that the kingdome of heaueÌ„ is ioy of spirit howbeit he taketh that word in another meaning For wee may reioyce in God when he witnesseth vnto vs that he receiueth vs for our Lord Iesus Christes sake and without that we must needes be vexed and turmoyled with such vnrest as we shal liue in continual trouble It is true that the despisers of God do sport theÌ„selues as much as may be in their iollitie but yet haue they neuer any rest or ioy for they bee faine too suffer much hartburning inwardly and God dooth so sting them with sundry hartbytings as they be alwayes in heauinesse and vexation in so much that when they would be merrie they be faine to play the brute beasts and to shake off al vnderstanding so as the discerning of good and euill is quite and cleane daunted in them Now it is a cursed ioy when men stray away after that fashion from God and forget what they bee But as I haue told you already S. Paule speaketh heere of the ioy that we haue in being conuersant with our neybors And after the same maner also is the word fayth 〈…〉 faithfulnesse and soundnesse of hart 〈◊〉 is a faith that respecteth God and that is the sure beleef which we haue of his promises according wherevnto it is sayde that wee bee iustified by fayth bicause it appeareth that God abolisheth and mortifieth in vs whatsoeuer is of our owne nature Therefore in that fayth wee must bee grounded vpon Gods onely mercy which is shewed vs in our Lorde Iesus Christ But howe come wee to the possessing of so great a benefite By trusting vnto Gods promises and by receyuing them with all obedientnesse acknowledging our selues to bee damned and forlorne and resting onely vpon him Yee see then that oure fayth which respecteth God is an assurance whiche wee conceyue of his goodnesse and loue towards vs to the ende wee may preace vnto him not doubting but that he heareth vs. And for that cause also S. Paule sayth that those whiche haue suche fayth doo trust boldly in God and therewithall doo also freely and boldly pray vnto him But in this present texte S. Paule taketh fayth for the faythfulnesse which wee perfourme one to another when we walke vprightly so as wee go not about to deceiue our neybour through lewdnesse or suttletie nor vse any double dealing nor any dissimulation to
foorth all the treasures of his mercie in our Lorde Iesus Christ Nowe this must needes comes of Gods spirite according as it is sayd in the first to the Corinthians that we do not now by our naturall wit comprehende that God loueth vs for that passeth all the power of man God then must be faine to lift vs vp aboue the worlde for it lieth not in our owne power to certifie our selues of Gods loue Therefore the spirit giueth it vs that is to say we haue it not by nature nor by inheritance neither do we purchace it by our desertes but God of his owne mere goodnesse assureth vs of it to the intent wee might resort vnto him familiarly in all our needes But contrariwise the Papists after their own imagination deeme that we cannot be sure of Gods loue And these wretches are so blinde that they say it is presumption if we desyre to haue any certentie of it yea and so is it if we would haue it of our selues For if a man woulde vpon his owne conceyte beare himselfe in hande that God is his father he shoulde be but a fantasticall childe and a foole at all assayes like one of these dizardes that gad vp and downe the streetes and play the Kings and Princes But if we haue the sayde recorde of our God should wee then doubt of it still Is it a presumptuousnesse to do God so much honour as to beleeue him to be faythfull and to rest our selues vpon his worde Againe on the other syde when we go to pray is it not a good forwardnesse that hee gyueth vs when hee sayeth come too mee If wee had no commaundement to pray vntoo God surely it were too great a rashnesse to preace into his presence But seeing that hee calleth vs yea and taryeth not till wee seeke hym but preuenteth vs and telleth vs that he requireth nothing but that we should come to him and giueth vs both the motion and mynde too pray vnto him if we take him for our God let vs yeelde him his deserued prayse by seeking all our welfare at his hande Seeing say I that he hath so preuented vs shoulde we dispute whither we ought to follow him or no Is it not a blasphemie that tendeth to the defacing of all Gods promises Thus yee see what wee haue too remember when mention is made of this worde Crie But yet for all this howsoeuer the worlde go with vs though wee bee fayne too hacke it out lyke folke that haue halfe forgone theyr speeche and bee straytened with so many ouerthwartes that wee cannot fashion out one sillable or iote aright yet whatsoeuer come of it let vs not leaue goyng vnto God vpon this grounde that he will succour vs at our neede and redresse the infirmities that plucke vs backe To be short when the spirite worketh in vs to stirre vs vp to the gronings whereof I haue spoken let vs seeke God and though we be at our wittes ende and knowe not whereat to begin let vs alwayes go forward to the marke that is set before vs here And Saint Paule sayth purposely that we crie Abba father to signifie that it is not the Iewes onely whome God will haue to call vpon him and to flee to him for succor nowadayes but that he will haue the whole worlde to do it And forasmuch as the Gospell which is the key to open vs the gate of Paradice is published euerie where nowe he will haue all men to inioy the right which heeretofore had bin as the speciall priuiledge of the linage of Abraham Thus ye see after what maner we crie Abba father Nowe the first worde Abba signifieth a father howbeeit Saint Paule vseth the language that was hilde still as most common among the Iewes For the Hebrewe tongue was not so pure after the captiuitie of Babilō as it was before but was mingled with the Chaldey tongue Howbeeit Saint Paules meening heere is to shewe that vnder the Gospell all men in common ought to cal vppon God with open mouth bicause his adoption was offered to all Nations and the wall was broken downe which deuided the Iewes and Gentiles asunder so that henceforth he will haue vs to be equall and in lyke state Ye see then that wee may call vpon God in all languages as it were with one mouth and we must not doubt but that God receiueth vs and giueth vs leaue to preace vnto him inasmuch as we haue the doctrine of the Gospell to leade vs which is an infallible guide for vs. Now by this meanes we see that euery mans praying vnto God ought to bee with vnderstanding For if a man that vnderstandeth no more but his owne mother tongue shoulde pray vnto God in Greeke or Hebrew surely it were but a daliance and an vtter peruerting and marring of the rule of praying aright and there coulde be nothing but hypocrisie and feyned deuotion in it I haue tolde you alreadie that we cannot pray vnto God without fayth too bee sure that he will heere vs. And what a thing is it if wee knowe not what we haue to aske at his hande Is it not a defiling of so holy a thing as prayer is VVe knowe that to call vpon God and too flee to him alone for succour is the Sacrifize that hee requireth at our handes bicause that therein we confesse him to bee our father and the verie welspring of all welfare Nowe then it is meete that wee should resort vnto him which is the rewarder according as the Apostle sayth in the .xj. to the Hebrewes that hee disappoynteth not those that seeke him but that they shall alwayes finde that there is nothing better than to flee vnto him Therefore when we pray vnto God we must haue vnderstanding to know what wee craue of him Marke that for one poynt Moreouer whereas it is sayde that wee crie Abba father thereby we be done to vnderstande that the diuersitie of languages hindereth not the vnitie of faith Esay seemeth to vse a cleane contrarie maner of speaking when hee sayth that all men shall speake the language of Canaan that is to say the Hebrew tongue Nowe to be Christians and faythfull beleeuers it is not of necessitie that we must haue skil of that language but he meaneth that God shall be worshipped in all languages And hee speaketh of the tongue of Canaan bicause the Hebrew was a holy tongue wherin Gods secretes were conteyned Forasmuch then as that language was after a sort consecrated vnto God he sayth that God shall bee honoured of all men and all men shall renounce their blasphemies superstitions and abuses and there shall be one conformitie of faith among men and being instructed both in the Law and the Gospell they shall all make one selfe same profession so as there shall be one tunablenesse and good agreement among all men Howbeit S. Paule ment to expresse here more clearely after what maner we call vpon God namely that euery man
staues end too the intent too humble him as he doth all the rest of the faithfull Then could not Abraham bring aught of him selfe for looke what goodnesse so euer he had he hild it of God and of hys free goodnesse And moreouer the same was yet still vnsufficient too saue him for by nature he was vtterly lost and damned as all the rest of Adams lyne is Therefore it stoode hym in hand that God shoulde receyue him through pardoning of his sinnes and looke vpon him singly in his faythe But let vs marke also that Gods iustifying of vs is by fayth that is to say by his owne meere and alonely goodnesse and that thervpon it behoueth vs to rest in his promise by the vertue wherof he alloweth and accepteth vs yea and our works also not in respect that they come of our selues but for that we do theÌ„ by the grace of his holy spirite and therfore dooth he accept them and allowe them as righteous yea euen so farre foorth as to rewarde them as the whole scripture doth plentifully witnesse And yet dooth all this also proceede of fayth For when wee bee iustified that is too say accepted for righteous before God then also are our works iustified that is to say God accepteth them for rightfull although there be not any worthinesse in them nor any cause at al why he should receiue them Then like as wee our selues are iustified by Gods onely free goodnesse when wee receyue his promises by fayth euen so bee our workes iustified by the selfe same meane After that maner was Abraham iustified in his person and then likewise were his workes also iustified before God But howsoeuer the world go if yee consider the originall cause and welspring of all yee muste needes conclude that nothing else was made account of but onely fayth For had God listed to sift Abrahams life he had bin coÌ„demned as all other mortall men are But his intent was to take him for his owne and nothing perswaded or moued him thervnto but his own mere mercy Also Abraham had his eyes shut agaynst all vayne trustes wherewith men deceyue them selues he knewe there was nothing able to bring him to lyfe saue the onely mercy of God To bee short like as Abraham had no regarde but of Gods meere mercie so God had no regarde but onely of Abrahams fayth and by that meanes was he iustified So then let vs leaue all things that men imagine to bring them selues in fauour with God by mingling this and that with fayth for they are all but falshods and illusions of Satan and let fayth haue such foundation as this that is too wit that with al humilitie we acknowledge our selues to bee then righteous when God forgiueth vs our sinnes and that by the same meanes our works also are reckned for good and righteous bicause God listeth not to sifte them narrowly but taketh them in good worth of his fatherly goodnesse Thus yee see what wee haue too gather vpon that text Now that the blessednesse of Abraham belongeth vnto vs and is ment vnto vs it appeareth by that which I haue touched alreadie and by that S. Paule auoucheth that all natiâ—ons should be blessed in Abraham And nowe remayneth too see the reason that S. Paule addeth on the contrarie part For men by their good wils can neuer finde in their harts too giue ouer the opinion which they haue of their owne righteousnesse excepte they bee compelled and inforced too it For althoughe wee bee saped in so many vices as is oughly to beholde yet the worst and deepest rooted vice in our nature is pride or presumptuousnesse whiche is a selfewilled weening that there is somewhat in vs in so muche that although God tell vs that we be right nought and that there is nothing in vs but leaudnesse filthinesse and vnclennesse and that all the vertue which we dreame vpon is but vanitie leasing yet can he not compasse to humble vs til we our selues perceiue our owne neede and haue it proued to our faces And therfore it behoueth vs to marke well the reason which S. Paule addeth heere to drawe vs to the pure fayth and to turne vs away from all the vayne trustes which we can haue in our owne deseruings All they sayth he that are of the law are accursed For it is written Cursed be he that continueth not in all the things that are written and conteyned in this booke too doo them VVhen as S. Paule sayth that all they which are of the lawe are cursed he meaneth that so long as men rest and muse vpon their owne works and thinke to obteyne grace by that meane before God they be cursed For as I haue declared heeretofore like as he that forsaketh him selfe and renounceth al that he hath of his owne and groundeth him selfe vpon the only mercy of God is of fayth so contrariwyse hee that thinketh too bring any seruice wherewith too binde God vnto him or imagineth to recompence him with his merites is of the Lawe But sainct Paule saythe that suche are cursed And why He alleageth the saying of Moyses Cursed bee hee that perfourmeth not all that is written heere It had beene sayde afore Cursed bee he that serueth straunge Gods Cursed bee he that blasphemeth God Cursed be he that breaketh the Sabboth day Cursed bee he that is stubborne agaynst his father and mother Cursed bee he that defileth another mans wyfe After the rehearsing of all these Curses and after the solemne vttering of them it behoued the people too answere Amen Amen as if there had passed some couenaunt and that God on hys side had made demaunde saying I wyll haue you too serue mee after thys maner yea euen without fayling in any poynte and in suche wise as yee keepe touche wyth mee through stitche in all things that I commaunde you and the people on theyr side shoulde answere Amen yea Lord we be contented to be all damned if we serue thee not and then afterward God should come and conclude Cursed bee he that performeth not all that euer is conteyned in this booke that is too say which misseth in any one poynt and the people should answere agayne sobeit Nowe seeing that the lawe curseth all suche as performe it not to the full let vs see if there bee any one that dooth it It is certayne that al men froÌ„ the greatest too the least are gyltie For why let vs consider the summe of the Lawe which is that wee should loue God wyth all our hart with all our minde with all our power and with al our strength and our neighbour as our self and then let euery of vs try his own life he shal neede none other iudge than him self to coÌ„demne him For although we loued God with an vncorrupted and sounde hart vnfaynedly yet can it not bee but that wee must bee drawen diuersly with many vanities Yea put the cace that a man were as perfect as an Angell
yet coulde he not loue God as he ought to doo for it would behoue all our wits to be imployed in the loue of him But now let vs marke if wee cast not many vayne lookes when wee open our eyes or if that when wee open oure eares wee bee not giuen too their much fonde talke that tendeth not to the honor of God or which is not vtterly voyde of sinne if at leastwyse it bee not wicked But howe soeuer the cace stande wee shoulde so dedicate our wittes wholly vnto God as that wee should not thinke vpon any thing wherein he should not bee glorified And where shall one be founde that dooth so No where but whiche worse is besides that wee haue our wittes farre haled and drawen away from the loue of God wee see that they tickle vs dayly vnto naughtinesse and that wee doo not so soone stirre a hande but it is to put it too many things of no value As muche is to bee sayd of our feete of our eyes and of our eares Agayne what a dungeon is there in mans hart what a number of croaked lusts are there so snarled one within another as there is nothing to bee founde among them but confusion In so muche that it is vpon very good cause that Ieremie crieth out O what a maze is the heart of man wherein there is neyther ende nor measure to bee seene so that although a man should sounde and gage him selfe neuer so deepe yet it is not possible that he shoulde attayne too the knowledge of the hundreth part of his naughtinesse There is none but onely God that can bee iudge of it So then let vs marke well that although God haue begotten vs agayn by his holy spirite and that we strayne our selues to the vttermost to serue honor him yet must we needes come farre short of the ende and bee still but on our way thitherwarde yea and go alwayes halting And moreouer beside oure slownesse wee meete with many falles and many shrewde rushes we limpe on the one foote and stumble on the other and diuers times we tumble ouer and ouer Lo what our lyfe is Therefore by the Lawe we see we be all of vs accursed yea euen when there is no many fest sinne in vs. For as I haue declared alreadie if there were no more but this that no man dischargeth him selfe of the full performance of the Lawe it were too be concluded therevpon that all of vs are condemned by the Lawe and therfore that it standeth vs in hand to seeke our rightuousnesse else where that is to wit in the mere mercie of God Now then wee see howe S. Paule sheweth vs that all such as haue any vaine trust in their owne merites are ranke traytors too God and make warre agaynst hym For he dooth as it were dragge them foorth by the heare of their heads and shewe them the distresse wherin they be and what a stubbornesse is it if they will not come vnto him Must not the diuell needes haue dulled them VVee see then that S. Paules meaning heere was too driue men too seeke their rightuousnesse and saluation in the only grace of our Lord Iesus Christ for without that the other should neuer befall vs bicause wee alwayes surmize some valew to be in our selues and that selfestimation or ouerweening doth so blind vs that we can not glorifie God in his rightuousnesse by keeping our owne mouthes shet till wee bee conuicted as wee see in this text Furthermore let vs marke that S. Paule hath taken heere a principle which the Papistes cannot finde in their hartes too agree vnto â–ª For among other things they say cursed and banned bee he which shall say that God hath commaunded vs more than wee are able to doo They excommunicate and accurse all such as are of opinion that the rightuousnesse of the Lawe ouerreacheth all the abilitie of man For it seemeth to them that God ought not too commaund vs any impossibilitie that eyther wee must haue wherewith too performe the Lawe or else the Lawe should bee too no purpose So doo they thinke and so doo they say but the holy Ghost saythe the flat contrarie for God is not bound to fashion himselfe to our abilitie It becommeth vs to regard what we our selues ought to do VVho is he that dare step vp and say that he ought not to loue God with al his hart For seeing that wee bee his is it not reason that wee should bee wholly dedicated vntoo him Yee see then that we bee indetted vnto him of the perfect loue which he requireth Ageine if wee talke of our owne strength it is not too bee sayd that wee bee able to discharge our selues of our dutie as in respect of the loue which we owe vnto our God As for example If a man haue wasted all his goods in ryot and haue not aught lefte wherwith too pay his creditors shal that discharge him of his dettes If any man say it is not through our owne default Yes surely is it For in as much as wee bee corrupted in Adam originall sinne holdeth vs sufficiently conuicted and giltie before God so as it is no excuse too say I am weake or rather vtterly vntoward and I can not so muche as thinke one good thought accordyng as Sainct Paule declareth It is true that wee can not thinke so muche as one good thought and that our harts are full of sturdinesse and malice so that al our affections are enemies vntoo God So speaketh the Scripture but howsoeuer the worlde go wee ceasse not too bee still bound too our duetie VVherefore let vs marke that the Law is commaunded vs though it be impossible for vs to fulfill and performe it And if it were not so S. Paule would not haue sayd in the eyght too the Romans that God performed that thing by the meanes of our Lord Iesus Christ which was impossible too the Lawe In saying so he sheweth well that wee bee not able to performe all that God commaundeth vs. For if wee could bring that to passe surely wee should be iustified by it For it is sayde that all suche as fulfill the Lawe shall lyue therein If any man coulde bee founde that had perfourmed it he should liue But S. Paule taketh the same reason afterwarde too shewe that it is a follie to thinke to get righteousnesse by keeping of the Lawe for no man can bring it to passe as is required Now then as touching this text let vs vnderstande that S. Paule presupposeth that no man is able too perfourme the Lawe thoughe he strayne himselfe neuer so much insomuch that although he be gouerned by the holy Ghost yet shall he neuer be able to bring it too passe during this â—ightfull life bicause God giueth vs his grace by measure It is true that he could giue vs such perfection as nothing should be amisse in all our life but that wee should haue a full and more